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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	law_n	moral_a	precept_n	2,880	5	9.5945	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

10. 1 Cor. 9. 8 9 10. 1 Peter 2. 13. 14. Matth. 5. 17. 38. 39. Well then do not some err though otherwise Orthodox who maintain that the whole Iudicial Law of the Jews is yet alive and binding all of us who are Christian Gentiles Yes By what reasons are they confuted 1 Because the Judicial Law was delivered by Moses to the Israelites to be observed as to a Body Politick Exod. 21 chapter 2 Because this Law in many things which are of particular right was accommodated to the Common-wealth of the Iews and not to other Nations also Exod. 22. 3. Exod. 21. 2. Lev. 25. 2 3. Deut. 24. 1 2 3. Deut. 25. 5 6 7. 3 Because in other things which are not of particular right it is neither from the Law of Nature obliging by Reason neither is it pressed upon Believers under the Gospel to be observed 4 Because Believers are appointed under the Gospel to obey the civil Laws and commands of those under whose Government they live providing they be just and that for Conscience sake Rom. 13. 1. 1 Peter 2. 13 14. Titus 3. 1. Quest. V. DOTH the Moral Law for ever bind as well justified persons as others to the obedience thereof and that not only in regard of the matter contained in it but also in respect of the Authority of God who gave it Yes Rom. 13. 8 9 10. Eph. 6. 2. 1 Iohn 2. 3 4 7 8. Iames 2. 10. 11. Well then do not the Antinomians err who maintain that Believers under the Gospel are not obliged to the obedience of the Moral Law Yes By what reasons are they confuted 1 Because Christ sayes he came not to destroy the Law and the Prophets that is to alter or disannul the doctrine of the Law or of the Prophets Matth. 5. 17. 2 Because he says in the following verse I say unto you till heaven and earth pass one jot or one title shal in no wise pass from the Law till all be fulfilled Matth. 5. 18. 3 Because whosoever shal break one of these least Commandments and shall teach men so he shall be called least in the Kingdom of Heaven that is shall not at all be esteemed there or shall not enter thereinto verse 19. 4 Because that after the Apostle Paul hath concluded the justification of Believers to be of free Grace he subjoines Do we then make void the Law through faith God forbid yea we establish the Law Rom. 3. 31. 5 Because all the Precepts of the Moral Law belong to the Law of Nature naturally ingraven upon the hearts of men which cannot be abrogated but oblige all men perpetually and necessarly from Natural Reason it self Rom. 2. 15. 6 Because all the Precepts of the Moral Law are repeated in the Gospel and injoyned to all Believers by Christ Matth. 19. 17 18 19 20. Rom. 2. 13. 7 Because Paul adjoyneth and proposeth to Believers under the New Testament both a command and a promise of the Decalogue as properly belonging to them Eph. 6. 2 3. 8 Because the Apostle Iames setteth forth to Believers the moral law as a Rule of life which they are obliged to observe and by breaking of which they are convinced of sins Iames 2. 8 9 11. 9 Because whosoever committeth any sin against the Moral Law shall never enter into the kingdom of God 1 Cor. 6. 9 10. Gal. 5. 21. 10 Because this Tenet of the Antinomians turns the Grace of God into wantonness overturneth the end of Christian liberty and of the coming and death of Christ and paveth a way leading to all impiety and the indulging of the lusts of the flesh and fostering the Dominion of sin contrary to these Scriptures Iude verse fourth 1 Iohn 2. 16. 2 Peter 2. 18 19 20. Rom. 6. 14 15 16. Luke 1. 74 75. Tit. 2. 11. 12. 1 Tim. 6. 9. Rom. 6. 21. 22 23. 11 Because Believers ought to study good works Titus 3. 8 to which they are created in Christ that they should walk in them Eph. 2. 10. 12 Because Christ will render to every man at his last coming both to the good and the bad according to their works Rev. 22. 12. Matth. 25. 34 35 41 42. Quest. VI. ARE true Believers under the Law as a Covenant of Works to be thereby justified or condemned No. Rom. 6. 14. Gal. 2. 16. Gal. 3. 13. Gal. 4. 4 5. Acts 13. 39. Rom. 8. 1. Well then do not the Papists and Socinians err who maintain that Believers under the Gospel are justified by their obedience to the Law of God the Law I say either Moral or Evangelical and condemned for the transgression thereof Yes By what reasons are they confuted 1 Because by the Law is the knowledge of sin Rom. 3. 20. 2 Because for as many as are of the works of the Law are under the curse Gal. 3. 10. 3 Because there is not a Law given which could have given life to fallen man Gal. 3. 21. 4 Because Christ is not dead in vain for if righteousness be by the Law then Christ is dead in vain that is without cause reason need or fruit Gal. 2. 21. see Iohn 15. 25. 5 Because it was promised by God about 430 years before the promulgation of the Law that all the Nations of the earth should be blessed in the seed of Abraham Gen. 22. 18. Gen. 12. 3. with Gal. 3. 16 17 18. 6 Because Christ is become of no effect to them that are justified by the Law they are fallen from Grace Gal. 5. 4 7 Because Believers ought to wait through the Spirit for the hope of righteousness by Faith Gal. 5. 5. 8 Because the Apostle though a strick Observer of the law counted all his works but loss and dung that he might be found in Christ not having his own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith Phil. 3. 8 9. 9 Because Christ is made of God to Believers righteousness 1 Cor. 1. 30. 2 Cor. 5. 21. 10 Because they that seek righteousness not by Faith but by their works do not attain to it And contrarywise they that seek their righteousness by Faith and not by their works do attain to it Rom. 9. 30 31 32. 11 Because Christ is the end of the Law for righteousnes to every one that believeth Rom. 10. 4. 12 Because the justification of men under the Law or Covenant of works is by the law and by the works of the law but the justification of men under Grace or the Covenant of Grace is by Faith Rom. 10. 5 6 8 9. 10. Gal. 3. 11 12. Lev. 18. 5. But Believers now are not under the Law or the Covenant of works but under Grace or the Covenant of Grace Rom. 6. 14 15. Gal. 5. 18. 13 Because Believers under the New and Old Testament are saved by the Grace of Jesus Christ and not by the Law Whose yoke none were able to bear That

