A SCRIPTVRE-Catechisme, Towards the confutation OF Sundry ERRORS; Some of them of the present times,  
By THOMAS HODGES B. D. Rector of Soulderne in Oxford-shire.  Mat. 22.29. 
Ye do err, not kowing the Scriptures.  
OXFORD, Printed by H. HALL. Printer to the University For T. ROBINSON. 1658.   

To my very much Honoured Friend JOHN NORTON of Cotherstock in the County of Northampton Esq  
Sr,  
A double account may possibly be expected from me, namely, of the following Treatise and of the present Application. A threefold exception may perhaps be made to that, that 'tis a Catechism, that 'tis an Elenchtical Catechism or a Catechetical confutation of Errors, and that 'tis such a Scripture Catechism, or the Answers to the Questions mostly the very letter of the Scripture. If any blame me, saying 'tis below a Preacher to publish a Catechism now in these days wherein even some of the people are got up above the highest Ordinances. My Answer is, that as I have not been ashamed to practise the despised duty of Catechising at home in my own Congregation, so I shall not blush to countenance and avouch it to the world. I know and consider that our Lord and Master, the great Shepherd and Bishop of souls, gave in charge to the Apostle Peter to feed his Lambs as well as his sheep, and that 'tis the part of a faithful Steward or dispenser in God's family not as the Papists say to dispense with, but to dispense or administer the Ordinances of God, and to provide for every one of the family his portion in due season, to see that the Babes have Milk as well as Strong men Meat. I do not here set before Christ's little ones whole sheep or whole joints, as is done in large Tracts or Volumes of such subjects, but these dishes cut up and carved out, and it may be minced too, that very children or Babes in knowledge may feed themselves.  
Besides, I dare say that there is even in these times but need of Catechising: for want of laying this Foundation how many foolish Builders have fond built Castles in the air to no purpose: for want of this Ballast how many have been tossed to and fro with every wind of Doctrine: And now if we would Regulate men's foolish high-towring fancies, one way sure, is to lay, not to raze Foundations. If we would make an everlasting Separation 'twixt these fond lovers and their new-fangled Errors, one way is, to Reconcile and bring them home again to, and in love with their old first and best Principles.  
For the second exception, that 'tis a catechetical confutation of Errors; I say, such an Enemy as Error is, may lawfully be driven out any way: and that 'tis but reasonable to use the same method to confute error, that others have done to confirm it. I shall herein imitate the skilful Physician, who endeavours to expel the poison out of the body the same way by which it was first taken in.  
And now if any be dissatisfied that 'tis a Scripture-Catechisme; I say, the Enemy hath in a sort compelled us: have they Scripture in their Catechisms seemingly for them, so have we really for us: have they appealed unto Scripture, unto Scripture shall they go. They say the Scriptures are theirs, and we say nay; but the Scriptures are ours: what then? is the Scripture neither ours, nor theirs, but is it divided partly for us and partly for them? or have we ten parts in it, and they two? I answer, No in no wise, there's no such matter, It is all ours, it is our own and not Strangers, not our enemies with us. I confess such hath been the Injustice and violence of erroneous Persons, as to take away sundry Scriptures by force to put them upon the rack and torture them, and lay to their charge things they know not, to make them confess against themselves, and the truth, and us. But if this witness may be permitted to speak for itself, to speak freely and fully, to speak out, to speak all it will say, it will testify only to the truth, and when the Scripture hath so spoken, Error must either stop its ears or stop its mouth. For the Scriptures may then say as Paul, we can do nothing against the truth, but for the truth: or that may be the language of the written word which was of the Essential Word of God, I came to bear witness of the Truth.  
Now, if it was an honourable achievement in Abraham to rescue his Nephew Lot, and in David to rescue the men of Ziklag out of the hands of them who had carried them captive; I hope such an Attempt as this to rescue so many Scriptures out of the hands of them who have carried them captive and spoiled them, and set them some of them in the front of the battle against the truth and us, shall have the countenance, goodwill, and good wishes of them that love the truth.  
For my part whether the world smile or frown, commend or condemn, I resolve to go out against, set upon, and grapple with this great Goliath of Error, I desire to go out against him in the name of the Lord of Hosts, endeavouring to sling these smooth stones (chosen out of this crystal brook the holy Scriptures) so, as to smite this Philistine in the forehead and cause him to fall.  
And Sr, if I may be a champion for truth, and by the sword of the Spirit defend the crown upon the head of it against that Arch Rebel and Traitor, Error, which would depose it from its throne and Sovereignty, I shall (I hope) therein rejoice and triumph although the world should laugh at and trample upon the undertaking.  
I do not profess myself the first or only discoverer of these Monsters, 
D. Owen. D. Bailye.  nor that dared to fight with these beasts I have two eminent Captains and Champions who have gone before and entered the lists, one in a like, and the other in the same quarrel, to both which I acknowledge myself indebted, and although I do not pay the one in the same coin (his Treatise being latin) yet I hope in plain English (in part at least) to satisfy my engagement to them both: For (as one well saith) the Scriptures are a Mine where there will be ever found some oar so long as there is any to dig: or like the Widow's oil which never ceased running so long as there was ever an empty vessel to receive it.  
I dare not say I have found out any new truths, yet perhaps have made some further hue and cry after new Errors. And if 'tis a commendable thing to discover a new Island or Continent, let me not be censured if I point out other Rocks, shelves, or Sands, together with a passage to avoid them; I mean new found Errors, so as to prevent my own & others making shipwreck of Faith and a good Conscience by them.  
Now if in any place I have given, in answer to an objection from Scripture, another text of Scripture only, I would not be thought to endeavour to set the Scriptures together by the ears, but to compare them, to bring them together face to face, and by a friendly interview and conference to reconcile them, though when they are asunder they seem to be at odds and difference, yet when they are brought together and we hear both speak they may easily be reconciled: They seem obscure perhaps single, but set together they give light to each other. So true is that Rule, Scripture is the best Interpreter of Scripture.  
And Farther, as the seed of the Serpent the Generation of Vipers, Heretics and seducers have learned of the Devil that old Serpent to urge Scripture against Scripture, that is, the letter of Scripture against the true sense, scope and meaning of it. So may the children of Abraham learn of Christ the seed of the Woman to answer Scripture with Scripture, and therefore when they plead and object as the Devil did, It is written; we may answer or reply as our Saviour did. It is written again. Math. 4 6, 7.  
Sr, Amongst other Errors that I contest withal both ancient and modern, at home and abroad, there is one, I hope, you will not censure me for engaging against, because in my own defence, and that is the Error of those who would extirpate Ministry root and branch, that say of such men and their maintenance, wherefore is this loss; when they cry out upon us as Priests of Baal, 'tis high time for us to prove ourselves the Ministers of Christ, & when they say of us or to us as Pharaoh to the Israelites, ye are idle, ye are idle; 'tis but our duty to busy our selus with both hands, to build with the one and strive with the other to hold a sword in one hand, & a trowel in the other. Ne. 4.17, 18. Can bvilders, Soldiers, husbandmen, labourers in harvest, workers & Fellow workers together with God be justly taxed and censured for idle Persons or men of no calling? And yet such are the Ministers of the Gospel: a lazy Monk may indeed have good cause to abandon his profession, because if his Cowle do not, his calling will not, or is not like to make him sweat; Yet that Preacher who puts his hand to God's plough and follows it hard therewith to break up the fallow ground of his own and others hard hearts, will make furrows in his own face.  
I know the pretence and practice is to undermine the maintenance, but the plot is to blow up the Ministry. The glorious lamps of our Tabernacles are not like to burn long if the golden oil be presently taken away. I know we may say that the hand of Joab is in all this, and 'tis this wicked Haman which hath done it, the Devil or the Pope is the Father of this Monster: They know that the Ministers are the Chariots and horsemen of Israel, and that if these be discomfited, the Infantry are in danger to be scattered.  
Oh that men were so wise as to consider the designs of these enemies. The Popish Emissaries would exclude us, that you might affect them; would diet or starve us, that they might fill, if not surfeit themselves. The Devil would allow the false Prophet Balaam to ride with his two men, and yet would force the true Prophets to go afoot. Antichrist would have his own Priests many of them Princes, but the Ministers of Christ all of them the meanest and lowest of the people.  
But what godly heart should without sorrow see Christ's witnesses prophecy in sackcloth, when the Priests of Antichrist russell and rant it in satin. 
a In Italy besides the temporal estate of the Popes of Rome the Clergy are conceived to have in some places a third part of the whole; but in most a moiety. In Spain the certain rents of the Archbishopric of Toledo are said to be no less than 300000 crowns per annum, which is far more than all the Bishops, Deans and Prebendaries do possess in England. Treleinie of tithes pag. 12.13. In France the ecclesiastics alone possess one third part of the total Revenue of the Kingdom. v. State of France. pag. 69. The Nobles and Commons Assembled in Parliament signified to King Henry the fourth, that the temporal possessions of Abbots, Priors etc. would suffice to find and sustain 150 Earls, 1500 Knights 6200 Esquires, 100 Hospitals more than there were. Ful. Ch. History lib. 6. pag. 302.   
For my own part, I would much rather choose (if my heart deceive me not) to live and die a poor Minister, than a rich man or Grandee, whose aim and endeavour should be to make the Ministry poor. Be not deceived, God is not mocked.  
If they that Ministered under Moses Law were feasted 
b Such and so many Allowances had the Priests and Levites, that setting by the tithes of their corn and cattles & of all manner of increase, their maintenance had far exceeded that of the English Clergy, and adding unto these the Tithes of all Creatures tithable, it doth more than double it. Treleinie▪ of tithes. pag. 4. 5. If a Husbandman amongst the Jews had 6000 bushels growing in a year when all sorts of tithes and deuce were paid there remained to him but 4779. vid. Weems Christian Synag. pag. 154. ex Scalig. opusc.  he would not have the Preachers of his Son's Gospel famished.  
If David took it so ill that his Ambassadors were evil entreated by Hanun, 2 Sam. 10.4. when their garments were cut off by the halves, God will not take it well to have his Ministers his Ambassadors of peace cut short of their maintenance.  
And now Sr, if I should for want of other matter be indicted and arraigned for want of an exact Artificial method, my hope is, that either every ordinary Jury will not be able to find me guilty, or if I be found, that an Ingenious Judge perhaps may procure my pardon when he considers that it is in part confessed already, and again that such an exact and curious chain of method might possibly more credit the Author then profit the ordinary Reader, or be a greater ornament than advantage to the book, and yet painful to the Compiler. And wise men may consider that pearls are pearls although they be not curiously strung or made up into bracelets and chains, and that gold in the oar or coin is not to be thrown away, because 'tis not form into a chain of so many curious and equal links. And Sr, As for this present Address unto you, those who know and consider what a friend you have been to Religion, what a Father to your Country, what a Patron to Ministers, what a Benefactor to Scholars, and to myself in particular, may rather wonder that I did it no sooner than that I have done it now. And my hope is, that you will not think yourself slighted or disparaged to have your name inscribed or prefixed to a book of this nature. I am persuaded Sr, you prefer old truths before new Errors, and old foundations before new fancies, and that you delight rather to walk on a rock, than to dance upon ropes, and therefore that these old and great truths of this new and small piece will not be to your palate as dead drink, nor in your ears as stolen news, nor to your eyes as an old Diurnal or Almanac out of date.  
And Sr, since I had my Birth and Baptism in Cotherstock, let me not be condemned for making this confession of Faith, or profession of my Principles to you there.  
It remains only that I bow my knees to the Father of our Lord Jesus Christ, and pour out my soul for you, your Religious Consort, and dear Son, at the throne of Grace, that God would bless you with all spiritual blessings in heavenly things in Christ, and recompense into your bosom seven fold all the kindness that you have showed to his Ministers, and particularly to  
Sr, Your very humble Servant in the Lord T. H.   

To the Reader.  
READER,  
IF thou art Learned and a Critic, thou mayest perhaps accuse or censure this Catechism, as in some things defective, in some redundant, or superfluous, in some without order: and I shall not here go about to answer the charge, or traverse the indictment. I rather choose to entreat thee, if thou art as well as knowing so also Ingenuous, Courteous, charitable, either to correct or pardon all the faults of this piece; So far at least as to accept & favour the Essay, rather than to carp at the Errors, whether they have proceeded from the Author, the Transcriber, or the Printer.  
If thou art a Catechumen, and one desirous to learn, two things I entreat of thee: the one is, to read it (if it may be with thy conveniency,) wholly; so possibly thou mayest the better understand the several parts of it. The other is, not to be offended because sometimes thou findest in thy way Yes or No in the Porch or Entry of the Answer, and sometimes not; Where this Porter stands at the door, I would not you should take his bare word for answer, and so pass along, and go your way; but that he may open you the door to go in, and view the places themselves, to see whether it be indeed so or no, as is pretended; and that you may believe, not because I told you, but because you have heard the Scriptures themselves. Where there is no such at the door of the Answer to let you in. I desire you now once for all, not to stay there, but without farther Ceremony to walk in, & to go round about the places, to tell the towers thereof, and to mark well her bulwarks, I mean the strength of those texts of Scripture set there for the defence of the Truth.  
Whosoever thou art, who shalt please to peruse this Catechism, I say to thee before hand, I will not, I dare not avouch it (so far as 'tis mine) to be free from all error. I am but a man, & if thou wilt forgive me, I will promise when opportunity serves to correct, or retract such mistakes. But this I dare say, I do not err wilfully and maliciously, out of mere opposition to any party or person; I am a Christian, and if I should so err myself (whilst I confute the errors of others) I assure thee (if I know my own heart) without repentance and amendment, I should not forgive myself. And now to prevent mistakes and misconstructions concerning myself and others, be pleased to take notice, that I will not undertake to justify myself to have been in this Catechism an exact or complete Herald, and to have marshaled the several errors under their proper Commanders and colours, and to have ranked them all in their right place and due order. And if the Quakers renounce any of the following errors, ranged under the Head or Chapter which bears their name, let them know I desire not to do violence to erroneous persons; or to accuse them falsely, and therefore premise this, that the Title of the Chapter may not be produced for a sufficient evidence to charge them with them, & I here allow them liberty (provided they do it truly) to disowne them, or to refuse to father them with a non obstante to any thing therein contained.  
Reader, if thou reapest benefit from this Catechism, if it shall please God by this means to show thee his ways, and teach thee his paths, to lead thee in his truth, & teach thee in the way, wherein thou shouldest go, bless God who hath showed us light, & pray with me for those who yet wander in dark and bypaths of error, forsaking God's Ordinances and our solemn Assemblies. O send out thy light and thy truth, let them lead them, let them bring them unto thy holy hill, and to thy Tabernacles: and for me, that I may do nothing against the truth, but for the truth.  
Thy servant in and for the Lord T. H.   

Books lately Printed for THO: ROBINSON.  

OF Communion with God the Father, Son, and Holy Ghost, each Person distinctly, by JO. OWEN D. D. in 4o.  
The True nature of Schism, with a vindication of the congregational Churches in England from the imputation thereof, in Ans: to Mr Cawdry by JO. OWEN. D. D. in 8o.  
Of the Mortification of sin in Believers, the second edition by JO. OWEN D. D. 8ᵒ.  
A Treatise of Fruit-Trees, showing the manner of Grafting, pruning, and ordering of them in all respects according to the new and easy rules of Experience, the 2d edition enlarged by RALPH AUSTEN. in 4o.  
The Spiritual use of an Orchard or Garden in divers similitudes between natural and spiritual Fruit-Trees according to Scripture, and Experience by R. Austen in 4o.  
Observations one some part of Sr F. Bacon's Natural History as it concerns, Fruit-Trees, Fruits, and Flowers, by R. Austen in 4o.  
The Young Divine's Apology for his Continuance in the University with his serious meditation on the sacred calling of the Ministry in 8o.  
Historical Memoires on the Reigns of Q: Elizabeth and King James in 12o.    

