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.

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, im∣planted 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 God∣head: 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 na∣turally 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) Be∣cause, 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 ex∣istence 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 mi∣racles, which have been wrought, visible, and apparent works, extraordinarly wrought, not only above the ordinary course of Na∣ture, 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 Em∣broiderer sitteth, and joyneth many parcels▪ stuff, and dyed work of various colours, very artificially, and curiously together, un∣till there cometh forth some goodly Pour∣traiture, 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) nei∣ther 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 gi∣ven 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 exist∣ence 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 pre∣scribed 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 wor∣ship, wherewith Christ, and the blessed Trinity are adored?

Yes.

Do not likewise the Greeks err, who main∣tain, that the painted Images of God, may be a∣dored, but not the engraven, or carved images of God?

Yes.

By what reasons are they confuted?

(1) Because, it is expresly against the se∣cond command; Exod. 20. 4, 5. (2) Be∣cause, God is infinite, unmeasurable, in∣comprehensible, and spiritual: and therefore nothing can represent him, as the Prophet well infers; Isaiah 40. 18, 25. (3) Because, every representation of God, by graven images, or pictures, is a most disgraceful changing of the glory of the incorruptible God; Rom. 1. 23. (4) Because, images, and pictures of this kind, are lies and vanities, which the

Lord abhores, and mocks at with an holy scorn; Isaiah 44. from verse 9. to 18. (5) Because, the Lord expresly forbiddeth the Israelites to represent him under any form or shape, for (saith the Text) ye saw no man∣ner of similitude, on the day that the Lord spake to you in Horeb, out of the midst of the fire; Deut. 4. 15. to verse 20. (6) Be∣cause, though the Israelites worshipped the true God, by an image (for Aaron built an Alter, and made proclamation, and said, to morrow is a feast to the Lord) yet are they accused of the sin of idolatry, and for that cause severely punished; Exod. 32. 21, 27: 35 (7) Because, Ieroboam, and the ten Tribes, who worshipped the true God, by the Golden-Calves, set up at Dan and Bethel (for the wor∣ship of false gods by images, was afterwards brought in by Achab, who is therefore said to have provoked the Lord more than all the Kings of Israel before him; 1 Kin: 16: 31, 32.) are accused for the sin of Idolatry, and are severely threatned; 1 King. 12. 29, 30. and 1 Kings 13. 2. which threatning was put in execution by Iosiah; 2 Kings 23. 15, 16, 20. (8) Because, the Apostle says, we ought not to think that the God-head, is like unto Gold or Silver, or Stone graven by art and mans device; Acts 17. 29.

Quest. III.

IS Religious worship to be given to God the Father, Son, and Holy Ghost, and to him alone?

Yes.

Is Religious worship, to be given to Angels, Saints, or any other Creature?

No. Matth, 4. 10. Iohn 8. 49. 2. Cor. 13. 14. Iohn 5. 23. Col. 2. 18. Rev. 19. 10. Rom. 1. 25.

Well then, do not the Papists err, who maintain, that not only God, but good Angels, and Saints departed, being Canonized by the Pope, ought to be worshipped, and called upon, even after a religious manner: but cheifly the Virgin Mary, and that there is a Divine Power in the Relicks of Saints, which therefore ought to be worship∣ped?

Yes.

By what reasons are they confuted?

(1) Because, the Lord our God, and he only is to be worshipped; Matth. 4. 10. Deut 6. 13. (2) Because, the Object of invocati∣on, and religious Adoration, is he only who is Omnipotent, Omniscient, and searcher of the heart. For there is none that knows our necessities and wants, but he that is Omnis∣cient: and none can succour and help us, but he that is Omnipotent. But Angels are not Omniscient; Eph. 3. 10. 1 Peter 1. 12. Nei∣ther

are the Saints departed Omniscient, as is clear from Isa. 63. 16. Abraham is ignorant of us. (3) Because, they that are dead, know nothing of our condition; Eccl. 9. 5. (4) Because, no man ought to call upon him, in whom he doth not believe; Rom. 10. 14. But no man ought to believe in Saints, or Angels, but in God alone; Isaiah 26. 4. Ier. 17. 5. (5) Because, neither Saints alive, nor Angels would suffer adoration, and worship to be given to themselves; Acts 10. 25. Rev. 22. 8, 9. (6) Because, the worshipping of Angels doth derogate from the honour of Christ, in whom we have boldness, and ac∣cess with confidence by the faith of him, Eph. 3. 12. (7) Because, the worshipping of Saints and Angels, is like a Polytheismus, the having of many Gods. For the Papists attribute to each one of their Saints, and An∣gels, a proper divine power, as the Heathens did of old, to their Idols, and false gods.

