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7730
B24
.3
1872
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Cornell University Library
BX7730.B24 C3 1872
Catechism and confessfon of faith :w
1924 029 464 744
A
CATECHISM
t.ST>
CONFESSION OF FAITH,
APPROVED OF AND AGREED UNTO
BY THE
GENERAL ASSEMBLY
PATRIARCHS, PROPHETS, AND APOSTLES, CHRIST HIMSELF
CHIEF SPEAKER IN AND AMONG THEM.
Which containeth a true and faithful account of the principles and doc-trines, which are
mocit Kurely believed by the Churches of Christ in Great Britain and Ireland, who are
reproachfully called by the mime of Quakers ; yet are found in the one Faith witli
the L'rimitive Church and Saints, as is most clearly demonstrated by some plain
Scripture Testimonies, (without Consequences or Commentaries) which are here
collected, and inserted by way of Answer to a few weighty, yet easy and familiar
Questions, fitted as well for the wisest and largest, as for the weakest and lowest
Capacities. — To which is added, an Expostulation with, and appeal to, all other
Professors.
BY ROBERT BARCLAY.
Search the Scriptures, {or, ye search the Scriptures) for in them ye think ye have
eternal Life, and they are they which testify of me. ^nd ye will not come unto me;
tAat ye might have Life.—io\\n. v. 39, 40.
PHILADELPHIA ;
1872.
THE PREFACE
TO THE READER.
Since, first that great apostacy took place in the hearts
and heads of those who began, even in the apostles' days,
to depart from the simplicity and purity of the gospel, as it
was then delivered in its primitive splendour and integrity,
innumerable have been the manifold inventions and tradi-
tions, the different and various notions and opinions, where-
with man, by giving way to the vain and airy imaginations
of his own unstable mind, hath burthened the Christian
faith. So that indeed, first by adding these things, and af-
terwards by equalling them, if not exalting them above the
truth, they have at last come to be substituted in the stead
of it ; so that in process of time truth came to be shut out
of doors, and another thing placed in the room thereof,
having a show and a name, but wanting the substance and
thing itself Nevertheless, it pleased God to raise up wit-
nesses for himself almost in every age and generation, who,
according to the discoveries they received, bore some tes-
timony, less or more, against the superstition and apostacy
of the time; and in special manner, through the appearing
of that light which first broke forth in Germany, about one
hundred and fifty years ago, and afterwards reached divers
other nations, the beast received a deadly wound ; and a
very great number did at one time protest against, and
rescind from the church of Rome, in divers of their most
gross and sensual doctrines and superstitious traditions.
But, alas ! it is for matter of lamentation, that the success-
ors of these Protestants are establishing and building up
in themselves that which their fathers were pulling down,
(3)
IV PREFACE TO THE READER.
instead of prosecuting and going on with so good and
honourable a work, which will easily appear.
The generality of all Protestants, though in irany other
things miserably rent and shattered among themselves, do
agree in dividing from the church of Rome in these two
particulars.
First, That every principle and doctrine of the Christian
faith is, and ought to be, founded upon the scriptures ; and
that whatsoever principles and doctrines are not only not
contrary, but even not according thereto, ought to be denied
as aniichristian.
Secondly, That the scriptures themselves are plain and
easy to be understood ; and that every private Christian
and member of the church ought to read and peruse them,
that they may know their faith and belief founded upon
them, and receive them for that cause alone, and not be-
cause any church or assembly has compounded and re-
commended them ; the choicest and most pure of which,
they are obliged to look upon as fallible.
Now, contrary to this their known and acknowledged
principle, they do most vigorously prosecute and persecute
others with the like severity the Papists did their fathers,
for believing things that are plainly set down in the scrip-
tures, and for not believing divers principles, for which
themselves are forced to recur to tradition, and can by no
means prove from scripture: to show which I shall not here
insist, having allotted a chapter for it in the book itself;
because to put it here, would swell it beyond the bounds
of a preface.
Oh ! how like do they show themselves, I mention it with
regret, to the scribes and pharisees of old, who, of all men,
most cried up and exalted Moses and the prophets, boasting
greatly of being Abraham's children ! And yet those were
they that were the greatest opposers and vilifiers of Christ,
to whom Moses and the prophets gave witness ; yea, their
chief accusations and exceptions against Christ were, as
being a breaker of the law, and a blasphemer.
Can there any comparison run more farallel, seeing
PREFACE TO THE READEK. V
there is now found a people, who are greatly persecuted,
and bitterly reviled, and accused as heretics, by a gene-
ration that cry up and exalt the scriptures 1 And yet this
people's principles are found in scripture, woro by word;
though the most grievous, and indeed the greatest calumny
cast upon them is, that they vilify and deny the scriptures,
and set up their own imaginations instead of them.
To disprove which, this Catechism and Confession of
Faith is compiled, and presented to thy serious and im-
partial view. If thou lovest the scriptures indeed, and de-
sirest to hold the plain doctrines there delivered, and not
those strained and far-fetched consequences, which men
have invented, thou shalt easily observe the whole princi-
ples of the people called Q,uakers, plainly couched in scrip-
ture words, without addition or commentary ; especially in
those things their adversaries oppose them in, where the
scripture plainly decideth the controversy for them, without
niceties and school-distinctions, which has been the wisdom
by which the world hath not known God; and the words
which have been multiplied without knowledge, by which
counsel hath been darkened.
In the answers to the questions, there is not one word,
that I know of, placed, but the express words of scripture :
and if in some of the questions there be somewhat sub-
sumed, of what in my judgment is the plain and naked
import of the words, it is not to impose my sense upon the
reader, but to make way for the next question, for the de-
pendence of the matter's sake.
I shall leave it to the reason of any understanding and
judicious man, who is not biassed by self-interest, that
great enemy to true equity, and who in the least measure
is willing to give way to the light of Christ in his con-
science, if the scriptures do not pertinently and aptly an-
swer to the questions !
As I have upon serious grounds separated from most of
the confessions and catechisms heretofore published; so
not without cause, I now have taken another method : they
usually place their confession of faith before the catechism :
1*
VI PREFACE TO THE READER.
I ju'dge it ought to be otherwise, in regard that which is
easiest, and is composed for children, or such as are weak,
ought in my judgment to be placed first; it being more
regular to begin with things that are easy and familiar, and
lead on to things that are more hard and intricate. Be-
sides, that things be more largely opened in the catechism,
and divers objections answered, which are proposed in tho
questions, the reader having passed through that first, will
more perfectly understand the confession, which consisteth
mainly in positive assertions.
Not long after I had received and believed the testimony
I now bear, I had in my view both the possibility and fa-
cility of such a work; and now after a more large and
perfect acquaintance with the holy scriptures, I found
access to allow some time to set about it, and have also
been helped to accomplish the same.
I doubt not but it might be enlarged by divers citations,
which are here omitted as not being at present brought to
my remembrance; yet I find cause to be contented, in
that God hath so far assisted me in this work by his Spirit,
that good Remembrancer; the manifestation of which, as
it is minded, will help such as seriously and conscientiously
read this, to find out and cleave to the truth, and also es-
tablish and confirm those who have already believed :
which of all things is most earnestly desired and daily
prayed for, by
ROBERT BARCLAY,
A servant of the church of Christ.
From Urie, the place of my being ; in my
native country of Scotland, the 11th of
the sixth month, 1 673.-
CONTENTS.
Page
Chapter 1. Of God, and the true and saving knowledge
of him 9
'hap. 2. Of the rule and guide of Christians, and of
the scriptures 10
/hap. 3. Of Jesus Christ's being manifest in the flesh,
the end and use of 12
"^hap. 4. Of the New Birth, the inward appearance of
Christ in Spirit, and the unity of the saints with
him , 18
Chap. 5. Concerning the light wherewith Jesus Christ
hath enlightened every man ; the universality and
suflaciency of God's grace to all the world, made
manifest therein 21
Chap. 6. Of faith, justification, and works 29
Chap. 7. Of perfection, or freedom from sin 33
Chap. 8. Of perseverance, and falling from grace 39
Chap. 9. Concerning the Church and Ministry 42
Chap. 10. Of worship 51
Chap. 11. Of baptism, and bread, and wine 54
Chap. 12. Of the life of a Christian in general, what,
and how it ought to be in this world 57
Chap. 13. Of Magistracy --. 70
Chap. 14. Of the Resurrection 72
Chap. 15. A short introduction to the Confession of
Faith 74
Chap. 16. A Confession of Faith, containing twenty-
three articles ., 76
Article 1. Concerning God, and the true and saving
knowledge of him 76
Art. 2. Of the guide and rule of Christians .' 76
Art. 3. Of the Scriptures 77
m
Vm CONTENTS.
Art. 4. Of the divinity of Christ, and his being from
the beginning 77
Art. 5. Of his appearance in the flesh 78
Art. 6. Of the end and use of that appearance 7S
Art. 7. Of tlie inward manifestation of Christ ' . 79
Art. 8. X the New Birth 80
Ai t. 9. Of the unity of the saints with Christ 80
Art. 10. Of the universal love and grace of God to all . . 81
Art. 11. Of the light that enlighteneth every man 81
Art. 12. Of faith and justification 83
Art. 13. Of good works 84
Art. 14. Of perfection 84
Art. 15. Concerning perseverance, and falling from
grace 85
Art. 16. Of the Church and Ministry 86
Art. 17. Of Worship 88
Art. 18. Of Baptism 88
Art. 19. Concerning eating of bread and wine, wash-
ing of one another's feet, abstaining from things
strangled and from blood, and anointing of the sick
with oil '. . 39
Art. 20. Of the hberty of such Christians as are come
to know the substance, as to the using or not using
of these rites, and of the observation of days 90
Art. 21. Concerning swearing, fighting and persecu-
tion 90
Art. 22. Of Magistracy 91
Art. 23 Of the Resurrection 92
Chap. 17. A short expostulation, with an appeal to all
other professors 93
Chap. 18. A short examination of some of the scrip-
ture proofs, alleged by the divines at Westminster,
to prove divers articles in their Confession of Faith
and Catechism 97
A CATECHISM, &c.
CHAPTER I.
Of God, and the. true and saving Jenoivledge of him.
Q. Seeing it is a thing unquestioned by all sorts of
Christians, that the height of happiness consisteth in com-
ing to know and enjoy eternal life, what is it in the sense
and judgment of Christ ?
A. This is life eternal, that they might know thee the
only true God, and Jesus Christ whom thou hast sent.
John 17. 3.
Q. How doth God reveal this knowledge?
A. 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. 2 Cor. 4. 6.
Q. How many Gods are there 1
A. One God. Eph. 4. 6.
We know that an idol is nothing in the world, and thai
there is none other God but one. But to us there is but
one God. 1 Cor. 8. 4, 6.
Q. What is God?
A. God is a spirit. John 4. 24.
Q. Among all the blessed, glorious and divine excel-
lencies of God, which are ascribed and given to him in the
scriptures ; what is that which is most needful for us to
take notice of, as being the message which the apostles
recorded in special manner to declare of him now undei
the gospel ?
A. 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. 1 John 1. 5.
(»)
10 baeclay's catechism.
Q. What are they that bear record in heaven 1
A. There are three that bear record in heaven, the
Father, the Word and the Holy Ghost ; and these three
are one. 1 John 5. 7.
Q. Hovif Cometh any man to Jcnow God the Father,
according to Christ's words?
A. All things are delivered to me of my Father, and nc
man knovifs who the Son is, but the Father, and who the
Father is, but the Son, and he to whom the son will re-
veal him. Luke 10. 22. Matt. 11. 27.
Jesus saith unto him, I am the way, the truth and the
life, no man cometh unto the Father but by me. John 14. 6.
Q. By whom, and after what manner doth the Son re-
veal this knowledge?
A. But as it is written. Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him,
but God hath revealed them unto us by his Spirit : for the
Spirit searcheth all things, yea, the deep things of God.
For what man knoweth the things of a man, save the
spirit of a man which is in him ? even so the things of God
knoweth no man, but the Spirit of God. Now, we have
received, not the Spirit of the world, but the spirit which
is of God, that we might know the things that are free]}
given to us of God. 1 Cor. 2. 9, 10, 11, 12.
But the Comforter, which is the Holy Ghost, whom thp
Father will send in my name, he shall teach you all things,
and bring all things to your remembrance, &c. John
14. 26.
CHAPTER U.
Of the rule and guide of Christians, and of the Scriptures.
Q. Seeing it is by the Spirit, that Christ reveals the
knowledge of God in things spiritual ; is it by the Spirit
that we must be led under the gospel ?
A. But ye are not in the flesh, but in the Spir-t, if so
be that the Spirit of God dwell in you. Now, if any man
have not the Spirit of Christ, he is none of his. For, as
Barclay's catechism. 11
many as are led by the Spirit of God, they are the sons of
God. Rom. 8. 9, 14.
Q. Is it an inward principle then, that is to be the guide
and rule of Christians ?
A. But the anointing, which ye have received of him,
abideth in you ; and ye need not that any man teach you,
but as the same anointing teacheth you of all things, and
is truth, and is no lie ; and even as it hath taught you, ye
shall abide in him. 1 John 2. 27.
But as touching brotherly love, ye need not that I write
unto you ; for ye yourselves are taught of God to love one
another. 1 Thes. 4. 9.
Q. I perceive by this, that it is by an inward anointing
and rule that Christians are to be taught : is this the very
tenor of the new covenant dispensation ?
A. For this is the covenant that I will make with the
house of Israel, after those days, saith the Lord ; I will
put my laws into their mind, and write them in their
hearts : and I will be to them a God, and they shall be to
me a people. And they shall not teach every man his
neighbour, and every man his brother, saying. Know the
Lord, for all shall know me, from the least to the greatest.
Heb. 8. 10, 11.
And they shall be all taught of God. John 6. 45.
Q. Did Christ then promise, that the Spirit should both
abide with his disciples, and be in them ?
A. And I will pray the Father, and he shall give you
another Comforter, that he may abide with you for ever,
even the Spirit of Truth, whom the world cannot receive,
because it seeth him not, neither knoweth him : but ye
know him ; for he dwells with you, and shall be in you.
John 14. 16, 17.
Q. For what end were the scriptiires written ?
A. For whatsoever things were written aforetime, were
written for our learning, that we through patience and
comfort of the scriptures might have hope. Rom. 15. 4.
Q. For what are they profitable ?
A. Thou hast known the holy scriptures, whiih 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 cor-
12 Barclay's catechism.
rection, for instruction in righteousness, that the man of
God may be perfect, thoroughly furnished unto all good
works. 2 Tim. 3. 15, 16, 17.
Q. Wherein consists the excellency of the scriptures?
A. Knowing this first, that no prophecy of the scrip-
tures is of any private interpretation. For the prophecy
came not in old time by the will of man, but holy men of
God spake as they were moved by the Holy Ghost.
2 Pet. 1. 20, 21.
Q. Tht; scriptures are then to be regarded, because
they came from the Spirit, and they also testify, that not
they, but the Spirit, is to lead into all truth: in what respect
doth Christ command to search them 1
A. Search the scriptures, for in them ye think ye have
eternal life, and they are they which testify of me. John
5. 39.
Q. I perceive there was a generation of old, that greatly
exalted the scriptures, and yet would not believe, nor come
to be guided by that the scriptures directed to : How doth
Christ bespeak such?
A. Do not think that I will accuse you to the Father ;
there is one that accuseth you, even Moses, in whom ye
trust. For had ye believed Moses, ye would have be-
lieved me ; for he wrote of me. But if ye believe not
his writings, how shall ye believe my words? John 5.
45, 46, 47.
Q. What ought such then to be accounted of, not-
withstanding their pretences of being ruled by the scrip-
tures ?
A. In which are some things hard to be understood,
which they that are unlearned and unstable, wrest, as
they do also the other scriptures, unto their own destrue
tion. 2 Pet. 3. 16. "
CHAPTER in.
Of Jesus Christ being manifest in the Jlesh : the use and
end of it.
Q. What are the scriptures which do most observably
prophesy of Christ's appearance?
Barclay's catechism. 13
A. The Lord thy God will raise up unto thee a prophet
from the midst of thee, of thy brethren, like unto me • unto
him ye shall hearken. Deut. 18. 15.
Therefore the Lord himself shall give you a sign : be-
hold a. vjrgin shall conceive and bear a son, and shall call
his name Immanuel. Isa. 7. 14.
Q. Was not Jesus Christ in being before he appeared
in the flesh? What clear scriptures prove this, against
such as erroneously assert the contrary ?
A. But thou Bethlehem Ephratah, though thou be little
among the thousands of Judah, yet out of thee shall he
come forth unto me, that is to be ruler in Israel, whose
goings forth have been from of old, from everlasting.
Mic. 5. 2.
In the beginning was the Word, and the Word was
with God, and the Word was God ; the same was in the
beginning with God: all things were made by him, and
without him was not any thing made that was made.
John 1. 1, 2, 3.
Jesus said unto them. Verily, verily, I say unto you, be-
fore Abraham was, I am. John 8. 58.
And now, O Father, glorify thou me with thine own
self, with the glory which I had with thee before the world
was. John 17. 5.
And to make all men see what is the fellowship of the
mystery, which from the beginning of the world hath been
hid in God, who created all things by Jesus Christ. Eph.
3. 9.
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. Col. 1. 16.
God hath in i.Nese last days spoken unto us by his Son,
whom he hath appointed heir of all things, by whom also
he made the worlds. Heb. 1. 2.
Q. These are very clear, that even the world was cre-
ated by Christ : but what scriptures prove the divinity of
(Ihrist, against such as falsely deny the same?
A. And the Word was God. John 1, 1.
Whose are the fathers, and of whom, as concerning the
2
14 BAECLAY'S OATECHISM.
flesh, Christ came, who is over all, God blessed for ever
Amen. Rom. 9. 5.
Who being in the form of God, thought it not robbery
to be equal with God. Phil. 2. 6.
And we know that the Son of God is come, and hath
given us an understanding that we may know him that is
true, and we are in him that is true, even in his Son Jesus
Christ : this is the true God and eternal life. 1 John
5. 20.
Q. What are the glorious names the scripture gives
unto .lesus Christ, the eternal Son of God?
A. And his name shall be called. Wonderful, Counsellor,
the Mighty God, the Everlasting Father, the Prince- of
Peace. Isa. 9. 6.
Who. is the image of the invisible God, the first-born of
every creature. Col. 1. 15.
Who being the brightness of his glory, and the express
image of his person (or more properly, according to the
Greek, of his substance.) Heb. 1. 3.
And he was clothed with a vesture dipt in blood; and
his name is called the Word of God. Rev. 19. 13.
Q. After what manner was the birth of Christ ?
A. Now the birth of Jesus Christ was on this wise :
when as his mother Mary was espoused to Joseph (before
they came together) she was found with child of the Holy
Ghost. Mat. 1. 18.
And the angel said unto her. Fear not Mary, for thou
hast found favour with God. And behold thou shalt con-
ceive in thy womb, and bring forth a son, and shalt call
his name Jesus: he shall be great, and shall be called the
son of the Highest ; and the Lord God shall give unto
him the throne of his father David. Then said Mary unto
the angel, how shall this be, seeing I know not a man ?
And the angel answered and said unto her, The Holy Ghost
shall come upon thee, and the power of the Highest shall
overshadow thee : therefore also that holy thing, that shall
be born of thee, shall be calle/1 the Son of God. Lvke 1.
30, 31, 32, 34, 35.
Q. Was Jesus Christ, who was born of the virgin Ma-
-y, and supposed tq be the son of Joseph, a true and real
'nan?
Barclay's catechism. l£
A. Forasmuch as the children are partakers of flesh and
blood, he also himself took part of the same, that through
death he might destroy him that had the power of death,
that is, the devil. Ueh. 2. 14.
For verily he took not on him the nature of angels, but
he took on him the seed of Abraham. Wherefore in ali
things it behoved him to be made like unto his brethren,
that he might be a merciful and faithful high priest, &c.
Heh. 2. 16, 17.
For we have not an high priest which cannot be touched
with the feeling of our infirmities, but was in all points
tempted as we are, yet without sin. Heh. 4. 15.
And the gift by grace, which is by one man, Jesus
Christ, hath abounded unto many. Rom. 5. 15.
But now is Christ risen from the dead, and become the
first fruits of them that slept. For since by man came
death, by man came also the resurrection of the dead.
1 Cor. 15. 20, 21.
Q After what manner doth the scripture assert the
conjunction and unity of the eternal Son of God, in and
with the man Christ Jesus 1
A. And the Word was made flesh, and dwelt among
us, and we beheld his glory, the glory as of the only be-
gotten of the Father, full of grace and truth. John 1. 14.
For he whom God hath sent, speaketh the words of
God ; for God giveth not the Spirit by measure unto
him. John 3. 34.
How God anointed Jesus of Nazareth with the Holy
Ghost and with power, who went about doing good, and
healing all that were oppressed of the devil ; for God
was with him. Acts 10. 38.
For it pleased the Father^ that in him should all fulness
dwell. Col. 1. 19.
For in him dwelleth all the fulness of the Godhead
bodily. Col. 2. 9.
In him are hid all the treasures of wisdom and know
ledge. Col. 2. 3.
Q. For what end did Christ appear in the world ?
A. For what the law could not do, in that it was weak
through the flesh; God sending his Son, in the likeness of
iO BARCLAYS CATECHISM.
sinful flesh, and for sin, condemned sin in the flesh
Rom. 8. 3.
For this purpose the Son of God was manifested, that
le might destroy the works of the devil. And ye know
nat he was manifested to take away our sins. 1 John
3. 8, 5.
Q. Was Jesus Christ really crucified and raised again 1
A. For I delivered unto you first of all, that which I
also received, how that Christ died for our sins, according
to the scriptures : and that he was buried, and that he
rose again the third day, according to the scriptures.
1 Cor. 15. 3, 4. ■
Q. What end do the scriptures ascribe unto the coming,
death and sufferings of Christ 7
A. For mine eyes have, seen thy salvation, which thou
hast prepared before the face of all people. A light to
lighten the Gentiles, and the glory of thy people Israel.
Luke 2. 30, 31, 32.
Whom God hath set forth to be a propitiation through
faith in his bloody to declare his righteousness for the re-
mission of sins that are past, through the forbearance
of God. Rom. 3. 25.
And walk in love, as Christ also hath loved us, and hath
given himself for us, an offering and a sacrifice to God for
a sweet smelling savour. Eph. 5. 2.
And having made peace through the blood of his cross
by him, to reconcile alj things unto himself; by him, I
say, whether they be things in earth, or things in heaven.
And you that were some time alienated, and enemies in
your minds by wicked works ; yet now hath he reconciled
in the body of his flesh, through death, to present you
holy, unblamable and unreprovable in his sight. Col. 1.
20, 21, 22.
Neither by the blood of goats and calves, but by his
own blood, he entered in once into the holy place, having
obtained eternal redemption for us. How much more
shall the blood of Christ, who through the eternal Spirit
ofl^ered himself without spot to God, purge your con-
sciences from dead works to serve the living God? Heb,
9.12, 14.
For Christ also hath once suffered for sins, the just for
liAKCLAv'-S CATECHISM. 17
the unjust, that he might bring us to God, being put to
death in the flesh, but quicliened by the Spirit. 1 Pet.
3. 18.
Hereby perceive we the love of God, because he laid
down his life for us. 1 John 3. 16.
And for this cause he is the mediator of the New Tes-
tament, that by means of death for the redemption of the
transgressions that were under the first Testament, they
which are called, might receive the promise of the eternal
inheritance. Heb, 9. 16,
Q. Is Christ then the Mediator ?
A. For there is one God, and one Mediator between God
and man, the man Christ Jesus, who gave hirnself a ransom
for all, to be testified in due time. 1 Tim. 'i. 5.
Q. Was not Christ the Mediator until he appeared, and
was crucified in the flesh?
A. He is the Lamb that was slain from the foundation
of the world. Rev. 5. 12, & 13. 8.
Q. Is it needful \\mn to believe, that the saints of old
did partake of Christ, as then present with and nourishing
them?
A. Moreover, brethren, I would not that ye should be
ignorant, how that all our fathers were under the cloud,
and all passed through the sea, and were all baptised unto
Moses in the cloud, and in the sea, and did all eat the same
spiritual meat; and did all drink the same spiritual drink;
for they drank of that spiritual Rock that followed them,
and that Rock was Christ. 1 Cor. 10. 1, 2, 3, 4.
Q. But whereas most of these scriptures before men-
tioned, do hold forth, that the death and sufferings of Christ
were appointed for the destroying, removing, and remitting
of sin ; did he so do it while he was outwardly upon earth,
as not to leave any thing for himself to do in us, nor for us
to do, in and by his strength ?
A. For even hereunto were ye called, because Christ
also suffered for us, leaving us an example, that ye should
follow his steps. 1 Pet. 2. 21.
Whereof I Paul am made a minister, who now rejoice
in my sufferings for you, and fill up that which is behind
of the afl^ictions of Christ in my flesh, for his body's sake
which is the church. Col. 1. 23, 24.
2*
]8 BAECLAy's CATEIjHISM.
Always bearing about in the body the dying of thfl
Lord Jesus ; that the life also of Jesus might be made
manifest in our body. For we which Jive, are alway de-
livered unto death for Jesus's sake, that the life also of
Jesus might be made manifest in our mortal flesh. 2 Cor.
4. 10, 11.
And that he died for all, that they which live, should
not henceforth live unto themselves, but unto him that died
for them, and rose again. 2 Cor. 5. 15.
That I may know him, and the power of his resurrection,
and the fellowship of his sufferings, being made conformable
to his death. Phil. 3. 10.
CHAPTER IV.
Of the new birth, the inward appearance of Christ in spirit,
and the unity of the saints with him.
Q. Doth Christ promise then to come again to his dis-
ciples ?
A. I will not leave you comfortless ; I will come unto
you. John 14. 18.
Q. Was this only a special promise to these disciples?
or is it not the common privilege of the saints?
A. For thus saith the high and lofty One, that inhabits
eternity, whose name is Holy ; I dwell in the high and
holy place; with him also that is of a contrite and humble
spirit, &c. Isa, 57. 15.
For ye are the temple of the living God ; as God hath
said, I will dwell in them and walk in them. ' 2. Cor. 6. 16.
Behoid I stand at the door and knock; if any man hear
my voice, and open the door, I will come in to him, and
sup with him, and he with me. Rev. 3. 20.
(J. i)c)th the Apostle Paul speak of the Son of Uod
beiog revealed in him ?
A. But when it pleased God, who separated me from
my mother's womb, and called me by his grace, to reveal
•lis Son in me, that I might preach him among the hea-
then. Gal. 1. 15, 16.
U. Is it needful then to know Christ within ?
A Examine yourselves, whether ye be in the faith;
Barclay's catechism. 19
prove your own selves. Knovir ye not your own selves,
how that Jesus Christ is in you ; except ye be reprobates,
2 Cor. 13. 5.
Q. Was the apostle earnest, that this inward birth of
Christ should be brought forth in any?