A Preface to those of the Church of Rome.  
IT is the saying of a very learned & ingenious Person, 
D. Cudw.  Truth and Love are two the most powerful things in the world; and that the golden beams of Truth, and the silken cords of Love twisted together, will draw men on with a sweet violence, whether they will or no. I desire for my part I may both in word & deed, conference & conversation, in preaching, printing & practising, experiment the truth of this Testimony; and in all to be so happy myself, as to make others happy also: in all undertake to follow the practice and pattern of the blessed Apostle Paul, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to truth it in love, so to enlighten men, who sit in the region of darkness, as not to inflame them; so to convince them of error, that they may not say I am become their enemy; when I tell them the truth, that they may see that I aim at and endeavour their conversion, and not their confusion. I know the Apostles themselves had a zeal, but not according to knowledge, when they were so earnest to have called for fire from heaven to consume the Samaritans: the Sons of Thunder would have been Sons of Lightning too, but they had not so learned of Christ: ye know not, saith he of what spirit ye are of. And afterwards, when the Spirit of Christ came down upon the Apostles in the days of Pentecost, though with a rushing mighty wind, and sat upon each of them in the likeness of fiery cloven tongues, yet neither did that wind smite the corners of any house, that it fell; nor those fiery tongues sing a hair of their own or others heads. Instead of calling for fire from heaven to consume you, I pray, and endeavour that I may show you a light from heaven shining round about you, above the light of the Sun at noonday: I mean clear and evident Scriptures to enlighten, convince and convert you.  
If I desire to be sometimes a Boanerges indeed, yet 'tis in order to be a Barnabas: If I heap coals of fire on your heads, I seek to melt you, not to burn you: when I thunder against error, I desire my speeches and actions may be like that lightning, which breaks or melts the sword, and doth not hurt the scabbard; I desire to melt your souls, but not do the least hurt to your bodies, the sheath of your souls.  
That there is a God, and this God is to be worshipped, is, I hope, written in your hearts, as with a pen of iron, or point of a Diamond, that is, with a lasting or indelible, and as with a Sunbeam, that is, with a legible character.  
And if you say, wherewithal shall I come before God, and bow myself unto the most high? shall I make an Image or likeness of him, or shall I come to him by the Mediation of Saints and Angels? I answer, He hath showed thee, O man, what is good, and what doth the Lord thy God require of thee, and what thou shouldest believe and do. Thou needest not say, who shall ascend up into heaven, to bring Christ down from above? But the word is nigh thee, in thy mouth, and in thy heart: and this is the word which in this Treatise is made known unto you.  
Since men therefore err, because they know not the Scriptures, the manifestation of the Scriptures thus to every man's conscience may possibly prove a good way and means to reclaim them from error. God hath magnified his word above all his name, and therefore 'tis but reason that men should advance it above all humane Testimony; and if you will plead the Testimony of men, surely the Testimony of God is greater.  
Yea if you would be but Reasonable, if you would show yourselves men, and act as Religious men, and good Scholars, men of the purest and highest Reason, I might boldly plead with you thus, and show you what I have to say on God's behalf: I might desire you to hear God speak in the Scriptures, and say, whether it be fit to believe and obey God or man, Judge ye.  
If you plead Scripture, pretending that your Church of Rome was once true; I may justly allege Scriptures to show from whence you are fallen, and to prove that you have greatly erred.  
Is the Scripture of force to prove that she was once a true Church, and a chaste Spouse of Christ; and is it not to be pleaded in evidence that now she is become a Mother of Fornications, and hath committed Adultery with stocks and stones?  
For our parts, we are willing to stand and fall by Scripture, to be weighed in the same balance of the Sanctuary with you, to have our Gold tried by the same touchstone of the word, and to be measured by the same bushel or Epha, by which we measure you or others.  
If you appeal from a higher to a lower court, from God to Man, from Scriptures to Fathers; besides that 'tis against the mind of God, against right reason, and the Methods of wise men; so 'tis against the Desire and Doctrines of the Fathers. I dare say, if they should arise again from the dead, they would rather say, we be Judges of no such matters, or who made us a judge over the Scriptures? yea being dead, they yet speak in their writings against such positions and practices; they make the Scriptures their Judges, and make not themselves judges of the Scripture: yea if the Fathers might be heard out, testifying fully to the perfection and sufficiency of the Holy Scriptures, that one sentence of theirs will prove a condemnation of Popery, of the body and soul of it, the Fathers themselves being Judges.  
Possibly it may be said by some of you, that the Protestant Religion is but of yesterday, and knows nothing of the Fathers, nor the Fathers of it; & that such a novel faith, as it may be pretended to be, dares not appear at the Tribunal of the Fathers. The truth is, if there were no Scripture, the Protestants durst adventure the Ordeal, or trial by Fathers and Counsels: & saving always the Honour of the Holy Scriptures, and our just Liberty of appeal unto them, the Protestants golden Faith doth not fear the silver hairs of the Ancient Fathers. The truth is, we would not be cheated or gulled with mouldy bread, and old shoes, & a mere pretence of Religion, that came to us from far, from many ages ago: when as indeed, & in truth, ask the Primitive Fathers, and they will tell you another Story, that we are the children of the Primitive and most ancient Church. If you will hear the Protestants judgement, plea, and evidence in this matter, let me produce three or four to speak for the rest.  
Mr Perkins reckoning up divers points of Popery, as that the Pope or Bishop of Rome is the Vicar of Christ, and the head of the Catholic Church, that there is a fire of Purgatory after this life, that Images of God and Saints are to be placed in Churches and worshipped, that prayers are to be made to Saints departed, and their intercession to be required, that there is a propitiatory sacrifice daily offered in the mass for the sins of the quick and the dead, observes, that the Apostles creed hath not any of these points, nor the expositions made thereof by the Ancient Fathers; nor any other creed or confession of faith, made by any Council or Church for the space of many hundred years. Mr Perkin's Advertisement to all favourers of the Romish Religion.  
Yea the same Author undertakes to prove, that for 1200 years no Father or Council held all the points of Doctrine of the Trent Faith. Demon: of the Problem.  
Sometimes, saith Dr Ferne, we meet with phrases in the Father's favouring some Romish Doctrine; but then we show by Argument and Reason that those do not speak indeed the Romish sense: & again, the Romanists have the shadow, the shell, the name, the phrase many times, but we carry the substance, show, the thing, the sense, the judgement, the Deeds of Antiquity. Against some high expressions magnifying the Church of Rome we bring deeds, and those upon contestation, as the standing out of Polycrates, and all the Asian Bishops against the sentence of Pope Victor: Also in the contestation betwixt Cyprian and Pope Stephen: Also in the contestation between the Roman See and the African Bishops (amongst whom Austin was one) in the business of Appeals, see Dr Ferne, p. 229. 230.  
The infallibility of the Pope, or the Roman Church, was never acknowledged by the Ancient Churches, or Fathers, for 600 years after Christ, therefore it is not now to be received. Baxter against Pop. p. 277. There are as it were three principal parts in Religion; namely, points of Belief, of Ceremony and of Discipline: we shall run them over lightly all three: that so we may let the world see that in every one of these three parts they have both abolished and established many things expressly against the Authority of the Ancients. Mons. Daillè of the Fathers. lib. 2. pag. 143: when he hath instanced in particulars, he adds pag. 177. Certainly should we but speak the truth, it is the plainest mocking of the world that can be, to cry out as these men do continually, The Fathers, the Fathers, and to write so many whole volumes, as they have done upon this subject, after they have so dealt with them as you have seen, And pag. 141. and 142. Do but read their Commentaries, their Disputations, and their other discourses, and you will find them almost in every page, either rejecting or correcting the Fathers. And further he adds as followeth.  
But I must not pass by the Testimony of Cornelius Mussus Bishop of Bitonto, viz. for my own part (that I may speak my mind freely) in things that belong to the testimony of Faith, I had rather believe one single Pope, than a thousand Augustine's, Hieromes, or Gregory's.  
If you will appeal from the holy Scriptures, and from the Authority of the Catholic Church to the Roman, or Church of one denomination, from the Primitive to the Present, or from the ancient to the modern, and dare not, or will not be judged by any body but by yourselves, besides that you are guilty of high presumption thus to advance yourselves into the chair above all, so is it a strong presumption of guilt in you, that you dare not abide the trial of the most impartial and  Judges; and hereby you declare, that the Authority of the Fathers is not supreme in your account, and why then should you expect it should be authoritative with us; and if you appeal from the Fathers here to the present Church, why may we not rather to the Scriptures? I shall add also, that when you appeal to Churches, or Fathers, or Counsels, from Scripture, you do show yourselves more subtle than the Pharisees, who to all Christ's allegations of Scripture never put in such an answer, that there is but one true Church; we are the true Church, we are the Interpreters of Scripture. Yea I shall go a step farther with you, and tell you, that if you appeal from Scripture testimony to your present Church, or to some visible and infallible judge of all controversies, you do therein outgo that old Sophister the Devil, who when he disputed with our Saviour, and Scripture was urged against him, had not the Jewish Churches Authority, the Interpretations of Scribes and Pharisees, no, never a such reserve, or castle to fly unto.  
There are two great Errors, mother-errors of you the children of the Church of Rome, concerning the holy Scriptures: the one is, that you will not go to it as to your last judge on earth: and the other, that you endeavour to bring this to you, to speak for you what it never thought.  
And here in two things you greatly err.  
The promises in Scripture made to the Church in general, you apply to a particular Church, or to a part of the Catholic Church, namely, to the Roman: Not sufficiently considering what became of Jerusalem, where our Lord preached, and where the Apostle Peter preached, and founded a Christian Church (before ever, if ever, he saw Rome) notwithstanding all the promises made either to the Church in general, to the Jewish Church, or to the Apostle Peter, or to the Church founded by him in particular.  
The promises made to Peter (and, that 'tis said, before he was Pope) you apply, in part at least, to the Bishops of Rome; yea will have them reach the Apostle Peter's Successors, and stand them in steed, and in some things too wherein they did not secure Peter himself (to keep him from falling) namely, for their making always an outward confession of the Faith: for ye know Peter did in word deny his master.  
The truth is, divers Popish Doctrines, such as the Communion in one kind, prayers and service in an unknown tongue, making Images of the Trinity, worshipping of them, etc. are so plainly contrary to the Scriptures, that 'tis your carnal interest if you will maintain those Doctrines, to deny, or at least to undervalue the Authority of these in comparison of the present Church.  
As for us, as we highly and above all extol the testimony of Scripture, so neither do we think ourselves obliged to suppress or silence the Fathers of the 1st three or four hundred years; only we would not admit supposititious writings, or testimonies, the base brats of latter times, for the true children of the ancient Fathers; nor would we have the present Church of Rome, by her expurgatory Index's & corrupt glosses, etc. to teach the Fathers to speak now, and that what they never meant. And as you dishonour the Fathers in laying bastard-works at their doors, so have you wronged the Canon of the Scriptures, by advancing the Apocrypha books into the same chair and throne with them: and in this how you have forsaken the Ancient Fathers and Counsels, 
D.C.  a late Author hath showed very well.  
And yet this is remarkable, that the pretended Council of Trent have made a rod for their own backs: I mean, they have added the book of Baruch, and the Epistle of Jeremiah in the 6th of Baruch, to the Canon: and there, as in a glass, they may see what a whore's forehead the Church of Rome hath, to commit Idolatry with stocks & stones, doing divers the same things to their Images, that the Heathens, the old Babylonians, did to their Idols or Images.  
Hear Dr Westfield; The Gentiles were wont to bow down to their Images, so do the Papists: the Gentiles were wont to pray to them, so do the Papists: the Gentiles were wont to render thanks to them, so do the Papists: the Gentiles were wont to dedicate themselves, and all that they had, to their Idols, so do the Papists: the Gentiles nuncupated vows to them, so do the Papists: the Gentiles were wont to swear by them, so do the Papists: the Gentiles were wont to set up candles to them, so do the Papists: The Gentiles were wont to burn incense to them, so do the Papists. So he; and I do not know that there is any one, who hath answered this charge since extant. See Dr Westfields' Serm: p. 64. 65. Such like 'tis not improbable, is the modern practice of the common people under the Papacy. I have heard to this effect, that when the late King was in Spain, reasoning against worshipping of Images with a Priest, who denying the charge, it was agreed betwixt them, to take the next Person they found at devotions in their Churches for an experiment: The Priest bespoke the Person, a woman, to this purpose, Good Woman, you do not pray to this Image or Saint, but to God in it: I but I do, saith the woman, and will do, till you show me a better.  
Till the year 788. Images were never appointed publicly to be worshipped in the Churches, and this was done in the second Council of Nice Charles the Great sent this Act of the Counciil to the Bishops of England, to know how they liked it: they said, Alas for woe! we find in those acts many things against Christian Religion, especially this, that the worshipping of Images is decreed, which the Church of God curseth, Dr Westfeild pag. 60. 61.  
If you say then, where was our Church, or Religion before Luther? and call us to give a catalogue in all ages of men professing our Faith and way of worship, and that the Fathers and all Antiquity were yours; Hear I pray you, the saying of Mr Du Moulin; This reproach of novelty ill becomes the mouths of those persons, which hid the true Antiquity from the people, which is the word of God; and which maintain, that yet at this day, the Church may, and can make new ordinances touching Faith; and which by the Church understand no other than the Romish Church; that in the first ages after the Apostles, cannot produce one man that was of their Religion; and which know that in all Antiquity there is no mention made of excluding the people from the cup, of prohibiting them the reading of the Holy Scriptures, of reading the Scriptures to the people in a language they understand not, of painting the Trinity, of worshipping Images, of adoring the host with the worship of Latria, of private Masses, of the Bishop of Rome's Court, etc.  
If you will have us tell more particularly who were of our Religion before Luther, know that Christ and the holy Apostles were; and as for other names of particular persons, who held with us in the Doctrines above named, or divers other material Doctrines, the Protestants refer you to Dr Field of the Church, Birckbeck's Protestant's Evidence; and let me send you also to the Martyrologies in England and France, etc. and I shall add one more, and that is a testimony of your own, which I find cited formerly and lately.  
And that is of Raynerus the Monk concerning the Waldenses, c. 4. where he saith, that they have continued (say some) from the time of Sylvester; others from the time of the Apostles, that there's scarce any land where they are not; that they live righteously before all men, bene omnia de Deo credunt, & omnes Articulos qui in Symbolo continentur, solummodo Romanam Ecclesiam blasphemant, & clerum i.e. they believe allthings well concerning God, & all the Articles that are contained in the Creed, only they blaspheme the Roman Church and the Clergy.  
And what if there were some 1000 of true Worshippers in the Church of Rome before the Reformation, as there were 7000 in Israel, who had not bowed their knees to Baal? or what if we be the same Church now, that we were before, only then Apostatical, Idolatrous, Leprous as white as snow, but now professors of the true Faith, without corrupt mixtures, and of the pure worship, and so cured of our Leprosy?  
If you ask what Authority we had to reform ourselves, I refer you to Dr Bramhal for satisfaction, who shows it was done in England by King and Priest, and that the Popish Princes, upon occasion claim a right and power to do what indeed we have done: i. e. to reform the Churches under them, or to the like effect. See Bramhal of Schism.  
There was a Reformation desired before Luther, and the Princes of Germany represented their hundred grievances to the Emperor. But what mighty men could not, God hath brought about by mean men: nor needed Martin Luther and the rest, any Commissions extraordinary sealed with the broad seals of new miracles, to authorise his, or their proclaiming the laws and edicts of the great God, the King of Heaven. We judge it lawful for men to obey the commands of God, doing the duties of their places, without a licence from men so to do. Besides, seeing that the Reformers did preach the same Doctrine, which Christ and his Apostles did, and set up the same way of worship which they did, all which was formerly confirmed by miracles, it is not reasonable to demand, that they should show by new miracles that they had Authority to reform the Church of God. And herein Luther and the rest shown themselves to be of the truth, because they went not about to deceive men with lying wounders or miracles, to get credit to their persons or Doctrine, such as the Romish Legends have for the honour of their Saints, and confirmation of their new Articles of Faith. In my opinion he must have a monstrous Faith, who believes but one half, or the moiety of their miracles, if the whole dose be like that taste of them Mr Baxter gives us out of Dr White, and he out of Baronius; as that Francis turned a capon into a fish, and water into wine; made the rock send forth water, and anchors to swim; converted a Lamb by preaching to him: that he caused Swallows, Grasshoppers, and a wild Falcon to join with him in the praises of God. That Bernard by blessing their ale, and giving it some lewd persons to drink, caused God's grace to enter into them; that he killed 〈◊〉 by excommunication, etc. Baxter out of Francis Whites defence of his Brother, pag. 147, 148. And again, that their Nicolas, while he lay in his cradle, fasted Wednesday and Friday, that Patrick caused a ●●ollen sheep to bleat in the belly of him that had eaten him; that Friar Andrew to correct his appetite of eating birds at the Table, by the sign of the Cross commanded them to fly away after they were roasted. Mr Baxter pag. 167. 168. from Dr ●●eatly.  
If you object against us our differences and divisions, Protestants may return, Are there not divisions in opinion, even amongst you also? and with you more intolerable, because you pretend you have an infallible visible judge of all controversies.  
How have you differed about the conception of the blessed Virgin, about the supremacy of the Pope, or a general Council, etc. What ado was there 'twixt Watson and Parsons here in the days of Queen Elizabeth; and of latter times 'twixt the Jansenians and Jesuits abroad.  
2ly, It may be said, that for our present ruptures, either you have made, or else maintained and continued divers of our breaches.  
3ly, That when we come to heaven, and not before, we may expect that all men should be of the same opinion in every thing.  
4ly, That the Protestant Churches do agree in the main and fundamentals of our Religion. See the Harmony of Confess: and wherein we differ, I, and 1000 s other Protestants, desire to use Scripture, Prayer, and sound reason, to convince those who are otherwise minded. We desire to use soft words and hard reasons, to draw men with cords of love, and not to burn, and consume them with coals of fire. Yea I dare almost put it to yourselves to be Judges, whether there have not been in Queen Mary's days in four years more Protestants put to death in England, than there have been Papists in fourscore since.  
And now if you object against the Protestant Churches for want of a right ministry, pretending their want of succession, or a right ordination, or a right Government and jurisdiction; to these it may be replied.  
1, That succession in pure Doctrine is a better mark of a true Church, than succession into the seats, and places of former Orthodox Pastors.  
2ly, That it is almost, if not utterly, impossible for you Papists too know, who is the true Pastor, the Bishop of Rome, whom you pretend you must follow; considering the many Schisms, and the indirect & corrupt ways whereby divers have advanced themselves into the chair.  
3ly, Our first Reformers were ordained Ministers by your Church, and Mr Mason shows you a succession since.  
To him you may add a little piece of Sr John Harrington, as a supplement to Mr Mason; and Dr Ferne hath justified the consecrations of our first Bishops against those frivolous allegations made against them.  
4ly, If you should quarrel with us now, because Bishops are in a great measure laid aside, as if no ordination could possibly be valid, except by Bishops; and therefore that if now we have true Ministers, yet without Restauration of Bishops, we can have none, no Ministers long: I answer, that although I am not yet plerophorized, that a Primitive Bishop, or Episcopus praeses, is utterly unlawful, yet I am not fully convinced, that they are an Institution of Christ, and essential, or absolutely necessary to the very being of a Church or ministry. I dare not so easily unchurch those of the Reformed Religion abroad, who have no Bishops, name or thing, Bishops or Superintendents: and in this I am not alone, the late Reverend Dr Usher, sometimes an Archbishop himself, was of the like judgement. See his life and death by Dr Bernard. Yea in the Church of Rome, sometimes there hath been allowed Ordination by other hands, than by Bishops, if I mistake not. And the Master of the Sentences holds but two orders jure divino, Presbyters and Deacons. See Pet: Lumb: And, if I misremember not, I have read that the Spaniards hindered it in the Council of Trent, that it did not pass, that all Bishops, except the Bishop of Rome, were jure humano, or to that effect.  
And Medina, who disputed at the Council of Trent touching the Superiority of a Bishop above a Priest, affirms, that Jerome was in this point of Aerius his opinion: and that not only he, but also Ambrose and Austin, Sedulius, Primasius, Chrysostomus, Theodoret, Oecumenius, and Theophylact maintained all of them the same Heresy. So he.  
If the Charity so some Protestants be a stumbling block, which lies in your way to hinder you from leaving your Errors, and professing the truth; I shall endeavour briefly to remove that out of your way.  
First, Were I in your case, and did not I resign up my Judgement to the Scriptures, according to that infallible rule to judge which is the true Church, I would avoid that Church most, where is professed and practised the greatest cruelty, and join to that soon, where is professed and practised the greatest charity. You profess, at least many of you, that 'tis impossible for us to be saved; that 'tis absolutely necessary to salvation to be a member of the Roman Church, to believe the Articles of the Trent faith, and to live and die in the communion of the Roman Church in subjection unto the Bishop of Rome, whom you call Christ's Vicar and Peter's Successor. Hear what a learned and religious Person saith to this point. Must Paul be damned because he was not one of Peter's subjects? do not your consciences know (he writes to the literate Romanists) that swearing obedience to the Pope of Rome was a thing unknown for many hundred years, yea that it is a novelty in the world.  
Again, when I read so many plain promises in the Scriptures, that whoever believeth in Christ shall not perish; and that if by the Spirit we mortify the deeds of the body we shall live; and that if we repent our sins shall be forgiven; yea that Godliness hath the promise of this life and that to come: and then when I find that the Papists for all these certain promises do unchurch and damn us all, because we believe not in the Pope of Rome, as well as in Christ, this satisfied me as fully that you are audacious Schismatics, as I am satisfied that you are Papists. So he, Mr Baxter against popery.  
The Papists will sometimes brag of their Charity; they give perhaps a piece of bread to some of our poor, and yet unchurch us poor and rich: they would not stick (I fear) had they power in their hands, to burn our bodies, saying, we are Heretics; and they do as much as in them lies to damn our souls: and if this be their charity, Oh my soul come not thou into their secrets.  
And yet do not the Papists lay too great a stress on the charity of some Protestants, considering the Assertion of Mr Perkins, which saith, that A Reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome; and a Papist by his Religion cannot go beyond a Reprobate. Perk. Vol. 1. p. 396. & 404.  
And what Dr Usher said, namely, to this effect (being asked by a Papist whether a Papist may be saved (that one that holds all the Tenets of the Council of Trent, and lives accordingly without Repentance, cannot be saved; he said there were two plain places for it: the places I did not hear, but suppose them to be 2 Thes. 2.11, 12. And for this cause, God shall send them strong delusions, that they should believe a lie, that they all might be damned, who believe not the truth, but had pleasure in unrighteousness. And Rev. 14.9, 10, 11. If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God. And the smoke of their torment ascendeth up for ever and ever; And they have no rest day nor night, who worship the Beast and his image, etc.  
Mr Baxter saith, if a Papist be saved, it must be as a Christian, and not as a Papist: as if a liar might be saved, it must not be by lying, but by Faith and Repentance: he thinks it not impossible for some one or more to be saved, as 'tis possible for here and there one to escape of a raging pestilence: but if so, it is not by his disease or plague of Popery, but by the wholesome remedy of Faith and Repentance. Vid. Baxt.  
Oh that God would persuade your hearts to come to haste out of Romish Babylon, that ye partake not of her sins, and of her plagues at the last. Depart, depart from the tents of these men, come over I beseech you unto us, and be safe, if you believe and obey. Be not deceived, be not blindfolded, search and try whether the holy Scriptures, whether the Lord Christ, the Apostle Paul to the Romans, or the Apostle Peter in his Epistles to the Hebrews, ever made the Church of Rome the mother and mistress of all Churches, and to whom we must come, and whom we must believe, even without the word, or we cannot possibly be saved. See whether it be expressly laid down in Scripture, that ever Peter was at Rome; but judge in yourselves, if he sat Bishop there 25 years, whether or no it was not very probable that Paul would in some of his Epistles, which he wrote thence, have made mention of him: and what did the Apostle Peter forsake Paul▪ when he was at Rome, and stood for the defence of the Gospel (if Peter was there at that time) for Paul complains saying, All men forsook me, 1 Tim. 4.16.  
Or if Peter was Bishop of Rome, what then could none be saved for 3, or 4, or 600 years after Christ, because the Pope was not till than owned as the Universal Pastor of the Church, no nor did till then claim the title of Ecumenical Bishop?  
Were there not three Popes at a time, and all three deposed by the Council of Constance? yea 'tis a commonly cited saying of Gregory the Great, Bishop of Rome, that he that had that title was praecursor Antichristi, or forerunner of Antichrist. Yea how came the Bishop of Rome to claim a power over other Bishops, more than Peter did over the other Apostles? or how come Peter's successors (suppose the Bishop of Rome be so) to succeed Peter in his power & privileges, & not other Bishops, who succeeded the other Apostles in their Churches, to have the power and privileges, which those Apostles had whom they succeeded? yea how came the Church at Jerusalem, where Christ himself preached in person, where Peter had a special hand in laying as it were the foundation, or planting of the Christian Church, after Christ was ascended, Act. 2.37, 38, 41. how comes that Church to err, to fall away, and yet the Church of Rome to be infallible?  
Show us if you can, either plain Scripture, or Father, or Council for 4 or 500 years, that interpreted Scripture so, that Rome was infallible, and all were for ever to receive their faith from her mouth under pain of a curse and damnation, and that too when she commands contrary to the Institutions of Christ, and to the Doctrine contained in the Scriptures, as she doth in her denying the cup to the people, in latin service, where the people do not understand it, in forbidding Priests marriage, etc.  
Oh that ye would lay aside prejudice and disaffection, and apply yourselves to the study of the holy Scriptures; think never the better of Mahumetanisme, because it must not be questioned, nor of Popery, because 'tis death in Italy or Spain without recantation, to read a Spanish or Italian Bible without a licence: how absurd are these men to hinder children from looking into their Father's Testament, or to forbid men to obey God, except they have first got men's leave so to do. Let not your Priests persuade you to lay out of your hands the holy Scripture, and to fill them with Legends and Fables, to put out the Sun in the firmament, that, you may see with their candles or glow-worms.  
Oh! do not throw away the light of the Word, nor put out your own Reason, that candle of the Lord, to follow your blind guides in the darkness of error, as ye would not fall into the ditch, and into the pit. Oh! that you would not despise the day of small things, that you would please to read and consider this plain catechistical confutation of your errors (I hope) by pat and pertinent Scriptures. I have read how a plain countryman with one text of Scripture convinced an erroneous Person, when great Scholars, and much disputing and reasoning could not do.  
My desire and prayer is, that this Treatise may have the like effect, that the Scriptures here cited may convince those who have erred from the truth, and may turn them from darkness to light, and from the power of Satan and of Error unto God. Oh! how glad should I be, if I could but undeceive and save some of you by this means, if I could pluck you as firebrands out of the fire.  
Truly my desire and prayer is, and shall be (if the will of God be so) that ye may be in God's way, i. e. read his word, believe and obey it, that ye may be saved. And one thing let me say, think to be saved by your own Faith, and not merely by believing as the Church believes: do not trust in God for salvation by an Attorney, as ye would not be contented to be saved only by a Proxey. And be not amused with a great noise, and great names of Fathers, and Councils, which they that boast do it (saith one) because they know you cannot, or have not leisure either to read or understand, and so cannot disprove them; see Moulin: but to the Law and to the Testimony, and the word is near thee: and of the Bible I am sure I may say, Blessed is he that readeth, and that understandeth the say of this Book.  
I seek not yours but you, and oh that you could or would away with your dungie and drossy errors, and that you might keep your gold and silver; and on condition you would part with two parts of your errors, I hope I should not envy you your whole estates.  
Yet say not that our Religion is cruel, and that you are Martyrs for yours; because 'tis the cause, not the punishment, or suffering, makes a Martyr; and you suffer in your purses for the Error of your Consciences. I hope we Protestants shall never be put to try, yet we could have no such bargain, if the law was in your hands; although the truth is, you pay too dear for a false Religion: for I may say of Religion, as of the Prophet Jeremies figs, the good is very good, and the bad very bad: if it be true, a man cannot pay too dear for it; if false, he cannot buy it too cheap.  
Now who would be of such a Religion, which may cost him the certain loss of a temporal, and much hazard his eternal estate; that will ruin his estate; and endanger his soul.  
Now consider what I have said in this preface, and what I say in the following Treatise, and the Lord give you understanding in all things,  
So prayeth (really desirous of your conversion and salvation) THO: HODGES.   


Chap. 1. Of this way or Method of proceeding by such Questions and Answers, or, The Introduction.  
Q. MAY we say yes to a Question, that is asked us, when we answer it Affirmatively, or must we necessarily say yea?  
Ans: Math. 17.24.25. They that received the Tribute money came to Peter, and said, Doth not your Mr pay tribute? He saith, yes.  
Q. When we answer a Question Negatively, must we always say Nay? or may we say No?  
A. Joh. 21.5. Then Jesus saith unto them, children have you any meat? they answered him, No.  
Q. Doth that place Jam. 5.12. forbidden the saying Yes and No? when it says, Let your Yea be Yea, and your Nay be Nay.  
A. The Apostle dehorts from customary swearing, and adviseth them to be true and faithful in performing their word and promise: he would not have men be I Sr, no Sr, (as we say:) not yea and nay, but one and the same in word and deed, in our promises and performances: and if we would do so, there would be no need of such common oaths to gain credit or belief.  
And farther I say, that the Translators, if they had pleased, might have rendered the Original thus, Let your Yes be Yes, and your No No; as in the places above cited.  
Q. Is it lawful to set down, or ask questions about points or matters of Religion, and give answers thereunto, for the instruction of the ignorant, or teaching of those, who are as yet babes in knowledge?  
A. Yes, Luk. 7.19, 20, 22. And John calling unto him two of his Disciples, sent them to Jesus saying, Art thou he that should come, or look we for another? when the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another? Then Jesus answering said unto them Go your way, and tell John what things you have seen, and heard, how that the blind see, the lame walk, the lepers are cleansed, the dead are raised, the deaf hear, to the poor the Gospel is preached. So Mat. 11.2, 3, 4, 5. Hag. 2.11, 12, 13. Thus saith the Lord of Hosts, Ask now the Priests concerning the Law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the Priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the Priests answered and said, It shall be unclean. Mat. 13.51.  
Q. May a man ask or propound a Question about that which he knows himself, and make an objection, which he can answer himself?  
A. Yes, Mark. 12.35, 36, 37. And Jesus answered and said, while he taught in the Temple, How say the Scribes that Christ is the Son of David? for David himself said by the holy Ghost, The Lord said to my Lord, sit thou on my right hand, till I make thine enemies thy footstool. David therefore himself calleth him Lord, and whence is he then his Son? So Matth. 22.41. etc. Rom. 6.1. what shall we say then? shall we continue in sin that grace may abound? God forbidden. And verse 15. what then, shall we sin, because we are not under the Law, but under Grace? God forbidden. So chap. 7.7. what shall we say then, is the Law sin? God forbidden. and chap. 9.14. what shall we say then, is there unrighteousness with God? God forbidden.  
Q. May we ask what are the opinions of men concerning Christ or Christianity, and give answers to them?  
A. Yes, Matth. 16.13, 14. when Jesus came into the coasts of Caesarea Philippi, he asked his Disciples saying, whom do men say that I the Son of man am? And they said, some say that thou art John the Baptist, some Elias, and others Jeremias, or one of the Prophets. But whom say ye that I am? v. 15th, etc.  
Q. Is it lawful to propound objections for the clearing of the truth?  
A. Yes, Luk. 20.41, 42, 43, 44. And he said unto them, How say they that Christ is David's Son? And David himself saith in the Book of Psalms, The Lord said to my Lord, sit thou on my right hand, till I make thine enemies thy footstool. David therefore calleth him Lord; how is he then his Son? So Mat. 22.41, etc. Mar. 12.35, 36, 37.  
Q. May a man repeat and answer the objection of adversaries, made against the truth? or propound such as he thinks the wisdom of the flesh will, or may possibly make against the truth?  
A. Yes, Rom. 9.19, 20. Nay, but O man who art thou that repliest against God? shall the thing form say to him that form it, why hast thou made me thus? in v. 19 thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will?  
Q. Is it in any case lawful to set down the objection, or Argument of erroneous, or heretical Persons?  
A. Yes, Luk. 20. from 27th, to 33. Then came to him certain of the Sadduces, which deny that there is any Resurrection; and they asked him, saying, Master, Moses wrote unto us, if any man's Brother die, having a wife, and he die without children, that his Brother should take his wife, and raise up seed unto his Brother: there were therefore seven brethren, and the first took a wife, and died without children, etc. therefore in the Resurrection, whose wife of them is she? for seven had her to wife. So Mat. 22.23, etc.   

Cap. 2. Of Error.  
Q. ARE there any Errors and Heresies destructive to the faith, and damnable?  
A. Yes, 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Tim. 2.17, 18. of whom is Hymeneus and Philetus, who concerning the truth have erred, saying, that the Resurrection is passed already, and overthrow the Faith of some.  
Q. Are there any blasphemous opinions?  
A. Yes, 2 Tim. 2.16.17, 18. But eat profane and vain babble, for they will increase unto more ungodliness, and their word will eat as doth a canker, of whom is Hymeneus and Philetus, who concerning the truth have erred, etc. 1 Tim. 1.19, 20. Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck; of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.  
Q. May we receive erroneous teachers into our houses, or must we avoid them?  
A. 2 Joh. 10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.  
Q. What's the cause of Error?  
A. Matth. 22.29. Jesus answered and said unto them, ye do err, not knowing the Scriptures, nor the power of God.   

Chap. 3. Of the Holy Scriptures.  
Q. BY What Rule must we judge of the Doctrines we hear, we must we judge by the Scriptures?  
A. Yes, Isai. 8.20. To the Law, and to the Testimony: if they speak not according to this word, it is because there is no light in them. Joh. 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. Act. 17.11, 12. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so: therefore many of them believed.  
Q. Are we to believe God speaking to us in the Scriptures, as if he spoke to us audibly by a voice from heaven?  
A. 2 Pet. 1.19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day-dawn, & the daystar arise in your hearts.  
Q. Are we to believe even an Angel from heaven contrary to the Scriptures?  
A. Galat. 1.8. But though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed.  
Q. Ought we to believe the Scriptures rather than one who should come from the dead?  
A. Luk. 16.27, 28, 29. I pray thee Father, that thou wouldst send him to my Father's house, that he may testify unto them: Abraham saith unto him, They have Moses and the Prophets, let them hear them.  
Q. Would it be more effectual to have our friends rise from the dead, and warn us, lest we come to the place of torment, than to have the Scriptures read and applied?  
A. Luk. 16. last. And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead.  
Q Did the Prophets of old speak and write the Holy Scriptures by any private motion, or by the incitation or inspiration of the holy Ghost?  
A. 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for Doctrine, etc. 2 Pet. 1.20.21. Knowing this first, that no prophecy of the Scripture is of any private interpretation: For the prophecy came not in old time by the will of man, but holy men of God spoke, as they were moved by the Holy Ghost.  
Q. Did the Apostles of Christ preach the word of God, or the word of man?  
A. 1 The. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe.  
Q. Did our Saviour Christ and the Apostles allow their Hearers no try their Doctrine by the Holy Scriptures?  
A. Yea. Joh. 5.39. Search the Scriptures, for they are they which testify of me. Act. 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.  
Q. Did Christ and the Apostles, who had the greatest measure, and who were full of the Holy Ghost, cite Scripture, and prove by Scripture, or appeal constantly to private Revelations, or to a light or word within them, or say always, Thus saith the Spirit within us?  
A. Luk. 10.26. What is written in the Law? how readest thou? Mar. 12.29. And as touching the dead, that they rise, have ye not read in the book of Moses, how in the bush God spoke unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?  
Q. Are the Scriptures and the Spirit joined together, and doth the Spirit of God go along with the Scriptures?  
A. Isai. 59.21. As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy feeds seed, saith the Lord, from henceforth and for ever. Joh. 6.63. It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I spoke unto you, they are Spirit and they are life.  
Q. But are the Scriptures able to make us perfect, and wise unto Salvation, without attending to visions and Revelations?  
A. 2 Tim. 3.15, 16, 17. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto Salvation, through Faith, which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.  
Q. Are the Scriptures of the old Testament of use unto us, now in the days of the Gospel?  
A. Rom. 15.4. For whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. 1 Cor. 10.1, to the 6th. Moreover brethren, I would not that ye should be ignorant, how that all our Fathers were under the cloud, and all passed thorough the Sea, etc. Now these things were our Examples, to the intent we should not lust after evil things, as they also lusted, etc. So. v. 11. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.  
Q. May the common people read the Scriptures.  
A. Yea, Joh. 5.39. Search the Scriptures, for they are they which testify of me. Act. 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Act. 8.30. And Philip ran thither to him, and heard him read the Prophet Esaias, and said, Understandest thou what thou readest? 2 Tim. 3.15. And that from a child thou hast known the holy Scriptures. Isai. 34.16. Seek ye out of the book of the Lord, and read. Deut. 17.18, 19 And it shall be when he sitteth upon the throne of his Kingdom, that he shall write him a copy of this Law in a book, out of that which is before the Priests, the Levites: And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this Law, and these Statutes to do them.  
Q. May the Scriptures be translated out of the Original languages into those tongues, which the people understand?  
A. 1 Cor. 14.18, 19, 27, 28. I thank my God, I speak with tongues more than you all: yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. If any man speak in an unknown tongue, let one interpret; but if there be no Interpreter, let him keep silence in the Church, and let him speak to himself and to God.  
Q. May we quote a translation of Scripture?  
A. Heb. 10.5, 6, 7. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, &c, then said I, Lo! I come to do thy will O God. Which is a passage taken out of the 40th Psal. verses 6.7, 8. secundum Interpret: 70, etc.  
Q. Are the Scriptures to be read in the Church?  
A. Luk. 4.16. And he came to Nazareth, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. Act. 15.21. For Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath day.  
Q. In which book, that of the Creatures, or that of the Scriptures, may we learn to know God best?  
A. Psal. 138.2. I will worship towards thy Holy Temple, and praise thy Name for thy loving kindness, and for thy truth; for thou hast magnifyed thy Word above all thy name. Psal. 19.1, 7, 11. The Heavens declare the glory of God, the firmament showeth his handy work: the Law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple: moreover, by them is thy servant warned, and in keeping of them there is great reward. Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my path.  
Q. May Nations know any thing of God by his works or Creatures?  
A. Rom. 1.19, 20. Because that which may be known of God is manifest in them, for God hath showed it unto them: For the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.  
Q. Is it a special blessing to have the word of God?  
A. Psal. 147.19, 20. He showeth his word unto Jacob, his statutes and his judgements unto Israel: He hath not dealt so with any Nation, and as for his judgements they have not known them, praise ye the Lord.   

