Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	humane_a	suffering_n	3,220	5	9.4553	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35959	Truths victory over error, or, An abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the Orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of The confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true Protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of God.	Dickson, David, 1583?-1663.; Sinclair, George, d. 1696.	1684 (1684)	Wing D1412; ESTC R3405	145,943	378

substance Yes Iohn 1. 1 14. 1 Iohn 5. 20. Heb. 2. 14 16 17. Luke 1. 27 31 35. Well then do not those Hereticks called Marcionits and the Anabaptists err who maintain That Christ is not a true Man but onely the Appearance Shape or Form of a Man Yes Do not likewise the Manicheans err who maintain That the Body of Christ is not of the substance of the Virgin Mary but a heavenly Body brought from Heaven to the Womb of the Virgin Yes By what reasons are they confuted 1 Because Christ is said to be made of a Woman Gal. 4. 4. 2 Because the Word was made Flesh Iohn 1. 4. 3 By an induction of the essential parts of a Man and sinless infirmities which were found in him First He was endued with a rational Soul Iohn 12. 27. Secondly He had a real and substantial Body and denyed he was a Spirit only Luke 24. 39. Thirdly Christ did hunger Mat. 4. 2. Fourthly He was wearied and thirsty Iohn 4. 6. Lastly He was sad he groaned in Spirit and was troubled Iohn 11. 33. and verse 15. He wept None of which sinless perturbations can agree to an Appearance Shape or Form of a Man 4 Because He was made of the seed of David according to the Flesh Rom. 1. 3. and descended of the Iews Rom. 9. 5. 5 Because the promises were made in the seed of Abraham Gen. 12. 3. and Gen. 18. 18. 6 Because He took not on him the nature of Angels but he took on him the seed of Abraham wherefore in all things it behoved him to be made like unto his brethren Heb. 2. 16 17. 7 Because otherwise he could not have satisfied in our place the Justice of GOD seing it had been unjust for another Nature to have suffered punishment than that Nature which had offended and sinned Quest. II. ARE there two whole perfect and distinct Natures in Christ the God-head and the Man-hood inseparably joyned together in one person Yes 1 Cor. 8. 6. Eph. 4. 5. Well then do not the Nestorians err who maintain the Union between the Divine and Humane Nature not to be Hypostatical but only by way of Assistence and that as there are two Natures in Christ so there are two Persons one proper to the Divine Nature another proper to the Humane Nature Yes By what reasons are they confuted 1 Because unless Christ-God-Man were but one Person the Merit of his Death would not be of so great value as to redeem the Elect from infinite and eternal punishment seeing hence cometh all the value and worth of his death that the same Person who was God did suffer and die for us 2 Because otherwise Christ had been swallowed up and devoured by the wrath of God against the sins of the Elect which he himself undertook 3 Because Christ if he had not been both God and Man in one Person he could not have been a Mediator for a Mediator must be One 1 Tim. 2. 5. Quest. III. IS the Godhead and Man-hood in Christ united without Conversion Composition or Confusion Yes Luke 1. 35. Col. 2. 9. Rom. 9. 5. 1 Peter 3. 18. 1 Tim. 3. 16. Well then do not those old Hereticks the Eutichians err who maintain that as the Person of Christ is One so his Nature is made One by a composition or Confusion of the two Natures together Yes By what reasons are they confuted 1 Because such a Composition is impossible seing the Divine Nature is most perfect and cannot lose any of its own perfection unless we would affirm the Divine Nature to be mutable and changeable 2 Because that same Christ who according to the Flesh descended of the Iews is over all God blessed for ever Rom. 9. 5. 3 Because this doctrine takes away all means of Mediation for by taking away the distinction between the Natures they take away the Natures themselves and so neither could Christ have suffered in our place because not Man neither could he have given any vertue value or worth to his sufferings because not God Quest. IV. DID Christ endure most grievous torments immediately in his soul Yes Mat. 26. 37 38. Luke 22. 44. Matth. 27. 46. Well then do not the Papists err who maintain that the soul of Christ even from its first creation was never affected with any sadness or sinless perturbation of mind Yes By what reasons are they confuted 1 Because the Scripture testifies that his soul was sad unto death Matth. 