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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

he look to the good and conversion of a whole Congregation 6 Because any one single congregation with one Pastor only hath not the power of Ordination an instance whereof cannot be given either from Precept or Practise in all the New Testament Nay the Ordination of Ministers in the New Testament was alwayes performed by a Colledge of Pastors associate together Acts 6. 6. Acts 13. 1 2 3. 1 Tim. 4. 14. 7 Because from this doctrine of the Independents these and the like absurdities will follow First that the Prophets must be censured and judged by way of authority not by other Prophets but by the multitude and vulgar of the Congregation which is contrary to 1 Cor 14. 32. 2 That all the Councils in the times of the Apostles which were convocated upon necessary occasions for matters which concerned many churches alike were but during the time and extraordinary and so not obliging succeeding churches though the occasions and causes why these Councils were convocated then are and will be to the end of the world 3 That private Believers must be the Bishops of their own Bishops Watch-men of their own Watch-men No communion or fellowship among Ecclesiastick Ministers That single and particular churches though they have defiled and pudled themselves with the most black and ugly Heresies with the most abominable faults and vices yet are not lyable to any Ecclesiastick Censure but must be refered to the immediate judgement of Christ at the last Day 4 That a Colledge of Pastors and Presbyters conveened together from several congregations shall have no more power of the keyes of the kingdom of Heaven than any one particular man that is able to look to the good of his brother 5 That a Pastor out of his own Congregation hath no power to administer the Sacraments or to preach the Word or exerce any Ministerial Act. From which Absurdities it follows evidently that this kind of Church Government labours under a manifest defect of the Means of Propagating the Gospel 6 That Christ hath as many visible bodies as there are particular congregations That Men and Women are to be accounted Members only of a particular congregation and not of the Church-Catholick And that those who are excomunicated are only casten out of a particular congregation not out of the Church Universal Quest. II. MAY not the Ministers of the Church of themselves by vertue of their office meet in Assemblies with other fit Persons upon delegation from their Churches when Magistrates are open enemies to the Christian Religion Yes Acts 15. 2 4 22 23 25. Well then do not the Erastians err who maintain that the Ministers of the Gospel have no right or power in themselves or by vertue of their office to meet in a Synod or Council Yes By what reasons are they confuted 1 Because the Church of GOD in the primitive times had power in themselves to convocate their own Assemblies for Worship and Government not only without but against the consent of the civil Magistrate as is evident from the Acts of the Apostles and Church Histories 2 Though the power and right of meeting in church Assemblies be visible in the constitution and exercise yet it is intrinseck and within the church as well as the power of Preaching Quest. III. MAY Magistrates lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion Yes Isa. 49. 23. 1 Tim. 2. 1 2. Matth. 2. 4 5. Prov. 11. 14. Well then do not the Papists err who maintain that the civil Magistrate hath no right or power to convocate Synods or Councils but that it belongs to the Bishop to convocate Diocesian Synods To the Metropolitan to convocate Provincial Synods To the Primate and Patriarch to convocate National Synods To the Pope onely to convocate and call Oecumenick and general Synods Yes By what reasons are they confuted 1 Because under the Old Testament Councils and Synods were appointed and called by godly Kings 1 Kings 8. 1. 2 Kings 23. 1. 2 chron 29. 4. 2 Because it is the duty of the civil Magistrate being born within the church to take care that Peace and Unity be preserved and keeped in the Church that the Truth and Word of GOD be intirely and soundly Preached and obeyed that blasphemies and heresies be kept under and supprest that all corruptions in Worship and Discipline be reformed that all GODS Ordinances be lawfully established administred and preserved And if it should happen that both Church and State Iudicaturies should make an universal defection from the purity of doctrine and worship received and acknowledged it is the duty of a godly King by vertue of his Regal Power and Authority to set about a work of Reformation and to call and command all ranks of People to return to the true Worship and Service of GOD Isa. 45. 23. Psalm 122. 7 8 9. Ezra 7 23 25 26 27 28. Levit. 24. 16. Deut. 13. 5 6 12. 1 chron 13. 1 2 3 4 5 6 7 8 9. 2 Kings 23. from the first verse to the 26. 