Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	book_n	canonical_a	4,448	5	10.7889	5	true

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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

Word Quest. VI. ARE the Books commonly called Apocrypha of Divine Inspiration No. Luke 24. 27 44. Rom. 3. 2. and 2 Pet. 1. 21. Well then do not the Papists err who affirm That the books called Apocrypha are of divine Inspiration and of equal authority with the undoubted Word Yes By what reasons are they confuted 1. Because they were never written in the Hebrew tongue nor by any of the Prophets 2. Because they are never cited in the New Testament by Christ or by any of the Apostles as the books of the Canonical Scriptures are 3. Because they contain many fabulous and impious Doctrines and Histories First in Tobit 5. 12. The Angel says he was Azariah the son of Ananias This was a manifest lie which cannot be attributed to a good Angel and therefore the Spirit of GOD hath not dictated this History 2. It is reported Tobit 6. 6 7 16 17. that the heart and liver of a Fish was good to make a perfume to drive away the Devil if any man was troubled with him or with any evil Spirit And it is said Tobit 12. 15. by the Angel I am Raphael one of the seven holy Angels that presents the prayers of the Saints This is only proper to Christ. 3. Because the fact of Simeon and Levi condemned by Iacob acted by the Spirit of GOD Gen. 34. 25. in killing the Shechemites is commended by Iudeth 9. 2 3. 4. Because you will read of an offering for the dead Prayers and Reconciliation for the dead that they might be delivered from sin 2 Maccab. 12. 43 44 45. See what contradictions are in comparing together 1 Maccab. 6. 8. 2 Maccab. 15. 16. 2 Maccab 9. 5. Quest. VII DOTH the Authority of the holy Scripture for which it ought to be believed and obeyed depend upon the testimony of any man or Church No. 2 Pet. 1. 19. 21. 2 Tim. 3. 16. 1 Thes. 2. 13. Well then do not the Popish Writters err who maintain the Authority of the Scriptures to depend upon the testimony of the Church as to us Yes By what reasons are they confuted 1. Because the Word is to be received by us not as the word of man but as the Word of GOD 1 Thes. 2. 13. 2. Because the Doctrine of Christ to be received by Belivers dependeth not upon mans testimony Ioh. 5. 34. 3. Because GOD only is true and infallible and all men are liars Rom. 3. 4. Heb. 6. 18. He is of incomprehensible wisdom Ps. 147. 5. Of great goodness Exod. 18. 9. Rom. 11. 12. Ps. 34. 8. Of absolute power and dominion Gen. 17. 1. Ps. 50. 1 2. Of infallible truth who can neither deceive nor can be deceived Ro. 3. 4. Tit. 1. 2. Heb. 6. 18. Therefore ought he to be credited in all his Narrations Promises Threatnings and Prophesies and obeyed in all his Commandements allanerly because he himself hath said so Quest. VIII IS the whole counsel of GOD concerning all things necessary for his own Glory Mans Salvation Faith and Life either expresly set down in Scripture or by good and necessary consequence may be deduced from it Yes 2 Tim. 3. 15. Gal. 1. 8 9. 2 Thes. 2. 2. Well then doth not the Popish Church err who maintain The Scripture to be an imperfect Rule and therefore to stand in need of a supply of unwritten Traditions Yes By what reasons are they confuted 1. Because all Scripture is given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. 2. Because the Psalmist sayes expresly the Law of the Lord is perfect converting the soul Psal. 19. 7 8. 3. Because nothing is to be added to the Word of GOD Deut. 4. 2. Prov. 30. 6. Therefore the Scriptures must be a compleat and perfect Rule of Faith and not an imperfect Rule or but partly a Rule as they teach Quest. IX IS it warrantable to argue in Articles or Matters of Faith by Consequences natively deduced from Scripture Yes Well then do not the Socinians Quakers Anabaptists and Arminians err who maintain That all matters of Faith are set down expresly and in so many words in Scripture and that no matters of Faith at least necessary to Salvation can be built upon Consequences drawn from the Scripture Yes By what reasons are they confuted 1. Because Christ himself proves that necessary point of Faith The Resurrection of the dead from the Scripture by a Consequence Matth. 23. 