A. My little children, of whom I travail in birth again,
until Christ be formed in you." Gal. 4. 19.
Q. What saith the same apostle, of the necessity of this
inward knowledge of Christ, and of the new creature, be-
yond the outward ?
A. Wherefore henceforth know we no man after the
flesh ; yea, though we have known Christ after the flesh,
yet now henceforth know we him no more. Therefore
if any man be in Christ, he is a new creature ; old things
are passed away, behold all things are become new.
2 Cor. 5. 16, 17.
But ye have not so learned Christ ; if so be that ye
have heard him, and have been taught by him, as the
truth is in Jesus : that ye put off', concerning the former
conversation, the old man which is corrupt, according to
the deceitful lusts ; and be renewed in the spirit of your
mind; and that ye put on the new man, which after God
is created in righteousness and true holiness. Eph. 4.
20, 21, 22,2,3,24.
Q. Is this Christ within, the mystery of God and hope
of glory, which the apostle preached 1
A. To whom God would make known what is the
riches of the glory of this mystery among the Gentiles ;
which is, Christ in you the hope of glory, whom we preach.
Col. 1. 27, 28.
Q. Doth the apostle any where else press the putting on
of this new birth?
A. Put ye on the Lord Jesus Christ, and make not pro-
vision for the flesh, to fulfil the lusts thereof. Rom. 13. 14.
Q. Doth he write to any of the saints, as having put off
the old, and put on the new man ?
A. For as many of you as have been baptised into Christ,
have put on Christ. Gal. 3. 27.
Seeing that ye have put off" the old man with his deeds,
and have put on the new man, which is renewed in know-
20 Barclay's catechism.
ledge after the image of him that created him. Col. 3
9, 10.
Q. What speaketh Christ himself, of the necessity of
this new birth ?
A. Jesus answered and said unto him. Verily, verily, I
say unto thee, except a man be born again he cannot see
the kingdom of God. John 3. 3.
Q. Of what seed cometh this birth ?
A. Being born again, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and abideth
for ever. 1 Pet. 1. 23.
Q. What doth the apostle Paul witness of himself con-
cerning this new life?
A. I am crucified with Christ, nevertheless I live ; yet
not I, but Christ liveth in me. Gal. 2. 20.
Q. What is the preaching of the cross of Christ?
A. For the preaching of the cross is to them that perish,
foolishness ; but unto us that are saved, it is the power of
God. 1 Cor. 1. 18.
Q. What effect hath this cross in the apostle 1 And
how much preferreth he the new creature, to all outward
and visible ordinances and observances?
A. But God forbid that I should glory, save in the cross
of our Lord Jesus Christ, by whom the world is crucified
unto me, and I unto the world: For in Jesus Christ neither
circumcision availeth any thing, nor uncircumcision, but a
new creature. Gal. 6. 14, 15.
Q. What speaketh Christ of the unity of the saints with
him?-
A. At that day ye shall know that I am in my Father,
and you in me, and I in you. John 14. 20.
Abide in me, and I in you ; as the branch cannot bear
fruit of itself, except it abide in the vine, no more can ye,
except ye abide in me: I am the Vine, ye are the branches;
he that abideth in me, and I in him, the same bringeth
forth much fruit ; for without me ye can do nothing. John
15. 4, 5.
Neither pray I for these alone, but for them also which
shall believe in me through their word : that they all may
be one, ; as thou Father art in me, and t in thee, that
they also may be one in us ; that the world may believe
Barclay's catechism. 21
that thou hast sent me. And the glory which thou gavesl
me, I have given them, that they may be one, even as v/6
are one : I in them, and thou in me, that they may be
made perfect in one, and that the vporld may know that
thou hast sent me, and hast loved them as thou hast loved
me. John 17. 20, 21, 22, 23.
Q. What saith the apostle Paul to this purpose ?
A. For both he that sanctifies, and they that are sanc-
tified, are all of one ; for which cause he is not ashamed
to call them brethren. Heb. 2. 11.
Q. What saith the apostle Peter?
A. Whereby are given unto us, exceeding great and
precious promises, that by these ye might be partakers of
the divine nature, having escaped the corruption that is in
the world through lust. 2 Pet. 1. 4.
CHAPTER V.
Concerning the light whereivith Jesus Christ hath enlight-
ened every man: the universality and sufficiency of God's
grace, to all the world, made manifest therein.
Q. Wherein consists the love of God towards fallen and
lost man ?
A. 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. John 3. 16.
In this was manifested the love of God towards us,
because that God sent his only begotten Son into the
world, that we might live through him. 1 John 4. 9.
Q. What is intended here by the world? all and every
man, or only a few ?
A. But we see Jesus, who was made a little lower than
the angels, for the suffering of death, crowned with glory
and honour; that he by the grace of God should aste death
for every man. Heb. 2. 9.
And if any man sin, we have an advocate with the
Father, Jesus Christ the righteous, and he is the propitia-
tion for our -sins, and not for ours only, but also for the
sins of the whole world. 1 John 2. 1, 2.
22 baeci-ay's catechism.
Q. Mtthinks the apostle John is very plain there, in
mentioning the whole world, which must be not only the
saints, but all others, seeing he distinguishes the world
from himself, and all the saints to whom he then wrote:
What saith Paul elsewhere in this matter ?
A. Christ in you, the hope of glory, whom we preach,
warning everf man, and teaching every man in all wisdom,
that we may present every man perfect in Christ Jesus.
Col. 1. 27, 28.
I exhort therefore, that first of all, supplications, prayers,
intercessions, and giving of thanks, be made for all men :
for this is good and acceptable in the sight of God our
Saviour, who will have all men to be saved, and to come to
the' knowledge of the triith ; who gave himself a ransom
for all, to be testified in due time. 1 Tim. 2. 1, 3, 4, 6.
Q. What is the apostle Peter's testimony in this 1
A. The Lord is not slack concerning his promise, as
some men count slackness, but is long-sufFering to us-ward,
not willing that any should perish, but that all should come
to repentance. 2 Pet. -3. 9.
Q. Are there any more scripture passages that prove
this thing.
A. Say unto them, as I live, saith the Lord God, I have
no pleasure in the death of the wicked, but that the wicked
turn from his way and live. Ezek. 33. 11.
The Lord is gracious, and full of compassion ; slow to
anger, and of great mercy. The Lord is good to all, and
his tender mercies are over all his works. Psalm 145.
8, 9.
To wit, that God was in Christ, reconciling the world
unto himself. 2 Cor. 5. 19.
Q. Seeing then by these scriptures, it appears that the
love of God is held out to all, that all might have been, or
may be, saved by Christ; what is to be judged of those
who assert, that God nor Christ never purposed love nor
salvation to a great part of mankind, and that the coming
and sufferings of Christ never were intended, nor could
be useful to their justification ; but will and must be
effectual for their condemnation, even according to God's
purpose ; who from their very infancy to their grave, with-
BARCLAY S CATECHISM. 23
held from them all means of salvation ? What saith the
scripture to such 1
A. For God sent not his Son into the world to con-
demn the world, but that the world through him might bt
saved. John 3. 17.
I am come a light into the world, that whosoever be-
'ieveth on me, should not abide in darkness. And if any
nan hear my words, and believe not, I judge him not ,
for I came not to judge the world, but to save the world.
John 12. 46, 47.
Q. From what scripture then came these men to wrest
an opinion so contrary to truth 1
A. 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, it was said unto her, the elder shall serve the
younger ; as it is written, Jacob have I loved, but Esau
have I hated. Rom. 9. 11, 12, 1.3.
Q. I perceive in that scripture it was only said, before
the children were born, the elder shall serve the younger ;
these other words (Jacob have I loved, Esau have I hated)
are mentioned out of the prophet Malachi, who wrote them
many hundred years after both were dead : doth not the
scripture mention any other cause of God's hating Esau,
than merely his decree? What saith the same apostle
elsewhere ?
A. Lest there be any fornicator, or profane person, as
Esau, who for one morsel of meat sold his birth-right : for
ye know how that afterward when he would have inherited
the blessing, he was rejected. Heb. 12. 16, 17.
Q. But seeing that such allege, that it is because of
Adam's sin, that many, even children, are damned ; doth
not the scripture aver, that the death of Christ was as large
to heal, as Adam's sin could be to condemn ?
A. For if through the offence of one, many be dead,
much more the grace of God and the gift by grace, which
is by one man Jesus Christ, hath abounded unto many.
Therefore as by the offence of one, judgment came upon all
men to condemnation ; even so by the righteousness of one,
the free gift came upon all men unto justification of life.
R,m. 5. 15,18.
Q. I'hat proves abundantly, that Christ's death is of
24 Barclay's catechism.
suflScient extent, to make up any hurt Adam's sin brought
iipon mankind : what is then the cause of conderhnation ?
A. He that believeth on hira is not condemned ; but
he that believeth not, is condemned already, because he
hath not believed in the name of the only begotten Son of
God. John 3. 18.
And with all deceivableness of unrighteousness in them
that perish, because they received not the love of the
truth, that they might be saved. And for this cause God
shall send them strong delusion, that they should believe a
lie, that they all might be damned who believe not the
truth, but had pleasure in unrighteousness. 2 Thes. 2.
10, 11, 12.
Q. Seeing it is of a truth, according to the scripture's
testimony, that God has purposed love and mercy to all,
in the appearance of his Son Jesus Christ; is the gospel
or glad tidings of this salvation, brought nigh unto all, by
which they are put into a capacity of receiving the grace,
and being saved by it ?
A. If ye continue in the faith grounded and settled,
and be not moved away from the hope of the gospel,
which ye have heard, and which was preached to every
creature which is under heaven, whereof I Paul am made
a minister. Col. 1. 23.
Q. What is the gospel 1
A. I am not ashamed of the gospel of Christ ; for it is
the power of God unto salvation, to every one that be-
lieveth. Rom. 1. 16.
Q. Is the gospel hid ?
A. If our gospel be hid, it is hid to them that are lost,
in whom the God of this world hath blinded the minds of
them which believe not, lest the light of the glorious gos-
pel of Christ who is the image of God should shine unto
them. 2 Cor. 4. 3, 4.
Q. Is the light then come into the world ? and are not
men condemned because they love it not, and not because
it is hid from them 1
A. And this is the condemnation, that light is come
into the world, and men love darkness rather than light.
John 3. 19.
Q. Why do they so 1
Barclay's catechism. 25
A. Because their deeds are evil John 3, 19.
Q. Is every man enlightened by this light?
A. He was not that light, but was sent to bear witness
of that light: that was the true light, which lighteth every
man that cometh into the world. John 1. 8, 9.
Q, Doth this light discover all things?
A. All things that are reiwoved are made manifest by
the light; for whatsoever doth make manifest, is light.
Eph. 5. 13.
Q. Do evil men preach up this light, or mind it?
A. Every one that doth evil, hateth the light, neither
cometh to the light, lest his deeds should be reproved.
John 3. 20,
They are of those that rebel against the light. Job
24. 13.
Q. Do good men love it and follow it ?
A. He that doeth truth, cometh to the light, that his
deeds may be made manifest, that they sire wrought in
God. John 3. 21.
Q. What benefit doth redound to such as love the
light, and walk in it ?
A. If we walk in the light, as he is in the light, we
have fellowship one with another, and the blood of Jesus
Christ, his Son, cleanseth us from all sin- 1 John 1. 7.
Q. Doth Christ command to take heed to the light?
A. While ye have the light, believe in the light, that ye
.may be the children of the light. John 12. 36.
Q. Were the apostles commanded to turn people to the
light ?
A. Delivering thee from the p>eople, and from the Gen-
tiles, unto whom now I send thee, to open their eyes, and
to turn them from darkness unto light, and from the power
of Satan unto God, that they may receive forgiveness of
sins, and inheritance among them which are sanctified,
through faith that is in me. Acts 26. 17, 18,
Q. Doth this light abide with every man all his life
time, in order to save, or only during the day of his visi-
tation ?
A. Yet a little while is the light with you ; walk while
3
20 Barclay's catechism.
ye have the light, lest darkness come upon you. Jahn
12. 35.
Again, he liniiteth a certain day, saying in David, To-
day after so long a time ; as it is said. To-day, if ye will
hear his voice, harden not your hearts. Heb. 4. 7.
Q. How can it be proved, that there is a day, wherein
people may know things concerning their peace, which
afterwards may be hid from them?
A. And when he was come near, he beheld the city
and wept over it, saying. If thou hadst known, even thou,
at least in this thy day, the things which belong unto thy
peace ! but now they are hid from thine eyes. Lvke 19.
41, 42.
Q. Is there any other scripture proof of the Lord's
willingness to gather a people who would not, and there-
fore were condemned 1
A. O Jerusalem, Jerusalem ! thou that killest the pro-
j)hets, 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? Mat. 23. ZT.—Luke 13. 34.
Then his Lord, after that he had called him, sajd unto
him, O thou wicked servant, I forgave thee all that debt,
because thou desiredst me : Sbouldest not thou also have
had compassion on thy fellow servant,- even as I had pity
on thee ? and his Lord was wroth, and delivered him to
the tormentors, till he should pay all that was due unto
him. Mat. 18. 32, 33, 34.
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. Acts 13. 46.
Because I have called, and ye refused ; I have stretched
out my hand, and no man regarded : but ye have set at
nought all my counsel, and would none of my reproof:
( also will laugh at your calamity, Iwill mock when your
tear cometh. Prov. 1. 24, 25, 26.
And at what instant I shall speak concerning a nation ;
and concerning a kingdom, to build, and to plant it: if it
do evil in my sight that it obey not my voice, then will I
Barclay's cateohism. 27
repent of the good wherewith I said I would benefit them
Jcr. 18. 9, 10.
Q. Doth God's Spirit strive then for a season, and after-
wards forbear?
A. And the Lord said, My Spirit shall not always strive
with man. Gen. 6. 3.
Q. May it then be resisted?
A. Ye stiff-necked and uncircumcised in heart and ears,
ye do always resis-t the Holy Ghost; as your fathers did,
BO do ye. Acts 7. 51.
For the wrath of God is revealed from heaven against
all ungodliness and unrighteousness of men, who hold the
truth in unrighteousness^. Rom. 1. 18.
Q. Hath God manifested to man that which may be
known of himself?
A. That which may be known of God, is manifest in
them; for God hath shewed it unto them. Rom. 1. 19.
Q. Is then this light or seed sown in the hearts of evil
men ?
A. And he spake many things to them in parables ;
Behold, a sower went forth to sow, and when he sowed,
some seeds fell by the way side, &c. Some fell among
stony places, &c. And some fell among thorns, &c.
Mat. 13. 3, 4, 5, 7.
Q. Are these places, where the seed is said to have
fallen, understood of the hearts of men?
A. Hear ye therefore the parable of the sower. When
any one heareth the word of the kingdom, and under-
standeth it not, then Cometh the wicked one, and catcheth
away that which was sown in his heart ; this is he
which received the seed by the way side, &c. Mai. 13.
18, 19.
Q. Is this seed small in its first appearance ?
A. The kingdom of heaven is like to a grain of mustard
seed, which a man took and sowed in his field, which in-
-deed is the least of all seeds. Mat. 13. 31, 32.
Q. Forasmuch as many understand not this, under the
notion and appellation of light or seed, it being quite another
dialect than the common ; though I must needs confess, il
is the very language of the scriptures ; is there a saving
manifestation oi the Spirit given unto all ?
28 Barclay's catechism.
A. The manifestation of the Spirit is given to every
man to profit withal, 1 Cor. 12. 12, 7.
Q. Sure, if it be to profit withal, it must be in order to
save ; for if it were not useful, yea, sufficient to save,
what profit could it be of 1 but in regard some speak of a
grace that is common, and of a grace that is saving, is '
there such a grace common to all, as brings salvation?
A. The grace of God that brings salvation, hath
appeared unto all men. Tit. 2. 11.
Q. That which brings salvation must needs be saving ;
what doth that grace teach us 1
A. Teaching us, that denying ungodliness and worldly
lasts, we should live soberly, righteously and godly in this
present world. Tit. 2. 12.
Q. Certainly that which teacheth both righteousness
and godliness must be sufficient; for therein consisteth the
whole duty of man : What saith the apostle elsewhere of
this instructor?
A. And now, brethren, I commend you to God, and to
the word of his grace, which is able to build you up, and
to give you an inheritance among all them which are sanc-
tified. Acts 20. 32.
Q. What is the word of God I
A. The word of God is quick and powerful, and sharper
than any two-edged sword, piercing even to the dividing
asunder q|' soul and spirit, and of the joints and marrow,
and is a discerner of the thoughts and intents of the heart.
Neither is there any creature that is not manifest in his
sight, but all things are naked and open to the eyes of him
with whom we have to do. Heb. 4. 12, 13.
Q. Ought we to take heed to this word?
A. We have also a more sure word of prophecy, where-
unto ye do well that ye take heed, as unto a light that
shinetb in a dark place, until the day dawn, and the day-
star arise in your heart. 2 Pet. 1.19.
Q. I perceive the scriptures are very clear both con-
cerning the universality and sufficiency of this light, seed,
grace and word of God ; but is this word nigh or afar off,
inward or outward ?
A. Say not in thine heart. Who shall ascend into hea-
ven ? that is, to bring Christ down from above. Or, who
Barclay's catechism. 29
shall descend into the deep 1 that is, to bring up Christ
again from the dead. But what saith it? the word is nigh
thee, in thy mouth and in thy heart ; that is the word of
faith which we preach. Rom. 10. 6, 7, 8.
Q. That is clear, as to the word ; is there any scripture
speaks of the light being inward 1
A. 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. But we have this treasure in earthen vessels,
that the excellency of the power may be of God, and not
of us. 2 Cor. 4. 6, 7.
Q. But seeing it is also called the seed of the kingdom,
is the kingdom of God also within ?
A. The kingdom of God cometh not with observation ;
neither shall they say, lo here, or lo there ; for behold, the
kingdom of God is within you. Luke 17. 20, 21.
CHAPTER VI.
Concerning faith, justification, and works.
Q. What is faith ?
A. Faith is the substance of things hoped for, and the
evidence of things not seen. Heh. 11.1.
Q. Is faith of absolute necessity ?
A. Without faith it is impossible to please him, for lie
that cometh to God, must believe that he is, and that he is
a rewarder of them that diligently seek him. Heb. 11.6.
Q. Are we justified by faith ?
A. Wherefore the law was our school-master to bring
us unto Christ, that we might be justified by faith. Gal.
3. 24.
Q. What is the nature of this faith that availeth to justi-
fication ?
A. For in Jesus Christ, neither circumcision availeth
any thing, nor uncircumcision, but faith which worketh by
love. Gal. 5. 6.
Q. Are works then necessary to justification, as well aa
faith?
A. But wilt thou know, O vain man, that faith without
3*
30 BARCLAY S CATECHISM.
works is dead 1 was not Abraham our father justified ,by
works, when he had offered Isaac his son upon the altar 7
Seest thou how faith wrought with his works, and by works
was faith made perfect? and the scripture was fulfilled,
which saith, Abraham believed God, and it was imputed
unto him for righteousness : and he was called the friend
of God. Ye see then how that by works a man is justi-
fied, and not by faith only. James 2. 20 to 24.
Q. If then both be equally required in justification,
what are those works which the apostle excludes so muchi
A. By the deeds of the law, there shall no flesh be jus-
tified in his sight. Rom. 3. 20.
Q. But though "we be not justified by the deeds of the
law, is not this to exclude boasting, that the grace of God
may be exalted 1
A. For by grace are ye saved, through faith, and that
not of yourselves, it is the gift of God ; not of works, lest
any man should boast, for we are his workmanship, created
in Christ Jesus unto good works. Eph. 2. 8, 9, 10.
Q. Are even the works which are performed by grace
excluded ? Are we never said to be saved or justified by
them '.'
A. Not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost, which he
shed on us abundantly, through Jesus Christ our Saviour ;
that being justified by his grace, we should be made heirs,
according to the hope of eternal life. Tit. 3. 5, 6, 7.
Q. I perceive then, that to be justified by grace, is to
be justified or saved by regeneration, which cannot exclude
the works wrought by grace and by the Spirit ; how doth
the apostle add in the next verse, for the maintaining this
against those that cavil about the law?
A. This is a faithful saying, and these things I will
that thou affirm constantly, that they which have believea
in God, might be careful to maintain good works. These
things are good and profitable unto men. But avoid fool-
ish questions, and genealogies, and contentions,^ and striv-
ings about the law, for they are unprofitable and vain.
Tit. 3. 8, 9
Q, Doth the apostle Paul that is so much against ju»-
bahclait's catechism. 31
tiiication by the works of the law, speak any where else
of being justified by tlie Spirit ?
A. 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. 1 Cor. 6. 11.
Q. But since the law gives not power or ability to obey,
and so falls short of justification, is there no power under
the gospel, by which the righteousness of the law comes
to be fulfilled inwardly ?
A. - For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the like-
ness of sinful flesh, and for sin,condemned sin in the flesh:
that the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit. Rom.
8. 3, 4.
Q. Seeing then there is power in the Spirit, are not
works through it, a condition upon which life is proposed
under the new covenant?
A. 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. Rom. 8. 13.
Q. Do not the apostles then frequently propose life to
people, upon condition of repentance and other works 1
A. Repent ye therefore, and be converted, that your
sins may be blotted out. Acts -3. 19.
And if children, then heirs ; heirs of God, and joint
heirs with Christ ; if so be that we suffer with him, that
we may also be glorified together. Rom. 8. 17.
It is a faithful saying : for if we be dead with him, we
shall also live with him ; if we suffer, we shall also reign
with him. If a man therefore purge himself from these,
he shall be a vessel unto honour, sanctified and meet for
the master's use, and prepared unto every good work.
2 Tim. 2. 11, 12, 21.
Remember therefore from whence thou art fallen, and
repent, aiid do the first works, or else I will come unto
thee quickly, and remove thy candlestick out of his place,
except thou repent. Rev. 2. 5.
Q. It appears clearly by these passages, that the apos-
tle excludes only our righteousness, which he elsewhere
explains, as being the righteousness of the law, from be-
32 Barclay's catechism.
ii)g necessary to justification, and not such works as tho
law of the spirit of life leads to, and are not so much ours
as Christ in us; are not such good works rewarded, though
they require no absolute merit, as being the fruits of free
grace ; yet doth not God judge according to them, and- may
they not be said to have a reward ?
A. But if a man be just, and do that which is lawful
and right, and hath not eaten upon the mountains, neither
hath lifted up his eyes to the idols of the house of Israel,
neither hath defiled his neighbour's wife, neither hath
come near to a menstruous woman ; and hath not oppressed
any, but hath restored to the debtor his pledge, hath
spoiled none by violence, hath given his bread to the hun-
gry, and hath covered the naked with a garment : he that
hath not given forth upon usury, neither hath taken any
increase ; that hath withdrawn his hand from iniquity,
hath executed true judgment between man and man, hath
walked in my statutes, and hath kept my judgments, to
deal truly ; he is just, he shall surely live, saith the Lord
God. Ezek. 18. 5, 6, 7, 8, 9.
For the Son of Man shall come in the glory of his Fa-
ther, -with his angels, and then he shall reward every man
according to his works. Mat, 16. 27.
Then Peter opened his mouth and said. Of a truth I
perceive that God is no respecter of persons : but in every
nation, he that feareth him, and worketh righteousness,
is accepted with him. Acts 10. 34, 35.
The righteous judgment of God ; who will render to
every man according to his deeds : to them, who by pa-
tient continuance in well doing, seek for glory and honour,
and immortality, eternal life : but glory, honour and peace
to every man that worketh good, to the Jew first, and also
to the Gentile. Rom. 2. 5, 6, 7, 10.
For we must all appear before the judgment seat of
Christ, that every one may receive the things done in his
body, according to that he hath done, whether it be good
or bad. 2 Cor. 5. 10.
Which is a manifest token of the righteous judgment
of God, that ye may be counted worthy of the kingdom
of God, for which ye also suffer. 2 Thes. 1. 5.
But whoso looketh into the perfect 'aw of liberty, and
baeclay's catechism. 33
continueth therein, he being not a forgetful hearer, but a
doer of the work, this man shall be blessed in his deed.
James 1. 25.
Cast not away therefore your confidence, which hath
great recompense of reward. He.b. 10. 35.
And if ye call on the Father, who, without respect of
persons, judgeth according to every man's work, pass the
time of your sojourning here in fear. 1 Pet. 1. 17.
And behold I come quickly, and my reward is with me,
to give every man according as his work shall be. Bless-
ed are they that do his commandments, that they may have
right to the tree of life, and may enter in through the gates
into the city. Rev. 22. 12, 14.
Q. It should seem that the purpose of God, in sending
his Son, the Lord Jesus Christ, was not simply to save
men by an imputative righteousness altogether without
them ; but also by the washing of regeneration, or an in-
ward righteousness : What saith the scripture further of
this?
A. And thou shalt call his name Jesus, for he shall save
his people from their sins. Mat. 1. 21.
Looking for that blessed hope, and the glorious appear-
ing of the great God, and our Saviour Jesus Christ, who
gave himself for us, that he might redeem us from all in-
iquity, and purify unto himself a peculiar people, zealous
of good works. Tit. 2. 13, 14.
CHAPTER VII.
Concerning perfection, or freedom from sin.
Q. I perceive then by all these scriptures afore-men-
tioned, that Christ, as well as he hath purchased pardon
'"or our sins, hath also obtained power by which we may
even here be cleansed from the filth of them : May we
expect then in this life to be freed from the dominion of
sin ?
A. For sin shall not have dominion over you. Rom,
6. 14.
Q. For what reason?
34 Barclay's catechism.
A. For ye are not under the law, but under grace.
Rom. 6. 14.
Q. How Cometh the apostle then to cry out and com-
plain of sin, saying, Who shall deliver me from the body
of this death ■? Doth he speak that as a condition al-
ways permanent to him and other saints, or only that
which he had passed through ? What saith he after-
wards ?
A. There is therefore now no condemnation to them
which are in Christ Jesus, who walk not after the flesh,
but after the Spirit. For the law of the Spirit of life in
Christ Jesus, hath made me free from the law of sin and
death. Who shall separate us from the love of Christ?
Shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword? (As it is written, For
thy sake we are killed all the day long: we are counted
as sheep for the slaughter.) Nay, in all these things we
are more than conquerors through him that loved us. For
I am persuaded that neither death nor life, nor angels,
nor principalities, nor powers ; nor things present, nor
things to come, nor height nor depth, nor any other crea-
ture, shall be able to separate us from the love of God,
which is in Christ Jesus our Lord. Rom. 8. 1, 2. 35
to .39.
Q. What saith that apostle then unto such, who taking
occasion from his words, should plead for continuance in
sin for term of life, and think to be saved by the imputa-
tive righteousness of Christ, as being under grace ?
A. What shall we say then ? Shall we continue in sin,
that grace may abound? God forbid. Rom. 6. 1, 2.