Quest. IV.

IS any Religious worship given to God, since the fall, without a Me∣diator?

No.

Nor in the mediation of any other, but of Christ alone?

No. Iohn 14. 6. 1 Tim. 2. 5. Eph. 2. 18. Col. 3. 17.

Well then, doth not the Popish Church err, who maintain, that Saints departed, but chiefly the Virgin Mary are Mediators and Intercessors between God and Man?

Yes.

By what reasons are they confuted?

(1) Because, the Scripture affirms expres∣ly, that there is but one Mediator between God and Man, namely the Man Jesus Christ; 1 Tim. 2. 5. (2) Because, no man cometh to the Father, but by Christ; Iohn 14. 6. And by him, we have access to the Father; Eph: 2. 18. (3) Because, the Scripture pro∣miseth that they shall be heard, that in the name of Christ, seek such things, as are ac∣cording to the will of God: but there is no promise in all the Word, that they shall be heard that pray to Saints or Angels; Iohn 14. 13, 14. 1 Iohn 5. 14. (4) Because, the A∣postle says, whatsoever ye do in word or deed, do all in the name of the Lord Jesus, not in the name of Saints; Col. 3. 17. (5) Because, Christ who is called the propitiation for our sins, is also called our Advocate with the Father; 1 Iohn 2. 1, 2. (6) Because, Mediation is a part of the Priestly office of Christ, which is only proper to himself; and which cannot be divided, between him and the Saints. (7) Because, the Saints are not to

be called upon, as was proven in the forego∣ing Question.

Quest. V.

IS prayer with thanksgiving, one spe∣cial part of Gods worship, required by God of all men?

Yes. Phil. 4. 6. Psal. 65. 2.

Well then, do not the Adamites, and others long since err, who denyed, that God was to be called upon. For (say they) God is Omniscient, and bestowes all things upon us freely without our prayers?

Yes.

Do not likewise some late Hereticks err, who maintain, that unregenerate men ought not to call upon God?

Yes.

Do not also the Quakers err, who will not move, in the commanded duties of prayer, and thanks∣giving, unless there be some inward call, and motion on their Spirit?

Yes.

By what reasons are they confuted?

(1) Because, there are extant many uni∣versal precepts in the Word, by which the duty of prayer is commanded; Phil. 4. 6. 1 Thes. 5. 17. Iohn 16. 24. Matth. 7. 7. (2) Be∣cause, God is the hearer of prayer, and to him shall all flesh come; Psal. 65. 2. (3) We

have the example of David; Psalm 55. 17. Of Daniel, chapter 6. 10. The example of those many, who were gathered together, praying in the behalf of the Apostle Peter; Acts 12. 12. The example of Christ him∣self; Iohn 17. chapter. (4) Because, the Apostle Paul, bids Simon Magus, who was in the gall of bitterness, and bond of iniquity, to repent and call upon God; Acts 8. 22. As to the Quakers, what assurance can they have the next hour, or the next day, more than now, of the Spirits moving on their souls? And are we not commanded to pray without ceasing; 1 Thes. 5. 17. That is, upon all op∣portunities, and in all our necessities.

Quest. VI.

IF Prayer be Vocal, ought it to be in a known tongue?

Yes. 1 Cor. 14. 14.

Well then, do not the Papists err, who main∣tain, that it is not needful, that publick prayers be in a known tongue; but that it is often-times expedi∣ent, that prayers be performed, in a tongue-unknown to the Common-people?

Yes.

By what reasons are they confuted?