29 31 32. To be any one 's GOD is to give one eternal life Psal. 33. 12. Psal. 144. 15. Whence followeth that those Patriarchs lived still with God in respect of their Souls which these Sadducees also denyed Acts 23. 8. and should also rise in respect of their Bodies and live eternally seing he is called a God not of one part of them only but of their whole persons And in that same chapter verse 43 45. Christ proves his Deity by a consequence from Scripture against the Pharisees 2. So doth Apollos Acts 18. 28. and Paul Acts 19. 22. prove from the Old Testament Jesus to be the Christ but it is not expresly said in the Old Testament that he is Christ. Is not that which necessarly followes from Scripture contained in it implicitly and implicitly revealed by God and is infallibly true Quest. X. IS the inward Illumination of the Spirit of GOD necessary for the saving understanding of such things as are revealed in the Word Yes Iohn 6. 45. 1 Cor. 2. 9 10 11 12. Well then do not the Socinians and Armi●ians err who maintain That men without the revelation of the Spirit are able to understand the Scriptures for their Salvation Yes By what Reasons are they confuted 1. Because the Disciples of Christ were not able to understand the Scripture before he opened their eyes Luke 24. 45. 2. Because the Iews to this day cannot understand the Scriptures of the Old Testament until the Vail by the spirit of GOD be taken away 2 Cor. 3. 14 15 16 18. 3. Because the Psalmist David seeketh from God the opening of his eyes that he may behold wondrous things out of his Law Psal. 119. 18. Quest. XI ARE all these things which are necessary to be known believed and observed for salvation so clearly propounded and opened in some place of Scripture or other that not only the Learned but the Unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them for their salvation Yes Psal. 119. 105 130. Well then do not the Papists err who maintain That things necessary to salvation are obscurely and darkly set down in the Scripture and that without the help of unwritten Traditions and the infallible expounding of the Church the Scriptures cannot be understood Yes By what reasons are they confuted 1. Because the Word is a lamp unto our feet and a light unto our paths Psal. 119 105. 2. Because the Scripture is a light which shineth in a dark place 2

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

did Acts 17. 11 12. 3 Because unwritten Traditions are subject and lyable to many corruptions and are soon and quickly forgotten 4. Because we have Life Eternal in the Scriptures therefore they must be most necessary to the Church Iohn 5. 39. 5. Because the Scriptures are given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. And the Scriptures are written that men may believe Iohn 20. 31. Quest III. ARE these former wayes of GODS revealing his will unto his People now ceased Yes Well then do not the Enthusiasts and Quakers err who maintain That the Lord hath not ceased yet to reveal his Will as he did of old Yes By what reasons are they confuted 1. Because GOD who at sundry times and in diverse manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1. 1 2. The Apostle calls the time of the New Testament the last days because under the same there is no more alteration to be expected but all things are to abide without adding or taking away as was taught and ordained by Christ until the last day See also Ioel 2. 28. Acts 2. 17. The Wayes and Manners of old was first by Inspiration 2 Chro. 15. 1. Isaiah 59. 21. 2 Pet. 1. 21. Secondly by Visions Numb 12. 6. 8. Thirdly by Dreams Ioh 33. 14 15. Gen. 40. 8. Fourthly by Urim and Thummim Numb 27. 21. 1 Sam. 30. 7 8. Fifthly by Signs Gen. 32. 24. Exod. 13. 21. Sixthly by audible Voice Exod. 20. 1. Gen. 22. 15. All which do end in Writing Exod. 17. 14. which is a most sure and infallible way of the Lords revealing his Will unto his People Quest. IV. DO the Books of the Old and New Testament come under the name of the holy Scripture and Word of GOD Yes Well then do not the Quakers err who maintain That the Scriptures ought not to be called the Word of GOD Yes By what reasons are they confuted 1. Because Christ says if he called them Gods unto whom the Word of GOD came and the Scripture cannot be broken Ioh. 10. 