A Twofold CATECHISM: The One simply called A Scripture-Catechism; The Other, A brief Scripture-Catechism for Children. Wherein the chiefest points of the Chri­stian Religion, being Question-wise proposed, resolve themselves by per­tinent Answers taken word for word out of the Scripture, without either Consequences or Comments. Composed for their sakes that would fain be Meer Christians, and not of this or that Sect, inasmuch as all the Sects of Christians, by what names soever distinguished, have either more or less departed from the simplicity and truth of the Scripture. By John Biddle, Master of Arts of the University of Oxford.

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.

LONDON, Printed by J. Cottrel, for Ri. Moone, at the seven stars in Paul's Church-yard, neer the great North-door. 1654.

The Preface.

I Have often wonder­ed and complained that there was no Catechism yet ex­tant, (that I could ever see, or hear of) from whence one might learn the true grounds of the Christian Religion, as the same is delivered in the holy Scripture, all Catechisms generally being so stuffed with the supposals and traditions of men, that the least part of them is derived from the Word of God. For when Councels, Convocations, & Assemblies [Page] of Divines, justling the Sa­cred Writers out of their place in the Church, had once fra­med Articles & Confessions of Faith according to their own fancies and interests, and the Civil Magistrate had by his Authority ratified the same, all Catechisms were afterwards fitted to those Articles & Con­fessions, & the Scripture either wholly omitted, or brought­in onely for a shew, not one quotation amongst many be­ing a whit to the purpose, as will soon appear to any man of judgment, who taking into his hand the said Catechisms, shall examine the texts alleged [Page] in them: for if he do this dili­gently & impartially, he will finde the Scripture and those Catechisms to be at so wide a distance one from another, that he will begin to question whe­ther the Catechists gave any heed at all to what they wrote, and did not onely themselves refuse to make use of their Reason, but presume that their Readers also would do the same. In how miserable a con­dition then (as to spiritual things) must Christians gene­rally needs be, when thus trai­ned up, not, (as the Apostle adviseth) in the nurture and admonition of the Lord, but in [Page] the supposals & traditions of men, having little or no assu­rance touching the reality of their Religion! Which some observing, and not having the happiness to light upon the Truth, have quite abandoned all Piety whatsoever, thinking there is no firm ground where­on to build the same. To pre­vent which mischief in time to come, by bringing men to a certainty, (I mean such men as own the Divine Authority of the Scripture) and withal to satisfie the just & pious de­sires of many, who would fain understand the truth of our religion, to the end they might [Page] not onely be built-up them­selvs, but also instruct their children and families in the same, I have here (according to the understanding I have gotten by continual meditati­on on the word of God) com­piled a Scripture-Catechism, wherein I bring the Reader to a sure and certain knowledg of the chiefest things pertaining both to belief and practice, whilst I my self assert nothing, (as others have done before me) but onely introduce the Scripture faithfully uttering its own assertions, which all Christians confess to be of un­doubted truth. Take heed [Page] therefore whosoever thou art, that lightest on this Book, and there readest things quite con­trary to the doctrines that pass currant amongst the generali­ty of Christians, (for I confess most of the things here dis­played, have such a tendency) that thou fall not foul upon them, for thou canst not do so without falling foul upon the holy Scripture it self, inasmuch as all the Answers throughout the whole Catechism are faith­fully transcribed out of it, and rightly applied to the Questi­ons, as thou thy self maist per­ceive, if thou shalt make a dili­gent inspection into the seve­ral [Page] texts with all their circum­stances. Thou wilt perhaps here reply, that the texts which I have cited, do indeed in the letter hold forth such things as are contrary to the doctrines commonly received amongst Christians, but they ought to have a mystical or figurative interpretation put upon them, and then both the doctrines and the texts of Scripture will suit well enough. To which I answer, that if we once take this liberty to impose our my­stical or figurative interpreta­tions on the Scripture, with­out express warrant of the Scripture it self, we shall have [Page] no setled belief, but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture, there being no cer­tain rule to judge of such mea­nings, as there is of the literal ones: nor is there any error, how absurd and impious soe­ver, but may on such terms be accorded with the Scripture. All the abominable Idolatries of the Papists, all the supersti­tious Fopperies of the Turks, all the licentious Opinions and Practices of the Ranters, may by this means be not only pal­liated, but defended by the Word of God. Certainly [Page] might we of our own heads figuratively interpret the Scri­pture, when the letter is nei­ther repugnant to our senses, nor to the scope of the respe­ctive texts, nor to a greater number of plain texts to the contrary, (for in such cases we must of necessity admit figures in the sacred Volume, as well as we do in profane ones, o­therwise both they and it will clash either with themselves, or with our senses, which the Scri­pture it self intimates to be of infallible certainty, see 1 Joh. 1. 2, 3.) might we, I say, at our pleasure impose our Figures & Allegories on the plain words [Page] of God, the Scripture would in very deed be, what some blasphemously affirm it to be, a Nose of wax. For instance, it is frequently asserted in the Scripture, that God hath a si­militude or shape, hath his place in the heavens, hath also affections or passions, as love, hatred, mercy, anger, and the like, neither is any thing to the contrary delivered there, unless seemingly in certain places, which neither for number, nor clearness are comparable unto those of the other side. Why now should I depart from the letter of the Scripture in these particulars, and boldly affirm [Page] with the generality of Christi­ans, (or rather, with the gene­rality of such Christians only, as being conversant with the false Philosophy that reigneth in the Schools, have their un­derstandings perverted with wrong notions) that God is without a shape, in no certain place, and uncapable of affe­ctions? Would not this be to use the Scripture like a nose of wax, and when of it self it looketh any way, to turn it aside at our pleasure? And would not God be so far from speaking to our capacity in his Word, (which is the usual Refuge of the Adversaries, [Page] [...] [Page] [...] [Page] when in these and the like matters concerning God, they are pressed with the plain words of the Scripture) as that he would by so doing render us altogether uncapable of finding out his meaning, whilst he spake one thing, and under­stood the clean contrary? Yea, would he not have taken the direct course to make men substitute an Idol in his stead, (for the Adversaries hold, that to conceive of God as having a shape, or affections, or being in a certain place, is Idolatry) if he described himself in the Scripture otherwise then in­deed he is, without telling us [Page] so much in plain terms, that we might not conceive amiss of him? Thus we see, that when sleep, which plainly ar­gueth weakness, and imperfe­ction, had been ascribed to God, Psal. 44. 23. the contra­ry is said of him, Psal. 121. 4. Again, when weariness had been attributed to him, Isa. 1. 14. the same is expresly denied of him, Isa. 40. 28. And would not God (think ye) have done the like in those forementioned things, were the case the same in them, as in the others? This consideration is so pressing, that a certain Au­thor, (otherwise a very lear­ned [Page] and intelligent man) per­ceiving the weight thereof, and not knowing how to avoid the same, took up (though ve­ry unluckily) one erroneous tenet to maintain another, tel­ling us in a late book of his, in­tituled Conjectura Caballistica, that for Moses, by occasion of his writings, to let the Jews entertain a conceit of God as in humane shape, was not any more a way to bring them into Idola­try, then by acknowledging man to be God, as (saith he) our Re­ligion does in Christ. How can this consist even with conso­nancy to his own Principles, whilst he holds it to be false [Page] that God hath any shape, but true that Christ is God? For will a false opinion of God no sooner lead men into Idolatry, then a true opinion of Christ? But it is no marvel that this Author, & other learned men with him, entertain such con­ceits of God and Christ, as are repugnant to the current of the Scripture, whilst they set so high a rate on the sublime in­deed, but uncertain notions of the Platonists, and in the mean time slight the plain, but cer­tain letter of the sacred Wri­ters, as being far below the Di­vine Majesty, and written on­ly to comply with the rude [Page] apprehensions of the vulgar, unless by a mystical Interpre­tation they be scrued up to Pla­tonism. This is the stone at which the Pride of learned men hath caused them continually to stumble, namely, to think that they can speak more wise­ly and worthily of God, then he hath spoken of himself in his Word. This hath brought that more-then-Babylonish confusion of language into the Christian Religion, whilst men have framed those horrid and intricate expressions, un­der the colour of detecting and excluding Heresies, but in truth to put a baffle on the [Page] simplicity of the Scripture, and usher-in Heresies, that so they might the more easily carry on their worldly de­signes, which could not be ef­fected but through the igno­rance of the people, nor the people brought into igno­rance, but by wrapping up Religion in such monstrous terms, as neither the people, nor they themselves that in­vented them, (or at least took them from the invention of o­thers) did understand. Where­fore there is no possibility to reduce the Christian Religion to its primitive integrity, (a thing, though much pretend­ed, [Page] yea boasted-of in Refor­med Churches, yet never hi­therto sincerely endeavoured, much less effected, in that men have by severe penalties been hindered to reform Religion beyond such a stint, as that of Luther, or at most that of Cal­vin) but by cashiering those many intricate terms, and de­vised forms of speaking, im­posed on our Religion, and by wholly betaking our selvs to the plainness of the Scri­pture. For I have long since observed, (and finde my ob­servation to be true and cer­tain) that when to express matters of religion men make [Page] use of words and phrases un­heard-of in the Scripture, they slily under them couch false doctrines, and obtrude them on us: for without question the doctrines of the Scripture can be so aptly explained in no language as that of the Scripture it self. Examine therefore the expressions of Gods being infinite and incompre­hensible, of his being a simple Act, of his subsisting in three persons, or after a threefold maner, of a Divine Circumincession, of an Eternal Ge­neration, of an Eternal Procession, of an Incarnation, of an Hyposta­tical Union, of a Communication of Properties, of the Mother of God, [Page] of God dying, of God made man, of Transubstantiation, of Consub­stantiation, of Original sin, of Christs taking our nature on him, of Christs making satisfaction to God for our sins, both past, present, and to come, of Christs fulfilling the Law for us, of Christs being punished by God for us, of Christs merits, or his meritorious obedience both active and passive, of Christs purchasing the kingdom of heaven for us, of Christs enduring the wrath of God, yea the pains of a damned man, of Christs rising from the dead by his own power, of the Ubiquity of Christs body, of apprehending and applying Christs righteousness to our selves by faith, of Christs being our [Page] Surety, of Christs paying our debts, of our sins imputed to Christ, of Christs righteousness imputed to us, of Christs dying to appease the wrath of God, and reconcile him to us, of infused grace, of free grace, of the the world of the elect, of irresistable workings of the Spirit in bringing men to believe, of carnal reason, of spiritual desertions, of spiritual incomes, of the Outgoings of God, of taking up the Ordinance, &c. and thou shalt finde, that as these forms of speech are not owned by the Scripture, so neither the things contained in them. How excellent there­fore was that advice of Paul to Timothy in his second Epistle [Page] to him, chap. 1. 13. Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Je­sus? for if we once let go those forms of sound words learned from the Apostles, and take up such as have been coined by others in succeeding Ages, we shall together part with the Apostles doctrine, as wo­ful experience hath taught us. For after Constantine the Great together with the Councel of Nice had once deviated from the language of the Scripture in the business touching the Son of God, calling him co­essential with the Father, this [Page] opened a gap for others after­wards, under a pretence of guarding the Truth from He­reticks, to devise new terms at pleasure, which did by de­grees so vitiate the chastity and simplicity of our Faith delivered in the Scripture, that there hardly remained so much as one point thereof sound and entire. So that as it was wont to be disputed in the Schools, whether the old ship of Theseus, (which had in a maner been wholly altered at sundry times by the acces­sion of new pieces of timber upon the decay of the old) were the same ship it had been [Page] at first, and not rather another by degrees substituted in the stead thereof: in like maner there was so much of the pri­mitive truth worn away by the corruption that did by lit­tle and little overspread the generality of Christians, and so many errors in stead there­of tacked to our Religion at several times, that one might justly question whether it were the same Religion with that which Christ and his A­postles taught, and not ano­ther since devised by men, and put in the room thereof. But thanks be to God through our Lord Jesus Christ, who amidst [Page] the universal corruption of our Religion, hath preserved his written Word entire, (for had men corrupted it, they would have made it speak more favourably in behalf of their lusts and worldly inte­rests, then it doth) which Word if we with diligence and sincerity pry into, resol­ving to embrace the doctrine that is there plainly delivered, though all the world should set it self against us for so do­ing, we shall easily discern the Truth, and so be enabled to re­duce our Religion to its first principles. For thus much I perceive by mine own experi­ence, [Page] who being otherwise of no great abilities, yet setting my self with the aforesaid re­solution for sundry yeers to­gether upon an impartial search of the Scripture, have not onely detected many er­rors, but here presented the Readers with a body of Re­ligion, exactly transcribed out of the Word of God; which body whosoever shall well ru­minate and digest in his mind, may by the same method, wherein I have gond before him, make a further enquiry into the Oracles of God, and draw forth whatsoever yet lies hid, and being brought to light [Page] will tend to the accomplish­ment of Godliness amongst us, for at this only all the Scri­pture aimeth: I say, the Scri­pture, which all men, who have thorowly studied the same, must of necessity be en­amoured with, as breathing­out the meer wisdom of God, and being the exactest Rule of a holy life, (which all reli­gions whatsoever confess to be the way unto Happiness) that can be imagined, and whose Divinity will never even to the worlds end be questioned by any, but such as are unwilling to deny their worldly lusts, and obey the [Page] pure and perfect precepts thereof. Which obedience whosoever shall perform, he shall not onely in the life to come, but even in this life be equal unto Angels.

JOHN BIDDLE.

The Contents.

  • Chap. 1. OF the holy Scripture, or Word of God.
  • Chap. 2. Of God.
  • Chap. 3. Of the Creation.
  • Chap. 4. Of Christ Jesus.
  • Chap. 5. Of the Holy Ghost.
  • Chap. 6. Of Salvation by Christ.
  • Chap. 7. Of Christs Mediation.
  • Chap. 8. Of Christs Prophetick Office.
  • Chap. 9. Of Remission of Sins by Christ.
  • Chap. 10. Of Christs Kingly Office.
  • Chap. 11. Of Christs Priestly Office.
  • Chap. 12. Of Christs death.
  • Chap. 13. Of the Universality of Gods love.
  • Chap. 14. Of Christs Resurection.
  • [Page]Chap. 15. Of Justification and Faith.
  • Chap. 16. Of keeping the Commandments, and having an eye to the Reward; of Perfection in vertue and godliness to be attained; and of departing from righteous­ness and Faith.
  • Chap. 17. Of the duty of Subjects and Magistrates, Wives and Husbands, Children and Parents, Servants and Ma­sters.
  • Chap. 18. Of the behaviour of Men and Women in general; and in special of A­ged Men, Aged Women, Young Women, and Young Men.
  • Chap. 19. Of Prayer.
  • Chap. 20. Of the Church.
  • Chap. 21. Of the Government and Disci­pline of the Church.
  • Chap. 22. Of Baptism.
  • Chap. 23. Of the Lords Supper.
  • Chap. 24. Of the Resurrection of the dead, and the last Judgement; and what shall be the Final Condition of the Righteous and the Wicked thereupon.