(1) Because, the Apostle teaches expresly the contrary; 1 Cor. 14. 9, 12. (2) Be∣cause, prayers celebrated in an unknown

tongue, are not for edification? 1 Cor. 14. 14. (3) Because, he that occupieth the room of the unlearned (that is, who understands not strange tongues) cannot say Amen; 1 Cor. 14. 16. (4) Because, the Lords prayer which is the special Rule of all our prayers, was prescribed in a tongue, at that time best known.

Quest. VII.

MAY we pray for the dead, or for those of whom it may be known, that they have sinned, the sin unto death?

No. 2 Sam. 12. 21, 22, 23. Luke 16. 25, 26. Rev. 14. 13. 1 Iohn 5. 16.

Well then, do not the Papists err, who main∣tain, that prayers, almes, and masses ought to be appointed, and made for souls departed, as these, which will really profit them?

Yes.

By what reasons are they confuted?

(1) Because, the Dead are either happy; and so they need not our prayers; Rev. 14. 13. Or they are damned, and so our pray∣ers cannot profit them: for out of hell there is no redemption; Luke 16. 26. (2) Because, we read that David mourned, and fasted for the Child, so long, as it was alive: but when once the Child was removed by death, wherefore (says he) should I fast?

can I bring him back again? 2 Sam. 12. 22, 23. (3) Because, all our requests, and prayers are either founded upon a precept, or promise of God, to hear our prayers. But there is neither a promise that God will hear us, in order to the dead, nor a command to pray for them. (4) Because, we are al∣together ignorant of the state, and condition of the dead: and therefore we cannot pray for them in Faith; Rom. 14. 23.

Quest. VIII.

IS the reading of the Scriptures, with Godly fear, the sound preach∣ing, and comfortable hearing of the Word, in obe∣dience to God, with understanding, faith, and Reverence, are they (I say) parts of the ordinary Religious worship of God?

Yes.

Are these with the due administration of the Sacraments, to wit, Baptism and the Lords Sup∣per; to continue in the Church of God, till the end of the world, and the day of Christ?

Yes. Acts 15. 21. Rev. 1, 3. 2 Tim. 4. 2. Mat. 13. 19. Iames 1. 22. Heb. 4. 2. Isaiah 66. 2. Acts 10. 33.

Well then, do not the Enthusiasts, Libertines, Anabaptists, and other Sectaries err, who under a pretext, of being inspired by the Holy Ghost, that teaches them all things, despise and contemn all read∣ing

of the Scripture, and publick hearing of the Word preached?

Yes.

Do not likewise the Quakers err, who are down-right enemies, to all the publick ordinances, which Christ hath appointed to continue in his Church to the end of the world?

Yes.

By what reasons are they confuted?

(1) Because, Christ commanded his A∣postles, and in them, all the Ministers of the Gospel, to whom he hath promised his pre∣sence, to the end of the World, to teach all Nations, and to preach the Gospel to every creature; Matth. 28. 19. Mark 16. 15. (2) Because, the publick preaching of the Word, by a Minister sent, and called, and the hear∣ing of it, is a mean ordained, and appointed by God, and according to the ordinary manner, necessary for begetting Faith; and therefore needful to salvation; Rom. 10. 14, 15. 1 Cor. 1. 21. (3) Because, God hath promised to his Covenanted ones, to bring them to his holy mountain, and make them joyful in his house of prayer; that is, in the publick meetings of his Saints, and People; Isaiah. 56. 7. (4) From the example of those Believers; Acts 2. 42. who continued steadfastly in the Apostles doctrine. (5) Be∣cause,

the word of God, is the perfect Rule of life and manners. And all Spirits, are to be tried by it; 1 Tim. 3. 15. 1 Iohn 4. 1. Isaiah 8. 20. Neither ought we to follow, or hear any man, no not an Angel if he teach any thing contrary to the Word, or Heterodox from it; 2 Thes. 2. 2. Gal. 1. 8. (6) Because, the Word of God, is that in∣corruptible seed, by which we are born again; 1 Peter 1. 23. (7) Because, God forbids ex∣presly separations from publick assemblies (I mean so long as the Word is truely and purely taught, by those who enter in by the right door, that is Christ, and the way ap∣pointed by him in his Word; Iohn 10. 7, 8.) Heb. 10. 25. (8) Because, the Lord hath joyned together these two, his faithful ser∣vants, for teaching his people publickly, and the promise of the Spirit to guide them, and assist them in their work; Matth. 28. 20 Iohn 14. 16, 17, 26.