Chap. 4. Of God, and of the Trinity of Persons in the Godhead.  
Q. ARE the Gentiles in an Error, who worship many Gods?  
A. Yea. Deut. 6.4. Heave O Israel, the Lord our God is one Lord. 1 Cor. 8.4, 5, 6. We know that an Idol is nothing in the world; & that there is none other God, but one: for though there be that are called Gods, whether in heaven, or in earth, (as there be Gods many, and Lords many) but to us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.  
Q. How doth the Scripture set out converts from the worship of false Gods, or dead Idols, which the Gentiles worship?  
A. 1 Thes. 1.9. For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from Idols to serve the living and true God. Jer. 10.10. But the Lord is the true God, he is the living God, and an everlasting King, etc.  
Q. Is it possible for us to know God comprehensively, or perfectly to comprehend his infinite being and perfection?  
A. Job. 11.7, 8, 9 Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven, what canst thou do? Deeper than hell, what canst thou know? The measure thereof is longer than the earth, and broader than the Sea. So chap. 26.14. Lo these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand?  
Q. To speak after the manner of men, is God a Spirit?  
A. Yea, Joh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit and in truth.  
Q. What doth the Scripture teach us to conceive of the nature of a Spirit? or how doth a Spirit differ from a body?  
A. Luk. 24.39. Behold my hands and my feet, that it is I myself: handle me and see, for a Spirit hath not flesh and bones, as ye see me have.  
Q. What Scripture have you to prove that God is invisible to corporeal eyes?  
A. 1 Tim. 1.17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Deut. 4.15, 16, 17. Take ye therefore good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fires) lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, etc. compared with Rom. 1.21, 23. Because that when they knew God they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened, and they changed the glory of the incorruptible God into an image, made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.  
Q. What proof do you bring that God is without Passion?  
A. Act. 14.11, 15. When the people saw what Paul had done, they lift up their voices saying, the Gods are come down to us in the likeness of men, etc. Sirs, why do ye these things, we also are men of like passions with you, and preach unto you, that you should turn from these vanities unto the living God, which made heaven and earth, etc.  
Q. Give us a text to show the unchangeableness or Immutability of God.  
A. Mal. 3.6. For I am the Lord, I change not: therefore the Sons of Jacob are not consumed. Jam. 1.17. Every good and perfect gift is from above and cometh down from the Father of Lights, with whom is no variableness, neither shadow of turning.  
Q. What text of Scripture is there to prove, that God cannot be contained in any place, or that he is Immense?  
A. 1 King. 8.27. But will God indeed dwell on the earth? behold, the heaven and the Heaven of heavens cannot contain thee, how much less this house that I have builded. Jer. 23.23, 24. Am I a God at hand saith the Lord, and not a God a far off? Can any hid himself in secret places, that I shall not see him saith the Lord? Do not I fill heaven and earth, saith the Lord?  
Q. How do you prove that he is Eternal?  
A. Psal. 90.2. Before the mountains were brought forth, or ever thou hadst form the earth, and the world, even from everlasting to everlasting thou art God. 1 Tim. 1.17. Now unto the King eternal, immortal, etc. be honour and glory for ever.  
Q. Where is it proved that his greatness is Incomprehensible or unsearchable?  
A. Psal. 145.3. Great is the Lord, and greatly to be praised, and his greatness is unsearchable.  
Q. What text have we that God is Almighty, or Omnipotent?  
A. Gen. 17.1. And when Abraham was ninety years old and nine, the Lord appeared to him, and said, I am the Almighty God, walk before me, and be thou perfect. Rev. 4.8.— And they rest not day and night saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.  
Q. How do you prove God is only wise?  
A. Rom. 16.27. To God only wise be glory through Jesus Christ for ever. 1 Tim. 1.17. To the King eternal, etc. the only wise God be honour and glory for ever and ever.  
Q. How do you prove God is most holy?  
A. Isai. 6.3. And one cried unto another and said, Holy, holy, holy, is the Lord of Hosts, the whole earth is full of his glory. Rev. 4.8. And they rest not day and night saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.  
Q. How do you prove that God is most free in all he doth?  
A. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth; in the Seas and all deep places.  
Q. How prove you that God is absolute?  
A. Exod. 3.14. And God said unto Moses, I am that I am; and he said, Thus shalt thou say unto the Children of Israel, I Am hath sent me unto you.  
Q. How prove you that God Works all according to the council of his own will?  
A. Eph. 1.11. In women also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the council of his own will.  
Q. What text of Scripture proves God doth all for his own glory?  
A. Prov: 16.4. The Lord hath made all things for himself; yea, even the wicked for the day of evil. Rom. 11.36. For of him, and through him, and to him are all things, to whom be glory for ever.  
Q. Is the Atheist, or he that denies there is a God, called a Fool in Scripture?  
A. Psal. 14.1. The Fool haveth said in his heart, there is no God.  
Q. Where have we ground in Scripture for such expressions as these, the nature of God, the Godhead, the Essence of God, the Person of the Father.  
A. Gal. 4.8. Howbeit then when ye knew not God ye did service unto them which by nature are no Gods. Exod. 3.14. And God said unto Moses, I am that I am; Thus shalt thou say unto the Children of Israel, I am hath sent me unto you.  
Rev. 1.4. Grace be to you and peace from him which is, and which was, and which is to come. Col. 2.9. For in him dwelleth all the fullness of the Godhead bodily. Heb. 1.3. Who being the brightness of his glory, and the express image of his Person, and upholding all things by the word of his power, etc.  
Q. What say you to those many Scriptures, which say that God is in heaven?  
A. The Reason why God is said to be in Heaven, is not because his Essence is included in a certain place, called Heaven, but he may be said to be in Heaven in regard of the more eminent manifestation of his glory there to Saints and Angels, & in respect of some more eminent dispensations and works of his manifested from thence.  
Q. What say you to those Scriptures, that testify that God came down from heaven, or appeared on Mount Sinai, etc.  
A. The Scripture speaks of God after the manner of men, condescending to our capacity: & God is, or may be, said to be, or appear, or come to such a place, when either some glorious appearances are seen there, or some more glorious dispensations are there, 
M. Mede.  or when the Angels or Courtiers of Heaven are there, or when there are some eminent signs of his favour there. God who in his own being and Essence is infinite and immense, 
D. Ow.  is by reason thereof present in, and to the whole creation equally, not by a diffusion of his Substance or mixture with other things, heaven or earth, in or upon them, but by an inconceivable indistancy of Essence to all things; though he exert his power, and manifest his glory in one place more than another, as in Heaven, in Zion, at the Ark, etc.  
Q. How prove you that God hath no corporeal, visible figure, and shape, or similitude?  
A. Is. 40.25. To whom then will ye liken me, or shall I be equal, saith the Holy one?  
Q. When the Scripture saith that man is made after the image and likeness of God, doth it intent that God hath a bodily figure or shape like a man?  
A. Col. 3.9, 10.— Seeing that ye have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the Image of him that created him.  
Q. What means the Scripture by attributing unto God parts like a man, eyes, cares, nostrils, arms, hands, fingers, are we to understand that God hath a body of flesh, and parts fleshly like us?  
A. No, but they are spoken of him after the manner of men, for it is written, 2 Chr. 32.8. With him is an Arm of flesh, but with us is the Lord our God to help us, and to fight our battles. Jer. 17.5. Cursed be the man that trusteth in man, and maketh flesh his Arm, and whose heart departeth from the Lord. Job. 10.4. Hast thou eyes of flesh, or seest thou as man seethe?  
Q. How must those Scriptures be understood, which attribute Affections and Passions to God, as Anger, Fury, Zeal, Wrath, Love, Hatred, Jealousy, Repentance, Grief, Joy, & c?  
A. They are Metaphorically assigned unto him, & spoken of him only in reference to his outward works and dispensations, correspondent and answering to the actings of men, 
D. Ow.  in whom such affections are, and under the power whereof they are in those actings.  
Q. How prove you that these are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, metaphorically?  
A. Mal. 3.6. For I am the Lord, I change not. Is. 27.4. Fury is not in me. 1 Sam. 15.29. And the strength of Israel will not lie, nor repent: for he is not a man that he should repent. To instance in Anger, that may denote either God's vindictive justice whence punishments flow; or else the effects of it, in the punishments themselves, either threatened or inflicted.  
Q. What is meant when 'tis said that Moses should see the Similitude of the Lord, etc. Exod. 34. Num. 12.8. Doth it mean that God hath any real, visible shape?  
A. No: but it may be possibly he shall see an Angel, or some glorious light. 1 Tim. 6.16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see. 1 Joh. 4.12. No man hath seen God at any time.  
Q. What do the Scriptures say concerning God's Omniscience, or Knowledge of all things past, present, and to come, how contingent soever they are in their own nature, or wrought by Agents free in working?  
A. Act. 4.27, 28. For of a truth against thy holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together for to do whatsoever thy hand and thy counsel determined before to be done. Heb. 4.13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him, with whom we have to do. Psal. 139.2, 3, 4. Thou knowest my down sitting, & mine uprising thou understandest my thought afar off: thou compassest my path, & my lying down, & art acquainted with all my ways: For there is not a word in my tongue, but lo O Lord thou knowest it altogether. Ps. 147.5. Great is our Lord— his understanding is infinite. Is. 40.28. There is no searching of his understanding.  
Q. How are those Scriptures to be expounded, which speak of God's proving and trying men, that he may know what is in their hearts, etc. such as Deut. 8.2. and 13.3. 2 Chr. 32.31. And what means that other place Philip. 4.6. Let your request be made known unto God?  
A. These things are ascribed to God figuratively, discovering the kind of his works & dispensations, not his own nature and properties; & so they must have a figurative interpretation. 
D. Ow.  God deals with men much like or proportionably to what we would do, when we would really find out what we do not know.  
Q. Doth the Scripture teach that there is but one only true God?  
A. Deut. 6.4. Hear O Israel, the Lord our God is one Lord. 1 Cor. 8.5, 6. For though there be that are called Gods, whether in heaven or in earth (as there be Gods many, & Lords many) but to us there is but one God the Father, of whom are all things, & we in him, etc.  
Q. What saith the Scripture concerning the Trinity, or the three Persons in the Godhead?  
A. 1 Joh. 5.7. For there are three that bare record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Matth. 28.29. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.  
Q. Are we by the Word to understand Christ the Son of God?  
A. Joh. 1.14. And the Word was made flesh, and dwelled among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.  
Q. Is Christ God?  
A. Rom. 9.5. Of whom, as concerning the Flesh, Christ came, who is over all, God blessed for ever. Amen. John. 20.28. And Thomas answered, and said unto him, my Lord and my Ood. Col. 2.9. For in him dwelleth all the fullness of the Godhead bodily. Heb. 1.3, 8. Who being the brightness of his glory, and the express image of his Person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high. But unto the Son he saith, thy Throne, O God, is for ever and ever: a Sceptre of Righteousness is the Sceptre of thy Kingdom. 1 Tim. 3.16.  
Q. Is he equal with the Father?  
A. Phil. 2.6. Who being in the form of God, thought it not robbery to be equal with God.  
Q. Is he one with his Father?  
A. Joh. 10.30. I and my Father are one.  
Q. How do you prove that the Holy Ghost is God?  
A. Act. 5.3, 4. But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back part of the price of the land? while it remained was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thy heart? thou hast not lied unto men, but unto God. 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? So chap. 6.19. What, know you not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own? 2 Cor. 6.16. and what agreement hath the Temple of God with Idols? for ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Is. 6.1, 9 In the year that King Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the Temple. And he said, Go and tell this people, Hear ye indeed but understand not, and see ye indeed but perceive not. Compared with Acts 28.25, 26. And when they agreed not among themselves they departed, after that Paul had spoken one word, well spoke the Holy Ghost by Esaias the Prophet unto our Fathers, saying, Go unto this people, and say, Hearing ye shall hear and shall not understand, and seeing ye shall see and not perceive.  
Q. Is the holy Ghost a distinct person, or subsistence in the Godhead?  
A. Joh. 16.7, 8. For if I go not away the comforter will not come unto you, etc. And when he is come, he will reprove the world of sin, and of righteousness, and of Judgement. Mat. 3.16. And Jesus when he was baptised, went up straightway out of the water, and lo the heavens were opened unto him, & he saw the Spirit of God descending like a Dove, and lighting upon him. Act. 13.2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.  
Q. Are we baptised into the faith, and worship of one God in three Persons?  
A. Mat. 28.19. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son and of the holy Ghost. 2 Cor. 13.14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost be with you all. Amen.  
Q. Is not God the Father called the only true God in Joh. 17.3. How then is Christ God?  
A. Christ and the Holy Ghost are one and the same God with the Father; and some expound this text by 1 Joh. 5.20. where of Jesus Christ it is said, 
D. Ch. Beza. in loc. D. Ch.  This is the true God, and Eternal life. These terms, one and only, exclude all Idols, not the Son, and the Holy Ghost; no more than in Judas. v. 4. According to our Translation the word only Lord God, being applied to Christ, doth exclude God the Father from being God.  
Q. Doth not Christ say Joh. 14.28. My Father is greater than I And again Joh. 10.29. My Father is greater than all?  
A. Presently after Christ had said, My Father is greater than all, he adds, I and my Father are one, (i.e.) one in nature, and yet in regard of his manhood, and in respect of his office of Mediator, about which he was sent into the world, his Father was greater than he.  
Q. Are not God the Father and God the Son said to send the Holy Ghost? And is not he that sendeth greater than he that is sent?  
A. 
M. Perk.  One Equal may send another by consent.  
Q. Doth not Christ say concerning the Holy Ghost, Joh. 16.13, 14, 15.— he shall not speak of himself— and he shall receive of mine, & c?  
A. The Holy Ghost hath his subsistence from the Father and the Son, but this by nature; and he imparts to every one of us as he will, 1 Cor. 12.11. and the Church is commanded to hearken unto him. Rev, 2. Yet the mercy, grace, 
D. Ow. his Ans. to Bid.  light, guidance, direction, comfort, peace, gifts, that he should communicate, were no other but what were procured and purchased for them by Christ himself, according to that dispensation that the Trinity is pleased to proceed in, to accomplish the work of our Salvation.  
Q. May we give praise and glory to the Father, and to the Son, and to the Holy Ghost?  
A. Is. 6.1, 2, 3. I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the Temple. Above it stood the Seraphims— And one cried unto another, and said, Holy, holy, holy is the Lord of Hosts, the whole earth is full of his glory. So vers. 8.9. And I heard the voice of the Lord saying,— go and tell ye this people, Hear ye indeed, but understand not, compared with Act. 28.25, 26. Well spoke the Holy Ghost by Esaias the Prophet unto our Fathers, saying, Go unto this people and say, Hearing ye shall hear and shall not understand. Rev. 7.9, 10. After this I beheld, and lo a great multitude— And cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb.  
Q. May we lawfully pray to any particular Person of the Holy Trinity? And may we give glory to a particular Person?  
A. Luk. 23.34. Then said Jesus, Father forgive them, for they know not what they do. Act. 7.59, 60. And they stoned Stephen calling upon God, and saying, Lord Jesus receive my spirit: and he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge. 2 Cor. 13. last. The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Ghost be with you all Amen. Rev. 5.13. And every creature— heard I saying, Blessing, Honour, Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever.  
Q. May we lawfully in a continued prayer, wherein we have many petitions, put up one to God the Father by name, another to the Son, and a 3d to the Holy Ghost?  
A. 2 Cor. 13. last. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all Amen. 2 Thes. 2.16, 17. Now our Lord Jesus Christ himself: & God even our Father— comfort your hearts, etc.  
Q. Which Person of the Trinity is most frequently named in the prayers of holy men, recorded in Scripture?  
A. Eph. 2.18. For through him we both have an access, by one Spirit, unto the Father. Eph. 3.14, 21. For this cause I bow my knees unto the Father of our Lord Jesus Christ. Unto him be glory in the Church by Christ Jesus throughout all Age's world without end Amen.   

Cap. 5. Of God's Decrees.  
Q. HOW prove you that nothing can come to pass in time, but what God did most wisely and freely, decree, and ordain unchangably from all eternity?  
A. Eph. 1.11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will. Rom. 11.33, 34. O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his Counsellor? Heb. 6.17. Wherein God willing more abundantly to show unto the Heirs of promise the immutability of his Counsel, confirmed it by an oath. Rom. 9.15, 18. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  
Q. How prove you that for all this decree God is not the Author of sin?  
A. Jam. 1.13, 17. Let no man say when he is tempted I am tempted of God: for God cannot betempted with evil, neither tempteth he any man. Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness, nor shadow of turning. 1 Joh. 1.5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.  
Q. How prove you that God's Decrees, or eternal predestination, or foreordaining of all that comes to pass in time, doth not take away man's liberty, or offer violence to him, and consequently free man from sin?  
A. Act. 2.23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. So Chap. 4.27, 28. For of a truth against thy holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together for to do whatsoever thy hand and thy counsel determined before to be done. Math. 17.10, 11, 12. Why then say the Scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things: But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed; likewise shall also the Son of man suffer of them. Prov. 16.33. The Lot is cast into the lap, but the whole disposing thereof is of the Lord. Joh. 19.11. Jesus answered, thou couldst have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. The power of the Magistrate being from God, therefore the Jews sinned grievously in making use of the Magistrate to condemn the innocent, and the Son of God. Beza.  
Q. How prove you that God knows all that comes to pass?  
A. Act. 15.18. Known unto God are all his works from the beginning of the world.  
Q. How prove you he knows what may, or can come to pass upon such and such conditions?  
A. 1. Sam. 23.11, 12. Will Saul come down as thy Servant hath heard, O Lord God of Israel, I beseech thee tell thy Servant? And the Lord said, he will come down. Then said David, will the men of Keilah deliver me and my men into the hand of Saul? and the Lord said, they will deliver thee up. Matth. 11.21, 23. Woe unto thee Chorazin, woe unto thee Bethsaida, for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. And thou Capernaum, which art exalted unto heaven, shalt be brought down unto hell, for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day.  
Q. How prove you that God did not decree such and such things, because he foresaw they would come to pass, or come to pass upon such conditions?  
A. Rom. 9.11, 13, 18. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth: As it is written, Jacob have I loved, but Esau have I hated. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.   

Chap. 6. Of the Creation, and of the first estate of Man.  
Q. WAS the world Eternal, or did God make heaven, and earth, and all things therein in the beginning?  
A. Gen. 1.1. In the beginning God created the heaven, and the earth. Heb. 11.3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.  
Q. In what state did God make man at first, did he make him after his own image, in knowledge, righteousness, and holiness; upright, having the law written in his heart, induing him with power to fulfil the Law, with dominion over the creatures?  
A. Gen. 1.27, 31. So God created man in his own image, in the image of God created he him. And God saw every thing that he had made, and behold it was very good. Col. 3.10. And have put on the new man, which is renewed in knowledge after the image of him that created him. Eph. 4.24. and that ye put on the new man, which after God is created in righteousness and true holiness. Eccles. 7.29. Lo! this only have I found, that God hath made man upright. Rom. 2.14, 15. These having not the Law, are a Law unto themselves, which show the work of the Law written in their hearts. Gen. 1.28. And God said unto them— replenish the earth, & subdue it, and have dominion over the fish of the Sea— and over every living thing that moveth upon the earth.  
Q. Did man continue in that state wherein God made him, or did he hearken to the Devil, that old Serpent, and disobey God, and so fell?  
A. Gen. 3.6, 13, 23. And when the woman saw that the tree was good for food— she took of the fruit thereof, & did eat, and gave also unto her husband with her, and he did eate. And the Lord God said unto the Woman; what is this that thou hast done? And the Woman said, the Serpent beguiled me, and I did eat: Therefore the Lord God sent him forth from the garden of Eden to till the ground from whence he was taken. Eccl. 7.29. But they have sought out many inventions. 2 Cor. 11.3. But I fear lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.  
Q. Was Adam the first man, or were there any before him, or was he a common Father, from whom all Persons descended?  
A. 1. Cor. 15.45, 47. The first man Adam was made a living soul.— The first man is of the earth, earthy.   

Chap. 7. Of sin, and of the bitter fruits of it.  
Q. what is sin?  
A. 1 Joh. 3.4. Sin is the transgression of the Law.  
Q. Did all mankind sin in, and fall by the sin or transgression of our first Parents?  
A. 1 Cor. 15.22. For as in Adam all dye, etc. Act. 17.26. And hath made of one blood all nations of men for to dwell on all the face of the earth. Rom. 5.12, 18, 19 Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Therefore as by the offence of one judgement came upon all men to condemnation, etc. For as by one man's disobedience all were made sinners, etc.  
Q. Can the Act or deed of the Father be imputed to the children? is this as 'tis the manner of men, is it also agreeable to the Scriptures?  
A. Heb. 7.9, 10. Levi also who received tithes, paid tithes in Abraham: For he was yet in the loins of his Father when Melchisedec met him.  
Q. Did Adam after the fall beget children after the image and likeness of God, in knowledge, righteousness, and holiness, or after his own likeness?  
A. Gen. 5.3. And Adam— begat a Son in his own likeness after his image; and called his name Seth. Job. 14.4. Who can bring a clean thing out of an unclean? not one. Job. 15.14. Joh. 3.5, 6.  
Q. Is man since the fall born pure, & righteous, or is he conceived and borne in sin?  
A. Psal. 51.5. Behold I was shapen in iniquity, and in sin did my Mother conceive me. Job. 14.4. Who can bring a clean thing out of an unclean? not one. chap. 15 14. What is man that he should be clean; and he which is borne of a Woman, that he should be righteous? Joh. 3.6. That which is borne of the flesh is flesh, and that which is borne of the Spirit is Spirit.  
Q. Can a man by nature, now since the fall, savingly know God, without being spiritually enlightened?  
A. 1 Cor. 2.14. But 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 Joh. 5.20. And we know, that the Son of God is come, and hath given us an understanding, that we may know him that is true. 2 Cor. 4.6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.  
Q. Can a man by the strength of nature now fulfil the Law of God?  
A. Ro. 8.7. Because the carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be. Rom. 7.18. For I know that in me (that is, in my flesh) dwelleth no good thing. For to will is present with me, but how to perform that which is good I find not. Joh. 15.5. For without me ye can do nothing. 2 Cor. 3.5. Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God.  
Q. Should our first Parents have died, if they had never sinned? did actual death come in by sin?  
A. Rom. 6.23. For the wages of sin is death. Rom. 5.12. As by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Gen. 2.17. For in the day that thou eatest thereof thou shalt surely die.  
Q. Are we become now children of wrath by nature, and in that state shall we never (except we be borne again) see the Kingdom of God?  
A. Eph. 2.3. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others. Joh. 3.3, last. Except a man be borne again, he cannot see the Kingdom of God. And he that believeth not the Son shall not see life, but the wrath of God abideth on him.  
Q. Are sinners, or those that transgress the Law, accursed?  
A. Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law, to do them. Deut. 28.15, 16, etc. But if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments, & his Statutes, which I command thee this day, that all these curses shall come upon thee, and overtake thee, Cursed shalt thou be in the City, etc.  
Q. Doth the soul outlive the body, and is it immortal?  
A. Luk. 23.43. And Jesus said unto him, To day shalt thou be with me in Paradise. Phil. 1.23. For I am in a strait betwixt two, having a desire to departed, and to be with Christ, which is fare better. Ecl. 12.7. Then shall the dust return to the Earth, as it was, and the Spirit shall return unto God that gave it. Matth. 10.28. And fear not them which kill the body, but are not able to kill the soul.  
Q. Shall the body rise again from the dead?  
A. 1 Cor. 15.13, 14. But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain. Mark. 12.25, 26, 27. Joh. 11.24.  
Q. Shall the condition of the Devils, and wicked men, be cursed and miserable at, and after the day of Judgement?  
A. Mat. 25.41, 46. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels And these shall go away into everlasting punishment.   

Cap. 8. Of Redemption by Christ.  
Q. DOTH God leave all mankind in a sinful, cursed, and miserable condition, to perish therein everlastingly?  
A. 1 Thes. 5.9. For God hath not appointed us to wrath, but to obtain Salvation by Christ. Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us. Rom. 3.21, 22. But now the Righteousness of God without the Law is manifested— even the Righteousness of God, which is by the faith of Jesus Christ, unto all, and upon all them that believe, etc.  
Q. Will God acquit and justify the ungodly and unrighteous for the righteousness of Christ, if they believe and repent of their sins?  
A. Ro. 5.19, 21.— So by the obedience of one shall many be made righteous. That as sin bathe reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord. Rom. 3.24, 25, 26. Being justified freely by his grace thorough the Redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past, etc. That he might be just, and the Justifier of him which believeth in Jesus.  
Q. Did God lay our sins upon Christ, and did he bear them on the Cross?  
A. Is. 53.5, 6. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. 1 Pet. 2.24. Who his own self bore our sins in his own body on the tree, that we being dead to sin, should live unto righteousness, by whose stripes ye were healed.  
Q. Did Christ die only to leave us an Example, or to confirm his Doctrine, or to be a Sacrifice or Offering for sin?  
A. Eph. 5.2.— As Christ also hath loved us, and hath given himself for us an Offering, and a Sacrifice to God, for a sweet smelling savour. 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Is. 53.10. Yet it pleased the Lord to bruise him, he hath put him to grief: when thou shalt make his soul an Offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.   

Chap. 9 Of Predestination.  
Q. HOW prove you that it was not the foresight of faith, good works, or perseverance, or of something else in the creature, which were either as causes, or conditions moving God to ordain some men unto eternal life?  
A. Eph. 1.9, 11. Having made known unto us the mystery of his will, according to his good pleasure, which he had purposed in himself. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will. Rom. 9.11, 16. For the children being not yet borne, neither having done good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; As it is written, Jacob have I loved, but Esau have I hated. So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 2 Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.  
Q. How prove you that God, who hath ordained them to the End, eternal life, hath also ordained them to the means to attain thereunto, Faith and good works?  
A. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father through Sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. Eph. 1.4. According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love chap. 2.10. For we are his workmanship created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.  
Q. How prove you that all God's Elect children, being fallen in Adam, were redeemed by Christ?  
A. 1 Thes. 5.9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.  
Q. How prove you that the Elect are in due time justified, adopted, sanctified, have their sins pardoned, are made the children of God, and made holy?  
A. Rom. 8.30. Moreover whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. Eph. 1.5. Having predestinated us unto the Adoption of children by Jesus Christ to himself, according to the good pleasure of his will. 2 Thes. 2.13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth.  
Q. How prove you such shall be certainly kept and preserved unto Salvation?  
A. 1 Pet. 1.5. Who are kept by the power of God, through faith, unto Salvation, ready to be revealed in the last time. John. 10.27, 28, 29.   

Chap. 10. Of God's Providence.  
Q. HOW prove you that God's Providence reacheth over all things, Creatures, and their actions, from the greatest to the least?  
A. Dan. 4.35. And all the Inhabitants of the earth are reputed as nothing: and he doth according to his will in the army of heaven, and among the Inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou? Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas and all deep places. Act. 17.25, 28. Seeing he giveth to all life, and breath, and all things: For in him we live, and move, and have our being. Mat. 10.30. But the very hairs of your head are all numbered. Prov. 16.33. The Lot is cast into the lap, but the whole disposing thereof is of the Lord. Psal 94.11. The Lord knoweth the thoughts of man, that they are vanity.  
Q. How prove you that God order the actions of men, and the events of all their actions, beyond whatever came into their hearts?  
A. Deut. 19.5. compared with Exod. 21.13. And if a man lie not in wait, but God deliver him into his hand, etc. As when a man goeth into the wood with his neighbour to hue wood, and his hand fetcheth a stroke with the axe, to cut down the tree, & the head slippeth from the helve, and lighteth upon his neighbour, that he die, etc. 1 Kin. 22.34, compared with vers. 28. And a certain man drew a bow at a venture, and smote the King of Israel between the joints of the harness. Isai. 10.6, 7. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets: Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few.  
Q. Can you prove that God, who is omnipotent, and can work without means, that he useth means to bring about his purpose?  
A. Act. 27.31, 44. Paul said unto the Centurion, and to the Soldiers. Except these abide in the ship ye cannot be saved. And the rest, some on boards, and some on broken pieces of the ship: and so it came to pass that they escaped all safe to land. Isa. 55.11. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater: so shall my word be, that goeth forth out of my mouth, it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. Hos. 2.21, 22. And it shall come to pass in that day, I will hear saith the Lord: I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn and the wine, and the oil, and they shall hear Jezreel.  
Q. What Scriptures teach that God doth not only barely permit, but most wisely and powerfully bound and order sinful actions to his own holy ends, and yet neither is, nor can be, the Author or approver of sin?  
A. 1 King. 22.22, 23. And he said, I will go forth, and I will be a lying spirit in the mouth of all his Prophets. And he saidt thou shalt persuade him, and prevail also; go forth and do so. Now therefore behold, the Lord hath put a lying Spirit in the mouth of all these thy Prophets. Psal. 76.10. Surely the wrath of man shall praise thee, the remainder of wrath shalt thou restrain. Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass as it is this day, to save much people alive. Jam. 1.13, 17. Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man. Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness neither shadow of turning. 1 Joh. 2.16. The lust of the flesh, the lust of the eyes, the pride of life, is not of the Father. Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes.  
Q. What Scriptures prove that God blinds and hardens some men's hearts for former sins?  
A. Rom. 11.8. God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day. Ro. 1.28. And as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.  
Q. How may God be said to harden men's hearts for former sins?  
A. Rom. 1.24. Wherefore God gave them up unto uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves. Ps. 106.15. And he gave them their request, but sent leanness into their soul. 2 Thes. 2.11. And for this cause God shall send them strong delusions, that they should believe a lie. Exod. 7.3. And I will harden Pharaoh's heart: compared with chap. 8.32. And Pharaoh hardened his heart, etc.  
Q. How is it proved that God doth blind and harden men by withholding his grace to enlighten their understandings, and to work upon their hearts?  
A. Mat. 13.13. Therefore speak I to them in Parables, because they seeing see not, and hearing they hear not, neither do they understand.  
Q. Doth God sometimes withdraw the gifts which men have had, for their not using, or abusing of them?  
A. Math. 25.29. From him that hath not shall be taken away even that which he hath.  
Q. Is it a means of blindness and hardness, that sometimes they are exposed to such objects, as their corruption will make occasion of Sin?  
A. 2 King. 8.12. And Hazael said why weepeth my Lord? and he answered, because I know the evil that thou wilt do unto the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. vers. 15. And Hazael reigned.  
Q. What Scriptures prove that God's Providence especially doth reach his Church, and that he disposeth all things to the good thereof?  
A. 1 Tim. 4.10. Who is the Saviour of all men, especially of those that believe. Amos. 9.9. I will sift the house of Israel among all nations, etc. Yet shall not the least grain fall upon the earth. Is. 43.3, 4, 5. I am the Lord thy God, the holy one of Israel thy Saviour. I gave Egypt for thy ransom, Ethyopia and Seba for thee:— therefore will I give men for thee, and people for thy life. Fear not, for I am with thee: I will bring thy seed from the East, etc.   