because they think that all the Jewish ceremonies are still in force and binding us who live under the Gospel Page 141. Independents so called because they will have every particular Congregation to be ruled by their own laws without dependency upon any other Church Page 236 309 317. L. Libertines from the liberty and freedom they take and give to others to commit sin Their first Author was one Quintinus a Taylor in Picardy who taught that whatsoever good or evil we did was not done by us but by GODS Spirit in us and many other blasphemous opinions Page 44 106 114 155 175 189 245 246. Lutherians who so call themselves lyingly and falsely from Martin Luther that eminent Man of GOD. Page 43 65 69 86 112 139 157 244 265 269 271 280 298. M. Manicheans from one Manes a Persian by birth and a servant by condition The Manichean sect was the sink of all former Heresies p. 19 55 261 Macedonians so called from Macedonus Bishop of Constantinople 312. years after Christ. Their Heresie was condemned in the second general Council held at Constantinople by Gratian and Theodosius anno 380. His followers were called Pneumatomachians fighters against the holy Spirit from Pneuma a Spirit and Machesthai to fight Page 28. Marcionites from one Marcion a Paphlagonian near the Euxine Sea who was Cerdons scholar a grand Heretick He maintained Cerdons Heresies at Rome about 133. years after Christ. Page 55 283 334. N. Nestorians so called from Nestorius Patriarch of Constantinople who broached his errours under Theodosius the younger 400. years after Christ. They made Christ to have two Persons as he had two Natures This Heresie was condemned by the third general Council held at Ephesus under Theodosius the younger anno 431. Page 57. Novatians so called from Novatus who lived under Decius the Emperor 220. years after Christ. He was an African by birth P. 104 108 110 230. O. Origenists so called from famous Origen His errors began to spread about the year of Christ 247. under Aurelian the Emperour and continued above 334. years p. 332. P. Pneumatomachians See the letter P. Pelagians from Pelagius a Britain as they say by birth A Monk at Rome afterward a Presbyter under Theodosius the younger p. 45 64 91 115. Puritans otherwise called Kathari because they esteemed themselves purer and holier than others p. 66 104 230 239. Photinians from Photinus born in the lesser Galatia He began to spread his Heresies about the year 323. at Syrmium where he was Bishop under Constantius the Emperour p. 334. Papists are too well known They are to be found in every other page almost of the book Q. Quakers so called because sometimes they use to Quake and Tremble when they prophesy or when they are in a rapture p. 4 5 12 18 23 c. S. Socinians so called from one Faustus Socinus an Italian of Siena place all Religion in the old condemned Heresies following their Master a most vile Heretick p. 1 12 13 21 23 28 31 c. Sabellians so called from Sabellus an African by birth His Heresies began anno Christi 224. Page 23. Separatists so called because they withdrew themselves from the Christian Communion and fellowship of others in the Worship of GOD. p. 257. Scepticks commonly called Seekers maintain that the whole universal Church hath perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles for raising up again the Church Visible p. 247. Sabbatarians so called because they observe the Jewish Sabbath imagining there is no precept or example in the New Testament for observing the first day of the week p. 192. T. Tritheits or Tritheitae so called because they divided the indivisible Essence of the Godhead into three parts the one they called the Father the other the Son the third the Holy Ghost p. 19 23. Tertullianists were so called from that famous Lawyer and Divine Tertullian who lived under Severus the Emperour about 170. years after Christ. p. 230. V. Vorstians from one Vorstus an old Heretick who taught that GOD had a Body and was endued with parts as the Anthropomorphitans affirmed p. 21 22. Vaninians from one Vaninus a great promotter of Atheism He was publickly burned at Tholouse p. 163. CHAP. I. Of the Holy SCRIPTURE Question I. IS the Light of Nature and the works of Creation and Providence sufficient to give that knowledge of GOD and of his Will which is necessary to Salvation No. 1 Cor. 1. 21. and 1 Cor. 2. 13 14. Well then do not the Socinians err who mantain That Men living according to the Law and Light of Nature may be saved Yes By what reasons are they confuted 1 Because none can be saved unless they be born again by the incorruptible seed of the Word 1 Pet. 1. 23. 2 Because Christ is the Way the Truth and the Life and no man cometh to the Father but by the Son Iohn 14. 6. 3 Because there is none other Name under Heaven given among men whereby we must be saved but by the Name of Jesus Acts 4. 12. 4 Because men cannot believe in Christ without supernatural revelation and therefore cannot be sanctified or justified because all Justification Sanctification and Remission of sins are by GODS Grace and Faith in Jesus Christ Rom. 3. 24 25. Acts. 26. 18. Neither can men be so saved viz. by living according to the light of Nature because Salvation is promised onely to Believers in Christ Acts 16. 31. Iohn 3. 16. 5. Because all that know not GOD will be punished eternally 2 Thes. 1. 8. But men without supernatural Revelation cannot savingly know GOD 1 Cor. 1. 21. Matth. 11. 27. 6. Men destitute of supernatural Revelation cannot know their own corruption and misery by the first Adam nor the remedy which is offered by Christ the second Adam They are without GOD without Hope without the Promises without the Church and covenant of God and the mysteries of Faith are hid and unknown to them allanerly that perish and are lost Eph. 2. 11 12. Rom. 9. 4. 2 Cor. 4. 3. Mat. 13. 11 12. Matth. 11. 25 26 27. Quest II. ARE the holy Scriptures most necessary to the Church Yes 2 Tim. 3. 15. 2 Pet. 1. 19. Well then doth not the Popish Church err that affirmes the true Church to be infallible in teaching and propounding Articles of Faith both without and against the Scripture and that their unwritten Traditions are of Divine and equal Authority with the Canon of the Scripture Yes Do not likewise the Libertines and Quakers err affirming that GOD doth teach and guide the Elect into all truth by the alone instinct and light of the Spirit without any written Word whatsoever Yes By what reasons are they confuted 1. Because the Scriptures are the foundation upon which the Church is built Eph. 2. 20. 2. Because all things are to be examined by the Rule of the Word as the noble Bereans