What then ? Shall we sin, because we are not under the
'aw, but under grace ? God forbid. Rom. 6. 15.
Q. Is not the apostle then so far from supposing that
condition, of being always under sin, to be his own con-
stant condition, or that of all the saints, that he even sup-
poses many of the then church of Rome, to whom he wrote,
to be free of it? How bespeaketh he them, as in relation
to this matter?
A. How shall we that are dead to sin, live any longer
therein ? Know ye not, that so many of us as were bap.
tised into Jesus Christ, ;vere baptised into his death?
BAKCL.Vr's CATECHISM. 35
Therefore we are buried with him by baptism into death;
that like as Christ was raised up from the dead by the
glory of the Father, even so we aho should walk in new-
ness of life. For if we have been planted together in the
likeness of his death, we shall be also in the likeness of
his resurrection ; knowing this, that our old man is cru-
cified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin. For he that is
dead, is freed from sin. Likewise reckon ye also your-
selves to be dead indeed unto sin ; but alive unto God,
through Jesus Christ our Lord. Let not sin therefore
reign in your mortal body, that ye should obey it in the
lusts thereof. Neither yield ye your members as instru-
ments of unrighteousness unto sin ; but yield yourselves
unto God, as those that are alive from the dead ; and your
members as instruments of righteousness unto God.
Know ye not, that to whom ye yield yourselves servants
to obey, his servants ye are to whom ye obey, whether
of sin unto death, or of obedience unto righteousness'!
But God be thanked, that ye were the servants of sin,
but ye have obeyed from the heart, that form of doctrine
which was delivered unto you ; being then made free
from sin, ye became the servants of righteousness. I
speak after the manner of men, because of the infirmity
of your flesh ; for as ye have yielded your members ser-
vants to uncleanness, and to iniquity, unto iniquity ; even
so now yield your members servants to righteousness, unto
holiness. For when ye were the servants of sin, ye were
free from righteousness. What fruit had ye then in those
things whereof ye are now ashamed ? For the end of
those things is death. But now, being made free from
sin, and become servants to God, ye have your fruit unto
holiness, and the end everlasting life. For the wages of
sin is dea.h, but the gift of God is eternal life, through
Jesus Christ our Lord. Rom. 6. 2, 3, 4, 5, 6, 7. 11, 12
13. 16 to 23.
Q. It would appear then, that God requires of us to be
perfect ?
A. Be ye therefore perfect, even as your Father which
is in heaven is perfect. Mat. 5. 46.
Q. Is it then possible to keep the commandments?
30 BAECLAY S CATECHISM.
A. My yoke is easy and my burthen is light. For this
is the love of God, that we keep his commandments, and
his commandments are not grievous. Mat. 11. 30. —
1 John 5. 3.
Q. Is it necessary then for salvation, to keep the com-
mandments 1
A. Blessed are they that do his commandments, that
they may have right to the tree of life, and may enter in
through the gates into the city. Rev. 22. 14.
Q. Do you understand by this perfection, that any have
so kept the commandments, as never to have sinned ?
A. If we say that we have not sinned, we make him a
liar, and his word is not in us. 1 John 1.10.
Q. Do you understand, that those who are perfect may
say, they have no sin, or only that having sinned, and so
having sin, in respect they once sinned, as the apostle in
the passage cited mentions ; may they notwithstanding
thereof, come to know forgiveness for the guilt, but also
ileansing from the filth?
A. If we say we have no sin, we deceive ourselves, and
the truth is not in us : if we confess our sin, he is faithful
and just to forgive us our sins, and to cleanse us from all
unrighteousness. 1 John 1. 8, 9. '
Q. That scripture seems to be very plain, being com-
pared with the other before mentioned : but because some
are apt to mistake and wrest the words of the apostle,
what saith he elsewhere ? Did he judge any could know
God, or be true Christians, who kept not the command-
ments ?
A. My little children, these things write I unto you,
that ye sin not ; and if any man sin, we'have an advocate
with the Father, Jesus Christ the righteous : and hereby
do we know that we know him, if we keep his command-
ments. He that saith, I know him, and keepeth not his
commandments, is a liar, and the truth is not in him. But
whoso keepeth his word, in him verily is the love of
God perfected : hereby know we that we are in him. He
that saith he abideth in him, ought himself also to walk
even as he walked. 1 John 2. 1, 3, 4, 5, 6.
Beloved, now are we the sons of God, and it doth not
yet appear what we shall be; but we know, that when he
Barclay's cateuhism. 37
shall appear, we shall be like him, for we shall see him
as he is : and every man thai hath this hope in him, puri-
fieth himself even as he is pure. Whosoever comraitteth
sin, transgresseth also the law, for sin is the transgres-
sion of the law. And ye know that he was manifested
to take away our sins ; and in him is no sin. Whoso-
ever abideth in him sinneth not. Whosoever sinneth,
hath not seen him, neither known him. Little children,
let no man deceive you : he that doeth righteousness is
righteous, even as he is righteous. He that committeth
sin is of the devil; for the devil sinneth from the begin-
ning. For this purpose the Son of God was manifested,
that he might destroy the works of the devil. Whosoever
is born of God, doth not commit sin ; for his seed remain-
eth in him, and he cannot sin, because he is born of God.
In this the children of God are manifest, and the children
of the devil. Whosoever doth not righteousness, is not
of God, neither he that loveth not his brother. 1 John 3.
2 to 10.
Q. It is very plain by these passages, that the apostles
were far of another mind, than those that plead for sin
during term of life, and much against the deceit of those
who will esteem themselves good Christians while they
live in their sins.
A.. Not every one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven, but he that doth
the will of my Father which is in heaven. Therefore,
whosoever heareth these sayings of mine, and doeth them,
I will liken. him to a wise man, which built his house upon
a rock. Mai. 7. 21, 24.
If ye know these things, happy are ye if ye do them.
John 13. 17.
Q. What saith the apostle Paul further concerning the
needfulness of this thing ?
A. Circumcision is nothing, and uncircumcision is
nothing; but the keeping of the commandments of God.
1 Cor. 7. 19.
Q. Was not this, according to the apostle Paul's judg-
ment, the very intention of Christ, to have his church and
children to be pure and without spot 1
4
3fi Barclay's catechism
A. According as he has chosen us in him before the
foundation of the world, that we should be holy, and with
out blame before him in love. Eph. 1. 4.
Even as Christ also loved the church, and gave himself
for it, that he might sanctify and cleanse it, that he might
present it to himself a glorious church, not having spot ot
wrinkle, or any such thing, but that it should be holy and
without blemish. Eph. 5. 25, 26, 27.
Q. Doth not Paul press the same thing further, besides
the other passages above mentioned 1
A. Having therefore these promises, dearly beloved,
let us cleanse ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear of God. Finally,
brethren, farewell ; be perfect. Christ in you the hope
of glory, whom we preach, warning every man, and teach-
ing every man in all wisdom, that we may present every
man perfect in Christ Jesus. Labouring fervently for
you in prayers, that ye may stand perfect and complete
in all tbe will of God. To the end he may establish
your hearts unblamable in holiness before God. And
the very God of peace sanctify you wholly ; and I pray
God, your whole spirit and soul, and body, be preserved
blameless unto the coming of our Lord Jesus Christ.
2 Cor. 7. 1.— 2 Cor. 13. 11.— Co?. 1. 28.— CoZ. 4. 12
1 Thes. 3. 13.-1 Thes. 5. 23.
Q. Is not this then the very end for which God appointed
teachers in his church?
A. And he gave some apostles, and some prophets, and
some evangelists, and some pastors and teacjiers, for the
perfecting of the saints, for the work of the ministry, for
the edifying of the body of Christ, till we all come in the
unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the
fulness of Christ. £pA. 4. 11, 12, 13.
Q. Seeing this is so much pressed by the holy men, doth
not the scripture, which cannot lie, give some of the saints
this testimony, as being free from sin at some times, and
so not always and daily sinning, as is supposed?
A. Noah was a just man, and perfect in his genera-
tion ; and Noah walked with God. And the Lord said
nnto Satan, Hast thou considered my servant Job, that
Barclay's catechism. 39
there is none like him in the earth, a perfect and an up-
right man, one that feareth God, and escheweth evil.
There was in the days of Herod, king of Judea, a certain
priest, named Zacharias, of the course of Abia; and his
wife was of the daughters of Aaron, and her name was
Elizabeth ; and they were both righteous before God,
walking in all the commandments and ordinances of the
Lord blameless. Gen. 6. 9. — Job 1. 8. — Lvke 1. 5, 6.
Q. That proves sufficiently as to particular persons ;
but what doth the scripture intimate of this, even of con-
siderable numbers?
A. But God, who is rich in mercy, for his great love
wherewith he hath loved us, even when we were dead in -
sins, hath quickened us together with Christ, and hath
raised us up together, and made us sit together in heavenly
places in Christ Jesus. But ye are come unto Mount
Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, to
the general assembly and church of the first-born, which
are written in heaven, to God the judge of all, and to the
spirits of just men made perfect. And I looked, and lo,
a Lamb stood on Mount Sion,' and with him an hundred
forty and four thousand, having his Father's name writ-
ten in their foreheads. These are they which were not
defiled with women; for they are virgins: these are they
which follow the Lamb wheresoever he goeth : These were
redeemed from among men, being the first fruits unto
God, and to the Lamb. And in their mouth was found
no guile, for they are without fault before the throne of
God. Eph. 2. 4, 5, 6.—Heh. 12. 22, 23.— Kec. 14. 1, 4.
—Rev. 5. 14.
CHAPTER VHL
Concerning Perseverancr, and falling from Grace.
Q. Is it enough for a belie vei, to be sure that he hath
once received true grace ? or is there any further certainty
requisite ?
A. Wherefore the rather, brethren, give diligence to
40 Barclay's catechism.
make your calling and election sure ; for if ye do these
things, ye shall never fall. 2 Pet. 1. 10.
Q. May one that hath received true grace, have ground
to fear ; or suppose he can fall ?
A. But I keep under my body, and bring it into subjec-
tion, lest that by any means, when I have preached to others,
I myself should become a castaway. 1 Cor. 9. 27.
Q. That greatly contradicteth the doctrine of such as
say, once in grace, ever in grace : But doth the apostle
Paul express this only out of an humble esteem of him-
self? or doth he judge or suppose the like of other
saints 1
A. Take heed, brethren, lest there be in any of you an
evil heart of unbelief, in departing from the living God.
But exhort one another daily, while it is called to-day ; lest
arty of you be hardened through the deceitfulness of sin.
Let us labour therefore to enter into that rest, lest any man
fall after the same example of unbelief. For it is impossi-
ble for those who were once enlightened, and have tasted
of the heavenly gift, and were made partakers of the Holy
Ghost, and have tasted the good word of God, and the
powers of the world to come ; if they shall fall away, to re-
new them again unto repentance ; seeing they crucify to
themselves the Son of God afresh, and put him to an open
shame. Looking diligently, lest any man fail of the grace
of God, lest any root of bitterness springing up, trouble
you, and thereby many be destroyed. Heh. 3. 12, 13 —
4. 11.— 6. 4, 5, 6.— 12. 15.
Q. Doth he speak this only by supposition, or doth he
assert it not only possible, but certain 1
A. For the time will come, when they will not endure
sound doctrine ; but after their own lusts shall they heap
to themselves teachers, having itching ears. And they
shall turn their ears from the truth, and shall be turned
unto fables. 2 Tim. 4. 3, 4.
Q. Doth the apostle even judge it necessary to guard
such an one, as his beloved son Timothy, against this
hazard 1
A. This charge I commit unto thee, son Timothy, ac-
cording to the prophecies which went before on thee, that
thou by them mightest war a good warfare, holding faith
Barclay's catechism. 41
tnd a good conscience ; which some having put away
concerning faith have made shipwreck. For the love of
money is the root of all evil; which while some coveted
after, they have erred from the faith, and pierced them-
selves through with many sorrows. And their word will
eat as doth a canker ; of whom is Hymeneus and Phile-
tus, who concerning the truth have erred, saying, that the
resurrection is passed already ; and overthrow the faith of
some. 1 Tim. 1. 18, 19.— 6. 10.— 2 Tim. 2. 17, 18.
Q. Doth the apostle any where express his fears of this,
as a thing that may happen to any number of people, who
once truly received the faith of Christ?
A. Well ; because of unbelief they were broken off,
and thou standest by faith. Be not high-minded, but fear.
Now the Spirit speaketh expressly, that in the latter
times some shall depart from the faith, &c. For this
cause, when I could no longer forbear, I sent to know
your faith, lest by some means the tempter have tempted
you, and our labour be in vain. Rom. 11. 20. — 1 Tim.
4. 1.— 1 Thes. 3. 5.
Q. What is the apostle Peter's mind ; does he judge
that such as have known the right way, may forsake it 1
A. Cursed children, which have forsaken the right way,
and are gone astray, following the way of Balaam the son
of Bosor, who loved the wages of unrighteousness ; but was
rebuked for his iniquity ; the dumb ass speaking with man's
voice, forbad the madness of the prophet. These are
wells without water ; clouds that are carried with a
tempest, to whom the mist of darkness is reserved for ever.
For when they speak great swelling words of vanity, they
allure through the lust of the flesh, through much wanton-
ness, those that were clean escaped from them who live
in error. For if after they have escaped the pollutions of
the world, through the knowledge of the Lord and Saviour
Jesus Christ, they are again entangled therein, and over-
come, the latter end is worse with them than the begin-
ning : for it had been better for them, not to have known
the way of righteousness, than after they have known it, to
turn from the holy commandment delivered unto them.
But it is happened unto Them according to the true
proverb, the dog ia turned to his vomit again, and the
4*
42 BARCliAT! S CATECHISM.
BOW that was washed, to her wallowing in the mire. 2 Pet
2. 14 to 22.
Q. Gives he any cautions to them that stand, as sup-
posing they may fall 1
A. 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. 2 Pet.
8. 17.
Q. May a man be truly a branch in Christ, or a real
member of his body, and afterwards be cut off?
A. If any man abide not in me, he is cast forth as a
branch, and is withered. John 15. 16.
Q. May a righteous man then depart from his right-
eousness ?
A. But when the righteous man turneth away from his
righteousness, and committeth iniquity, and dieth in them;
for his iniquity that he hath done, he shall die. Ezek. 18.
26. and 33. 13.
Q. May a believer come to such a condition in this life,
from which he cannot fall away ?
A. Him that overcometh, will I make a pillar in the
temple of my God, and he shall go no more out; and I will
write upon him the name of my God, and the name of the
city of my God, which is New Jerusalem, which cometh
down out of heaven from my God, and I will write upon
him my new name. Rev. 3. 12.
Q. May such an one come to be assured that he is in
this condition 1
A. For I am persuaded, that neither death nor life,
nor angels, nor principalities, nor powers, nor things pre-
sent, nor things to come : nor height, nor depth, nor any
other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord. Rom. 8.
38, 39.
CHAPTER IX.
Concerning the Church and Ministry.
Q. What is the church 1
A. But if I tarry long, that thou mayest know liow thou
Barclay's catechism. 43
oughtest to behave thyself in the house of God, which is
the church of the living God, the pillar and ground of the
truth. 1 Tim. 3. 15.
Q. Who is the head of the church ?
A. Who hath delivered us from the power of darkness,
and hath translated us into the kingdom of his dear Son :
And ho is the head of the body, the church, from which
all the body by joints and bands, having nourishment min-
istered and knit together, increaseth with the increase of
God. Col. 1. 13. and 2. 19.
Q. What kind of persons make the church ?
A. Them that are sanctified in Christ Jesus. 1 Cor.
1. 2.
And the Lord added to the church daily such as should
be saved. Acts 2. 47^
Q. Hath not Christ appointed officers in the church, for
the work of the ministry ?
A. Wherefore he saith, when he ascended up on high,
he led captivity captive, and gave gifts unto men. And
he gave some apostles, and some prophets, and some evan-
gelists, and some pastors and teachers ; for the perfecting
of the saints, for the work of the ministry, for the edify-
ing of the body of Christ. Eph. 4. 8, 11, 12.
Q. What kind of men should such as are teachers and
overseers of the church be 1
A. 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 patient, not a brawler,
not covetous ; one that ruleth well his own house, having
his children in subjection with all gravity ; for if a man
know not how to rule his own house, how shall he take
care of the church of God ? not a novice, lest being lifted
up with pride, he fall into the condemnation of the devil.
Moreover, he must have a good report of them which are
without ; lest he fall into reproach, and the snare of the
devil. 1 Tim. 3. 2 to 7.
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 hospi-
tality, a lover of good men ; sober, just, holy, temperate :
44 Barclay's catechism.
holding fast the faithful word, as he hath been taught,
that he may be able by sound doctrine, both to exhort and
to convince the gainsayers. Tit. 1. 7, 8, 9.
Q. What is incumbent on such to do?
A. Take heed therefore to yourselves, and to all the
flock, over vifhich the Holy Ghost hath made you overseers,
to feed the church of God. Acts 20. 28.
The elders which are among you I exhort, who am also
an elder, and a witness of the sufferings of Christ, and
also a partaker of the glory that shall be revealed : Feed
the flock of God which is among you, taking the oversight
thereof, not by constraint, but willingly ; not for filthy
lucre, but of a ready mind; neither as being lords over
God's heritage, but being ensamples to the flock. 1 Pet.
5. 1, 2, 3. ■
Q. Though they be not to lord over the flock, yet is
there not a respect due to them in their place?
A. Let the elders that rule well, be counted worthy of
double honour, especially they who labour in the word and
doctrine. 1 Tim. 5. 17.
Q. Albeit then, among true Christians, every one that
believeth, is to have the witness in himself, being persuaded
in himself by the Spirit ; yet is there not also a real sub-
jection to be to one another in the Lord ?
A. The spirits of the prophets are subject to the pro.
phets. 1 Cor. 14. 32.
Obey them that have the rule over you, and submit your-
selves ; for they watch for your souls, as they that must
give account, that they may do i-t with joy, and not with
grief; for that is unprofitable for you. Heb. 13. 17.
And we beseech you, brethren, to know them which la-
bour among you, and are over you in the Lord, and ad-
monish you ; and to esteem them very highly in love for
their works' sake. 1 Th.es. 5. 12, 13.
Likewise, ye younger, submit yourselves unto the elder ;
yea, all of you be subject one to another, and be clothed
with humility ; for God resisteth the proud, and giveth
grace unto the humble. 1 Pet. 5. 5.
Q. How ought true teachers to minister in the church ?
A. As every man hath received the gift, even so min-
ister the same one to another as gfvod stewards of the
Barclay's catkchism. 45
manifold grace of God. If any speak, let him speak as
ihe oracles of God : if any man minister, let hira do it as
of the ability which God giveth ; that God in all things
may be glorified through Jesus Christ. 1 Pet. 4. 10, 11.
Q. I perceive then, that every true minister of the
church of Christ, is to minister of the gift and grace of
God, which he hath received : but some are of the judg-
ment, that natural wisdom or parts, and human learning,
are the qualifications which are of absolute necessity for
a minister ; but grace they judge not to be so absolutely
necessary, but that one may be a minister without it : what
saith the scripture in this case?
A. A bishop must be blameless, sober, just, holy, *em-
perate. Tit. 1. 7, 8.
Q. Methinks it is impossible for a man to be blameless,
just, holy, sober and temperate, without the grace of God:
so that if these qualifications be absolutely necessary,
then surely, that without which a man cannot be so quali-
fied, must be necessary also : but what saith the scrip-
ture, as to the necessity of natural wisdom, and human
learning?
A. Where is the wise 7 Where is the scribe ? Where
is the disputer of this world ? Hath not God made foolish
the wisdom of this world ? For after that, in the wisdom
of God, the world by wisdom knew not God, it pleased
God by the foolishness of preaching, to save them that be-
lieve. 1 Cor. 1. 20, 21.
Q. It seems then, the preachings of the true ministers
are not gathered together by wisdom and learning: it
hath been supposed that a man must be greatly skilled in
learning, to make a good sermon? What is the apostle's
judgment in the case ?
A. For Christ sent me not to baptise, but to preach the
gospel ; not with wisdom of words, lest the cross of Christ
should be made of none ef^ct. 1 Cor. 1. 17.
And I was with you in weakness, and in fear, and in
much trembling : and my speech, and my preaching, was
not witii enticing words of man's wisdom, but in demon-
stration of the Spirit, and of power; that your faith should
46 BARCLAjr's CATECHISM.
not stand in the wisdom of men, but in the power of God,
1 Cor. 2. 3, 4, 5.
Q. I perceive the apostle lays far more stress upon the
demonstration and power of the Spirit in a preacher, than
upon human literature: ought ministers then to preach as
the Spirit teacheth them 1 ^
A. Also we speak, not in the words which man's wis-
dom teacheth, but which the Holy Ghost teacheth. 1 Cor.
2. 13.
And they were all filled with the Holy Ghost, and began
to speak as the Spirit gave them utterance. Acts 2. 4.
Q. Is it Christ then that speaketh in and through his
ministers ?
A. For it is not ye that speak, but the Spirit of your
Father, which speaketh in you. Mat. 10. 20.
For it is not ye that speak, but the Holy Ghost. Mark
13. II.
For the Holy Ghost shall teach you in the same hour,
what ye ought to say. Luke 12. 12.
Since ye seek a proof of Christ speaking in me, which
to you-ward is not weak, but is mighty in you. 2 Cor.
13. 3.
Q. What is the apostle's mind of that human learning,
which some cry up so much, and think so needful in a
minister?
A. Beware lest any man spoil you through philosophy
and vain deceit ; after the tradition of men, after the rudi-
ments of the world, and not after Christ. Col. 2. 8.
O Timothy ! keep that which is committed to thy trust,
avoiding profane and vain babblings, and oppositions of
science faLsely so called. 1 7'im. 6. 20.
Q. Though true ministers speak not by the natural
wisdom of men ; yet, is their testimony altogether void of
wisdom?
A. Howbeit, we speak wisdom among them that are
perfect; yet not the wisdom of this world, nor of the
princes of this world, that come to nought : but we speak
the wisdom of God in a mystery, even the hidden wisdom
which God ordained before the world to our glory. 1 Cor
a. 6, 7.
aakclay's catechism. 47
Q. What is the reason, that man by his natural wisdom
is not capable to minister in the things of God ?
A. For what man knoweth the things of a man, save
the spirit of a man, which is in him? even so the things
of God knoweth no man, but the Spirit of God. 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 Cor. 2.
11, 14.
Q. These scriptures do sufficiently hold forth, that the
true call to the ministry is from God ; that which maketh
a true minister, is the gift and grace of God ; that the true
and effectual preaching of a faithful minister is such, as is
from the inward teaching and leading of the Spirit of God :
But what say the scriptures touching the maintenance of
ministers 1
A. Let him that is taught in the word, communicate
untahim that teacheth in all good things. Gal. 6. 6.
If we have sown unto you spiritual things, is it a great
matter if we shall reap your carnal things ? If others be
partakers of this power over you, are not we rather?
Nevertheless we have not used this power, but suffer all
things, lest we should hinder the gospel of Christ. Do ye
not know, that they which minister about holy things, live
of the things of the temple? and they which wait at the
altar, are partakers with the altar : even so hath the Lord
ordained, that they which preach the gospel, should live
of the gospel. 1 Cor. 9. 11 to 14.
For the scripture saith, thou shalt not muzzle the ox that
treadeth out the corn ; and, the labourer is worthy of his
reward. 1 Tim. 5. 18.
Q. I perceive by these scriptures, that there lieth an
obligation upon the saints, to help with outward things,
such as truly minister unto them spiritual ; but this seems
to be voluntary : Ought not therefore true ministers to
preach, whether they be sure of this or not ? Wliat saith
the apostle of himself in this case ; and what adviseth he
others ?
A. But I have used none of these things, neither have
I written these things, that it should be so done unto me :
for it were better for me to die, than that any man should
43 Barclay's catechism.
make my glorying void. For though I preach the gospel,
I have nothing to glory of; for necessity is laid upon me ;
yea, woe is unto me if I preach not the gospel: for if I
do this thing willingly, I have a reward; but if against
my will, a dispensation of the gospel is committed unto
me, what is my reward then? verily, that when I preach
the gospel, I make the gospel of Christ without charge,
that I abuse not my power in the gospel. 1 Cor. 9. 15
to 18.
I have coveted no man's silver or gold, or apparel.
Yea, you yourselves know, that these hands have minis-
tered unto my necessities, and to them that were with me.
I have shevifed you all things, how that so labouring, ye
ought to support the weak, and to remember the words of
the Lord Jesus, how he said, It is more blessed to give,
than to receive. Acts 20. 33, 34, 35.
Q. It is observable, that the apostle every where makes
special mention among the qualifications of teachers, that
they be not given to filthy lucre : what ought we then to
think of those teachers, who will not preach without hire?
yea, that will by violence take from those who receive no
spirituals from them? Are they like to be the ministers
of Christ ? or what else saith the scripture of such ?
A. Yes, they are greedy dogs, which can never have
enough ; and they are shepherds that cannot understand ;
they all look to their own way, every one for his gain from
his quarter. Isa. 56. 11.
Son of man, prophesy against the shepherds of Israel,
prophesy and say unto them. Thus saith the Lord God
unto the shepherds; woo be to the shepherds of Israel,
that do feed themselves : Should not the shepherds feed
the flocks ? ye eat the fat, and ye clothe you with the wool,
ye kill them that are fed ; but ye feed not the flock. As
I live, saith the Lord God, surely, because my flock became
a prey, and my flock became meat to every beast of the
field, because there was no shepherd, neither did my shep-
herds search for my flock ; but the shepherds fed them-
selves, and fed not my flock. Ezek. 34. 2, 3. 8.
Thus saith the Lord, concerning the prophets that
make my people err, that bite with their teeth, and cry
Peace ; and he that putteth not into their mouths, they
Barclay's catechism. 49
even prepare war against him. The heads thereof judge
lor reward, and the priests thereof teach for hire, and the
prophets thereof divine for money; yet will they lean upon
the Lord, and say, Is not the Lord amongst us? none evil
can come upon us. Micah 3. 5, 11.
Q. These are plain testimonies from the prophets ; are
there none such from the apostles 1
A. Perverse "disputings of men of corrupt minds, and
destitute of the truth, supposing that gain is godliness ;
from such withdraw thyself. But godliness with content-
ment is great gain : for we brought nothing into the world,
and it is certain we can carry nothing out : and having food
and raiment, let us therev.fith be content. But they that
will be rich, fall into temptation and a snare, and into many
foolish and hurtful lusts, which drown men in destruction
and perdition. For the love of money is the root of all
evil ; which, while some coveted after, they have erred
from the faith, and pierced themselves through with many
sorrows. 1 Tim. 6. 5 to 10.
For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents, un-
thankful, unholy. 2 Tim. 3. 2.
For there are many unruly and vain talkers and de-
ceivers, especially they of the circumcision, whose mouths
must be stopped, who subvert whole houses, teaching
things which they ought not, for filthy lucre's sake. Tit.