Chap. 11. Of Faith, and Repentance, a holy life, and assurance of Salvation.  
Q. IS faith in Christ required of those who shall be saved?  
A. Act. 16.31. Believe on the Lord Jesus Christ, and thou shalt be saved, and thine house. Joh. 3.16, 36. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life.  
Q. What is that great truth to which the Father, Son, and Holy Ghost bear witness?  
A. 1 Joh. 5.11. And this is the record that God hath given to us eternal life, and this life is in his Son.  
Q. Is it necessary that we should repent of our sins, and reform or amend our lives, and forsake our sins, if we will have mercy?  
A. Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.  
Q. Are any so predestinated, or did our Lord Jesus Christ so lay down his life for any particular Persons, that although they live and die in impenitency and unbelief, yet they shall surely be saved?  
A. Rom. 8.1, 13, 30. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For if ye live after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. Moreover, whom he did predestinate them he also called, and whom he called them he also justified, etc.  
Q. Doth the Scriptures hold out any such preterition, or Nonelection, or so hold forth the death of Christ, that some persons although they believe with all their heart, and repent, and forsake all their sins, yet shall not be saved?  
A. Joh. 3.36. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life. Act. 10.34, 35, 43. Of a truth I perceive, God is no respecter of persons, but in every nation he that feareth him and worketh righteousness is accepted with him. To him give all the Prophet's witness, that through his name whosoever believeth in him shall receive remission of Sins.  
Q. May we be sure if we believe, that we were ordained to eternal life?  
A. Act. 13.48. And as many as were ordained to eternal life believed. 2 Thes. 2.13. But we are bound to give thanks to God always for you brethren, beloved of the Lord, because God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and belief of the truth.  
Q. What manner of Persons are those, living and dying, who were of old ordained unto condemnation?  
A. Judas. 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.  
Q. May our Election be known?  
A. 2 Pet. 1.10. Wherefore the rather brethren, give diligence to make your calling and election sure, for if ye do these things ye shall never fall. 2 Thes. 1.4. Knowing brethren, beloved, your election of God.  
Q. Doth God elect or choose men out of Grace, and that they might he holy?  
A. Rom. 11.4, 5, 6. There is a remnant according to the Election of Grace. And if by Grace, then is it no more of works, otherwise grace is no more Grace. Eph. 1.4. According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love. 2 Thes. 2.13. God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth.  
Q. Are we commanded to believe in the name of the Lord Christ?  
A. 1 Joh. 3.23. And this is his commandment, that we should believe on the name of his Son Jesus Christ. Joh. 6.29. Jesus answered and said unto them, This is the word of God, that ye believe on him, whom he hath sent.  
Q. Have we power of ourselves to believe, and to do good works?  
A. Eph. 2.8. For by grace are ye saved, through faith, and that not of yourselves, it is the gift of God. Phil. 1.29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.  
Q. Who is the Author and finisher of our Faith?  
A. Heb. 12.2. Looking unto Jesus, the Author and finisher of our Faith, etc. Mar. 9.24. Lord I believe, help thou mine unbelief.  
Q. Seeing we cannot believe and do good works by our own power, may we be exhorted to both?  
A. Phil. 2.12, 13. Wherefore my beloved, as you have always obeyed, etc. Work out your own Salvation with fear and trembling; For it is God which worketh in you both to will & to do of his good pleasure.  
Q. Is there an Almighty power put forth to make us believe?  
A. Eph. 1.19. And what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power.  
Q. Is it our duty to convert and turn to God, & c.?  
A. Isa. 1.16, 17. Wash ye, make you clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out. Joel. 2.12. Turn ye even to me saith the Lord with all your heart, and with fasting, and with weeping, and with mourning.  
Q. Are we able of ourselves to turn, or must we pray unto God to turn us?  
A. Psal. 85.4. Turn us O God of our Salvation, and cause thine anger towards us to cease. Jer. 31.18. Turn thou me and I shall be turned, for thou art the Lord my God. 2 Cor. 3.5. Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God.  
Q. Is the word of God a means or instrument which God useth to convert men?  
A. 1 Thes. 1.5, 6. For our Gospel came not unto you in word only, but in power also, and in the Holy Ghost, and in much assurance: and ye became followers of us, and of the Lord, having received the word in much affliction with joy of the Holy Ghost. So v. 9 For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from Idols, to serve the living and true God.  
Q. Is the word a means to work Faith?  
A. Rom. 10.17. So then Faith cometh by hearing, & hearing by the word of God.  
Q. Is a man justified partly by Faith, and partly by works?  
A. Rom. 3.28. Therefore we conclude, that a man is justified by Faith, without the deeds of the Law.  
Q. How is that of James chap. 2.24. to be understood?  
A. Jam. 2.17, 18. Even so Faith, if it hath not works, is dead, being alone, yea a man may say, Thou hast faith, & I have works: show me thy Faith without thy works, & I will show thee my faith by my works, i.e. Faith, that doth not show itself by good works to be alive, is a dead faith.  
Q. Shall any that are elected, justified, & sanctified, ever fall wholly, and finally from Grace?  
A. Math. 24.24. For there shall arise false Christ's, and false Prophets, etc. and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. 1 Pet. 1.5. Who are kept by the power of God, through Faith, unto Salvation. Joh. 10.28, 29. I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me is greater than all: and no man is able to pluck them out of my Father's hand.  
Q. Shall any regenerate person, any child of God, continue in sin, allow himself to go on customarily in any way of sin and wickedness?  
A. 1 Joh. 3.9. Whatsoever is borne of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is borne of God. Psal. 139.23, 24. Search me O God, and know my heart, try me, & know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting.  
Q. Did our Lord Christ die that sinners being justified, might live as they list, or that they should live holily, & c.?  
A. 1 Joh. 3.8. He that committeth sin is of the Devil; for the Devil sinneth from the beginning: For this purpose the Son of God was manifested, that he might destroy the works of the Devil. Act. 3.26. Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Luk. 1.74, 75. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.  
Q. Is the Gospel, or the Doctrine of salvation, as 'tis taught in the Scriptures, a Doctrine according to Godliness?  
A. 1 Tim. 6.3. If a man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to godliness. 1 Tim. 3.16. And without controversy great is the mystery of godliness. Tit. 2.11, 12. For 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.  
Q. Is any man in this life so perfect, that he is without all sin?  
A. 1 Joh. 1.8, 10. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say that we have not sinned, we make him a liar, and his word is not in us. 1 Kin. 8.46. If they sinne against thee, for there is no man that sinneth not, etc. Prov. 20.9. Who can say I have made my heart clean, I am pure from my sin? Eccles. 7.20. For there is not a just man upon earth that doth good, and sinneth not. Jam. 3.2. For in many things we offend all.  
Q. May we know, that if a man prove an Apostate, and fall wholly, and for ever away, that he was never truly justified and regenerated?  
A. 1 Joh. 2.19. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. Mat. 7.24, 25. Whosoever heareth these say of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blue, and beat upon the house, and it fell not, for it was founded upon a rock.  
Q. Can any man come to Christ except the Father draw him?  
A. Joh. 6.44. No man can come to me, except the Father, which hath sent me, draw him, and I will raise him up at the Last day.  
Q. May we pray to God to draw us?  
A. Cant. 1.4. Draw me, we will run after thee: the King hath brought me into his chambers.  
Q. What Scripture grounds have men to listen after, to prise, to be in love with the Gospel, and to esteem it as worthy of all acceptation, and so to hunger and thirst after the good things contained in it?  
A. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 1 Tim. 1.15, 16. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief: Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. chap. 4.10. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. Joh. 6.37. And him that cometh to me I will in no wise cast out. Herald 7.25. Wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth, etc.  
Q. If a man really hunger and thirst after Christ to be his Saviour, and to be his Sovereign, is he then under any conditional promise?  
A. Mat. 5.6. Blessed are they which do hunger and thirst after righteousness, for they shall be filled.  
Q. If any man hearing of the God of Israel, that he is a merciful God, and that he will save some of the chiefest of sinners, and all that being weary and heavy laden with the burden of their sins, coming unto him, do thereupon come, and lay himself as a beggar at a rich man's door, and wait there as the Cripple at the Pool of Bethesda, and ask, and seek, and knock for mercy and grace, hath he then any promise of being heard?  
A. Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. chap. 7.7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Is. 55.1, 3. Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat, yea come, buy wine and milk without money and without price. Incline your ear and come unto me; hear, and your soul shall live; and I will make an everlasting Covenant with you, even the sure mercies of David. Deut. 4.29. But if from thence thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and with all thy soul. Rev. 22.17. and the Spirit and the bride say come, and let him that heareth say come, and let him that is a thirst come, and whosoever will let him take of the water of life freely.  
Q. May we poor upon predestination, and look, to see our names written in the book of life, before we set our faces and hearts to look after a Saviour, the Lord Christ?  
A. Deut. 29.29. The secret things belong unto the Lord our God, but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this Law. 1 Joh. 3.23. And this is his commandment that we should believe on the name of his Son Jesus Christ.  
Q. Is there any ground to stay the soul upon, if it seek after the true knowledge and fear of God, that it shall find it?  
A. Prov. 2.3, 4.5. Yea if thou criest after knowledge, and liftest up thy voice for understanding. If thou seekest her as silver, and searchest for her as for hid treasures. Then shalt thou understand the fear of the Lord, and find the knowledge of God.  
Q. If Judas had repent and believed should he have been saved?  
A. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that, whosoever believeth in him should not perish, but have everlasting life.  
Q. If Peter had never repent and believed, should he have been saved?  
A. Joh. 3.18.— But he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. vers. 36. He that believeth not the Son shall not see life: but the wrath of God abideth on him.  
Q. What if a man had a revelation from heaven that he should be saved, might we say, that Except he believed, and repent, and walked holily, he could not be saved? what saith the Scripture?  
A. Act. 27.31. Except these abide in the ship ye cannot be saved compared with vers. 23, 24. There stood by me this night the Angel of God— saying, fear not Paul, thou must be brought before Caesar, and lo! God hath given thee all them that sail with thee.  
Q. What if a Prophet should come and tell thee, yet 10, or 20, or 40 days and thou shouldest die, and be damned; if thou shouldest thereupon turn unto the Lord with all thy heart, and believe in the Lord Christ, shouldest thou be saved?  
A. Jer. 18.7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and pull down, and to destroy it. If that nation, against whom I have pronounced, turn from their evil; I will repent of the evil that I thought to do unto them. Matth. 11.23. If the mighty works that have been done in thee, had been done in Sodom, it would have remained until this day. Is. 38.1, 2, 5.— Thus saith the Lord, Set thine house in order: for thou shalt die, and not live. Then Hezekiah turned his face toward the wall, and prayed unto the Lord; Go and say to Hezekiah, thus saith the Lord, the God of David thy Father, I have heard thy prayer, I have seen thy tears: Behold I will add unto thy days 15 years. Jonah. 3.4, 10.  
Q. Shall any man be condemned at the last day because he could not, or because he would not come unto Christ, but put the Gospel away from him?  
A. Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Joh. 5.40. And ye will not come to me, that ye might have life.  
Q. May a man be fully assured of his Salvation?  
A. 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens.  
Q. Will Assurance make Saints Libertines in their lives?  
A. Luk. 7.47. Her sins which are many are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. 2 Cor. 5.14, 15.  
Q. Is Assurance inconsistent with a filial, reverential, obediential fear of the divine majesty?  
A. Phil. 2.12. Work out your own salvation with fear and trembling. Psal. 2.11. Serve the Lord with fear, and rejoice with trembling.  
Q. What is the true meaning of that place. 1 Joh. 4.18?  
A. Either perfect love casteth out all slavish base fear, or if we love Christ in sincerity, and with all our souls, we shall not through fear deny him, but confess him before men, although they persecute us for his name's sake.  
Q. May true Faith consist with some doubting?  
A. Mat. 14.31. O thou of little Faith, wherefore didst thou doubt?  
Q. Ought not Christians so to rejoice always in God, as yet to be sorry for their sins, and to weep with them that weep? Are these things inconsistent, Sorrow and Joy?  
A. 2 Cor. 6.10. As sorrowful, yet always rejoicing. So chap. 7.9. Now I rejoice, not that ye were made sorry, but that ye sorrowed to Repentance: for ye were made sorry after a godly manner. Rom. 12.15. Rejoice with them that do rejoice, and weep with them that weep.  
Q. Shall men who live in gross sins without Repentance & Reformation ever come to heaven?  
A. 1 Cor. 6.9, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God, etc. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God.  
Q. Are we commanded to make us a new heart, and a new Spirit?  
A. Ezek. 18.31, 32. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye die O house of Israel? for I have no pleasure in the death of him that dyeth, saith the Lord God: wherefore turn yourselves, and live ye.  
Q. Hath God any where promised that he will do this for us?  
A. Jer. 24.7. And I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: For they shall return unto me with their whole heart. Ezek. 36.26, 27. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them.   

Cap. 12. Of Prayer.  
Q. IS prayer a means to obtain these spiritual blessings at God's hands?  
A. Psal. 51.10. Create in me a clean heart, O God, and renew a right spirit within me. Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them.  
Q. May we call upon an unregenerate man to repent and pray?  
A. Act. 8.22, 23. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee: For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.  
Q. Is there any hopes that God will hear the prayer of an unregenerate man, can you give an instance in Scripture of God's hearing an unregenerate man's prayer?  
A. 2 King. 13.2, 4. And he did that which was evil in the sight of the Lord, and followed the sins of Jeroboam the Son of Nebat, which made Israel to sin, he departed not therefrom. And Jehoahaz besought the Lord, and the Lord harkened unto him: For he saw the oppression of Israel, because the King of Syria oppressed them.  
Q. What means then John. 9.31?  
A. By a sinner may here be understood a grievous Sinner, such as an Impostor and open Sabbath-breaker: compare that text with Luk. 7.37, 39 If a man be an Atheistical, notorious, profane wretch or an Impostor, and go on to sin presumtuously, saying, God is with him, God useth not to hear such an one, so as to work miracles at his prayer or entreaty, so as to cure one that was born blind: But yet he that heareth the cry of the young Ravens, & is found of those men sometimes that seek him not; may if he please, and sometimes doth hear and answer the prayer of an unregenerate person.  
I no where read that 'tis an abomination to God for an unregenerate man to pray for Grace: the sacrifice of the wicked is said indeed to be an abomination to the Lord, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if God put it into a man's heart, if he prepare his heart to pray for peace with God and sanctifying or regenerating grace from God, I think 'tis not impossible he should prepare his ear to hear: he hath not said, he would not hear, 'tis not necessary he should stop his ears to such prayers. And as for Prov. 28.9. I say it proves, God will not ordinarily hear profane, obstinate & presumptuous Sinners when they are in necessity or distress, but yet he may notwithstanding hear the prayer of an Unregenerate Person when he prays to have his law written in his heart, he may not hear one that hath no grace when he prays for gold, but yet may hear him when he prays for Grace.   

Chap. 13. Of Marriage.  
Q. ARE the Laws formerly delivered by Moses concerning Marriage, so abolished, that now a man may marry to his near kindred?  
A. Mat. 14.3, 4. For Herod had laid hold on John, and bound him, and put him in prison, for Herodias sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her.  
Q. In what case is divorce lawful?  
A. Mat. 5.32. Whosoever shall put away his wife, saving for the cause of Fornication, causeth her to commit Adultery. Rom. 7.2. For the woman, which hath an Husband, is bound by the law to her husband, so long as he liveth.  
Q. Are second Marriages lawful?  
A. Rom. 7.3.— But if her Husband be dead, she is free from that Law, so that she is no Adulteress, though she be married to another man.   

Chap. 14. Of Mother's nursing their own children.  
Q. DID good women of old time nurse their own children?  
A. Psal. 131.2. Surely I have behaved and quieted myself as a child, that is weaned of his Mother. Gen. 21.7. And he said, who would have said unto Abraham, that Sarah should have given children suck?  
Q. Did ever any Queen or Noble person nurse her own child?  
A. Can. 8.1. compared with chap. 1.1. The song of songs, which is solomon's. O that thou wert as my Brother, ●●●at sucked the breasts of my mother. 1 Kin. 11.20. And the Sister of Tahpenes bore him Jenubath his Son, whom Tahpenes weaned in Pharaoh's house. Gen. 23.6. compared with 21.7. Hear us my Lord, thou art a mighty Prince amongst us. And he said, who would have said unto Abraham, that Sarah should have given children suck?  
Q. Was it reputed a curse or punishment for women to have dry breasts?  
A. Hosea. 9.14. Give them, O Lord: what wilt thou give? give them a miscarrying womb, and dry breasts.  
Q. Shall a mother who is a nurse be dispensed with all, from some outward acts of piety, from doing of which she is hindered by that means or occasion?  
A. 1 Sam. 1.21, 22, 23. And the man Elkanah and all his house, went up to offer unto the Lord the early sacrifice and his vow: But Hanah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him that he may appear before the Lord, and there abide for ever. And Elkanah her husband said unto her, Do what seemeth thee good, tarry until thou have weaned him, only the Lord establish his word: so the woman abode, and gave her Son suck until she weaned him.   

Chap. 15. Of women's painting themselves.  
Q. IS the face the chief part, by which we are commonly known one to another?  
A. Galath. 1.22. And was unknown by face unto the Churches of Judea, which were in Christ.  
Q. Is the face one of our comely parts, which hath no need, as others, of any superadded honour?  
A. 1 Cor. 12.23, 24. And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour, & our uncomely parts have more abundant comeliness. For our comely parts have no need, but God hath tempered the body together, having given more abundant honour to that part which lacked.  
Q. Did lewd Women use to paint?  
A. Ezek. 23.40. And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent, and lo they came, for whom thou didst wash thyself, paintedst thy eyes, and deckedst thyself with ornaments.  
Q. Was that Queen a good or a wicked Woman, who stood in a window painting herself, when Jehu came to Jezreel?  
A. 2 Kings. 9.30. And when Jehu was come to Jezreel, Jezebel heard of it, and she painted her face, and tired her head, and looked out at a window.  
Q. Were the daughters of men, in the old world, really fair, that the Sons of God were so taken with their beauty, or did they paint, and so only seem beautiful?  
A. Gen. 6.2. The Sons of God saw the Daughters of men that they were fair, and they took them wives, etc.  
Q. Were Job's three Daughters naturally fair, or were they painted so?  
A. Job. 42.15. And in all the land were no women found so fair as the Daughters of Job.  
Q. Was it usual for the Blackamoor to change his skin by painting it white, any more than for the Leopard to change his spots? or was it usual for men to change their hair white or black from its natural colour?  
A. Jerem. 13.23. Can the Ethyopian change his skin, or the Leopard his spots? Mat. 5.36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  
Q. Is it probable that Christ was naturally of a beautiful countenance, that the Son of David was like David, yea fairer than the children of men?  
A. Psal. 45.2. Thou art fairer than the children of men, grace is poured into thy lips. Cant. 5.10. My beloved is white and ruddy, the chiefest among ten thousand.  
Q. Was our Saviour's countenance much marred by reason of sorrows and sufferings, that he seemed older than he was, and not so lovely as he was before?  
A. Isa. 53.2.— He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him.  
Q. When Christ's countenance was so marred, did he recover his complexion and beauty by art? or when our Saviour's countenance was transfigured, and made outwardly glorious, was it done by any art of man, & did that brightness of his countenance continue?  
A. Mat. 17.1, 2, 9 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them, and his face did shine as the sun, and his raiment was white as the light: And as they came down from the mountain, Jesus charged them saying, tell the vision to no man, until etc.  
Q. Do we find Vermilion, or the paint, amongst all the store and furniture, for ornament and bravery, which the delicate dames of Judah had in the days of the Prophet Isaiah?  
A. No: Isa. 3.18. to the 24. In that day, the Lord will take away the bravery of their trinckling ornaments about their feet, and their cauls, and their round tires like the moon, the chains, and the bracelets, and the mufflers, the bonnets, & the ornaments of the legs, and the head-bands, and the tablets, and the earrings, the rings and nose-jewels, the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the veils.  
Q. How did religious women of old time adorn or beautify themselves? did they paint to gain or keep the affections of their husbands?  
A. 1 Pet. 3.3, 4, 5. Whose adorning let it not be the outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel: but let it be the hidden man of the heart— For after this manner in old time the holy women also who trusted in God adorned themselves.  
Q. Is it probable that Christian women, to whom the Apostle Peter wrote, or concerning whom the Apostle Paul wrote to Timothy, did use painting, as well as gold and silver and plaiting the hair?  
A. 1 Pet. 3.3. Whose adorning let it not be that outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel. 1 Timoth. 2.9. In like manner also, that women adorn themselves in modest apparel, with shamefastness and sobriety, not with broided hair, or gold, or pearls, or costly array.  If painting had been used then by Christian women, that had been liable to have been abused too, and if so, 'tis not improbable that the Apostles would have mentioned it, as well as other things wherein were excess. 
Q. Would it be better for a religious Woman to come into the Congregation vailed or painted?  
A. 1 Corinth. 11.5. But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head: for that is even all one as if she were shaved.  
Q. Is it expedient for a religious woman to paint?  
A. Philip. 4.8. Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.  
Q. Were common Harlots usually known, or distinguished from sober and modest women by their  or outward Garb?  
A. Prov. 7.10. And behold, there met him a woman with the attire of an Harlot, and subtle of heart.  
Q. In case religious women should not be dissuaded from painting, would it not be expedient that they should do it either with other colours, or in some other manner then lewd women use to do; that so they might be known to be honest and modest women?  
A. Rom. 12.2. And be not conformed to this world, but be ye transformed by the renewing of your mind, etc.  
Q. Will painting or auxiliary beauty certainly, and continually win, or conquer others affections?  
A. See Jerem. 4.30. And when thou art spoiled, what wilt thou do? though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting; in vain shalt thou make thyself fair; thy Lovers will despise thee, they will seek thy life.  
Q. What is the best means for a woman to have and hold her husband's affections? is not the fear of God, and meek & discreet carriage towards her husband?  
A. Prov. 31.30. Favour is deceitful, and beauty is vain: but a woman that feareth the Lord she shall be praised. 1 Pet. 3.1, 3, 4. Likewise ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversation of the wives, whose adorning let it not be that outward adorning, of plaiting the hair, & of wearing of 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 & quiet spirit. Pr. 11.22.  
Q. Had the Virgins who were prepared for, and presented to Ahasuerus any paint, as well as perfumes, allowed them?  
A. Esther. 2.12. Now when every Maids turn was come to go into King Ahasuerus, after that she had been 12 months, 6 months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women.  
Q. But doth not the Scripture say Psal. 104.15. And wine that maketh glad the heart of man, and oil to make his face to shine. And Eccles. 9.8. Let thy garments be always white, and let thy head lack no ointment.  
A. In those Eastern hot countries they did use oil frequently to anoint themselves withal, possibly to make their skin smooth and clear, free from being too much dried and parched, and so wrinkled before ' its time, and to make them have a cheerful countenance; they took oil perhaps inwardly, and they used it outwardly, anointing their heads, and perhaps their faces too for the purposes aforesaid, & it may be too, to perfume themselves, and this was the practice of men, and of good men too. 2 Sam. 12.20. Of David.  
And we read that one poured out a box of precious ointment on our Saviour, and was commended for it.  
This use of oil was common to men, but who ever heard of a man's face laid in oil colours? of such a picture of a man you may have heard.  
The Picts I suppose painted their whole bodies, see Camden. If of natural surely of auxiliary beauty we may take up that saying, favour is deceitful, and beauty is vain, etc. Prov. 31.30.  
Q. Should Christians do well to conform themselves to the modest fashions of good people where they dwell?  
A. See 1 Cor. 11.16. But if any man seem to be contentious, we have no such custom, neither the Churches of God. 1 Pe. 3.3, 4, 5. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel. But let it be the hidden man of the heart.— For after this manner in old time the holy women also, who trusted in God, adorned themselves.  
Q. Is it not fitting by any art to paint, or counterfeit the fruit of repentance, or to hid, or hinder the evidence of it in our countenance Is it then expedient to paint our faces?  
A. Ezrah 9.5, 6. And at the evening sacrifice, I arose up from my heaviness, and having rend my garment, and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God, and said, O! my God, I am ashamed, and blush to lift up my face to thee, my God, Jer. 6.15. and chap. 8.12.  
Q: If a woman have no evil intention, or design in painting her face, or in going with naked breasts, doth that certainly free her from all fault, blame, and punishment for her so doing, in case this be an occasion of sin and fall to others, that behold her?  
A. 1 Cor. 8.13. If meat make my Brother to offend, I will eat no flesh while the world standeth. Exod. 21.33.   

Chap. 16. Of Children, with respect to holy things.  
Q. DID ever God make a Covenant with Parents and their children, so as that the children being yet Infants were involved and interested in the covenant with their parents?  
A. Gen. 17.7, 8. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession, and I will be their God.  
Q. Did God ever ordain any seals of his Covenant, and that the children so in Covenant, whilst Infants, should be sealed with the seal of the Covenant?  
A. Gen. 17.10, 11, 12. This is my Covenant which ye shall keep between me and you, and thy seed after thee: every manchild among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the Covenant betwixt me and you. And he that is 8 days old shall be circumcised among you, every manchild in your generations, etc.  
Q. Is there by Christ's appointment any other new seal now to be administered in place of the old? And is Baptism now to be administered in the room of circumcision?  
A. Gal. 5.2. Behold I Paul say unto you, that if ye be circumcised Christ shall profit you nothing. Mat. 28.19. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Col. 2.11, 12. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; Buried with him in Baptism, wherein also you are risen with him through the faith of the operation of God.  
Q. Are any now to be admitted to any seal of the Covenant, who were formerly excluded?  
A. Act. 8.12. But when they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptised, both men and women.  
Q. Hath Christ any where excluded Infants under the Gospel, either from the Covenant, or the signs and seals of it? or hath our Lord expressed good will and Affections to them, declaring his will to have little ones brought to him?  
A. Mat. 19.13, 14, 15. Then there were brought unto him little children, that he should put his hands on them, and pray; and the disciples rebuked them. But Jesus said, suffer little children, and forbidden them not to come unto me, for of such is the Kingdom of heaven. And he laid his hands on them, and departed thence. Mar. 10.16. And he took them up in his arms, put his hands upon them, and blessed them.  
Q. Are believing Gentiles concerned in the Covenant and promises made to the Patriarches, Abraham, Isaac, and Jacob, and David?  
A. Gal. 3.7, 8, 9, 13, 14. Know ye therefore, that they which are of Faith, the same are the children of Abraham. And the Scripture foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So then, they which be of faith are blessed with faithful Abraham. Christ hath redeemed us from the curse of the Law, etc. that the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the spirit through Faith.  
Q. Do Believers, Jews and Gentiles, make up one Church, and one body, whereof Christ is Saviour and head?  
A. Eph. 2.13, 14. But now in Christ Jesus ye who sometimes were fare off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. chap. 4.4. There is one body, and one spirit, even as ye are called in one hope of your calling.  
Q. Are believing Gentiles engrafted into the same olive, out of which the unbelieving Jews were cut off?  
A. Rom. 11.17, 18, 24. And if some of the branches be broken off, and thou being a wild olive tree wert grafted in amongst them, and with them partakest of the root and fatness of the Olive tree, Boast not against the branches— For if thou wert cut out of the Olive tree, which is wild by nature, and wert grafted contrary to nature into a good Olive tree: how much more shall these, which be the natural branches, be grafted into their own Olive tree?  
Q. Were Infants with their Parents ever so much as figuratively baptised?  
A. 1 Cor. 10.1, 2.— All our Fathers were under the cloud, and all passed thorough the Sea, And were all baptised unto Moses in the cloud, and in the Sea, compared with Exod. 10.24.— Let your little ones also go with you. Num. 14.31. But your little ones which ye said should be a prey, them will I bring in, etc.  
Q. Did God enter into a Covenant not only with grown men and women, but with little ones also?  
A. Deut. 29.10, 11, 12. Ye stand this day all of you before the Lord your God your captains of your tribes, your Elders, and your officers, with all the men of Israel, your little ones, your wives, etc. That thou shouldest enter into Covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day.  
Q. May we lawfully engage children with us in holy duties?  
A. Joel. 2.16. Gather the people, sanctify the congregation, assemble the Elders, gather the children, and those that suck the breasts, etc.  
Q. May we teach or instruct children in the meaning of holy ordinances, or Institutions?  
A. Exod. 12.26, 27. When your children shall say unto you, what mean you by this service? ye shall say, It is the sacrifice of the Lord's Passeover, who passed over the houses of the children of Israel in Egypt. etc. Josh. 4.6, 7. That when your children ask their Fathers in time to come, saying, what mean you by these stones? Then ye shall answer them, that the waters of Jordan were cut off before the Ark of the Covenant of the Lord, when it passed over Jordan, the waters of Jordan were cut off.  
Q. Did our Lord Christ ever make use of any significant rite, or ceremony, to, or upon children, and accompany the same with Prayer?  
A: Mark. 10.13, 16. And they brought young children to him, that he should touch them, and his disciples rebuked those that brought them: And he took them up in his Arms, put his hands upon them, and blessed them.  
Q. Were ever any children dedicated, or consecrated unto God from the womb?  
A. 1 Sam. 1.27, 28. For this child I prayed, and the Lord hath given me my petition, which I asked of him: Therefore also have I lent him to the Lord; as long as he liveth, he shall be lent to the Lord. Chap. 3.1. And the child Samuel ministered unto the Lord before Eli. Judg. 13.5. For lo, thou shalt conceive, and bear a Son, and no razor shall come on his head, for the child shall be a Nazarite unto God from the womb.  
Q. Did the Holy Ghost ever sanctify any child from the womb? or did ever any Infant receive the Holy Ghost?  
A. Luk. 1.15. For he shall be great in the sight of the Lord— and he shall be filled with the Holy Ghost, even from his Mother's womb.   