Yes By what reasons are they confuted 1 Because the Scripture says GOD blinds their eyes and hardens their hearts even actively and judicially Iohn 12. 40. Exod. 7. 3. Deut. 2. 30. Rom. 9. 18. 2. Because God is said to punish one sin with another Rom. 1. 24 26 28 1 Thes. 2. 11 12. 3 From the practise of Iob and David who when they were afflicted and persecuted looked to God and took it patiently Iob 1. 21. Quest. III. DOth the sinfulness of the action proceed only from the Creature and not from God I answer from the Creature only Iam. 1. 13. 14 17. 1 Iohn 2. 16. Psalm 50. 21. Well then do not the Libertines err who affirm God without blasphemy be it spoken to be the Author and Cause of all sin Yes By what reasons are they confuted 1 From Davids testimony Psalm 5. 4. 2 From Moses his testimony Deut. 32. 4. 3 From Daniels testimony Dan. 9. 14 4 From the testimony of Iames 1. 13. 5 From the testimony of Iohn 1 Iohn 2. 16. and 1 Iohn 1. 5. 6 From the testimony of Paul Rom. 3. 3 4 5. 7 From the testimony of Habukkuk 1 13 From reason 1 because God is in the highest degree essentially and infinitely Holy and Good and therefore pure and free from every spot and blemish Isaiah 6 3. Psalm 78 41 1 Peter 1 15 16 Lev. 11 44 2 Because God is absolutely perfect and therefore he cannot fail or be deficient in working 3 Because God is the Judge of the World He is the Forbidder the Hater and Revenger of all sin and unrighteousness as contrary to his holy Nature and Law Exod chap 20 Rom 3 5 6 Gen 18 25 Rom 1 17 Psalm 5 4 4 Because by his own most absolute and most supream dominion Soveraignty and infinite perfection He is in and of himself above all Law whatsoever and under the command of none in Heaven or in Earth CHAP VI Concerning the Fall of Man of Sin and the punishment thereof Question I. IS the guilt of the sin of our first Parents imputed and the same death in sin and corrupted Nature conveyed to all their Posterity descending from them by ordinary generation Yes Rom. 5 12 15 16 17 18 19 1 Cor. 15. 21 22 45 49. Psalm 51. 5. Gen. 5. 3. Iob 14. 4. Iob 15. 14. Well then do not the Pelagians and late Anabaptists Quakers and Socinians err who deny original sin inherent Yes Do not likewise the Dominicans Franciscans and Iesuits err who maintain the Virgin Mary not to be conceived in Original sin Yes Does not lastly a certain Ring-leader of the Quakers err who maintains that to Infants this Original sin is not imputed until by actual sin they joyn themselves to it Yes By what reasons are they confuted 1 From that well known place of Scripture Rom. 5. chap. which is the very seat and foundation of this Doctrine of Original sin 2 Because unless a man be born again he cannot see the kingdom of God Iohn 3. 3. 3 Because all men by Nature and birth are the children of wrath Eph. 2. 3. 4 Because whatever is born of the flesh is fleshly Iohn 3. 6. And who can bring a clean thing out of an unclean Not one Iob 14. 4. Iob 15. 14. 5 Because all the thoughts and imaginations of the heart of man viz. of the natural and unregenerate man are evil continually Gen 6. 5. 6 Because David confesseth that he was shapen in iniquity and in sin did his mother conceive him Psalm 51. 5. 7 Because Infants that are guilty of no actual transgression need a remedy against sin to wit absolution by the blood of Christ a Seal whereof was given according to Gods institution under the Law to Infants namely Circumcision to which Baptism under the Gospel succeeds Deut. 30. 6. Rom. 2. 29. Acts 22. 16. Mark 1. 4. Col 2. 12. Gen 17. 12. Matth. 28. 19. 8 Because all the Elect among which are infants Matth. 18. 6. Mark 9. 42 are redeemed by Christ and are set at liberty from slavery freed from the fault and penal punishment Iohn 1. 29. Iohn 10. 15. 1 Tim 2. 6. 9 Because infants are lyable to death and other miseries and calamities which are the wages and punishments of sin Rom 6. 23. Gen 3. 19. Quest. II. IS this corruption of Nature albeit pardoned and mortified through Christ in some measure in the Regenerate both it self and all the motions thereof truely and properly sin Yes Rom. 7. 5 7 8 25. Gal. 5. 17. Well then do not the Papists Socinians and Arminians err who maintain that Concupiscence or Lust and the first motions thereof which have not gotten the consent of the Will are not properly and truely sin Yes By what reasons are they confuted 1 Because they are forbidden by the Moral and Natural Law in the tenth Command Exod. 20. 17. Deut. 5. 21. Rom 7. 7. 2 Because Paul speaking of himself while unregenerate calleth concupiscence and lust of which the controversie is often times sin and evil Rom. 7 5 6. 3 Because it is a great part of the old Man which we must lay down and must be mortified Col 3. 5 6 9. Ephes 4. 22. Quest. III. DOth every sin both Original and Actual being a transgression of the Righteous Law of God and contrary thereunto bring in its own nature guilt upon the sinner whereby he is bound over to the wrath of God and the curse of the Law and made subject to death with all miseries Spiritual Temporal and Eternal Yes 1 Ioh. 3. 4. Rom 2. 15. Rom. 3. 9 19. Eph 2. 3. Gal 3. 10. Rom 6. 23. Ephes 4. 18. Rom 8. 20. Lam 3. 39. Matth 25. 41. and 2 Thes 1. 9. Well then do not many of the Papists err who maintain That all sins are not contrary to the Law of GOD nor transgressions thereof Yes Do not all Papists err Who deny every sin to be mortal or to deserve Eternal punishment Yes Lastly Do not the Socinians err Who deny that any sin can deserve Eternal punishment Yes By what reasons are they confuted 1 Because all sins deserve Eternal death Rom 6. 23. Esek 18. 4. Rom 8. 6 13. 2 Because every sin is a transgression of the law 1 Iohn 3. 4. 3 Whosoever shall keep the whole law and yet offend in one point he is guilty of all Iames 2. 10. 11. and therefore he deserves Eternal punishment 4 Because those sins of Infirmity and Ignorance which the Saints are subject to and which the Papists call Venial sins will not suffer them to stand in Judgement before GOD nor can the Saints be justified from them but by Faith and therefore in strick Justice they merit and deserve Hell Psalm 143 2. Psalm 130 3 4 8. 5 Because GOD commanded Believers under the Law to offer typical Sacrifices for making a propitiation for such sins and Christ did really by his own pretious blood purge them away for by no less price