35. Here it is evident that the Word of GOD and the Scripture are the same 2. Because the predictions of the Prophets are expresly called the Word of GOD. Now in the first year of Cyrus king of Persia that the Word of the Lord spoken by the mouth of Ieremiah might be accomplished 2 Chro. 36. 22. Here we see it is evident that the written Prophesies of Ieremiah which are a part of the holy Scripture are called the Word of GOD. 3. Because what Christ calls the commandement of GOD He calls the Word of GOD Mar. 7. 9 10. compared with v 13. 4. Because the Apostle calls the sword of the Spirit the Word of God This sword is the sword of the Holy Spirit which he doth as it were put into our hand to resist Satan against all his temptations Eph. 6. 17. Therefore by the sword of the Spirit must be understood the Scripture not the Spirit it self as some Quakers affirm It is evident also from the fourth chapter of Matthew where Christ being tempted by the Devil with three different temptations resists him with three different places of Scripture And being asked by the Pharisees why his Disciples did pluck the ears of Corn upon the Sabbath day answered by Scripture Mat. 12. 1 2 3 4. Teaching us that Satans temptations must be carefully answered and that by Scripture as the onely mean to overcome him and his Instruments 5. Because the Word of GOD is quick and powerful and sharper than any two edged sword Heb. 4. 12. This cannot be understood of Christ because Paul in his other writings doth not call the Person of Christ by this name and therefore must be understood of the word of the Gospel the power whereof is described Rom. 1. 16. 6. See these following places of Scripture Psalm 119. 172. 1 Kin. 16. 12. and 2 Kin. 9. 36. and 2 Kin. 23. 16. Isa. 28. 13. Hos. 1. 1 2. Isa. 37. 22. Prov. 30. 5. By the Scripture or Word of GOD we do not understand the bare letters or the several written words of the holy Scripture which the Adversaries may imagine we call the Word of GOD. These are only the Vessels which carry and convey that Heavenly Light unto us But we understand thereby the Doctrine or Will of GOD revealed unto reasonable creatures teaching them what to do believe or leave undone Deut. 29. 29. Quest. V. ARE the Scriptures given of GOD to be the Rule of Faith and Life Yes Luke 16. 29 31. Eph. 2. 20. Rev. 22. 18 19. 2 Tim. 3. 16. Well then doth not the Popish Church err who maintain their Unwritten Traditions to be the Rule of Faith Yes Do not likewise the Enthusiasts and the Quakers err who maintain the Spirit within that teaches the Elect to be the only Rule of Faith And that the Dictates of the Light within are of as great authority as the Scriptures Yes By what reasons are they confuted 1. Because the Scriptures are called a Rule Gal. 6. 16. 2. Because nothing is to be added to the Scriptures Deut. 4. 2. and 12. 32. Prov. 30. 6. Rev. 22. 19 20. 3. Because we ought rather to follow the Scriptures in this Life than a voice spoken from Heaven 2 Pet. 1. 19 21. 4. Because the Scripture is written that we may believe Iohn 20. 31. 5. Because the Scripture is given for making the man of GOD perfect 2 Tim. 3. 17. 6. Because we must betake our selves in the whole of Religion to the Law and to the Testimony Isa. 8. 20. 7 Because Christ himself refers the greatest question that ever was whether he be the Son of GOD or not to the Scriptures Ioh. 5. 38 39. Search the Scriptures says he for they testify of me 8 Because the Holy Ghost did never give such a designation to his own Word as an Historical Rule and dead Letter or as some Quakers call them not the principal Fountain of Truth and knowledge nor the first rule of Faith and Manners but the Regula secundaria subordinate to the Spirit whence as they affirm the holy Scriptures have all their true worth excellency and certainty whereas Paul sayes expresly Faith comes by hearing and hearing by the Word of GOD Rom. 10. 14. 9. Because the spirits cannot be known by any other Rule than by the written Word It is certain that the Devil transforms himself into an Angel of light 2 Cor. 11. 14. There is a spirit of the World 1 Cor. 2. 12. A spirit that rules in the hearts of the children of disobedience Eph. 2. 2. There is a lying spirit 1 Kin. 22. 22. And a Spirit of error and delusion 1 Iohn 4. 6. How shal these be known to be such or the Spirit which the Quakers obtrude upon us not to be one of them but by the Rule of the