A Scripture-Catechism.

CHAP. I. Of the holy Scripture, or Word of God.

Question. WHat doth the Scripture testifie concerning its own authority?

Answer. All Scripture is given by in­spiration of God. 2 Tim. 3. 16.

Qu. What, concerning its own usefulness and excollencie?

A. All Scripture is profitable for do­ctrine, for reproof, for correction, for in­struction in righteousness:

That the man of God may be perfect, throughly furnished unto all good works. 2 Tim. 3. 16, 17.

The Law of the Lord is perfect, con­verting the soul.

The Statutes of the Lord are right, re­joycing the heart: the commandment of the Lord is pure, enlightning the eyes.

The judgements of the Lord are true and righteous altogether.

More to be desired are they then gold, yea then much finde gold: sweeter also then honey, and the honey-comb.

Moreover, by them is thy servant war­ned: and in keeping of them there is great reward. Psal. 19. 7, 8, 9, 10, 11.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psal. 12. 6.

Thy testimonies are wonderful, there­fore doth my soul keep them. Psal. 119. 129.

Qu. What doth the Scripture testifie con­cerning its own sufficiencie?

A. The holy Scriptures are able to make wise unto salvation, through faith which is in Christ Jesus. 2 Tim. 3. 15.

These are written, that ye might be­lieve [Page 3] that Jesus is the Christ the Son of God, and that believing ye might have life through his name. Joh. 20. 31.

Qu. How would you answer them, who (notwithstanding the testimony of the Scri­pture it self touching its own sufficiencie) should bear you in hand, that certain tradi­tions and commandments of men are neces­sary to salvation?

A. Ye have made the commandment of God of none effect by your tradition.

In vain do they worship me, teaching for doctrines the commandments of men. Matth. 15. 6, 9.

Qu. What would you say to a man intro­ducing a new form of words unheard-of in the Scripture, and such a doctrine as tendeth not to godliness?

A. Hold fast the form of sound words which thou hast heard, in faith and love which is in Christ Jesus. 2 Tim. 1. 13.

If any man teach otherwise, and con­sent not to wholesom words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,

He is proud, knowing nothing, but doting about questions and strifes of words. 1 Tim. 6. 3, 4.

Let that abide in you, which ye have heard from the beginning. 1 Joh. 2. 24.

Qu. What benefit shall redound unto us thereby?

A. If that which ye have heard from the beginning, shall remain in you, ye also shall continue in the Son, and in the Father. 1 Joh. 2. 24.

Qu. What would you say to such as should require you to follow the judgement of Fa­thers, Councels, and Learned Divines, when you finde it not agreeable to the Scri­pture?

A. To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them. Isa. 8. 20.

Qu. Is the Scripture plain enough to be understood, even by the simple?

A. The testimony of the Lord is sure, making wise the simple. Psal. 19. 7.

The entrance of thy words giveth light, it giveth understanding to the simple. Psal. 119. 130.

Qu. Is the Word of God a dead letter of it self?

A. The word of God is quick and powerful, and sharper then any two-edged [Page 5] sword, piercing even to the dividing a­sunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart. Heb. 4. 12.

The words that I speak unto you, they are spirit, and they are life. Joh. 6. 63.

Qu. But do the things recorded in the Word of God concern us?

A. Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. Rom. 15. 4.

Whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man which built his house upon a rock. Matth. 7. 24.

Qu. Which are the most affectionate pas­sages in all the Scripture, flowing from the mouth of one enamoured on the Word of God?

A. I have rejoyced in the way of thy testimonies, as much as in all riches.

My soul breaketh for the longing that it hath unto thy judgements at all times.

O how I love thy law! it is my medi­tation [Page 6] all the day.

How sweet are thy words unto my taste! yea, sweeter then honey to my mouth.

I love thy commandments above gold, yea above fine gold.

I rejoyce at thy word, as one that findeth great spoil. Psal. 119. 14, 20, 97, 103, 127, 162.

CHAP. II. Of God.

Qu. HOw many Gods of Christians are there?

A. One God. Eph. 4. 6.

Qu. Who is this one God?

A. The Father, of whom are all things. 1 Cor. 8. 6.

Qu. What is this one God?

A. A spirit. Joh. 4. 24.

Qu. Have you more ample descriptions of God in the Scripture?

A. He is the blessed and onely Poten­tate, the King of kings, and Lord of lords:

Who onely hath immortality, dwel­ling in the light which no man can ap­proach unto; whom no man hath seen, nor can see. 1 Tim. 6. 15, 16.

The Lord is gracious, and full of com­passion: flow to anger, and of great mercy.

The Lord is good to all: and his ten­der mercies are over all his works. Psal. 145. 8, 9.

Qu. Is not God, according to the current of the Scripture, in a certain place, namely heaven?

A. Our God is in the heavens. Psal. 115. 3.

The Lord looketh from heaven: he be­holdeth all the sons of men.

From the place of his habitation he look­eth upon all the inhabitants of the earth. Psal. 33. 13, 14.

Be not rash with thy mouth, and let not thine heart be hastie to utter any thing before God: for God is in heaven, and thou upon earth. Eccles. 5. 2.

Look down from thy habitation, from heaven, and bless thy people Israel. Deut. 26. 15.

Look down from heaven, and behold [Page 8] from the habitation of thy holiness, and of thy glory. Isa. 63. 15.

Hear thou from thy dwelling-place, from heaven.

Hear thou from heaven.

Hear thou from the heavens.

Hear thou from heaven.

Hear thou from heaven thy dwelling-place.

Hear thou from the heavens, even from thy dwelling-place.

Hear thou from the heavens.

Hear thou from the heavens, even from thy dwelling-place. 2 Chron. 6. 21, 23, 25, 27, 30, 33, 35, 39.

Your Father which is in heaven.

Your Father which is in heaven.

Your Father which is in heaven. Mat. 5. 16, 45, 48.

Your Father which is in heaven.

Our Father which art in heaven. Mat. 6. 2, 9.

Your Father which is in heaven.

My Father which is in heaven. Mat. 7. 11, 21.

In heaven their angels do always be­hold the face of my Father which is in heaven. Matth. 18. 10.

These words spake Jesus, and lift up his eyes to heaven, and said, Father, the hour is come, glorifie thy Son, that thy Son also may glorifie thee.

I have glorified thee on the earth.

And now, O Father, glorifie thou me with thine own self. Joh. 17. 1, 4, 5.

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. Joh. 16. 28.

Jesus knew that his hour was come, that he should depart out of this world to the Father. Joh. 13. 1.

And he being full of the holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Act. 7. 55, 56.

Qu. Is God in the Scripture said to have any likeness, image, similitude, per­son, and shape?

A. God said, Let us make man in our image, after our likeness.

So God created man in his own image, in the image of God created he him. Gen. 1. 26, 27.

In the day that God created man, in the likeness of God made he him. Gen. 5. 1.

Whoso sheddeth mans blood, by man shall his blood be shed: for in the image of God made he man. Gen. 9. 6.

My servant Moses is not so, who is faithful in all my house.

With him will I speak mouth to mouth, even apparently, & not in dark speeches: and the similitude of the Lord shall he be­hold. Num. 12. 7, 8.

Therewith bless we God, even the Father: and therewith curse we men, which are made after the similitude of God. Jam. 3. 9.

Will ye speak wickedly for God, and talk deceitfully for him?

Will ye accept his person? Job 13. 7, 8.

The Father himself, which hath sent me, hath born witness of me. Ye have neither heard his voice at any time, nor seen his shape. Joh. 5. 37.

Qu. What passage of the Scripture inti­mates, not onely that the Saints, in the per­fect state of the world to come, shall see God face to face, but also comprehend, or fully know him?

A. When that which is perfect, is [Page 11] come, then that which is in part, shall be done away.

For now we see through a glass dark­ly; but then face to face: now I know in part, but then shall I know even as also I am known. 1 Cor. 13. 10, 12.

Qu. Are there not, according to the per­petual tenour of the Scripture, affections, or passions in God, as anger, fury, zeal, wrath, love, hatred, mercy, grace, jealousie, repen­tance, grief, joy, fear?

A. Israel joyned himself to Baal-peor: and the anger of the Lord was kindled a­gainst Israel.

And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away. Num. 25. 3, 4.

Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them. Ezek. 5. 13.

Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people?

Turn from thy fierce wrath. Exod. 32. 11, 12.

The wrath of God is revealed from hea­ven against all ungodliness, and unrigh­teousness of men, who hold the truth in unrighteousness. Rom. 1. 18.

The God of love and peace shall be with you. 2 Cor. 13. 11.

He that loveth not, knoweth not God, for God is love.

God is love, and he that dwelleth in love, dwelleth in God, and God in him. 1 Joh. 4. 8, 16.

Thou art not a God that hath pleasure in wickedness.

Thou hatest all the workers of iniquity. Psal. 5. 4, 5.

Blessed be God even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort. 2 Cor. 1. 3.

God who is rich in mercy. Eph. 2. 4.

The God of all grace. 1 Pet. 5. 10.

The Lord God, merciful and gracious. Exod. 34. 6.

I the Lord thy God, am ajealous God. Exod. 20. 5.

They have moved me to jealousie with that which is not God. Deut. 32. 21.

The Lord repented of the evil which he thought to do unto his people. Exod. 32. 14.

And it repented the Lord that he had made man on the earth, and it grieved him at his heart.

And the Lord said, I will destroy man whom I have created, from the face of the earth, both man and beast, and the creeping thing, and the fowls of the air: for it repenteth me that I have made them. Gen. 6. 6, 7.

And they put away the strange Gods from among them, and served the Lord, and his soul was grieved for the misery of Israel. Judg. 10. 16.

The Lord will again rejoyce over thee for good, as he rejoyced over thy fathers. Deut. 30. 9.

I said, I would scatter them into cor­ners, I would make the remembrance of them to cease from among men:

Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this. Deut. 32. 26, 27.

Qu. Doth not God know all our thoughts, words and actions?

A. Thou knowest my down-sitting, and mine up-rising; thou understandest my thought afar off.

Thou compassest my path, and my ly­ing down, and art acquainted with all my ways.

For there is not a word in my tongue, but lo, O Lord, thou knowest it altoge­ther. Psal. 139. 2, 3, 4.

Qu. As for our free actions, which are neither past, nor present, but may afterwards either be or not be, what are the chief passages of the Scripture, from whence it is wont to be gathered, that God knoweth not such acti­ons, till they come to pass? yea, that there are such actions?

A. Out of the ground the Lord God formed every beast of the field, and eve­ry fowl of the air, and brought them un­to Adam, to see what he would call them. Gen. 2. 19.

The Lord God said, Behold, the man is become as one of us, to know good and evil: and now lest he put forth his hand, and take also of the tree of life, and eat, and live for ever;

Therefore the Lord God sent him forth from the garden of Eden. Gen. 3. 22, 23.

And God saw that the wickedness of man was great in the earth, and that eve­ry imagination of the thoughts of his heart was onely evil continually.

And it repented the Lord that he had made man, and it grieved him at his heart.

And the Lord said, I will destroy man, whom I have created, from the face of the earth, both man and beast, and the creeping thing, and the fowls of the air: for it repenteth me that I have made them. Gen. 6. 5, 6, 7.

And it came to pass that God did tempt Abraham, and said unto him,

Take now thy son, thine onely son Isaac, and offer him for a burnt-offering.

And Abraham stretched forth his hand, and took the knife to slay his son.

And the angel of the Lord called unto him, and said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine onely son, from me. Gen. 22. 1, 2, 10, 11, 12.

And God said unto Moses, Go and ga­ther the elders of Israel together, and say unto them, The Lord God of your [Page 16] fathers appeared unto me.

And they shall hearken to thy voice.

And Moses answered, and said, But behold, they will not believe me; nor hear­ken to my voice.

And the Lord said unto him, What is that in thy hand? And he said, A rod.

And he said, Cast it on the ground. And he cast it on the ground, and it be­came a serpent.

And the Lord said to Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand.

That they may believe that the Lord God of their fathers hath appeared to thee.

And the Lord said furthermore unto him, Put now thine hand into thy bo­some. And he put his hand into his bo­some: and when he took it out, behold, his hand was leprous as snow.

And he said, Put thine hand into thy bosome again. And he put his hand into his bosome again, and plucked it out of his bosome, and behold, it was turned a­gain as his other flesh.

And it shall come to pass, if they will not believe thee, nor hearken to the voice of [Page 17] the first signe, that they will believe the voice of the latter signe.

And it shall come to pass, if they will not believe also these two signes, neither hear­ken to thy voice, that thou shalt take of the water of the river, and pour it upon the dry-land: and the water, which thou takest out of the river, shall become blood upon the dry-land. Exod. 3. 15, 16, 18. Exod. 4. 1, 2, 3, 4, 5, 6, 7, 8, 9.

And it came to pass, when Pharaoh had let the people go, God led them not thorow the way of the land of the Phili­stims, although that was neer: for God said, Lest peradventure the people repent when they see war, and they return to Egypt. Exod. 13. 17.

Then said the Lord unto Moses, Be­hold, I will rain bread from heaven for you; and the people shall go out, and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. Exod. 16. 4.

And the Lord repented of the evil which he thought to do unto his people. Exod. 32. 14.

I have heard the murmurings of the children of Israel, which they murmur against me.

Doubtless ye shall not come into the land concerning which I sware to make you dwell therein. Num. 14. 27, 30.

Thou shalt remember all the way which the Lord thy God led thee these fourty yeers in the wilderness, to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldst keep his commandments, or no. Deut. 8. 2.

The Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul. Deut. 13. 3.

I said, I would scatter them into cor­ners, I would make the remembrance of them to cease from among men:

Were it not that I feared the wrath of the enemy, lest their adversaries should be­have themselves strangely; lest they should say, Our hand is high, and the Lord hath not done all this. Deut. 32. 26, 27.

Now these are the nations which the Lord left, to prove Israel by them; and they were to prove Israel by them, to know whe­ther they would hearken unto the command­ments of the Lord. Judg. 3. 1, 4.

The Lord God of Israel saith, I said in­deed, that thy house, and the house of thy [Page 19] father, should walk before me for ever: but now the Lord saith, Be it far from me: for them that honour me, I will honour; and they that despise me, shall be lightly e­steemed. 1 Sam. 2. 30.