Iohn 4. 2. 4 Because reason requires that from the knowledge of the effect we should come to the knowledge of the cause according to that of Matth. 7. 16. 5 Because marks of Grace have so much clearness in themselves that they will even beget in others a judgement according to charity concerning the Election of others therefore much more in those same very Persons who are able to discern and know better their own hearts 1 Thes. 1. 3 4. Quest. IV. DOTH this infallible assurance belong to the essence of Faith No. May a true Believer wait long and conflict with many difficulties before he be partaker of it Yes 1 Iohn 5. 13. Isai. 50. 10. Mark 9. 24. Psalm 88 throughout Psalm 77 to the 12. verse Well then do not the Antinomians err who maintain That the assurance of Salvation is Faith it self And that Faith is nothing els but the Eho of the Soul answering the holy Spirit my sins are forgiven me Yes By what reasons are they confuted 1 Because the sealing of the Holy Spirit which is the Earnest of our inheritance is given to Believers after they have believed Eph. 1. 13 14. 2 Because Believers may sometimes not know that they have eternal life 1 Iohn 5. 13. And he that feareth the Lord obeying the voice of his servant may walk in darkness Isaiah 50. 10. 3 Because if this assurance which takes away all doubting as the Antinomians affirm were of the Essence of faith there should not be any degrees of faith which is contrary to Mark 9. 24. Matth. 8. 10. Matth. 15. 28. 4 Because there are evident examples in Scripture from the Experience of the Saints as that of faithful Heman who thus complained Psalm 88. Why casteth thou off my soul why hidest thou thy face from me And of faithful Asaph under very sad exercise Psalm 77. to the 10 verse Quest. V. DOTH this assurance of Salvation incline men to loosness No. 1 Iohn 2. 1 2. Rom 8 1 12 1 Iohn 3 2 3 1 Iohn 1 6 7 Rom 6 1 2 Titus 2 11 12 14 2 Cor 7 1 Well then do not the Papists err who maintain That the Doctrine of Assurance of Salvation is of its own nature hurtful to true Piety and inclines men to sin and wickedness Yes By what reasons are they confuted 1 Because the Apostle Peter argues the contrary way and infers a far other conclusion namely because Believers know they are redeemed by the pretious blood of Christ they ought to pass the time of their sojourning here in fear 1 Peter 1. 17 18 19. 2 Because the Apostle Paul who was certainly perswaded of his interest in Christ rejects and abominats that conclusion with indignation and wrath Rom. 6. 1 2. 3 Because from the promise that God is the Father of Believers the Apostle exhorts the Corinthians by consequence to cleanse themselves from all filthiness of the flesh and Spirit and to perfect holiness in the fear of God 2 Cor. 7. 1. 4 Because they who are in Christ to whom there is no condemnation and are assured of it walk not after the Flesh but after the Spirit Rom. 8. 1. 12 38 39. 5 Because a Believer knowing God to be merciful concludes that God ought to be feared Psalm 130. 4. 6 Because whosoever hath that hope namely that he shall see Christ and be made like unto him he purifies himself as he is pure 1 Iohn 3. 3. 7 Because it is evident from the example of those who were perswaded of their salvation who yet lived piously and holily As Paul Rom. 8. 38 39. compared with 2 Cor. 1. 12. Acts 24. 16. Next we have the example of Abraham Gen. 17. 1. compared with Rom. 4. 18 19 20. Quest VI ARE true Believers when they fall into some special sin which woundeth the Conscience and grieveth the Spirit destitute of the seed of GOD and life of Faith No. 2 Iohn 3 9 Luke 22 32 Well then do not the Quakers and others err who maintain That true Believers falling into some special sin can have nothing of the life of faith and seed of GOD in them Yes By what reasons are they confuted 1 Because whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 1 Iohn 3. 9. For his seed remaineth in him that is doth not totally perish but abideth thenceforeward working the fruits of regeneration once begun in them Phil. 1. 6. 2 Because although Peter fell into that grievous sin of denying his Master thrice yet he still retained that seed of God and life of Faith and love to Christ because Christ had said to him I have prayed for thee that thy Faith fail not Luke 22. 32. The like may be said of David and others of the Saints of GOD who by falling into some special sins have wounded the Conscience and grieved the holy Spirit CHAP. XIX Of the Law of GOD. Question I. DID GOD give to Adam a Law as a Covenant of Works by which he bound him and all his Posterity to Personal Entire Exact and Perpetual obedience Yes Did he promise life upon the fulfilling and did he threatten death upon the breach of it Yes Was Adam endued with Power and Ability to keep it Yes Gen 1 26 27 Gen 2 17 Rom 2 14 15 Rom 5 12 19 Gal 3 10 12 Eccl 7 29 Iob 28 28 Well then do not the Socinians err who maintain that God made no Covenant with Adam in his integrity in which he promised to him and his posterity life eternal Yes By what reasons are they confuted 1 From those places of Scripture where the righteousness of the Law is described Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek. 20. 11. 13. Whosoever therefore keepeth my Statutes and Judgements saith the Lord shall live in them And to whom life is promised for ever upon their perfect obedience and continuance in all things written in the Book of the Law And from those places in which death is threatned to them that in the least transgress the Law of God Deut. 27. 26. Gal. 3. 10. Ezek. 18. 4. 2 From the words of our Saviour who spoke to the Young man according to the Covenant of Works in which the Lord promiseth life eternal to such as shall fulfil the Law Matth. 19. 17. Luke 10. 28. Observe that Christ answereth here according to the question and opinion of this young man who thought he was able to obtain salvation by his own good works and therefore Christ directs him to the Law thereby to bring him to the acknowledgement of his own imperfection and afterwards to Faith in himself 3 Because man was created by God in righteousness holiness and immortality according to the similitude and image of God Gen. 1. 26. Gen. 9. 6. Eccl. 7. 29. Eph. 4. 24. Col. 3. 9 10. And received from him the Law of Nature naturally ingraven upon his heart Rom. 2. 14. 15.