is none were able perfectly to keep nor to be justified thereby Acts 15. 10 11. 14 Because whosoever transgresseth the Law in the least is under the curse of it Gal. 3. 10. Deut. 27. 26. And deserveth death and a curse Rom. 6. 23. Ezek. 18. 4 20. But all men even the Regenerate sin dayly and transgress the Law of God and so are guilty of all Iam. 1. 13 compared with Iames 2. 10 and with 1 Iohn 1. 8. 15 Because Good works do not go before justification but follow after it Titus 1. 15. Heb. 11. 6. Rom. 14. 23. Rom. 3. 9 10 23. 16 Because the righteousness of God which is by Faith in Jesus Christ is manifested unto all and upon all by Moses and the Prophets For all the Apostles do witness that whosover believeth in Jesus Christ shall have remission of sins Rom. 3. 21 24 25. Acts. 10. 43. 17 Because Justification is from the free Grace of God Rom. 3. 24. Not by the Works of the Law otherwise Grace should be no more Grace nor work any more work Rom. 11. 6. 18 Because the good works of Believers are unclean and defiled Isa. 64. 6. Gal. 5. 17. 19 Because it is said by the Spirit of God the just shall live by Faith Hab. 2. 4. Gal. 3. 11. 20 Because it is written that Abraham believed God and it was imputed to him for righteousness Gen. 15. 6. Rom. 4. 3. But to him that worketh not but believeth on him that justifies the ungodly his Faith is counted for Righteousness Rom. 4. 5. 21 Because believers must not glory in themselves but in God only Rom. 4. 2. Rom. 3. 27. 22 Because by the obedience of ONE many shall be made righteous as was foretold by the Prophet Isaiah 53. 11. And is asserted by Paul Rom. 5. 17. 23 Because Justification by Faith and not by Works is expresly taught at large by the Apostle in that third to the Romans and third to the Galatians CHAP. XX. Of Christian Liberty and Liberty of Conscience Question I. IS GOD alone Lord of the Conscience and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to to his Word or beside it in matters of Faith or worship Yes Iam. 4. 12. Acts 4. 19. Acts 5. 29. Matth. 23. 8 9 10. 2 Cor. 1. 24. Matth. 15. 9. Well then do not the Papists err who contradict this both in doctrine because they teach that the Pope of Rome and Bishops in their own Diocesses may by their own authority praeter Scripturam beside the Word make Laws which oblige and bind the Conscience under the pain of everlasting death and in practise because they have obtruded and do obtrude many Ecclesiastical Rites and Ceremonies as necessary in worship without any foundation in Scripture Yes By what reasons are they confuted 1 Because there is one Law-giver who is able to save and to destroy Iames 4. 12. Therefore no Pope no Prelate nor any meer man can be a Law-giver 2 Because Christ rejects the Commandments of men from the worship of God Matth. 15. 9. 3 Because the Apostles refused to obey the orders of the Council since they were contrary to the Commands of God Acts 4. 19. Acts 5. 29. 4 because the Lord threatens to do a marvellous work among his people because they drew near to him with their mouth as the most part of the Ceremonial service is but a drawing near to God with the mouth but had their hearts removed far from him Isaiah 29. 13 14. 5 Because Christ expresly forbids such subjection and obedience to the Commands of men Matth. 23. 9 10. 1 Cor. 7. 23. 6 because the Apostles themselves forbids all will-worship such as the Popish Ceremonies are Col. 2. 18 21 22 23. 8 Because the Apostle Paul withstood these false Brethren unawars brought in who came in privily to spie out his liberty which he had in Christ Jesus that they might bring him into bondage to whom he gave place by subjection no not for an hour that the truth of the Gospel might continue where he lays so much weight upon Christian liberty that if that were taken away the truth of the Gospel would perish likewise Gal. 2. 4 5. 9 Because the Apostle commands Believers to stand fast in their liberty wherewith Christ hath made them free and not to be intangled again with the yoke of bondage Gal. 5. 1. 10 Because Ceremonies are superstitious being a vice opposite to Religion in the excess commanding more in the Worship of God than he requires in his Worship Quest. II. IS not the requiring of an implicit Faith and an absolute and blind obedience to the Church or any Man a destroying of liberty of Conscience and Reason also Yes Rom. 10. 