3 From the example of Constantine that did convocate the first Nicene council From Theodosius the elder that did call the first council of Constantinople From Theodosius the younger that did call the first council at Ephesus From Martianus that did call the Chalcedon council Quest. IV. MAY all Synods or Councils since the Apostles dayes err Yes And have not many actually erred Yes Well then doth not the Popish Church err who maintain that councils confirmed and solemnised by the Popes authority cannot err neither in explaining Doctrines of Faith nor in delivering Precepts and Rules of Manners common to the whole Church Yes By what reasons are they confuted 1 Because all the Priests Levites and Prophets of the Iewish church who had the same Promises which the Christian church hath now under the New Testament 1 Cor. 10. 3 4. 2 Sam. 7. 16. Isaiah 49. 15 16. together with the High Priest have sometimes erred as is clear from the following Scriptures Isaiah 56. 10 11. Ierem. 6. 13. Ierem. 14. 14. Hos. 9. 7 8 9. Mic. 3. 9. The Lords Prophets that were immediately guided and inspired by him must be excepted 2 Because councils under the Old Testament lawfully called have often-times erred 2 Sam. 6. 6. 3. Ier. 26. 7 8 9. 1 Kings 22. 6. And under the New Testament Iohn 9. 35. Iohn 11. 47 48 52. Matth. 26 57 59 65 66. Acts 4. 5 6 17 18. 3 Because the Pope cannot shew a proof of infallibility Rom. 3. 4. 4 Because it is foretold in the New Testament that many Pastors and Teachers shall become false Prophets and turn Seducers and that Antichrist shall sit in the Temple of GOD shewing himself that he is God Mat. 24. 11 24. Acts 20. 29 30. 2 Peter 2. 1. 2 Thes. 2. 4. 5 It is most evident that many councils approven and authorized by the Pope have most foully erred and that

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.

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. EDINBVRGH Printed by IOHN REID Anno DOM. 1684. To the Right Honourable GEORGE DRUMMOND Of Milnenab Lord Provost Iohn Iohnston Thomas Douglas Thomas Fairholm and Iohn Chanceler Bailiffs Charles Murray Dean of Gild Thomas Young Thesaurer and remanent Members of the Honourable Council of the Ancient City of Edinburgh May it please your Lordship And the Honourable Senate MY first Application is for Pardon that I should adventure to prefix your names to the Frontispice of this small Fabrick between which and your singular Merits there is no Proportion save what flows from the Uniformity and Delicacy of the Contrivance and sincerity of his Respects who presents it I have sometimes appeared in publick though not with the Gold of Ophir and Tyrian Purpure wherewith the Persians were accustomed to present their Princes and Benefactors in testimony of their Obeysance and Gratitude yet with Oblations sutable to my Ability as now though unsutable to your Honour and Dignity Your unstained Reputation Candour and Ingenuity by which you are guided in the Management of the weighty Affairs of the City Your encouraging by your Authority and good example the holy Ministry Vertue and Learning in Schooles and Universities within the Verge of your Iurisdiction The commemoration of Favours which I have received from the Council these many years bygone have had no small Influence upon me to make this publick yet humble Address And though I have done but little by way of Remuneration yet Somewhat to be a Remembrance of my hearty affection to the Good Town I have made some small attempts during the twelve years I taught Peripatetick and Experimental Philosophy and since for the Advancement of Learning among others which have not wanted success whereby the Author hath been encouraged especially by the kind acceptance his Writings have met with from the greatest Philosophers and Mathematicians in this Age in England Holland Germany and France It is yet recent in the minds of many Noble and worthy Persons what esteem His Royal Highness had of my Observations of the great Blazing Star which appeared in December 1680 which since have been published I do not mention this for applause or out of vanity but for some peculiar reasons hinted at below But these studies being only Hand-maids and Subservient to Divine Knowledge and not so generally useful I have now given them a Manumission unless I be animated by the benign and favourable aspect of those who may and can I move in a distinct Sphere from Masters of Universities They teach in Philosophy the Causes and Reasons of Things What I write is but Practical and Mechanical for the promoting of natural Knowledge and Learning as do the Virtuosi But in stead of such I present your Honours with a small bundle of Orthodox Truths confirmed by plain Scripture Testimonies wherewith the true Christian Church hath in all Ages scattered the swarms of dark Errors and damnable Heresies Locusts from the bottomless pit But least I seem too tedious upon one Subject I shall beg your Lordships liberty to interpose for your Divertisement this pleasant Interlude the contemplation whereof may recreate the mind and have its own usefulness That brave Athenian Orator Demosthenes writes that there was a standing Ordinance among the Locrians a