26. 37. 2 Because the Apostle Iohn testifies that when Christ saw Mary weeping for her brother Lazarus he groaned in Spirit and was troubled Iohn 11. 33. Iohn 12. 27. 3 Because his soul was exceeding sorrowful even unto death as was cited before Matth. 26. 37. 4 The same thing is proven from Christs desertion whereby the actual fruition and enjoying of Gods favour as to his sense was interrupted and broken in the midst for a time but in no wise altogether taken away which made him cry upon the Cross My God my God why hast thou forsaken Me. Matth. 27. 46. Eph. 5. 2. Quest. V. HAD the Lord Iesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God fully satisfied the Iustice of his Father Yes Rom. 5. 9. Rom. 3. 25 26. Heb. 9. 14 16. Heb. 10. 14. Well then do not some otherwise Orthodox err who deny Christs Active Obedience to be a part of his satisfaction performed in our place Yes By what reasons are they confuted 1 Because the Active disobedience of the first Adam made us all sinners therefore we must be made Righteous by the Active Obedience of the second Adam Rom. 5. 19. 2 Because Christ not only offered himself to the death for us but for their sakes that is for the Elects sake he sanctified himself that is he gave up himself as a holy sacrifice Iohn 17. 19. 3 Because it behoved Christ to fulfil all righteousness Mat. 3. 15. 4 Because we stood in need not only of the expiation of sin for saving us from eternal death but of the gift of righteousness for obtaining eternal life according to that precept and demand of the Law Do this and thou shalt live And therefore Christ is not only called our Ransom but the end and perfection of the Law to every one that believeth Rom. 10. 4. That is the aim of giving the Law by Moses is that thereby men being brought to the knowledge of their sin should flie for refuge unto Christ and his righteousness as he that hath perfectly fulfilled the Law for us 5 Because the passive obedience of Christ was not in it self meerly and purely passive but his active obedience did challenge the chief and principal part in it Psal. 40. 7. Then said I lo I come in the volume of the book it is written of Me. With these words our Saviour Christ declareth his willing Obedience to accept of undergo and execute the Mediatorship by GOD imposed

upon him And Isaiah 53. 7. he offered up himself a sacrifice for sin and by one Oblation he hath perfected for ever them that are sanctified Heb. 10. 14. 6 Because whole Christ was given to us with all his benefits otherwise if onely his passive Obedience were imputed to us it would follow that half Christ onely were given to wit Christ suffering but not Christ doing those things which pleased the Father taking away our sin and saving from death onely but not bringing Righteousness But Christ was not given and born for himself but for us that he might bestow himself wholly upon us by doing for us what we could not do and by suffering for us what we could not suffer Do not likewise the Socinians err who maintain That this Orthodox Doctrine namely That Christ did merit Eternal Salvation to the Elect and hath satisfied Divine Iustice for them is erroneous false and absurd Yes By what reasons are they confuted 1 Because the Messiah doth finish the transgression and maketh an end of sins and maketh Reconciliation for iniquity and shal be cut off but not for himself as the Prophet Daniel hath foretold chap. 9. 24 26. 2 Because his own self bare our sins in his own Body upon the tree 1 Peter 2. 24. 3 Because he hath reconciled those to GOD that were sometimes alienated and enemies in their mind by wicked works in the body of his Flesh through death Col. 1. 21 22. 4 Because now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 9. 26. 5 Because he hath given his life an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pretium redemptionis a price of Redemption for many 6 Because the Prophet Isaiah sayes that it pleased the Lord to bruise him and put him to grief and that he was wounded for our transgressions and that he bare our iniquities chapter 53. 5 10 11. Quest. VI. DID Christ in the work of Mediation act according to both Natures by each Nature doing that which is proper to it self Yes Heb. 9. 4. 1 Peter 3. 18. Well then do not the Papists err who maintain that Christ is a Mediator only according to his humane Nature Yes By what reasons are they confuted 1 Because it was needful for perfecting the work of the Mediator that Christ should overcome death which could not otherwise be done than by his Divine Nature 1 Pet. 3. 