Then came the word of the Lord un­to Samuel, saying, It repenteth me that I have set up Saul to be king, for he is turned back from following me, and hath not perfor­med my commandments. 1 Sam. 15. 10, 11.

Hezekiah prospered in all his works.

Howbeit in the business of the ambas­sadors of the princes of Babylon, who sent unto him to enquire of the wonder that was done in the land, God left him, to try him, that he might know what was in his heart. 2 Chron. 32. 31.

What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wilde grapes? Isa. 5. 4.

Thus saith the Lord, Stand in the court of the Lords house, and speak unto all the cities of Judah;

If so be they will hearken, and turn every man from his evil way, that I may repent me [Page 20] of the evil which I purpose to do unto them. Jer. 26. 2, 3.

This word came unto Jeremiah from the Lord, saying,

Take thee a roll of a book, and write therein all the words, that I have spoken unto thee against Israel, and against Ju­dah.

It may be that the house of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their iniqui­ty and their sin. Jer. 36. 1, 2, 3.

The word of the Lord came to me, saying,

Prepare thee stuff for removing, and remove by day in their sight; it may be they will consider, though they be a rebel­lious house. Ezek. 12. 1, 3.

In every thing by prayer and supplica­tion with thanksgiving, let your requests be made known unto God. Phil. 4. 6.

As we were allowed of God to be put in trust with the Gospel, so we speak, not as pleasing men, but God, which try­eth our hearts. 1 Thess. 2. 4.

Qu. How must we worship God?

A. They that worship him, must wor­ship [Page 21] him in spirit and truth. Joh. 4. 24.

Qu. How must one love him?

A. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. Deut. 6. 5.

Qu. Could we love him with all the heart, if he were three? or is his oneness the cause hinted by Moses why we should love him thus? How sound the words ac­cording to the See Ains­worth's Translation truth of the Hebrew text?

A. Hear, O Israel, the Lord our God, the Lord is one. Deut. 6. 4.

Qu. Wherein consisteth the love of God?

A. This is the love of God, that we keep his commandments. 1 Joh. 5. 3.

Whoso keepeth his word, in him verily is the love of God perfected. 1 Joh. 2. 5.

Qu. What if a man say he loveth God, and in the mean time hateth his brother?

A. If a man say, I love God, and ha­teth his brother, he is a lyer: for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? 1 Joh. 4. 20.

Qu. What advantage will it be to you, to know the Father the onely true God? How speaketh Christ in his prayer to the Father, concerning this thing?

A. This is life eternal, that they may know thee the onely true God. Joh. 17. 3.

CHAP. III. Of the Creation.

Qu. WEre the heaven and earth from all eternity, or created at a cer­tain time? and by whom?

A. In the beginning God created heaven and earth. Gen. 1. 1.

Qu. How long was God a making them?

A. In six days the Lord made heaven and earth, the sea, and all that in them is. Exod. 20. 11.

Qu. How did God create man?

A. The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Gen. 2. 7.

Qu. How did he create woman?

A. The Lord caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh in stead thereof.

And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. Gen. 2. 21, 22.

Qu. Why was she called woman?

A. Because she was taken out of man. Gen. 2. 23.

Qu. What doth Moses infer from her be­ing made a woman, and brought unto the man?

A. Therefore shall a man leave his fa­ther and his mother, and shall cleave to his wife: and they shall be one flesh. Gen. 2. 24.

Qu. Where did God put man, after he was created?

A. The Lord God planted a garden eastward in Eden, and there he put the man whom he had formed. Gen. 2. 8.

Qu. What commandment gave he to the man, when he put him into the garden?

A. The Lord God commanded the man, saying, Of every tree of the gar­den thou maist freely eat:

But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die. Gen. 2. 16, 17.

Qu. Was the man deceived to eat of the [Page 24] forbidden fruit?

A. Adam was not deceived, but the woman being deceived was in the trans­gression. 1 Tim. 2. 14.

Qu. By whom was the woman deceived?

A. The serpent beguiled Eve through his subtilty. 2 Cor. 11. 3.

Qu. How was the woman induced to eat of the forbidden fruit? and how, the man?

A. When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be de­sired to make one wise, she took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat. Gen. 3. 6.

Qu. What effect followed upon their eat­ing?

A. The eyes of them both were ope­ned, and they knew that they were na­ked: and they sewed fig-leaves together, and made themselves aprons. Gen. 3. 7.

Qu. Did the sin of our first parents in eating of the forbidden fruit bring both upon them and their posterity the guilt of hell-fire, deface the image of God in them, darken their understanding, enslave their will, deprive them of power to do good, and cause mortali­ty? [Page 25] If not, what are the true penalties that God denounced against them for the said of­fence?

A. Unto the woman he said, I will greatly multiply thy sorrow, and thy con­ception: in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

Unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.

Thorns also and thistles shall it bring forth to thee: and thou shalt eat the herb of the field.

In the sweat of thy face shalt thou eat bread, till thou return unto the ground: for out of it wast thou taken; for dust thou art, and unto dust shalt thou return. Gen. 3. 16, 17, 18, 19.

CHAP. IV. Of Christ Jesus.

Qu. HOw many Lords of Christians are there, by way of distinction from that one God?

A. One Lord. Eph. 4. 5.

Qu. Who is that one Lord?

A. Jesus Christ, by whom are all things. 1 Cor. 8. 6.

Qu. How was Jesus Christ born?

A. The birth of Jesus Christ was on this wise: when as his mother Mary was espoused to Joseph, before they came to­gether, she was found with childe of the holy Ghost. Matth. 1. 18.

The angel said unto her, Fear not, Ma­ry;

Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.

He shall be great, and shall be called the Son of the Highest.

Then said Mary to the angel, How shall this be, seeing I know not a man?

And the angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Luke 1. 30, 31, 32, 34, 35.

Qu. How came Jesus Christ to be Lord, according to the opinion of the apostle Paul?

A. To this end Christ both died, and rose, and revived, that he might be Lord of the dead and living. Rom. 14. 9.

Qu. What saith the apostle Peter also con­cerning the time and maner of his being made Lord?

A. This Jesus hath God raised up, whereof we are all witnesses.

Therefore being by the right hand of God exalted, and having received of the Father the promise of the holy Ghost, he hath shed forth this, which ye now see and hear.

Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ. Acts 2. 32, 33, 36.

Qu. Did not Jesus approve himself to be God by his miracles? and did he not those miracles by a Divine nature of his own, and because he was God himself? What [Page 28] is the determination of the Apostle Peter in this behalf?

A. Jesus of Nazareth, a man approved of God by miracles, wonders and signes, which God did by him. Acts 2. 22.

God anointed Jesus of Nazareth with the holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the devil: for God was with him. Acts 10. 38.

Qu. Could not Christ do all things of him­self? and was it not an eternal Son of God that took flesh upon him, and to whom the hu­mane nature of Christ was personally united, that wrought all his works? Answer me to these things in the words of the Son him­self.

A. Verily, verily I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doth, these also doth the Son like­wise.

For the Father loveth the Son, and sheweth him all things that himself doth; and he will shew him greater works then these, that ye may marvel.

I can do nothing of my self. Joh. 5. 19, 20, 30.

The Father that dwelleth in me, he doth the works. Joh. 14. 10.

Qu. What reason doth the Son ren­der, why the Father did not forsake him, and cast him out of favour? was it not because he was of the same essence with him, so that it was impossible for the Father to forsake him; or cease to love him?

A. He that hath sent me, is with me; the Father hath not left me alone, for I do always those things that please him. Joh. 8. 28, 29.

As the Father hath loved me, so have I loved you: continue in my love.

If ye keep my commandments, ye shall abide in my love; even as I have kept my Fathers commandments, and abide in his love. Joh. 15. 9, 10.

Qu. Doth the Scripture avouch Christ to be the Son of God because he was eternally begotten out of the Divine essence, or for other reasons agreeing to him onely as a man? Rehearse the passages to this pur­pose.

A. The angel said unto her, Fear not Mary: for thou hast found favour with God.

And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest, and the Lord God shall give to him the throne of his father David.

Then said Mary unto the angel, How shall this be, seeing I know not a man?

And the angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be cal­led the Son of God. Luke 1. 30, 31, 32, 34, 35.

Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God? Joh. 10. 36.

We declare unto you glad tidings, how that the promise which was made unto the fathers,

God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. Act. 13. 32, 33.

And from Jesus Christ, who is the [Page 31] faithful witness, and the first-begotten of the dead. Rev. 1. 5.

He is the head of the body, the Church: who is the beginning, the first-born from the dead. Col. 1. 18.

Being made so much better then the angels, As he hath by inheritance obtained a more excellent name then they.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. Heb. 1. 4, 5.

So also Christ glorified not himself, to be made an high-priest: but he that said unto him, Thou art my Son, to day have I begotten thee. Heb. 5. 5.

Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Rom. 8. 29.

Qu. What saith the Son himself concer­ning the prerogative of God the Father a­bove him?

A. If ye loved me, ye would rejoyce, because I said, I go unto the Father: for my Father is greater then I. Joh. 14. 28.

But of that day and that hour knoweth [Page 32] none, no not the angels which are in hea­ven, nor the Son, but the Father. Mark 13. 32.

Of that day and hour knoweth none, no not the angels of heaven, but my Fa­ther onely. Matth. 24. 36.

Qu. What saith the Apostle Paul?

A. Then cometh the end, when he shall have delivered up the kingdom to God even the Father.

And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 1 Cor. 15. 24, 28.

I would have you know, that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God. 1 Cor. 11. 3.

All are yours,

And ye are Christs, and Christ is Gods. 1 Cor. 3. 22, 23.

Qu. Howbeit is not Christ dignified, as with the title of Lord, so also with that of God, in the Scripture?

A. Thomas answered and said unto him, My Lord, and my God. John 20. 28.

Qu. Was he so the God of Thomas, as that he himself in the mean time did not ac­knowledge another to be his God?

A. Jesus saith unto her, Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Joh. 20. 17.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God. Rev. 3. 12.

Qu. Have you any passage of the Scri­pture, where Christ, at the same time that he hath the appellation of God given to him, is said to have a God?

A. But unto the Son he saith, Thy throne, O God, is for ever and ever; a scepter of righteousness is the scepter of thy kingdom:

Thou hast loved righteousness, and hated iniquity, wherefore God thy God hath anointed thee with the oyl of glad­ness above thy fellows. Heb. 1. 8, 9.

CHAP. V. Of the Holy Ghost.

Qu. HOw many Holy Spirits of Chri­stians are there?

A. One Spirit. Eph. 4. 4.

Qu. Wherein consists the prerogative of the Holy Spirit above other spirits?

A. The Spirit searcheth all things, yea the deep things of God.

For who of men knoweth the things of a man, save the spirit of a man which is in him? even so the things of God know­eth none, save the Spirit of God. 1 Cor. 2. 10, 11.

Qu. Whence is the Holy Ghost sent?

A. Down from heaven. 1 Pet. 1. 12.

Qu. By whom?

A. God sent forth the Spirit of his Son into your hearts. Gal. 4. 6.

Qu. Doth not Christ affirm that he also sends him? how speaketh he?

A. If I go not away, the Comforter will not come unto you: but if I depart, I will send him. Joh. 16. 7.

Qu. Had Jesus Christ always the power to send the Holy Ghost, or did he obtain it at a certain time?

A. This Jesus hath God raised up, whereof we are all witnesses.

Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. Act. 2. 32, 33.

This spake he of the Spirit, which they that believe on him, should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified. Joh. 7. 39.

Qu. What were the general benefits ac­cruing to Christians by the Holy Ghost?

A. By one Spirit are we all baptized into one body, whether we be Jews or Gen­tiles, whether we be bond or free; and have been all made to drink into one Spirit. 1 Cor. 12. 13.

The Spirit himself beareth witness with our spirit, that we are the children of God.

Likewise the Spirit also helpeth our infir­mities: for we know not what we should pray for as we ought: but the Spirit him­self maketh intercession for us with groan­ings [Page 36] which cannot be uttered.

And he that searcheth the hearts, knoweth what is the minde of the Spirit, because he maketh intercession for the Saints according to the will of God. Rom. 8. 16, 26, 27.

The love of God is shed abroad in our hearts by the holy Ghost which is given unto us. Rom. 5. 5.

Your love in the Spirit. Col. 1. 8.

That the God of our Lord Jesus Christ, the Father of glory, may give un­to you the spirit of wisdom and revelation in the knowledge of him. Eph. 1. 17.

The God of hope fill you with all joy and peace in believing, that ye may a­bound in hope through the power of the holy Ghost. Rom. 15. 13.

The kingdom of God is not meat and drink, but righteousness and peace, and joy in the holy Ghost. Rom. 14. 17.

Then had the Churches rest through­out all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied. Acts 9. 31.

The he would grant you according to the riches of his glory, to be strengthned [Page 37] with might, by his Spirit, in the inner man. Eph. 3. 16.

Qu. What are the special benefits accru­ing to the apostles by the holy Ghost? what saith Christ to them hereof?

A. The Comforter, which is the holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, what­soever I have said unto you. Joh. 15. 26.

When he, the Spirit of truth is come, he will guide you into all truth. Joh. 16. 13.

Qu. Should the holy Ghost lead them in­to all truth, as speaking of himself, and im­parting of his own fulness? What saith Christ concerning him?

A. He shall not speak of himself: but whatsoever he shall hear, that shall he speak.

He shall glorifie me: for he shall re­ceive of mine, and shall shew it unto you. Joh. 16. 13, 14.

Qu. Do men receive the holy Ghost while they are of the world, and in their natural condition, to the end that they may become the children of God, may receive the word, may believe, may repent, may obey Christ? or, after they [Page 38] are become the children of God, have received the word, do believe, do re­pent, do obey Christ?

A. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.

Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him. Joh. 14. 16, 17.

The natural man receiveth not the things of the Spirit of God, for they are foolish­ness unto him: neither can he know them, because they are spiritually discerned. 1 Cor. 2. 14.

Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Gal. 4. 6.

When the Apostles which were at Je­rusalem, heard that Samaria 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: onely they were baptized in the name of the Lord Jesus. Acts 8. 14, 15, 16.

He that believeth on me, as the Scri­pture hath said, out of his belly shall flow rivers of living water.

But this he spake of the Spirit, which they that believe on him should receive: for the holy Ghost was not yet given, because that Jesus was not yet glorified. Joh. 7. 38, 39.

Paul, having passed thorow the upper coasts, came to Ephesus, and finding cer­tain disciples,

He said unto them, Have ye received the holy Ghost since ye believed? and they said unto him, We have not so much as heard whether there be any holy Ghost, Act. 19. 1, 2.