Chap. 17. Of Baptism.  
Q. IS Baptism with water to be used as an ordinary means of Salvation?  
A. Matth. 28.19, 20. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.— And lo, I am with you always even unto the end of the world. Tit. 3.5.— According to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost. 1 Pet. 3.21. The like figure whereunto even Baptism doth also now save us, etc. Act. 2.38, 41. Repent, and be baptised 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. Then they that gladly received his word were baptised: & the same day there were added unto them about 3000 souls. Act. 22.16. And now why tarriest thou? arise, and be baptised, and wash away thy sins, calling on the name of the Lord.  
Q. What if a man believe, and have the spirit, is it to any end to baptise him?  
A. Act. 8.36, 37, 38. And the Eunuch said, See here is water, what doth hinder me to be baptised? And Philip said, if thou believest with all thine heart, thou mayest. And he answered, and said, I believe that Jesus is the Son of God.— And they went down both into the water, both Philip and the Eunuch, and he baptised him. Act. 10.47, 48. Can any man forbidden water that these should not be baptised, which have received the Holy Ghost, as well as we: And he commanded them to be baptised in the name of the Lord.  
Q. May those whom Christ sends forth to preach, also Baptise?  
A. Math. 28.19, 20. Go ye therefore and teach all nations, baptising 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.  
Q. Did John Baptist baptise of his own head? or the baptism of John was it from heaven? did God send him to baptise with water?  
A. Joh. 1.33. And I knew him not, but he that sent me to baptise with water, the same said unto me, upon whom thou shalt see the spirit descending, and remaining on him, the same is he, which baptizeth with the Holy Ghost.  
Q. Did John baptise in his own name, or in the name of Christ the Messiah?  
A. Act. 19.4. Then said Paul, John verily baptised with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.  
Q. Is preaching or baptising the chief work to be attended?  
A. 1 Cor. 1.14, 17. I thank God that I baptised none of you, but Crispus and Gaius. For Christ sent me not to baptise, but to preach the Gospel.  
Q. Is Baptism a way and mean of admitting disciples or scholars to Christ?  
A. Math. 28.19. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. Act. 2.41. Then they that gladly received his word were baptised: and the same day there were added unto them about 3000 souls. Joh. 4.1, 2. When the Lord knew how the Pharisees had heard that Jesus made & baptised more disciples than John (though Jesus himself baptised not, but his disciples) Act. 19.4. John verily baptised with the baptism of Repentance, saying unto the people, that they should believe on him, which should come after him, that is, on Christ Jesus.  
Q. Is it a Scripture argument or motive to be Baptised, because the promise belongs to us?  
A. Act. 2.39. For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.  
Q. Doth the promise belong to the children of believing parents?  
A. Gal. 3.16. Now to Abraham & his seed were the promises made. He saith not, And to seeds, as of many; but as of one: And to thy seed which is Christ.  
Q. Are those who have received the Holy Ghost, capable of Baptism?  
A. See Act. 10.47. Can any man forbidden water that these should not be baptised, which have received the Holy Ghost, as well as we?  
Q. Is there any difference 'twixt the children of believing parents, and of heathens, or Infidels?  
A. See 1 Cor. 7.14. For the unbelieving husband is sanctified by the wife, & the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy, see Galath. 2.15. See Rom. 11.16.  
Q. Hath God any praise or glory from babes and sucklings?  
A. Psal. 8.2. compared with Math. 21.15, 16. Out of the mouth of Babes & sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger. And when the chief Priests and Scribes saw the wonderful things that he did, and the children crying in the Temple, and saying▪ Hosanna to the Son of David, they were sore displeased; And said unto him, Hearest thou what these say? And Jesus saith unto them, yea; have ye never read, Out of the mouth of Babes and sucklings thou hast perfected praise?  
Q. Was it ever the custom of the Jews according to Gods own command to present Infants to the Lord at his Temple or place of public worship?  
A. Luk. 2.22, 23. And when the day of her purification, according to the Law of Moses, were accomplished they brought him to Jerusalem, to present him to the Lord. As it is written in the Law of the Lord, every male that openeth the womb shall be called holy to the Lord.   

Chap. 18. Of time for public worship.  
Q. DID ever God require any set day weekly for his worship, & service?  
A. Exod. 20.8, 9, 10. Remember the Sabbath day to keep it holy. Six days shalt thou labour and do all thy work: But the seventh day is the Sabbath of the Lord thy God.  
Q. Had our Lord Christ power to alter the weekly Sabbath from the seventh day of the week to the first?  
A. Luk. 6.5. And he said unto them, That the Son of man is Lord also of the Sabbath.  
Q. Was the first day of the week observed a day of meeting of Christians for the worship of God by the primitive Christians?  
A. Joh. 20.19, 26. Then the same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus, etc. And after eight days again his disciples were within, and Thomas with them: then came Jesus, etc. Act. 20.7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. 1 Cor. 16.2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.  
Q. What day was it when the Apostle John was in the spirit?  
A. Rev. 1.10. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet.  
Q. Were the Jewish Sabbaths shadows of things to come, and to end in Christ?  
A. Col. 2.16, 17. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ.  
Q. Are the prayers and Administrations of the Elders of the Church more desirable than of others?  
A. Jam. 5.14. Is any sick among you, let him call for the Elders of the Church, and let them pray over him, anointing him with the oil in the name of the Lord.  
Q. Is it lawful for Christians, delivered from the Jewish observation of days, to have a set day, or time, appointed for any duty?  
A. 1 Cor. 16.1, 2. Now concerning the collection for the Saints— upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.  
Q. Should Christians Assemble themselves together to worship God?  
A. Heb. 10.25. Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, etc. 1 Cor. 11.20, 33, 34. When ye come together therefore into one place, this is not to eat the Lord's supper. Wherefore my brethren, when ye come together to eat, tarry one for another. And if any man hunger let him eat at home, that ye come not together unto condemnation.  
Q. Is there to be teaching in the Church, when the Church meets?  
A. 1 Cor. 14.19, 28. Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then ten thousand words in an unknown tongue. But if there be no Interpreter let him keep silence in the Church; and let him speak to himself, and to God.  
Q. Are women to be public teachers in the Church?  
A. 1 Tim. 2.11, 12. Let the women learn in silence with all subjection. But I suffer not a woman to teach— but to be in silence. 1 Cor. 14.34, 35. Let your women keep silence in the Churches, for it is not permitted unto them to speak. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the Church.  
Q. Doth 1 Cor. 11.5. Philip. 4.2, 3. Joel. 2.28. Do all these together authorise Women to be public teachers in the Church of the Saints?  
A. Prophesying may perhaps be found taken three ways in Scripture: first for foretelling things to come, by an extraordinary spirit, and so we read of Huldah a Prophetess, and Deborah in the Old Testament, and of Anna in the New.  
2ly. For singing, or framing, or both, of Psalms, Hymns, or spiritual songs, and so I suppose the word is taken 1 Chron. 25.1, 2. And so both Miriam and Deborah prophesied, and perhaps Women did so too in the Church of Corinth, whilst they had the extraordinary gifts of the Holy Ghost.  
3ly. For teaching, and instructing, by expounding and applying some part or portion of God's word, and I dare not say, because of those Scriptures above named, that it was never lawful for Women to teach in the Christian Church; namely, whilst those extraordinary gifts lasted and they were not prohibited by the Apostle Paul: but I dare not embolden a Woman to be a public teacher in the Church.  
Q. Do we read of a Woman, who pretended herself a Prophetess, & would have this pre-eminence to be a teacher of others in the Church, who did really seduce Christians?  
A. Revelat. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel, which calleth herself a Prophetess, to teach, and to seduce my servants to commit fornication.  
Q. May a Woman teach her children at home the Principles or mysteries of religion?  
A. Prov. 31.1. etc. The words of King Lemuel, the prophecy that his mother taught him. Prov. 1.8. My Son— forsake not the law of thy Mother. So chap. 6.20.  
Q. May not Women as well teach authoritatively in the Church, as Govern in a Commonwealth?  
A. See Isa. 49.23. And Kings shall be thy nursing Fathers, and Queens thy nursing Mothers. etc.  
Q. If a crown be her Patrimony descending to her by inheritance, in the want of sons, query why she may not inherit? and whether the French Salic law, forbidding women to inherit the Crown, be contained in Scripture?  
A. Jos. 17.4. And they came near before Eleazar the Priest, and before Joshua the Son of Nun, and before the Princes, saying, The Lord commanded Moses to give us an inheritance among our brethren: therefore according to the commandment of the Lord he gave them an inheritance among the brethren of their Father. Job. 42.15.— And their Father gave them an inheritance among their brethren.   

Chap. 19 Of an Oath.  
Q. MAY we swear at all?  
A. Heb. 6.16. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife. 2 Cor. 1.23. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.  
Q. Must we swear by the Creator?  
A. Is. 65.16.— He that sweareth in the earth, shall swear by the God of truth. Jer. 4.2. And thou shalt swear, the Lord liveth in Truth, in Judgement, and in Righteousness.  
Q. May we not swear by our Lady, our Faith, or Troth, and such like oaths?,  
A. Mat. 5.34, 35, 36. Swear not at all: neither by heaven, for it is God's throne: nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great King: Neither shalt thou swear by thy head, because thou canst not make one hair white or black. Jam. 5.12. But above all things my brethren swear not, neither by heaven, neither by the earth, neither by any other oath.  
Q. What think you of that expression, As I live, is it God's oath? should we swear, As we live, or As the Lord liveth?  
A. Ezek. 17.19. Thus saith the Lord, As I live, surely mine oath that he hath despised, and my Covenant that he hath broken, even it will I recompense upon his own head. Rom. 14.11. For it is written, As I live saith the Lord, every knee shall bow down, and every tongue shall confess to God.  
Q. What ceremony is it fittest than to use in swearing, Kissing the book, or lifting the hand up to heaven?  
A. Rev. 10.5, 6. And the Angel which I saw stand upon the Sea, and upon the earth, lifted up his hand to Heaven, and swore by him that liveth for ever and ever, who created Heaven, etc.  
Q. Doth one main end of an oath yet continue?  
A. Yes. Hebr. 6.16. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife.  
Q. If a man swear to bind his soul under a curse to sin against God, either by omitting what is his duty to do, or by committing or doing what God forbids, is he bound to keep that oath?  
A. No. 1 Sam. 25.22. compared with 32. and 33. So and more also do God unto the enemies of David, If I leave of all that pertain to him by the morning light any that pisseth against the wall. And David said to Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me. And blessed be thy Advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand.  
Q. Doth Math. 5.34, 35, 36, 37. James. 5.12. Forbidden and condemn as utterly unlawful all oaths, though in weighty matters, and before a lawful Magistrate?  
A. No, those Scriptures condemn rash customary swearing, particularly by the Creatures; and imply, the one, that in ordinary speech we should content ourselves with simple affirmations and negations; and the other perhaps may imply farther, that our affirmations and negations should be plain, and sure grounded on a mere truth: that with us there should not be yea and nay, but that as there is yea in our promise, so there should be yea in our performance: we should be as good as our word. Consider first, that the third commandment forbids taking God's name in vain, and not simply the taking up of his name. 2ly. That an oath is the end of strife. 3ly. That the Apostle Paul calls God to witness, 2 Cor. 1.23.   

Chap. 20. Of burial of the dead.  
Q. WHERE did the Lord's people of old use to bury their dead, did they bury sometimes in a cave in a field, sometimes in a garden, and sometimes in the city?  
A. Gen. 25.9. And his Sons Isaac and Ishmael buried him in the Cave Machpelah, in the field of Ephron. Joh. 19.41, 42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never man yet laid: There laid they Jesus etc. 1 King. 2.10. So David slept with his Fathers, and was buried in the City of David.  
Q. Have godly people taken care of their burial, and especially to be buried in the sepulchers of their Fathers?  
A. Gen. 49.29, 31. I am to be gathered unto my people, bury me with my Fathers, in the cave that is in the field of Ephron the Hittite. There they buried Abraham and Sarah his wife; there they buried Isaac & Rebeckah his wife; and there I buried Leah.  
Q. Was it a part of the Priest's office under the Law to bury the dead?  
A. Num. 19.11. He that toucheth the dead body of any man shall be unclean seven days. Leu. 21.1, 2, 10, 11. Speak unto the Priests, the Sons of Aaron, & say unto them, There shall none be defiled for the dead among his people; But for his kin that is near unto him etc. And he that is the High Priest among his brethren— shall not uncover his head, nor rend his , neither shall he go in to any dead body, nor defile himself for his Father, or for his Mother.  
Q. Hath Christ laid his commands on the Ministers of the Gospel to bury the dead?  
A. Luk. 9.60. Jesus said unto him, Let the dead bury their dead; but go thou and preach the Kingdom of God.  
Q. Is it lawful for a minister to take occasion from Providence, & the opportunity of the people's meeting, to preach, or give a word of Exhortation, preaching to their ears, as God doth th●● to their eyes?  
A, Prov. 25.11. A word fitly spoken is like apples of gold in pictures of silver. 2 Tim. 4.2. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and Doctrine. Luk. 14.15, 16. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the Kingdom of God. Then said he unto him, A certain man made a great supper etc.  
Q. Is it lawful to make a funeral oration, or Elegies for the dead?  
A. 2 Sam. 1.71, 19 And David lamented with this lamentation over Saul, & over Jonathan his son. The beauty of Israel is slain upon thy high places, how are the mighty fallen, etc. So vers. 23. Saul and Jonathan were lovely & pleasant in their lives, and in their death they were not divided; they were swifter than Eagles, they were stronger than Lions. 2 Chr. 35.25. And Jeremiah lamented for Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day etc.   

Chap. 21. Of Angels, and particularly of Evil Angels.  
Q. WERE the Angels, the inhabitants of heaven, created as well as men, and things on earth?  
A. Col. 1.16. For by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by him and for him.  
Q. Have Angels bodies, or are they Spirits?  
A. Heb. 1.7. And of the Angels he saith, Who maketh his Angel's Spirits, and his Ministers a flame of fire.  
Q. Did some of the Angel's sin, and so fall from their first happy state wherein God made them?  
A. 2 Pet. 2.4. For if God spared not the Angels that sinned, but cast them down into hell, and delivered them into chains of darkness to be reserved unto judgement.—  
Q. What is the present, and what shall be the future state and condition of those Angels which fell?  
A. Judas 6. And the Angels, which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day. Mat. 25.41, 46. And these shall go away into everlasting punishment, but the righteous into life eternal. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels:  
Q. If the Devil should appear to a man in a visible shape, would it be our wisdom to speak to him, and confer with him, if he speak to us?  
A. Gen. 3.2, 13. And the woman said unto the Serpent, we may eat of the fruit of the trees of the garden.— The Serpent beguiled me.  
Q. Are there Devils and Witches?  
A. Luk. 8.30. And Jesus asked him, saying, what is thy name? And he said, Legion, because many Devils were entered into him. 1 Sam. 28.3, 7.— And Saul had put away those that had familiar spirits, and the wizards, out of the land. Then said Saul unto his Servants, seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.  
Q. Is it possible that a godly man, or woman, should be possessed bodily of the Devil, or obsessed, that is, have any part or member possessed by him?  
A. Luk. 13.16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound lo these 18 years, be loosed etc.  
Q. Is it possible there should be any places haunted with evil spirits?  
A. Rev. 18.2. Babylon the great is fallen, is fallen, and is become the habitation of Devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.  
Q. What would you advise to do to keep our houses from being so haunted?  
A. Ps. 30. Preface, A psalm and song at the dedication of the house of David. Compared with 1 Tim. 4.5. For it is sanctified by the word of God and prayer.  
Q. What means would you have us use to expel, or drive out the Devils out of our persons or houses possessed?  
A. Mar. 9.29. This kind can come forth by nothing but by prayer and fasting.  
Q. May a man when he hath losses, or is sick, or hath his house haunted with evil spirits, go or send to wise men, or Stargazers, wizards, or Conjurers for help?  
A. Deut. 18.10, 11, 12. There shall not be found among you any one that maketh his Son or his Daughter pass through the fire, or that useth divination, or an observer of times, or an Enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a Necromancer; for all that do these things are an abomination unto the Lord. Is. 47.13, 14. Let now the Astrologers, the Stargazers, the monthly Prognosticators stand up, and save thee from these things, that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them, they shall not deliver themselves from the power of the flame.  
Q. May we without a good call or necessity live or lodge in such places?  
A. Psal. 91.11. For he shall give his Angels charge over thee, to keep thee in all thy ways. Mat. 4.7. Thou shalt not tempt the Lord thy God.   

Chap. 22. Of Ministers.  
Q DID ever God appoint men to minister to him in, and about holy things?  
A. Yes. Ex. 28.1. And take thou unto thee Aaron thy brother, and his Sons with him, from among the children of Israel, that he may minister unto me in the Priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's Sons.  
Q. Were the Priests of old called God's Ministers?  
A. Yes. Jer. 33.21. Then may also my Covenant be broken with David my servant, that he should not have a Son to reign upon his throne; and with the Levites, the Priests, my Ministers. Joel. 1.9. The meat offering, and the drink offering is cut off from the house of the Lord; the Priests, the Lord's Ministers, mourn.  
Q. Did our Lord Jesus, the high Priest of our profession, the great or chief Shepherd, and Bishop of our souls, did he ordain any men, and send them forth to preach?  
A. Yes. Mar. 3.14. And he ordained twelve, that they should be with him, and that he might send them forth to preach.  
Q. Did he call these 12 Preachers Apostles?  
A. Yea. Luk. 6.13. And when it was day he called unto him his Disciples, and of them he chose twelve, whom also he named Apostles. Math. 10.2. And now the names of the twelve Apostles are these, the first Simon, who is called Peter, etc.  
Q. Did Christ never send any to preach but the twelve Apostles, did not he also send 70 disciples?  
A. Yes. Luk. 10.1, 9, 16. After these things the Lord appointed other 70 also, and sent them two and two before his face into every city and place, whither he himself would come. And heal the sick that are therein, and say unto them, the Kingdom of God is come nigh unto you. He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.  
Q. But were not these all the followers of Christ, had he any that believed on him besides th● 12. & the 70?  
A. Yea. 1 Cor. 15.6. After that he was seen of above 500 brethren at once.  
Q. Did the Apostles give power to others to ordain Elders?  
A. Yes. Tit. 1.15. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. 2 Tim. 2.2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  
Q. Are Preachers of the Gospel to be called and accounted Ministers of Christ, or of the State?  
A. 2 Cor. 11.23. Are they Ministers of Christ? I speak as a fool, I am more. 1 Cor. 4.1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. Col. 4.17.  
Q. But ought not Ministers to be of some other calling beside, must not they necessarily work at some trade on the week days, and preach on the Lord's day?  
A. No. 1 Cor. 9.6. Or I only and Barnabas, have not we power to forbear working? Matth. 4.20. And they strait way left their nets, and so followed him. So vers. 22. And they immediately left the ship and their father, and followed him.  
Q. If Ministers do not work etc. How shall they live or be maintained?  
A. 1 Cor. 9.13, 14. Do ye not know, that they which minister about holy things live of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel. 1 Tim. 5.17, 18. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and Doctrine: For the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the corn: and the Labourer is worthy of his reward.  
Q. What, may ministers take wages or hire for their preaching?  
A. Mat. Yes. 10.9, 10. Provide neither gold, nor silver, nor brass in your purses, nor skrip for your journey, neither two coats, neither shoes, nor yet staves (for the workman is worthy of his meat) 2 Cor. 11.8. I rob other Churches, taking wages of them to do you service. 2 King. 8.9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty Camels burden, & came & stood before him, etc. 1 Cor. 9.7. Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?  
Q. Did our Lord Jesus Christ ever receive any thing while he went up and down preaching?  
A. Yes. Luk. 8.3. And Joanna the wife of Chuza Herod's Steward, and many others, which ministered unto him of their substance.  
Q. Did the Church of old ordain officers with Fasting, Prayer, and Imposition of hands?  
A. Yes. Act. 6.3, 5, 6. Wherefore brethren look ye out among you seven men of honest report, full of the holy Ghost and wisdom, whom we may appoint over this business. And the saying pleased the whole multitude; and they chose Stephen, a man full of faith, and of the holy Ghost, and Philip, etc. whom they set before the Apostles, and when they had prayed, they laid their hands on them. 1 Tim. 4.14. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery. So chap. 5.22. Lay hands suddenly on no man, neither be partaker of other men's sins. 2 Tim. 1.6. Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee by the putting on of my hands.  
Q. Did the Apostle Paul labour in his calling always, and in all places preach gratis; or did he take hire or wages of some Churches, although he preached freely among the Corinthians?  
A. 2 Cor. 11.8. I rob other Churches, taking wages of them to do you service.  
Q. Was that commandment of Christ to the Apostles, Mat. 10.9, 10. only temporary, or perpetual? was it only for the first expedition, and afterwards reversed by the same power that made it?  
A. Yea. Lu. 22.35, 36. And he said unto them, when I sent you without purse, & skrip, & shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword let him sell his garment, and buy one.  
Q. How did godly ones of old carry themselves to the Prophets of the Lord?  
A. 1 King. 18.3, 4. Now Obadiah feared the Lord greatly: For it was so when Jezebel cut off the Prophets of the Lord, that Obadiah took an 100 Prophets, and hide them by fifty in a cave, and fed them with bread and water.  
Q. How did Idolaters carry themselves to their Priests?  
A. 1 King. 18.19. Now therefore send, and gather to me all Israel unto Mount Carmel, and the Prophets of Baal 450, and the Prophets of the groves 400, which eat at Jezebels table.  
Q. Did God provide for those that fed any of his Prophets?  
A. Yes. 1 King. 17.15, 16. And she went and did according to the saying of Elijah; and she, and he, and her house did eat many days, and the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spoke by Elijah.  
Q. Was it the custom of the Nations in extremity to sell the Priest's portion?  
A No. Gen. 47.22. Only the land of the Priests bought he not: for the Priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them, wherefore they sold not their lands.  
Q. How did the Saints of the new Testament entertain the Preachers of the gospel?  
A. Gal. 4.14, 15. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. I bear you record, that if it had been possible, ye would have plucked out your own eyes, & have given them unto me.  
Q. Were tithes ever given or received any other way, then by virtue of the levitical law?  
A. Yes. Herald 7.1, 2, 9 For this Melcheisedeck, King of Salem, Priest of the most high God, who met Abraham, returning from the slaughter of the Kings, and blessed him, to whom also Abraham gave a tenth part of all. And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham.  
Q. May a Son or Daughter of Abraham without sin pay tithes, or shall not a man subject his neck to the yoke of legal ceremonies, in case he pay tithes?  
A. Heb. 7.1, 2. For this Melchisedeck etc. Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth in all good things.  
Q. Were tithes first paid to the Priesthood of Aaron, or to him, of whose order Christ was a Priest?  
A. Heb. 7.1, 2. For this Melchisedeck, King of Salem, Priest of the most high God, who met Abraham, returning from the slaughter of the Kings, and blessed him: to whom also Abraham gave a tenth part of all. Heb. 5.5, 6.  
Q. Suppose a man think himself not bound by the law of God or man, may a man lawfully pay that, from which he is free by right, provided that he be not bound by oath to the contrary?  
A. Mat. 17.25, 26, 27. What thinkest thou Simon, of whom do the Kings of the earth take custom or tribute? of their own children or of strangers? Peter saith unto him, Of strangers: Jesus saith unto him, then are the children free: notwithstanding, lest we should offend them, go thou to the Sea etc. That give for thee and me.  
Q. May a Minister lawfully have a set manitenance?  
A. 1 Timothy. 5.17, 18. compared with Math. 20.1, 2. Luk. 10.7. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and Doctrine. For the Scripture saith, thou shalt not muzzle the Ox that treadeth out the corn: and the Labourer is worthy of his reward. For the Kingdom of Heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.  
Q. Is it lawful to preach in a Pulpit?  
A. Neh. 8.4. And Ezra the Scribe stood upon a Pulpit of wood, which they had made for the purpose etc.  
Q. Is it lawful to read in the book of the Lord, although no exposition immediately follow?  
A. Jer. 36.6. Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord's house upon the fasting day: and also thou shalt read them in the ears of all Judah, that come out of their cities.  
Q. Is it lawful to read and expound in the Congregation, or make them to understand what is read?  
A. Neh. 8.8. So they read in the book, in the law of God distinctly, and gave the sense, and caused them to understand the reading. Act. 28.23.— to whom he expounded, and testified the Kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the Prophets. Mark. 4.34. Luk. 24.27, Act. 8.30.31, 35.  
Q. Is there any warrant to pray before reading and expounding?  
A. Neh. 8.6. And Ezra blessed the Lord the great God: and all the people answered Amen, Amen, with lifting up their hands; and they bowed their heads, and worshipped the Lord with their faces to the ground.  
Q. What warrant is there for the people to say Amen at the end of the Ministers prayer?  
A. Ne. 8.6. And all the people answered Amen, Amen, with lifting up their hands. Psal. 106.48. Blessed be the Lord God of Israel from everlasting to everlasting: and let all the people say Amen.  
Q. May we pray the Lord's prayer?  
A. Luk. 11.1, 2. And it came to 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 etc.  
Q. May we pray other prayers?  
A. Act. 4.24. And when they heard that, they lift up their voice to God with one accord, and said, Lord thou art God, which hast made heaven and earth, and the Sea, and all that in them is etc.  
Q. Is there any thing to be said for the lawfulness of writing of Sermons after the minister?  
A. Jer. 36.4. And Baruch wrote from the mouth of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of a book.  
Q. May we preach upon a text?  
A. Luk. 4.20, 21. And he closed the book, and he gave it again to the Minister, and sat down, and the eyes of all them that were in the Synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in your ears.  
Q. May Ministers make use of books and give themselves to reading?  
A. 2 Tim. 4.13. The cloak when thou comest bring with thee, and the books, but especially the parchments.  
Q. Is it lawful for a Minister to make use of humane learning?  
A. Tit. 1.12. One of themselves, even a Prophet of their own, said, the Cretians are always liars, evil beasts, slow bellies. 1 Cor. 15.33. Be not deceived: evil communications corrupt good manners. Act. 17.28. For in him we live, and move, and have our being; as certain also of your own Poets have said, For we are also his offspring.  
Q. Had any of the Prophets or Apostles any humane learning?  
A. Act. 7.22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. Act. 22.3. I am verily a man, which am a Jew, borne in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the Fathers etc.  
Q. May a Minister marry, and take care of wife and children?  
A. 1 Tim. 3.4. One that ruleth well his own house, having his children in subjection with all gravity.  
Q. May a Minister keep a Servant?  
A. 2 King. 5.20. But Gehazi, the servant of Elisha, the man of God, said, my Master hath spared Naaman this Syrian etc.  
Q. Is it lawful for a Minister to suffer himself to be called Sr, or Mr?  
A. 1 King. 18.7.— That my Lord Elijah— Act. 16.30. Sirs what must I do to be saved? 1 Sam, 1.16. And she said, oh my Lord! as thy soul liveth my Lord, I am the woman that stood by thee here, praying unto the Lord.  
Q. What say you unto Mat. 23.10. Neither be ye called Masters, & c?  
A. i c. Do not ye ambitiously affect great titles of Fathers and Masters, or Governors, or Guides, as the Pharisees do; but account God your Father in heaven, and me your master on earth, and be ye content with the title of my disciples.  
Q. Doth the holy Scripture ever give any titles of respect unto the disciples or Ministers afterwards?  
A. Yes. Act. 20.28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and Doctrine. Eph. 4.11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. Heb. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, etc.  
Q. Is the title or office of a Preacher dishonourale for any?  
A. No. Eccles. 1.12. I the Preacher was King over Israel in Jerusalem. Rom. 15.8. Now I say, that Jesus Christ was a Minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers.  
Q. Was it a disparagement among the Jews to match with a Priest?  
A. 2 Chr. 22.11. So Jehoshabeath, the Daughter of King Jehoram, the wife of Jehoida the Priest, for she was the Sister of Ahaziah, hide him.  
Q. May Preachers lawfully suffer themselves to be taken up into the coaches of Nobles? did not Elijah gird himself, and run by Ahab's chariot?  
A. Act. 8.28, 31. And sitting in his chariot, etc. He desired Philip that he would come up, and sit with him. vers. 38. And he commanded the chariot to stand still, and they went down both into the water.  
Q. Might the Priests of old have any temporal estate in Lands of their own?  
A. Act. 4.36, 37. And Joses— a Levite, and of the country of Cyprus, having land sold it, and brought the money, and laid it at the Apostles feet.  
Q. What may be done with Scandalous Ministers if they will not reform?  
A. Mat. 5.13. Ye are the salt of the earth, but if the salt have lost his savour wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 1 Sam. 2.30, 35. Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy 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. And I will raise me up a faithful Priest, that shall do according to that which is in my heart and my mind, and I will build him a sure house, and he shall walk before mine anointed for ever. 1 King. 2.27. So Solomon thrust out Abiathar from being Priest unto the Lord, that he might fulfil the word of the Lord, which he spoke concerning the house of Eli in Shiloh.  
Q. May we allow those who are deprived a fifth part to live on?  
A. 2 King. 23.9. Nevertheless the Priests of the High places came not up to the Altar of the Lord in Jerusalem: but they did eat of the unleavened bread among their brethren.  
Q. May Another lawfully be put into the place of such as are lawfully thrust out?  
A. 1 Kin. 2.35. And the King put Benaiah the Son of Jehojada in his room over the host, and Zadok the Priest did the King put in the room of Abiathar. Act. 1.20, 25. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein, and his Bishopric let another take. That he may take part of this ministry, and Apostleship, from which Judas by transgression fell.  
Q. Who did put in and put out under the old Testament?  
A. 1 King. 2.35. And the King put Zadok the Priest in the room of Abiathar.   