18. Where it is said he was put to death in the Flesh but quickned by the Spirit 2 Because there are very many properties of the Mediator which cannot in any wise agree to the humane Nature of Christ as undertaking and promising that he will raise up all at the last day whom the Father has given him Iohn 6. 39. Again he could not lay down his life and take it up again by the alone strength of his humane Nature but all these are works proper to the Mediator as is clear from the tenth chapter of Iohn v. 18. And 3 the application of those good things which he hath merited is the proper work of the Mediator which can only be done by the Divine Nature 4 Because Christ is a Prophet a Priest and a King according to both his Natures A Prophet Matt. 11. 27. No man knoweth the Father save the Son A Priest Rom. 5. 10. Heb. 9. 14. He is a King Luke 1. 32. All which Offices he executes according to both his Natures CHAP. IX Of FREE-WILL Question I. HATH Man by his fall into an estate of sin wholly lost all ability of will to any supernatural good accompanying salvation so as a Natural Man being altogether averse from that Good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto Yes Rom. 5. 6 Iohn 15. 5. Rom. 3. 10. 12. Iohn 6. 44 65. Well then do not the Pēlagians and Socinians err who maintain that the Natural Man without supernatural and divine grace is able to convert himself to God by his own strength Yes Do not likewise the Semipelagians Papists Arminians and Lutherians err who maintain That fallen Man and corrupted with Original sin is partly able by his own strength the Grace of GOD assisting him to prepare himself and turn himself to GOD Yes By what reasons are they confuted 1 Because the Natural Man receiveth not the things of the Spirit of GOD for they are foolishness unto him neither can he know them because they are Spiritually discerned 1 Cor. 2. 14. Rom. 8. 7 9. 2 Because all that the Natural Man doth is sin and cannot in any wise please GOD because his works are not of Faith nor to the Glory of GOD as the Law requires Rom. 14. 23. Heb. 11. 6. Titus 1. 15. Rom. 3. 10 11 12. Psalm 14. 3. Rom. 8. 8. 3 Because a man hath no good in himself whereby he may be differenced from the most flagitious nor any good thing which he hath not received 1 Cor. 4. 7. 4 Because Conversion Grace and Salvation are not of him that runneth or willeth but of GOD that sheweth mercy and whom he will be hardneth Rom. 9. 15 16 18. Rom. 11. 7 8. Matth. 11. 21 22 25. 5 Because the Conversion of a Natural Man is the quickning of one dead Ephes. 2. 5. Col. 2. 13. It is a Regeneration or bearing again Ioh. 3. 5 6 It is the creating of a new heart Psalm 51. 10. It is the taking away the heart of stone and the giving of a heart of flesh Esek 11. 19. Esek 36. 26. And therefore as God raised Christ from the dead so also he raiseth us from the grave of sin by his own proper power 1 Cor. 6. 14. And 6 because GOD converts and calls men not by works of Righteousness which they have done Titus 3. 4 5 5. but according to his own Purpose and Grace which is given us in Christ Jesus 2 Timoth. 1. 9. Quest. II. DOth a Regenerate Man after his Conversion perfectly and onely will that which is good No. Gal. 5. 17. Rom. 7. 15 18 19 21 23 Well then do not the Puritans I do not mean the old Non-conformists Antinomians Anabaptists and many Quakers err who maintain That all the Saints of GOD are free from every spot and blemish of sin Yes Do not likewise some of the Popish Church and Socinians err who maintain That some Christians that are more advanced may come that length to be without any spot blemish and act of sin Nay that some have really win that length Yes By what reasons are they confuted 1 Because in many things we offend all Iames 3. 2. 2 Because Christ commands us to seek dayly remission of sins Matth. 6. 12. Luke 11. 4. 3 Because there is not one just man upon the Earth who doth not sin 1 Kings 8. 46. Eccles. 7. 20. 4 Because there is a continual war between the Flesh and the Spirit so that they namely the Regenerate are not able