people in Greece that whosoever desired a new Law to be made he should make an overture thereof to the whole Assembly with a rope about his neck If it was Judged profitable for the Publick-Good the Author was assoild and got the thanks of the house If not he was instantly strangled By this means for the space of 200 years and more no new Law was made save this only that follows It was a received custome there that if any man should strick out his neighbours eye his on the other part was to be stricken out likewise in imitation of Lex Talionis Neither was this crime to be expiated by any sacrifice nor redeemed by any summ of Money or Gold how great soever A certain man who had but one eye was threatned by his Adversary with the loss of it This man taking it grievously and judging the want of his sight more bitter than death adventur'd with a halter about his neck to offer this new Law to the Senate viz. that whosoever should strick out his neighbours eye who had but one he should be requited with the lose of both his as a just recompence that the one might share equally with the other in the same calamity The Law was approven and Ratified by the whole meeting Demosthenes relates this teaching that in a well ordered City Magistrates should take special care that new Laws be not rashly made or changed But I return thither whence the famous Orator hath led me aside by this digression I cannot but now after these wieghty perswasives make my next application for Acceptance and seriously entreat that this little Book if not for the value of the thing offered yet for its design which is that Truth may have victory over Error and for the ingenuity and affection it flows from may be received into the tuition of your favour and get a full protection against the Champions of the uncircumcised Philistimes and being enlightned with the splendor of your Lordships name and receiving the impression of the Councils Authority upon it may by the Lords blessing be useful to young Students in Religion and others too For which singular Favour I shall fervently pray the Almighty God to bless you in your Persons and Government sub auspiciis Augustissimi regis Caroli a Carolo the Ancient City may flourish with Religion and Righteousness Peace and Truth that the Lord may be in it in the darkest night a pillar of fire to enlighten and direct in the hotest affliction a pillar of cloud to overshadow and protect and to us all both a Sun and a Shield And shall think my self very happy while I live to be under the Character of Your Lordships and the Councils much Obliged Servant Geo. Sinclar Edin January 2. 1684. TO THE HONEST HEARTED READER THE two great Pillars upon

or shall be in time Acts 15. 18. Iohn 21. 17. Heb. 4. 13. But all things which come to pass in time could not have been infallibly known from eternity but in the Decree of his divine Will 2. From Gods natural way of working in time 1 Cor. 12. 6. Rom. 11. 36. whence it is evident that God worketh effectually and immediately in time all things which are done but he worketh by his will those things which he will have to be in time after that manner and in that time how and when they come to pass Psal. 115. 3. But that Act of willing cannot happen to God in time but hath been in him from all eternity because God is unchangeable Iames 1. 17. 3 By enumerating several instances concerning which the Scripture affirms particularly that they have been decreed by GOD as the sufferings and death of Christ Acts 2. 23. The glorifying of those that are to be saved Eph. 1. 4 5. 1 Thes. 5. 9. And the foreordaining the rest to damnation to be punished for their sin Iude v. 4. The like may be said of other things which come to pass in time see Psalm 33. 11. Psalm 115. 3. Isaiah 46. 10. Prov. 19. 21. That the Liberty and Freedom of the will and contingency of events is consistent with the Decree is clear from Acts 2. 23. Acts 3. 17 18. Acts 4. 27 28. Gen. 45. 5. Quest. II. IS the Decree of Predestination namely the Decree of Election and Reprobation absolute from the meer good will and pleasure of God Yes And is it particular concerning a certain number of Persons Yes 2 Tim. 2. 19. Iohn 13. 18. Well then do not the Lutherians and Arminians err who maintain the Decree of Predestination to be general and conditional depending upon persevering Faith which they affirm depends upon the will of man and foreseen infidelity and want of faith Yes Do not likewise the Papists and Socinians err who maintain the Decree of Predestination to be general and to depend upon good and evil works with Perseverance in them Yes By what arguments are they confuted 1 From the Apostle Paul who maketh the good will and pleasure of God the only cause why this man is chosen and another as worthy rejected and casten off Rom. 9. 11 12 13 14 15. Where he moves an objection against the justice of God and answers it 2 Because our blessed Saviour assignes it to the good will and pleasure of God that to some the mysteries of Faith for their conversion are revealed and that they are hid from many others who are nothing worse but in some respect better Matth. 