Chap. 23. Of public worship, Churches, and Ordinances.  
Q. HAD the Jews Synagogues generally in their cities to worship God in, and was there reading the Law in them constantly on the Sabbath day?  
A. Act. 15.21. For Moses of old time hath in every city them that preach him, being read in the Synagogues every Sabbath day. Acts 13.14, 15.  
Q. Was it the practice of Christ, and his Disciples and followers, the primitive Christians, to worship God on the Sabbath days at their own home, or in private houses, or in the Synagogues?  
A. Luk. 4.16. And he came to Nazareth, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. So Chap. 6.6. And it came to pass also on another Sabbath, that he entered into the Synagogue, and taught. Joh. 18.20. Jesus answered, I spoke openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews always resort, and in secret have I said nothing. Act. 9.20. And straightway he preached Christ in the Synagogue, that he is the Son of God. Act. 13.5. And when they were at Salamis, they preached the word of God in the Synagogues of the Jews.  
Q. Did the Apostles rob the Temples or Idols of the Heathens of their riches?  
A. No: Act. 19.37. For ye have brought hither these men, which are neither robbers of Churches, nor yet blasphemers of your Goddess.  
Q. Was it held lawful in the Apostle's days to alienate that part of a man's estate, which he had once vowed or dedicated unto God?  
Ans. No. Act. 5.3. But Peter said; Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?  
Q. May we meet and preach in places commonly called Churches?  
A. Yes: Mar. 1.21. And they went into Capernaum, and straightway on the Sabbath day he entered into the Synagogue, and taught. Luk. 4.15, 16. And he taught in their Synagogue, being glorified of all. And he came to Nazareth,— and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. Joh. 18.20. I ever taught in the Synagogue, and in the Temple, whither the Jews always resort, and in secret have I said nothing. Act. 13.14, 15. They came to Antioch in Pisidia, and went into the Synagogue on the Sabbath day, and sat down: and after the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, ye men and brethren, if ye have any word of Exhortation for the people, say on. Act. 18.4. And he reasoned in the Synagogue every Sabbath, and persuaded the Jews and the Greeks. Act. 19.8, 9 And he went into the Synagogue, and spoke boldly for the space of three months, disputing and persuading the things concerning the Kingdom of God. But when divers were hardened etc. he departed from them, and separated the disciples, disputing daily in the School of one Tyrannus.  
Q. Is it an evidence of right Zeal to pull down Churches?  
A. No: Psal. 74.8. They said in their hearts, Let us destroy them together: they have burnt up all the Synagogues of God in the Land. Luk. 7.5. For he loveth our nation, and he hath built us a Synagogue.  
Q. Have we any warrant for reading the Scriptures, as it is used to be called first and second lesson, before the minister begin his Sermon?  
A. Act. 13.15. And after the reading of the Law & the Prophets, the Rulers of the Synagogue sent unto them, saying, ye men and brethren, if ye have any word of Exhortation for the people, say on etc.  
Q. Is the spirit given that we may live without or above God's commandments and ordinances?  
A. Ezek. 11.19, 20. And I will give them one heart, and I will put a new spirit within them,— that they may walk in my statutes, and keep mine Ordinances, and do them.  
Q. Are Gospel Ordinances and dispensations a ministration of the letter or of the Spirit?  
A. 2 Cor. 3.6. Who also hath made us able ministers of the New Testament, not of the letter, but of the spirit.  
Q. Is this ministry of the spirit to continue?  
Ans. 2 Cor. 3.7, 8, 11. But if the ministration of death written and graven in stones was glorious,— which glory was to be done away; how shall not the ministration of the spirit be rather glorious? For if that which is done away was glorious, much more that which remaineth is glorious.  
Q. What if a man have the spirit, be filled with the spirit, be a strong Christian, is he to cast off ordinances, and offices in the Church?  
A. Act. 6.5. And the saying pleased the whole multitude, & they chose Stephen, a man full of faith, and of the H. Ghost. Act. 10.44, 47, 48. While Peter yet spoke these words the Holy Ghost fell on all them which heard the word. Then answered Peter, can any man forbidden water that these should not be baptised, which have received the Holy Ghost, as well as we? And he commanded them to be baptised in the name of the Lord.  
Q. What Answer shall we give to those Scriptures, Heb. 8.10, 11. 1 Joh. 2.27. 2 Pet. 1.1, 9?  
A. To that place in the Hebrews, I say, 1 That it must not be interpreted to forbid the use of all ordinances, and teaching by men; for the Apostles themselves did notwithstanding this promise go on teaching, and ordaining teachers in the Churches. 2 That if this text of Scripture should be taken, as it seems to sound in the express words and letter of it, it will make void and needless not only public teaching, and by ministers or Church-officers, but also private instruction, and by private friends, neighbours, brethren, not ministers. 3ly, I say, that the sense and meaning may be, that they shall have not only the outward teaching of men, but the inward teaching of the spirit; and this teaching of God by his spirit they shall have in such a manner and measure, that the other outward shall be nothing or needless in comparison: or 4thly, They shall in Gospel times from the least to the greatest know God the Lord to be the Lord, and they shall not teach them, as if they were to teach a heathenish unknowing people: but the ministers shall then teach a more knowing people; as 'tis said, the Earth shall be filled with the knowledge of God, as the waters cover the sea, (i. e.) there shall be abundance of knowledge beyond what there is now generally.  
To that in 1 Epistle of John, the meaning is either this, You are sufficiently already instructed in this, that Jesus is the Christ, you need not a farther proof in that matter; the seducers, Anti-christs', or false Christ's, shall not be able to draw you away from this great truth. Or else, ye that are the children of God, have the gifts and graces of God's spirit in such a measure, that ye shall not be carried away from the Christian Religion, or the truth as 'tis in Jesus, but this Spirit shall teach you in all necessary & saving truths. And that notwithstanding this place, this Apostle writes this Epistle to inform them, & to edify them.  
To that in 2 Ep. of Peter, the sense and scope of the words may be this, that you may find the knowledge of God, and of his Christ, if you will read, and consider, and compare the prophecies of the old Testament: for those Scriptures testify of him. The meaning is not, that when you have got the knowledge of Christ, you need not further to take heed to the Scriptures: when the godly Ps. 123.2. profess to look or wait on God until he have mercy on them, do you think that they meant to look or wait on him just so long, and no longer?  
Q. May ministers press Saints, who live and dwell in God, and who are taught of God, to hearken to a word or commandment without them?  
A. Yes. 1 Thes. 4.9. But as touching brotherly love, ye need not that I writ unto you: for ye yourselves are taught of of God to love one another: compared with the 2d. For ye know what commandments we gave you by the Lord Jesus. Eph. 6.1, 2. Children obey your parents in the Lord: for this is right. Honour thy father & mother (which is the first commandment with promise) compared with ch. 1.1. Paul an Apostle of Jesus Christ by the will of God, to the Saints which are at Ephesus, and to the faithful in Christ Jesus. Jam. 2.8, 11. If ye fulfil the royal Law according to the Scripture, Thou shalt love thy Neighbour as thyself, ye do well. For he that said, do not commit Adultery, said also, do not kill. Now if thou commit no Adultery, yet if thou kill, thou art become a transgressor of the Law.  
Q. May a believer that is in God come himself to any Church, do we read of a church in God and the Lord Christ?  
A. 2 Thes. 1.1. Paul, and Sylvanus, and Timotheus, unto the Church of the Thessalonians in God our Father, and the Lord Jesus Christ.  
Q. Is there a Catholic, or Universal Church, and may a man be said to be a teacher, or ruler in that?  
A. 1 Cor. 12.28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, etc.  
Q. Had God a Church, ordinances, and ministers in the days of Antichrist?  
A. Rev. 13.11. And I beheld another beast coming up out of the earth, and he had two horns like a lamb, and he spoke as a dragon etc. compared with ch. 14.1, 3. And I looked, and lo a lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his father's name written in their foreheads: and they sung as it were a new song before the throne, and before the four beasts, and the Elders, and no man could learn that song, but the hundred forty and four thousand, which were redeemed from the earth.  
Q. When the glorious times of the Church, spoken of by Isaiah ch. last. come, will there be use of Ministers and Ordinances?  
A. Isa. 66.21, 23. And I will also take of them for Priests, and for Levites, saith the Lord. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.  
Q. If a Minister, intending to be short in a point, say, to conclude this in a word, and after doth use more words than one, or one or more sentences, doth he lie?  
A. Galat. 5.14. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.  
Q. May Ministers be bred up in Colleges under Tutors, in order to the Ministry; or are Colleges to be Nurseries only for the Commonwealth and Schools, and not for the Church?  
A. 1 Sam. 19.19, 20. And it was told Saul, saying, David is at Naioth in Ramah. And Saul sent messengers to take David, and when they saw the company of the Prophets prophesying, and Samuel standing as appointed over them. 1 Sam. 10.10. And when they came thither to the hill, behold a company of Prophets met him, & the Spirit of God came upon him, & he prophesied among them.  
Q. Had the Apostle Paul Hebrew and Greek, and did he ever make any use of it?  
A. Acts 22.2. And when they heard that he spoke in the Hebrew tongue to them, they kept the more silence. And Acts 21.37. And as Paul was to be led into the Castle, he said unto the chief Captain, may I speak unto thee? who said, canst thou speak Greek?  
Q. May we hear Ministers, if they be, as they are charged, proud and covetous?  
A. Math. 23.1, 2, 3. Then spoke Jesus to the multitude, and to his disciples, saying, The Scribes and the Pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not.  
Q. If Ministers have the spirit of God, doth it follow therefore that they must know all things perfectly?  
A. 1 Cor. 13.9. For we know in part, and we prophesy in part.  
Q. Were the Prophets and Apostles, who had the spirit in an extraordinary manner, beyond what ministers in these days pretend unto, in every of their apprehensions and actions so guided, that they were infallible, and unblameable?  
A. 1 Sam. 16.6, 7. And it came to pass when they were come, that he looked on Eliab, and said, surely the Lords anointed is before him. But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature, because I have refused him: for the Lord seethe not as man seethe; for man looketh on the outward appearance, but the Lord looketh on the heart. Gal. 2.11, 14. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. But when I saw that they walked not uprightly according to the truth of the Gospel, I said unto Peter before them all, If thou being a Jew livest after the manner of the Gentiles, & not as do the Jews, why compelest thou the Gentiles to live as do the Jews?  
Q. How may we prove that those motions, which are contrary to the Doctrine of Christ, are not from the holy spirit?  
A. Joh. 16.13, 14. Howbeit, when the Spirit of truth is come, he will guide you into all truth; for he shall not speak of himself.— He shall glorify me, for he shall receive of mine, and shall show it unto you. 1 Cor. 12.2, 3.  
Q. How did Christ approve of Churches and Ministers, their continuance, after he was gone to heaven?  
A. Rev. 1.4, 5, 20. John to the 7 Churches in Asia, grace be unto you, and peace from him which is, and which was, and which is to come.— And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the Kings of the Earth:— The mystery of the 7 Stars, which thou sawest in my right hand, and the 7 golden Candlesticks. The 7 Stars are the Angels of the 7 Churches, and the 7 Candlesticks which thou sawest, are the 7 Churches.  
Q. How long are there to be Churches, and Ministers, and Ordinances?  
A. Math. 28. last. And lo I am with you always, even unto the end of the world. 1 Cor. 11.22.— despise ye the Church of God?— shall I praise you in this, I praise you not, v. 26. for as often as ye eat this bread, and drink this cup, ye do show the Lords death till he come.  
Q. May men administer ordinances, viz. Baptism and the Lords supper, who have not extraordinary gifts of the holy Ghost?  
A. Joh. 10.41. And many resorted unto him, and said, John did no miracle: but all things that John spoke of this man were true.  
Q. Is the gift of tongues or miracles among the requisite qualifications of a Bishop or Minister?  
A. No. 1 Tim. 3.2, 3, 4, 5, 6, 7. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre, but patiented, not a brawler, not covetous, one that ruleth well his own house, having his children in subjection with all gravity, not a novice, lest etc. moreover he must have a good report of them which are without, lest he fall into reproach, and the snare of the Devil. Tit. 1.6, 7, 8, 9 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 convince the gainsayers.  
Q. May a man receive the Sacraments, who hath not the extraordinary gifts of the holy Ghost in abundance?  
Ans. Yes. Act. 8.14 15, 16, 17. When the Apostles— heard that Samaria had received the word of God, they sent unto them Peter and John; who when they were come down prayed for them, that they might receive the Holy Ghost, for as yet he was fallen upon none of them: only they were babtized in the name of the Lord Jesus. Then laid they their hands on them, and they received the H. Ghost. Math. 26.26. And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, etc. compared with Act. 2.4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.  
Q. Is the word of God to be read in the Church?  
A. Col. 4.16. And when this Epistle is read amongst you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea.  
Q. Is the Sacrament of the Lords supper yet to be administered in the Church?  
A. 1 Cor: 11.20, 21, 33, 34. When ye come together therefore into one place, this is not to eat the Lords supper; for in eating every one taketh before other his own supper: and one is hungry, another is drunken. Wherefore my brethren when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home, that ye come not together unto condemnation.  
Q. May the Church meet for holy conference?  
A. 1 Cor. 14.31, 34, 35. For ye may all prophesy one by one, that all may learn, and all may be comforted. Let your women keep silence in the Churches,— for it is a shame for women to speak in the Church.  
Q. May the Church deny to have communion with brethren, if they are scandalous persons?  
A. 1 Cor. 5.11, 12. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with such a one, no, not to eat:— do not ye judge them that are within.  
Q. May particular congregations, who ordinarily meet together for worship, be called Churches?  
A. Act. 14.23. And when they had ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord. 1 Cor. 4.17. For this cause have I sent unto you Timotheus— who shall bring you into remembrance of my ways, which be in Christ, as I teach every where, in every Church. ch. 14.23. If therefore the whole Church be come together into one place, and all speak with tongues etc.  
Q. May the believers of one city or country, although they have many several Pastors or teachers over them, be called a Church?  
A. Act. 20.17, 28. And from Miletus he sent to Ephesus, and called the Elders of the Church. Take heed therefore unto yourselves, and to all the flock over which the H. Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.  
Q. Do all the Churches, or believers in them, make up one Church of Christ?  
A. Col. 1.18. And he is the head of the body the Church, who is the beginning, the first borne from the dead.  
Q. May the Elders and brethren of several churches meet and confer together about questions, or matters of difference, which may arise amongst them, or any of them?  
A. Act. 15.1, 2, 6, 7. And certain men which came down from Judea, taught the brethren, and said, except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul, and Barnabas, and certain others of them, should go up to Jerusalem unto the Apostles and Elders about this Question. And the Apostles and Elders came together, for to consider of this matter. And when there had been much disputing, Peter risen up, and said unto them etc.  
Q. Are the multitude of believers to be satisfied, if it may be, in those matters in question?  
Ans. Act. 15.30, 31. So when they were dismissed, they came to Antioch, and when they had gathered the multitude together, they delivered the Epistle; which when they had read, they rejoiced for the consolation.  
Q. May the multitude have a hand or voice in the choice of church officers?  
A. Act. 6.2, 3, 5. Then the twelve called the multitude of the Disciples unto them, and said, etc. wherefore brethren look ye out among you 7 men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. And the saying pleased the whole multitude; and they chose Stephen, a man full of faith, and of the Holy Ghost etc.   

CHAP. 24. Of Singing of Psalms.  
Q. ARE we to sing with the voice, or are we only to make melody in our hearts to the Lord?  
A. Acts 16.25. And at midnight Paul and Silas prayed, and sang praises unto God, and the prisoners heard them.  
Q. Is it lawful to sing a psalm, which contains a history of others, and whose case was not every way as mine is at this present? or may Psalms be sung as the Scriptures are read for instruction and comfort?  
A. Colos. 3.16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in Psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. 2 Chron. 29.30. Moreover Hezekiah the King, and the Princes, commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the seer: and they sang praises with gladness. Psal. 22. Compare title and Psalm. So Psal. 51, 52, & 54. titles and Psalms compared. 2 Chron. 35.25. And Jeremiah lamented for Josiah, and all the singing men and the singing women spoke of Josiah in their lamentations to this day, and made them an ordinance in Israel, and behold they are written in the Lamentations.  
Q. Were women allowed to sing?  
A. Exod. 15.20, 21. And Miriam the Prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels & with dances. And Miriam answered them, sing ye to the Lord, for he hath triumphed gloriously etc. 2 Chr. 35.25. And Jeremiah lamented for Josiah, and all the singing men, and the singing women spoke of Josiah in their lamentations to this day.  
Q. May an Unregenerate man sing a Psalm?  
A. Exod. 15.1. Then sang Moses and the children of Israel this song unto the Lord, and spoke, saying, I will sing unto the Lord, for he hath triumphed gloriously, the horse and his rider hath he thrown into the Sea.  
Q. May many join to sing a Psalm together? and may a Godly man or woman join with those who are not truly Godly in singing of a Psalm?  
A. Exod. 15.1, 20, 21. Then sang Moses & the children of Israel this song unto the lord— And Miriam the Prophetess, the Sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels etc.  
Q. May we sing on a day of Humiliation, or in a time of sadness? Is it not said, Jam. 5.13. If any be merry let him sing Psalms?  
A. See the title to the 102. Psal. A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. Besides, as we may pray when we are not afflicted, so we may sing, although we have no present extraordinary cause of mirth: but whereas others, ungodly men, when they are filled with wine and carnal mirth, burst out into singing vain, and oft times wild songs; Christians when they are filled with the spirit, with joy unspeakable and glorious, may express their joy seasonably in Psalms & hymns & spiritual songs, Eph. 5.18, 19 Times of mirth are fit and seasonable times for this duty, but not the only times. Paul and Silas sang in prison; and so our Saviour and his Apostles immediately after his last supper, not long before he was betrayed into the hands of sinners: as times of affliction are special times of prayer, but not the only times; Christ himself being in an Agony prayed the more earnestly: so times of mirth or rejoicing are special, but not the only seasons of singing of Psalms.  
Q. Is singing of Psalms to be allowed in the Church?  
A. 1 Cor. 14.26. How is it then brethren, when ye come together, every one of you hath a Psalm, hath a Doctrine, hath a tongue, hath a revelation, hath an Interpretation: let all things be done unto edifying. Psal. 95.1, 2. O come let us sing unto the Lord, let us make a joyful noise to the rock of our Salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms. Mar. 14.26. And when they had sung an hymn, they went out into the mount of Olives.   

CHAP. 25. Of Church Discipline.  
Q. OUght men first to be admonished once, twice, or thrice, before they be cast out of the Church, or that men are bound to separate from their society?  
A. Math. 18.15, 16, 17. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone:— but if he will not hear thee, then take with thee one or two more:— and if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an Heathen man, & a Publican. Tit. 3.10. A man that is an Heretic, after the first & second admonition, reject.  
Q. If a man, that hath given offence, profess true repentance, may not he be readmitted to fellowship both in civil and sacred things, at our own tables, and at the Lords table?  
A. 2 Corinth. 2.6, 7, 8. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise, ye ought rather to forgive him, and consider him, lest perhaps such a one should be swallowed up with over much sorrow: wherefore I beseech you, that you would confirm your love towards him. Luk. 17.3, 4. If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee 7 times in a day, and 7 times in a day turn again to thee, saying, I repent, thou shalt forgive him.  
Q. Hath the Church or her Officers power to admonish, and censure, and stop the mouths of false teachers?  
A. Rev. 2.20. Notwithstanding, I have a few things against thee; because thou sufferest that woman Jezebel, which calleth herself a Prophetess, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed unto Idols. Tit. 1.10, 11, 13. For there are many unruly, and vain talkers, and deceivers, specially they of the Circumcision, whose mouths must be stopped.— wherefore rebuke them sharply, that they may be sound in the faith. Tit. 3.10. A man that is an Heretic, after the first and second admonition, reject.  
Q. Was Excommunication, or any thing like it, used in the Church of the Jews?  
A. Joh. 9.22. These words spoke his Parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the Synagogue. And 12.42. Nevertheless, among the chief Rulers also many believed on him: but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue.  
Q. Was Excommunication, or casting out of the Church, used in the Christian Church in the Apostles days?  
A. 1 Cor. 5.4, 5, 13. In the name of our Lord Jesus Christ, when ye are gathered together— to deliver such an one unto Satan, for the destruction of the flesh:— Therefore put away from among yourselves that wicked person. 3 Joh. 10. Wherefore if I come, I will remember his deeds which he doth:— neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church.  
Q. If the Church neglect to do her duty, is it lawful for a Christian Magistrate to punish false teachers, by silencing, or suspending them from their office, or ejecting them out of their places?  
A. Is. 49.23. And Kings shall be thy nursing fathers, & their Queens thy nursing Mothers; they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me. Ro. 13.4. 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. Compared with Phil. 3.2. Beware of dogs, beware of evil workers, beware of the concision. & Gal. 5.19, 20. Now the works of the flesh are manifest, which are these,— wrath, strife, seditions, heresies.   

CHAP. 26. Of Civil Magistrates, and the Commonwealth.  
Q. IS the title of King lawful for a supreme Magistrate, or Governor?  
A. Deut. 33.5. And he was King in Jesurun, when the heads of the people, and the Tribes of Israel were gathered together. Math. 1.6. and Jesse begat David the King, and David the King begat Solomon. 1 Pet. 2.13. Submit yourselves to every ordinance of man, for the Lords sake, whether it be to the King as supreme.  
Q. May a lawful Sovereign call the land over which he is head and governor his land?  
A. Judg. 11.12. And Jephthah sent messengers unto the King of the children of Ammon, saying, what hast thou to do with me, that thou art come against me to fight in my land?  
Q. Have Subjects a property in their lands and goods?  
A. 1 King. 21.1, 2. Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the Palace of Ahab King of Samaria: And Ahab spoke unto Naboth saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house, and I will give thee a better vineyard for it than it, or if it seem good to thee, I will give thee the worth of it in money. Mat. 22.21. Render therefore unto Caesar the things which are Caesar's, and unto God the things which are Gods.  
Q. May the King take away the subjects lands, to bestow them on his own children?  
A. Ezek. 46.18. Moreover the Prince shall not take of the people's inheritance by oppression, to thrust them out of their possession, but he shall give his son's inheritance out of his own possession, that my people be not scattered every man from his possession.  
Q. Ought Kings or other supreme magistrates to set bounds to their desires of greatness, state, and riches?  
A. Deut. 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.  
Q. Are Kings and supreme Governors so high, that Ministers may not reprove them?  
A. 2 Chr. 25.16. And it came to pass as he talked with him, that the King said unto him, Art thou made of the King's counsel, forbear; why shouldest thou be smitten? then the Prophet forbore, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not harkened unto my counsel.  
Q. May Ministers admonish or reprove Kings by letters or writings?  
A. 2 Chr. 21.12. And there came a writing to him from Elijah the Prophet saying, Thus saith the Lord God of David thy Father, Because thou hast not walked in the ways of Jehoshaphat thy Father etc. vers. 14. Behold with a great plague will the Lord smite thy people, and thy children, and thy wives, and all thy goods.  
Q. Are Ministers more than others exempted from subjection to civil Governors?  
A. Rom. 13.1. Let every soul be subject to the higher powers; For there is no power but of God: the powers that be are ordained of God.  
Q. Ought all, without exception, to obey and submit themselves to be guided by Ministers in the things of God, according to the word of the Lord?  
A. Heb. 13.17. Obey them that have the rule over you, and submit yourselves, 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.  
Q. To whom did Christ promise power to forgive sins, to his Apostles, or civil Rulers?  
A. Joh. 20.22, 23. He breathed on them, and saith unto them, Receive ye the Holy Ghost, whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.  
Q Hath Christ promised his more especial presence with the Commonwealth to the end of the world, or with the Church?  
A. Mat. 28.19, 20. Go ye therefore and teach all nations, baptising them in the name of the Father, & of the Son, & of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you, and lo I am with you even unto the end of the world.  
Q. May the supreme Magistrate tax the people at his pleasure?  
A. Neh. 5.15. But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver, yea even their servants bare rule over the people, but so did not I, because of the fear of God.  
Q. Is it possible for a wise Prince to overshoot himself in oppressing the people?  
A. 2 Chr. 10.4. Thy Father made our yoke grievous, now therefore ease thou somewhat the grievous servitude of thy Father, and his heavy yoke, that he put upon us, and we will serve thee.  
Q. May good Governors suffer their servants, officers, or courtiers, how great friends or favourites soever, to Lord it over the people?  
A. Neh. 5.15.— Even their servants bare rule over the people: but so did not I, because of the fear of God.  
Q. May not a good and wise King have some one of his servants or principal officers, who may be esteemed his especial friend?  
A. 2 Sam. 15.37. So Hushai David's friend came into the city, and Absalon came into Jerusalem. 1 King. 4.5. And Zabud the son of Nathan was principal officer, and the King's friend.  
Q. Ought not godly magistrates to take care that their servants, and great and rich men, do not oppress or devour the poor, and men of lower rank?  
A. Neh. 5.2, 4, 7, 11. For there were that said, we, our sons, and our daughters are many: therefore we take up corn for them, that we may eat and live. There were also that said, we have borrowed money for the King's tribute, and that upon our Lands, and vineyards. Then I consulted with myself, and I rebuked the Nobles and the Rulers, and said unto them, you exact usury every one of his brother. Restore I pray you to them, even this day, their lands, their vineyards, their olive-yards, and their houses, etc.  
Q. May the civil Magistrate punish evil doers, or evil workers without exception?  
A. Ro. 13.34. For Rulers are not a terror to good works, but to the evil: 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.  
Q. Are heretics, or seducers to error evil workers?  
A. Philip. 3.2. Beware of dogs, beware of evil workers, beware of the concision.  
Q. Is heresy reckoned amongst the works of the flesh?  
A. Galath. 5.19.— 20. Now the works of the flesh are manifest, which are these, Adultery— Seditions, heresies.  
Q. What was God's law by Moses concerning Seducers to Idolatry, and concerning Blasphemers?  
A. Deut. 13.1, 2, 5, 6, 8, 9 If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or a wonder: And the sign or the wonder come to pass, whereof he spoke unto thee, saying, Let us go after other God's (which thou hast not known) and let us serve them. And the Prophet or dreamer of dreams shall be put to death: so shalt thou put the evil away from the midst of thee. If thy brother, the Son of thy mother, or thy Son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thy own soul, entice thee secretly, saying, Let us go and serve other Gods: Thou shalt not consent unto him nor hearken unto him: neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him. But thou shalt surely kill him, thine hand shall be first upon him to put him to death, and afterwards the hand of all the People.  
Q. Had the Jews after the Captivity Urim and Thummim, whereby to inquire of the Lord in all difficult matters, and to have infallible resolution? had they any other constant ordinary means to know and Judge of what was blasphemy, than we have in these days, namely, the holy Seriptures? had they Urim and Thummim to inquire by concerning blasphemy as perhaps at first they had, Levit. 24.12, 13. etc.  
A. Ezrah. 2.63. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a Priest with Urim and with Thummim.  
Q. If it be once ill with the Church, will it be always or likely long well with the Commonwealth?  
A. 2 Chron. 15.3, 4, 5. Now for a long season Israel hath been without the true God, and without a teaching Priest, and without Law: But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries.  
Q. Do people say well, that it was never well since there was so much preaching? or that the olden time, as they speak, was better than these times?  
A. Eccles. 7.10. Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.  
Q. If it should be granted that there was more peace and plenty in times of Popery than since the Reformation, doth it therefore necessarily follow, that God was pleased with that Religion, or that that was the true way of worship?  
A. Jer. 44.17, 18, 20, 21. But we will certainly do whatsoever thing goeth forth out of our mouth, to burn incense unto the Queen of heaven, and to pour out drink-offerings unto her, as we have done.— For then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the Queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword, and by the famine. The incense that ye burned in the cities of Judah— did not the Lord remember them, and came it not into his mind? so that the Lord could no longer bear, because of the evil of your do, and because of the abominations which ye have committed: therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.   