the great city and exercises dominion over the Kings of the earth 6 He deceiveth them that dwell on the earth with lying wonders and miracles 2 Thes. 2. 9. Rev. 13 14 15 7 He causeth all sorts of Persons to receive his mark on their right hand or on their forehead Rev 13 16 17 8 To him agrees what Paul sayes and now ye know what with-holdeth namely the Roman Emperour that he might be revealed in his time 2 Thes 2 6 7 CHAP. XXVI Of the Communion of Saints Question I. ARE the Saints bound by profession to maintain an holy fellowship and communion in the worship of GOD in performing such other spiritual duties as tend to their mutual edification Ye Heb. 10. 24 25. Acts 2. 42. 46. Isa. 2. 3. 1 Cor. 11. 20. Well then did not the Donatists of old and Separatists now err who maintain that Hypocrites and wicked men do pollute and defile the worship of God not only to themselves but also to others that worship with them and that therefore we must separate from Communion in the worship of God because of them Yes By what reasons are they confuted 1 Because the Church of the Iews in Christs time was very corrupt Matth. 15. 7. Mark 6 7 8. And yet both by his practise and his command he would not have his hearers to separate from it For he both observed the feasts and preached in their Synagogues Iohn 8. 1. Luke 4. 15. Iohn 10. 22. And he commands his hearers to observe what the Scribes and Pharisees bad them do Matth. 23. 2 3. 2 Because the Apostle is so far from commanding separation from the Church of Corinth that he praises their meetings 1 Cor. 5. 4. 1 Cor. 11. 20. 1 Cor. 14. 23. notwithstanding of the many gross scandals which were among them 1 Cor. 1. 11 12 13. 1 Cor. 5. 1 2. And 1 Cor. 15. 12 13. 3 Because the Apostles calls the Galatians the Church of Christ brethren and the children of God who were yet in some measure removed from GOD to another Gospel Nay says Paul O foolish or senseless Galatians who hath bewitched you that is so blinded the eyes of your understanding that ye cannot see the right truth as the Iuglars bewitch the outward eyes that men think they see that which they see not that ye should not obey the truth Gal. 3. 1. And yet since it was a constitute true Church it was his judgement there should be no separation from it notwithstanding of all the foresaid faults 4 Because the Church of Ephesus was a true Church though they made defection from their first love So was the Church of Pergamus though there were in it who held the doctrine of Balaam So was the Church of Thyatira notwithstanding that they suffered Iesebel that called her self a prophetess and taught the servants of Christ to commit Fornication and to eat things sacrificed to Idols 5 If we must separate from the Communion of the Church in things lawful for the faults of others of for the faults of Ministers and if their sins pollute the worship of God to others than we must not keep communion with any Church seeing there can hardly be a Church where there are not some hidden Hypocrites Nay where there are not some who are known to be such by the Minister Yet such are not to be excluded as Christ himself teaches Matth. 13. 24. to 31. See the 47. and 48. verses of that same chapter 6 If the worship be polluted to some for the faults of others with whom they worship then must the Word and Sacraments have their efficacy and worth from the Persons that worship and from the dispensers of them which is absurd 7 Because wicked and evil men do not pollute the worship to others but to themselves only as it appears from the man that wanted the wedding Garment Matth. 22. 11. And from those who did eat and drink unworthily at the Lords Table Such do not eat and drink damnation to others but to themselves 1 Cor. 11. 27 29. Quest. II. DOth this Communion which the Saints have with Christ make them in any wise partakers of the Substance of his God-head or equal with him in any respect No. Is there a mixture of the Divine Essence with the Substance of all the Creatures because the Divine Essence is infinite and every where present No. Doth every règenerate man that is united with God by vertue of this union become God the maker of Heaven and Earth No. Are all the Acts of a mans will and all his actions even his most cursed and wicked actions wholly Divine which to resist and contradict is rebellion against God No. Iohn 1. 14. Col. 1. 18 19. Well then do not the Familists err who teach that the Saints are made God and Christ by an Essential and Corporal Union with them Yes Do not likewise the Manicheans err who blasphemously taught that the Divine Essence was mingled with soul and body of every man and that therefore all his Actions were wholly Divine Yes By what reasons are they confuted 1 Because the personal union is given to none but to Christ only Iohn 1. 14. The Word was made Flesh that is a true man like unto us in all things yet without sin 2 Because in him dwelleth all the fulness of the God-head bodily Namely by an essential inhabitation of the Son of God in the humane nature by the uniting of his Divine Nature with the Humane in the unity of his Person Bodily that is Personally Essentially and Truely 3 Because the union of the Saints with Christ is by Faith not indeed by a personal Union Eph. 3. 17. 4 Because there is no man that sinneth not 1 Iohn 1. 8 10. 