1. 10, 11.
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. And many shall follow their pernicious ways,
by reason of whom, the way of truth shall be evil spoken
of. And through covetousness shall they with feigned
words make merchandise of you ; whose judgment now of
a long time lingereth not, and their damnation slumbereth
not: having eyes full of adultery, and that cannot cease
from sin; beguiling unstable souls; an heart they have
exercised with covetous practices, cursed children, which
have forsaken the right way, and are gone astray, following
3
50 Barclay's catechism.
the way of Balaam the son of Bosor, who loved the wages
of unrighteousness. 2 Pet. 2. 1, 2, 3, 14, 15.
Woe unto them, for they have gone in the way of Cain,
and ran greedily after the error of Balaam for reward,
and perished in the gainsaying of Core. These are mur-
murers, complainers, walking after their own lusts, and
their mouth speaketh great swelling words, having men's
persons in admiration, because of advantage. Jude 11.
16.
Q. Ought there to be any order in the church of God ?
A. Let all things be done decently and in order. 1 Cor.
14. 40.
Q. What good order is prescribed in the church con-
cerning preachers? Is it fit that only one or two speak;
or may more, if moved thereunto?
A. If any thing be revealed to another that sitteth by,
let the first hold his peace : for ye may all prophesy one
by one, that all may learn, and all may be comforted.
And the spirits of the prophets are subject to the pro-
phets : for God is not the author of confusion, but of
peace, as in all the churches of the saints. 1 Cor. 14.
30 to 33.
Q. Is there any promise, that daughters as well as sons,
shall prophesy under the gospel ?
A. And it shall come to pass afterwards, that I will pour
out of my spirit upon all flesh, and your sons and your daugh-
ters shall prophesy ; your old men shall dream dreams,
vour young men shall see visions. Joel 2. 28.
Q. Is this promise fulfilled, and to be fulfilled?
A. But this is that which was spoken by the prophet
Joel; And it shall come to pass in the last days, saith
God, I will pour out of my Spirit upon all flesh, and your
sons and your daughters shall prophesy ; and your young
men shall see visions, and your old men shall dream
dreams. Acts 2. 16, 17.
Q. Is there any aueh instance of old in the scriptures?
A. And the same man had four daughters, virgins, which
did prophesy. Acts 21. 9.
Q. But may all women speak, or are any commanded to
keep silence in the church 1
A. Let your women keep silence in the church ; for it
Barclay's catechism. 51
is not permitted unto them to speak, but they are com-
manded to be under obedience, as also saith the law, 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.
1 Cor. 14. 34, 35.
Let the women learn in silence with all subjection. Buv
I suffer not a'woman to teach, or usurp authority over the
man, but to be in silence. 1 Tim. 2. 11, 12.
Q. The first of these seems only to relate to women
that have husbands: what comes of them that have none?
the second speaks nothing of the church, but only that
she ought not to usurp authority over the man : hath this
no limitation? doth not the same apostle give directions,
how women that speak, should behave themselves in the
church ?
A. Every man praying or prophesying, having his head
covered, dishonoureth his head. But every woman that
prayeth or prophesieth with her head uncovered, dis-
honoureth her head ; for that is even all one as if she were
shaven. 1 Cor. 11. 4, 5.
CHAPTER X.
Concerning Worship.
Q. What is the worship that is acceptable to God ?
A. But the hour cometh, and now is, when the true
worshippers shall worship the Father in spirit and in truth ;
for the Father seeketh such to worship him. God is a
Spirit, and they that worship him, must worship him in
spirit and in truth. John 4. 23, 24.
Q. Seeing prayer is a part of worship, when ought we
to pray ?
A. And he spake a parable unto them to this end, that
men ought always to pray and not to faint. Lvlee Iri. 1.
Pray without ceasing. 1 Thes. 5. 17.
Q.' Hath God no respect to the manner of calling upon
him?
A. For there is no difference between the Jew and the
Greek; for the same Lord over all, is rich unto all that
call upon him. Rom. 10 12.
52 Barclay's catechisji.
Q. Doth God hear the prayers of all that call upon
him ?
A. The Lord is nigh unto all them that call upon him,
to all that call upon him in truth. Psalm 145. 18.
The Lord is far from the wicked ; but he heareth the
prayer of the righteous. Prov. 15. 29.
Now we know that God heareth not sinners ; but if any
man be a worshipper of God, and doth his will, him he
heareth. John 9. 31.
And this is the confidence that we have in him, that
if we ask any thing according to his will, he heareth us.
1 John 5. 14.
Q. After what manner doth the apostle declare he will
pray?
A. What is it then? I will pray with the Spirit, and 1
will pray with the understanding also: I will sing wilh
the Spirit, and I will sing with the understanding also,
1 Cor. 14. 15.
Q. Must we then pray always in the Spirit?
A. Praying always, with all prayer and supplication ih
the Spirit, and watching thereunto with all perseverance,
and supplication for all saints. Eph. 6. 18.
Q. Since we are commanded to pray always in it, can
we do it of our own selves, without the help thereof?
A. Likewise the Spirit also helpeth our infirmities; for
we know not what we should pray for as we ought ; but the
Spirit itself maketh intercession for us, with groanings
which cannot be uttered. And he that searcheth the
hearts, knoweth what is the mind of the Spirit, because he
maketh intercession for the saints according to the will of
God. Rom. 8. 26, 27.
Q. I perceive, that without the leadings and help of the
Spirit, prayers are altogether unprofitable. May not a man
*ruly utter those things that are spiritual, without the
Spirit's assistance?
A. Wherefore I give you to understand, that no. man
speaking by the Spirit of God, calleth Jesus accursed;
and that no man can say, that Jesus is the Lord, but by
the Holy Ghost. 1 Cor. 12. 3.
Q. This is strange; it seems the Spirit is much more
necessary I ban many called Christiaris suppose it to be;
jari)i.ay's catechism. 5;t
Borne of which can scarce give a good account, whether
they have it, or want it : but if a man speak things true
upon the matter, are they not true as from him, if spoken
without the Spirit ?
A. And though they say, the Lord liveth, surely they
swear falsely. Jer. 5. 2.
Q. It is apparent from all these scriptures, that the
true worship of God is in the spirit ; and as it is not
limited to a certain place, neither to any certain time,
what shall we think of them that plead for the observa-
tion of certain days?
A. But now, after that ye have known God, or rather,
are known of God, how turn ye again to the weak and
beggarly elements, whereunto ye desire again to be in
bondage 1 ye observe days, and months, and times and
years. I am afraid of you, lest I have bestowed upon you
labour in vain. Gal. 4. 9, 10, 11.
Let no man therefore judge you in meat or drink, or in
respect of an holy day, or of the new moon, or of the
sabbath-day, which are a shadow of things to come ; but
the body is of Christ. Col. 2. 16, 17.
Q. Seeing it is so, may not some Christians as lawfully
esteem all days alike, as others may esteem some days
above another 1 what rule giveth the apostle in this case ?
A. One man esteemeth one day above another ; an-
other esteemeth every day alike : Let every man be fully
persuaded in his own mind. He that regardeth the day,
regardeth it unto the Lord; and he that regardeth not the
day, to the Lord he doth not regard it. He that eatetli,
eateth to the Lord, for he giveth God thanks ; and he
that eateth not, to the Lord he eateth not, and giveth God
thanks. Horn. 14. 5, 6.
Q. But is it not convenient and necessary, that there
be a day set apart to hieet and worship God in 1 Did not
the apostles and primitive Christians use to meet upon
the first day of the week, to make their collections and to
worship?
A. Now concerning the collection for the saints, as I
have given order to the churches of Galatia, even so do
ve. Upon the first day of the week, let every one of
5*
54 Barclay's catechism.
you lay by him in store, as God hath prospered him, that
there be no gatherings when I come. 1 Cor. 16. 1, 2.
CHAPTER XI.
Concerning Baptism, and Bread and Wine,
Q. How many baptisms are there ?
A. One Lord, one faith, one baptism. Eph. 4. 5.
Q. What is the baptism?
A. The lilie figure whereunto, even baptism doth now
save us, (not the putting away the filth of the flesh, but
the answer of a good conscience towards God,) by the re-
surrection of Jesus Christ, who is gone into heaven, and
is on the right hand of God ; angels and authorities, and
powers, being made subject unto him. 1 Pet. 3. 21, 22.
Q. What saith John the Baptist of Christ's baptism?
how distinguisheth he it from his?
A. I indeed baptise you with water unto repentance ;
but he that cometh after me, is mightier than I, whose
shoes I am not worthy to bear, he shall baptise you with
the Holy Ghost, and with fire. Mat. 3. 11.
Q. Doth not Christ so distinguish it also?
A. And being assembled together with them, com-
manded them, that they should not depart from Jerusa-
lem, but wait for the promise of the Father, which, saith
he, ye have heard of me. For John truly baptised with
water, but ye shall be baptised with the Holy Ghost, not
many days hence. Acts 1. 4, 5.
Q. Doth not the apostle Peter also observe this ?
A. And as I began to speak, the Holy Ghost fell on
them, as on us at the beginning. Then remembered I the
' word of the Lord, how that he said, John indeed baptised
with wafer ; but ye shall be baptiseji with the Holy Ghost.
Acts 11. 15, 16.
Q. Then it seems John's baptism must pass away, that
Christ's may take place ; because John must decrease, that
Christ may increase.
A. He must increase, but I must decrease. John 3. 30.
Q. I perceive then, many may be sprinkled with, and
dipped and baptised in water, and yet not truly baptised
Barclay's catechism. 55
with the baptism of Christ : What are the real effects in
such as are truly baptised with the baptism of Christ ?
A. Know ye not, that so many of us as were baptised
into Jesus Christ, were baptised into his death? There-
fore we are buried with him by baptism into death, that
like as Christ was raised up from the dead by the glory of
the Father, even so we also should walk in newness of life.
Rom. 6. .3, 4.
For as many of you as have been baptised into Christ,
have put on Christ. Gal. 3. 27.
Buried with him in baptism, wherein also ye are risen
with him, through the faith of the operation of God, who
hath raised him from the dead. Col. 2. 12.
Q. I perceive there was a baptism of water, which was
John's baptism, and is therefore by John himself contra-
distinguished from Christ's : was there not likewise some-
thing of the like nature appointed by Christ to his disci-
ples, of eating bread, and drinking wine, in remembrance
of him?
A. For I have received of the Lord, that which also I
delivered unto you. That the Lord Jesus, the same night
in which he was betrayed, took bread ; and when he had
given thanks, he brake it, and said. Take, eat ; this is my
body which is broken for you ; this do in remembrance of
me. After the same manner also he took the cup, when
he had supped, saying. This cup is the new testament in
my blood ; this do ye, as oft as ye drink it, in remembrance
of me. 1 Cor. 11. 23, 24, 25.
Q. How long was this to continue ?
A. For as often as ye eat this bread, and drink this cup,
ye do shew the Lord's death till he come. 1 Cor. 11. 26.
Q. Did Christ promise to come again to his disciples ?
A. And I will not leave you comfortless ; I will come
to you. Jesus answered and said unto him. If a man love
me, he will keep my words, and my Father will love him,
and we will come unto him, and make our abode with him.
John 14. 18, 23.
Q. Was this an inward coming?
A. At that day ye shall know that I am in my Father,
and you in me, and I in you. John 14. 20.
Q. But it would seem, this was even practised by the
55 BARCIiAY'i CATECHISM,
church of Corinth, after Christ was come inwardly : was
it so, that there were certain appointments positively
commanded, yea, and zealously and conscientiously prac
tised by the saints of old, which were not of perpetual
continuance, nor yet now needful to be practised in the
church?
A. If I then your Lord and master have washed your feet,
ye ought also to wash one another's feet. For I have
given you an example, that you should do as I have done
to you. John 13. 14, 15.
For it seemed good to the Holy Ghost and to us, to
lay upon you no greater burthen than these necessary
things ; that ye abstain from meats offered to idols, and
from blood, and from things sti'angled, and from fornica-
tion ; from which if ye keep yourselves, ye shall do well :
Fare ye well. Acts 15. 28, 29.
Is any man sick among you 1 let him call for the elders
of the church, and let them pray over him, anointing him
with oil in the name of the Lord. James 5. 14.
Q. These commands are no less positive than the other ;
yea, some of them are asserted as the very sense of the
Holy Ghost, as no less necessary than abstaining from
fornication, and yet the generality of Protestants have
laid them aside, as not of perpetual continuance: but what
other scriptures are there, to show that it is not necessary
for that of bread and wine to continue?
A. For the kingdom of God is not meat and drink; but
righteousness and peace, and joy in the Holy Ghost. Rom.
14. 17.
Let no man therefore judge you in meat or drink, or in
respect of an holy day, or of the new moon, or of the Sab-
bath days. Wherefore if ye be dead with Christ from
the rudiments of the world ; why, as though living in the
world, are ye subject to ordinances, (touch not, taste
not, handle not : which all are to perish with the using,"'
after the commandments and doctrines of men ? Col. 2.
16, 20 to 22.
Q. These scriptures are very plain, and say as much
for the abolishing of this, as to any necessity, as aughl
that can be alleged for the former: but what is the bread
then, wherewith the saints are to be nourished ?
BAKCIiAY's CATECHISM. 57
A. Then Jesus said unto them, Verily, verily, I say un-
to you, Moses gave you not that bread from hea\en, but
my Father giveth you the true bread from heaven. For
the bread of God is he which cometh dowr from heaven,
and giveth life unto the world. Then said they unto him,
Lord, evermore give us this bread. And Jesus said unto
them, I am the bread of life ; he that cometh to me shall
never hunger ; and he that believeth on me, shall never
thirst : 1 am that bread of life. Your fathers did eat
manna in the wilderness, and are dead. This is the bread
which cometh down from heaven, that a man may eat
thereof and not die. I am the living bread, which came
down from heaven ; if any man eat of this bread, he shall
live for ever ; and the bread that I will give, is my flesh,
which I will give for the life of the world. The Jews
therefore strove among themselves, saying. How can this
man give us his flesh to eat? Then Jesus said unto them,
Verily, verily, I say unto you, except ye eat the flesh of
the Son of man, and drink his blood, ye have no life in you.
Whoso eateth my flesh, and drinketh my blood, hath eter-
nal life, and I will raise him up at the last day. For my
flesh is meat indeed, and my blood is drink indeed : he that
eateth my flesh and drinketh my blood, dwelleth in me,
and I in him. As the living Father hath sent me, and I
live by the Father, so he that eateth me, even he shall
live by me. This is that bread which came down from
heaven : not as your fathers did eat manna, and are dead ;
he that eateth of this bread, shall live for ever. John 6
32 to 35, and 48 to 58.
CHAPTER XH.
Concerning the life of a Christian, in general, what and
how it ought to be in this world.
Q. What is true religion ?
A. Pure religion and undefiled is this, — To visit the
fatherless and the widows in their affliction, and to keep
himself unspotted from the world. James 1 27.
Q. What is required of man ?
58 Barclay's catechism
A. He hath shewed thee, O man, what is good ; and
what doth the Lord require of thee, but to do justly, and
to love mercy, and to walk humbly with thy God ? Mi-
cah 6. 8.
But to this man will I look, even to him that is poor,
and of a contrite spirit, and trembleth at my word. Isa.
66. 2.
Q. Doth God then require people to be Quakers, to
tremble at his word? Was there any such among the
saints of old?
A. Then were assembled unto me every one that trem-
bled at the words of the God of Israel. Ezra 9. 4.
Now therefore let us make a covenant with our God, to
put away all the wives, and such as are born of them, ac-
cording to the counsel of my lord, and of those that trem-
ble at the commandment of our God. Ezra 10. 3.
Q. It seems Ezra loved well, and had a high esteem of
Quakers, since he would have their counsel followed: do
any other of the prophets point out-Quakers, or Tremblers,
as God's people ?
A. Hear the word of the Lord, ye that tremble at his
word : your brethren that hated you, that cast you out
for my name's sake, said, let the Lord be glorified ; but
he shall appear to your joy, and they shall be ashamed.
Isa. 66. 5.
And it shall be to me a name of joy, a praise and an
honour before all the nations of the earth, which shall
hear all the good that I do unto them ; and they shall fear
and tremble, for all the goodness, and for all the piosper-
ity that I procure unto it. Jer. 33. 9.
Q. The prophets promised good things then to Qua-
kers : What becometh of those that tremble not, and are
not such ?
A. Hear now this, O foolish people ! and without un-
derstanding; which have eyes, and see not; which have
ears, and hear not : Fear ye not me, saith the Lord ; will
ye not tremble at my presence? &c. Jer. 5. 21, 22.
Q. Are then all God's children Quakers? And are
we commanded to quake or tremble in order to our salva-
tion, both under the law, and now under the gospel ?
bakclay's catechism. 59
A. Serve the Lord with fear, and rejoice with trem-
bling. Psalm 2. 11.
1 make a decree, that in every dominion of my king-
dom, men tremble and fear before the God of Daniel ; fol
he is the living God, and steadfast for ever. Dan. 6. 36
Work out your own salvation with fear and trembling
Phil. 2. 12.
Q. What be the chief commandments ?
A. Thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy mind. This
is the first and great commandment, and the second is
like unto it. Thou shalt love thy neighbour as thyself.
On these two commandments hang all the law and the
prophets. Mat. 22. 37 to 40.
Q. What ought a Christian to seek after in the first
place 1
A. Seek ye first the kingdom of God and his right-
eousness, and all these things shall be added unto you.
Mat. 6. 33.
Q. How ought Christians to behave themselves in this
world 1
A. But this I say, brethren, the. time is short: it re-
maineth, that both they that have wives, be as though
they had none ; and they that weep, as though they wept
not ; and they that rejoice, as though they rejoiced not ;
and they that buy, as though they possessed not ; and
they that use this world, as not abusing it ; for the fashion
of this world passeth away. 1 Cor. 7. 29, 30, 31.
Q. What saith the apostle Paul further, as that which
is fit for Christian men and women to be found in ?
A. I will therefore, that men pray every where, lifting
up holy hands, without wrath and doubting. In like
manner also, that women adorn themselves in modest ap-
parel, with shame-facedness and sobriety ; not with broi-
dered hair, or gold, or pearls, or costly array ; but (which
becometh women professing godliness) with good works.
1 Tim. 2. 8, 9, 10.
Q. I observe the apostle is much against the vanity and
superfluity of clothes among Christians ; what saith Peter
to this ?
A. Whose adorning, let it not be that outward adorn-
60 bakclay's catechism.
ing of plaiting the hair, or 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
and quiet Spirit, which is in the sight of God of great price.
1 Pet. 3. 3, 4.
Q. The apostle is very plain tjhere : but what saith the
scripture, as to respect of persons among Christians 1
A. My brethren, have not the faith of our Lord Jesus
Christ, the Lord of glory, with respect of persons. For
if there come unto your assembly a man with a gold ring,
in goodly apparel ; and there come in also a poor man, in
vile raiment ; and ye have respect to him that weareth
the gay clothing, and say unto him, set thou here in a
good place ; and say to the j)oor, stand thou there, or sit
here under my foot-stool : Are ye not then partial in your-
selves, and are become judges of evil thoughts? Hearken
my beloved brethren, hath not God chosen the poor of
this world, rich in faith, and heirs of the kingdom, which
he hath promised to them that love him ? But ye have
despised the poor. Do not rich men oppress you, and
draw you before the judgment-seats 1 Do they not blas-
pheme that worthy name by the which ye are called 1 If
ye fulfil the royal law, according to the scripture. Thou
shalt love thy neighbour as thyself, ye do well : but if ye
have respect to persons, ye commit sin, and are convinced
of the law as transgressors. James 2. 1 to 9.
Q. Though that be indeed sufficient to reprove the dif-
ferent ranks among Christians, upon the account of riches
or birth ; yet is there not a relative respect among Chris-
tians, as betwixt master and servant? What admonition
gives the apostle in this case?
A. Servants, be obedient to them that are your mas-
ters, according to the flesh, with fear and trembling, in
singleness of your -heart, as unto Christ: not with eye-
service, as men-pleasers, but as the servants of Christ,
doing the will of God from the heart ; with good will do-
ing service, as to the Lord, and not to men : knowing
that whatsoever good thing ctny man doth, the same shall
he receive of the Lord, whether he be bond or free. And
ye masters, do the Same things unto them, forbearing
threatening, knowing that your master also is in heaven ;
bakclay's catechism. 61
neither is there respect of persons with him. Uph. 6.
5 to 9.
Servants, obey in all things your masters, according
to the flesh, not with eye-service, as men pleasers, but in
singleness of heart, fearing God : And whatsoever ye do,
do it heartily, as to the Lord, and not unto men ; know-
ing that of the Lord ye shall receive the reward of the
inheritance ; for ye serve the Lord Christ. But he that
doeth wrong, shall receive for the wrong which he hath
done ; and there is no respect of persons. Col. 3. 22
to 25.
Masters, give unto your servants that which is just and
equal, knowing that ye also have a master in heaven.
Col. 4. 1.
Let as many servants as are under the yoke, count their
own masters worthy of all honour ; that the name of God,
and his doctrine be not blasphemed. And they that have
believing masters, let them not despise them, because they
are brethren ; but rather do them service, because they are
faithful and beloved, partakers of the benefit. These things
teach and exhort. 1 Tim. 6. 1, 2.
Exhort servants to be obedient unto their own mastersi
and to please them well in all things ; not answering
again, not purloining, but showing all good fidelity; that
they may adorn the doctrine of God our Saviour in all
things. Tit. 2. 9, 10.
Servants, be subject to your masters with all fear, not
only to the good and gentle, but also to the froward : for
this is thank-worthy, if a man for conscience toward God
endure grief, suffering wrongfully: for what glory is it,
if when ye be buffeted for your faults, ye shall take it
patiently? but if when ye do well, and suffer for it, ye take
it patiently; this is acceptable with God, For even here-
unto were ye called, because Christ also sufl^ered for us,
leaving us an example, that ye should follow his steps.
1 Pet. 2. 18 to 21.
Q. What good admonitions gives the scripture, as to
the relation betwixt parents and children?
A. Children, obey your parents in the Lord, for this is
right. Honour thy father and thy mother, (which is the
6
62 Barclay's catechism.
first comroandnient with promise) that it may be well
with thee, and thou niayest live long on the earth. And
ye fathers, provoke not your children to wrath ; but bring
them up in the nurture and admonition of the Lord. Eph.
6. 1 to 4.
Children, obey your parents in all things ; for this is
well pleasing unto the Lord. Fathers, provoke not your
children to anger lest they be discouraged. Col. 3. 20,
21.
Q. What between husbands and wives?
A. Wives, submit yourselves unto your own husbands,
as unto the Lord. For the husband is the head of the
wife, even as Christ is the head of the church ; and he is
the Saviour of the body. Therefore, as the church is
subject unto Christ, so let the wives be to their own hus-
bands in every thing. Husbands, love your wives, even
as Christ also loved the Church, and gave himself for it ;
so ought men to love their wives as their own bodies;,
he that loveth his wife, loveth himself. For this cause
shall a man leave his father and mother, and shall be
joined unto his wife, and they two shall be one flesh.
Nevertheless, let every one of you in particular so love
his wife, even as himself; and the wife see that she rever-
ence her husband. Eph. 5. 22 to 25, and 28, 31, 33.
Husbands, love your wives, and be not bitter against
them. Col. 3. 19.
Likewise, ye wives, be in subjection unto your own
husbands ; that if any obey not the word, they also may
without the word be won by the conversation of the
wives, while they behold your chaste conversation coupled
with fear. Likewise ye husbands, dwell with them accord-
ing to knowledge, giving honour unto the wife, as unto the
weaker vessel, and as being heirs together of the grace
of life, that your prayers be not hindered. 1 Pet. 3.
1, 2, 7.
Q. What is the armour of a true Christian, and where-
with ought he to wrestle?
A. Put on the whole armour of God, that ye may be
able to stand against the wiles of the devil : For we wrestle
not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this
bakol.vy's catechism. 63
i«orld, against spiritual wickedness in high places. Where-
fore take unto you the whole armour of God, that ye may
be able to withstand in the evil day, and having done all,
to stand. Stand therefore, having your loins girt about
with truth, and having on the breast-plate of righteousness,
and your feet shod with the preparation of the gospel
of peace : Above all, taking the shield of faith, where-
with ye shall be able to quench all the fiery darts of the
wicked. And take the helmet of salvation, and the
sword of (he Spirit, which is the word of God. Epli. 6.
11 to 17.
Q. What are Christians' weapons, and for what end 1
A. For though we walk in the flesh, we do not war after
the flesh ; for the weapons of our warfare are not carnal,
but mighty through God, to the pulling down of strong
holds, casting down imaginations, and every high thing that
exalteth itself against the knowledge of God, and bringing
into captivity every thought to the obedience of Christ.
2 Cor. 10. 3, 4, 5.
Q. Ought strife and envy to be among Christians 1
A. Who is a wise man, and endued with knowledge
amongst you ? let him show out of a good conversation his
works with meekness of wisdom. But if ye have bitter
envying and strife in your hearts, glory not, and lie not
against the truth. This wisdom descendeth not from
above, but is earthly, sensual, devilish. For where envy-
ing and strife is, there is confusion and every evil work.
But the wisdom that is from above, is first pure, then
peaceable, gentle, and easy to be entreated, full of mercy
and good fruits, without partiality, and without hypocrisy.
And the fruit of righteousness is sown in peace of them
that make peace. James 3. 13 to 18.
Q. Ought wars to be among Christians 1 From whence
proceed they ?
A. From whence come wars and fightings among you?
Come they not hence, even of your lusts, that war in your
members ? Ye lust, and have not ; ye kill and desire to
have, and cannot obtain ; ye fight and war, yet ye nave
not, because ye ask not. James 4. 1, 2.
Q. What saith Christ even of defensive war?
A. But I say unto you, that ye resist not evil ; but
64 Barclay's catechism.
whosoever shall smite thee on thy right cheek, turn tt> him
the other also." Mat. 5. 39.
But 1 say unto you which hear, Love your enemies ; do
good to them which hate you : bless them that curse you,
and pray for them which despitefully use you. And unto
him that smiteth thee on the one cheek, offer also the other;
and him that taketh away thy cloak, forbid not to take thy
coat also. Lvlee 6. 27 to 39.
Q. What say the apostles?
A. Recompense to no man evil for evil. Rom. 12. 17.
Not rendering evil for evil, or railing for railing; but
contrarywise, blessing ; knowing that ye are thereunto
called, that ye should inherit a blessing. 1 Pet. 3. 9.
See that none render evil for evil unto any man ; but
ever follow that which is good, both among yourselves, and
to all men. 1 Thes. 5. 15.
Q. It was lawful of old to swear ; and an oath for con-
firmation was to them an end of all strife : Is it not lawful
for Christians also to swear?