Chap. 27. Concerning Soldiers.  
Q. IS the calling of a Soldier lawful?  
A. Luk. 3.14. And the Soldiers likewise demanded of him saying, and what shall we do? And he said unto them, do violence to no man, neither accuse any falsely; and be content with your wages.  
Q. Must Soldiers necessarily go to war at their own charges?  
A. No. 1 Cor. 9.7. Who goeth a warfare any time at his own charges?  
Q. May they plunder and carve for themselves what they please?  
A. No. Luk. 3.14. And he said unto them, do violence to no man, and be content with your wages.  
Q. When Abraham by God's blessing on his sword delivered the oppressed, and them who were carried captive, namely, his Nephew Lot, and the King of Sodom, etc. their persons and goods, did he seize all for himself and Soldiers, as their own by right of conquest?  
A. No. Gen. 14.21, 22, 23, 24. And the King of Sodom said to Abraham, give me the persons, and take the goods to thyself. And Abram said to the King of Sodom, I have lift up my hand unto the Lord the most high God, the possessor of heaven and earth, that I will not take from thee a thread even to a shoo-latchet, & that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre let them take their portion.  
Q. How did the people of God, the Jews, when they stood for their lives, and slew thousands of their enemies in the days of King Ahasuerus, did they take all they could get for themselves?  
A. No Esth. 9.10, 16. The ten sons of Haman, the Son of Hammedatha, the Jews enemy, slew they; but on the spoil laid they not their hand. But the other Jews that were in the King's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes 75 000, but they laid not their hands on the prey. See also vers. 15. but on the prey they laid not their hand.  
Q. Ought not those whose lives and goods are saved to reward the instruments of their deliverance, who have jeoparded their lives for them in the high places of the field?  
A. Yes. Gen. 14.21, 24. And the King of Sodom said unto Abraham, Give me the persons and take the goods to thyself. Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol and Mamre, let them take their portion.  
Q. May we put all to the sword who shall be taken in war?  
A. 2 King. 6.22. And he answered, thou shalt not smite them, wouldst thou smite those whom thou hast taken captive with thy sword, and with thy bow? set bread and water before them, that they may eat and drink.  
Q. What if the case be so that our brethren forsake the Lord, and become Idolaters, and fall out with us, and there happen to be war betwixt us, and we conquer, how then? how did the Lord's people demean themselves in such a case after a victory, or when they had their brethren in their power?  
A. 2 Chron. 28.9, 10, 15. But a Prophet of the Lord was there, whose name was Oded, and he went out before the host that came to Samaria, and said unto them. Behold, because the Lord God of your Fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up to heaven. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you; but are there not with you, even with you, sins against the Lord your God, etc. And the men which were expressed by name risen up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon Asses, and brought them to Jericho the city of Palm-trees to their Brethren.  
Q. What say we to the seventh of Deut. 2. and chap. 20.16. in relation to the Canaanites; and to the 13 of Deut. 15. in reference to the Apostate Israelites?  
A. These people were by God devoted to destruction: the former expressly; and the other upon evident proof of their breaking Articles with God the Lord of Hosts.  
Q. What means Jer. 48.10: concerning Moab?  
A. In case God have a work to do, suppose to destroy his implacable enemies, the Moabites, if God make known his mind by his Prophets, as to Saul concerning the Amalekites. 1 Sam. 15.3. It must be done: if it be, God will reward the executioner, as he did Jehu; if it be not done, he will punish the negligent, as he did Saul, and that other mentioned 1 Kin. 20.25, 26.  
Q. May a private man, Soldier or other, kill an Idolater, a seducer to Idolatry, or a false Prophet, or other offender, without being tried according to law, because of Deut. 13.9. and Zech. 13.3.  
A. Deut. 17.6, 7. At the mouth of 2 or 3 witnesses shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death; the hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people: so thou shalt put the evil away from among you i. e. They may be witnesses against such offenders, and be causers of their death in a legal way.  
Q. Did not Phinehas out of zeal kill Zimri and Cosbi in the act of uncleanness? and is he not commended and rewarded for so doing?  
A. Either Phinehas was an officer, or had commission from Moses, the chief Magistrate, as the Levites had formerly in another case: or he was moved and carried to this execution by a special motion and instinct of the spirit of God. Exod. 32.26, 27. Num. 25.4, 5.  
Q. Did not Elijah slay the Priests of Baal 1 King. 18.40?  
A. Elijah was an extraordinary Prophet, wrought many miracles, and at that time God had answered him by fire from heaven to consume his sacrifice, and to confute the Idolatrous Priests of Baal, and this in the sight of Israel gathered together by the command of King Ahab: and possibly the King too might be present at this time; because in the next verse, immediately after mention is made of Elijah's slaying the Prophets of Baal, it follows vers. 41. Get thee up, eat and drink, for there is a sound of abundance of rain: and who knows but the King might tacitly consent, if not expressly and openly, to this execution of Justice, and the people might be aiding thereunto; having professedly acknowledged the Lord to be the God, in v. 39 and if the King, and people at least, had not assented, and some of them assisted, how could one Elijah have slain 400? Besides, whether he, or they, they did but execute upon them the judgement written, Deut. 13.5. and chap. 18.20. A like execution did Jehu by his Captains and Guards upon the worshippers of Baal, 2 Kin. 10.25. And now I desire all Quakers & Antiministe rialists, who account the Ministers of the Gospel as Priests of Baal, would hold their hands from blood, until all the people be gathered together, and before them it be tried whether they or we be in the right. Besides, Elijah the Prophet called for fire from heaven to consume two Captains and their fiftyes, 2 King. 1.10, 11, 12. Will any therefore conclude wildly, that we may call for fire from heaven to consume all the Captains and their companies, when they come to apprehend us? The Apostles were mistaken in misapplying this instance of Elijah, Luk. 9.55. And therefore not so great marvel if light heads be soon on fire against us from their miscarrying such a spark of truth as this, and therewith (if let alone) hazard to burn to Ashes the present Churches and Ministers, and think they do God good service.  
Q. Is it not said Rev. 16.6. For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy?  
A. This was a Prophetical vision of destruction to persecutors; and possibly it might be in part fulfilled when Priests were adjudged to death, either in Popish countries for ill-living, or else according to the Laws made against them by the supreme powers amongst Protestants. But what warrant is this for private persons, & that against Law, to fall upon the persons or estates of the true Ministers of Christ? Oh that men would consider that this Judgement is here denounced against men for shedding the blood of Prophets and of Saints! and observe, there is a distinction of Prophets and Saints, and that Prophets are put in the first place. Besides, I say further, that the precepts of holy Scripture, not the Prophecies, are to be our guide, and if we follow this light it will guide our feet into the ways of peace.  
Q. Was it required by the Law of Moses that the Priests should be consulted withal, or made any use of, when they went forth to war?  
A. Numb. 10.8, 9 And the sons of Aaron the Priest shall blow with the trumpets, etc. And if ye go to war in your land against the enemy that oppresseth you, than ye shall blow an alarm with the trumpets, and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.  
Q. May Ministers go along and encourage their brethren when they are going to fight the Lord's battles, to help the Lord against the mighty?  
A. Deut. 20.2, 3, 4. And it shall be when ye are come nigh unto the Battle, that the Priest shall approach and speak unto the people, and shall say unto them, Hear O Israel, you approach this day unto battle against your enemies, let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them. For the Lord your God is he that goeth with you, to fight for you against your enemies to save you.  
Q. Was that a Centurion, or Captain of a 100, of whom the Jews said unto Christ, he hath loved our nation, and built us a Synagogue?  
A. Yes. Luk. 7.2. And a certain Centurion's Servant, who was dear unto him, was sick and ready to die etc. he hath loved our nation, and built us a Synagogue.  
Q. Did there ever a College or company of Prophets live quietly and peaceably by a Garrison of Soldiers?  
A. Yes. 1 Sam. 10.5. After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of Prophets, coming down from the high place with a Psaltery, and a Tabret, & a Pipe, and a Harp before them, and they shall prophesy.  
Q. What will make Soldiers fly before their enemies in a day of battle?  
A. Psal. 78.9, 10, 11. The children of Ephraim being armed, and carrying bows, turned back in the day of battle: They kept not the Covenant of God, and refused to walk in his law, and forgot his works, and his wonders that he had showed them.  
Q. What effect had John Baptists preaching upon the Soldiers?  
A. Luk. 3.14. And the Soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, etc.  
Q. Ought Soldiers to inquire of Ministers the way of Salvation?  
A. Act. 10.22, 23. Cornelius the Centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy Angel to send for thee into his house, and to hear words of thee. Then called he them in, & lodged them, and on the morrow Peter went away with them.  
Q. Do we ever read that the Soldiers dedicated aught of their spoils to Religious uses?  
A. 1 Chr. 26.26, 27. Which Shelomith and his brethren, were over all the treasures of the dedicate things, which David the King, and the chief Fathers, the Captains over thousands, and hundreds, and the Captains of the host had dedicated. Out of the spoils won in battles did they dedicate to maintain the house of the Lord.   

Chap. 28. Of the Errors of Quakers.  
Q. HOW came man at first to have a right to the earth, and the fruits thereof, and creatures therein?  
A. Psal. 115.16. The Heaven, even the Heavens are the Lord's, but the earth hath he given to the children of men.  
Q. Have particular nations or Families lawfully distinct lands and territories? did they obtain it by order from the first borne, or by choice in order, beginning at the first borne, or by Lot? did God allow of such distinction?  
A. Act. 17.26. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. Deut. 32.8. When the most high divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.  
Q. Hath a man a right to that which is gotten from a common enemy in a lawful war?  
A. Gen. 48.22. Moreover, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. Judg. 11.24. wilt not thou possess that which Chemosh thy God giveth thee to possess? so whomsoever the Lord our God shall drive out before us, them will we possess.  
Q. Did Christ ever because he was Lord of all, put any one man out of possession of any foot of ground?  
A. Luk. 12.13, 14. Mr, speak to my Brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge, or a divider over you? Mar. 12.17. And Jesus answering said unto them, Render to Caesar the things that are Caesar's—  
Q. Hath Christ given power to his Church or Saints to rule them that are without?  
A. 1 Cor. 5.12. For what have I to do to judge them also that are without?— vers. 13. but them that are without God judgeth—  
Q. Must not all ministers and Christians sell what they have, and live upon a common stocks must not Mine and Thine cease in the Church and Commonwealth?  
A. Act. 5.4. Whiles it remained was it not thine own, and after it was sold was it not in thine own power? 1 Cor. 16.1, 2. Now concerning the collection for the Saints upon the first day of the weeek, let every one of you lay by him in store, as God hath prospered him.  
Q. May a godly man, he that is an heir of heaven, purchase land upon earth?  
A. Gen. 23.20. And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying place by the sons of Heth.  
Q. May a Christian buy or sell with or for money?  
A. James 4.13, 15. Go to now ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy, and sell, and get gain. For that ye ought to say, If the Lord will, we shall live, and do this or that. Luk. 22.36. John. 4.8. compared with John. 13.29.  
Q. May we say Sr or Ld to any man, and especially to a Minister?  
A. Gen. 23.14, 15. And Ephron answered Abraham, saying unto him, my Ld harken unto me. Joh. 20.15. She supposing him to be the gardener saith unto him, Sir, if thou have born him hence tell me etc. Act. 27, 10. Sirs, I perceive that this voyage will be with hurt etc.  
Q. May Saints give the title of Sirs to Idolaters.  
A. Act. 14.15. Sirs, why do ye these things? we also are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God. etc.  
Q. May we say Honourable, or write Most excellent, to any?  
A. 1 Sam. 9.6. And he said unto him, Behold, now there is in this city a man of God, and he is an honourable man, all that he saith cometh surely to pass. Act. 1.3. It seemed good to me also &c. to write unto thee in order most excellent Theophilus.  
Q. May a Minister, or private Christian, say or write to any man, your servant in the Lord?  
A. 2 Cor. 4.5. For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake.  
Q. May we say good morrow, good even, or I wish you good speed?  
A. Ruth 2.4. And behold Boaz came from Bethlehem, and said unto the Reapers, the Lord be with you; and they answered him, the Lord bless thee. Psal. 129.8. Neither do they which go by say, The blessing of the Lord be upon you, we bless you in the name of the Lord. 2 Joh. 10, 11. If there come any unto you, & bring not this Doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.  
Q. May we crave a blessing, or, as we call it, give thanks for our meat and drink?  
A. 1 Tim. 4.4, 5. For every creature of God is Good, & nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer. Joh. 6.11. And Jesus took the loaves, and when he had given thanks he distributed to the Disciples etc.  
Q. May a Christian bear the office of a civil Magistrate?  
A. Ro. 13.1, 2, 3, 4. Let every soul be subject unto the higher powers; for there is no power but of God: The powers that be are ordained of God; whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation: For Rulers are not a terror to good works, but to the evil, etc. For he is the minister of God to thee for good etc.  
Q. May Christians lawfully live under any King but Christ?  
A. Rom. 13.5, 6, 7. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake: for for this cause pay you tribute also, for they are God's ministers etc. Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. 1 Pet. 2.13, 14. Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the King, as supreme, or unto Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well.  
Q. Is it lawful to pay tribute & custom?  
A. Rom. 13.7. Render therefore to all their deuce, Tribute to whom tribute is due, Custom to whom custom.  
Q. Is it lawful to salute, honour, and bow down before men?  
A. Gen. 23.12. And Abraham bowed down himself before the people of the land. Mat. 5.47. And if ye salute your brethren only, what do you more than others? do not even the Publicans so? c. 10.12. And when you come into an house salute it. 1 Sam. 10.4. And they will salute thee, and give thee etc.  
Q. What say you to 2 King. 4.29. salute him not. And Luk. 10.4. salute no man by the way?  
A. When the Prophet Elisha's servant Gehazi was sent upon life and death, as we say, it was no time then to stay or hinder his business in giving or taking courtesyes; our Lord would not have his disciples distracted or hindered in their work with civilities: and besides, the less they courted the world with comity, and as we say, complementing, the more was God's power seen in making way yet for their entertainment: and yet civility was not altogether forbidden them, vers. 5. Into whatsoever house ye enter, first say, peace be to this house.  
Q. May we write books, inscribing the name of any particular person, especially in the beginning?  
A. Luk. 1.3. It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most Excellent Theophilus.  
Q. Are some persons honourable, and more honourable than others?  
A. Luk. 14.8. When thou art bidden of any Man to a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of him.  
Q. May we call those Noble, or most Noble, of whose Religion or godliness we have small evidence?  
A. Act. 26.25. I am not mad most Noble Festus.  
Q. May Women be styled Honourable?  
A. Act. 17.12. Therefore many of them believed, also of honourable Women which were Greeks, and of men not a few.  
Q. May a Christian be a servant to any man, seeing he is the Lord's servant, yea the Lord's freeman?  
A. 1 Cor. 7.21. Art thou called being a Servant? care not for it: but if thou mayest be made free, use it rather. 1 Tim. 6.1, 2. Let as many servants as are under the yoke count their own Masters worthy of all honour. And they that have believing Masters, let them not despise them, because they are brethren, etc.  
Obj. 1 Cor. 7.23. Ye are bought with a price, be not ye the servants of men.  
A. Christian's should not when they are free, choose to serve Idolatrous Masters, lest that should prove a snare unto them. Again, I say Christians must obey God rather than men; the servants of God may serve the persons of men, but must not serve men's lusts contrary to the Law of God.  
Q. Must Mr and Servant sit down to meat together? or may one sit, and the other stand and serve?  
A. Luk. 17.7, 8. Which of you having a Servant— will say to him, go and sit down to meat? and not rather, make ready wherewith I may sup, and gird thyself, and serve me etc.  
Q. Doth not the scripture condemn Respect of persons, Deut. 16.19. Jam. 2.1, 3, 9 Prov. 24.23. and 28.21.  
A. It is written also in the Scripture (and the Scripture cannot be broken) Render honour to whom honour is due, Rom. 13.7. And again, Thou shalt rise up before the hoary head, and honour the face of the old man, I am the Lord, Leu. 19.32. We must not so expound one place of Scripture as to make it clash with another. The holy spirit of truth doth not cross and contradict himself. We must necessarily therefore distinguish of Respect of Persons, and show what manner of honour or respect is sinful and condemned, and what is warrantable and allowed: we acknowledge that the Scripture forbids to respect persons in judgement, whether rich or poor, Leu. 19.15. The Judge must not pervert judgement for fear of the rich man, or out of pity to the poor man, but must judge righteous judgement, every man's cause not according to the person that mannages it, and whom it concerns, but according to the merit of it.  
Again, Christians must not as in the administration of justice, so neither of Ordinances, admit rich men because they are rich, however unbelieving, unworthy, and altogether unqualified; and exclude or refuse the poor, how rich soever in Faith, prepared, and fitted, merely because they are poor. It seems when James wrote his Epistle there were some in the Church, who were to be blamed, because they did prefer and honour rich men; though unbelievers and oppressroes, and in the mean time did contemn and despise poor believing Christians for their poverty. Though we may honour men for those outward excellencies which God hath bestowed or put upon them, yet we must never so honour the rich, as to slight and despise the poor, especially the poor Believer.  
Q. May we take these words Respect and Honour the one for the other?  
A. Leu. 19.15. Ye shall do no unrighteousness in judgement: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in Righteousness shalt thou judge thy Neighbour. To conclude this matter, that it is absolutely necessary to distinguish of respect of persons, will appear by comparing amongst others these two places of Scripture, Eph. 6.9.— knowing that your Mr also is in heaven neither is there respect of persons with him, with Gen. 4.4, 5.— And the Lord had respect unto Abel and to his offering: But unto Cain and to his offering he had not respect. To reconcile them these Scriptures, that seem thus to cross one another. I say God doth not regard men more for their beauty, place, estate, or such outward things: nor will he for any such by-respect go a hair's breadth from justice, and in this sense there is no respect of persons with God. And yet God doth righteously and holily accept the faces of his people, that fear, and serve, and call upon him, Leu. 26.9. For I will have respect unto you, and make you fruitful, and multiply you and establish my Covenant with you.  
Q. May Christians when they are asked where they dwell, give any other answer than this, they dwell in God?  
A. Yes. Joh. 1.38, 39 They said unto him Rabbi, where dwellest thou? he saith to them, come and see. They came and saw where he dwelled and abode with him that day. Act. 28.30. And Paul dwelled two whole years in his own hired house, and received all that came in unto him.  
Q. May a Christian without sin call persons or things by the names which Heathens or Idolaters have given them, especially if they have been the names of Idols?  
A. Act. 28.11.— we departed in a ship, whose sign was Castor and Pollux. Rom. 16.1. I commend unto you Phebe. vers. 14. Salute Hermas etc. 1 Cor. 16.12.— Brother Apollos. Act. 17.1. When they had passed through Apollonia.  
Q. Is it lawful to call the days of the week and the months of the year by any other names then the 1st, 2d, 3d etc.  
A. Est. 9.17. On the 13th day of the month Adar etc. Luk. 23.54. And that day was the preparation, and the Sabbath drew on. Rev. 1.10. I was in the spirit on the Lord's day. Deut. 16.1. 1 King. 6.37, 38. 1 King. 8.2. Ezr. 6.15. Neh. 1.1. and 2.1. & 6.15.  
Q. May we interpret the word of God?  
A. Math. 1.23. They shall call his name Emanuel; which being interpreted, is, God with us.  
Q. May we not only translate, but also give the sense or meaning?  
A. Joh. 7.37, 38. If any man thirst, let him come unto me and drink: He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water; this spoke he of the spirit, which they that believe on him should receive, etc. Neh. 8.8.  
Q. May one man be helpful to another towards the understanding of the Scriptures, or must we depend upon, and wait for the immediate teachings of the Holy Ghost?  
A. Act. 8.30, 31. And Philip ran thither to him, and heard him read the Prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.  
Q. Is that said to be in the Scripture, which is not where word for word now to be found, but only in the sense and scope?  
A. Jam. 4.5. Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy. Joh. 7.38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.  
Q. May that be said to be grounded on Scripture, which is founded on Scripture consequences?  
A. Mar. 12.26, 27. And as touching the dead that they rise, have ye not read in the book of Moses, how in the bush God spoke unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob: He is not the God of the dead, but the God of the living.  
Q. May those who have the Spirit, and are guided by the Spirit, yet attend unto the Scripture, or the outward writing?  
A. 1 Chr. 28.11, 12, 19 Then David gave to Solomon the son his pattern of the porch— And the pattern of all that he had by the Spirit, of the courts of the house of the Lord— All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern.  
Q. Did our Lord Christ give the Apostles any prohibitions which were but nigh thing only for a time? temporary? or did he prohibit them a-  
A. Mat. 10.5. These twelve Jesus sent forth, and commanded them saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. Compared with Acts 8.14. When the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto him Peter and John. Math. 10.9, 10. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves— compared with Luk. 22.36. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword let him sell his garment and buy one.  
Q. May we without sinuse the singular number when we speak to or of many, and the plural when we speak to or of but one?  
A. See Mat. 21.2, 7. Go into the village over against you, & strait way ye shall find an Ass tied, & a Colt with her: lose them, and bring them unto me. And they brought the Ass and the Colt etc. compared with Mar. 11.2, 7.— Goe your way into the village over against you, and assoon as ye be entered into it ye shall find a Colt tied, whereon never man sat, lose him, and bring him. And they brought the Colt to Jesus etc. Tit. 2.7, 8. In all things showing thyself a pattern of good works— that he that is of the contrary part may be ashamed, having no evil thing to say of you. See Luk. 22.31, 32. Jud. 12.7. 'Tis said of Jephthah, he was buried in the cities of Gilead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in one of the cities of Gilead. Med. Opusc. Annot. in Apocal. p. 66.  
Q. May there be Landlords, and those that hire houses or Lands?  
A. Cant. 8.11. Solomon had a vineyard at Baal-hamon, he let out the vineyard unto keepers: every one for the fruit thereof was to bring a 1000 pieces of silver.  
Q. May there be buying and selling of houses and lands, and conveyances and writings or evidences written, and witnesses of purchases?  
A. Gen. 23.15, 16. The land is worth 400 shekels of silver: what is that betwixt me and thee— And Abraham weighed unto Ephron the silver, which he had named in the audience of the sons of Heth. Act. 4.34. For as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold. Jer. 32.44. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah etc.  
Q. Are wicked men true owners of their estates? Or are all things so the Saints by a title founded in grace, that they may without sin before God out mere natural men of their possessions at pleasure, if they had the power?  
A. Psal. 115.16. The heaven, even the heavens are the Lords: but the earth hath he given to the children of men. Acts 20.33. I have coveted no man's silver, or gold, or apparel. Josh. 24.4.  
Q. May we now, call any man Good because it is said Mark. 10.18. There is no man good but one, that is, God.  
A. Act. 11.24. For he was a good man, and full of the holy Ghost, and of Faith. Rom. 5.7. yet peradventure for a good man some would even dare to die.  
Q. May we call the master of the house the Goodman of the House?  
A. Mar. 14.13, 14.— Goe ye into the city and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the good man of the house, The master saith etc.  
Q. May we say we will do such and such things, if God will?  
A. Heb. 6.3. And this will we do, if God permit. Act. 18.21. I must by all means keep this Feast that cometh, in Jerusalem, but I will return again unto you, if God will.  
Q. What if Christians, who in the main bent, purpose, and design of their souls resign and submit themselves and ways wholly to the will of God, do sometimes omit those expressions, do they sin?  
A. Rom. 15.24. Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey etc. 3 Joh. 10. Wherefore if I come, I will remember his deeds, which he doth prating against us with malicious words. etc.  
Q. What if Christians not through lightness or vanity, but upon new emergencies, accidents, or occurrences, and other weighty considerations happen to change their purpose, and not to do as they said, do they sinne?  
A. 2 Cor. 1.15, 17, 23. And in this confidence I was minded to come unto you before etc. When I therefore was thus minded, did I use lightness? or the thing that I purpose, do I purpose, according to the flesh, that with me there should be yea, yea, and nay, nay? I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Gen. 19.2, 3. Behold now my Lords turn in I pray you into your servant's house, and tarry all night— And they said Nay, but we will abide in the street all night. And he pressed upon them greatly, and they turned in unto him, and entered into his house.  
Q. Is there any mere man that liveth, who is perfectly holy, without the least sin?  
A. 1 Joh. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. Math. 6.11, 12. Give us this day our daily bread, and forgive us our trespasses.  
Q. Doth not the Scripture speak of some that are perfect, 1 Cor. 2.6?  
A. Some are said to be perfect in Scripture who are sincere, whose hearts are right to follow God fully, who take heed to observe and do God's will, though in some thing they are wanting: for instance Noah. Gen. 6.9. 'tis said was a just man, and perfect, or upright in his generation: and yet we find in the 9th chap. that he was drunken. And as for this place cited in the Question, it must either be understood, that they were sincere; or else 'tis spoken comparatively, they were as strong men in Christ, as old Disciples, when others were but Babes in knowledge, and had not their senses exercised to discern 'twixt good and evil.  
Q. What shall I say to that which is written 1 Joh. 3.6, 9?  
A. I answer with our Saviour, it is written again, and that too by a man after God's own heart. Ps. 19.12, Who can understand his Errors, cleanse thou me from my secret faults. A true child of God doth not, dares not allow himself to go on in a constant course or trade of any known sin, he doth endeavour to keep himself from his iniquity, he hates every false way: you may hear the language of his soul in the complaint of Paul, Rom. 7.15. For that which I do, I allow not: For what I would, that do I not; but what I hate, that do I. He doth not willingly tug at the Devil's oars. Sin remains in him, but doth not reign over him; it may captivate him as a Tyrant, he owns it not as his lawful King and Sovereign.  
Q. Was it the practice of Christ, the true Messiah, and of his Apostles, to teach publicly in usual places of concourse and worship?  
A. Joh. 18.20. Jesus answered him, I spoke openly to the world: I ever taught in the Synagogue, and in the Temple, whither the Jews always resort, and in secret have I said nothing. Act. 18.4. And he reasoned in the Synagogue every Sabbath, and persuaded the Jews and the Greeks.  
Q. Do false Christ's and false teachers draw people away from the public worship of God into chambers, corners, and deserts?  
A. Math. 24.26. Wherefore if they shall say unto you, Behold he is in the desert, go not forth: behold he is in the secret chambers, believe it not.  
Q. Do Ministers prove by Scripture when they prove by deductions, and consequences, and comparing one place with another, although they do not bring what they say in so many words out of the Scriptures?  
A. Act. 18.28. For he mightily convinced the Jews, and that publicly showing by the Scriptures that Jesus was Christ.   