5 Because Gods Essence is most simple and single and infinitely above and beyond all creatures Exod. 3. 14. 6 Because holy holy holy is the Lord God of Hosts Isaiah 6. 3. 7 Because Solomon in his prayer says behold the heaven of heavens cannot contain thee how much less this house which I have builded to thy Name 1 Kings 8. 27. 8 Because the Prophet Isaiah says behold the Nations are as a drop of a bucket and are as the smallest dust of the ballance estemed chap. 40. 15. 9 Because the Manichean error is the outmost stretch of Satans invention beyond which he is not able to go They deserve not confutation but to be looked upon as Devils incarnate Quest. III. DOth the Communion of Saints which they have one with another take away or infringe the Title or propriety which each man hath in his own goods and possessions No. Acts 5. 4. Exod. 25. 14. Eph. 5. 28. Well then do not the Anabaptists err who affirm that the goods and possessions of the Saints ought to be common Yes By what reasons are they confuted 1 Because in the time of the primitive Church no man was obliged out of necessity to deliver his goods Neither did believers loss their right

must do it also Now if the Father be God and the Son be God and the Spirit God also who have one and the same divine nature and essence indivisibly communicated to them and so if there be but one God and yet these three really distinct then they must be distinct persons in respect of their Personal properties seing they are Persons and distinct The Son as was said is called the express Image of the Fathers Person which evidently shews that the Father considered as distinct from the Son is a Person and subsists If then thus it be must not the Son as distinct from the Father and so lively and expresly representing his person be a person also having this from the Father The same must be true likewise of the holy Ghost who is GOD equal with both yet different from both for he who proceedeth from the Father and from the Son must differ from the Father and from the Son as he who is begotten must be distinct from him that begat him Some Quakers either ignorantly or perversely will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated substance as it is Heb. 11. 1. and thus they read Heb. 1. 3. the Character or Image of GODS substance which is to be understood of Christ say they not simply as GOD but as Man But they might as well have said it signifies confident or confidence because it is so translated 2 Cor. 9. 4. and 2 Cor. 11. 17. But they speak here consequentially to their own Tenets who in effect deny the Trinity and all distinction between the Father Son and holy Ghost not only in words but in very deed The Apostle in this place is proving Christ the Son of GOD to be Lord and Heir of all things because GOD created the Worlds by him He is the brightness of his glory the express Image of his person upholdeth all things by the Word of his power These Titles are here given to the Son of GOD as a Creator and a Preserver of all things which belong to him only according to his Divine Nature therefore these Titles must be understood of Christ forasmuch as he is the eternal Son of GOD and a Light from the Eternal Light of one Essence and Glory with the Father nevertheless distinguished from the Person of the Father by whom the Father executes his Operations and shews his Properties even as the Sun by its light doth shine Quest. V. IS the Son of God of the same substance Power and Eternity with the Father Yes 1 Iohn 5. 20. Rom. 9. 5. Isa. 9. 6. Well then do not the Arians err who maintain the Son to be a creature brought forth before the foundations of the World Yes Do not likewise the Socinians err who maintain the Son to have had no Existence before he was conceived in the Womb of the Virgin Mary Yes By what reasons are they confuted 1 From the Scriptures above cited 2 Because the Son is Omnipotent the Creator and Preserver of all things Rev. 1. 18. Col. 1. 16 17. 3 Because he is Omniscient and searcher of the heart Matthew 9. 3 4. Iohn 2. 25. Iohn 21. 17. Quest. VI. IS the Holy Ghost GOD Yes Acts 5. 3. 1 Cor. 6. 19 20. 1 Cor. 3. 16 17. Well then do not the Macedonians or Pneumatomachians Arians Socinians and many of the Anabaptists err who maintain the Holy Ghost to be a Creature as do the Macedonians or a Power Vertue or Efficacy of the Father as many Socinians and others do Yes By what reasons are they confuted 1. Because the Holy Ghost is to be worshipped as God Matth. 28. 19. 2 Cor. 13. 14. Rev. 1. 4. 2. Because he is omniscient and knoweth all things 1 Cor. 2. 10 11. 