And besides this Law a positive Law was superadded to it that Adam should not eat of the Tree of the Knowledge of Good and Evil that by obeying the same he might give a Specimen or proof of his obedience to the Law of Nature in the perfect obedience whereof so long as he should continue he should live for ever For the Lord threatned death to him only if he should sin and death is the wages of sin which by sin entered into the world Gen. 2. 17. Rom. 6. 23. Rom. 5. 12. 13. 4 From those places of Scripture in which it is denyed that believers under the Covenant of Grace are justified by the Law but by Faith and the righteousness of Christ manifested in the Gospel For that the Law is weak powerless or impotent through the corruption of our Nature to justifie us and give us life Rom. 3. 20 21 28. Gal. 2. 16. Gal. 3. 10 11 12 13. Phil. 3. 9. Rom. 8. 2 3. Quest. II. DO the first four Commandments contain our duty towards GOD and the other six our duty towards man Yes Matth. 22. 37 38 39 40. Well then do not the Papists and Lutherians err who maintain that three only belong to the First Table and seven to the Second and that thou shalt not make unto thee any graven image with the foregoing thou shalt not have any other Gods before me are but one Command And that Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours Wife nor his man-servant c. are two distinct Commands Yes By what reasons are they confuted 1 Because the two first Precepts command diverse things The one teacheth us who is to be worshipped to wit the true and living God and no other The second instructs us how he is to be worshipped namely according to his own appointment and not according to the appointment and pleasure of men as by Images and such like 2 Because it is one and the same Concupiscence which is forbidden in the tenth Command the summ whereof Thou shalt not covet is cited by the Apostle Paul Rom. 7. 7. and which is summarly exprest in the close of the tenth Command nor any thing which is thy neighbours 3 If the tenth Command ought to be two because these words thou shalt not covet are twice repeated then would it follow there should be as many Commands as there are things desired forbidden because it is evident that these words Thou shalt not covet are to be repeated with every part Quest. III. ARE all the Ceremonial Laws now abrogated under the new Testament Yes Col. 2. 14 16 17. Dan. 9. 27. Eph. 2 15 16. Well then do not the Judaisers err who maintain that all the Ceremonial Laws remain in their former strength and vigour and are obliging to Believers under the Gospel and not abrogated or disanulled by Christ Yes By what reasons are they confuted 1 Because Christ hath abolished the Law of Commandments contained in ordinances that he might gather together both Iews and Gentiles into one new man Eph. 2. 14 15. Col. 2. 14. Note that the Apostle here speaks of all Believers both of Iews and Gentiles as of one man because they being all under Christ the Head as members of one spiritual Body are made up as one renewed man 2 Because the Apostle sayes let no man judge you in meat or in drink or in respect of an holy day or of the new Moon or of the sabbath dayes all which are shaddows of things to come but the body is of Christ Col. 2. 16 17. This ver is a conclusion of the Apostles foregoing discourse against Ceremonies and things commanded by the Ceremonial Law which by the coming of Christ are abolished He calls them in the 17 verse a shaddow of things to come but the body says he is of Christ. That is the thing signified is of Christ for all the shaddows of the Old Testament had respect to Christ and his benefites by whose coming they also have an end Iohn 1. 17. Gal. 4. 3 4 5. 3 Because the Apostle says Believers are dead with Christ from the Rudiments of the World that is from the Ceremonial Commands as is evident from the Context Why says he as though living in the World are ye subject to ordinances That is as if your life and happiness consisted in these outward worldly principles but suffer your selves to be burdened by such Teachers with humane institutions and ordinances The Apostle indeed in these last words is reasoning against the institutions and ordinances of men from this Medium which is an argument from the greater to the lesser if ye be dead with Christ from the Ceremonies of the Law instituted in the Old Testament by God himself much more are ye free from the institutions and ordinances of men which are only grounded upon their own good pleasure Col. 2. 20 21. Gal. 4. 10 11. 4 Because the Apostle affirms that the Observation and useing of Circumcision cannot consist with true Faith in Christ now after the Gospel is fully published And he exhorts the Galatians to abide in their liberty purchased by Christ and not to submit themselves to the yoke of Mosaical Ceremonies Gal. 5. 1 2. 5 Because those Teachers who pressed the believing Gentiles to be circumcised and to observe the Law of Moses I mean the Ceremonial Law were condemned by the Council of Apostles Acts 15. 24. 6 Because Ceremonial Commands are neither of the Law of Nature nor are they injoyned to Believers under the Gospel as things Moral 7 Because these appointed Ceremonies were figures only of things to come imposed on the Iewes until the time of Reformation but taken away by Christ Heb. 9. 9 10 11 12. and Heb. 10. 9. Where it is said he taketh away the first namely all sorts of Propitiatory Offerings which were used in the Old Testament to settle the second namely his obedience to the will of his Father 8 Because they were given to the Israelites to foresignifie and represent Christ and his death and to be marks of difference between them and the unbelieving Nations Col. 2. 17. Eph. 2. 14. Where it is said who hath made both these namly Iewes and Gentiles one and hath broken down the middle wall of partition whereby the Ceremonial Law is understood which made a difference between the Iewes and the Gentiles Now since Christ hath suffered death and the Gentiles are called all these Ceremonies which did foresignifie his death and made that difference must of necessity cease 9 Because the Temple of Ierusalem to which the Ceremonies were restricted is destroyed and could never since be rebuilded Quest. IV. DId the Lord by Moses give to the Jews as a Body Politick sundry Iudicial Laws which expired together with their state Yes Do they oblige any other now further than the general equity thereof may require No. Exod. 21. from the first to the last ver Exod. 22. 1. to verse 29. Gen. 49.