A. Again, ye have heard that it hath been said by them
of old time, Thou shalt not forswear thyself, but shalt per-
form unto the Lord thine oaths. But I say unto you. 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. But let your communication be yea, yea ; nay,
nay ; for whatsoever is more than these, cometh of evil.
Mat. 5. 33 to 37.
But above all things, my brethren, swear not ; neither
by heaven, neither by the earth, neither by any other oath;
but let your yea be yea, and your nay, nay ; lest ye fall
into condemnation. James 5. 12.
Q. Is it fit for Christians or believers to receive carnal
and worldly honour one from another ?
A. How can ye believe which receive honour one of
another, and seek not the honour that cometh from God
only ? John 5. 44.
Q. Doth God allow us to give flattering titles to men ?
A. Let me not, I pray you, accept any man's person ;
neither let me give flattering titles unto man ; for I know
Barclay's catechism. 65
not to give flattering titles; in so doing my Maker would
soon take me away. Job 32. 31, 22.
Q. What should we say to such as quarrel with us for
speaking proper sound words, as thou to one, you to
many ; which is Christ's and the saints' language in the
scripture 1
A. If any 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 ; he is
proud, knowing nothing, but doting about questions and
strifes of words, whereof cometh envy, strife, railings, evil-
surmisings. 1 Tim. 6. 3, 4.
Hold fast the form of sound words, which thou hast
heard of me, in faith and love, which is in Christ Jesus.
2 T\m. 1. 13.
Q. What is the great commandment given by Christ to
his disciples, as that which even declareth them to be such,
and is also pressed by his apostles?
A. A new commandment I give unto you, that ye love
one another; as I have loved you, that ye also love one an-
other. By this shall all men know that ye are ray disci-
ples, if ye have love one to another. John 13. 34, 35.
This is my commandment, that ye love one another, as
I have loved you. These things I command you, that ye
love one another. John 15. 12, 17.
Be ye therefore followers of God, as dear children ; and
walk in love, as Christ also hath loved us, and hath given
himself for us, an offering and a sacrifice to God for a
sweet smelling savour. JEph. 5. 1, 2.
If any man say, I love God, and hateth his brother, he
is a liar ; for he that loveth not his brother whom he hath
seen, how can he love God whom he hath not seen 1 and
this commandment have we from him, that he who loveth
God, love his brother also. 1 John 4. 20, 21.
Q. Is humility very needful to Christians? like what
must we be ere we can enter the kingdom?
A. And Jesus, said. Verily, I say unto you, except ye
be converted, and become as little children, ye shall not
enter into the kingdom of heaven. Whosoever therefore
shiill humble himself as this littlf child, the same is great
est in the kingdom of heaven. Mat. 18. 3, 4.
6*
66 Barclay's catechism.
Q. Ought Christians to lord over one another 1 what
rule giveth Christ in this case?
A. But Jesus called them unto him and said, Ye know
that the princes of the Gentiles exercise dominion ovet
them ; and they that are great, exercise authority upon
theni. But it shall not be so among you; but whosoever
will be grea* among you, let him be your minister. And
whosoever will be chief among you, let him be your ser-
vant. Even as the Son of man came not to be ministered
unto, but to minister, and to give his life a ransom for
many. Mat. 20. 25 to 28.
Q. How then are Christians in this world ?
A. Beholu I send you forth as sheep in the midst of
wolves ; be ye therefore wise as serpents, and harmless as
doves. Mat. 10. 16.
Go your ways ; behold, I send you forth as lambs among
wolves. Lnike 10. 3.
Q. Are we^then to expect affliction and persecution here?
A. And ye shall be hated of all men for my name's
sake ; but he that endureth to the end shall be saved.
Mat. 10. 4:2.— Mark 13. 13.
And ye shall be hated of all men for my name's sake
Lvhe 21. 17.
If the world hate you, ye know that it hated me before
it hated you ; if ye were of the world, the world would
love his own ; but because ye are not of the world, but I
have chosen you out of the world, therefore -he world
hateth you. John 15. 18, 19.
These things I have spoken unto you, that in me ye
might have peace. In the world ye shall have tribula-
tion ; but be of good cheer, I have overcome the world.
John 16. 33.
And all that will live godly in Christ Jesus shall suffer
persecution. 2 Tim. 3. 12.
Q. Ought we then to fear persecution ?
A. Fear them not which kill the body, but are not able
to kill the soul ; but rather fear him who is able to destroy
both soul and body in hell. Mat. 10. 28.
And 1 say unto you, my friends, be not afraid of them
that kill the body, and after that, have no more that they
can do. But I will forewarn you whom ye shall fear;
BARCLAY S CATECHISM. 67
Fear him which after he hath killed, hath power to cast
into hell, yea, I say unto you, fear him. Luke 12. 4, 5.
Q. What advantage is to them that suffer persecution
cheerfully, and hazard to them that shun it?
A. Blessed are they which are persecuted for right-
eousness sake, for theirs is the kingdom of heaven. Mat.
5. 10.
But if ye suffer for righteousness sake, happy are ye;
and be not afraid of their terror, neither be troubled. 1
Pel. 3. 14.
Whosoever therefore shall confess me before men, him
will I confess also before my Father wk.ch is in heaven.
But whosoever shall deny me before men, him will I also
deny before my Father which is in heaven. He that loveth
father or mother more' than me, is not worthy of me. And
he that taketh not his cross, and foiloweth after me, is not
worthy of me. He that findeth his life shall lose it, and
he that loseth his life for my sake shall find it. Mat. 10.
32, 33, 37 to 39.
Also, I say unto you. Whosoever shall confess me be-
fore men, him shall the Son of man also confess before
the angels of God. But he that denies me before men, shall
be denied before the angels of God. Luke 12. 8, 9.
Then saith Jesus unto his disciples, If any man will
come after me, let him deny himself, and take up his cross,
and follow me. For whosoever will save his life shall lose
it ; and whosoever will lose his life for my sake shall find
it. Mat. 16. 24, 25.
If we suffer, -we shall also reign with him ; if we deny
him, he also will deny us. 2 Tim. 2. 12.
If any man come to me, and hate not his father and mo-
ther, and wife and children, and brethren and sisters, yea,
and his own life, he cannot be my disciple. Luke 14. 26.
And he said to them all, If any man will come after me,
let him deny himself, and take up his cross daily and fol-
low me. For whosoever will save his life, shall lose it ;
but whosoever will lose his life for my sake, the same shall
save it. Luke 9. 23, 24.
And when he had called the people to him, with his
disciples also, he said unto them. Whosoever will come
after me, let him deny himself, and take up his cross and
68 bakclay's catechism;
follow me. For whosoever will save his life, shall lose it:
but whosoever shall lose his life, for my sake and the gos-
pel's, the same shall save it. Mark 8. 34, 35.
Q. There is nothing more certain, according to these
scriptures, than that Christians must suffer persecution in
this world, even in their persons and estates ; but shall they
not also suffer in their good names, in being accounted
blasphemers, hereticks and deceivers ?
A. The disciple is not above his master, nor the ser-
vant above his lord. It is enough for the disciple, that
he be as his master, and the servant, as his lord : if they
have called the master of the house Beelzebub ; how much
more shall they call them of his household? Mat. 10.
24, 25.
Blessed are ye when men shall revile you, and persecute
you, and shall say all manner of evil against you falsely
for my sake. Mat. 5. 11.
Then they suborned men which said. We have heard
him speak blasphemous words against Moses, and against
God. And they stirred up the people, and the elders, and
the scribes, and came upon him, and caught him, and
brought him to the council. Acts 6. 11, 12.
And when they found them not, they drew Jason and
certain brethren, to the rulers of the city, crying. These
that have turned the world upside down, are come hither
also. Acts 17. 6.
But this I confess unto thee, that after the way, which
they call heresy, so worship I the God of my fathers; be-
lieving all things which are written in -the law and the
prophets. Acts 24, 14.
Being defamed, we entreat; we are made as the filth
of the world, and are the off-scouring of all things unto
this day. 1 Cor. 4. 13.
By honour and dishonour, by evil report and good re-
port, as deceivers, and yet true. 2 Cor. 6. 8.
Q. It is easily apparent from what is mentioned, that
Christians are to expect persecution and tribulation ; and
that they are always the sheep, and never the wolves ; the
oersecuted, and never the persecutors ; the afflicted, and
not the afflicters ; the reproached, and not the reproach-
rrs: Is it not fit then that Christians be so far from per-
baeolay's catechism. 69
secuting others, that they ought to pray for their persecu-
tors? Is this Christ's command?
A- But I say unto you, love your enemies ; bless them
that curse you, do good to them that hate you, and pray
Tor them which despitefully use you and persecute you.
Mat. 5. 44.
Q. Was this Christ's own practice ?
A. Then said Jesus, Father, forgive them, for they know
not what they do, &c. Lvke 23. 34.
Q. Is Christ herein to be our example ?
A. For even hereunto- were ye called, because Christ
also suffered for us, leaving us an example, that ye
should follow his steps, who did no sin, neither was guile
found in his mouth : who when he was reviled, reviled
not again ; when he suffered, he threatened not, but com-
mitted himself unto him that judgeth righteously. 1 Pet.
2. 21, 22, 23.
Q. Is there an instance of any saint in scripture who
followed his example herein?
A. And he kneeled down, and cried, with a loud voice,
Lord, lay not this sin to their charge, &c. Acts 7. 60.
Q. It appears by all these scriptures, that Christianity
consisteth in the exercise of fear and trembling, humility,
patience and self-denial : What ought we then to think
of such who place much of their religion in abstaining
from marriage, and certain meats ; worshipping of angels,
and other such acts of voluntary humility 1
A. Now the Spirit speaketh expressly, that in the lat-
ter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils ; speaking lies in
hypocrisy ; having their conscience seared as with a hot
iron, 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.
1 Tim. 4. 1, 2, 3.
Let no man beguile you of your reward, in a voluntary
humility, and worshipping of angels, intruding into those
things which he hath not seen, vainly puffed up by his
fleshly mind. Col. 2. 18.
FO Barclay's catechism.
CHAPTER XIII.
Concerning Magistracy.
Q. What is the duty of a magistrate 1
A. The God of Israel said, the Rock of Israel spake
to me : He that ruleth over men must be just, ruling in
the fear of God. 2 Sam. 23. 3.
Q. What do the scriptures speak of the duty of such
as are under authority?
A. Let every soul be subject to the higher powers ; for
there is no power but of God : the powers that be, are or-
dained of God. Whosoever therefore resists the power
resists 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. 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. Wherefore ye must needs be subject,
not only for wrath, but also for conscience sake. Rom.
13. 1 to 5.
Submit yourselves to every ordinance of man for the
Lord's sake ; whether it be to the king, as supreme ; or
unfo governors, as unto them that are sent by him, for the
punishment of evil doers, and for the praise of them that
-do well. For so is the will of God, that with well doing
ye may put to silence the ignorance of foolish men. 1 Pet.
2. 13 to 15.
Q. Ought tribute to be paid to them ?
A. For, for this cause pay ye tribute also ; for they are
God's ministers, attending continually upon this very thing.
Render therefore to all their dues; tribute to whom tribute
is due, custom to whom custom, fear to whom fear, honour
to whom honour. Rom. 13. 6, 7.
Then saith he unto them, Render therefore unto Caesai
the things which are Caesar's ind unto God the things
that are God's. Mat. 22. 21.
Barclay's catechism. 71
Q. Are we obliged to obey magistrates in such things
as we are persuaded in our minds are contrary to the
commands of Christ 1
A. And they called them, and commanded them not to
speak at all, nor teach in the name of Jesus. But Peter
and John answered and said unto them. Whether it be
right in the sight of God, to hearken unto you more than
unto God, judge ye. For we cannot but speak the things
which we have seen and heard. Acts 4. 18 to 20.
And when they had brought them, they set them before
the council ; and the high priest asked them, saying, Did
not we strartly command you, that ye should not teach
in this name 1 and behold, ye have filled Jerusalem with
your doctrine, and intend to bring this man's blood upon
us. Then Peter and the other apostles answered and
said. We ought to obey God rather than men. Acts 5.
27, 28, 29.
Q. What ought to be magistrates' behaviour in such
cases, according to the counsel of wise Gamaliel?
A. Then stood there up one in the council, a Pharisee,
named Gamaliel, a doctor of the law, had in reputation
among all the people, and commanded to put the apostles
forth a little space, and said unto them. Ye men of Israel,
take heed to yourselves, what ye intend to do, as touching
these men. And now I say unto you, refrain from these
men, and let them alone ; for if this counsel, or this work,
be of men, it will come to nought : but if it be of God, ye
cannot overthrow it, lest haply ye be found even to fight
against God. Acts 5, 34, 35, 38, 39.
Q. What command giveth Christ to his people under the
gospel, in relation to this matter? how doth he hold forth
cheir duty under the parable of the tares?
A. So the servants of the householder came and said unto
him. Sir, didst thou not sow good seed in thy field ? From
whence then hath it tares? He said unto them, An enemy
hath done this. The servants said unto him, Wilt thou thei
that we go and gather theni up? but he said, Nay; lesi
while ye gather up the tares, ye root up also the wheal
with them. Mat. 13. 27, 28, 29.
Q. Doth he explain these tares, of the wicked, whom
the godly must not take upon them to cut off, lest through
72 harclay's catechism.
mistake they hurt the good ; but leave it to God, to do it
by his angels 1
A. The field is the world ; the good seed are the children
of the kingdom; but the tares are the children of the wicked
one : the enemy that sowed them is the devil ; the harvust
is the end of the world, and the reapers are the angels.
As therefore the tares are gathered and burnt in the fire,
so shall it be in the end of this world. The Son of man
shall send forth his angels, and they shall gather out of his
kingdom all things that offend, and them which do iniquity.
Mat. 13. 38 to 41.
CHAPTER XIV.
Concerning the Resurrection.
Q. What saith the scripture of the resurrection of the
dead?
A. And have hope towards God, which they themselves
also allow, that there shall be a resurrection of the dead,
both of the just and unjust. Acts 24. 15.
Q. To what different end shall the good be raised from
the bad, and how are they thereunto reserved ?
A. Marvel not at this, for the hour is coming, in the
which all that are in the graves shall hear his voice, and
shall come forth ; they that have done good, unto the
resurrection of life ; and they that have done evil, unto
the resurrection of damnation. John 5. 28, 29.
But the heavens and the earth, which are now, by the
same word are kept in store, reserved unto fire, against
the day of judgment, and perdition of ungodly men.
2 Pet. 3. 7.
Q. What must be answered to such as ask, how the
dead are raised, and with what body ?
A. Thou fool, that which thou sowest is not quickened
except it die. And that which thou sowest, thou sowest
not that body that shall be, but bare grain, it may chance
of wheat, or of some other grain. But God giveth it a
body as it hath pleased him, and to every seed his own
body. All flesh is not the same flesh ; but there is one
kind of flesh of men, another flesh of beasts, another of
Barclay's catechism, 73
fishes, and another of birds. There are also celestial
bodies, and bodies terrestrial ; but the glory of the celes-
tial is one, and the glory of the terrestrial is another.
There is one glory of the sun, and another glory of the
moon, and another glory of the stars ; for one star dif-
fereth from another star in glory. So also is the resur-
rection of the dead. It is sown in corruption, it is raised
in incorruption : it is sown in dishonour, it is raised in
glory : it is sown in weakness, it is raised in power ; it is
sown a natural body, it is raised a spiritual body. There
is a natural body, and there is a spiritual body. 1 Cor
15. 36 to 44.
Q. The apostle seems to be very positive, that it is not
that natural body, which we now have, that shall rise ; but
a spiritual body.,
A.. Now this I say, brethren, that flesh and blood can-
not inherit the kingdom of God ; neither doth corruption
inherit incorruption. Behold I show you a mystery ; we
shall not all sleep, but we shall all be changed in a mo-
ment, in the twinkling of an eye, at the last trump ; for
the trumpet shall sound, and the dead shall be raised in-
corruptible, and we shall be changed. For this corruptible
must put on incorruption ; and this mortal must put on
immortality. So when this corruptible shall have put on
incorruption, and this mortal shall have put on immor-
tality, then shall be brought to pass the saying- that is
written. Death is swallowed up in victory ; O Death,
where is thy sting? O Grave, where is thy victory? 1
Cor. 15. 50 to 55.
74 A SHORT INTRODUCTION TO
CHAPTER XV.
A short introdvction to the Confession of Faith.
Having thus largely and evidently performed the chief
part of that which I promised in this treatise, in giving a
full account of our principles in plain scripture words, and
also answering by the scriptures the chief and main objec-
tions made against us, I come to a confession of faith, in
which I shall not be so large ; for that I judge it not con-
venient to make an inter-repetition of all the scriptures
before mentioned, which if needful, the reader may easily
observe, were not very difficult to do. But whereas a
confession of faith calleth rather for an affirmative account
of one's own faith, than for the solution of objections, or any
thing of debate in a discursive way, which is both more
properly and pertinently performed in a catechism ; there-
fore I have here only done so. I am necessitated some-
times to intermix some words for coherence of the matter,
as sometimes (and,) and sometimes (therefore,) and the like,
but not such as any ingenuous person can affirm, do add to
the matter ; or that may anywise justly be reckoned a
comment or meaning : and therefore to avoid the censure
of the most curious carping critic, these are marked with
a different character. Likewise, unless I should have
ridiculously offered to publish incongruous grammar, there
was a true need sometimes to change the mood and person
of a verb : in all which places, whosoever will look to the
words, shall find it is done upon no design to alter any whit
the naked import. of them : as for instance, where Christ
says, 1 am the light of the world : were it proper for me
to write thus, I am the light, &c. ? or can it be reckoned any
whit contradicting my purpose of* promise to write, Christ
THE CONFESSION OP FAITH. T6
is the light, where the first person is changed to the third;
also, sometimes I express things which are necessarily
understood, as when any of the apostles say, we ; there,
instead of we, I write apostles ; and where they say yoa,
speaking to the saints ; there I mention saints instead of
it, for the connexion of the sentence sometimes requires
it ; as in the first article, in mentioning that of 1 John 1. 5.
concerning God's being light, and in such like cases, which
I know no impartial reader would have quarrelled with,
though wanting this apology, which I judged meet to pre-
mise, knowing there is a generation, who when they can-
not find any real or substantial ground against truth and
its followers, will be cavilling at such little niceties ; there-
Tjre such may see this objection is obviated.
CHAPTER XVI.
A CONFESSION OF FAITH.
CONTAINING XXIII ARTICLES.
ARTICLE I.
Concerning GOD, and the true and saving knowledge
of Him.
There is one God.' Who is a spirit." And this is
tlie message which the apostles heard of him, and declared
unto the saints, that he is light, and in him is no dark
ness at all.' There are three that bear record in heaven,
the Father, the Word, and the Holy Ghost, and these
three are one.* The Father is in thfe Son, and the Son' is
in the Father.' No man knoweth the Son, but the Father ;
neither knoweth any man the Father, but the Son, and he
to whomsoever the Son will reveal him.^ The Spirit
searcheth all things, yea the deep things of God.' For
the things of God knoweth no man but the Spirit of God :
now the saints have received not the spirit of the world,
but the Spirit which is of God, that they might know the
things which are freely given them of God.' For the Com-
forter, which is the Holy Ghost, whom the Father sends in
Chrisfs name, h-e teacheth them all things, and bringeth
all things to their remembrance.'
ARTICLE n.
Concerning the Guide and Rule of Christians.
Christ prayed to the Father, and he gave the saints
another Comforter, that ivas to abide with them for ever,
(1) Eph. 4. 6.— 1 Cor. 8. 4. 6. (2) John 4. 24. (3) 1 John
1. 5. (4) Ch. 5. 7. (5; John 10. 38. and 14. 10, 11, and
5.26. (6) Mat. 11. 27. Luke 10. 22. (7) 1 Cor. 2. 10.
(8) 1 Cor. 2. 11, 12. (9) John 14.^6.
(76)
CONFESSION OP PAITH. 7 1
even the Spirit of Truth, whom the world cannot receive,
because it seeth him not, nor iinoweth him ; but the saints
know him ; for he dwelleth with them, and is to be in
them.' Now if any man have not the Spirit of Christ, he
is none of his : For as many as are led by the Spirit of
God, they are the sons of God." For this is the covenant
that God hath made with the house of Israel, he hath put
his laws in their mind, and writ them in their hearts ; and
they are all taught of God.' And the anointing, which
they have received of him, abideth in them ; and they need
not that any man teach them, but as the same anointing
teacheth them of all things, and is truth, and is no lie.''
ARTICLE III.
Concerning the Scriptures.
Whatsoever things were written aforetime, were writ-
ten for our learning, that we through patience and comfort
of the scriptures might have hope.' Which are able to
make wise unto salvation, through faith which is in Christ
Jesus : All scripture being 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, thoroughly furnished unto all good works.° No
prophecy of the scripture is of any private interpretation ;
for the prophecy came not in old time by the will of man,
but holy men of God spake as they were moved by the
Holy Ghost.'
ARTICLE IV.
Concerning the Divinity of Christ, and his being from
the Beginning.
In the beginning was the Word, and the Word was with
God, and the Word was God ; the same was in the be-
(1) John 14. 16, 17. (9) Rom. 8. 9, 14. (3) Heb. 8. 10, 11.
(4) 1 John 2. 27. (5) Rom. 15. 4. (6) 2 Tim. 3. 15, 16, 17.
(7) a Pet. 1. 20, 21.
78
CONFESSION OF FAITH.
ginning with God; all things were made by him, and
without him was not any thing made that was made.'
Whose goings forth have been from of old, from everlast-
ing.' For God created all things by Jesus Christ.' Who
being in the form of God, thought it not robbery to be
equal with God.'' And his name is called Wonderful,
Counsellor, the Mighty God, the Everlasting Father, the
Prince of Peace.' Who is the image of the invisible God,
the first-born of every creature.' The brightness of the
Father's glory, and the express image of his substance.'
Who was clothed with a vesture dipt in blood; and his name
is called the Word of God.' In him dwelleth all the fulness
of the Godhead bodily.' And in him are hid all the trea-
sures of wisdom and knowledge.'"
ARTICLE V.
Concerning his Appearance in the Flesh.
The Word was made flesh." For he took not on him
the nature of angels ; but he took on him the seed of Abra-
ham, being in all things made like unto his brethren."
Touched with a feeling of our infirmities ; and in all things
tempted, like as we are, yet without sin.'* He died for our
sins, according to the scriptures ; and he was buried, and
he rose again the third day, according to the scriptures.'*
ARTICLE VI.
Concerning the End and Use of that Appearance.
God sent his own Son in the likeness of sinful flesh,
and for sin condemned sin in the flesh.'* For this pur-
pose the Son of God was manifested, that he might de-
(1) John 1. 1, 2, 3. (2) Micah 5. 2. (3) Eph. 3. 9
,4) Phil. 2. 6. (5) Isa. 9. 6. (6) Col. 1. 15. (7) Heb. 1. 3.
18) Rev. 19. 13. (9) Col. 2. 9. (10) Ver. 3. (11) John 1.14
;12) Heb. 2. 16,17. (13) Ch. 4. 15. (14) 1 Cor. 15. 3, 4
15) Rom. a 3.
i. ^NPESSION OF FAITH. 70
-Btroy the works of the devil.' Being manifested to take
away our siiis.^ For he gave himself for us, an offering
and a sacrifice to God for a sweet smelling savour." Hav-
ing obtained eternal redemption for us.* And through
the eternal Spirit offered himself without spot unto God to
purge our consciences from dead works, to serve the living
God." He was the Lamb that was slain from the founda-
tion of the world.' Of whom the fatliers did all drink ;
for they drank of that spiritual Rock that followed them,
and that Rock was Christ.' Christ also suffered for us,
leaving us an example, that we should follow his steps.'
For we are to bear about in the body, the dying of the
Lord Jesus, that the life also of Jesus might be made ma-
nifest in our body, being alway delivered unto death for
Jesus's sake, that the life also of Jesus maybe made manifest
in our flesh.' That we may know him, and the power of
his resurrection, and the fellowship of his sufferings, being
made conformable to his death.'"
ARTICLE Vn.
Concerning the inward manifestation of Christ.
God dwelleth with the contrite and humble in spirit."
For he hath said. He will dwell in them and walk in them.'^
And Christ standeth at the door, and knocheth ; if any man
hear his voice, and open the door, Ae.will come in to him,
and sup with him, and he with 7(im." And therefore ought
we to examine our selves, and prove our own selves, know-
ing how that Christ is in us except we be reprobates.'*
For this is the riches of the glory of the mystery, which
God would make known among (or rather IN) the Gen-
tiles, Christ in you, the hope of glory.'^
(1) 1 John 3. 8. (9) Ver. 5. (3) Eph. 5. 2. (4) Heb. 9. 13,
(5) Ver. 14 (6) Rev. 5. 8, & 12, 13. 8. (7) 1 Cor. 10. 1 to 4,
C8) 1 Pet, 2. 21, (9) 2 Cor. 4 10, 11. (10) Phil. 3. 10. (11) Isa,
57. 15. (12) 2 Cor. 6, 16. (13) Rev. 3. 20. (14) 2 Cor. 13. 5,
(15) Col. 1. 27.
80 CONFESSION OF FAITH.
ARTICLE VIII.
Concerning the New Birth.
Except a man be born again, he cannot see the kingdom
of God.' Therefore ought we to put off the old man with
his deeds, and put on the new man, which is renewed in
knowledge after the image of him that created him, and
which after God is created in righteousness and true holi-
ness.^ For henceforth know we no man after the flesh ;
yea, though we have known Christ after the flesh, yet now
henceforth know we him no more.' For if any man be in
Christ, he is a new creature, old things are passed away ;
behold, all things are become new.* For such have put
on the Lord Jesus Christ.* And are renewed in the spirit
of their minds.^ For as many as have been baptised into
Christ, have put on Christ.' Being born again, not of
corruptible seed, but of incorruptible, by the word of God,
which liveth and abideth for ever.' And glory in nothing,
save in the cross of the Lord Jesus Christ, by whom the
world is crucified unto them, and they unto the world.'
For in Christ Jesus, neither circumcision availeth any
thing, nor uncircumcision, but a new creature.'"
ARTICLE IX.
Concerning the unity of the Saints with Christ.
He that sanctifieth, and they who are sanctified, are all
>i sne." For by the exceeding great and precious pro-
mises that are given them, they are made partakers of the
divine nature."" Because for this end prayed Christ, they
all might be one, as the Father is in him, and he in the
Father, that they also might be one in them ; and the
glory which he had gotten from the Father, he gave them,
that they might be one, even as the Father and he is one ;
(1) John 3. 3. (2) Eph. 4. 93, 24. Col. 3. 10. (3) 2 Cor. 5. 16.
(4) Ver. 17. (5) Rom. 13. 14. (6) Eph. 4. 23. (7) Gal. 3.
27. (8) 1 Pet 1. 23. (9) Gal. 6. 14. (10) Ver. 15. (11) Heb.
