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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	altar_n	lord_n	22	3	3.3669	3	false

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

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 manner 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 Because 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 worship 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 worshipped 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 invocation 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 Omniscient and none can succour and help us but he that is Omnipotent But Angels are not Omniscient Eph. 3. 10. 1 Peter 1. 12. Neither 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 access 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 Angels 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 Mediator 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 expresly 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 promiseth that they shall be heard that in the name of Christ seek such things as are according 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 Apostle 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 foregoing Question Quest. V. IS prayer with thanksgiving one special 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 thanksgiving unless there be some inward call and motion on their Spirit Yes By what reasons are they confuted 1 Because there are extant many universal 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 Because 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 himself 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 opportunities 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

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 honour 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 insinuateth that as travelling is troublesome to the body 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 sanctified there would be no occasion of this grief and trouble that they behoved to travel 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 alike 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 confound and make two things really distinct to be but one namely Ecclesiastick and Apostolick 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 worship 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 called 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 Adversaries granting so much therefore he that hath power to rescind hath power likewise to establish 4 Because there is an implicit Command 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 acquainted 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 practise 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 immediatly 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 upon 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 holy 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 recreations 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 Because Nature it self requires that we bestow 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

do not the Erastians err who maintain that the Civil Magistrate hath in himself all Church power and so may administer the Sacraments and preach the Word and may exercise the power of the keys of the Kingdom of Heaven Yes By what reasons are they confuted 1 Because Christ hath given no such power to Magistrates as evidently appears from all those places of Scripture where mention is made of the keyes There is not in them one syllabe of the Civil Magistrate Matth. 18. 17. Matth 16. 19. 2 If the power of the keyes of the Kingdom of Heaven agree to the Magistrate as a Magistrate then ought it to agree to every Magistrate though the Magistrate were an Infidel or a Woman which is absurd 3 A Magistrate as a Magistrate is not a Minister of the Church as is evident from all the Catalogues of the Ministers of the Church For in them you will not find any mention of the Magistrate Eph. 4. 11. Rom. 12. 7. 8. 1 Car. 12. 8 9 10. 4 Because before ever there was a Christian Magistrate in the World the Church exercised all Acts of Church Jurisdiction and Government The Church ordained Ministers and Pastors 1 Tim. 4. 14. And inflicted the Censure of Excommunication 1 Cor. 5. 5. And Relaxed the Penitent from this Censure Called a Synod and stigmatized Hereticks Acts 15. 5 Because GOD hath put a difference between the Church Government and the Civil and hath appointed distinct Governours to them 2 Chron. 19. 8 9 10 11. 6 Because God did severely punish Saul and Uzzia for presuming to offer sacrifice which was proper to the Priests only 1 Sam. 13. 9 10 13. 2 Chron. 26. 16 19. Quest. VI. HATH the Civil Magistrate power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of GOD Yes 2 Chron. 19. 8 9 10 11. and 2 Chron. 29 30. chapters Matth. 2. 4 5. Well then do not the Papists err who maintain that the judgement and care of Religion doth not belong to the civil Magistrate Yes By what reasons are they confuted 1 Because the custody and keeping of the divine law is committed by GOD to the Civil Magistrate Deut. 17. 18. 2 Because it was foretold that Kings should be nursing Fathers to the Church Isaiah 49. 23. 3 Because it is the duty of the Magistrate to take care that subjects may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2. 2. 4 From the commendable examples of the good kings of Iuda 2 Chron. 29. 30. chapters Quest. VI. DOth infidelity or difference in Religion make void the Magistrates just and legal authority No. Doth it free the people from their due obedience to him No. 1 Peter 2. 13 Rom. 13. 1 2 3 4. Titus 3. 1. Well then do not the Papists Anabaptists and others err who maintain that subjects ought not to suffer a King that 's an infidel or obey that King in his just commands that differs from them in Religion Yes By what reasons are they confuted 1 Because we are commanded to submit our selves to every ordinance of man 1 Peter 2. 13. Namely in all that they command us if it be not contrary to God and his command otherwise according to Acts 4. 19. it is better to obey GOD than man And it is said for the Lords sake that is because it is GODS will to govern us by them 2 Because the Christians which were at Rome were commanded by the Apostle to subject themselves to the higher powers and that without exception of Religion and Piety and even to that heathen the Roman Emperour Rom. 13. 1. 3 Because the same Apostle writing to Titus bids him exhort the Cretians his hearers to obey Magistrates what manner of ones soever they be not only believing ones but also those that are unbelieving as then they were yet most of them Titus 3. 1. 4 Because when the Apostle Paul was persued for his life and charged with matters criminal he appealled unto Cesar Acts 25. 10 11. 5 Because the Prophet Ieremiah did own the power of Zedekia who had turned aside to a false worship and had despised the oath which he had made to the King of Babylon Ezek 17. 16 17. Now hear I pray thee says the Prophet O my Lord the King let my Supplication I pray thee be accepted before thee Ierem. 27. 20. 6 Because Christ himself payed tribute to Cesar though he was free being both the Son of GOD by nature and the Son of David by birth Matth. 17. 26. And he commanded and allowed others to pay Matth. 22. 21. Rom. 13. 7. 7 Because Paul did own and acknowledge the power of King Agrippa Acts 26. 2. Quest. VII IS it the duty of people to pray for Magistrates and honour their persons Yes 1 Tim. 2. 1 2. and 1 Peter 2. 17. Well then do not some err who deny this Yes By what reasons are they confuted 1 Because Samuel at the request of Saul whom he knew the Lord had rejected returned again after him and honoured him before the people 1 Sam. 15. 31. 2 Because the Lord having appointed Magistrates to administer justice and judgement in his name is so far pleased to honour them as to call them Gods and the Children of the high Psalm 82. 1 6. 3 Because the Apostle Peter says fear God and honour the King parallel to what Paul says render to all men their dues honour to whom honour is due 1 Peter 2 17. Rom. 13. 7. 4 Because even heathen Magistrates are called the Lords anointed Isaiah 45. 1. And the Lord calls Nebuchadnezzar his servant Ierem. 27. 6. If then such Magistrates ought to be honoured upon that account much more Christian Magistrates 5 Because if we be obliged not to speak evil of dignities 2 Peter 2. 11 nor revile the Gods Exod. 22. 8 we are obliged to honour dignities for where a sin is forbidden the contrary duty is commanded 6 Because God commanded his people the Jews to seek the peace of the City that is the welfare and prosperity of Babylon whither he had caused them to be carried away captives Ierem. 29. 7. 7 Because the Prophet the man of God besought the Lord in behalf of Ieroboam and prayed for him a man that had made Apostacy from the true worship of God and had made Israel to sin 1 Kings 13. 3. 8 Because our blessed Saviour says render to Cesar the things that are Cesars Matth. 22. 21. But prayers and supplications are as due to Cesar as custom and tribute 1 Tim. 2. 1 2. 9 Because the Apostle commands us to pray for all that are in authority that we may lead a quiet and peaceable life which is the cause wherefore we must pray for Magistrates For in the Apostles times and long after Magistrates were persecutors of the Church of GOD and hindred the members of Christ to live in peace and godliness 1 Tim.

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