the Law whether it be saith the Text unto death or to banishment or to confiscation of goods or to imprisonment Chap. 7. 23 25 28. 9 Because we ought to pray for Kings and all in Authority that under them we may lead a quiet and peaceable life in all Godliness and in Honesty which end cannot be attained unless the Civil Magistrat bridle and ty up Hereticks 1 Tim. 2. 12. These words in all Godliness concerns Religion or the first Table of the Moral Law as the following word honesty or civility hath a respect to the commands of the second Table and the duties which we owe to our neighbour and to one another For true Magistrates are keepers and defenders of both Tables of the ten Commandments 10 Because the toleration of Hereticks as we may read of the Anabaptists in Germany Thomas Muntzer Iohn of Leidden and their followers first by railling against the Ministry as the Quakers do and raging against Magistracy brought both Church and State into confusion put the country into burning flames wherein themselves at length were consumed to Ashes CHAP. XXI Of Religious Worship and the Sabbath day Question I. DOTH the Light of Nature shew that there is a GOD who hath Lordship and Soveraignty over all Yes Rom. 1. 20. Acts 17. 24. Psalm 119 68. Ier. 10. 7. Psalm 31. 23. Well then do not the Socinians err who maintain that there is no knowledge of God implanted naturally in the minds of men Yes Do not secondly the Vaninians and many of the Cartesians err who under the pretext of maintaining a God-head have in effect taught men to deny there is a God Yes Do not thirdly some Bee-headed Men err who dispute against the Beeing of a God-head because they cannot find a Demonstration for it called Dihoti Yes By what reasons are they confuted 1 Because the invisible things of him from the creation of the world are clearly seen being understood by the things which are made even his eternal power and Godhead so that they are without excuse Rom. 1. 20. 2 Because the Psalmist saith the heavens declare the glory of God and the firmament sheweth his handy work That is they give us matter and occasion to speak and discourse of his Omnipotency Wisdom and Goodness Psalm 19 1 2 3. 3 Because the knowledge of the Law of Nature is naturally implanted in the minds of all men Rom. 2. 14. Therefore some knowledge of the law-giver must be implanted in the minds of all men 4 Because in the most wick ed and ungodly there are terrors and tortures of conscience wherewith nil they will they they are haunted and possessed whence it is evident that in the minds of all men there is some lively knowledge of God 5 Because men had rather worship a stock or a stone than they should think there were no God Acts 17. 23. 6 What a brave order and comliness shines forth with so much wisdom and power in the government and preservation of things above and below that no man can be in doubt but there must be a God who rules and preserves all those things 7 Because nothing can be the cause of it self because then it should be both the Cause and the Effect both before and after it self therefore all things have their beginning from one first and supream Cause which is God 8 Because the existence of a God-head may be evinced from the foretelling of things to come Isaiah 41. 23. And as Cicero says si est divinatio sunt Dii if there be a foretelling there must be also a God that foretelleth 9 From the assaults and suggestions of Satan we find there is a devil may we not then certainly conclude that there is a God The Devil labours by all means to extinguish the light of the Gospel to lead men on in ignorance error and prophanness and to turn them out of the path of holiness Now why should Satan thus warr against God his word and his Saints Why should he seek Gods dishonour and mans destruction if there were not a God a Law and an everlasting life 10 Because the mind of man is not satisfied with the knowledge of all things nor the will of man with the enjoyment of all things in this world but still they seek and thirst earnestly after some higher good There is therefore a soveraign Truth and Chief Good which being perfectly known and enjoyed will give contentment and satisfaction to the Soul In vain should the Powers and Faculties of the Soul be capable of happiness or of the Chief Good if there were not a Chief Good to be possessed and enjoyed 11 From the wonders and miracles which have been wrought visible and apparent works extraordinarly wrought not only above the ordinary course of Nature but simply above the power of Nature These effects do convince that there is an infinite power which is above and over-ruleth all things For every principal and primary cause is more excellent than the effects thereof 12 From the beeing of man the curious workmanship of his body in the womb which is wrought most artificially namely with sinews veins arteries muscels and other parts of the body even as an Embroiderer sitteth and joyneth many parcels stuff and dyed work of various colours very artificially and curiously together untill there cometh forth some goodly Pourtraiture or other dainty workmanship Psal. 139. 15. Iob 10. 10. But especially from the beeing of a mans soul which is immaterial invisible rational immortal and which cannot be ● traduce from the power of the matter as the sensitive souls of Bruits neither doth depend on the body in many of its operations These and all the works which our eye doth see or the mind doth apprehend do prove that there is a God who hath given a Beeing to them and continueth them therein 13 Because seeing God is the the first cause there cannot be any thing Prior to him by which as a cause his existence can be Demonstrated Quest. II. IS the acceptable way of worshipping the true GOD instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture Yes Deut. 12. 32. Matth. 15. 9. Acts 17. 25. Col. 2. 23. Exod. 20. 4 5 6. Well then do not the Papists err who teach that the Images of Christ and the Trinity ought to be worshipped and that not improperly but even properly and Per se with that same sort of worship wherewith Christ and the blessed Trinity are adored Yes Do not likewise the Greeks err who maintain that the painted Images of God may be adored but not the engraven or carved images of God Yes By what reasons are they confuted 1 Because it is expresly against the second command Exod. 20. 4 5. 2 Because God is infinite unmeasurable incomprehensible

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