For confutation of the Quakers, two things must be made out: the one that the office of the Mini∣stry, is of divine institution.

(1) Because, God hath particularly de∣signed some persons to the work of the Mini∣stry. For if God appointed some persons to be judges over Israel, then must the office of judgeing Israel be of divine institution. Christ

appointed not only Apostles, the seventy Disciples, Evangelists, Prophets, whose call and gifts were extraordinary, but other or∣dinary Pastors, and Teachers, whose Spirits were not infallible, whom the Scripture affirms to be as truely by Divine institution▪ as the former; 1 Cor. 12. 28. Eph. 4. 11. (2) Because, GOD hath given peculiar names and titles, to the persons designed for this of∣fice, which he hath not given to other Saints. The onely wise GOD will not distinguish▪ where he himself hath made no distinction▪ or difference. These are called Pastors, Teachers, such as rule well, Stewards of the Mysteries of GOD, Preachers, Bishops or Overseers of the Flock, Stars in Christs right hand, Angels of the Churches. Christ evi∣dently puts a difference between the Church∣es and the Angels, set over them; Rev. 2. 1, 8, 12, 18. Rev. 3. 17, 14. (3) Because, the Lord hath taken a special care to bestow pe∣culiar gifts and qualifications upon these per∣sons, so designed for the Ministery; and that for the good of the Souls of his People, a∣bove what is required in other Saints. Would ever the Lord have bestowed such qualifica∣tions, if he had not appointed some for such an Office? Though gifts as gifts do not alone invest into such an office, yet when they are strictly required, they argue, that there is an

Office. They must be apt to teach others; 1 Tim. 3. 2. And not onely so, but able to teach o∣thers; able to convince them that oppose themselves; Titus 1. 9. They must be such as study to shew themselves approven unto GOD; workmen that need not be asham∣ed; 2 Tim. 2. 15. And the Apostle in admi∣ration of the difficulty of this employment, cryeth out, Who is sufficient for these things? 2 Cor. 2. 16. (4) Because, the Lord requires peculiar duties of his Ministers, which he doth not require of Believers; therefore, there must be such a distinct office, by divine institution. They must take special care of the Church of GOD; 1 Tim. 3. 5. 1 Pet. 5. 2. 3. They are not to neglect the gift which is in them; 1 Tim. 4. 14. They are to medi∣tate on these things, and to give themselves wholly to them; 1 Tim. 4. 15. Acts 6. 2. 4. They are to preach the Word, to rebuke, to instruct gainsayers; 2 Tim. 4. 2. 2 Tim. 2. 25. To administer the Sacraments; Matth. 28. 19. 1 Cor. 11. 13. To ordain others for the Mi∣nistry, by imposition of hands; 1 Tim. 4. 14. To watch over the flock, as those that must give an account; Heb. 13. 17. (5) Because, Christ requires peculiar distinct duties in the people, in reference to their Ministers; there∣fore the office of the Ministry must be of di∣vine

institution. They must know and ac∣knowledge those that are over them in the Lord; 1 Thes. 5. 12. Highly to esteem them in love for their works sake; 1 Thes. 5. 13. To obey them, to encourage them; Heb. 13. 7. To maintain them; Gal. 6. 6. To pray for them; 2 Thes. 3. 1. (6) Because, GOD hath made peculiar promises to his Ministers; as, Lo, I am with you alway, even to the end of the world; Matth. 28. 20. The promise of special assistance; 2 Cor. 3. 5. 6. Of protection and defence in all aslaults; Rev. 1. 20. The pro∣mise of the power of the keyes, which pro∣mise was not limited to the Apostles, as A∣postles, but was given to the Apostles, as Ministers of the Gospel, as is evident from Mat. 18. 17, 18. The promise of special sympa∣thy with them; Matth. 10. 40. Luke 10. 16. Iohn 13. 20. 1 Thes. 4. 8. Now, would ever the Lord have promised to keep up, and main∣tain that office in his Church which he had not set up and instituted.