2.11. (12) 2 Pet. 1.4
CONFESSION OF FAITH. 81
Christ in the saints, and the Father in Christ, that they
might be made perfect in one.'
ARTICLE X.
Concerning the universal love and grace of God to all.
God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him should not perish,
but have everlasting life." And in this was manifested the
love of God towards us, because that God sent his only
begotten Son, that we might live through him.' So that
if any man sin, we have an advocate with the Father,
Jesus Christ the righteous ; and he is the propitiation for
our sins ; and not for ours only, but also for the sins of the
whole world.'' For by the grace of God he hath tasted
death for every man.' And gave himself a ransom for all,
to be testified in due time.* Willing all men to be saved,
and to come to the knowledge of the truth.' Not willing
that any should perish, but that all should come to repent-
ance.' For God sent not his Son into the world to condemn
the world, but that the world through him might be saved.'
And Christ came a light into the world, that whosoever
believeth in him, should not abide in darkness.'" There-
fore, as by the offence of one, judgment came upon all men
to condemnation ; even so by the righteousness of one, the
free gift came upon all men to justification of life."
ARTICLE XI.
Concerning the light that enlighteneth every man.
The gospel was preached to every creature under hea.
ven.'^ Which gospel is the power of God unto salvation,
(1) John 17. 21, 22, 33. (2; John 3. ] 6. {3)rlJohn4.9.
(4; 1 John 2. 1, 2. (5) Heb. 2. 9. (6) 1 Tim. 2. 6. (7) 1 Tim.
2. 4. (8) 2 Pet. 3. 9. (9) John 3. 17. (10) Ch. 12. 46
(Jl)Rom. 5. 18. (12) Col. 1. 23.
82 CONFESSION OF FAITH.
to them that believe.' And if it be hid, it is hid to them
which are lost, in whom the god of this world hath blind-
ed the minds of them which believe not, lest the light of
the glorious gospel of Christ should shine unto them.' And
this is the condemnation, that light is come into the world,
and men love darkness rather than light, because their
deeds are evil.' And this was the true light, which light-
eth every man that cometh into the world.* By which
"all things that are reprovable, are made manifest; for
whatsoever maketh manifest is light.* Every one that
doth evil, hateth the light, neither cometh to the light, lest
his deeds should be reproved : but he that doeth truth,
cometh to the light, that his deeds may be made manifest,
that they are wrought in God.* And they that walk in
the light, as he is in the light, have fellowship one with
another, and the blood of Jesus Christ his Son, clean-
seth thein from all sin.' Therefore ovght we to believe in
the light, while tee have the light, that we may be the chil-
dren of the light.' Therefore to-day, if we will hear his
voice, let vs not harden ovr hearts.^ For Christ wept over
Jerusalem, saying. If thou hadst known, even thou, at least
in this thy day, the things which belong unto thy peace,
but now they are hid from thine eyes.'" And he would
often have gathered her children, as a hen gathereth her
chickens ; but they would not." For the stiff-necked and
uncircumcised in heart and ears, do always resist the Holy
Ghost."' And are of those that rebel against the light."
Therefore God's Spirit will not always strive with man."
For the wrath of God is revealed from heaven against all
ungodliness and unrighteousness of men, who hold the
truth in unrighteousness." Because what is to be known
of God is manifest in them ; for God hath shewed it unto
them.'* And a manifestation of the Spirit is given to every
man to profit withal." For the grace of God that brings
salvation, hath appeared to all men, teaching us, that de-
nying ungodliness and worldly lusts, we should live soberly,
(1) Rom. 1. 16. ' (2) 2 Cor. 4. 3, 4. (3) John 3. 19. (4) Ch.
1. 9. (5) Eph. 5. 1 1. (6) John 3. 20. (7) 1 John 1. 7.
(8v John 12. 36. (9) Heb. 4. 7, (10) Luke 19. 42. (11) Mat.
23.37. (12) Acts 7. 51. (13) Job 24. 13. (14)Gen. 6. 3
(15) Rom: 1. Ifi. (16) Ver. 19. (17) 1 Cor. 12. 17.
CONFESSION OP FAITH. 83
righteously and godly in this present world.' And this
word of his ^aoe, is able to build up, and give an inherit-
ance among all those that are sanctified.^ For the word of
God is quick and powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder of the soul
and spirit, and of'the joints and marrow, and is a discerner
of the thoughts and intents of the heart.'' This is that more
sure word of prophecy, whereunto we do well that we take
heed, as unto a light that shineth in a dark place, until the
day dawn, and the day-star arise in the heart.* And this
is the word of faith which the apostles preached, which is
nigh in the mouth, and in the heart.^ For God, who com-
manded 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.* But we have this
treasure in ■earthen vessels, that the excellency of the power
may be of God and not of us ;' for the kingdom of God
Cometh not by observation, but is within us.
ARTICLE XII.
Ccmcerning Faith and Justijication.
Faith is the substance of things hoped for, and the evi-
dence of things not seen.* Without which it is impossible
to please God.° Therefore we are justified by faith, which
worketh by love.'" For faith without works being dead, is
by works made perfect." By the deeds of the law there
shall no flesh be justified.'^ Nor yet by the works of right-
eousness which we have done ; but according to his mercy
we are saved, by the washing of regeneration, and renew-
ing of the Holy Ghost.J^ For we are both washed, sanc-
tified and justified in the name of the Lord Jesus, and by
the Spirit of our God."
(1) Tit. 9. 11, 13. (2) Acts 20. 33. (3) Heb. 4. 13. (4) 3 Pet,
1. 19. (5) Rom. 10. 8. (6) 3 Cor. 4. 6. (7) Ver. 7.
(8)Heb. 11. 1. (9) Ver. 6. (lO)Gal. 5. 6. (11) James
2.32,26. (13) Rom. 3. 20. (13) Tit. 3. 5. (14) 1 Cor. 6. 1 1
84 CUNPESSION OF FAITH.
ARTICLE Xm.
Concerning Good \Vorks.
If we live aiter the flesh, we shall die ;" but if loe, through
the Spirit, "do mortify the deeds of the body, we shall live.'
For they whiich believe in God must be careful to maintain
good works.^ For God will render to every man according
to his deeds.' According to his righteous judgment, to
them who by patient continuance in well-doing, seek for
glory, honour and immortality, eternal life : For such are
counted worthy of the kingdom of God.* And cast not
away their confidence, which hath great recompence of
reward.' Blessed then are they that do his commandments,
that they may have right to the tree of life, and may enter
in through the gates into the city,°
ARTICLE XIV.
Concerning Perfection.
Sin shall not have dominion over such as are not under
the law, but under grace.' For there is no condemnation
to those that are in Christ Jesus, who walk not after the
flesh, but after the Spirit ; for the law of the Spirit of life
maketh free from the law of sin and death.* For such
are become dead unto sin, and alive unto righteousness ;
and being made free from sin, are become servants of
righteousness.^ Therefore ought we to be perfect, as
our heavenly Father is perfect.'" For the yoke of Christ
is easy, and his burthen is light." And his command-
ments are not grievous.'^ And whosoever will enter into
life must keep the commandments.'^ Hereby do we know
that we know God, if we keep his commandments.''* He
that saith, I know him, and keepfeth not his command-
ments, is a liar, and the truth is not in him.'* Whoso-
il) Rom. 8. 13. (2) Tit. 3. 8. (3) Rom. 2. 6. (4) 9 Thes.
1. 5. (5) Heb. 10. 35. (6) Rev. 22. 14. (7) Rom. 6. 14.
(8) Ch. 8. 1, 9. (9) Ch. 2. 18. (10) Mat 5. 48. (1 1) Ch.
11.30. (12)lJohn5. 3. (13) Mat. 19. 17. (14) IJohn
8. 3. (15) Ver. 4.
CONFESSION OF FAITH. 85
ever abideth in him, sinneth not; whosoever sinneth, hath
not seen him, neither known him.' Let no man deceive
us ; he that doth righteousness is righteous, even as he is
rightaous ; he that committeth sin is of the devil ; whoso-
ever is born of God doth not commit sin ; for his seed re-
maineth in him and he cannot sin, because he is born of
God.^ For not every one that saith Lord, Lord, shall
enter into the kingdom of heaven ; but he that doth the
will of the Father, which is in heaven." Circumcision is
nothing, and uncircumcision is nothing, but the keeping
the commandments of God.*
ARTICLE XV.
Concerning Perseverance and falling from Grace.
We ought to give diligence to make our calling and
election sure, which things if we do, we shall never full."
For even Paul kept under his body, and brought it into
subjection, lest by any means, when he preached to others,
he himself become a cast-away.' Let us therefore take
heed, lest there be in any of vs an Q.vil heart of unbelief, in
departing from the living God.' Liketoise let us labour
to enter into that rest, lest any man fall after the same
example of unbelief.' For it is impossible for those who
were once enlightened, and have tasted of the heavenly gift,
and were made partakers of the Holy Ghost, and have
tasted of the good word of God, and the powers of the
world to come, if they shall fall away, to renew them again
unto repentance.' For he that abideth not in Christ is
cast forth, and is withered.'" Yet svch as overcome,
he will make as pillars in the temple of his God, and tbey
shall go no more out.l' And these are persuaded, that
nothing shall be able to separate them from the love of
God, which is in Christ Jesus.'^
(1) 1 John 3. 6. (2) Ver. 7, 8, 9. . (3) Mat. 7. 21. (4) I
Cor. 7. 19. (5) 2 Pet. 1. 10. (6) 1 Cor. 9. 27. (7) Heb. 3. 12
(.8)Ch. 4. 11. (9) Ch. 6. 4, 5, 6. (10) John 15. 16. (11) Rev.
3. 12. (12) Rom. 8. 38.
8
86 COKFBSSION OF FAITH.
- ARTICLE XVI.
Concerning the Church and ministry.
The Church of God is the pillar and ground of truth.'
Whereof the dear Son of God is the head.^ From which
all the body by joints and bands, having nourishment minis-
tered and knit together, increaseth with the increase of
God." Which church of God are they that are sanctified
in Christ Jesus.'' Who when he ascended up on high, gave
gifts unto men : And he gave some apostles, some prophets,
some evangelists, some pastors and teachers, for the per-
fe.cting of the saints, for the work of the ministry.^ Who
ovght to be blameless, vigilant, sober, of good behaviour,
given to hospitality, apt to teach ; not given to wine, no
strikers, not greedy of filthy lucre, but patient; not brawl-
ers, nor covetous.^ Lovers of good men, sober, just, holy,
temperate, holding fast the faithful word, as they have been
taught, that they may be able by sound doctrine, both to
exhort and to convince gainsayers.' Taking heed to
themselves and to the flock, over which the Holy Ghost
hath made them overseers, to feed the church of God.'
Taking the oversight thereof, not by constraint, but wil-
lingly ; not for filthy lucre, but of a ready mind ; neither
as being lords over God's heritage, but as being ensamples
to the flock." And siich elders as rule well, are to be
counted worthy of double honour, especially they who la-
bour in the word and doctrine.'" And to be esteemed very
highly in love for their works' sake." As every man hath
received the gift, so ovght the same to be ministered : if
any man speak, let him speak as the oracles of God ; if any
man minister, let him do it as of the ability which God giv-
eth.'^ Preaching the gospel, not with the wisdom of words,
lest the cross of Christ should be made of none effect.'^
Nor yet with enticing words of man's wisdom, but in demon,
stration of the Spirit and of power ; that the faith may not
stand in the wisdom of men, but in the power of God.'*
(1) 1 Tim. 3. 15.' (2) Col. 1. 18. (3) Ch. 9. 19. (4) 1 Cor. 1. 9.
(5) Eph. 4. 8, 11, 12. (6) 1 Tim. 3. 2, 3. (7) Tit. 1. 8, 9. (8) Acts
20.28. (9) 1 Pet. 5. 3, 3. (10) 1 Tim. 5. 17. (11) 1 Thes.
5. 12. (12) 1 Pet. 4. 10, 11. (13) 1 Cor. 1. 17. ' (14) Ch.
S 4, 5.
CONFESSION OF FAITH. 87
Howbeit svch speak wisdom among them that are perfect
yet not the wisdom of this world, nor of the princes of this
world, which cometh to nought; hi\t they speak the wisdom
of God in a mystery, even the hidden wisdom, which God
ordained before the world to their glory.' Which things
they also speak not in the words which man's wisdom teach-
eth, but which the Holy Ghost teacheth.^ For it is not
they that speak, but the Holy Ghost, or Spirit of the Father,
that speaketh in them? Who if they sow spiritual things,
ought to reap carnal things, ybr so the Lord hath ordained,
that they which preach the gospel, should live of the gos-
pel ; for the scripture saith. Thou shalt not muzzle the
mouth of the ox that treadeth out the corn ; and the labourer
is worthy of his reward.* Yet a necessity is laid upon
them ; yea, woe is unto them if they preach not the gospel ;
and their reward m, that when they preach the gospel, they
make the gospel of Christ without charge.' Not coveting
any man's silver or gold, or apparel ; but their hands mi-
nister to their necessities, that so labouring, they may sup-
port the weak ; remembering the words of the Lord Jesus,
how he said, It is more blessed to give, than to receive.*
For they are not of the greedy dogs that can never have
enough.' Nor of the shepherds that look to their own
way, every one for his gain from his quarter.* That feed
themselves, and not the flock.^ That make the people
err, biting with their teeth, and crying peace, and prepar-
ing war against all such as put not into their mouths,
teaching for hire, and divining for money.'" Nor yet of
those which teach things which they ought not, for, filthy
lucre's sake." That run greedily after the error of Ba-
laam for reward, loving the wages of unrighteousness.'"
And through covetousness, with feigned words, making
merchandise of souls." Men of corrupt minds, destitute
of the truth, supposing that gain is godliness.'^ But they
know that godliness with contentment is great gain.''
And having food and l-aiment, they are therewith content."
(1) 1 Cor. 2. 6, 7. (2j Ver. 13. (3) Mat. 10. 90. (4) 1 Cor.
9. 11, M, 9. (5) Ver. 16, 17, 18. (6) Acts 20, 33, 34. (7) Isa.
56. 11. (8) Ibid. (9) Ezek. 34. 8. (10) Micah 3. 5, 11. (11) Tit.
1.11. (12) 3 Pet. 2. 15, (13) Ver. 3. ( 1 4) 1 Tim. 6. 5.
(15) Ver. 6. (16) Ver. 8.
88 CONFESSION OF FAITH.
ARTICLE XVII.
Concerning Worship.
The hour Cometh, and now is, when the true worshippers
shall worship the Father in Spirit and in truth ; for the Fa-
ther seekethj, such to worship him.' God is a Spirit, and
they which worship him, must worship him in Spirit
and in truth.^ For the Lord is nigh to all them that
call upon him, to all th^t call upon him in truth." He is
far from the wicked ; but he heareth the prayers of the
righteous.'' And this is the confidence that we have in
him, That if we ask any thing according to his will, he
heareth as? What is it then 1 We must pray with the
Spiiit, and with th« understanding also.* Likewise the
Spirit also helpeth our infirmities ; for we know not what
we should pray for as we ought ; but the Spirit itself maketh
intercession for us, with groanings which cannot be ut-
tered : And he that searcheth the heait, knoweth what is
the mind of the Spirit, because he maketh intercession for
the saints, according to the will of God.'
ARTICLE XVIII.
Concerning Baptism.
As there is one Lord, one faith, so there is one baptism.'
Which doth also now save us, not the putting away of the
filth of the flesh, but the answer of a good conscience towards
God, by the resurrection of Jesus Christ.' For John in-
deed baptised with water, but Christ with the Holy Ghost
and with fire."" Therefore as many as are baptised into
Jesus Christ, are baptised into his death, and are buried
with him by baptism into death, that like as Christ was
raised up from the dead by the glory of the Father, even
so they also should walk in newness of life." Having put
on Christ.'*
(1) John4. 2.S. (2)Ver. 24. (3) P.salm 145. IS. (4) Prov
1.5.29. (5) 1 Johns. 14. (6) I Cor. 14. 15. (7) Rom. 8. 2fc
27. (8)Kph.4.5. (9) 1 Pel. 3. 31,22. (10) Mat. 3. 11.
(U) Rom. 6. 3,4. (12) G:il. 3.27.
CONPiESSION OP FAITH. 89
ARTICLE XIX.
Concerning eating of bread and wine, washing of one
another''s feet, abstaining from things strangled, and
from blood, and anointing of the sick with oil.
The Lord Jesus the same night in which he was betray-
ed, took bread ; and when he had given thanks, he braice
it, and said, Take, eat, this is my body which is broken
for you ; this do in remembrance of me : After the same
manner also he took the cup, when he had supped, saying.
This cup is the new testament in my blood ; this do ye, as
oft as ye drink it, in remembrance of me ; for as oft as ye
do eat this bread, and drink this cup, ye do shew forth the
Lord's death till he come.' Jesus knowing that the Father
had given all things into his hands, and that he was come
from God, and went to God, he riseth from supper, and
laid aside his garments, and took a towel, and girded him-
self; after that he poured water into a bason, and began
to wash the disciples' feet, and to wipe them with the towel
wherewith he was girded : So after he had washed their
feet, and had taken his garments, and was set down again,
he said unto them. Know ye what I have done- unto you?
Ye call me Master and Lord, and ye say well ; for so I
am ; if then I, your Lord and Master, have washed your
feet, ye also ought to wash one another's feet ; for I have
given you an example, that ye should do as I have done unto
you.^ For it seemed good to the Holy Ghost and to us,
to lay upon you' no greater burthen than these necessary
thinars. That ye abstain from meats offered to idols, from
blood, and from things strangled, and from fornication ;
from which if ye keep yourselves ye do well." Is any man
sick among you, let him call for the elders of the church,
and let them pray over him anointing him with oil.''
(1) 1 Cor. 1 1. 23, 24, 35, 26. (2) John 13. 2, 3, 4, 5. 12 to 15.
(3) Acts 15. S8, 29. (4) James 5. 14.
8*
90 CONFESSION OF FAITH.
ARTICLE XX.
Concerning the liberty of ivch. Christians as are come to
know the substance, as to the using or not using of these
rites, and of the observation of days.
The kingdom of God ife not meat and drink, but right-
eoiisnesa and peace, and joy in the Holy Ghost.' Let no
man therefore judge us in meat or drink, or in respect of
an holy day, or of the new moon, or of the sabbath days.*
For if tue be dead with Christ from the rudiments of the
world, why, as th(ugh living in the world, are we subject
to ordinances ? Let us not touch, or taste, or handle,
which all are to perish with the using, after the comniand-
nietits and doctrines of men.' For now, after we have
known God, or rather are known of him, why should we
turn again unto the weak and beggarly elements, or desire
again to be in bondage to observe days and months, and
times and years, lest labour have been bestowed on us in
vain.'' If one man esteem a day above another, another
esteems every'day alike, let every man be fully persuaded
in his own mind: He that regardeth a day, regardeth it
unto the Lord : and he that regardeth not the day, to the
Lord he doth not regard it.'
ARTICLE XXL
Concerning Swearing, Fighting, and Persecution.
It hath been said by them of old. Thou shalt not for-
swear thyself, but shalt perform unto the Lord thine
oaths : but Christ says unto us. 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 grefat King ; neither shalt thou swear by thy head,
because thoU canat not make one hair white or black ; but
let your communication be yea, yea ; nay, nay ; for what-
soever is more than these, cometh of evil.* And James
chargeth us, Above all things not to swear ; neither by
(1) Rom 14. 17. (9)Co1. 2. 16. (3) Ver. 90 lo 22. (4) ^al
4. 9 to 11. (.5) Rom. 14. 5, 6. (6) Mat. 5. 33 to 37.
COKPESSION OF FAITH. 91
heaven, neither by the earth, neither by any other oath ;
but let your y^a, be yea, and your nay, nay, lest ye fall
into condemnation.' Though we walk in the flesh, we are
not to war after the flesh ; for the weapons of our warfare
are not to he carnal, but mighty through God to the pulling
down of strong holds, casting, down imaginations, and every
high thing that exalts itself against the knowledge of God.
and bringing into captivity every thought to the obedience
of Christ.'* For wars and fightings come of the lusts,
that war in the members.' Therefore Christ commands
not to resist evil ; but whosoever will smite thee on the
right cheek, to turn the other also.* Because Christians
are lambs among wolves.^ Therefore are they hated of
all men for Chrisfs sake.* And all that will live godly in
Christ Jesus, must suffer persecution.' Such are blessed,
for theirs is the kingdom of heaven.' For though they
have lost their lives, yet shall they save them.' And he-
cause they have confessed Christ before men, he will also
confess them before the angels of God. We ought not
then to fear them which kill the body, but are not able to
kill the soul ; but rather fear him which is able to destroy
both soul and body in hell.
ARTICLE XXII.
Concerning Magistracy.
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. Whosoever therefore resists the power, resists
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. Wilt thou then not be afraid of the
nower ? 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
(1) James 5. 12. (2) 2 Cor. 10. 3, 4, 5. (3) James 4. 1, 2.
(4) Mat 5. 39. (5) Luke 10. 3. (6) Mat. 10. 22. (7) 2 Tim.
3. 19. (8) Mat. 5. 10. (9) Ch. 16. 25. (10) Luke 12. 8, 9.
(11) Mat. 10.28.
92 CONFESSION OF FAITH.
not the sword in vain : For he is the minister of God, a re-
venger to execute wrath upon him that doth evil. Where-
fore we must needs be subject, not only for wrath, but also for
conscience-sake ; for, for this cause pay we also tribute ;
for they are God's ministers, attending continually upon
this very thing : Render therefore to all their dues ; tribute
to whom tribute is due, custom to whom custom, fear to
whom fear, honour to whom honour.' Therefore are we
to submit ourselves to every ordinance of man for the
Lord's sake; whether it be to the king, as supreme; ol'
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. For so is the will of God, that with well-doing, we
may put to silence the ignorance of foolish men.* Yet it
is right in the sight of God, to hearken unto him more than
unto them? And though they straitly command us not to
teach in Christ's name, we ought to obey God rather than
men.*
ARTICLE XXIIL
Concerning the Resurrection.
There shall be a resurrection of the dead, both of the
just and unjust.* They that have done good, unto the re-
surrection of life; and they that have done evil unto the
resurrection of damnation.^ Flesh and blood cannot inhe-
rit the kingdom of God ; neither doth corruption inherit in-
corruption.' Nor is that body sown that shall be ; but
God giveth it a body as it hath pleased him, and to every
seed his own body : It is sown in corruption, it is raised in
incorruption : it is sown in dishonour, it is raised in glory ;
it is sown in weakness, it is raised in power; it is sown a
natural boc'y, it is raised a spiritual body.'
<\) \t^T- M. 1 to 7. (2) 1 Pet. 2. 13 to 15. {3,-\ Acts 4. 19
(4) nil. Jl 29. (5) Ch. 24. 15. (6) John 5. 29. 7) 1 Cor
IS. 50. '8) 1 Cor. 15. 37, 38, 42 to 44.
A SHORT EXPOSTULATION. 93
CHAPTER XVII.
A short Expostulation, with an appeal to all other
professors.
Come, let us reason with you, all ye professors of
Christianity, of what sort or iiind soever ; and bring forth
your Catechisms and Confessions of Faith, to that which
by most of yourselves is accounted the touch-stone or rule:
And suffer yourselves no more to be blinded, and to err
Uirough your ignorance of the scriptures, and of the pow-
er of God ; but freely acknowledge and confess to that
glorious gospel and light, which the scriptures so clearly
witness to, and your experience must needs answer; aa
also to these other doctrines, which consequently depend
upon the belief of that noble and truly catholic principle,
wherein the love of God is so mercifully exhibited to all
men, and his justice and mercy do like twins so harmo-
niously concord ; his mercy in the oft tendering of his
love, through the strivings and wrestlings of his light,
during the day of every man's visitation ; and his justice,
both in the destroying and cutting away of the wicked
nature and spirit, in those that suffer themselves to be re-
deemed through his judgments ; and in the utter over-
throw of such, who rebelling against the light, and doing
despite to the Spirit of grace, hate to be reformed. Now
not only this fundamental principle is clearly held forth
in this treatise, but all those that depend upon it, as the
real and inward justification of the saints, through the
power and life of Jesus revealed in them, their full and
perftct redemption from the body of death and sin, as
they grow up by the workings and prevalency of his grace.
And yet, lest security should enter, there is great need of
watchfulness, in that they may even depart after they
have really witnessed a good condition, and make ship-
wreck of the faith, and of a good conscience, with all the
parts of the doctrine of Christ, as they lie linked together
like a golden c'^ain, which doth very much evidence the
certainty and viituj of truth above all heresies, error and
PI A SHORT EXPOSTULATION.
deceit, however so cunningly gilded with the specious
pretences thereof. For truth is entire in all its parts, and
consonant to itself, without the least jar, having a won-
derful coherence, and a notable harmony, answering to-
gether like the strings of a well-tuned instrument; where-
as the principles of all other professors, though in some
things most of them come near, and divers acknowledge
that which is truth ; yet in most things they stray from it,
so that their principles greatly contradict and jar one
^against another ; and though they may allege scripture
for some of their principles, yet they are put strangely
to wrest it, and to deny it for others. My appeal then to,
and expostulation with, all sorts of professors, is not to
prove some one or two points by the scriptures, for there
be some general notions of truth, which most, if not all,
agree to — but the whole body of our principles, as they
stand in relation to each other, which none of them all is
able to do. For, among the many professors, their Cate-
chisms and Confessions of Faith, I find none, save the
dispensation of truth, now again revealed, but such as in
most of their substantial principles differ greatly, and in
many contradict grossly the plain text and tenor of the
scripture. I confess there be certain men in this age,
who with some plausible appearance of reality, undertake
this task : These are they that join with, and own not
wholly any imbodied people ; but while they pretend a
general love to all, yet find fault with some part of every
sort ; while in the mean time they scarce can give any
account of their own religion, and most of them prove at
bottom to have none at ail. These men, I say, rtiay per-
haps acknowledge some general truths, and also hold to
the letter of the scripture in some other things, so as there-
by to take occasion largely to judge others, while them-
selves offer not to bring these good things to practice,
they blame others for the want or neglect of : but such
an enterprise from these men, will not, when weighed,
prove a fulfilling of this matter; seeing it is not enough
to acknowledge many truths, but also to deny and wit-
ness against all error ; and likewise, not to fall short of
any truth which ought to be acknowledged. Whereas
this sort of men for the most part, cannot give accoun
A SHORT EXPOSTULATION. 95
of their faith in many things needful to be believed ; and
whatever things they may acknowledge to be true, they
err most grievously, and contradict a truth most needful
to be minded and answered, as is proved hereto, in that
they stand not forth to appear for any of these discoveries
they pretend they have, but make a shift to hide their
heads in times of trial, so as not to suffer for, nor with any.