power force and oblige all his subjects to a Reformation of Religion and to a conformity to the true worship sound doctrine and discipline of the Church Yes By what reasons are they confuted 1 Because it is foretold by the Prophet Isaiah that in the dayes of the Gospel Kings shall be nursing Fathers and Queens nursing Mothers to the Church of God Chap. 49. 23. 2 Because Artaxerxes who was but a Heathen King was very careful to make a decree that whatsoever was commanded by the God of Heaven should be diligently done for the house of the God of Heaven And that whosoever would not obey the Law of GOD and the King judgement was to be executed speedily upon him whether by death banishment confiscation of goods or imprisonment For which singular mercy Ezra blessed the Lord GOD of his Fathers who had put such a thing in the Kings heart chap. 7. 23 25 26 27 28. So did Nebuchadnezzar make a decree that if any People Nation or Language should speak any thing amiss against the GOD of Heaven they should be cut in pieces and their houses made a dunghill Dan. 3. 29. The like we read of Darius who made a Decree that all men should tremble and fear before the GOD of Daniel chap. 6. 26. 3 From the example of Hezekiah who removed the high places and brake the images and cut down the groves and brake in pieces the brazen Serpent to which the Israelites did burn incense 2 Kings 18. 4. 4 From the example of Iosiah who made a through reformation and made all Israel to serve the LORD their GOD. The word in the Original importeth that he in a manner forced and compelled them to the pure worship and service of God as a servant is forced and compelled to his work He by his Royal Power and Authority kept them in order forbidding Idolatry and commanding them to serve God no otherwise than according to his Word 2 Chron. 34. 33. and 2 Chro. 15. 12 13. They entered into a Covenant to seek the Lord of their Fathers with all their heart and with all their soul that whosoever would not seek the Lord God of Israel should be put to death whether great or small man or woman 5 Because whosoever blasphemed the name of the Lord was surely put to death Lev. 24. 16. This blaspheming was a peircing through or stabbing the name of the Lord as the original word properly signifies which may be done not only after this manner but by maintaining blasphemous errors and heresies 6 Because the supream Magistrate is Custos utriusque Tabulae a Keeper of both Tables of the Law of God As well of the first Table which relates to Religion and our duty to God as of the second which relates to righteousness and our duty to our neighbour If then he may punish evil doers who offend against the second Table and force and compel them to obedience by the sword of justice which God hath put into his hand much more may he punish Idolaters and blasphemers who offend against the first Table and force and compell them to obedience seeing there are many sins against the first Table which are more hainous and odious than the sins against the second Table And though it be the sinful practise of the Church of Rome to force men and women to be of their Religion which is superstitious and Idolatrous yet it is not so to others who have the true religion among them And though our blessed Saviour and his Apostles did not use such means for propagating the Gospel reserving the Glory of conquering of souls to himself and the power of his Spirit yet he has taught nothing to the contrary but that Kings and Magistrates whom he has made nursing Fathers to his Church may according to the laudable examples of the good Kings of Iuda improve their power for Reformation and maintainance of his own Religion And though Religion hath been much advanced by suffering yet it will not infer that a Christian Prince has not power to reform his own subjects or extirpate blasphemers and Hereticks Quest. III. IS it lawful for a Christian to accept and execute the office of a Magistrate when called thereunto Yes Prov. 8. 15 16. Rom. 13. 1 2 4. Well then do not the Anabaptists err who maintain that it is not lawful for Christians to carry the office of a Magistrate Yes By what reasons are they confuted 1 Because there is no power but of God and the powers which are are ordained of GOD Rom. 13. 1. 2 Because Solomon says by me that is by the Lord Kings reign and Princes decree justice Prov. 8. 15. 3 Because the Magistrate exercises and executes Gods judgements Deut. 1. 17. 4 Because the Magistrate receiveth all things from GOD which are necessary for the performance of his office Numb 11. 17. 5 Because the Lord hath promised that Magistrates under the Gospel shall be nursing Fathers to his Church Isaiah 49. 23. And shall make the Whore desolate naked and shal eat her flesh and burn her with fire Rev. 17. 16. Quest. IV. MAY the Civil Magistrate now under the New Testament wage warr upon just and necessary occasion Yes Luke 13. 14. Matth. 8. 9 10. Rev. 17. 14 16. Acts 10. 1 2. Well then do not the Quakers Anabaptists and Socinians err Who maintain that it is altogether unlawful now under the New Testament to wage warr Yes By what reasons are they confuted 1 Because GOD appointed and commanded lawful war Numb 31. 2. For it is said the Spirit of the Lord came upon Gideon when he was to fight the battles of the Lord against the Midianites and Amalekites Iudges 6. 34. Nay the Lord himself prescribeth the manner and way of making of War Numb 10. 9. Numb 31. 27. Deut 20. 2. And giveth knowledge and skill to his Generals and Heroes to fight his own battles Psalm 18. 34. Psalm 144. 1. All which are in no wise abrogated and taken away under the New Testament 2 Because the Centurion that was converted to the Faith did not lay down his office of a Captain of a hundred which surely he would have done if to war under the New Testament had been unlawful Acts 10. 1 2 47. The same may be said of the believing Centurion Matth. 8. 8 9 10. 3 Because the office of a Souldier is not reprehended and reproved by Iohn the Baptist but rather approven Luke 3. 14. 4 Because opposition and defence against unjust violence which often times cannot be done without war is the very law of nature 5 Because it is foretold that the kings of the Earth shall make war against the Beast Rev. 17. 14 16. Quest. V. MAY the Civil Magistrate assume to himself the Administration of the Word and Sacraments or the power of the keyes of the Kingdom of Heaven No. 2 Chron. 26. 18. Matth. 18. 17. Matth. 16. 19. 1 Cor. 12. 28 29. Rom. 10. 5. Hebr. 5. 4. Well then