11. 25 26. 3 Because a man of himself hath no good thing in him whereby he may be differenced from another but what he hath freely gotten from God 1 Cor. 4. 7. 4 Because the grace of Regeneration justifying Faith effectual Calling and perseverance to the end are given to all the Elect and to them only according to the eternal Decree of God and therefore are Effects not Causes or pre-required conditions of Election Rom. 8. 30. Acts 13. 48. Matth. 24. 24. 2 Tim. 1. 9. Iohn 15 16. Eph. 1. 3 4 5. Matth. 13. 11. Rom. 11. 6 7. Quest. III. HAth it pleased God according to the unsearchable Counsel of of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his Soveraign power over his creatures to pass by and to ordain the rest of mankind to dishonour and wrath for their sin to the praise of his glorious Iustice Yes Rom. 9. 17 18 21 22. Iude verse 4 Matth. 11. 25 26. 2 Tim. 2. 19 20. Well then do not many of the Quakers and others err who maintain that God never ordained any man to perish eternally Yes By what reasons are they confuted 1. Because Christ thanked his Father Lord of Heaven and Earth because he had hid those things from the wise and prudent and had revealed them unto Babes Matth. 11. 25 26. 2 Because the Scripture faith to Pharo even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the Earth Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour What if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted to destruction Rom. 9. 17 18 21 22. 3. Because in a great house there are some vessels to honour some to dishonour 2 Tim. 2. 19 20. 4. Because the Apostle Iude says there are some who of old were ordained to this condemnation ungodly men Note that the cause of this reprobation is not mans sin but the absolute will and good pleasure of God Mans sin indeed is the cause why God will punish but no occasion why he did ordain to pass by or to punish man This Decree is just because God has power over man as the Potter hath power over the clay Neither is the end of this Decree the condemnation of the creature but the manifestation of Gods Justice Lastly sin is the effect of mans free will and condemnation is the effect of Justice but the Decree of God is the cause of neither Quest. IV. ARE any other redeemed by Christ effectually called justifyed adopted sanctifyed and saved but the Elect only No Iohn 17. 9. Rom. 8. 28. Iohn 6. 64 65. Iohn 10. 26. Iohn 8. 47. 1 Iohn 2. 19. Well then do not the Papists Quakers Socinians and Arminians err who maintain That all men even Reprobates are redeemed by Christ and that many Reprobates are effectually Called Iustified Sanctified and Adopted Yes By what reasons are they confuted 1 From the Golden Chain which cannot be loosed mentioned by the Apostle Paul Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 2 Because those and those only believe whom GOD hath ordained to Life Eternal Acts 13. 48. Titus 1. 1. 3 Because Christ himself says to the Iews but ye believe not because ye are not of my Sheep My Sheep hear my voice and I know them Iohn 10. 26 27 28. Ye are not of my Sheep that is of the Elect which the Father hath given me 4 Because Christ would not pray for the World but for the Elect only Iohn 17. 9. 5 Because the Election or Elect have obtained it and the rest were blinded namely who are not elected and effectually called Rom. 11. 7. 6 Because Christ says greater love hath no man than this that a man should lay down his life for his Friends Such a love he never had to Reprobates whom he professes he never knew Iohn 15. 13. with Matthew 7. 23. 7 Because according to the Scripture Christ died

V. IS nothing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate a sufficient cause of dissolving the bond of Marriage Nothing Matth. 19. 8 9. 1 Cor. 7. 15. Matth. 19. 6. Well then do not the Enthusiasts and Familists err who maintain that it is free to a man to put away his wife when he pleaseth Yes By what reasons are they confuted 1 Because the God of Israel hatteth putting away Mal. 2. 16. 2 Because whosoever putteth away his wife except in case of Fornication he causeth her to commit Adultery Matth. 5 32. 3 Because the Apostle says art thou bound to a wife seek not to be loosed 1 Cor. 7. 27. Do not likewise the Papists err who maintain that there are other causes of divorce than Adultery and wilful desertion Yes They first tell us that marriage contracted but not consummated may be dissolved to wit by a Monastick Vow of a perpetual single life They tell us secondly that infidelity and heresie are just causes of divorce So say the Anabaptists And thirdly they tell us that murder committed upon the hope of getting such a Match is a sufficient cause of divorce That coldness perpetual impotency and such like fancies are causes By what reasons are they confuted 1 Because Christ says what God hath joyned together let no man put asunder Matth. 19. 