In whom also, after that ye believed, ye were sealed with the holy Spirit of pro­mise. Eph. 1. 13.

That we might receive the promise of the Spirit through faith. Gal. 3. 14.

God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe.

And God which knoweth the hearts, bare them witness, giving them the holy Ghost, even as he did unto us. Acts 15. 7, 8.

Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. Acts 2. 38.

And we are his witnesses of these things, and so is also the holy Ghost, whom God hath given to them that obey him. Acts 5. 32.

CHAP. VI. Of Salvation by Christ.

Qu. IS not Christ in Scripture called a Sa­viour?

A. Our Lord and Saviour Jesus Christ. 2 Pet. 3. 18.

Q. Is Christ our Saviour originally and of himself, or because he was given, exalted, and raised up by another to be a Saviour?

A. There is no other name under heaven given among men, whereby we must be saved. Act. 4. 12.

Him hath God exalted to be a Prince and Saviour. Acts 5. 31.

Of this mans seed hath God, accor­cording to his promise, raised unto Israel [Page 41] a Saviour, Jesus. Acts 13. 23.

Q. How do the Saints expect to be saved by Christ?

A. We shall be saved by his life. Rom. 5. 10.

We look for a Saviour, the Lord Jesus Christ, who shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Phil. 3. 20, 21.

CHAP. VII. Of Christs Mediation.

Q. IS not Christ called the Mediator between God and men?

A. There is one God, and one Media­tor between God and men, the man Christ Jesus. 1 Tim. 2. 5.

Q. Is not Christ also called the Media­tor of the New Covenant? or of a better Covenant?

A. Jesus the Mediator of the new Co­venant. Heb. 12. 24.

He is the Mediator of a better covenant. Heb. 8. 6.

CHAP. VIII. Of Christs Prophetick Office.

Q. IS not Christ dignified as with the title of Mediator, so also with that of Prophet?

A. He shall send Jesus Christ, which before was preached unto you.

For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you, of your brethren, like unto me. Acts 3. 20, 22.

Q. Forasmuch as Christ was to be a Pro­phet like unto Moses, and Moses had this priviledge above other Prophets, that God made not himself known to him in a vision, nor spake to him in a dream, but face to face, as a man speaketh to a friend, and shewed to him the similitude of the Lord, Exod. 33. 11. Num. 12. 6, 7, 8. can you cite any passage of the Scripture, which intimateth that Christ did see God, before the discharge of his Pro­phetick Office?

A. Every man that hath heard and learned from the Father, cometh to me.

Not that any man hath seen the Fa­ther, save he which is from God, he hath seen the Father. Joh. 6. 45, 46.

Qu. From whence doth it appear that Christ, like to Moses, heard from God the things that he spake?

A. Ye seek to kill me, a man that hath told you the truth, which I have heard from God. Joh. 8. 40.

He that hath sent me is true, and I speak to the world those things which I have heard from him.

As my Father hath taught me, I speak these things. Joh. 8. 26, 28.

All things that I have heard from my Fa­ther, have I made known unto you. Joh. 15. 15.

I have given unto them the words which thou gavest me, and they have recei­ved them. Joh. 17. 8.

Qu. Can you further cite any passages to prove that Christ as a man ascended into heaven, and was there, and came from God out of heaven, before he shewed himself to the world, and discharged his Prophetick Of­fice; so that the talking of Moses with God in the person of an angel bearing the name of God, was but a shadow of Christs talking with God?

A. No man hath ascended into heaven, but he that came down from heaven, the Son of man, which is (or, rather, was) in heaven. Joh. 3. 13.

What and if ye shall see the Son of man ascending up where he was before? Joh. 6. 62.

I came down from heaven not to do mine own will, but the will of him that sent me. Joh. 6. 38.

I am the living bread which came down from heaven. Joh. 6. 51.

Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven.

For the bread of God is he which com­eth down from heaven, and giveth life to the world.

The Jews then murmured at him, be­cause he said, I am the bread which came down from heaven.

And they said, Is not this Jesus the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? Joh. 6. 32, 33, 41, 42.

As the living Father hath sent me, and I live by the Father: so, he that [Page 45] eateth me, shall live by me.

This is that bread which came down from heaven. Joh. 6. 57, 58.

I proceeded forth and came from God. Ioh. 8. 42.

Ye are from beneath, I am from above: ye are of this world, I am not of this world. Ioh. 8. 29.

Jesus knowing that he was come from God, and goeth to God. Ioh. 13. 1, 3.

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

His disciples said unto him, Lo, now thou speakest plainly, and speakest no pa­rable.

Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Ioh. 16. 28, 29, 30.

I have given unto them the words which thou gavest me, and they have re­ceived them, and known surely that I came out from thee. Ioh. 17. 8.

Qu. Of what consequence was it, in the judgement of Christ himself, that his disciples had believed that he came out [Page 46] from God? what saith he?

A. The Father himself loveth you, because ye have believed that I came out from God. Ioh. 16. 27.

Qu. Doth not Iohn the Baptist affirm that Christ surpassed all others, because he came down from heaven above? what saith he?

A. He that cometh from above, is above all: he that is of the earth, (or rather, was from the earth) is earthly, (or ra­ther, is of the earth) and speaketh of the earth. He that cometh from heaven, is above all.

And what he hath seen and heard, that he speaketh. Ioh. 3. 30, 31, 32.

Qu. You have already shewed that Christ was like unto Moses in seeing God, and hear­ing from him the things which he spake. But Moses exceeded all other Prophets likewise in that he onely was a law-giver. Was Christ therefore like unto Moses in giving a law also? and is there any mention of his law?

A. Bear ye one anothers burthens, and so fulfil the law of Christ. Gal. 6. 2.

Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith. Rom. 3. 27.

The law of liberty. Iam. 2. 12.

The perfect law of liberty. Iam. 1. 25.

Qu. Doth not Christ then partly perfect, partly correct the law of Moses? What is the determination of Christ himself concer­ning this matter?

A. Ye have heard, that it was said to them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgement.

But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say unto his brother, Ra­ka, shall be in danger of the councel: but whosoever shall say, Thou fool, shall be in danger of hell-fire.

Ye have heard that it was said to them of old time, Thou shalt not commit adul­tery.

But I say unto you, That whosoever looketh upon a woman to lust after her, hath committed adultery with her alrea­dy in his heart.

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.

But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to com­mit adultery: and whosoever shall marry her that is divorced, committeth adul­tery.

Again, ye have heard that it hath been said to them of old time, Thou shalt not forswear thy self, but shalt perform unto the Lord thine oaths.

But I say unto you, Swear not at all, neither by heaven, for it is Gods 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 hair white or black.

But let your communication be, Yea, yea; nay, nay: for whatsoever is more then these, cometh of evil.

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

And if a man will sue thee at the law, [Page 49] and take away thy coat, let him have thy cloke also.

And whosoever shall compel thee to go a mile, go with him twain.

Give to him that asketh thee, and from him that would borrow of thee, turn not thou away.

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hath thine enemy.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

That ye may be the children of your Father which is in heaven: for he ma­keth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Matth. 5. 21, 22, 27, 28, &c.

Qu. You have made it plainly to appear that the law of faith, or the new covenant, whereof Christ was the Mediator, is better then the law of works, or the old covenant, whereof Moses was the Mediator, in respect of precepts: is it also better in respect of promises?

A. He hath obtained a more excel­lent ministry, by how much he is the Me­diator of a better covenant, which was esta­blished upon better promises. Heb. 8. 6.

The law made nothing perfect, but the bringing in of a better hope did. Heb. 7. 19.

Qu. Were those better promises of God touching eternal life and immortality hidden in the dark, and not brought to light under the law?

A. Christ Jesus hath brought life and immortality to light through the Gospel. 2 Tim. 1. 10.

Qu. Though the promises of the Gospel be better then those of the law, yet are they not (as well as those of the law) proposed under conditions of faith and perseverance therein, of holiness and obedience, of repen­tance, of suffering for Christ and his truth, &c? How speaketh the Scripture here­upon?

A. As Moses lifted up the serpent in the wilderness; even so must the Son of man be lifted up:

That whosoever believeth in him, should not perish, but have eternal life.

For God so loved the World, that he [Page 51] gave his onely begotten Son, that whoso­ever believeth in him, should not perish, but have everlasting life.

He that believeth on him, is not con­demned: but he that believeth not, is con­demned already, because he hath not belie­ved in the name of the onely-begotten Son of God.

He that believeth on the Son, hath ever­lasting life: and he that believeth not the Son, shall not see life: but the wrath of God abideth on him. Joh. 3. 14, 15, 16, 18, 36.

Then said Jesus to the Jews that be­lieved on him, If ye continue in my word, then are ye my disciples indeed. Joh. 8. 31.

We are made partakers of Christ, if we hold the beginning of our confidence sted­fast to the end. Heb. 2. 14.

But Christ as a Son over his own house; whose house we are, If we hold fast the confidence, and the rejoyoing of the hope firm unto the end. Heb. 3. 6.

If a man purge himself from these, he shall be a vessel unto honour. 2 Tim. 2. 21.

If ye live after the flesh, ye shall die: but if ye through the Spirit mortifie the deeds of [Page 52] the body, ye shall live. Rom. 8. 13.

Repent ye therefore, and be converted, that your sins may be blotted out. Act. 3. 19.

Remember from whence thou art fal­len, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Rev. 2. 5.

Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. Rev. 2. 16.

If ye know these things, happie are ye if ye do them. Joh. 13. 17.

Whosoever cometh to me, and hear­eth my sayings, and doth them, I will shew you to whom he is like.

He is like a man which built a house, and digged deep, and laid the foundation on a rock.

But he that heareth, and doth not, is like a man that without a foundation built an house upon the earth. Luk. 6. 47, 48, 49.

If we suffer, we shall also raign with him: if we deny him, he will also deny us. 2 Tim. 2. 12.

If children, then heirs, heirs of God, and joynt-heirs of Christ: if so be that we suffer with him, that we may be also glo­rified together. Rom. 8. 17.

CHAP. IX. Of Remission of sins by Christ.

Qu. WHo shall have remission of sins by Christ? What saith the Apo­stle Peter?

A. To him give all the prophets wit­ness, that through his name whosoever believeth in him, shall receive remission of sins. Acts 10. 43.

Qu. Doth not Christ himself forgive sins? What saith the Apostle Paul?

A. As Christ forgave you, so also do ye. Col. 3. 13.

Qu. When Christ forgave sins on the earth, did he forgive them as being God, or as being a man impowered by God? Like­wise when he now forgiveth sins in heaven, doth he forgive them as God, or as one exalt­ed by God to that end? Cite the Scriptures pertinent hereunto.

A. Jesus seeing their faith, saith to the sick of the palsey, Son, be of good chear; thy sins be forgiven thee.

And behold, certain of the Scribes said within themselves, This man bla­sphemeth.

And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts?

For whether is easier to say, Thy sins be forgiven thee, or to say, Arise and walk?

But that ye may know that the Son of man hath power on earth to forgive sins, (then speaketh he to the sick of the pal­sey) Arise, take up thy bed, and go unto thine house.

And he arose, and departed to his house.

And when the multitude saw it, they marvelled, and glorified God, which had given such power to men. Matth. 9. 2, 3, 4, 5, 6, 7, 8.

Him hath God exalted to be a Prince and Saviour, for to give repentance and remission of sins to Israel. Act. 5. 31.

CHAP. X. Of Christs Kingly Office.

Qu. WAs not Christ Jesus to be a King? what saith the angel Gabriel to the virgin Mary concerning this?

A. Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.

He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of David his father.

And he shall raign over the house of Ja­cob for ever, and of his kingdom there shall be no end. Luke 1. 31, 32, 33.

Qu. Is Christ Jesus already invested in his kingdom, and did he after his ascension into heaven, and sitting at the right hand of God, exercise dominion and soveraignty over men and angels? Rehearse some clear pas­sages of the Scripture to this purpose.

A. That ye may know,

What is the exceeding greatness of his power to us-ward who believe, accor­ding [Page 56] to the working of his mighty power:

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly pla­ces,

Far above all principality, and power, and might, and dominion, and every name that is named not onely in this world, but also in that which is to come:

And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all in all. Ephes. 1. 18, 19, 20, 21, 22, 23.

By the resurrection of Jesus Christ:

Who is gone into Heaven, and is on the right hand of God, angels, and authorities, and powers, being made subject to him. 1 Pet. 3. 21, 22.

And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and Prince of the kings of the earth: Unto him that hath loved us, and washed us from our sins in his own blood,

And hath made us kings and priests un­to God even his Father; to him be glo­ry [Page 57] and dominion for ever and ever. A­men. Rev. 1. 5, 6.

Him hath God exalted with his right hand to be a Prince and Saviour, for to give repentance to Israel, and forgiveness of sins. Acts 5. 30, 31.

To him that overcometh will I grant to sit with me in my throne, even as I overcame, and am set with my Father in his throne. Rev. 3. 21.

I Jesus have sent mine angel, to testifie unto you these things in the Churches. Rev. 22. 16.

Brother Saul, the Lord (even Jesus that appeared unto thee in the way as thou camest) hath sent me, that thou mightst receive thy sight, and be filled with the holy Ghost. Act. 9. 17.

These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings. Rev. 17. 14.

He was clothed with a vesture dipt in blood, and his name is called, The word of God.

And he hath on his vesture, and on his thigh a name written, King of kings, and Lord of lords. Rev. 19. 13, 16.

All power is given unto me in heaven and earth.

Go ge 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 lo, I am with you always even unto the end of the world. Matth. 28. 18, 19, 20.

So then after the Lord had spoken to them, he was received up into heaven, and sate on the right hand of God.

And they went forth and preached everywhere, the Lord working with them, and confirming the word with signes follow­ing. Mark 16. 19, 20.

Qu. For what cause, and to what ends was Christ Jesus exalted to his kingdom?

A. He humbled himself, and became obedient unto death, even the death of the cross.

Wherefore God also hath highly exalted him, and given him a name which is a­bove every name, that at the name of Jesus every knee should bow, of things in hea­ven, and things in earth, and things under the earth:

And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Phil. 2. 8, 9, 10, 11.

Him hath God exalted with his right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. Acts 5. 31.

Qu. How ought men to honour the Son of God Christ Jesus?

A. Even as they honour the Father. Joh. 5. 23.

Qu. What danger is there in not honour­ing the Son?

A. He that honoureth not the Son, honoureth not the Father that sent him. Joh. 5. 23.

Qu. Ought men to honour the Son as they honour the Father, because he hath the same essence with the Father, or because he hath the same judiciary power? What is the decision of the Son himself concerning this point?

A. The Father judgeth no man, but hath committed all judgement unto the Son:

That all men should honour the Son, even as they honour the Father. Joh. 5. 22, 23.