17. Rom. 14. 23. Isaiah 8. 20. Acts 17. 11. Iohn 4. 22. Hos. 5. 11. Rev. 13. 12 16 17. Ier. 8. 9. Well then do not the Papists err who require an Implicit Faith to all the Decrees and Ordinances of their Church and Pope and a blind obedience to their commands without a previous judgement of discretion Yes By what reasons are they confuted 1 Because no man performing any duty out of blind obedience can be perswaded in his mind of the will of God therein and so he that doubteth is damned because it is not of Faith Rom. 14. 23. 2 Because all things must be examined and proven by the Rule of the Word Isaiah 8. 20. 1 Iohn 4. 1 2. 3 Because the Apostle says prove all things and hold fast that which is good 1 Thes. 5. 21. 4 Because blind obedience makes us the servants of Men which is contrary to 1 Cor. 7. 23. And against the command of Christ forbidding us to call any man Father on earth Matth. 23. 9. 5 Because absolute obedience is only due to God whose commands are all most just himself being the alone Law-giver Iames 4. 12. 6 Because every man ought to be ready to render a reason of the hope which is in him 1 Peter 3. 15. This no man can do who receives the Commands of Superiors with an Implicit Faith Quest. III. DO they who upon pretence of Christian Liberty practise any sin or cherish any lust destroy thereby the end of Christian Liberty Yes Gal. 5. 13. 1 Peter 2. 16. 2 Peter 2. 19. Iohn 8. 34. Luke 1. 74 75. Well then do not the Libertines err who maintain that the true Christian Liberty which we ought to follow and use is to take away all difference between Good and Evil to esteem nothing of sin nor to be touched with any Conscience or sense of it that every man ought to follow the swing of his own lust Yes Do not likewise the Antinomians err who maintain almost the same very Tenet and opinion Yes By what reasons are they confuted 1 Because we being called to liberty ought not to use our liberty for an occasion of the flesh Gal. 5. 13 And that with well

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

and Familiarity with GOD but such are all these who walk inordinatly 2 cor 6. 16. 6 Because if the Church willingly and wittingly admit such persons they stir up the wrath of God against themselves for suffering Gods Covenant and his holy Symboles to be openly prophaned 1 Cor. 11. 30. 7 Because the Lord will not suffer such as are manifestly and contumaciously wicked to take his Covenant in their mouth and therefore to such persons the seals and symboles of his Covenenat ought not to be offered Psalm 50. 17. 8 Because ignorant prophane and godless persons ought to be esteemed as Heathens and Publicans Matth. 18. 17. CHAP. XXX Of CHURCH CENSURES Question I. HAth the Lord Iesus as King and Head of his Church appointed therein a Government in the hands of Church-Officers distinct from the Civil Magistrate Yes Isaiah 9. 6 7. 1 Tim. 5. 17. 1 Thes 5. 12. Acts 20. 17 18. Hebr. 13. 7 17 24. 1 Cor. 12. 28 Matth. 28. 18 19 20. Well then do not the Erastians and others err who maintain that in the Holy Scripture there is no particular form of Church Government set down and appointed by Christ Yes By what reasons are they confuted 1 Because the Lord Jesus Christ hath delivered to the Ministers of his Church as to his own Delegates and Ambassadours and therefore according to his own laws the whole power of Governing the Church which he himself received from the Father to be managed and put in execution in his own name and authority Iohn 20. 21. Matth. 28. 19. Acts 1. 2. Eph. 4. 7 8 11. 2 Because all the substantials of Church Government under the New Testament which either concern Ministers Ordinances Censures Synods Councils and their power are proposed and set down in Scripture namely in the third Chapter of the first Epistle to Timothy Acts 15. chapter And 1 Cor. 14. 26 40. 3 Because the Lord Jesus Christ hath looked to the good of his Church no less under the New Testament than under the Old Therefore since the Church under the Old Testament had a most perfect form of Government prescribed to it and since there is as great need and necessity of Church order and discipline under the New Testament as was under the Old it must follow that there is a Patern and Form of Church government no less set down and prescribed under the New Testament than was under the Old Heb. 3. 