6. But marriage contracted and ratified though not consummated is made by God therefore it cannot be dissolved by man Neither ought any man once married to turn a Monck for a single life is only fit for those that have the gift of Continency for God commands them that have it not to marry 1 Cor. 7. 9. 2 Neither can infidelity or heresie be a ground of divorce as is clear from 1 Cor. 7. 12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman that hath an husband that believeth not if he be pleased to dwell with her let her not leave him CHAP. XXV Of the CHURCH Question I. DOTH the Catholick or Universal Church which is invisible consist of the whole number of Elect that have been are or shall be gathered into one under Christ the head thereof Yes Eph. 1. 10 22 23. Eph. 5. 23 27. Col. 1. 18. Well then doth not the Popish-Church err who deny any Catholick invisible Church consisting of the Elect only effectually called who maintain the Catholick Church to be absolutely visible and as visible a Society as the Republick of Venice or the kingdom of France and that it consists no less of reprobates unbelievers great and manifest sinners void of all inward and true grace than of the Elect effectually called Yes By what reasons are they confuted 1 Because we profess to believe according to the Creed that there is a Church Universal namely such a one as we have now described but what we believe must be invisible Heb. 11. 1. 2 Because the internal form of the Church namely her effectual calling by the Word and Spirit 1 Peter 2. 9. is invisible 2 Tim. 2. 19. 1 Cor. 2. 11. 3 Because the glory of the Kings daughter that is of the Universal Church as the Adversaries themselves confess is internal and therefore hidden and invisible Psalm 45. 13. 4 Because the Word tells us that there is a Church even the number of those whom Christ hath loved for whom he gave himself to the death whom he hath sanctified and washen and cleansed and redeemed with his own blood and whom at last he will glorifie Eph. 5. 25 26 27. 5 Because the Scripture tells that there is a Church which is the mystical body of Christ and therefore invisible to the eyes which by a most mystical and most marvelous union is conjoyned and united straitly with him Eph. 1. 10 22 23. 6 Because the Church Universal as to its internal forme is a spiritual house built of lively stones in Christ 1 Peter 2. 5. 7 Because the members of the Church Universal considered as to their internal state and condition are united and conjoyned together in one body by one Spirit and by one Faith 1 Cor. 12. 13. Eph. 4. 4 5. 8 Because the members of the Church Universal considered the former way are the lively members of Christ which he himself doth cherish with a lively and quickning nurishment Eph. 5. 29 30. Quest. II. IS the Visible Church under the New Testament Catholick and Universal Yes 1 Cor. 1. 2. and 1 Cor. 12. 12 13. Psal. 2. 8. Rev. 7. 9. Rom. 15. 9 10 11 12. Well then do not the Independents err who maintain there is no Visible Church under the New Testament except what may meet in one place and may perform all their holy services in a private Church Yes By what reasons are they confuted 1 Because in very many places of the New Testament the word Church to wit Visible is so largely taken that it cannot be restricted to any particular Congregational Church Acts 8. 3. Gal. 1. 13. Acts 2. 47. 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2 Because it hath been foretold in many places of the Old Testament that the Catholick Church shall be Visible Psalm 22. 22 23 25 27 28. Psalm 72. 8 9 10 11. Psalm 86. 9. Isaiah 2. 2 3 4. Zech. 14. 9. 3 Because the Donation or the gift of the kingdom that is of the Church Universal made by the Father to the Son is Universal and of all the World Psalm 2. 8. Psalm 72. 8. Isaiah 49. 6. Dan. 7. 14. 4 Because the Gospel of the Kingdom is Universal and according to the stile of the Scripture worketh the visible conversion of the whole world and therefore the Church visibly converted and gathered together is Catholick and Universal Matth. 26. 13. Mark 14. 9. Col. 1. 16. 5 Because the Visible Charter which constitutes the Church is Universal and therefore since one Charter constitutes one Politie or Government all the Visible particular Churches which are constitute by that one Catholick Charter are one Church Universal Matth. 28. 19. Eph. 3. 6. 6 Because if there be Officers of a Church Visible Universal there must be a Church Visible Universal it self but the first is true since the Donation of the Ministry and the giving of it in a gift is made to the Catholick Church 1 Cor. 12 28. Matth. 28. 19. 7 Because there is a general outward call and a general outward covenant into which all Christians enter outwardly by vertue whereof all of them are knit and tyed together Acts 2. 39. 8 Because that same individual System and Body of external Laws proceeding from that same Authority in which all particular Churches are equally concerned and by which they are ruled is Universal 1 Tim. chap. 3. and Titus 3 chap. 9 Because that external union of brotherhood which is amongst all the Visible Christians

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