Qu. Did the Father give judiciary power to the Son, because he had in him the di­vine [Page 60] nature personally united to the hu­mane, or because he was the Son of man? What is the decision of the Son himself con­cerning this point also?

A. He hath given him authority to execute judgement, because he is the Son of man. Joh. 5. 27.

Qu. Is it the will of God that Jesus Christ should be worshipped of angels and men?

A. When he bringeth the first-begot­ten into the world, he saith, And let all the angels of God worship him. Heb. 1. 6.

God hath highly exalted him, and given him a name which is above every name:

That at the name of Jesus every knee should bow, of things in heaven, and things in earth. Phil. 2. 9, 10.

Qu. Did men worship Jesus Christ before his death and resurrection? what examples thereof have you?

A. Then they that were in the ship, came and worshipped him, saying, Of a truth thou art the Son of God. Matth. 14. 33.

Jesus said unto him, Dost thou be­lieve on the Son of God? He answered [Page 61] and said, Who is he, Lord, that I may believe on him?

And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.

And he said, Lord, I believe: and he worshipped him. Joh. 9. 35, 36. 37, 38.

Qu. Did men worship Christ after his re­surrection and ascension? And what ex­ample thereof have you?

A. It came to pass while he blessed them, he was parted from them, and car­ried up into heaven:

And they worshipped him, and returned to Jerusalem, with great joy. Luke 24. 51, 52.

Qu. When men ascribe glory and domi­nion to Christ Jesus in the Scripture, and withal intimate the ground thereof, is it be­cause they conceive him to be very God of very God, and to have been eternally begotten out of the Divine essence, or because he gave himself to death? Let me hear how they explain themselves.

A. Unto him that hath loved us, and washed us from our sins in his own blood,

And hath made us Kings and Priests [Page 62] unto God even his Father; to him be glory and dominion for ever and ever. Rev. 1. 5, 6.

Qu. Are the Angels of the same opinion with the Saints, when they also ascribe glo­ry and dominion to him? let me hear how they also explain themselves.

A. I beheld, and heard the voice of many angels, saying with a loud voice, Worthy is the Lamb that was slain, to re­ceive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Rev. 5. 11, 12.

Qu. May men call upon the name of Je­sus Christ? and have you examples of such as have prayed to him?

A. Then Ananias answered, Lord, I have heard by many, of this man, how much evil he hath done to thy Saints at Jerusalem:

And here he hath authority from the chief priests, to binde all that call upon thy name. Acts 9. 13, 13.

With all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. 1 Cor. 1. 2.

And they stoned Stephen, saying, Lord Jesus, receive my spirit. Acts 7. 59.

Even so, come, Lord Jesus. Rev. 22. 20.

Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation, and a good hope through grace,

Comfort your hearts, and stablish you in every good word and work. 2 Thes. 2. 16, 17.

Now God himself even our Father, and our Lord Jesus Christ direct our way unto you. 1 Thess. 3. 11.

CHAP. XI. Of Christs Priestly Office.

Qu. IS not Christ Jesus a Priest?

A. We have a great high­priest, Jesus the Son of God. Heb. 4. 14.

Qu. Did not Christ take this honour to himself?

A. Christ glorified not himself to be­come an high-priest: but he that said unto him, Thou art my Son, to day have I begotten thee. Heb. 5. 5.

Qu. What maner of high-priest is Christ?

A. Such an high-priest, who is set on the right hand of the throne of the Ma­jestie in the heavens:

A minister of the sanctuary, and of the tabernacle, which the Lord pitched, and not man. Heb. 8. 1, 2.

Qu. Was not Christ a priest whilst he was on earth, namely when he died on he cross?

A. If he were on earth, he should not be a priest, seeing that there are priests who offer gifts according to the Law. Heb. 8. 4.

And it is yet far more evident: for that after the similitude of Melchisedeck there ariseth another priest,

Who is made, not after the law of a carnal commandment, but after the power of an endless life. Heb. 7. 15, 16.

Qu. What benefit happeneth by Christs priesthood?

A. He became the author of eternal salvation,

Called of God an high-priest after the order of Melchisedeck. Heb. 5. 9, 10.

Qu. Unto whom is Christ, as a Priest, become the authour of eternal salva­tion?

A. Unto all them that obey him. Heb. 5. 9.

Qu. How can Christ save them by his priesthood?

A. He is able to save them to the ut­termost, that come unto God by him, seeing he ever liveth to make intercession for them. Heb. 7. 25.

Christ was once offered to bear the sins of many. Heb. 9. 28.

Qu. Is not the sacrifice of Christ to be reiterated, as that of the Levitical Priests? if not, what is the reason thereof?

A. Every priest standeth daily mini­string and offering oftentimes the same sacrifices, which can never take away sins.

But this man, after he had offered one sacrifice for sins for ever, sate down at the right hand of God: from henceforth ex­pecting till his enemies be made his footstool.

For by one offering he hath perfected for ever them that are sanctified. Heb. 10. 11, 12, 13, 14.

Qu. How did Christ enter into the holy place to offer himself?

A. By his own blood. Heb. 9. 12.

Qu. Why would God have Christ come to his priestly office by sufferings?

A. It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.

That he might be a merciful and faithful high-priest in things pertaining to God, to make reconciliation for the sins of the people.

For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. Heb. 2. 10, 17, 18.

Q. What is the true and genuine use you would have us make of this doctrine?

A. Seeing that we have a great high-priest, that is passed into the heavens, Je­sus the Son of God, let us hold fast our profession.

For we have not an high-priest that cannot be touched with a feeling of our infirmities: but was in all points tempted like as we are, yet without sin.

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and finde grace to help in time of need. Heb. 4. 14, 15, 16.

CHAP. XII. Of Christs Death.

Qu. WAs it the will and purpose of God that Christ should suffer the death of the cross? What saith the apostle Peter to the Jews concerning this?

A. Jesus of Nazareth a man approved of God among you,

Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have cruci­fied and slain. Act. 2. 22, 23.

Q. What say the disciples in general con­cerning the same?

They lift up their voice to God with one accord, and said,

Of a truth against thy holy childe Je­sus, whom thou hast anointed, both He­rod, and Pontius Pilate, with the Gen­tiles, and the people of Israel, were ga­thered together,

For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4. 24, 27, 28.

Q. Did Christ die to reconcile and bring God to us, or on the contrary, to reconcile and bring us to God?

A. When we were enemies we were reconciled to God by the death of his Son. Rom. 5. 10.

He is our peace, who hath made both one.

That he might reconcile both unto God in one body by the cross, having slain the enmity thereby. Eph. 2. 14, 16.

God was in Christ reconciling the world to himself. 2 Cor. 5. 19.

Christ hath once suffered for sins, the just for the unjust, that he might bring us to God. 1 Pet. 3. 18.

Qu. For whom did Christ die?

A. We thus judge, that if one died for all, then were all dead.

And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. 2 Cor. 5. 14, 15.

There is one Mediator between God and men, the man Christ Jesus,

Who gave himself a ransome for all, to be testified in due time. 1 Tim. 2. 5, 6.

We see Jesus, who was made a little lower then the angels, for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man. Heb. 2. 9.

I am the living bread, which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the world. Joh. 6. 51.

Q. What was the procuring cause of Christs death?

A. He was delivered for our offences. Rom. 4. 25.

He was wounded for our transgressions, he was bruised for our iniquities. Isai. 53. 5.

Christ died for our sins, according to the Scriptures. 1 Cor. 15. 3.

Qu. What are the ends of Christs suffer­ing and death, intimated by the Scripture?

A. He learned obedience by the things which he suffered. Heb. 5. 8.

Christ suffered for you, leaving us an example, that ye should follow his steps. 1 Pet. 2. 21.

Christ hath once suffered for sins, the [Page 70] just for the unjust, that he might bring us to God. 1 Pet. 3. 18.

This is my blood of the New Testa­ment, (or, New Covenant) that is shed for many for the remission of sins. Mat. 26. 28.

That through death he might destroy him that had the power of death, that is, the devil;

And deliver them, who through fear of death were all their life-time subject unto bondage. Heb. 2. 14, 15.

That he might sanctifie the people with his own blood. Heb. 13. 12.

That whether we wake or sleep, we should live together with him. 1 Thess. 4. 10.

That they which live, should not hence­forth live to themselves, but to him which died for them, and rose again. 2 Cor. 5. 15.

Who gave himself for our sins, that he might deliver us from this present evil world. Gal. 1. 4.

Ye who were sometimes far off, are made nigh by the blood of Christ.

For he is our peace, who hath made both one, and hath broken down [Page 71] the middle wall of partition between us:

Having abolished in his flesh the law of commandments in ordinances, for to make in himself of twain, one new man, so making peace.

And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby. Eph. 2. 13, 14, 15, 16.

It pleased the Father that in him all fulness should dwell,

And having made peace through the blood of his cross, by him to reconcile all things to himself (or rather, for him) by him, I say, whether they be things in earth, or things in heaven.

And you that were sometimes aliena­ted, and enemies in your minde by wic­ked works, yet now hath he reconci­led,

In the body of his flesh through death. Col. 1. 20, 21, 22.

CHAP. XIII. Of the Universality of Gods love.

Qu. THose Scriptures which you have already alleadged, when I enqui­red for whom Christ died, intimate the uni­versality of Gods love to men: yet soras­much as this is a point of the greatest im­portance, without the knowledge and belief whereof, we cannot have any true and solid ground of coming unto God, (because if he from all eternity intended good onely to a few, and those few are not set down in the Scriptures, (which were written that we through comfort of them might have hope, Rom. 15. 4.) no man can certainly, yea pro­bably infer that he is in the number of those few, the contrary being, ten thousand to one, more likely) what other clear tassages of Scripture have you, which shew, that God, in sending Christ, and proposing the Gospel, ai­med not at the salvation of a certain elect number, but of men in general?

A. God so loved the world, that he gave his onely-begotten Son, that whoso­ever [Page 73] believeth in him, should not perish, but have everlasting life.

For God sent not his Son into the world, to condemn the world, but that the world through him might be saved. Joh. 3. 16, 17.

The bread of God is he which cometh down from heaven, and giveth life to the world. Joh. 6. 33.

Now we believe, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ the Saviour of the world. Joh. 4. 42.

We have seen and do testifie, that the Father sent the Son to be the Saviour of the world. 1 Joh. 4. 14.

I am come a light into the world, that whosoever believeth on me, should not abide in darkness.

And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. Joh. 12. 46, 47.

Go ye into all the world, and preach the Gospel to every creature:

He that believeth and is baptized, shall be saved: but he that believeth not, shall be condemned. Mark 16. 15, 16.

If ye continue in the faith grounded and setled, and be not moved away from the hope of the Gospel which ye have heard, and which was preached to every creature which is under heaven, whereof I Paul am made a minister. Col. 1. 22.

We preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Col. 1. 28.

I exhort that supplications, prayers, intercessions, and giving of thanks, be made for all men.

For this is good and acceptable in the sight of God our Saviour,

WHO WILL HAVE ALL MEN TO BE SAVED, AND TO COME UNTO THE KNOWLEDGE OF THE TRUTH. 1 Tim. 2. 1, 3, 4.

The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering to us-ward, NOT WILLING THAT ANY SHOULD PERISH, BUT THAT ALL SHOULD COME TO REPENTANCE, 2 Pet. 3. 9.

God was in Christ reconciling the world to himself, not imputing their [Page 75] trespasses to them. 2 Cor. 5. 19.

We have an Advocate with the Fa­ther, Jesus Christ the righteous:

And he is the propitiation for our sins: and not for ours onely, but also for the sins of the whole world. 1 Joh. 2. 1, 2.

Qu. These texts which you have now ci­ted, are all taken out of the New Testament; is there not a like manifestation of the uni­versality of Gods love in the Old? How speaketh the prophet Ezekiel?

A. Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wic­ked turn from his way, and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Ezek. 33. 11.

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 die, O house of Israel?

For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn your selves, and live ye. Ezek. 18. 31, 32.

Qu. What saith Jeremiah?

A. He doth not afflict willingly, nor grieve the children of men. Lam. 3. 33.

Qu. What saith David?

A. The Lord is gracious, and full of compassion: slow to anger, and of great mercy.

The Lord is good to all: and his ten­der mercies are over all his works. Psal. 145. 8, 9.

CHAP. XIV. Of Christs Resurrection.

Qu. Ought Christ, as to suffer, so also to rise from the dead the third day?

A. Thus it is written, and thus it be­hoved Christ to suffer, and to rise from the dead the third day. Luke 24. 46.

He rose again the third day, according to the Scriptures. 1 Cor. 15. 4.

Qu. Was there so great power and conse­quence in Christs resurrection? How speak­eth Paul?

A. I count all things but loss, for the excellencie of the knowledge of Christ Jesus my Lord.

That I may know him, and the power of his resurrection. Phil. 3. 8, 10.

If Christ be not risen, your faith is vain, ye are yet in your sins.

Then they also that are fallen asleep in Christ, are perished. 1 Cor. 15. 17, 18.

It is Christ that died, yea rather that is risen again. Rom. 8. 34.

Qu. How speaketh Peter?

A. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Je­sus Christ from the dead. 1 Pet. 1. 3.

Qu. Did Christ rise by his own power, yea did he raise himself at all? or was he raised by the power of another, and did ano­ther raise him? What is the perpetual tenour of the Scripture to this purpose?

A. Though he was crucified through weakness, yet he liveth by the power of God. 2 Cor. 13. 4.

Christ was raised up from the dead by the glory of the Father. Rom. 6. 4.

By Jesus Christ, and God the Fa­ther, [Page 78] who raised him from the dead. Gal. 1. 1.

If the Spirit of him that raised up Jesus Christ from the dead, dwell in you; he that raised up Christ from the dead, shall al­so quicken your mortal bodies, by his Spirit that dwelleth in you. Rom. 8. 11.

He which raised up the Lord Jesus, shall raise up us also by Jesus. 2 Cor. 4. 14.

Ye turned to God from idols, to serve the living and true God,

And to wait for his Son from heaven, whom he raised from the dead, even Jesus which delivereth us from the wrath to come. 1 Thess. 1. 9, 10.

Be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here be­fore you whole. Acts 4. 10.

The God of peace that brought again from the dead our Lord Jesus. Heb. 13. 20.

But God raised him from the dead.

God hath fulfilled the same unto us, in that he hath raised up Jesus a­gain.

And as concerning that he raised him up from the dead.

He whom God raised again, saw no corruption. Acts 13. 30, 33, 34, 37.

Him God raised up the third day. Act. 10. 40.

God hath both raised up the Lord, and will also raise us up by his own power. 1 Cor. 6. 14.