3. Because he is omnipotent the maker and preserver of all things the worker of miracles and it is he that sanctifies and justifies the Believers Gen. 1 2. Psalm 33. 6. Matth. 12. 28. Compare Isaiah 6. 9. with Acts 28. 25 26 27. 4. Because Ananias is said to lie to the holy Ghost Acts 5. 3. and verse 4. he is said not to lie to men but to GOD. 5. Because Believers are said to be the Temple of God 1 Cor. 3. 16 17. And they are said 1 Cor. 6. 19. to be the Temple of the holy Ghost therefore the holy Ghost is God seeing to be the Temple of God and the Temple of the holy Ghost are the same 6. Because none can be properly sinned against but the true God therefore the Holy Ghost is God because many have been said to have sinned against the holy Ghost Matth 12. 31. Quest. VII DOth not the Holy Ghost eternally proceed from the Father and the Son Yes Iobn 15. 26. Gal. 4. 6. Well then doth not the Greek Church err who maintains the holy Ghost to proceed only from the Father Yes By what reasons are they confuted 1. Because he is sent by the Son Iohn 15. 26. Acts 2. 33. 2. Because all things which are the Sons are the Fathers except the Personal Properties by which they are distinguished and all things are communicated from the Father to the Son and consequently the holy Ghost Iohn 16. 13 14 15. Matth. 11. 27. Iohn 17. 10. 3. Because Christ gave to his Apostles the Spirit by breathing it upon them Iohn 20. 22. To shew that he proceeded from himself 4. Because he is the Spirit of the Son no less than the Spirit of the Father Gal. 4. 6. 5. Because if the holy Ghost did not proceed from the Son as truely as from the Father he would not be a person really distinct from the Son which is contrary to Iohn 14. 16 17. 6 Because it is said Iohn 16. 14. He shall glorify me namely by his testimony gifts and miracles for he shall receive of mine that is the doctrine of Salvation which I have taught you he shall also reveal it unto you seing he shal receive the same from me and shall shew it unto you And Rom. 8. 9. He is called the Spirit both of the Father and of the Son It is said if any man hath not the Spirit of Christ that is the same Spirit which in the foregoing verse is called the Spirit of GOD namely the Father and is here also called the Spirit of Christ because he also proceeds from Christ and is procured for us by Christ Iohn 14. 26. Iohn 16. 7. CHAP. III. Of GODS Eternal Decrees Question I. DId God from all eternity by the most holy and wise Counsel of his Will freely and unchangeably ordain whatsoever comes to pass Yes Eph. 1. 11. Romans 11. 33. Heb. 6. 17. Romans 9. 15. 18. Well then do not the Socinians Arminians and Iesuits err who maintain the things which come to pass in time to fall out and come to pass without the Decree of God Yes By what reasons are they confuted 1. From the knowledge of God whereby from all eternity he hath known all things infallibly which come to pass

fellowship with Christ and this end not fully attained till the end of the World then the Ministry assigned to this end must be perpetually necessary Quest IX IS singing of Psalms with grace in the heart a part of the ordinary worship of God Yes Col. 3. 16. Eph. 5. 19. Iam. 5. 13. Well then do not the Quakers and other Sectaries err who are against the singing of Psalms or at least ty it only to some certain persons others being excluded Yes By what reasons are they confuted 1 From the practise of Christ and his Apostles Matth. 26. 30. From the example of Paul and Silas Acts 16. 25. From Moses and the Israelites Exod. 15. 2 Because the singing of Psalms was commanded under the Old Testament and that not as a Type of any substance to come nor for any ceremonial cause Neither is it abrogated under the New Testament but confirmed Psalm 30. 4. Psalm 149. 1. 3 From the general and universal commands in the New Testament Eph. 5. 19. Col. 3. 16. 1 Cor. 14. 15. 4 Because the Apostle Iames says is any man afflicted let him pray is any man merry let him sing Psalms Chap. 5. 13. The meaning is not that none should sing but such as are merry for then none should pray but such as are afflicted 5 Because by singing of Psalms we glorifie God we make his praise glorious We edify others with whom we sing as well as we edify our selves So the end to be proposed in singing is teaching and admonishing one another in Psalms and Hymns and spiritual songs Col. 3. 16. Lastly we chear and refresh our selves by making melody in our hearts to the Lord Eph. 5. 