1 2 4 5. Heb. 13. 8. 1 Cor. chap. 5. 1 Tim. 5. 20. And 1 Tim. 1. 20. 4 The end of the Church Government is spiritual namely the gaining of mens souls to Christ. But nothing that 's meerly of humane authority can reach this end Matth. 18. 15 16 17. 5 Because all the parts of Church Government are particularly set down in Scripture As first those things which concern the key of doctrine as publick prayer and giving of thanks 1 Tim. 2. 12. 1 cor 14. 14 15 16. Singing of Psalms Eph. 5. 18 19. Col. 3. 16. Publick reading of the Word Preching and Expounding the same Acts 6. 4. Acts 13. 15 17. Acts 5. 21. 2 cor 3. 14. Matth. 18. 19 20. 2 Tim. 4. 11. Heb. 6. 1. Gal. 6. 6. Secondly those parts likewise which concern the key of Discipline namely the ordination of Presbyters with the imposition of the hands of the Presbytrie 1 Tim. 4. 14. and 1 Tim. 5. 22. Titus 1. 5. Acts 14. 21 23. Thirdly the Authoritative giving of Judgement and sentence concerning doctrine and that according to the Word Acts 15. 15 24 28. Fourthly Admonition and publick Rebuking of those who have offended Matth. 18. 15 16 17. 1 Thes. 5. 14. 1 Tim. 5. 20. Fifthly The excommunicating of those who are contumacious and ungodly and who are convicted of manifest crimes and scandals Matth 18. 17. Titus 3. 10 1 Tim. 1. 20. 1 cor 5. 2 3 4 5. Lastly the receiving again into the fellowship of the Church persons cast out by excommunication having testified their Repentance 2 cor 2. 6 7 8 9. Do not the same Erastians err who make no distinction between Church power and the Secular power Yes By what reasons are they confuted 1 Because Christ hath committed the keyes of the kingdom of Heaven to the Officers of his Church which are Governours distinct from the civil Magistrate Matth. 16. 18 19. Matth. 18. 19. Iohn 20. 21 22 23. 2 Because Church power and civil power differ specifically The church and the common-wealth are Polities formally and essentially different They are not as such powers subordinate at least in a right line but co-ordinate Acts 4. 19 20. 2 chron 26. 18. Next God the Creator and Governour of the World is the Efficient of the power of the civil Magistrate Rom. 13. 1 2 4. But God-Christ our blessed Mediator and Lord of his church is the Efficient of the church particularly and of its Government The matter materia ex qua of the civil Government is the secular sword but the matter of the church Government are the keyes of the kingdom of Heaven The matter of the civil Government materia in qua may be a Senate many people the Person of one king of a child 〈◊〉 woman But the matter of the church government is not of this kind Heb. 13. 22. 1. Tim. 3. 15. 1 cor 14. 34 35. The matter of the civil Government materia circa quam are men and women as members of the common-wealth without as well as within the church but as christians and members of the church they are not such 1 cor 5. 13. The formal causes of both are distinct the one inflicts punishments meerly spiritual the other inflicts punishments meerly civil Lastly the end of this is the corporal and external good of a society but the end of that is the spiritual good of the church and its edification Matth. 14. 15. 1 cor 5. 5. 2 cor 10. 8. Do not likewise the Socinians Anabaptists Quakers many Independents and others err who maintain that the key of Doctrine or the publick preaching of the Word is proper to any man furnished with sutable gifts though not called and sent to that employment Yes By what reasons are they confuted 1 Because no man can believe in Christ of whom he hath not heard and how shal he hear without a Preacher and how shal he preach unless he be sent Rom. 10. 14 15. 2 Because Women may have sutable and competent gifts for Preaching and yet they are forbidden to speak in the Church 1 Tim 2. 12. 3 Because the Scripture blames such as have run and yet have not been sent Ierem. 23. 21 32. 4 Because no man taketh this honour to himself that is he ought not to take it but he that is called of GOD as was Aaron Heb. 5. 4. 5 Because the Scripture mentioneth that GOD hath set apart certain peculiar Ministers for the preaching of the Word Rom. 1. 1. Ephes 4. 11. Titus 1. 3. 6 Because no man