Who by him believe in God that raised him up from the dead, and gave him glory. 1 Pet. 1. 21.

Qu. Were the Apostles and the Holy Spi­rit himself sent to bear witness that Christ raised himself, or that God raised him? How speaketh the Scripture?

A. This Jesus hath God raised up, whereof we are all witnesses. Acts 2. 32.

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus, whom ye delivered up; and denied him in the presence of Pilate;

And killed the Prince of life, whom God hath raised from the dead, whereof we are witnesses. Acts 3. 13, 15.

The God of our fathers raised up Jesus.

Him hath God exalted with his right hand to be a Prince and Saviour,

And we are his witnesses, of these things, and so is also the Holy Spirit, whom God hath given to all them that obey him. Acts 5. 30, 31, 32.

We have testified of God, that he raised up Christ. 1 Cor. 15. 15.

Qu. Of what consequence is it to believe that Christ was thus raised?

A. If thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved. Rom. 10. 9.

Abraham believed God, and it was imputed to him for righteousness.

Now it was not written for his sake alone, that it was impured to him.

But for us, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead. Rom. 4. 3, 23, 24.

Qu. What is the prayer of the Apostle Paul to this purpose? How speaketh be to the Ephesians?

A. That the God of our Lord Jesus Christ, the Father of glory, may give un­to you the Spirit of wisdom and revela­tion in the knowledge of him.

The eyes of your understanding being enlightened, that ye may know,

What is the exceeding greatness of his power to [...]s-ward, who believe, accor­ding to the working of his mighty power,

Which he wrought in Christ, when he raised him from the dead. Eph. 1. 17, 18, 19, 20.

CHAP. XV. Of Justification and Faith.

Qu. HOw many sorts of justification or righteousness are there?

A. The righteousness, which is of the Law. Rom. 10. 5.

The righteousness, which is of God by Faith. Phil. 3. 9.

Qu. How is the righteousness, which is of the Law, described?

A. Moses describeth the righteousness, which is of the Law, that the man which doth those things, shall live by them. Rom. 10. 5.

Qu. How speaketh the righteousness [Page 82] which is of Faith?

A. The righteousness, which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? that is to bring Christ down from above.

Or, who shall descend into the deep? that is to bring up Christ again from the dead. Rom. 10. 6, 7.

Qu. But what saith it? Rom. 10. 8.

A. That if thou shalt confess with thy mouth the Lord Jesus, and shalt be­lieve in thine heart, that God hath raised him from the dead, thou shalt be saved. Rom. 10. 9.

Qu. In the justification of a believer, is the righteousness of Christ imputed to him? or is his own faith counted for righteousness?

A. To him that worketh not, but be­lieveth on him that justifieth the ungod­ly, his faith is counted for righteousness. Rom. 4. 5.

Qu. Was Abraham the father of the faith­ful, justified in this maner?

A. He believed in the Lord, and he counted it to him for righteousness. Gen. 15. 6.

Qu. Was not this written for his sake a­lone, that it was imputed to him for righte­ousness.

A. It was not written for his sake a­lone, that it was imputed to him:

But for us also. Rom. 4. 23, 24.

Qu. On what terms? if we apprehend and apply Christs righteousness to our selves?

A. If we believe on him that raised up Jesus our Lord from the dead. Rom. 4. 24.

Qu. Abraham believed God, and it was imputed to him for righteousness. Is it not sufficient for us if we believe as he did? what saith Christ?

A. Ye believe in God, believe also in me. John 14. 1.

Qu. What saith Peter?

A. Christ was manifested in these last times for you;

Who by (or, through) him believe on God. 1 Pet. 1. 20, 21.

Qu. Doth not God justifie men, because of the full price that Christ paid to him in their stead, so that he abated nothing of his right, in that one drop of Christs blood was sufficient to satisfie for a thousand Worlds? If not, how are they saved?

A. Being justified FREELY by his grace, through the redemption that is in Christ Jesus.

In whom we have redemption through his blood, the forgiveness of sins, accor­ding to the riches of his grace. Rom. 3. 24. Eph. 1. 7.

Qu. Did not Christ merit eternal life, and purchase the kingdom of heaven for us?

A. The gift of God is eternal life, through Jesus Christ our Lord. Rom. 6. 23.

It is your Fathers good-pleasure to give you the Kingdom. Luke 12. 32.

CHAP. XVI. Of keeping the Commandments, and having an eye to the reward; of per­fection in vertue and godliness to be attained; and of departing from righteousness and faith.

Qu. ARe the commandments possible to be kept?

A. His commandments are not grie­vous. 1 Joh. 5. 3.

My yoke is easie, and my burthen light. Mat. 11. 30.

Qu. But though it be possible to keep the commandments, yet is it not enough if we de­sire [Page 85] and endeavour to keep them, although we actually keep them not? And doth not God here accept the will for the deed?

A. Circumcision is nothing, and un­circumcision is nothing, but the keeping of the commandments of God. 1 Cor. 7. 19.

Not every one that saith unto me, Lord, Lord, shall enter into the king­dom of heaven, but he that doth the will of my Father which is in heaven.

Therefore whosoever heareth these sayings of mine and doth them, I will liken him unto a wise man which built his house upon a rock.

And every one that heareth these say­ings of mine and doth them not, shall be li­kened unto a foolish man which built his house upon the sand. Mat. 7. 21, 24, 26.

Whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, shall be blessed in his doing. Jam. 1. 25.

Glory, honor, and peace to every man that worketh good, to the Jew first, and also to the Gentile. Rom. 2. 10.

If ye know these things, happy are ye if ye do them. Joh. 13. 17.

Blessed are they that hear the word of God, and keep it. Luke 11. 27.

We must all appear before the judge­ment-seat of Christ, that every man may receive the things done in his body, accor­ding to what he hath done, whether it be good or evil. 2 Cor. 5. 10.

The Son of man shall come in the glo­ry of his Father, with his angels, and then he shall reward every man according to his works. Mat. 16. 27.

Behold, I come quickly, and my re­ward is with me, to give to every man according as his work shall be. Rev. 22. 12.

If thou wilt enter into life, keep the commandments. Mat. 19. 17.

Qu. Which? Mat. 19. 18.

A. Thou shalt do no murther; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not bear false wit­ness; Honor thy father and thy mother; and, Thou shalt love thy neighbour as thy self. Mat. 19. 18, 19.

Qu. Though it be not onely possible, but also necessary to keep the commandments, yet is it lawful so to do, that we may have a right to eternal life, and the heavenly inheritance? may we seek for honor, end glory, and im­mortality [Page 87] by well doing? is it the tenor of the Gospel that we should live uprightly in ex­pectation of the hope hereafter? and finally, ought we to suffer for the kingdom of God, and not (as sume are pleased to mince the matter) from the kingdom of God? Cite the testimonies of the Scripture to this purpose.

A. Blessed are they that do his com­mandments, that they may have right to the tree of life, and may enter in through the gates into the city. Rev. 22. 14.

—The revelation of the righteous judgement of God:

Who will render to every man accor­to his deeds.

To them, who by patient continuance in well-doing seek for glory, and honor, and im­mortality, eternal life. Rom. 2. 6, 7, 8.

The grace of God, that bringeth sal­vation, hath appeared to all men,

Teaching us, that denying ungodli­ness and worldly lusts, we should live soberly, righteously, and godly in this present world;

Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. Tit. 2. 11, 12, 13.

That ye may be counted worthy of [Page 88] the kingdom of God, for which ye also suffer. 2 Thess. 1. 5.

Qu. Have ye any Scripture that saith we must believe that God is a rewarder of them that seek him, and that if we come not to him with such a faith, it is impossible to please him?

A. Without faith it is impossible to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. Heb. 11. 6.

Qu. Have you any example of keeping the commandments under the law? what saith David of himself?

A. The Lord rewarded me according to my righteousness, according to the cleanness of mine hands hath he recom­pensed me.

For I have kept the ways of the Lord, and have not wickedly departed from my God.

For all his judgments were before me, & I did not put away his statutes from me.

I was also upright before him: and I kept my self from mine iniquity.

Therefore hath the Lord recompenced me according to my righteousness, ac­cording to the cleanness of my hands in [Page 89] his eye-sight. Psal. 18. 20, 21, 22, 23, 24.

Qu. Have you any example under the Go­spel?

A. Whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 1. Joh. 3. 22.

Qu. Have you not examples of the choi­cest Saints, who obeyed God in hope of the re­ward, both before, under, and after the Law?

A. By faith. Abraham when he was called to go out into a place which he should after receive for an inheritance, obeved, and he went out, not knowing whither he went.

By faith he sojourned in the land of promise, as in a strange country, dwel­ling in tabernacles with Isaac and Jacob, the heirs with him of the same promise.

For he looked for a city which hath foun­dations, whose builder and maker is God. Heb. 11. 8, 9, 10.

By faith Moses when he was come to yeers refused to be called the son of Pha­raohs daughter;

Chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season:

Esteeming the reproach of Christ grea­ter riches then the treasures in Egypt: for he had respect unto the recompence of the reward. Heb. 11. 24, 25, 26.

Let us run with patience the race that is set before us,

Looking unto Jesus the author and fi­nisher of our faith, who for the joy that was set before him, endured the cross, de­spising the shame, and is set down at the right hand of the throne of God. Heb. 12. 1, 2.

Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of Gods elect, and the acknowledging of the truth, which is after godliness:

In hope of eternal life. Tit. 1. 1, 2.

Qu. Do not the Scriptures intimate that Christians may attain to perfection of vertue and godliness? and that it is the intention of God, and Christ, and his ministers, to bring them unto this pitch? Rehearse the texts to this effect.

A. According as he hath chosen us in him before the foundation of the world, that we should be holy and unblameable before him in love. Eph. 1. 4.

Christ loved the Church, and gave him­self [Page 91] for it:

That he might sanctifie and cleanse it with the washing of water by the word.

That he might present it to himself a glorious Church, not having spot or wrin­kle, or any such thing: but that it should be holy and without blemish. Eph. 5. 25, 26, 27.

Having therefore these promises, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. 2 Cor. 7. 1.

Be ye perfect even as your Father which is in heaven is perfect. Matth. 5. 48.

Finally, brethren, farewel: be ye per­fect. 2 Cor. 13. 11.

We preach warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Col. 1. 28.

He gave some, apostles: some, pro­phets: some, evangelists! some, pastors and teachers;

For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

Till we all come in the unity of the faith, and of the knowledge of the Son [Page 92] of God, unto a perfect man, unto the mea­sure of the stature of the fulness of Christ. Eph. 4. 11, 12, 13.

Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and compleat in all the will of God. Col. 4. 12.

The very God of peace sanctifie you wholly: and I pray God your whole spi­rit, and soul, and body be preserved blame­less unto the coming of our Lord Jesus Christ. 1 Thes. 5. 23.

To the end he may stablish your hearts unblameable in holiness before God even our Father, at the coming of our Lord Jesus Christ with all his saints. 1 Thess. 3. 13.

Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and given us everlasting conso­lation, and good hope through grace,

Comfort your hearts, and stablish you in every good word and work. 2 Thess. 2. 16, 17.

Qu. Have you any example of perfection before the Law?

A. Noah was a just man, and perfect in [Page 93] his generations, and Noah walked with God. Gen. 6. 9.

The Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God; and escheweth evil? Job. 1. 8.

Qu. Have you any example of perfection under the Law?

A. There was in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elizabeth.

And they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless. Luk. 1. 1, 2.

Qu. Have you any examples under the Gospel?

A. Christ suffered for us, leaving us an example, that ye should follow his steps.

Who did no sin, neither was guile found in his mouth. 1 Pet. 2. 21, 22.

I looked, and lo, a Lamb stood on the mount Sion, and with him an hundred fourty and four thousand, having his Fa­thers name written on their foreheads.

These are they which were not defiled with women, for they are virgins: these are they which follow the Lamb whither­soever he goeth.

And in their mouth was found no guile: for they are without fault before the throne of God. Rev. 14. 1, 4, 5.

Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy. Rev. 3. 4.

Ye are witnesses, and God also, how holily, and justly, and unblameably we beha­ved our selves among you that believe. 1 Thess. 2. 10.

Qu. If works be so necessary to salvation, as you have before shewn from the Scripture, how cometh it to pass that Paul saith, We are justified by faith without works? Meant he to exclude all good works whatsoever, or onely those of the Law? How doth he ex­plain himself?

A. We are justified by faith without the works of the Law. Rom. 3. 28.

Qu. Can you make it appear from else­where, that Paul intended to exclude from justification onely the perfect works of the Law, which leave no place for either grace [Page 95] or faith, and not such works as include both? and that by a justifying faith he meant a working faith, and such a one as is accompa­nied with righteousness?

A. By grace are ye saved, through faith, and that not of your selves: it is the gift of God.

Not of works, lest any man should boast.

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. Eph. 8. 9, 10.

Now to him that worketh, is the re­ward not reckoned of grase, but of debt.

But to him that worketh not, but belie­veth on him that justifieth the ungodly, his faith is counted for righteousness. Rom. 3. 4, 5.

There is a remnant according to the election of grace.

And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. Rom. 11. 5, 6.

If they which are of the law be heirs, faith is made void, and the promise [Page 96] made of none effect.

Because the law worketh wrath: for where no law is, there is no transgressi­on.

Therefore it is of faith, that it might be by grace: to the end the promise might be sure to all the seed. Rom. 4. 14, 15, 16.

In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith working by love, God. 5. 6.

The just shall live by faith.

For the wrath of God is revealed from heaven, against all ungodliness and un­righteousness of men, who hold the truth in unrighteousness. Rom. 1. 17, 18.

Qu. What answer then would you give to a man, who wresting the words of Paul in certain places of his Epistles to the Romans and the Galatians, should bear you in hand, that all good works whatsoever are excluded from justification and salvation, and that it is enough onely to believe?

A. Wilt thou know, O vain man, that faith without works is dead?

Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?

Seest, thou how faith wrought with his works, and by works was faith made perfect?

And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for righteousness: and he was called the friend of God.

Ye see then how that by works a man is justified, and not by faith onely.

Likewise also was not Rahab the har­lot justified by works, when she had re­ceived the messengers, and had sent them out another way?

For as the body without the spirit is dead, so faith without works is dead. Jam. 2. 20, 22, 23, 24, 25, 26.

Qu. What is the advice of Paul to Titus concerning the business of faith, and works, and the Law?

A. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men.

But avoid foolish questions, and gene­alogies, and contentions, and strivings a­bout the law, for they are unprofitable and vain. Tit. 3. 8, 9.