The other thing to be made out, is that the office of the Ministry, is perpetually necessary?

(1) Because, the ordinances are perpe∣tually necessary, by divine institution: there∣fore the office of the Ministry, to dispense these ordinances, is perpetually necessary, by divine institution. For if God had only ap∣pointed

the ordinances, to continue in his Church, then would preaching, and admini∣stration of the Sacraments fail: because, that which is every mans work, is usually and effectually no mans work. The Lord doth not immediatly administer them himself: neither are Angels employed for this work. But he hath committed this service to men, who are Stewards, and dispensers of the my∣steries of God. It is evident that the preach∣ing of the Word, shall continue to the end of the world, from Matth. 28. 20. Eph. 4 11, 12, 13. It is evident of Baptism, and the Lords Supper, which are conjoyned in the institution of Christ, with the Ministery of the Word. For to whom, he gave com∣mission to preach, to them also he gave com∣mission to administer the Sacraments. Bap∣tism is an ordinance of the New Testament, ap∣pointed by God himself. For Iohn was sent to baptize. God was the Author, Iohn was only the Minister. This was to continue perpetually, as is evident from Christs pro∣mise, and his precept; Matth. 28, 20. The ends for which Baptism was ordained, are not temporary, but moral, and so perpetu∣al. Do not all Christians, now need these means as the Christians during the age of the Apostles? Are not Christians to be baptized into his death, buried with him by

Baptism, that like as Christ was raised from the dead by the Glory of the Father, even so we also should walk in newness of life. It is called by the holy Ghost, a saving Ordi∣nance, and is unto believers, and their seed in the New Testament, as the Ark was to Noah, and his family in the old World, who be∣ing in the Ark, was saved from perishing in the waters, when the rest were drowned: so Baptism doth now save us, not only or mainly, the outward part of it, the putting away the filth of the flesh, (which is yet an Ordinance to further our salvation) but when the Spirit of Regeneration effectually concurs, so that we find there is a renewing of the holy Ghost, and thereby the answer of a good conscience towards God; 1 Pet. 3. 21. It is evident, that the Sacrament of the Lords Supper, is to continue to the end of the world. It was not only appointed for Apostles, to whom it was first administred, but unto all believers, both Iews, and Gentiles. And not only for that age, but for all generations succeeding, for Believers, are commanded, to shew forth the Lords death till he come, by eating this bread, and drinking this cup. Therefore, if these ordinances, be appointed by God, to continue to the end, it follows evi∣dently, that he hath designed the office of

the Ministry to hold up, and hold forth his Ordinances to the end of the world. (2) Be∣cause, the promises, which Christ hath made to uphold the Ministry, are perpetual; there∣fore the office must be perpetual; Matth. 28. 20. Go teach, and baptize all Nations, and lo I am with you to the end of the world. This promise cannot be limited to the particular age, during the lives of the Apostles; because the Holy Ghost, useth three expressions, to declare the perpetuity of this promise, Aion, that this promise, shall continue so long as the world continues. Secondly, Synteleia; Heos tes synteleias tu Aionos, that this promise shall have no end, till the world be consum∣mat, or brought to a Period. Thirdly, Pasas tas Hemeras, all days, and successions of times. Not only Meth hymon hemeras hy∣mon, not only with you, during your own dayes, but all the dayes of the Gospel, till time shall be no more, And this promise was made not to the Apostles, as Apostles, nor to the Apostles as Believers, but to the Apostles, as ministers and Stewards, of the Mysteries of God. (3) Because, the Elect require, the office of the Ministry perpetually. Our Natures are as bad, as Iews, and Pagans; Eph. 2: 3. Our judgements full of darkness, and ignorance; 1 Cor. 2. 14. Our wills