now are used the power of the keyes and excluded from the Sacrament men that were manifestly contumacious and wicked 1 Cor. 5. 2 3. And 1 Tim. 1. 20. 2 Thes. 3. 6. 14. 5 Because the Apostle sayes them that sin to wit publickly rebuke before all that others also may fear 1 Tim. 5 20. 6 Consider the various ends of Ecclesiastical censures as the reclaiming of offending brethren and the rest of them which are set down in the Question CHAP. XXXI Of Synods and Councils Question I. OUght there to be such Assemblies for the Government and further edification of the Church as are called Synods and Councils Yes Acts 15. 2 4 6. Are the decrees and determinations of Councils and Synods if consonant to the Word of GOD to be received with reverence and submission not only for their agreement with the Word but also for their power whereby they are made as being an ordinance of GOD appointed thereunto in his Word Yes Acts 15 15 19 24 27 28 29 30 31. Acts 16 4. Matth. 18. 17 18 19 20 Well then do not the ●●●unists and Independents err who maintain that every particular Congregation or church hath in it self the full power of church Government for exercising the whole power of the keyes without subordination or subjection to any Classical or Synodical Meeting and that Presbytries and Synods have only a power of counselling advising and exhorting but no power of Iurisdiction to command or enjoyn any thing in the Lord to particular churches or congregations Yes By what reasons are they confuted 1 Because the Apostolick church referred all weightier matters which did equally concern many Congregations to the free suffrages and votes of the Apostles Pastors and select Brethren and not to the determination of any one particular church or congregation Acts 15. 23 24 25. Acts 6. 2 3. 2 Because it is evident from Scripture that there have been many particular churches and congregations subordinate to one Presbytrie For in the church of Ierusalem it is manifest that there were more than one congregation First from the multitude of Believers who were of a greater number than could be of one Congregation for hearing the Word and communicating Acts 2. 41 42. Acts 5. 14. Acts 6. 1 2 3 4 5 6 7. Acts 21. 20. 3 From the multitude of Pastors and Ministers whose pains and labours many churches required Acts 1 12. 13 14 26. Acts 2. 1 14 37 42. Acts 4 31 34 35 37. Acts 6. 2. Acts 8 14 4 From the diversity of Tongues among the Disciples at Ierusalem which were given not only for the edification of those that were of that Church but also for signs and wonders to others who were without and not of that Church 5 It is manifest from this that in those dayes they had no churches or meeting houses built but only met and conveened in private houses and upper rooms The same is also true of the church of Antioch Ephesus and Corinth from the Acts of the Apostles and other places of Scripture But all these congregations were ruled and governed by one Colledge of Pastors 1 Because all these particular Congregations are called but one church Acts 18 22 Acts 12 5 2 Because in that one church there were church Presbyters who were called Governours not of any one particular congregation but of the church which was made up of many particular churches Acts 20. 17 Acts 15 2 3 Acts 13 1 2 3 3 Because these Presbyters did meet together for governing the church and performed Acts of Iurisdiction which concerned the whole church in common Acts 11 30 compared with chapter 4 35 37 And Acts 21 18 20 21 22 23 24 25 and Acts 13 1 2 3 4 Because there is a particular example of a Synod which had the power of Iurisdiction and which consisted and was made up of members out of diverse Classical Conventions For when the Question about circumcision and the keeping of Moses Law which troubled the Churches of Syria Cilicia Antioch and Ierusalem could not be determined in their own particular churches the matter was referred to a Synod of Apostles and Presbyters who met at Ierusalem which decided the controversy and appointed their decrees to be obligatory and binding to all these foresaid churches Acts 15. Acts 16. 4. Acts 21. 25. 5 Because the Iewish church which was a politick body had in every city Synagogues subordinate to one supream council or great Synagogue which was at Ierusalem Deut. 17. 8 12. 2 chron 19. 8. 11. Exod 18. 22 26. Seing therefore dangers and difficulties for the preventing and healing of which the Lord hath appointed and set up in that church such a government may be as great if not greater in his church under the New Testament than was then and seeing the Lord has no less consulted the good of his church now than he did of old it follows that there must be councils no less under the New Testament than under the old to which particular churches ought to be subordinate 6 From the Light of Nature and right Reason for the Law of Nature directs to a diversity of courts namely where there is any Rule or Government in a city or common-wealth and orders the inferiour courts to be subordinate to the superiour the lesser to the greater and Appeals to be made from them to the greater And in bodies both Natural and Politick the parts ought to be subject to the whole for the good of both Besides there are and will be very many Ecclesiastick affairs which will concern many Congregations equally and alike which cannot be determined by any one 2 Because the Pastors and Presbyters of particular Congregations will stand in need each one of anothers help and assistance mutually 3 Because cases and difficulties may occur more intangled and intricate than can be settled and composed by the Governours of any one Congregation 4 Seing particular Congregations which ly nigh one to another ought to shun divisions and differences and to live in peace and unity it follows manifestly that there ought to be Synods or Councils consisting of the Presbyters of many particular congregations which ought to be subordinate to these Councils and Synods 5 From Christs own precept and command Tell the Church Matth. 18. 15 16 17. For if our blessed Lord appointed that for a single brothers offence he trespassing against GOD or his brother for gaining of him and removing the Scandal he be brought before the church it follows by consequence that the same course ought to be taken when any one particular Congregation offends against another and remains obstinate in their scandalous Opinion and Practise For our blessed Lord hath sufficiently prescribed a Remedy in this place for removing of all Scandals and Offences whether of one brother against another or of one Congregation against another Nay surely since Christ hath consulted so much the conversion of one brother that hath sinned and gone astray much more will