Chap. 29. Of sundry Popish Errors.  
Q. MAY we call those of the Church of Rome, who subject themselves to the Pope, and follow him, Papists?  
A. Rev. 2.15. So hast thou also them that hold the Doctrine of the Nicolaitans, which thing I hate.  
Q. Are we to believe the Scriptures because the Holy Ghost speaks in them, or chief for the testimony and authority of the Church?  
A. 2 Tim. 3.16. All Scripture is given by inspiration of God etc. 1 Joh. 5.9. If we receive the witness of men, the witness of God is greater.  
Q. Are the Scriptures so hard and obscure, that none but Ministers may read them profitably, or to edification?  
A. Deut. 6.6, 7. And these words which I command thee this day shall be in thine heart; And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. Joh. 5.39. Search the Scriptures etc. Psal. 19.7. The law of the Lord is perfect converting the souls, the testimony of the Lord is sure, making wise the simple.  
Q. Are all things necessary to salvation contained in the Scriptures? or have we need of unwritten traditions, that the man of God may be perfect?  
A. 2 Tim. 3.15, 17. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through Faith, which is in Christ Jesus etc. that the man of God may be perfect, thoroughly furnished unto all good works.  
Q. How prove you that the books commonly called Apocrypha, are no part of the Canonical Scripture? is this an evidence, because the Jews did not receive them into the Canon?  
A. Rom. 3.1, 2. What advantage then hath the Jew?— much every way: chief because unto them were committed the Oracles of God. Luk. 16.29. And Abraham saith unto him, They have Moses and the Prophets, let them hear them. Luk. 24.44. And he said unto them, These are the words which I spoke unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me.  
Q. Are the holy Scriptures to be lastly appealed unto, as the Supreme Judge in controversies of Religion?  
A. Is. 8.20. To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them.  
Q. Are we to believe them that sit in Moses chair, or the Apostles Successors, when they teach contrary to Moses and the Prophets, or to the Doctrine of Christ and his Apostles?  
A. Act. 4.19. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.  
Q. Ought people to try and examine by the holy Scriptures whether those things be so, as the Church or Ministers thereof teach?  
A. Act. 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether those things were so.  
Q. Where did our Lord Christ and the Apostles first preach the Gospel? in Italy, or Judea? at Rome, or at Jerusalem?  
A. Luk. 23.5. He stirreth up the people, teaching throughout all Jury, beginning from Galilee to this place. Act. 5.28. Did not we straight command you that you should not teach in this name? and behold ye have filled Jerusalem with your Doctrine, and intent to bring this man's blood upon us.  
Q. Where, at Antioch or at Rome, were the Disciples first called Christians?  
A. Act. 11.26. And it came to pass that a whole year they assembled themselves, with the Church, and taught much people, and the Disciples were called Christians first in Antioch.  
Q. What is that City which is called Mystical Babylon in the Revelations?  
A. Rev. 17.9, 10, 11, 12, 13, 18. The 7 heads are 7 mountains, on which the woman sitteth, and there are 7 Kings, 5 are fallen, & one is, & the other is not yet come etc. And the Beast that was, and is not, even he is the 8th, & is of the 7th, & goeth into perdition. And the 10 horns which thou sawest are 10 Kings, which have received no Kingdom as yet; but receive power as Kings one hour with the Beast. These have one mind, and shall give their power and strength unto the Beast. And the woman which thou sawest is that great City, which reigneth over the Kings of the earth.  
Q. If the Apostle Peter was at Rome when he wrote his Epistle, doth he not call it Babylon?  
A. Yes, 1 Pet. 5.13. The church that is at Babylon, elected together with you, saluteth you.  
Q. Are there any prophecies in the new Testament of a great Apostasy or falling away from the Faith? Or was it ever prophesied or foretold that there should be a great defection or Apostasy in the Christian Church?  
A. 2 Pe. 2.1, 2. But there were false Prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies— And many shall follow their pernicious ways. Rev. 11.2. But the Court which is without the Temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 2 Thes. 2.3. For that day shall not come, except there come a falling away 1st, and that man of sin be revealed, the Son of perdition etc. 1 Tim. 4.1, 3. Now the spirit speaketh expressly that in the latter times some shall departed from the Faith, giving heed to seducing spirits, and Doctrines of Devils, forbidding to marry, and commanding to abstain from meats etc.  
Q. Can you give an instance of God's threatening to remove his Candlestick from any place or people, where it was once set?  
A. Yes. Rev. 2.5. Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.  
Q. Was Timothy Bishop or Minister at Ephesus or at Rome, when the Apostle Paul taught him how he ought to behave himself in the house of God, the Church of the living God, the pillar and ground of the truth?  
A. 1 Tim. 1.3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other Doctrine.  
Q. Was it possible that when once Ephesus was called the house of the living God, the pillar and ground of truth, that ever Ephesus should be un-churched? or that the Gospel should be removed from them?  
A. Revel. 2.1, 5. Unto the Angel of the Church of Ephesus writ, etc. Remember therefore 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.  
Q. What learn we from those words, the pillar and ground of truth, if applied to the Church?  
A. That 'tis the duty & privilege of the Church to hold forth the Truth, that men may know it; and to uphold, maintain, and defend it against those who oppose it. Pillars do hold forth, and uphold the Orders and proclamations of Magistrates, which are hanged on them, or affixed to them. If this Scripture had been of as much force & signification, applied to Ephesus, as the Romanists would have it to the Church of Rome, Ephesus had remained to this day.  
Q. Can any man really and properly by his own power and authority forgive sins?  
A. Mark. 2.7. Who can forgive sins but God only? compared with Is. 43.25. I, even I am he, that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Exod. 34.6, 7. The Lord, the Lord God merciful and gracious— keeping mercy for thousands, forgiving iniquity, and transgression, and sin. Mic. 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?  
Q. Had Christ God-man power on earth to forgive sins?  
A. Mark. 2.5, 10. When Jesus saw their Faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.— But that ye may know that the Son of man hath power on earth to forgive sins.  
Q. Did our Lord Christ give power to his Apostles, and their successors, to declare forgiveness of sins to penitent and believing sinners?  
A. Joh. 20.23. Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.  
Q. Had the other Apostles power, and their successors, as well as Peter, and in the same sense and manner to forgive sins, or to declare unto man remission? Were the Keys given to the other Apostles besides Peter?  
A. Yes. Joh. 20.23. Whose soever sins ye remit etc.  
Q. Doth the Apostle in his Epistle to the Romans mention any such privilege of the Roman Church, that to her were committed the Holy Scriptures, and the Interpretation of them? or were the Holy Scriptures of old committed to the Jewish Church?  
A. Rom. 3.1, 2. What advantage hath the Jew?— Unto them were committed the oracles of God.  
Q. When the Apostle Paul writes to the Corinthians, and charges them with schism, faction, and division, was it because they did not hold of Cephas or Peter? or was it because some held of Paul, and some of Apollo, and some of Cephas, and some of Christ; that they cried up one to the decrying and undervaluing of another?  
A. 1 Corinth. 1.12. Now this I say, that every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ.  
Q. Did the Apostle Paul acknowledge Peter's Supremacy? or did Peter challenge any Jurisdiction over Paul? or was it agreed when there was a distribution of their Ministry, that one should apply himself to the Jews, and the other to the Gentiles?  
A. Galath. 2.7, 8, 9 But contrariwise, when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter (for he that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in me towards the Gentiles.) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the Heathen, and they unto the Circumcision.  
Q. When the Apostle reckons up the several Orders that God hath set in the Church, doth he say first Peter, than the Apostles, after them Prophets, than Peter's Successor, the Bishop of Rome, under Christ and the Apostle Peter the chief Pastor and Teacher of the Church?  
A. Ephes. 4.11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers.  
Q. When the Apostle Peter his death approacheth, and he undertakes to mind those to whom he writes to make their calling and election sure, and tells them if they do those things which he exhorts unto, they shall never fall, but have an abundant entrance into the everlasting Kingdom of our Lord Christ: And when he treats of the Holy Scriptures, and foretells false Prophets to come, who shall bring in damnable heresies, doth he tell them they must follow the Bishop of Rome when he is gone, and hear him, that he must interpret Scripture, be Christ's Vicar, and oppose heretics and seducers?  
A. No. 2 Epist. of Peter. 1.10, 11, 13, 15. Wherefore the rather Brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall. For so an entrance shall be administered unto you into the everlasting Kingdom of our Lord and Saviour Jesus Christ. Yea I think it meet as long as I am in this Tabernacle, to stir you up by putting you in remembrance. Moreover I will endeavour, that you may be able after my decease to have these things always in Remembrance. 2 Pet. 3.1, 2, 17, 18. This second Epistle (beloved) I now write unto you; in both which I stir up your pure minds by way of remembrance. That ye may be mindful of the words, which were spoken before by the holy Prophets, and of the commandment of us the Apostles of the Lord and Saviour. Ye therefore beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness: but grow in grace, and in the knowledge of our Lord Jesus Christ.  
Q. Did the Apostle Paul ever oppose and admonish the Apostle Peter?  
A. Galath. 2.11, 12, 14. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision. But when I saw that they walked not uprightly,— I said unto Peter before them all, If thou being a Jew, livest after the manner of the Gentiles, etc.  
Q. Did the Apostle Peter quote and commend the Apostle Paul's Epistles, notwithstanding he speaks nothing in them at all of Peter's supremacy, or of his pretended Successor the Bishop of Rome?  
A. 2 Pet. 3.15, 16. And account that the long-suffering of the Lord is Salvation, even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you. As also in all his Epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures, unto their own destruction.  
Q. Ought prayers for the congregation to be made in a known tongue in the Congregation?  
A. Yea. 1 Cor. 14.9, 14. Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken. For if I pray in an unknown tongue, my spirit prayeth, but mine understanding is unfruitful.  
Q. Is it good to have Images in Churches, as laymen's books?  
A. Exod. 20.4, 5. Thou shalt not make unto thee any graven image, nor any likeness of any thing, that is in heaven above, or that is in the earth beneath, or that is in the water under the earth, thou shalt not bow down thyself to them, nor serve them. 2 Cor. 6.16. And what agreement hath the Temple of God with Idols.  
Q. May we pray to Images?  
A. Hab. 2.18, 19 What profiteth the graven image, that the maker thereof hath graven it? the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb Idols? Woe to him that saith to the wood, Awake: to the dumb stone, Arise, it shall teach: behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.  
Q. May we make an Image of God, and worship God in, at, or before such Images, using these as helps or means to worship him the better?  
A. Is. 40.18. To whom then will ye liken God? or what likeness will ye compare unto him? Act. 17.29. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto Gold, or Silver, or stone, graven by Art, and man's device. Deut. 4.15, 16. Take ye therefore good heed unto yourselves (for ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire) Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female etc.  
Q. May Christians worship Images?  
A. Exod. 20.5. Thou shalt not bow down thyself to them, nor serve them. Psal. 97.7. Confounded be all they that serve graven images, that boast themselves of Idols. 1 Joh. 5.21. Little children, keep yourselves from Idols.  
Q. Were ever any so stupid, as to worship Images or Idols?  
A. Hab. 2.18, 19 What profiteth the graven image, that the maker thereof hath graven it: the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb Idols? Woe unto him that saith to the wood, Awake, to the dumb stone, Arise, it shall teach: there's no breath at all in the midst of it. Is. 44.15, 17, 19 For he will take thereof, and warm himself; yea he kindleth it, and baketh bread; yea he maketh a God, and worshippeth it: he maketh it a graven image, and falleth down thereto. And the residue thereof he maketh a God, even his graven image, he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art my God. And none considereth in his heart, neither is there knowledge or understanding to say, I have burnt part of it in the fire, etc. And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?  
Q. Is Christ corporally present in the sacrament especially is the bread & wine transubstantiated into the very body and blood of Christ?  
A. No. Act. 3.21. Whom the heaven must receive, until the times of restitution of all things. Joh. 16.28. Again I leave the world, & go to the Father.  
Q. Do those words Mat. 26.26. this is my body, prove that the bread is transubstantiated into the very body of Christ, so that 'tis no longer bread, but that very same body which suffered upon the cross, and as truly, really, and substantially changed into his body, as the water was into wine. Joh. 2.9  
A. No. Either as in 1 Cor. 10.4. That Rock was Christ, that is, did represent Christ, or was a figure of Christ: so, This is my body, that is, this doth signify, or represent my body: or as circumcision which was a sign and seal of the Covenant, is called the Covenant Act. 7.8. Gen. 17.10, 11. So these words, This is my body, signify, that this bread doth seal the benefits of my broken body, or of my death unto you.  
Q. Is the body of Christ so in one place, that it is not in another at the same time?  
A. Math. 28.6. He is not here, for he is risen, as he said, come see the place where the Lord lay. Heb. 2.14, 17. Forasmuch then as the children are partakers of flesh and blood, he also himself took part of the same, etc. Wherefore in all things it behoved him to be made like unto his brethren. etc.  
Q. Ought not all the people, as well as the Minister, to drink of the cup at the Lord's table?  
A. Yea. Mar. 14.23. And he took the cup, and when he had given thanks he gave it to them, and they all drank of it. Math. 26.27.— drink ye all of it.  
Q. If we have not the body of Christ corporally in the Sacrament, have we then any spiritual communion with his body and blood in that Sacrament?  
A. Yes, 1 Cor. 10.16, 17. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.  
Q. Did the Apostles receive the Sacrament Fasting, or after Supper?  
A. Mat. 26.26. And as they were eating Jesus took bread, and blessed it, and broke it, and gave it to the Disciples, and said, Take, eat; this is my body.  
Q. Did they receive the Sacrament in a table gesture, or did they kneel?  
A. Mar. 14.18. And as they sat, and did eat etc. vers. 22. Jesus took bread, and blessed, and broke it, and gave to them, and said, Take, eat; this is my body.  
Q. If the wine had been as really and truly turned or transubstantiated into blood, as the water at the wedding was by Christ into wine, is it not probable it would have tasted like blood?  
A. Joh. 2.9, 10. When the Ruler of the Feast had tasted the water, that was made wine, and knew not whence it was, etc. saith, Every man at the beginning doth set forth good wine, and when men have well drunk then that which is worse; but thou hast kept the good wine until now.  
Q. Is it the eating of, or feeding on Christ by Faith in the Sacrament, or is it the corporal eating or manducation of his very flesh, which is available to feed the soul unto eternal life?  
A. Joh. 6.63. It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you they are Spirit, and they are life.  
Q. May we lawfully say that the elements remain untransubstantiated, & that they are really still and substantially bread and wine (only changed as to the use) after consecration, because we see with our eyes, handle them, and taste them to be such?  
A. Luk. 24.39. Behold my hands and my Feet, that it is I myself: handle me and see, for a spirit hath not flesh and bones, as ye see me have. John. 20.27. Then saith he to Thomas, reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not Faithless etc.  
Q. Doth our Lord Christ use any other figurative expressions in the institution of the Sacrament of the Lord's Supper?  
A. Yes. 1 Cor. 11.25. This Cup is the New Testament in my blood.  
Q. But are unlearned people able to understand such figurative expressions?  
A. Yes. If a man was in a room, where are divers pictures or Images, and should hear one say, this is Peter, and this is Paul, he would understand his meaning to be, this is the likeness, representation, Picture, or Image of Peter and Paul.  
Q. Hath Christ given as much power to every true Church of God ordinarily to forgive sins, as he did to Peter, or the other Holy Apostles?  
A. Mat. 18.18. Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven.  
Q. Is it more evident by Scripture that the Apostle Peter was the Apostle of the Jews or circumcision, than of the Gentiles?  
A. Gal. 2.7, 8. When they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the Circumcision was unto Peter: For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me towards the Gentiles.  
Q. Suppose the Apostle Peter was Bishop of Rome, doth that make it more impossible for the Church of Rome to err, or fall from the Faith once delivered to the Saints, than for the Jews?  
A. Rom. 11.17, 18, 20, 21. And if some of the branches be broken off, and thou being a wild olive tree wert graffed in amongst them,— boast not against the branches,— because of unbelief they were broken off, and thou standest by Faith: be not high minded, but fear.  
Q. Did God promise his presence of old with the Church of the Jews?  
A. Rom. 9.4. Who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, & the service of God, & the Promises.  
Q. May those who are God's children and people be unchurched?  
A. Act. 13.46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles.  
Q. Was the true Church of God amongst the Jews always a congregation of true worshippers visibly and notoriously distinct from Idolaters? or were the true worshippers sometimes hid amongst Idolaters, as wheat in a heap of chaff?  
A. 1 King. 19.18. Yet I have left me 7000 in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.  
Q. Is it possible that the Protestants should be of the true Religion, if they grant that their Church was in spiritual Babylon or Egypt, that is, in the Romish Church, before the Reformation?  
A. Yes. Rev. 18.4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 2 Cor. 6.17. Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you.  
Q. Who is the chief rock and foundation upon whom the Church is built, is not Christ?  
A. 1 Cor. 10.4. For they drank of that spiritual rock that followed them, and that rock was Christ. 1 Cor. 3.11. For other foundation can no man lay, than that which is laid, which is Jesus Christ.  
Q. Are any of the Apostles called foundations, or especially any besides Peter?  
A. Yes. Re. 21.14. And the wall of the City had 12 foundations, and in them the names of the 12 Apostles of the Lamb. Eph. 2.20. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone.  
Q. Are any of the Apostles besides Peter, accounted Pillars, Columns, or supporters in the Christian Church, that spiritual building?  
A. Yes. Gal. 2.9. And when James, Cephas, and John, who seemed to be Pillars, etc.  
Q. May Sovereign Princes with the Advice of the Ministers of the Gospel in the Churches within their dominions reform abuses and errors crept into the Churches?  
A. 2 Chr. 29.5, 16. Hear me ye Levites, sanctify now yourselves, and sanctify the house of the Lord God of your Fathers, and carry forth the filthiness out of the holy place. And the Priests went into the inner part of the house of the Lord to cleanse it, and brought out all the uncleanness that they found in the Temple of the Lord into the court of the house of the Lord; and the Levites took it to carry it out abroad into the brook Kidron. 2 Chr. 34.30, 31. And the King went up into the house of the Lord, and all the men of Judah, and the inhabitants of Jerusalem, and the Priests, and the Levites, and all the people great and small: and he read in their ears all the words of the book of the Covenant, that was found in the house of the Lord. And the King stood in his place, and made a Covenant before the Lord to walk after the Lord, and to keep his commandments, and his Testimonies, and his Statutes, with all his heart, and with all his soul etc.  
Q. Is that a true Church where the word is truly and duly taught? or is it the true mark of a sheep of Christ to hear the voice of him the great Shepherd?  
A. Yes. 1 Tim. 3.15. That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the Pillar and ground of the truth. Joh. 8.13. If ye continue in my word, then are ye my Disciples indeed. Joh. 10.27. My sheep hear my voice.  
Q. Do the Papists abstaining from flesh 40 days every Lent, fast as Christ for 40 days in the wilderness? or did our Saviour fast from all manner of food during that time?  
A. Mat. 4.2. And when he had fasted 40 days and 40 nights, he was afterward an hungered.  
Q Did our Saviour and his disciples keep any set weeks of fast yearly, or any set days of fasting weekly in remembrance of this all the while Christ was with them?  
A. No. Mar. 2.18. Why do the Disciples of John and of the Pharisees fast, but thy Disciples fast not.  
Q. Is it lawful for Christians to fast upon extraordinary occasions?  
A. Mar. 2.20. But the days will come when the Bridegroom shall be taken away from them, and then shall they fast in those days. 1 Corinth. 7.5.— that ye may give yourselves to fasting and prayer etc.  
Q. Is every Christian a vessel fit for his Master's use, as to this duty of fasting? are ordinary servants fit for extraordinary service?  
A. Mar. 2.22. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilt, and the bottles will be marred. But new wine must be put into new bottles.  
Q. Is fish holier than flesh, because these perished not by water, when the old world was drowned?  
A. Exod. 7.20, 21. And he lift up the rod, and smote the waters that were in the river in the sight of Pharaoh;— and all the waters that were in the river were turned to blood. And the fish that was in the river died: and the river stunk, and the Egyptians could not drink of the water of the river.  
Q. Were fish, or the beasts and fowls preserved in a more wonderful manner in Noah's Ark at the flood?  
A. Gen. 8.17. Bring forth with thee every living thing that is with thee of of all flesh both of fowl, and of cattles, and of every creeping thing that creepeth upon the earth, that they may breed abundantly.  
Q. Were there any kinds of fish reckoned unclean according to the Law?  
A. Yes. Leu. 11.10. And all that have not fins nor scales in the Seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you.  
Q. Is it a duty then in imitation of Christ's 40 days fast, to abstain from flesh 40 days in a year?  
A. No. Mat. 15.9. But in vain they do worship me, teaching for Doctrines the commandments of men.  
Q. Is it a Doctrine of Apostates to command to abstain from some sort of meats?  
A. Yes. 1 Tim. 4.1, 3. Now the spirit speaketh expressly that in the latter times some shall departed from the Faith,— forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, and know the truth.  
Q. Do the Saints departed know our wants? should we pray to them, or to God for supply?  
A. Is. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord art our Father, our Redeemer. Job. 14.20, 21. Thou changest his countenance, and sendest him away; his Sons come to honour, and he knoweth it not: and they are brought low, but he perceiveth it not of them.  
Q. Ought we to pray for the dead, since we must not pray to them?  
A. 2 Sam. 12.22, 23. And he said, while the child was yet alive I fasted and wept: for I said, who can tell whether God will be gracious to me, that the child may live. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.  
Q. Are all damned who die without Baptism?  
A. No. Luk. 23.42, 43. And he said unto Jesus, Lord remember me when thou comest into thy kingdom; And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise.  
Q. May Women without scruple or fear administer the Sacrament of Baptism?  
A. 1 Tim. 2.12. But I suffer not a woman to teach— but to be in silence. compared with Math. 28.19. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.  
Q. Will full Assurance of life cause Christians to neglect the use of all good means?  
A. Act. 23.11, 16, 17. Be of good cheer Paul, for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. And when Paul's Sisters Son heard of their laying in wait, he went and entered into the Castle, and told Paul. Then Paul called one of the Centurions unto him, and said, Bring this young man unto the chief Captain, for he hath a certain thing to tell him. Act. 27.24, 31. Fear not Paul, thou must be brought before Caesar, and lo! God hath given thee all them that sail with thee. Paul said to the Centurion, and to the Soldiers, except these abide in the ship, ye cannot be saved.  
Q. Were any of the Apostles married, especially was the Apostle Simon Peter ever married?  
A. Yes. 1 Cor. 9.5. Have we not power to lead about a Sister, a Wife, as well as other Apostles, and as the brethren of the Lord, and Cephas. Mar. 1.30. But Simon's Wife's mother lay sick of a fever.  
Q. Did our Saviour Christ command that the Apostles should forsake their Wives, and that other Ministers their successors should not marry?  
A. No. 1 Cor. 9.5. Have we not power to lead about a Sister, a Wife, as well as other Apostles, and as the brethren of the Lord, & Cephas. 1 Tim. 3.2, 4. A Bishop then must be blameless, the husband of one wife— one that ruleth well his own house, having his children in subjection with all gravity. Heb. 13.4. Marriage is honourable in all, and the bed undefiled, but whoremongers and adulterers God will judge.  
Q. Is it necessary that those who live a long time in their sins, repent late, and do not suffer much in this world, should suffer in purgatory after death, to expiate their sins?  
A. Lu. 23.43. And Jesus said unto him, verily I say unto thee, To day shalt thou be with me in Paradise.  
Q. Is Heaven called Paradise?  
A. Yes. 2 Cor. 12.2, 3, 4. I knew a man in Christ— such a one caught up to the third Heaven: and I knew such a man,— how that he was caught up into Paradise, etc.  
Q. Can any mere man by his own good works merit heaven or eternal life?  
A. Lu. 17.10. So likewise ye, when ye shall have done all these things, that are commanded you, say, we are unprofitable Servants. Rom. 6. ult. For the wages of Sin is death, but the gift of God is eternal life through Jesus Christ our Lord.  
Q. Is the Church of Rome or the Pope infallible, because of the promises made to Peter, Mat. 16.18. Luk. 22.32.  
A. As Herod might and did err in cutting off John Baptists head, notwithstanding that he succeeded into the place of David and Solomon, Kings of the Jews, and notwithstanding the saying that is written, Prov. 16.10. A divine sentence is in the King's lips, his mouth transgresseth not in judgement. So the Bishop of Rome, or the Church of Rome, or any other particular Church or person, may now err, notwithstanding what was once said to Peter. Secondly, Jesus Christ prayed that Peter might not fall from his Faith in Christ totally and finally, or that the Devil might not prevail over him, notwithstanding he foresaw he would shake him and winnow him sore: and this latter promise was made good to Peter in his own person; for although through temptation he denied Christ outwardly, yet it came not from his heart, and he repent of his denial, and professed and preached Christ afterward. And if this promise should reach or belong to the Bishop of Rome, as Peter's Successor, it should only prove, that the Bishop of Rome should not fall away utterly from the Faith, although sometimes he should deny it outwardly: For nothing can reasonably be thought to be obtained for Peter's pretended Successor, which was not prayed for, and obtained for Peter himself.  
As for the former promise, Mat. 16.18. Thou art Peter etc. Understand it thus, that thou Peter shalt lay the first notable foundation of the Christian Church amongst Jews and Gentiles, and this Christian Church thus founded (by thee in a more especial manner) shall never be destroyed: and we read Act. 2. that Peter did most eminently and successfully first preach to, and convert the Jews to Christianity: and we read again Act. 10. that he did most eminently and successfully first preach the Gospel to, and convert the Gentiles to Christianity: and accordingly there shall be a Christian Church thus, and in this sense begun to be founded by him, so long as the world endures; nor shall the gates of hell be ever able wholly to root out Christianity: but it is not promised that any particular Church, whether amongst Jews or Gentiles, and whether that of Antioch or of Rome, founded by him under Christ, shall never wholly Apostatise from the Faith. This we Protestants confess, that the Christian faith or Doctrine was built or founded upon the preaching of the twelve Apostles of Christ, whereof Peter was one of the most eminent Pillars, or subordinate Founders or Foundations; and yet it must be remembered, that the rest of the Apostles are called Foundations in Rev. 21. v. 14. And that our Lord Christ himself is the chief Foundation, the Fundamentum fundamentorum, and other such foundation can no man lay, 1 Corinth. 3.11.  
Q. Was Peter's Successor the Bishop, or by any good consequence, the Church of Rome, the Foundation stone to which all must be joined and cemented, or else they will prove but lose stones, or built on the sand, or but foolish bvilders? or (to use the expression of Mr Baxter) must Paul be damned, because he was not one of Peter's subjects?  
A. No. 1 Pet. 2.3, 4, 5, 6. If so be ye have tasted that the Lord is gracious, to whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ: wherefore it is contained in the Scripture, Behold I lay in Zion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded.  
Q. Did Christ make Peter King, or Lord, and Ruler over the rest of the Apostles?  
A. Lu. 22.24, 25, 26. And there was also a strife amongst them which of them should be accounted the greatest. And he said unto them, the Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them are called Benefactors: But ye shall not be so; but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. Joh. 21.21, 22. Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Fellow thou me. Gal. 2.6, 9 But of these who seemed to be somewhat (whatsoever they were it maketh no matter to me, God accepteth no man's person) for they who seemed to be somewhat, in conference added nothing to me. And when James, Cephas, and John, who seemed to be Pillars etc.  
Q. Did not Christ say to Peter, feed my Lambs, and feed my sheep, Joh. 21.15, 16. And doth not this give Peter the power and privilege of Universal Pastor, and consequently give the Pope power of Universal Bishop over the whole Church of God?  
A. Mat. 28.16, 19, 20. Then the eleven Disciples went away into Galilee, etc. Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatever I have commanded you, and lo I am with you always. Act. 20.28. Take heed therefore unto yourselves, & to all the flock over the which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. 1 Pet. 5.2, 3. Feed the flock of God, which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being Lords over God's heritage, but being ensamples to the flock.  
Q. Was the Church of Rome appointed the Head and Mistress of all Churches by Christ? And did the Apostle John, the last surviving Apostle, apply himself to 〈◊〉 and write Epistles to her, or to the 7 church's in Asia?  
A. Rev. 1.4. John to the 7 Churches of Asia, Grace be unto you etc.  
Q. Should it scare a Protestant from his Religion, because the Papists say it is heresy?  
A. Act. 24.14, 16. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my Fathers.— And herein do I exercise myself to have always a conscience void of offence towards God and towards men.  
Q. Doth the Church of Rome at this day thwart the practice of the Primitive Church, recorded in Scripture?  
A. Yes. In their service in an unknown tongue they contradict the Apostle, 1 Cor. 14.18, 19, 27, 28. I thank my God, I speak with tongues more than you all; yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. If any man speak in an unknown tongue— let one interpret: but if there be no Interpreter, let him keep silence in the Church, and let him speak to himself and to God.  
In the people's communicating in one kind only, namely, partaking of the bread, but not of the cup, 1 Cor. 11.25, 26. After the same manner also he took the cup, when he had supped, saying, This is the new testament in my blood, this do ye as oft as ye drink it in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.  
In worshipping of Angels, Col. 2.18. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels etc. Rev. 22.8, 9 And I John saw these things, and heard them, and when I had heard and seen, I fell down to worship before the feet of the Angel, which shown me these things. Then saith he unto me, see thou do it not, for I am thy Fellow servant, and of thy brethren the Prophets, and of them which keep the say of this book: worship God.  
And in worshipping of Images, Ex. 20.4, 5. Thou shalt not make unto thee any graven image, or any likeness of any thing, that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; Thou shalt not bow down thyself to them, 
Robert Whitgift, Abbot of the Monastery of Wellow in Lincolnshire, said, that they and their Religion could not long continue, because (said he) I have read the whole Scripture over and over, and could never find therein, that our Religion was founded by God. Leigh out of the life of Archbishop Whitgift by Sr. George Paul.  nor serve them: for I the Lord thy God am a jealous God, etc.  
Q. Have the Ancient Fathers, Councils, and Churches, held all points of belief, of ceremony, and of Discipline, as the Church of Rome now doth?  
A. No. The present Church of Rome notwithstanding their great boast of Antiquity, doth hold some points of Doctrine which the Ancients did not, and doth not hold some which the Ancients did. Again, they practise at this day divers ceremonies which the Ancients did not, and have left off the use of divers Ancient ceremonies. And lastly, the present Church of Rome hath laid aside the exercise of divers points or matters of Discipline which the Ancients used. See all this proved by Mr Dallie's Treatise of the Fathers. l. 2. p. 143, 144.  
Q. Were there any before Luther, who dissented from the doctrine of the present Romish Church, and who would not subject their necks to her yoke and government, or who thought her fallible?  
A. Yes. Before Luther there were divers eminent and famous witnesses to the truth of that Religion and Doctrine for the main, which the Protestants hold divers from the present Church of Rome. See for the proof of this in Scultetus his Medulla Patrum, of the judgement of the Fathers for the first 300 years. Dr Field of the Church. Birckbeck's Protestant Evidence. Mr Perkin's his Demonstration of the Problem: and concerning worshipping of Images, See Dr Westfield's Sermons on the Calf.  
Q. Do the Pagans and Papists agree in the manner of worshipping Images?  
A. See Bp Westfield's Sermons: where out of an Apocrypha book, yet such as the Church of Rome accounts canonical, he shows, that there are divers things done to the Popish, that were by the old Babylonish Idolaters done to their Images: as before in the Preface.  
Q. May a man be surely saved if he exercise Repentance towards God, and Faith in our Lord Christ, although he be no member of the Roman Church, or Disciple, or subject of the Pope, or Bishop of Rome?  
A. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Joh. 6.37. All that the Father giveth me shall come to me, and him that cometh to me, I will in no wise cast out. Gal. 6.15, 16. For in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God.  
Q. Is it a safer way to come to the Church of Rome, than to those commonly called Protestants, or Reformed Churches?  
A. No, by no means. 2 Thes. 2.11, 12. And for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness. Rev. 14.9, 10, 11. And the 3d Angel followed them saying with a loud voice, If any man worship the Beast, and his Image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, & he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever. And they have no rest day nor night, who worship the beast and his image, whosoever receiveth the mark of his name.  
Q. Is the Pope, Church of Rome, or any like them, described there? How can they be said to exalt themselves above all that is called God? etc. 2 Thes. 2.4. etc.  
A. Psal. 82.1, 6. God standeth in the congregation of the mighty: he judgeth among the Gods. I have said ye are Gods, and all of you are children of the most High.   
FINIS.   

A Table showing the contents of the several Chapters in This Treatise.  

Cap. 1 The Introduction. Pag. 1  
Cap. 2 Of Error. Pag. 7  
Cap. 3 Of the holy Scriptures. Pag. 9  
Cap. 4 Of God, and the Trinity. Pag. 18  
Cap. 5 Of God's Decrees. Pag. 40  
Cap. 6 Of the Creation, and first estate of man. Pag. 45  
Cap. 7 Of sin and it's bitter fruits. Pag. 48  
Cap. 8 Of Redemption by Christ. Pag. 5●  
Cap. 9 Of Predestination. Pag. 56  
Cap. 10 Of God's Providence. Pag. 59  
Cap. 11 Of Faith, Repentance, and Assurance of Salvation. Pag. 66  
Cap. 12 Of Prayer. Pag. 87  
Cap. 13 Of Marriage. Pag. 90  
Cap. 14 Of Mother's nursing their own children. Pag. 91  
Cap. 15 Of women's painting themselves. Pag. 93  
Cap. 16 Of Children with respect to holy things. Pag. 104  
Cap. 17 Of Baptism. Pag. 111  
Cap. 18 Of public Worship. Pag. 117  
Cap. 19 Of an Oath. Pag. 124  
Cap. 20 Of Burial of the dead. Pag. 128  
Cap. 21 Of Angels. Pag. 131  
Cap. 22 Of Ministers. Pag. 135  
Cap. 23 Of Churches & Ordinances. Pag. 155  
Cap. 24 Of Singing of Psalms. Pag. 176  
Cap. 25 Of Church-Discipline. Pag. 180  
Cap. 26 Of civil-Magistrates, and the Commonwealth. Pag. 185  
Cap. 27 Of Soldiers. Pag. 196  
Cap. 28 Of Quakers. Pag. 208  
Cap. 29 Of Popish Errors. Pag. 233    

Errata.  
PReface, pag. 22. lin. 2. for others r. flies. l 7. r. stolen. l. 14. r. Featly. p. 35. l. 10. r. subsistent. p. 92. l. 12. r. yearly. p. 10 〈◊〉. last. r. Sith it is not. p. 122. l. 17. r. but now p. 79. l. 4. r. vild. p. 181. l. 16. r. comfort. p. 209. l. 1. r if they did.