stuborn and rebellious, and so alienated, that we rebel against the light. The delu∣sions of Satan are strong. The multitude of false Teachers are very numerous, so that they are ready to seduce the Elect themselves, if it were possible. (4) Because, the ends for which Christ, hath appointed a ministry are perpetually necessary. The Elect must be called and gathered, for there will be some still in every age, to be added to the Church, of them that shall be saved. There are many sheep, which are not yet brought into his fold: many who belong to the Election, who are not yet effectually called, them also will Christ bring in, both Iews, and Gentiles, that there may be one fold, as there is one shep∣hers. Now, God hath revealed no other ordinary way to convert, and bring these in∣to his fold, but the Ministry of his word; for how shall they believe without a Preacher? Therefore, if there be some Elect, continual∣ly to be brought into 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 wor∣ship 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 cere∣monial 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) Be∣cause, 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 be∣ing 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 Religi∣ous 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 con∣secrate Churches, and ascribe holiness to them, and appoint Peregrinations to Christs grave, and to other places far off, where they mumble their preach∣ings, 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 approbati∣on 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, parti∣cularly 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 main∣tain,

that God hath not under the Gospel determi∣ned any certain day, for his own worship, but on∣ly 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 ordi∣nary 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 ne∣cessary day, is appointed, or prescribed in the Word. (2) Because, it is just and equi∣table (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 conve∣nient. 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, see∣ing God hath commanded us to work six dayes. This would make our yoke more heavy than the Iewish yoke, which the Ad∣versaries 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 commit∣ted.

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 Com∣mand 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 there∣fore (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 of the Ceremonial Law; Exod. 16. 23. Thirdly, because it was written, with Gods own hand, and inserted into the midst of the rest of the moral precepts, and was put into the Ark of the Testimony, with the other nine, which ho∣nour, was never conferred upon any precept meerly Ceremonial. (4) Because, all the reasons of this Command, are intirely Moral. He rested after six days, and allowed us six days to work, therefore in all equity we ought to rest after so many days work, and give God a seventh. (5) Because, Christ

confirms this Command, in saying, pray that your flight be not in the winter, neither on the Sabbath day, where the Lord insinuat∣eth that as travelling is troublesome to the bo∣dy in winter, so would it be to the minds of the Godly to travel on that day, specially and solemnly set apart for Gods worship. Now, if there were no sabbath to continue after Christs ascension, or if it were not to be san∣ctified, there would be no occasion of this grief and trouble, that they behoved to tra∣vel on the Sabbath, and durst not tary till that day were by-past; and so no cause to put up this prayer which yet by our Lords exhortation seemeth to infer that the Sabbath was to be as certain in its time, as the Winter. And doubtless this cannot be meaned of the Iewish Sabbath; for that was to be abolished shortly. Next, travelling on the Iewish Sabbath was to be no cause of grief unto them, if indeed all days were a∣like, neither would it be scroupled in such a case by the Apostles to whom he is now speaking.

Quest. XII.

WAS this one day in seven, from the beginning of the World, to the Resurrection of Christ, the last day of the week▪

Yes.

And was it, from the Resurrection of Christ,

changed into the first day of the week?

Yes.

And is it to be continued, to the end of the World, as the Christian Sabbath?

Yes. Gen. 2. 2, 3. 1 Cor. 16. 1. 2. Acts 20. 7. Rev. 1. 10. Matth. 5. 17, 18.

Well then, do not the Sabbatarians err, who maintain, that the Iewish Sabbath, or the seventh day from the Creation, is to be observed?

Yes.

Do not others likewise err, who maintain, that the observation of the Lords Day, is only of Ecclesiastick and Apostolick institution?

Yes.

These Authors, (you see) do con∣found, and make two things really distinct, to be but one, namely Ecclesiastick and A∣postolick institution?

By what reasons are they confuted?

(1) Because, the fourth Command standing, wherein one day of seven is appointed, the numbering is left free to God himself, that the right, and power may be reserved to Christ the Law-giver, and to his Spirit, for the change of the day, and continuing the wor∣ship, prescribed in the fourth Command. (2) From the name it self; for our Sabbath is called the Lords Day, Rev. 1. 10. I was in the Spirit on the Lords Day: or on that Lords

