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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	divine_a	faith_n	infallible_a	4,131	5	9.8328	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

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

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

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

2. 1 2. 9 Because Moses cryed unto the Lord in behalf of Pharoah Exod. 8. 12. Abraham prayed unto God for Abimelech Gen. 20. 17. Iacob blessed Pharoah Gen. 47. 7 10. 10 Because many blessed Martyrs going to death have prayed for their persecuting Magistrates following the example and command of our blessed Saviour Luke 23. 34. Matth. 5. 44. Quest. VIII OUght any man at his own hand or at the instigation of other men to assassinate or kill a Magistrate or any private or publick person under the pretence they are Hereticks and Persecutors of the truth No. Exod. 20. 13 Prov. 1. 10. 11. Well then do not those men of the Romish-Church err and others too who own this dangerous Tenet Yes By what reasons are they confuted 1 Because all sort of murder is expresly forbidden in the sixth command thou shalt not kill Exod. 20. 13. Where there is a clear distinction made by Thou between a private man and a publick Magistrate that doth it by divine authority 2 Because though Saul was a man rejected of God 1 Sam. 15. 26. yet David says to the Amalekite how wast thou not affrayed to stretch forth thine hand to destroy the Lords anointed 2 Sa. 1. 14. see 1 Sam. 24. 5. 1 Sam. 26. 9. 3 Because whatever may be alledged from Phineas his fact Num. 25. 8. from Ehuds fact in stobbing Eglon Iudges 3. 21. from Samuels fact in killing Agag 1 Sam. 15. 33. and from Elijahs fact in killing the Priests of Baal 1 Kings 18. 40. they will not by any means favour private mens assassinations for certainly Phineas had a divine motion as Ehud had stirring him up which was evident by the Lords approving the fact and rewarding it Samuel no doubt was moved hereunto by an inward motion and instinct of God and the conduct of his Spirit as was Elijah so that their facts and suck like were altogether particular and cannot be abused by imitation and followed by every one as rules whose calling is not properly to use the sword of justice 4 Because it would bring a Mass of confusion to the utter ruine of all Societies if every man at his own hand might execute vindictive justice upon offenders who deserve it or upon pretence they do deserve it which is to fight against God who is the God of order politick as well as Ecclesiastick and not of confusion 5 Because the wrath of man worketh not the righteousness of God Ia. 1. 20. 6 Because it is a contempt of publick laws and publick order It is an usurpation of the Magistrates sword which God hath put into his hand for punishing and protecting It is an invasion of Gods right and prerogative of executing vengeance which he hath so expresly reserved to himself Psalm 94. 1. Rom. 12. 19. Deut. 32. 35. Prov. 25. 21 22. 6 Because Solomon sayes my son if sinners entice thee consent thou not if they say come with us let us lay wait for blood let us lurk privily for the innocent walk not thou in the way with them Prov. 1. 10 11. 7 Because a righteous man regardeth the life of his beast much more ought a righteous man to regard the life of his neighbour Prov. 12. 10. The sin of murder may be many wayes aggravated First by the quality of the person murdered whether he be a superiour as a Magistrate or Minister or parent or whether he be of a near relation as a brother or near kinsman Secondly from the manner extream cruelty being used or sudden and unexpected death putting a man into eternity in the twinckling of an eye To which we may add deliberation and premediate murder of which Solomon speaks in the forecited place Quest. IX ARE Ecclesiastick Persons exempted from due obedience to the Magistrate No. Rom. 13. 1 1 Kings 2. 26. Acts 25 9 10 11. 2 Peter 2. 1 10 11. Iude verse 8. 9 10 11. Well then do not the Papists err who maintain that the Clergy as they call them and their goods are altogether free by the Law of God from Secular Powers Yes By what reasons are they confuted 1 Because the command of obedience is general and universal let every soul be subject Rom. 13. 1. 2 Because Christ commanded the Pharisees who were of the Clergy to render unto Cesar the things which are Cesars Matth. 22. 21. Nay Christ himself payed tribute money to wit a Stater in value two shillings and three pence which Peter found in the fishes mouth when he opened it Matth. 17 27. 3 Because Paul did acknowledge himself subject to the Magistrate when he appealled unto Cesar Acts 25. 11. 4 From the example of the Priests who were subject to their Kings Did not Abiather at Solomons command go to Anothoth 1 Kings 2. 26. Quest. X. HAth the Pope any Power or Iurisdiction over Magistrates in their dominions or over any of their people No. Rev. 13. 15 16 17. 2 Thes. 2 4 Well then do not the Papists err who maintain that the Pope of Rome as Pope hath full power by divine right over the whole World as well in matters Civil as Ecclesiastical Yes By what reasons are they confuted 1 Because Christ expresly discharges his Disciples from taking to themselves any such power or dominion Matth. 20 25 Mark 10 42 2 Because the Kingdom of Christ is not of this World Iohn 18. 36. Neither ought the Popes Kingdom to be of this World who calls himself the Vicar of Christ. That is one who supplieth Christs room and taketh pains for him his Depute here on Earth 3 Because when the people would have made Christ a King he departed again into a mountain himself alone Iohn 6. 15. 4 Because the Apostle Peter discharged this Dominion 1 Peter 5. 1 2 3. 5 Because its never heard that any of the Apostles did ever use any civil power or command or sate as judges in civil matters but stood alwayes to be judged by Civil powers as is evident from the History of the Acts. 6 Because GOD hath put a difference between the Government of the Church and the Civil Government and hath given to each their own proper and distinct Officers Neither can the one invade the other without very great sin 2 Chron. 19. 8 9 10 11. 7 Because it is the mark of Antichrist to exalt himself above all that is called God 2 Thes. 2. 4. CHAP. XXIIII Of Marriage and Divorce Question I. IS Marriage between one man and one woman Yes Is it lawful for a man to have more than one wife or for a woman to have more than one husband at the same time No. Gen. 2. 24 Matth 19 5 6. Prov 2 17 Well then do not the Anabaptists and Familists err who maintain that it is lawful for a Christian not only to have more wives at the same time but as many as he desires Yes By what reasons are they confuted 1 Because the having of two wives or many wives is contrary to the first