19. Which ariseth first from our consciencious going about it as a piece of worship to God and in so doing we are accepted in that Secondly from its being a part of Scripture appointed for his praise whether it agree with our case or not That being the end wherefore it was designed to be sung is a sufficient warrand for our joyning in the singing thereof Quest. X. IS prayer or any other part of Religious worship now under the Gospel either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed No. Iohn 4. 21. Mal. 1. 11. 1 Tim. 2. 8. Well then do not the Papists err who consecrate Churches and ascribe holiness to them and appoint Peregrinations to Christs grave and to other places far off where they mumble their preachings and mutter their prayers Yes Do not likewise many ignorant persons err who think their private prayers will be more acceptable to God being said in the Kirk than in their own private Closet Yes By what reasons are they confuted 1 Because the Lord says by the mouth of his Prophet that prayers shall be offered up to him in all places under the time of the Gospel Mal. 1. 11. 2 Because Christ commands us when we pray to enter into our Closet and the door being shut to pray to our Father which is in secret least we should seem to desire praise and approbation from men which rite and ceremony of praying publickly when we should pray privately Christ clearly condemns Matth. 6. 5 6. 3 Because Paul wills that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2. 8. 4 Because Christ says the hour cometh when we shall neither in this mountain nor yet at Ierusalem worship the Father Iohn 4. 21. Quest. XI HAth GOD in his Word by a positive moral and perpetual Commandment binding all men in all ages particularly appointed one day in seven for a Sabbath to be kept holy unto himself Yes Exod. 20. 8 10 11. Isaiah 56. 2 4 6 7. Well then do not some men err who maintain that God hath not under the Gospel determined any certain day for his own worship but only hath commanded that some indefinite time be destined for publick worship which time say they is left to be determined by the Church Yes By what reasons are they confuted 1 Because the determining of an ordinary and sufficient time for divine worship and as a Sabbath belongs to God only and not to man For we do not read that any such power or authority is granted to man either by the Law of Nature or Scripture Is it not a thing of very great moment Is it likely that the wisdom of God would leave it uncertain This might accuse the Scripture of imperfection It is not sutable to the love of God and his care towards his Church By such mens doctrine the Church Universal and all Oecumenick Councils should be guilty of a dreadful sin which for so many ages have been deficient in their duty Therefore it behoveth that there be one day of seven by virtue of the fourth Command seeing no where els another necessary day is appointed or prescribed in the Word 2 Because it is just and equitable as the adversaries grant that one day should be set apart for GOD who hath freely given us six 3 Because in six dayes God made the Heavens and the Earth and rested on the seventh not out of necessity but to give us an example to do the like 4 Because one day of ten twenty or thirty cannot be thought convenient Neither is such a thing commanded in any place of Scripture And would it not argue a neglect of divine worship the care of souls if one day of twenty thirty or fourty were appointed Neither can the fifth fourth or sixth day be appointed seeing God hath commanded us to work six dayes This would make our yoke more heavy than the Iewish yoke which the Adversaries will not grant 5 Because it is the principal and chief scope of the fourth Command that one day of seven in respect of us be set apart and consecrated to divine worship Not truely that some indefinite time be set apart If this were true the fourth Command should differ substantially from the other Precepts of the Decalogue and so there behoved to be an useless Precept or at least a Tautology ought to be committed Do not likewise the Anabaptists Socinians and Libertins err with whom we may take in the Quakers and other Antisabbatarians that disown the Sabbath as being carnal and a Command of the Letter who teach that whatever is contained in the fourth Command is Ceremonial and so properly as to the matter and substance which it holds out abrogated wholly And therefore say they by virtue of this fourth Command there is no day to be set a part for publick divine worship Yes By what reasons are they confuted 1 Because the fourth Command which appoints one day of seven to be set apart for God is a positive and moral Command as to substance seeing it was given to Adam in his integrity before ever there was need of any Types and Ceremonies shaddowing forth Christ Gen. 2. 2 3. 2 Because it was repeated before the promulgation