Qu. You shewed even now out of Paul, that the faith of him that will be saved, must be accompanied with justice or righteousness; I would therefore know of you who is a just or righteous man? is it not such a one as ap­prehendeth and applyeth Christs righte­ousness to himself, or, at most, desireth to do righteously? Is not he accepted of God?

A. Let no man deceive you, he that doth righteousness, is righteous, even as he is righteous.

He that committeth sin, is of the Di­vel, for the Divel sinneth from the be­ginning.

In this the children of God are mani­fest, and the children of the Divel: who­soever doth not righteousness, is not of God. 1 John 3. 7, 8, 10.

If we know that he is righteous, know ye that every one that doth righteousness is born of God. 1 John 2. 29

God is no respecter of persons:

But in every nation, he that feareth him, and worketh righteousness, is accepted of him. Acts 10. 34, 35.

If a man be just, and and do that which is lawful and right,

Hath not eaten upon the mountains, [Page 99] neither hath lift up his eyes to the idols of the house of Israel, neither hath de­filed his neighbours wife, neither hath come near to a menstruous woman;

And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;

He hath not given forth upon usury, neither hath taken any increase; hath withdrawn his hand from iniquity, hath executed true judgement between man and man;

Hath walked in my Statutes, and hath kept my judgements to deal truly, HE IS JUST, he shall not dye. Ezek. 18. 5, 6, 7, 8, 9.

Qu. May not righteous men depart from their righteousness, and believers from their faith, and so perish? And is it not false, that once in Christ, and ever in Christ?

A. When the righteous turneth a­way from his righteousness, and commit­teth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousness, that he hath done, shall not be menti­oned: [Page 100] in his trespass that he hath tres­passed, and in his sin that he hath sinned, in them shall he dye. Ezek. 18. 24.

When I shall say unto the righteous, that he shall surely live: if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remem­bred, but for his iniquity that he hath committed he shall dye for it. Ezek. 33. 13.

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of Divels. 1 Tim. 4. 1.

This charge I commit unto thee, son Timothy, that thou war the good war­fare:

Holding faith, and a good conscience, which some having put away, concerning faith have made shipwrack.

Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme. 1 Tim. 1. 18, 19, 20.

The younger widows refuse, for when they have begun to wax wanton against Christ, they will marry:

Having condemnation, because they [Page 101] have cast off their first faith. 1 Tim. 5. 11, 12.

The love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 1 Tim. 6. 10.

Their word will eat as doth a canker, of whom is Hymeneus and Philetus:

Who concerning the faith have erred, saying that the resurrection is past alrea­dy, and overthrow the faith of some. 2 Tim. 2. 17, 18.

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

But exhort one another daily, lest any of you be hardened through the deceitfulness of sin. Heb. 3. 12, 13.

Let us labour therefore to enter into that rest, lest any man fall after the same ex­ample of unbelief. Heb. 4. 11.

It is impossible for those who were once enlightned, and have tasted of the heavenly gift, and were made partakers of the holy Ghost,

And have tasted the good word of God, and the powers of the world to [Page 102] come:

If they fall away, to renew them again to repentance. Heb. 6. 4, 5, 6.

Let us consider one another, to pro­voke unto love and good works.

Not forsaking the assembling of our selves together, as the maner of some is, but ex­horting one another.

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.

He that despised Moses law, died with­out mercy, under two or three witnesses.

Of how much sorer punishment, sup­pose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?

Cast not away therefore your confidence, which hath great recompence of re­ward.

Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

But we are not of them that draw back unto perdition: but of them that believe to the saving of the soul. Heb. 10. 24, [Page 103] 25, 26, 28, 29, 35, 38, 39.

Looking diligently lest any man fail of the grace of God. Heb. 12. 15.

Cursed children,

Which have forsaken the right way, and are gone astray, following the way of Ba­laam the son of Bosor, who loved the wages of unrighteousness.

When they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.

For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning.

For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered to them.

But it is happened unto them accor­ding to the true proverb, The dog is turned to his vomit again; and the sow that was washed, to her wallowing in the [Page 104] mire. 2 Pet. 2. 14, 15, 18, 20, 21, 22.

Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away with the er or of the wicked, fall from your own stedfastness. 2 Pet. 3. 17.

For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter had tempted you, and our labour be in vain. 1 Thess. 3. 5.

Because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear.

For if God spared not the natural branches, take heed, lest he also spare not thee.

Behold therefore the goodness, and severity of God: on them which fell, se­verity; but towards thee, goodness, if thou continue in goodness: otherwise thou also shalt be cut off. Rom. 11. 20, 21, 22.

But if thy brother be grieved with thy meat, now walkest thou not chari­tably. Destroy not him with thy meat, for whom Christ died. Rom. 14. 25.

Through thy knowledge shall the weak brother perish, for whom Christ died? 1 Cor. 8. 11.

I keep under my body, and bring it into subjection, lest when I have preached to others, I my self should be a cast-away. 1 Cor. 9. 27.

If a man abide not in me, he is cast forth as a branch, and is withered. Joh. 15. 6.

Every branch in me that beareth not fruit, he taketh away. Joh. 15. 2.

CHAP. XVII. Of the duty of Subjects and Magi­strates, Wives and Husbands, Chil­dren and Parents, Servants and Masters.

Qu. WHat is the duty of all them that are under authority?

A. Let every foul be subject to the higher powers. Rom. 13. 1.

Q. Why must every soul be subject to them?

A. For there is no power but of God: the powers that be, are ordained of God. Rom. 13. 1.

Q. What doth he that resisteth the power; and what shall they receive to themselves?

A. Whosoever resisteth the power, re­sisteth the ordinance of God: and they that resist, shall receive to themselves damnation. Rom. 13. 2.

Qu. Why shall they that resist, receive damnation?

A. For rulers are not a terrour to good works, but to evil. Rom. 13. 3.

Qu. How shall a man behave himself that he need not fear the power; and whence cometh it so to pass?

A. Wilt thou then not be afraid of the power? do 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 do that which is evil, 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 evil. Rom. 13. 3, 4.

Q. Is not the fear of wrath or punishment the onely motive to subjection?

A. Ye must needs be subject, not one­ly for wrath, but also for conscience sake. Rom. 13. 5.

Qu. Must we not also pay to the higher powers tribute and custom?

A. Render to all their dues, tribute to whom tribute is due, custom to whom custom. Rom. 13. 7.

Q. Why should we pay tribute to them?

A. For this cause pay you tribute al­so: for they are Gods ministers, atten­ding continually upon this very thing. Rom. 13. 6.

Qu. Though what you have cited out of the apostle Paul doth intimate the duty of the Magistrate, yet have you not some passage of Scripture that doth expresly set it down?

A. He that ruleth over men must be just, ruling in the fear of God. 2 Sam. 23. 3.

Q. What benefit shall accrue to him that ruleth so?

A. He shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. 2 Sam. 23. 4.

Q. What is the duty of wives and hus­bands, according to the doctrine of the two great apostles, Paul and Peter? Rehearse their words.

A. Wives, submit your selves unto your own husbands, as unto the Lord.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the Saviour of the body.

Therefore as the church is subject un­to Christ, so let wives be to their own husbands in every thing.

Husbands, love your wives, even as Christ also loved the church, and gave himself for it:

That he might sanctifie and cleanse it with the washing of water, by the word.

That he might present it to himself a glorious church, not having spot or wrin­kle, or any such thing: but that it should be holy and without blemish.

So ought men to love their wives, as their own bodies: he that loveth his wife, loveth himself.

For no man ever yet hated his own flesh: but nourisheth and cherisheth it, even as the Lord doth the church.

For we are members of his body, of his flesh, and of his bones.

For this cause shall a man leave his fa­ther and mother, and shall cleave unto his wife, and they two shall be one flesh.

This is a great mystery: but I speak [Page 109] concerning Christ and the church.

Nevertheless let every one of you in particular, so love his wife even as him­self, and the wife see that she reverence her husband. Eph. 5. 22, 23, &c.

Wives, submit your selves unto your own husbands, as it is fit in the Lord.

Husbands, love your wives, and be not bitter against them. Col. 3. 18, 19.

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 conversation of the wives:

While they behold your chaste con­versation coupled with fear.

Whose adorning let it not be that outward adorning, of plaiting the hair, and of wearing gold, or of putting on of apparel:

But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

For after this maner in the old time, the holy women also who trusted in God adorned themselves, being in subjecti­on [Page 110] unto their own husbands.

Even as Sarah obeyed Abraham, cal­ling him Lord, whose daughters ye are as long as ye do well, and are not afraid with any amazement.

Likewise ye husbands, dwell with them according to knowledge, giving honor to the wife as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hinder­ed. 1 Pet. 3. 1, 2, &c.

Qu. What is the duty of children and pa­rents, according to Paul?

A. Children, obey your parents in the Lord: for this is right.

Honor thy father and thy mother (which is the first commandment with promise)

That it may be well with thee, and thou maist live long on the earth.

And ye fathers, provoke not your chil­dren to wrath, but bring them up in the nurture and admonition of the Lord. Eph. 6. 1, 2, 3, 4.

Children, obey your parents in all things, for this is well pleasing to the Lord.

Fathers, provoke not your children, lest [Page 111] they be discouraged. Col. 3. 20, 21.

Qu. What is the duty of servants and masters, according to the doctrine of the two aforesaid Apostles?

A. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ:

Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart;

With good will doing service as to the Lord, and not to men:

Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free.

And ye masters, do the same things unto them, forbearing threatning: know­ing that your master also is in heaven, neither is there respect of persons with him. Eph. 6. 5, 6, 7, 8, 9.

Let as many servants as are under the yoke, count their own masters worthy of all honour; that the Name of God, and his doctrine be not blasphemed.

And they that have believing masters, let them not despise them, because they [Page 112] are brethren: but rather do them ser­vice, because they are faithful and belo­ved, partakers of the benefit. 1 Tim. 6. 1, 2.

Exhort servants to be obedient unto their own masters, and to please them well in all things, not answering again:

Not purloyning, but shewing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. Tit. 2. 9, 10.

Servants, obey in all things your ma­sters according to the flesh: not with eye-service, as men-pleasers, but in single­ness of heart, fearing God:

And whatsoever ye do, do it heartily, as to the Lord, and not unto men:

Knowing, that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

But he that doth wrong, shall receive for the wrong which he hath done: and there is no respect of persons.

Masters, give to your servants that which is just and equal, knowing that ye also have a Master in heaven. Col. 3. 22, 23, 24, 25. Col. 4. 1.

Servants, be subject to your masters [Page 113] with all fear, not onely to the good and gentle, but also to the froward.

For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.

For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently; this is acceptable with God.

For even hereunto are ye called; be­cause Christ also suffered for us, lea­ving us an example, that ye should follow his steps. 1 Pet. 2. 18, 19, 20, 21.

CHAP. XVIII. Of the behaviour of men and women in general; and in special of aged men, aged women, yong women, and yong men.

Qu. WHat would the apostle Paul have men in general do? How speak­eth he?

A. I will that men pray everywhere, [Page 114] lifting up holy hands, without wrath and doubting.

In like maner also, that women adorn themselves in modest apparel, with shamefac'dness and sobriety: not with broidered hair, or gold, or pearls, or cost­ly aray;

But (which becometh women profes­sing godliness) with good works.

Let the women learn in silence with all subjection.

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 1 Tim. 2. 8, 9, 10, 11, 12.

But speak thou the things which be­come sound doctrine.

That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

The aged women likewise that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things.

That they may teach the yong women to be sober, to love their husbands, to love their children,

To be discreet, chaste, keepers at home, good, obedient to their own hus­bands, [Page 115] that the word of God be not blasphemed.

Yong men likewise exhort to be sober-minded. Tit. 2. 1, 2, &c.

CHAP. XIX. Of Prayer.

Qu. IS not Prayer a Christian duty?

A. Pray without ceasing. 1 Thess. 5. 17.

And he spake a parable unto them, to this end, that men ought always to pray, and not to faint. Luke 18. 1.

Q. How ought men to pray?

A. Lifting up holy hands, without wrath and doubting. 1 Tim. 2. 8.

Q. What if a man doubt or waver as he prayeth?

A. Let not that man think that he shall receive any thing of the Lord. Jam. 1. 7.

Q. What if we pray in anger, and do not forgive, if we have ought against any?

A. If you do not forgive, neither will your Father which is in heaven forgive your trespasses. Mark 11. 26.

Qu. What then is the confidence that we have to God-ward in praying?

A. That if we ask any thing accor­ding to his will, he heareth us. 1 Joh. 5. 14.

Q. If a man see his brother sin a sin which is not unto death, what is his duty in relation to prayer?

A. He shall ask, and he shall give him life for them that sin not unto death. 1 Joh. 5. 16.

Qu. What if he sin a sin which is unto death?

A. I do not say that he shall pray for it. 1 Joh. 5. 16.

Qu. How are the persons that have sin­ned unpardonably, and so unto death, descri­bed in the Scripture?

A. He that shall blaspheme against the holy Ghost, hath never forgiveness, but is in danger of eternal damnation.

Because they said, He hath an unclean spirit. Mark 3. 29, 30.

If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

But a certain fearful looking for of [Page 117] judgement, and fiery indignation, which shall devour the adversaries.

He that despised Moses law, died without mercy, under two or three wit­nesses.

Of how much sorer punishment, sup­pose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the co­venant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? Heb. 10. 26, 27, 28, 29.

Qu. How stands the Lord affected to them that call upon him?

A. The Lord is nigh to all that call upon him. Psal. 145. 18.

The same Lord over all, is rich unto all that call upon him. Rom. 10. 12.

Qu. Is he nigh unto all them that call upon him in whatsoever maner?

A. To all that call upon him in truth. Psal. 145. 18.

The Lord is far from the wicked: but he heareth the prayer of the righteous. Prov. 15. 29.

We know that God heareth not sin­ners: but if any man be a worshipper of [Page 118] God, and doth his will, him he heareth. John 9. 31.

Qu. Did not Christ himself prescribe a form of prayer to his disciples, so that there remaineth no doubt touching the lawfulness of using a form?

A. It came to pass, that as he was praying in a certain 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 which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done as in heaven, so on earth.

Give us day by day our daily bread.

And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation, but de­liver us from evil. Luke 11. 1, 2, 3, 4.

Qu. How must we make our addresses to the Father that we may receive whatsoe­ver we pray for? what saith Christ to his disciples?

A. Verily, verily I say unto you, What­soever ye shall ask the Father in my name, he will give it you. John 16. 23.

Qu. Was it the custome, during the time that Christ conversed on the earth, (much less before he came into the world) to pray un­to God in the name of Christ, or through Christ? or did it begin to be used after the resurrection and exaltation of Christ? what saith Christ himself concerning this?

A. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

The time cometh when I shall no more speak unto you in parables, but I shall shew you plainly of the Father.