Day, or Dominick Day, or day which is the Lords; pointing out a day singularly, and a day, which in a particular, & special manner is cal∣led His day; even as the Lords prayer and the Lords Supper are so called, because appointed by Christ the Lord. (3) Because, God only can abrogate the Lords day (the Adversa∣ries granting so much) therefore, he that hath power to rescind hath power likewise to esta∣blish. (4) Because, there is an implicit Com∣mand, concerning the observation of the Lords day; 1 Cor. 16. 2. As I have (saith Paul) given order to the churches of Galatia, even so do ye the first day of the week, let every one of you lay by him. From which place, we reason thus; that not the seventh, but the first day, is the chief solemn day for worship after Christs Resurrection, because, the Apostles did pitch particularly and eminently upon that day, and that in diverse Churches, as the fittest time, for expressing their Charity. He doth not think it indifferent, what day it be done on, nor that all dayes are alike, but pitcheth on the first day, not in one Church only, but in many. Next, this command, supposeth them to be already ac∣quainted with some special priviledges of the first day beyond others; and that there must be some peculiar thing in this day making

it fit, yea more fit for such a purpose, rather than any other day. (5) Because, as the seventh day, was instituted, in remembrance of the works of Creation, so the first day, after the work of redemption was finished, succeeded as most convenient, for collating, and comparing both Mercies together. (6) Because, Christ on the first day of the week, appeared most frequently to his Disciples, and blessed it with his presence; Matth. 28. 9. Acts 1. 3. Iohn 20. 19, 26. (7) Because, on that day, the holy Ghost descended upon the Apostles. And on the same day Peter baptized three thousand; Acts 2. 1, 2, 3, 4, 41. (8) Because, the Church, in the time of the Apostles did observe the first day of the week, as holy; Acts 20. 7. But the pra∣ctise of the Apostles, approven in Scripture, is equivalent to a Divine Institution. (9) Because, Christ was seen of his Apostles fourty dayes after his Resurrection, and spoke to them of the things pertaining to the kingdom of God, during which time he hath taught them all things needful to be known, and among the rest (it is probable) the change of the Sabbath, and the institution of the first day of the week, and that imme∣diatly after his resurrection: he hath either immediatly by himself institute that day, or

hath inspired his Apostles to observe it, from that same very time. (10) Because, the Lord hath remarkably owned this Christian Sabbath, in being remarkably avenged, up∣on the breakers, and profanners thereof, as it is clear from several Histories.

Quest. XIII.

IS this Sabbath then kept holy unto the Lord, when men after a due preparation, of their hearts, and ordering of their common affairs before hand, do not only observe an ho∣ly rest, all the day from their own works, words, and thoughts, about their worldly employments, and recreations, but are also taken up the whole time, in the publick and private exercises of his own worship, except what is spent in the duties of necessity and mercy?

Yes. Exod. 16. 23, 25, 26, 29, 30. Exod. 31. 15, 16, 17. Isa. 58. 13. Neh. 13. 15, 16, 18, 19, 21, 22.

Well then, do not some err, who think, that after publick worship is ended, the rest of the Lords day, may be spent, in ordinary exercises, recreati∣ons, and such like sports as are not unlawful on other dayes, unless they be forbidden, by the Church, or Common-wealth wherein men live?

Yes.

By what reasons are they confuted?

(1) Because, the Lord says in the fourth

Commandment, in it thou shalt not do any work. But ordinary recreations, games, and sports, are our own works. (2) Be∣cause, Nature it self requires, that we be∣stow, as much of the Sabbath day on God, who is the Lord of Time, and of all things which we have, as we can, and use to bestow upon our own affairs, on other days. (3) Because, the Lord says, if thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sab∣bath a delight, the holy of the Lord honour∣able, and shalt honour him, not doing thy own wayes, nor finding thy own pleasure, nor speaking thy own words, then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Iacob thy Father for the mouth of the Lord hath spoken it; Isaiah 58. 13, 14. See Ierem. 17. 22. Deut. 5. 12, 13, 15. Numb. 15. 32, 33, 36. And Neh. 13. 15. to verse 23. In those dayes saw I in Iudah, some tread∣ing Wine-presses on the sabbath, and bring∣ing in Sheaves, and lading asses, as also wine∣grapes, and figes, and all manner of burdens which they brought into Ierusalem, on the sab∣bath day; and I testified against them in the day wherein they sold victuals.