And through these fine pretences above mentioned, through
their scruples of joining with any, they can cunningly shun
the difficulties of persecutions, that attend the particular
sects of Christians, and yet by their general charity and
love to all, claim a share in any benefits or advantages that
accrue to one and all : Such then cannot honestly lay claim
to justify their principle^ and practices from the scriptures.
But I leave these stragglers in religion, and come again to
the divers sects.
To begin with those that are most numerous : I think
I need not say much to the Papists in this case ; for they
do not so much as pretend to prove all their dogmas by
the scriptures ; since it is one of their chief- doctrines,
That tradition may authorise doctrines, without any au-
thority of scripture: yea, the council of Constance hath
made bold to command things to be believed, Non obstante
scriytura, i. e. though the scriptures say the. contrary;
and indeed it were their great folly, to pretend to prove
their doctrines by scripture, seeing the adoration of saints
and images, purgatory and prayer for the dead, the prece-
dency of the bishop of Rome, the matter of indulgences,
with much more stuff of that kind, hath not the least
shadow of scripture for it.
Among Protestants, I know the Socinians are great
pretenders to the scriptures, and in words as much exalt
them as any other people ; and yet it is strange to see,
how that not only in many things they are not agreeable
to them; but in some of their chief principles quite con-
trary unto them, as in their denying the divinity of Christ,
which is as expressly mentioned as any thing can be;
And the Word was God, John 1. As also in denying his
being from the beginning, against the very tenor of that
of John 1. and divers others, as at large is shewn in the
third chapter of this treatise. Divers other things, as to
96 A SHORT EXPOSTULATION.
them, might be mentioned ; but this may suffice, to stop
their boasting in this matter.
The Arminians are not more successful in their deny-
ing the false doctrine of absolute reprobation, and in as-
serting the universal extent of' Chrisfs death for all, than
they are short in not placing this salvation in that spirit-
ual light, Wherewith man is enlightened by Christ ; but
wrongfully ascribing a part of that to the natural will and
capacity, which is due alone to the grace and power of
God, by which the work is both begun, carried on and
accomplished. And herein they, as well as both the So-
cinians and Pelagians, though they do well in condemn-
ing their errors, yet they miss in .setting up another, and
not the truth in place thereof; and in that respect are
justly reproved by such scriptures as their adversaries,
who otherwise are as far wrong as they, bring against
them, in shewing the depravity of man's will by nature,
and his incapacity to do any good, but as assisted by the
grace of God so to do.
• On the other hand, it is strange to observe, how many
Protestants, the first article of whose confession of faith.
As to assert the scripture to be the only rvle, should deny
the universal extent of Christ's death, contrary to the ex-
press words of scripture, which saith, He tasted death for
every man ; or the universality of grace, and a sufficient
principle; which the scriptures assert in as many positive
words, as, except we suppose the penmen intended an-
other thing than they spoke, it was possible to do, viz.
A manifestation of the Sjnrit is given to every man to
profit withal : The Grace of God, that bringeth salvation,
hath appeared unto all men ; and many more before men-
tioned. The like may be said of their denying the per-
fection of the saints, and asserting the impossibility of
any falling away from real beginnings of true and saving
grace, contrary to so many express scriptures, as are
heretofore adduced in their proper place. But to give
all that desire to be undeceived, a more full opportunity
to observe how the devil has abused many,' pretending to
be wise, in making them cloak with a pretence of scrip-
ture, false and pernicious doctrines ; I shall take a few
of many instances out of the confession of faith and cat-
SHORT EXAMINATION OP, &C. 97
echism, made by the divines at Westminster, so called
because the same is not only most universally received and
believed" by the people of Britain and Ireland, but also
containeth upon the matter, the faith of the French
churches, and of most others, both in the Netherlands, and
elsewhere ; that it may appear what wild consequences
these men have sought, both contrary to the naked import
of the words, and to all common sense and reason, to cover
some of their erroneous principles.
CHAPTER XVIII.
A short examination of some of the scripture proofs, alleged
by the divines at Westminster, to prove divers articles in
their Confession of Faith and Catechism.
It is not in the least ray design in this chapter, to offer
so large an examination of any of their articles, as might
be done, nor yet of so many as are very obvious ; but only
of two or three, to give the reader a taste of them, for
example's sake, whereby, as ex ungue leonem, he may
judge of most of all the rest, if he will be at the pains nar-
rowly to look over and examine them.
I shall begin with the first chapter. Sect. 1. where
they assert two things : First, That God has committed
his will now wholly to xoriting. Secondly, That the for-
mer ways of God's revealing his will, as by immediate
revelation, are now ceased. The scriptures they bring to
prove it, are first Prov. xxii. 19, 20, 21. Ver. 19. That
thy trust may be in the Lord, I have made known unto
thee this day, even to thee. Ver. 20, Have not I written
to thee excellent things in counsels and knowledge ?
Ver. 21. That I might make thee know the certainty of
the words of truth, that thou mightest answer the words
of truth to them that send unto thee. Luke i. 3, 4. It
seemed good to me also, having had perfect understand-
ing of all things from the very first, to write unto thee in
order, most excellent Theophilus, that thou mightest
9 *
98 SHORT EXAMINATION OP
know the certainty of those things wherein thou hast been
instructed. Rom. xv. 4. For whatsoever things were
written aforetime, were written for our learning, that we
through patience and comfort of the scriptures, might
have hope. Mat. iv. 4. 7. 10. But he answered, and said
It is written, Man shall not live by bread alone, but by
every word that proceedeth out of the mouth of God.
Ver. 7. Jesus said unto him. It is written again, Thou
shalt not tempt the Lord thy God. Ver. JO. Then saith
Jesus unto him. Get thee hence, Satan ; For it is written,
Thou shalt worship the Lord thy God, and him only shalt
thou serve. Isa. viii. 19, 20. Ver. 19. And when they
shall say unto you. Seek unto them that have familiar
spirits, and unto wizards, that peep and that mutter :
Should not a people seek unto their God 1 For the living
to the dead 1 Ver. 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.
But is it not matter of admiration, that men should be
so beside themselves, as to imagine these testimonies do
in the least prove their assertion ; or that others that do
not take things merely upon trust, would be so foolish as
to believe them? For, though God made known, and
wrote excellent things to Solomon ; though Luke wrote
unto Theophilus, an account of divers transactions of
Christ's outward abode; For many were never written;
John xxi. 25. and xx. 30. And there are also many other
things which Jesus did, the which, if they should be writ-
ten every one, I suppose, that even the world itself could
not contain the books that should be written. And many
other si_gns truly did Jesus in the presence of his disci-
ples, which are not written in this book. Though Christ
made use of divers scriptures against Satan, and that Isa-
iah directed people to the law, and to the testimony ; who
will say It naturally follows from thence, that God has
nov} committed his will wholly to writing ? Such a con-
sequence is no more deducible from the scriptures, than
if I should argue thus ; The divines of Westminster have
asserted many things withovt ground, therefore they had
ground for nothing they said. Nay, it follows not by far
so naturally, seeing after the writing of all these passages
WESTMIKSTEK CONFESSION OP FAITH. 99
by them cited, according to their own judgment, there
were divers scriptures written ; so that it had been false
for them to assert. That God had then committed his court
sel wholly to writing, which indeed was not true : So u
is most irrational and unwarrantable for any to draw
such a strange and strained consequence from their
words.
For the second, That the former ways are now ceased,
they allege, 2 Tim. in. 15. where Paul writes to Timothy,
saying. That from a child he (Timothy) hath known the
holy scriptures, which were able to make him wise unto
salvation through faith, which is in Christ Jesus. And
Heb. i. 1, 2. God, who, at sundry times, and in divers
manners, spake in times past unto the fathers by the pro-
phets, hath in these last days spoken unto us by his Son,
whom he hath appointed heir of all things, by whom also
he made the worlds. 2 Pet. i. 19. We have also a more
sure word of prophecy, whereunto ye do well that ye take
heed, as unto a light that «hineth in a dark place, until the
day dawn, and the day-star arise in your hearts.
Which prove the matter as little as the former : If
Paul had intended by that to Timothy, what those divines
would have, would not they have made the apostles speak
a manifest untruth, seeing they themselves acknowledge,
that John's revelation was written long after? So that
these former ways were not then ceased. As for that of
Peter, it is to beg the thing in question, to say It is in-
tended of the scripture ; and though it were, it proves not
the case at all. That of the Hebrews is so far from as-
serting the matter they would have it, that it may be very
aptly brought to prove the quite contrary ; for God in-
deed speaks to us now by his Son : But to infer from
thence. That the. Son speaks only to us by the scriptures,
remains yet unproved : And for the apostle to have there
asserted it, had been false ; seeing the revelations, which
he and others afterwards had, were inward, and so such
were not ceased And if we may trust the same apostle
better than these men, he tells us. That so soon as Christ
was revealed in him, he went straight and obeyed. And
the same apostle tells us, that Except Christ be in us, we
are reprobates ; surely he is not dumb in us, seeing he
100 SHORT EXAMINATION OP
says, He will dwell in us, and walk in us, and be with
us to the end of the world. And John tells us, that the
inward anointing is to teach us all things ; so that we
need not, as to any absolute necessity, any man to teach
us. How then is this ceased, seeing God speaks to us by
Christ, and Christ must be in us? Surely these men
have not herein followed the rule of the scriptures ; but
rather endeavoured most grossly to wrest them, and make
of them a nose of wax, notwithstanding their pretences as
to the contrary in their sixth section, where they say, All
things necessary are either expressly set down, or by good
and necessary conseqvences may be deduced. Now that
these two former assertions are not expressly set down,
they will not deny ; whether they follow by sound con-
sequence, any understanding man may judge, by what is
above observed.
There are divers other things, in the same chapter, which
will not abide the test, for which the scripture proofs, as
alleged by them, are most ridiculous ; which for brevity's
sake I have omitted.
In Chap. 21. Sect. 7. where they say, That the Sab-
bath from the resurrection of Christ, was changed into the
first day of the week, which in scripture, say they, is call-
ed the Lord's day, and is to be continued to the end of the
world as the Christian sabbath. In which they assert
three things.
First, That the first day of the week is come in place of
the seventh for a Sabbath : To prove which they allege,
1 Cor. xvi. 1, 2. Now concerning the collection for the
saints, as I have given order to the churches of Galatia,
even so do ye : 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 gathering when I come. Acts xx.
7. And upon the first day of the week, when the disci
pies came together to break bread, Paul preached to them
ready to depart on the morrow, and continued his speech
until midnight.
That these proofs assert not the things expressly, we
need not, I suppose, dispute. Now to say, that becausse
Paul desired the Corinthians to lay something bv them in
store that day ; or because he broke bread, and continued
WESTMINSTER CONFESSION OF FAITH. 101
his speech until midnight ; therefore the first day of the
week is come in place of the sabbath, is a consequence
more remarkable for its ^ottishness, than to be credited for
its soundness. Indeed to make so solemn an article of faith,
as these men would have the morality of the first day of
the week to be, would need a more positive and express
authority. The text doth clearly enough tell the reason of
the disciples meeting so frequently, and of Paul's preaching
so long, because he was ready to depart to-morrow ; it
speaks pot a word of its being sabbath.
Their second assertion. That the first day of the week
is therefore called the Lord's day, is drawn yet more
strangely from that oi Rev. i. 10. I was in the Spirit on
the Lord's day, and heard behind me a great voice, as of
a trumpet ; whereas no particular day of the week is men-
tioned : So for them to say John meaned the first day of
the week hath no proof but their own bare assertion.
For their third assertion, That it is to he continued to
the end of the world, as the Christian sabbath, they allege
these scriptures, Exod. xx. 8, 10, 11. Remember the
sabbath-day to keep it holy ; but the seventh day is the
- sabbath of the Lord thy God ; in it thou shalt not do any
work, thou, nor thy son, nor thy daughter, thy man ser-
vant, nor thy maid servant, nor thy cattle, nor the stran-
ger which is within thy gates ; for in six days the Lord
made heaven and earth, the sea, and all that in them is,
and rested the seventh day : wherefore the Lord blessed
the sabbath-day and hallowed it. Isa. Ivi. 2, 4, 6, 7.
Mat. v. 17, 18. Think not that I am come to destroy the
law, or the prophets ; I am not come to destroy, but to
fulfil ; for verily, I say unto you, till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law, till
all be fulfilled.
If they prove any thing, they must needs prove the con-
tinuance of the seventh day, seeing in all the law there is
no mention made of the first day of the week being a sab-
bath. If these may be reckoned good and sound conse-
quences, I know no absurdities so great, no heresies so
damnable, no superstitions so ridiculous, but may be
cloaked with the authority of the scripture.
In their 27th chapter, and the first, second, and third
9*
102 SHOHT EXAMINATION OP
sections, they speak at large of the definition and nature
of Sacraments ; but in all the scriptures they bring, there
is not one word of sacraments : The truth is, there was a
good reason for this omission; for such a thing is not to be
found in all the bible. For them to allege, that the thing
signified, is to be found in scripture, though that be also a
begging o£ the question, will not excuse such, who elsewhere
aver, the whole counsel of God is contained in the scripture,
to forsake and reject the tenor thereof, and scrape out of
the rubbish of the Romish tradition, for that which is
reckoned by themselves so substantial a part of their faith.
In their fourth section they assert two things ; first,
TTiat there are two only sacraments under the gospel.
Secondly, that these two are baptism and the supper.
To prove which they allege, Mat. xxviii. 19. Go ye
therefore and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy
Ghost. 1 Cor. xi. 20. 23. When ye come together there-
fore into one place, this is not to eat the Lord's supper.
For I have received of the Lord, that which also I deliv-
ered unto you, that the Lord Jesus the same night in
which he was betrayed, took bread. 1 Cor. iv. 1. Let a
man so account of us, as of the ministers of Christ, and
stewards of the mysteries of God. Heb. v. 4. And no
man taketh this honour to himself, but he that is called of
Gjd, as was Aaron.
Now granting there was such a thing as sacraments, to
be so solemnly performed, all that these scriptures will
prove is, That these two were appointed to be performed ;
but that there are only two, or that these are they, which
is the thing asserted and incumbent to be proved, there is
not the least shadow of proof alleged ; for, according to
their own definition of a sacrament, in the larger catechism,
where they say. The parts of a sacrament are two, the one
an ovtward and sensible sign, used according to Chrisfs own
appointment ; the other, an inward and spiritual grace
thereby signified ; both the washing of one another'' s feet,
and the anointing of the sick with oil, doth answer to it,
and many other things. So that the probation of a sacra-
ment at all, or of their being two, seven, yea, or seventy,
is all alike easy ; seeing neither name nor number is to be
WESTMINSTER CONFESSION OP FAITH. 103
found in the scripture, they being the mere conceits and
inventions of men. And yet it is marvellous to see,
with how great confidence some men do assert the scrip-
ture to be their rule, while they build up so considerable
parts of their doctrine, without the least scripture foun-
dation.
Thus I thought fit to pitch upon these three, viz.. The
scriptures, sabbath, and sacraments, because these be three
of the main things for which we the Quakers are chiefly cried
out against, and accused, as believing erroneously concern-
ing them. Now what we believe concerning these things,
and how agreeable our testimony herein is to the scrip-
tures, is heretofore sufficiently demonstrated : Also how
little scripture proof these have for their contrary asser-
■ tions to us in these things, notwithstanding their great
j>retences to scripture, will also appear to the unbiassed
reader.
THE ENO.
THE
ANCIENT TESTIMONY
PEOPLE CALLED QUAKER?,
REVIVKD.
By THE ORDER AND WITH THE APPROBATION OF THE TEARLY
MEETINS, HELD FOR THE PROVINCES OP PENN-
SrLVANIA AND NEW JERSEY, 1,722.
PHILADELPHIA
1872.
THE
ANCIENT TESTIMONY
OF THE
PEOPLE CALLED QUAKERS,
REVIVED.
Dear Friends,
Having lately, by an introduction to our Book of
Discipline, given a short hint how our respective
meetings for church affairs do consist, and by what
authority and example they came at first to be in-
stituted, we think well at this time, for the further
information and encouragement of our youth and
others whose faces are turned towards Zion, to sig-
nify, that by living experience we find, and can with
good conscience declare and testify, that the same
blessed Holy Spirit which led us to believe and re-
ceive the doctrines and principles of truth, as they
were declared by Christ and his apostles in the holy
scriptures, did and now doth lead us into the like holy
order and government to be exercised among us, as it
was amongst the primitive Christians, in sanctification
and holiness.
For the church of God is a gathering of " them that
are sanctified" by the word of truth, "called to be
saints,"* who are members of the body, even the true
church, whereof Jesus Christ is the head. But before
any can come to be true members of that body, they
must witness the fiery baptism of the Holy Ghost, to
* 1 Cor. 1. 2.
(107)
108 THE ANCIENT TESTIMONY REVIVED.
initiate them into this true church ; and as they follow
Christ in the regeneration,* they will witness a purity
of living, and be qualified to act and judge for him,
who in dispensing his Holy Spirit, doth in his infinite
wisdom minister unto every member a measure there-
of, which. operates diversely "for the edifying of the
body, there being some apostles, some teachers, some
pastors,"! some elders, young men, and babes : for all
are not apostles, elders, nor babes, -J yet, all who are
truly gathered are members, and as such, have a sense
and feeling of the life of the body flowing from the
head Jesus Christ. And whilst they remain in that
sense, acting " with all lowliness, meekness, and long-
suffering, forbearing one another in love, endeavouring
to keep the unity of the Spirit in the bond of peace,"§
they will be endued with right judgment, seasoned
with pure charity and perfect love, which is the bond
of our holy communion and church-fellowship.
And as we become thus initiated and qualified, we
shall be enabled to maintain the holy order and
government above mentioned, in perfect unity ; and
according to the degree of faithfulness we are found
in, shall more and more see " the holy city New Jeru-
salem, coming down from God out of heaven, prepared
as a bride adorned for her husband ;"|| and the river
of water of life proceeding out of the throne of God,
and of the Lamb; which city being the true church,
" had a wall great an-d high,"1T signifying the excel-
lency of God's power encompassing those that are
within this church ; and keeping out all that would
invade or hurt it. " And this wall had twelve founda-
tions, and in them the names of the twelve apostles
of the Lamb ;** which denotes, that the doctrines of
the apostles are to be embraced — and those that are
not founded upon them, to be rejected and shut out
of this holy city, which had but one street ; and that
• Mat. 19. 98. + Eph. 4. 11. 1 1 Cor. 12. 28. \ Eph. 4. 2 3
II Rev. 21.2. IT Ibid ver. 12. »* Ibid ver. 14.
THE AKCIEXT TESTIMONY REVIVED. 1 Oi)
IS the way to the tree of life, where the true members
ol the church of Christ are travelling in the unity of
his blessed Spirit; and so they become "of one heart,
f.nd of one soul,"* as the multitude of them that be-
lieved in the apostles' days were; in which precious
unity we shall feel the life of righteousness.
And as we come to feel this life, and therein expe-
rience the arisings of this glorious day of love and
li^ht, with the increase of this blessed unity, we shall
more and more witness the glory of this spiritual
aisy)ensation, by knowing God's " tabernacle with us,"f
and his dwelling in us, and the peaceable government
of the Lamb among us, mysteriously signified by the
descending of this holy city. And as we abide here,
we shall with John see no more sea ;J that is, we
shall not degenerate into that outrageous and divid-
ing principle, that has at times prevailed in some thnt
walked amongst us, to manifest they were not of us;
but shall " present our bodies a living sacrifice, holy,
acceptable unto God, which is our reasonable ser-
vice ; and not be conformed to this world, but trans-
formed by the renewing of our mind, proving what is
that good, acceptable, and perfect will of God ;" and
t'.ien, none ainong us " will think of himself more
highly than he ought; but will think soberly, accord-
ing as God hath dealt to every inan the measure of
faith."
For having " gifts differing," as said the apostle,
" according to the grace that is given to us ; whether
orophecy, we shall prophesy, according to the pro-
portion of faith ; or ministry, we shall wait on our
ministry; or he that teacheth, on teaching; or he thai
exhorteth, on exhortation ; he that giveth, will do it
with simplicity; he that ruleih, with diligence; he thnt
s'howeth mercy, with cheerfulness ;" our loue will be
"without dissimulation — abhorring that which is evil,
* Acts 4. 32. t Rev.'21. 3. } Ibid. ver. 1
§ Rom. 12. I, 2, 3,
10
110 THK ANCIENT TESTIMONY REVIVED.
cleaving to that which is good; kindly affectioned one
towards another, with 'brotherly love — in honour pre-
ferring one another; not slothful in business," but pro-
viding things honest in the sight of all men ; and yet
have our minds kept above the surfeiting cares of the
world, by being "fervent in spirit, serving the Lord;
rejoicing in hope, patient in tribulation, continuing in-
stant in prayer, distributing to the necessity of saints,
given to hospitality, blessing them which persecute us,
and not cursing."*
We shall also "be of the same mind one towards
another, afiecting not high things, but condescending
to men of low estate: not wise in our own conceits;
^nor recompense to any man evil for evil, or railing for
railing ; but overcome evil with good ; and as much
as lieth in us, live peaceably with all men, having the
same love; doing nothing through strife or vain glory,
but in lowliness of mind, each esteeming the other
better than themselves;" the strongest and best gifted,
not despising the meanest, nor they envying the strong-
est ; but all in their respective stations and degrees
will " walk by the same rule," be of one accord, " and
mind the same thing," heartily joining to maintain
charity in all its branches, and carry on the affairs of
truth in the lamb-like spirit, to the honour of God and
comfort one of another in him; and then we shall
demonstrate, that we experimentally know there is
" one body, and one Spirit ; one Lord, one faith, one
baptism ; one God and Father of all, who is above all,
and througn all, and in us al]."f
By all which it is manifest, that our church fellow-
ship stands in the bond of charity and true unity of
the Holy Spirit; the fruit whereof, as saith the apostle,
" is in all goodness, righteousness and truth, love, joy
peace, long-suffering, gentleness, faith, meekness, tem
perance, against such there is no law ; for the law
• Rom. 12. 6, 9—14. t Ibid. ver. 16, 17. 1 Peter 3. 9. R«in. IS
18, 21. Phil. S. 2, 3. Ibid. 3. 16. Eph. 4. 4, 5, 6.
THE ANCIENT TESTIMONY REVIVED. Ill
is fulfilled in one word," saith the same apostle, " even
this. Thou shalt love thy neighbour as thyself;" which
is that perfect charity we speak of, and desire all
may come unto, and be preserved in ; so that God,
" who is love," may take delight in us, and make
his abode with us; and then shall we "walk in the
Spirit, and not fulfil the lusts of the flesh, for the flesli
lusteth against the Spirit, and the Spirit against the
flesh."*
" The works of the flesh are manifest," said the
apostle Paul to the Galatians, "which are these:
adultery, fornication, uncleannpss, lasciviousness, idol-
atry, witchcraft, hatred, variance, emulations, wrath,
strife, seditions, heresies, envyings, murders, drunken-
ness, revelling, and such like; and they that do such
things shall not inherit the kingdom of God." And
the same apostle, when he wrote to the churches of
Rome, Corinth, Ephesus, and Colosse, testifying against
the like evils, and against " foolish talking and jesting,"
he added, that " no whoremonger, nor unclean person,
nor covetous man, who is an idolater, hath any in-
heritance in the kingdocn of Christ and of God ; for
because of these things comelh the wrath of God upon
the children of disobedience. Be not, therefore," said
he, " partakers with them ; and have no fellowship
with the unfruitful works of darkness, but rather re-
prove them."f
And the same apostle, speaking of some " who were
past feeling, had given themselves over to lascivious-
ness, to work all uncleanness with greediness : But
ye," said he to the believers, " have not so learned
Christ: If so be, that ye have heard him, and have
been taught by him, as the truth is in Jesus ; that ye
put off' concerning the former conversation, the old
man which is corrupt, according to the deceitful lusts;
and be renewed in the spirit of your mind ; and that
« Eph. 5. 9. Gal. 5. 22, 23. also, ver. 14, 16, 17.
t Gal. 5. 19, 20, 21. Eph. 5. 4, 5, 6, 7, I. Col. 3. 5.
I 12 THE ANCIENT TESTIJIONY REVIVED.
ye put on the new man, which after God is created
in righteousness and true holiness ; wherefore putting
away lying, speak every man truth with his neigh-
bour ; for we are members one of another." And
after he forbad them " to be angry and give place to
the devil," he would have them that " stole, steal no
more;" and that "no corrupt communication should
proceed out of their mouth ; but that which is good
to the use of edifying, that it might minister grace to
the hearers ; and that all bitterness, and wrath, and
anger, and clamour, and evil speaking, should be put
away, with all malice."*
And the apostle having testified against those '* who
were full of envy, murder, debate, deceit, malignity,
whisperers, backbiters, haters of God, despiteful, proud,
boasters, inventors of evil things, disobedient to pa-
rents ; without understanding, covenant-breakers, with-
out natural affection, implacable, unmerciful, and such
as held the truth in unrighteousness,"! ^'^ saith, " Know
ye not that the unrighteous shall not inherit the king-
dom of God 1 Be not deceived ; neither fornicators,
nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, nor thieves, nor
covetous, nor drunkards, nor revilers, nor extortioners,
shall inherit the kingdom of God. And such were
some of you ; but ye are washed, but ye are sanc-
tified, but ye are justified, in the name of the Lord
Jesus, and by the Spirit of our God. "J By this we
may clearly understand, that the vilest of people, as
they give way to the power and word of truth, may
be sanctified, and so become members of the church
of Christ ; which is great encouragement for all to
submit themselves to the divine holy hand, that leads
them to repentance and ainendment of life.
But we may observe, that notwithstanding the
many cautions and repeated advice of the apostles,
• Eph. 4. 19—31. t Rom. 1. 29, 30, 31. also, ver. 18.
: 1 Cor. 6. 9, 10, 11.
THE ANCIENT TESTIMONY REVIVED. 113
yet some in their days, as in our time, who professed
the truth, and seemed in measure redeemed out of the
evils of this world, fell into these and the like enormi-
ties, which the apostles testified against; and some
others who were then gathered into the belief of the
principles and doctrines of the gospel of Christ, fell
from those principles, as some have done in our day.
In which cases, such as stood firm in the faith, had
power by the Spirit of God, after Christian endeavours
to convince and reclaim those backsliders, to exclude
them from our spiritual fellowship and communion, as
also the privileges they had as fellow-members : which
power, we know by good experience, continues with
us, in carrying on the discipline of the church in the
spirit of meekness.*
Therefore, we say, as our brethren have heretofore
concluded, that where any in the church of God, pre-
tending conscience or revelation, shall arise to teach
and practise, however insignificant or small in them-
selves whether principles or practice, yet if they be
contrary to such as are already received as true, and
confirmed by God's Spirit in the hearts of his saints ;
and that the introducing of these things tends to bring
reproach upon the truth, as such 'as are not edifying
in themselves, and so stumble the weak ; those who
have a true and right discerning, may in and by the
power of' God authorizing them, and no otherwise,
condemn and judge such things ; and their so doing
will be obhgatory upon all the members that have a
true sense, because they will see it to be so, and sub-
mit to it.