At that day ye shall ask in my name. John 16. 24, 25, 26.

Qu. Have ye any example of praying to God through Christ after his resurrection, and exaltation?

A. Now the God of peace that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting co­venant,

Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen. Heb. 13. 20, 21.

CHAP. XX. Of the Church.

Qu. WHat is Christ in relation to the Church, and the Church in rela­tion to him?

A. He is the head of the body, the Church. Col. 1. 18.

Qu. How many such bodyes hath Christ?

A. One body. Eph. 4. 4.

Qu. What kind of head is Christ?

A. From which all the body by joynts and bands having nourishment ministred, and knit together, increaseth with the increase of God. Col. 2. 19.

Qu. Who are the Church?

A. They that are sanctified in Christ Jesus, called to be saints 1 Cor. 1. 2.

Qu. Upon what foundation is the Church built?

A. Upon the foundation of the A­postles and Prophets, Jesus Christ him­self being the chief corner-stone. Eph. 2. 20.

Qu. What other honourable titles doth [Page 121] the Scripture give unto the Church, besides that of the body of Christ?

A. The bride the Lambs wife. Rev. 22. 17. Rev. 19. 7, 8. Rev. 21. 9.

The temple of God. 1 Cor. 3. 16.

The house of God, the pillar and ground of the truth. 1 Tim. 3. 15.

Q. What special promise hath Christ made to the Church?

A. the gates of hell shall not prevail against it. Mat. 16. 18.

Qu. What doth Christ elsewhere say of himself, that may give assurance to the Church that this promise shall be made good?

A. Behold, I live for ever and ever, amen; and have the keys of hell and death. Rev. 1. 18.

CHAP. XXI. Of the Government and Discipline of the Church.

Qu. WHen Christ was ascended up on high after his death and resur­rection, and so ceased to be personally present [Page 122] with his Church, whom did he set apart for the perfecting of the saints, for the work of the ministry, for the edifying of his body?

A. He gave some, Apostles: and some, Prophets: and some, Evangelists: and some, Pastors and Teachers;

For the perfecting of the saints, for the work of the ministry, for the edify­ing of the body of Christ:

Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the mea­sure of the stature of the fulness of Christ. Eph. 4. 11, 12, 13.

Qu. What is the advice of the two great Apostles Paul and Peter to the elders and governors of the Church?

A. Take heed unto your selves, and to all the flock, over the which the holy Ghost hath made your overseers, to feed the Church of God, which he hath pur­chased with his own blood. Acts 20. 28.

The elders which are among you I ex­hort, who am also an elder, and a wit­ness of the sufferings of Christ, and also a partaker of the glory that shall be re­vealed:

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 minde.

Neither as being lords over Gods he­ritage: but being ensamples to the flock. 1 Pet. 5. 1, 2, 3.

Q. What reward doth the apostle Peter tell them they shall have at the appearance of Christ, if they do as he prescribeth?

A. When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. 1 Pet. 5. 4.

Qu. What is the duty of the yonger, or private sort, in relation to the elders or pub­like officers of the Church?

A. Likewise ye yongers, submit your selves unto the elders. 1 Pet. 5. 5.

Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account: that they may do it with joy, and not with grief: for that is un­profitable for you. Heb. 13. 17.

We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;

And to esteem them very highly in love for their works sake. 1 Thess. 5. 12, 13.

Q. What saith the Scripture concorning the maintenance of them that instruct and oversee the Church?

A. Let him that is taught in the word, communicate unto him that teacheth, in all good things.

Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.

For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting. Gal. 6: 6, 7, 8.

If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?

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 gospel, should live of the gospel. 1 Cor. 9. 11, 13, 14.

Let the elders that rule well, be coun­ted [Page 125] worthy of double honour, especially they who labour in the word and do­ctrine.

For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn; and, The labourer is worthy of his re­ward. 1 Tim. 5. 17, 18.

Qu. What saith the apostle Paul to Titus concerning the persons that are to be ordai­ned Elders, Bishops, or Overseers of the Church?

A. For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.

If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.

For a bishop must be blameless, as the steward of God: not self-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 faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince gainsayers. Tit. 1. 5, 6, 7, 8, 9.

Qu. What saith he to Timothy concerning the same subject?

A. This is a true saying, If any man desire the office of a bishop, he desireth a good work.

A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

Not given to wine, no striker, not given to filthy lucre, but patient, not a brawler, not covetous;

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

(For if a man know not how to rule his own house, how shall he take care of the church of God?)

Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil.

Moreover, he must have a good report of them which are without, lest he fall into reproach, and the snare of the de­vil. 1 Tim. 3. 1, 2, &c.

Q. How ought those to be qualified that are to be ordained Deacons, for the keeping and distributing the common stock of the Church?

A. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lu­cre,

Holding the mystery of the faith in a pure conscience.

And let these also first be proved, then let them use the office of a deacon, be­ing found blameless.

Let the deacons be the husbands of one wife, ruling their children, and their own houses well. 1 Tim. 3. 8, 9, 10, 12.

Q. How ought their wives to be qua­lified?

A. Even so must their wives be grave, not slanderers, sober, faithful in all things. 1 Tim. 3. 11.

Qu. What direction doth the Apostle give touching the casting of unworthy members out of the Church?

A. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw your selves from every brother that walketh disorderly, and not after the tradition which ye received of us. 1 Thess. 5. 6.

But now have I written unto you, [Page 128] 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, with such a one no not to eat.

For what have I to do to judge them also that are without? do not ye judge them that are within?

But them that are without, God judg­eth. Therefore put away from among your selves that wicked person. 1 Cor. 5. 11, 12, 13.

CHAP. XXII. Of Baptism.

Qu. WHat is the judgement of John the Baptist, of Christ Jesus, and of the Apostle Peter touching the doctrine of Baptisms? How speak they?

A. I indeed baptize you with water unto repentance: but he that cometh af­ter me is mightier then I, whose shooes I am not worthy to bear: he shall baptize you with the holy Ghost, and with fire. Mat. 3. 11.

Wait for the promise of the Father, which ye have heard of me.

For John verily baptized with wa­ter, but ye shall be baptized with the holy Ghost, not many dayes hence. Acts 1. 4, 5.

As I began to speak, the holy Ghost fell on them, as on us at the beginning.

Then remembred I the word of the Lord, how that he said, John indeed baptized with water: but ye shall be baptized with the holy Ghost. Acts 11. 15, 16.

Qu. Though the passages which you have alledged plainly intimate that the baptism of the Spirit was the baptism of Christ, as that of water was Johns baptism, yet did not the Apostles of Christ baptize with water? what saith Paul of this also?

A. I baptized the house of Stephanas. 1 Cor. 1. 16.

Qu. But divers think the Apostles were sent to baptize as well as to preach. What therefore saith the same Apostle concerning this also?

A. Christ sent me not to baptize, but to preach the Gospel. 1 Cor. 1. 17.

Qu. Howbeit when Paul himself, and the [Page 130] believing Romans were baptized, into what doth he say they were baptized, and to what end?

A. So many of us as were baptized into Jesus Christ, were baptized into his death.

Therefore we were buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father: so we also should walk in newness of life. Rom. 6. 3, 4.

Qu. Forasmuch as so great stress is put by some upon water-baptism, what baptism is it, (even in the judgement of the Apostle Peter,) whereby we are saved; the said baptism of water, whereby the filth of the body is washed off: or the baptism of the heart, whereby it is cleansed from an evil conscience?

A. The like figure whereunto, even baptism doth also now save us; not the putting away of the filth of the flesh, but the answer of a good conscience towards God. 1 Pet. 3. 21.

CHAP. XXIII. Of the Lords Supper.

Qu. WHen was the Lords supper insti­tuted, and to what end?

A. The Lord Jesus the same night in which he was betraid, took bread:

And when he had given thanks, he brake it, and said, Take, eat, this is my body, which is broken for you: this do in remembrance of me.

After the same maner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

For as oft as ye eat this bread, and drink this cup, ye shew forth the Lords death till he come. 1 Cor. 11. 23, 24, 25, 26.

Q. What hurt happeneth to him that re­ceiveth the Lords supper unworthily?

A. Whosoever shall eat this bread, and drink this cup of the Lord unwor­thily, shall be guilty of the body and [Page 132] blood of the Lord.

He that eateth and drinketh unwor­thily, eateth and drinketh damnation to himself, not discerning the Lords body. 1 Cor. 11. 27, 29.

Q. How shall a man behave himself, that he may be a worthy communicant at the Lords table?

A. Let a man examine himself, and so let him eat of that bread, and drink of that cup. 1 Cor. 11. 28.

Qu. What examination is it, on which Christians should put themselves? What saith the same Apostle concerning this point?

A. Examine your selves, whether you be in the faith: prove your own selves. 2 Cor. 13. 5.

CHAP. XXIV. Of the Resurrection of the dead, and the last Judgement; and what shall be the final condition of the righteous and the wicked thereupon.

Qu. WHat do you believe concerning the resurrection of the dead?

A. That there shall be a resurrection of the dead, both of the just and unjust. Acts 24. 15.

Qu. By whom shall the dead be raised?

A. By Christ shall all be made alive. 1 Cor. 15. 22.

Q. Why are the dead raised by Christ, rather then by God himself?

A. Since by man came death, by man came also the resurrection of the dead. 1 Cor. 15. 21.

Qu. How came Christ by this power?

A. As the Father hath life in him­self: so hath he given to the Son to have life in himself. Joh. 5. 26.

The last Adam was made a quickning [Page 134] spirit. 1 Cor. 15. 45.

Qu. By whom shall God judge man­kinde?

A. God shall judge the secrets of men by Jesus Christ. Rom. 2. 16.

He commanded us to preach unto the people, and to testifie that it is he which was ordained of God to be the judge of quick and dead. Acts 10. 42.

Qu. What assurance hath God given that he will judge the world by this man?

A. In that he hath raised him from the dead. Acts 17. 31.

Q. What shall be the different issue of the good from that of the bad at the resurre­ction?

A. All that are in the graves shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation. Joh. 5. 28, 29.

Qu. Shall not the wicked and unbeliev­ing live for ever, (though in torments,) as well as the godly and the faithful? or is eter­nal life peculiar to the faithful?

A. He that believeth on the Son, hath everlasting life: and he that believeth [Page 135] not the Son, shall not see life: but the warth of God abideth on him. John 3. 36.

Qu. Though this passage which you have cited seem clearly to prove that eternal life agreeth unto no other men, but the faithful: yet since the contrary opinion is generally held amongst Christians, I would fain know farther of you, whether you have any other places that directly affirm that the wicked dye, and that a second death; are de­stroyed, and punished with everlasting destruction; are corrupted, burnt-up, devoured, slain, pass away, and pe­rish?

A. The wages of sin is death: but the gift of God is eternal life, Rom. 6. 23.

If ye live after the flesh, ye shall dye: but if ye through the Spirit mortifie the deeds of the body, ye shall live. Rom. 8. 13.

I will give unto him that is athrist, of the fountain of the water of life freely.

But the fearful, and unbelieving, and the abominable, and murtherers, and whoremongers, and sorcerers, and idola­ters, and all lyars, shall have their part in the lake which burneth with fire [Page 136] and brimstone: which is the second death. Rev. 21. 6, 8.

Be thou faithful unto death, and I will give thee the crown of life.

He that overcometh shall not be hurt of the second death. Rev. 2. 10, 11.

When they shall say, Peace and safety: then sudden destruction cometh upon them, as travel upon a woman with child; and they shall not escape. 1 Thess. 5. 3.

The day of judgement, and perdition of ungodly men. 2 Pet. 3. 7.

The Lord Jesus shall be revealed from heaven with his mighty angels,

In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.

Who shall be punished with everlasting de­struction from the presence of the Lord, and from the glory of his power. 2 Thess. 1. 7, 8, 9.

He that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. Gal. 6. 8.

These as natural bruit beasts made to be taken and destroyed, speak evil of the things that they understand not, and [Page 137] shall utterly perish in their corruption. 2 Pet. 2. 12.

If any man defile the temple of God, him shall God destroy. Gr. corrupt. 1 Cor. 3. 17.

We are not of them that draw back to perdition: but of them that believe to the saving of the soul. Heb. 10. 39.

Which the unlearned and unstable wrest, as they do also the other Scrip­tures, unto their own destruction. 2 Pet. 3. 16.

Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner: but he will burn up the chaff with unquenchable fire. Mat. 3. 12.

If we sin wilfully after that we have re­ceived the knowledge of the truth, there remaineth no more sacrifice for sins,

But a certain fearful looking for of judgement, and fiery indignation (Gr. fervor of fire) which shall devour the adver­saries. Heb. 10. 26, 27.

But those mine enemies, which would not that I should raign over them, bring hither, and slay them before me. Luke 19. 27.

The world passeth away, and the lusts thereof: but he that doth the will of God, abideth for ever. 1 John 2. 17.

We are unto God a sweet savor of Christ, in them that are saved, and in them that perish.

To the one we are the savor of death unto death; and to the other the savor of life un­to life. 2 Cor. 2. 15, 16.

Qu. What is the use that our Saviour himself would have us make of this doctrine touching the destruction of men in hell-fire?

A. Fear him which is able to destroy both soul and body in hell. Mat. 10. 28.

Qu. In what maner shall Christ come and administer judgement at the last day?

A. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.

And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats.

And he shall set the sheep on his right hand, but the goats on the left.

Then shall the King say unto them on his right hand, Come ye blessed of my [Page 139] Father, inherit the kingdom prepared for you from the foundation of the world.

For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? thristy, and gave thee drink?

When saw we thee a stranger, and took thee in? or naked, and clothed thee?

Or when saw we thee sick, or in pri­son, and came unto thee?

And the King shall answer, and say un­to them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it un­to me.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the divel and his angels.

For I was an hungred, and ye gave me [Page 140] no meat: I was thirsty, and ye gave me no drink:

I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

Then shall they also answer him, say­ing, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

And these shall go away into everla­sting punishment: but the righteous into life eternal. Mat. 25. 31, 32, &c.

Qu. Is there not another resurrection and judgement that shall precede this last and ge­neral one, and peculiarly belongeth unto the saints that have been slain for the testimony of Jesus, and for the word of God? what saith John the Divine concerning this mat­ter?

A. I saw thrones, and they sate upon them, and judgement was given to them: and I saw the souls of them that were be­headed for the witness of Jesus, and for [Page 141] the word of God, and which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

But the rest of the dead lived not a­gain until the thousand years were finish­ed. This is the first resurrection.

Blessed and holy is he that hath part in the first resurrection: on such the se­cond death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Rev. 20. 4, 5, 6.

FINIS.

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