Whatsoever innovation, difference, or diverse ap-
pearance, whether in doctrine or practice, proceedeth
not from the pure moving of the Spirit of God, or is
not done out of pure tenderness of conscience, but
*1 Tim. 1.20, 2Tim. 2. 17; 3.8; 4.10. 3 John 1. 9. Gal
2.4. ICor. 1. 12; 5.1.
10*
114 THE ANCIENT TESTIMONY REVIVED.
either from that which being pufed up, nffecte;h sin
gularity, and there-thrcjugh would be obseiVed,
commended, and exalted, or from the mal gnity of
some humours and natural tempers, which will be
contradicting without cause, and secretly begetting
divisions, animosities and emulations, by which the
unity and unfeigned love of the brethren is lessened
or rent, all things proceeding from this root and spirit,
however little they may be supposed to be of them-
selves, are to be guarded against, withstood and de-
nied, as hurtful to the true church's peace and hindrance
of the prosperity of truth.
And now we come to take notice of some things,
that others professing Christianity deem lawful, which
are not so to us: as swearing and fighting, or going
to war when required by lawful authority. The first
we testify against, because it is contrary to the express
command of our blessed Saviour, who said, "Swear
not at all ;"* and the apostle James writing to the
twelve scattered tribes, who according to their law,
were to " swear by the Lord, and perform their oaths
to him," saith : "But above, all things, my brethren,
swear not; neither by heaven, neither by the earth,
neither by any other oath ; but let your yea be yea,
and your nay, nay, lest you fall into condemnation."!
By this we believe, that all oaths commanded or al-
lowed by the Mosaical. law, which took their begin-
ning from want of truth and faithfulness, as well as
the oaths of those times, a,re totally abrogated, and
instead thereof the speaking of truth established.
And we are greatly thankful to God, that our supe-
riors in Great Britain have been pleased to grapt
relief and ease to us in that point, and hope it will be
a firm and renewed obligation upon us to keep peace-
able, faithful, harmless and honest towards all the
children of men: and then we shall assuredly be pre-
» Milt 5. 34. t Jamos ,5. 12.
THE AKCIENT TESTIMONY REVIVED. 115
served out of those contests, fallacies, strife and per-
fidies, against which oaths were af first introduced as
a remedy, and are still alleged to be a security.
And since we must not " swear at all," we cannot
administer oaths to others ; therefore, let all of our
community, who are or may be concerned as magis-
trates, be tender of God's honour in this matter.
And as for wars and fightings, they are altogether
unlawful to us, because our Lord and Saviour Jesus
Christ, who for the excellency of his government, is
called " the Prince of Peace,"* in his blessed sermon
upon the mount, commanded that we should "love our
enemies."f
And the apostle Paul exhorts, not to " avenge our-
selves;" but "if our enemy hunger, we must feed
him ; if he thirst, give him drink."J But it is evident,
that war teacheth to hate, famish and destroy them.
The same apostle declares, that we war not after the
flesh,§ nor " wrestle against flesh and blood."|| But
outward war is according to the flesh, and against
flesh and blood, for the shedding of the one, and de-
stroying of the other. The same apostle saith further,
"The weapons of our warfare are not carnal, but
mighty through God ;"1[ so are not the weapons of
outward warfare. And the apostle James testifies,
that wars and fightings come from lusts,** and those
lusts war in the members of carnal men : but such as
have crucified the flesh with its affections and lusts,
cannot indulge them by waging war; nor can the ser-
vants of Christ fight, because his "kingdom is not of
this world."ff So that when Peter used the sword,
his Lord and Master reproved him, saying, " Put up
again thy sword into his place, for all they that take
the sword, shall perish with the sword."J} We are
not without sorrowful instances, of some that have
* Isa. 9. 6. t Mat. 5. 44. t Rom. 12. 19, 90.
§9Cor. 10. 3. II Eph. 6. 12. iraCor. 10. 4.
•• Ja Ties 4. 1. tt John 18. 36. tt Mat. 26. 52.
il6 THE ANCIENT TESTIMONY REVIVED.
been educated in the peaceable principle here asserted;
and yet became so far degenerated from it as to use
the sword; and they perished by the sword; which is
here mentioned only as a warning to those, who by
pursuing the vanity of their minds, may happen to
stray out of the pure path of peace, and fall into the
like inconveniences.
By ail which it may appear, that Jesus Christ, the
captain of our salvation, calls those that list themselves
under his banner, to bear his cross, and abide in hu-
mility, patience, simplicity and true charity, and not
any ways indulge the least thought of revenge, or
" rendering evil for evil, or railing for railing;"* much
less endeavour to advance themselves by the fraudulent
stratagems of war ; but suffer true love to take place
of wrath, and forgiveness to overcome injury and re-
venge ; so the lamb vfill be preserved before the lion,
and "the lion" resign to, and "lie down with the lamb."
And although these testimonies of Christ and his
apostles are so clear against wars and fightings, yet
our elder brethren, and some of us, formerly suffered
much because we could not ourselves bear arms, nor
send others in our places, nor pay for buying of drums
and other military attire; as also, for not observing
those days, which were appointed to cretve a blessing
for success to the arms of the nation where we lived,
or to give thanks for the victories acquired by the
effusion of much blood.
There are other things, as giving flattering titles,
uncovering the head, and cringing to men ; calling the
days and months by the heathen names, and drinking
one to another, drinking healths, riotings, banquetings,
and using games, sports, plays, revels, comedies, and
such like, which many of the professors of Christianity
allow, are not at all lawful to us, because they not
only waste that time which is but lent us, and should
be spent to the honour of God, but also naturally
* Rom. 12. 17. 1 Peter 3. 9.
THE ANCIENT TESTIMONY KEVIVED. llT
oraw men from God's fear; and we know the testi-
mony of the Spirit of Truth is against them, and the
inward convictions of light and grace in our own
hearts, have prevailed upon us to lay them aside.
And some called Christians, about the first coming
forth of our friends, encouraged people to go from
their worships to gaming, sportings, music, dancing,
wrestling, running of races, and the like; counting it
not inconsistent with religion so to do ; which was so
abominable in the sight of God, that he was pleased
to raise a holy zeal in our elder brethren against those
ungodly practices, and against drinking healths, ban-
quetings and riotous living, which not only provoke
people to excess of eating, drinking, laughter, foolish
talking, jesting, and such like things, that are sinful,
and in no wise becoming the solidity, gravity and so-
briety, which men professing Christianity ought to be
adorned with ; but it is obvious, that such as run into
'hose excesses, bring a scorn and slight upon their
profession, to the grief of the honest-hearted ; and not
only so, but they lay thenniselves open to commit' all
such vices as the devil may tempt them to.
And our constant testimony has been, and is, against
saying you to a single person ; not only because it is
contrary to the true propriety of speech and scripture
anguage; but it gratifies that proud Haman-like spirit,
which possesses the heart of such, who would arrogate
to themselves the homage and reverence due to God;
requiring to be addressed in such language, as they
judge more honourable than that which they bestow
upon the Almighty.
And because our ancient friends and elders in the
truth could not join with that spirit, they sufl^ered
deeply for their Innocent testimony against it ; and
yet, upon all occasions, showed the decent respect
due to men, and maintained in the wisdom of God, the
true honour and obedience due from subjects to their
prince, "fenors to superiors, from children to parents
118 THE ANCIENT TESTIMONY REVIVED.
and servants to masters ; whereby the mutual relations
betwixt those different ranks and degrees of men, have
been, and are asserted and endeavoured to be esta-
blislied, after the manner our Saviour and his apostles
were pleased to direct.
Now, before we go further, we think proper to give
some account of our principles and practices, con-
cerning those mutual relations or ranks of men. And
first, of kings, rulers, and magistrates; as it is our
belief, that the powers and government we live under
are of the Lord,* so we acknowledge, that fidelity and
subjection is due to those who are in authority over
us, expecting only the benefit of those good laws
which are deemed our birthright as English subjects,
and not the protection by gun. and sword, which others
make the terms of their allegiance. And we faithfully
own, that magistracy is an ordinance of God, and
" those who rule well are worthy of double honour,'"f
and deserve to be really valued and much esteemed ;
not by giving them vain appellations or flattering titles,
nor by bowing the body, or uncovering the head, nor
by feigned words, called compliments; but by obey-
ing their just and lawful commands, wherein the
true honour and subjection due to them doth chiefly
consist.
And it has been,, and is our frequent concern, ac-
cording to the pure leadings and dictates of God's
Holy Spirit, in our nearest approaches to the throne
of his grace, to make " supplication, prayer, interces-
sion, and giving of thanks for kings, and all that are
in authority. "J And we have not been wanting in
our respective places and stations, to put people in
mind, as the apostle exhorted, to b6 "subjected to
principalities and powers, to obey magistrates, and
submit to every ordinance of man for the Lord's sake,
whether it be to the king as supreme, or unto gover-
•Rom. 13. 1. tRom. 13. 2. I Tim. 5. 17. 1 1 Tim. 3, 1
THE ANCIENT TESTIMONY REVIVED. 119
nors, as unto them that are sent by him for the punish'
ment of evil-doers, and praise of them that do well;"*
for so the maijistrates '• are ministers of God to us for
good, bearing not the sword in vain, being revengers
to execute wralh upon him that doeth evil;"* and for
this cause pay we tribute also, for they are God's
ministers, attending continually on this very thing.
Yet, when laws and statutes were made, requiring
certain conformities, which for conscience-sake could
not be complied with by our faithful friends, some
magistrates, instead of the sword of justice, took up
the sword of persecution against them ; nevertheless,
they did not resist, but patiently suffered the spoiling
of their goods, grievous imprisonments, scourging and
banishment from their tender families, friends and re-
lations ; choosing, as the holy apostles did in the like
case, " to obey God rather than men ;"J for they could
not "but speak the things which they had seen and
heard ;" and for all this cruel usage and sufferings,
they paid their taxes and tributes, " rendering to Csesar
the things whic'.i wei'e his, and to God the things that
were his ;"§ for so was " the will of God, that with
well doing, they should put to silence the ignorance
of foolish men."||
And here it is necessary to distinguish between
the laws or statutes which occasioned those suffer-
ings, and the law, which the apostle said, "is good if
a man use it lawfully; knowing this, that the law is
not made for the righteous man, but for the lawless
and disobedient, for the ungodly and for sinners, for
unholy and profane, for murderers of fathers, and
murderers of mothers, for man-slayers, for whore-
mongers, for them that defile themselves with man-
kind, for man-stealers, for liars, for perjured persons,
and for any other thing that is contrary to sound
doctrine."1I
• I Peler 3. 13, 14. t Rom. 13. 4. t Acts 5. 29. 4. 20.
Mat. 22. 21. II 1 Peter 2. 15. IT 1 Tim. 1. 8, 9, 10
120 THE ANCIENT TESTIMONY REVIVED.
Dear Friends,
It is evident that it was designed by those statutes
not only to bring all to one form of worship contrived
by human invention ; but also to establish a ministry
and ministers, called and ordained by men, " many of
whom judged the life, grace, and Spirit of God no es-
sential part of their ministry, nor any necessary qualifi-
cation of their ministers, which judgment of theirs
being against the law of the Spirit of life, and the
divine institution of our Saviour's spiritual worship,
must needs be contrary to sound doctrine."*
Nevertheless, to uphold their human ministry, ample
provision was made for maintenance of their minis-
ters ; and to extort it from such as could not for con-
science-sake, own, hear, or receive their- ministry.
But, when it pleased God to discover to our friends
and elders, that " they who worship the Father, must
worship him in spirit and in truth,"f and be brought
to the true unity thereof, and not into a mere outward
conformity, they were soon led to embrace the ancient,
holy, living arid free ministry; which at the breaking
forth of this day and dispensation of the new covenant,
was plentifully bestowed upon men and women, who,
having received the true knowledge of things spiritual,
and being in measure purified and sanctified, were
called, moved, and ordained to minister by the inward
power and virtue of the word of life, feeling a peculiar
unction from the Holy One,J to prepare and supply
them in the work of this ministry. And " as every
one had received the gift, even so they ministered
one to another, as good stewards of the manifold
grace of God; approving themselves in much patience,
in afflictions, in necessity, in distress, in stripes, in
imprisonments,"^ &c. ; and as they freely received,
they freely gave, seeking the salvation of souls, and
keeping the " gospel without charge ; coveting no
» R. B. 438, 419. + John 4. 23, 24. X 1 John 2. 20, 27
51 Peter 4. 10. 2 Cor. 6. 4, 5.
THE ANCIENT TESTIMONY REVIVED. 121
man's silver, gold, or apparel."* And this pure, free
and living ministry of the word, does in a good degree,
through the great loving kindness of God, continue
amongst us hitherto.
But those ministers ordained by men, are of a con-
trary disposition ; for " they preach for hire, and divine
for money, and look for their gain from their quarter,
and prepare war against such as put not into their
mouths ;"f and so they have always done. And be-
cause our friends could not in good conscience con-
tribute to support their false ministry, they stirred up
persecution, and turned the magistrate's sword back-
ward, and the laws against the righteous, which was
also contrary to sound doctrine, as well as the true
use and end of good laws, and far from fulfilling the
royal law according to the scripture, which the apostle
James sums up in these words, " Thou shalt love thy
neighbour as thyself :"J Therefore, with what justice
could those statutes be put in execution against our
friends for their peaceable meeting to worship God "in
spirit and in truth," since our most holy Saviour and
Bishop of souls declared, that the " Father seeks such
to worship him."§ And for ever blessed and happy
will they be who are found of him, and willingly sub-
mit to his requirings, both to believe on him, and wor-
ship him in his own spirit, as also conscientiously to
suffer for his name and 'testimony.||
So, dear friends, having by the foregoing hints
briefly observed how the material or carnal sword,
invented by men to execute their wrath and revenge
upon their fellow creatures, differs from the sword of
justice, " ordained of God for punishment of evil-doers,
and praise of them that do w.ell ;" as also having in
part showed our duty to kings and rulers, we come
now to treat of those relations between children and
• 1 Cor. 9. 18. Acts 20. 33. t Mich. 3. 11. laa. 56. U. Mic. 3. 5.
t Jamea 2. 8. § Joha 4. 23, 24. || Phil. 1. 29,
11
122 THE ANCIENT TESTIMONY REVIVED.
parents, servants and masters, whose respective duties
to each other are best expressed in the apostle's words,
who said, "Children, obey your parents in the Lord,
for this is right. Honour thy father and mother,
which is the first comtYiandment with promise, that it
may be well with thee, and thou mayest live long on
the earth.'''*
And ye " fathers, provoke not your children to
wrath, lest they be discouraged ; but bring them up
in the nurture and admonition of the Lord."f
" Servants, be obedient to them that are your mas-
ters according to the flesh, with fear and trembling,
in singleness of your hearts as unto Christ, not with
eye-service, as men-pleasers, but as the servants of
Christ ; doing the will of God from the heart, with
good will, doing service as to, the Lord, and not to
men ; knowing that whatsoever good thing any man
doeth, the same shall he receive of the Lo'rd, whether
he be bond or free: but he that doeth wrong, shall
receive for the wrong which he hath done; and there
is no respect of persons. Let as many servants as
are under the yoke, count their own masters worthy
of all honour, that the name of God and his doctrine
be not blasphemed. And they that have believing
masters, let them not despise them because they are
brethren ; but rather do them service, because they
are faithful and beloved, partakers of the benefit.
Exhort servants to be obedient unto their own mas-
ters, and to please them well in all things, not answer-
ing again, or gainsaying; not purloining, but showing
all good fidelity ; that they may adorn the doctrine
of God our Saviour in all things." And the apostle
Peter bids "servants be subject to their own masters,
with all fear, not only to the good and gentle, but also
to the froward ;J for this is thank-worthy, if a man for
* Eph. 6. 1, 2, 3. Col. 3. 20. + Eph. 6. 4. Col. 3. 21,
1 1 Peter 2. 18.
THE ANCIENT TESTIMONY REVIVED. 123
conscience towards God endure grief, suffering wrong-
fully."*
" Masters, give unto your servants that which is
just and equal, knowing also that ye have a master
in heaven ; neither is there respect of persons with
him."t
And as the good apostles were moved in their day,
by the Lord's Holy Spirit, thus to exhort, so in a mea-
sure of the same spirit, our friends and brethren have
in this day been concerned to desire, that parents
might be exemplary to their children in conversation,
and in keeping out of the vain fashions, customs and
pride of the world, by adorning themselves modestly,
and in plainness, observing the scripture language,
wherein is true propriety of speech : and that a godly
care and concern should be upon the minds of all
parents to watch over their children, with supplica-
tion to the Lord, that they be not drawn away from
the innocency, simplicity, and plainness of the way of
truth ; and in a sense thereof to reach the witness in
them, that so they might feel in their own spirit a
degre.e of fear and reverence towards God, instructing
them to follow his counsel and obey his voice. And
as the tribes of Israel were required of God to teach
his precepts diligently unto their children, and talk of
them when they sat in their houses, and walked by the
way, and when they laid down, and when they rose
up, so should parents be concerned to acquaint their
children how the Lord led them from one degree of
faithfulness to another, in a denial of the world's cor-
rupt ways, language, and customs. But if children
reject their parents' or guardians' advice, and prove
refractory, they are to acquaint the proper meetings
therewith, in order to have further advice and assist-
ance for reclaiming such children.J
* Eph. 6. 5—8. Col. 3. 25. 1 Tim. 6. 1, 2. Tit. 2. 9, 10.
1 Peter 2, 18, 19. t Col. 4. 1. Eph. 6. 9. t Deut. 6. 7.
Epistle 1694.
J 24 THE ANCIZKT TESTIMONY REVIVED.
And that all parents be watchful over their children,
and careful not to suffer them to get into pride and
excess, but to keep them to that decent plainness which
becomes the peopfe of God ; that the sin of the children
may not be upon their parents, nor they exposed to
ruin by their parents' neglect, or evil example in word
pr deed.
And our advice is, that all Friends' children have
so much learning as to read the holy scriptures and
other English books, and to write and cast accounts,
so far as to understand some necessary rules in arith-
metic ; and for that end fet the rich help the poor.
And that Friends of all degrees take due care to
bring up their children to some useful and necessary
employment, that they may not spend their precious
time in idleness, which is of evil example, and tends
much to their hurt.
And that it is a very evil thing for chilcfren to answer
their parents crossly or frowardJy; but if they think
amiss of what is proposed or said, they should answer
soberly and dutifully ; for parents are to be regarded
and obeyed, next to God ; and if parents become poor
or helpless, their children ought^ according, to their
abilities, to relieve and help them.
In the next place, we are to show what our princi-
ples are, concerning that holy ordinance of marriage,
which may be reduced to these three particulars.
First, we ought not to marry with those who are
out of the belief and profession of the blessed " truth
as it is in Jesus," or being of another judgment or
fellowship, or pretending to the truth, or making
profession thereof, walk not in some good degree an-
swerable thereunto.
Secondly, we ought not to marry by the priests,
who take upon them to join people in marriage without
any command from the law of God, or precedent, or
example, from the holy scriptures for so doing.
Thirdly, we ought not to suffer such kind of mar
riages to pass among us, which as to the degrees of
THE ANCIENT TESTIMONY REVIVED. 125
consanguinity or affinity, or which by reason of pre-
contract or otherwise, are in themselves unlawful, or
from' which there may be any just reflection cast upon
our way.
As to the first, we say, that if such as make pro-
fession with us, and believe in the light, and own the
doctrines and principles of truth, concerning the spi-
ritual appearance and manifestation of our Lord and
Saviour Jesus Christ, should marry with such as do
not so profess and believe, or with such as profess the
truth, and walk not in some good degree answerable
thereunto, we cannot have unity^ with such mar-
riages.
But if any should think it strange that we dislike
joining in marriage with those that are not of our pro-
fession, though some of them may otherwise be of a
civil deportment, we can say from the testimony of the
Spirit of God in our hearts, that such mixing in mar-
riages is an unequal yoking, and ought not to be suf-
fered amongst us. And if any should think it lawful,
yet some know by experience, that it has not been
expedient, but very hurtful, and of ill consequences to
the parties, as well as a grief to their honest friends
and relations, and frequently ends in woe and ruin of
themselves and their children.
And we find jhat the judgment of truth in the pa-
triarchs and prophets was against mixt marriages in
their time, because of the dangerous effects which
attended them, in drawing God's peculiar people into
corrupt language, heathenish customs, gross idolatry,
and at length into a total separation from the holy
sanctuary, and protection of the Almighty.*
As to the second, concerning the priests assuming
authority to marry, our concurrent testimony with all
our faithful brethren and elders, is, and has been,
against that usurpation which seems to be an invention
to get money. And they themselves have confessed,
* Gen. 24. 4 36. 35". 28 1, 2. Neh. 13. 93.
11*
126 THE ANCIBKT TESTWONY REVIVED.
hat it is no part of the essence of a marriage : but it
IS most evident to us, that, after the consent of parents
or guardians and relations is had, and otiier due' and
orderly proceedings are made, according to the rulea
and discipline of our religious society, the mutual pro-
mise and agreement of the parties before witnesses, in
our meetings appointed for such solemnities, amounts
to an actual marriage; which the law cannot make
void, nor the parties themselves dissolve by release, or
other mutual agreement.*
Divers instances might be brought; where marriages
have been adjudged good in law, though they were not
solemnized by priests, for brevity we omit ; and shall
only mention a cause which our honourable friend and
elder brother George Fox, in his journal, p. 249, said
was tried in the assizes at Nottingham, in the year
1661.f The case was thus: Some years before, two
Friends were married among Friends,and lived together
as man and wife about two years; then the man died,
leaving his wife with child, and an estate in copy-hold
lands : when the woman was delivered, the jury pre-
sented the child heir, who was accordingly admitted ;
afterwards, one that was near of kin to the child's
father, brought that suit, thereby intending to deprive
the child of the inheritance; and to effect this, he
would prove the child illegitimate, alleging the mar-
riage was not according to law. After the counsel
on both sides had done pleading. Judge Archer directed
the jury to find the child heir, which they did accord-
ingly.
By this we may understand, how far we are justified
in the method of consummating our marriages by
mutual promises, which are made with much awe and
reverence, in the presence and audience of God's
people at their religious assemblies. But it is to be
understood, that though we are present at such solem-
♦ 6 Mod. 15.5. 3 r^ev. 376. t See Hale's Life by by Bp. Burnet,
p. 73, 74.
THE ANCIENT TESTIMONY REVIVED. 127
iiities, yet we marry none, but are witnesses thereunto,
as any other spectators may be.
We thus enlarge upon this head, that none may be
imposed upon by those who insinuate, that such as are
not married by a priest, their children will be deemed
illegitimate ; for some pretending to be of us, believed
those false suggestions, or made use of them to colour
their selfish views, and sinister ends, and so far re-
nounced the testimony of truth, as to be married by
priests. Therefore let such weak, ignoble spirits, with
all those that promote, or are present at any such mar-
riages, be dealt with, and brought to repent of their
out-goings, or be censured for the same.
As to the third and last particular, it is our sense
and judgment, that none amongst us move or proceed,
in order to marry with such as are pre-engaged oi
contracted to others, before they are duly discharged
or released of that pre-engagement, and that no such
procedure be made by such as are within the degrees
of consanguinity or affinity, being not all'owed by us,
or prohibited by the iaws and usages of England.
We do not in the least suppose, by what we object
against marrying by the priest, or others differing
from our way, as if their marriages were void ; nei-
ther do we take upon us to hinder any to marry
otherwise, than by tenderly advising such as are
like to go contrary to our discipline ; and if they
reject our advice, we refuse to be witnesses and con-
currers with them. And if they go right, and make
regular steps in their procedure, to the satisfaction
of the meetings whereto they belong, we allow them
to consummate their marriages according to the good
order and method which our fathers and elders in the
truth, did at first establish in the wisdom and power
of God.
And it has been a constant rule, since discipline
was first set up amongst Friends, that all their mar-
riages should be laid before the men's and women's
meetings, who were to take cf^re that such as come
128 THE ANCIENT TESTIMONY REVIVED.
before them were clear from all other persons on that
account ; and that no man should speak to a woman,
in order to marriage, before he had the consent of his
own parents or guardians, and then spoken to her
father and mother, and had their consent ; and if she
had no parents alive, but guardians or trustees, then
to speak to them and have their consent, and proceed
accordingly. And we find the reason of this was, for
that some formerly did speak neither to father nor
mother, till they had drawn out and entangled the
affections of the daughter, and that brought great
troubles and discontents upon the parent, and amongst
friends. And therefore this was to be inquired into
in the men's and women's meetings, where the mar-
riages were to i^ spoken of; and so it is, or ought to
be amongst us. And if parentr or guardians have
once consented or approved of such addresses, they
ought not to retract the same, without giving such
reasons as in the judgment of the monthly meeting,
whereto they belong, shall be sufficient for so doing.
And where men and women draw out the affections
one of another, and after a while go to others, and then
do the like, this ought to be censured as a scandalous
practice.
And it hath been the early care, and is the decent
practice amongst Friends, not to consummate second
marriages sooner than a year after the death of a
husband or wife. And that before widows are al-
lowed to marry, care should be taken that provision
be made for their children by former husbands, as
occasion may require.
Dear Friends, we do not prescribe these rules, as
thinking a bare superficial compliance with them to
be sufficient, for we know a formal hypocrite maj' go
far that way, and not discover himself till his turn is
served. Therefore our desires are, that in this im-
portant affair of marriage, a godly care may come
upon all such as may be concerned therein, as it has
THE ANCIENT TESTIMONY REVIVED. 129
oeen and is upon the faithful, to know their hearts and
spirits truly and sincerely given up in chastity and
purity of love one towards another, with a free resigna-
tion to the will of God, and holy resolutions to serve,
obey, and follow him through the various exercises,
difficulties and trials which may attend them in a mar-
ried state; and as they stand in his counsel, they come
to know a holy joining in spirit, and the blessing from
above to descend upon them in their undertaking; and
when they come to enter into the marriage-covenant,
they will according to their growth in the blessed truth,
be sensible of God's heavenly and spiritual joining;
this is the honourable marriage that is sanctified by
the Spirit of God, and owned by his people.
And when man and wife are thus "joined together,
let no man put them asunder ; but let the husband
love his wife even as himself, and as Christ loved the
church, and not be bitter against her ; and let the wife
reverence her husband, and submit and be subject unto
him as is fit in the Lord."*
Thus far we think proper at present, to collect and
lay down our principles and practice, in order to be
published, for the help and service of the youth and
weak among ourselves, and for the information and
satisfaction of others.
Signed in and by order of the said meeting, this
19th day of the 7th mo. 1722, by
SAMUEL PRESTON.
• MaU 19. 6;— Eph. 5. 33, ver. 25;— Col. 3. 19 ;— Eph. 5. 32.
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