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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

the Law whether it be saith the Text unto death or to banishment or to confiscation of goods or to imprisonment Chap. 7. 23 25 28. 9 Because we ought to pray for Kings and all in Authority that under them we may lead a quiet and peaceable life in all Godliness and in Honesty which end cannot be attained unless the Civil Magistrat bridle and ty up Hereticks 1 Tim. 2. 12. These words in all Godliness concerns Religion or the first Table of the Moral Law as the following word honesty or civility hath a respect to the commands of the second Table and the duties which we owe to our neighbour and to one another For true Magistrates are keepers and defenders of both Tables of the ten Commandments 10 Because the toleration of Hereticks as we may read of the Anabaptists in Germany Thomas Muntzer Iohn of Leidden and their followers first by railling against the Ministry as the Quakers do and raging against Magistracy brought both Church and State into confusion put the country into burning flames wherein themselves at length were consumed to Ashes CHAP. XXI Of Religious Worship and the Sabbath day Question I. DOTH the Light of Nature shew that there is a GOD who hath Lordship and Soveraignty over all Yes Rom. 1. 20. Acts 17. 24. Psalm 119 68. Ier. 10. 7. Psalm 31. 23. Well then do not the Socinians err who maintain that there is no knowledge of God implanted naturally in the minds of men Yes Do not secondly the Vaninians and many of the Cartesians err who under the pretext of maintaining a God-head have in effect taught men to deny there is a God Yes Do not thirdly some Bee-headed Men err who dispute against the Beeing of a God-head because they cannot find a Demonstration for it called Dihoti Yes By what reasons are they confuted 1 Because the invisible things of him from the creation of the world are clearly seen being understood by the things which are made even his eternal power and Godhead so that they are without excuse Rom. 1. 20. 2 Because the Psalmist saith the heavens declare the glory of God and the firmament sheweth his handy work That is they give us matter and occasion to speak and discourse of his Omnipotency Wisdom and Goodness Psalm 19 1 2 3. 3 Because the knowledge of the Law of Nature is naturally implanted in the minds of all men Rom. 2. 14. Therefore some knowledge of the law-giver must be implanted in the minds of all men 4 Because in the most wick ed and ungodly there are terrors and tortures of conscience wherewith nil they will they they are haunted and possessed whence it is evident that in the minds of all men there is some lively knowledge of God 5 Because men had rather worship a stock or a stone than they should think there were no God Acts 17. 23. 6 What a brave order and comliness shines forth with so much wisdom and power in the government and preservation of things above and below that no man can be in doubt but there must be a God who rules and preserves all those things 7 Because nothing can be the cause of it self because then it should be both the Cause and the Effect both before and after it self therefore all things have their beginning from one first and supream Cause which is God 8 Because the existence of a God-head may be evinced from the foretelling of things to come Isaiah 41. 23. And as Cicero says si est divinatio sunt Dii if there be a foretelling there must be also a God that foretelleth 9 From the assaults and suggestions of Satan we find there is a devil may we not then certainly conclude that there is a God The Devil labours by all means to extinguish the light of the Gospel to lead men on in ignorance error and prophanness and to turn them out of the path of holiness Now why should Satan thus warr against God his word and his Saints Why should he seek Gods dishonour and mans destruction if there were not a God a Law and an everlasting life 10 Because the mind of man is not satisfied with the knowledge of all things nor the will of man with the enjoyment of all things in this world but still they seek and thirst earnestly after some higher good There is therefore a soveraign Truth and Chief Good which being perfectly known and enjoyed will give contentment and satisfaction to the Soul In vain should the Powers and Faculties of the Soul be capable of happiness or of the Chief Good if there were not a Chief Good to be possessed and enjoyed 11 From the wonders and miracles which have been wrought visible and apparent works extraordinarly wrought not only above the ordinary course of Nature but simply above the power of Nature These effects do convince that there is an infinite power which is above and over-ruleth all things For every principal and primary cause is more excellent than the effects thereof 12 From the beeing of man the curious workmanship of his body in the womb which is wrought most artificially namely with sinews veins arteries muscels and other parts of the body even as an Embroiderer sitteth and joyneth many parcels stuff and dyed work of various colours very artificially and curiously together untill there cometh forth some goodly Pourtraiture or other dainty workmanship Psal. 139. 15. Iob 10. 10. But especially from the beeing of a mans soul which is immaterial invisible rational immortal and which cannot be ● traduce from the power of the matter as the sensitive souls of Bruits neither doth depend on the body in many of its operations These and all the works which our eye doth see or the mind doth apprehend do prove that there is a God who hath given a Beeing to them and continueth them therein 13 Because seeing God is the the first cause there cannot be any thing Prior to him by which as a cause his existence can be Demonstrated Quest. II. IS the acceptable way of worshipping the true GOD instituted by himself and so limited to his own revealed Will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture Yes Deut. 12. 32. Matth. 15. 9. Acts 17. 25. Col. 2. 23. Exod. 20. 4 5 6. Well then do not the Papists err who teach that the Images of Christ and the Trinity ought to be worshipped and that not improperly but even properly and Per se with that same sort of worship wherewith Christ and the blessed Trinity are adored Yes Do not likewise the Greeks err who maintain that the painted Images of God may be adored but not the engraven or carved images of God Yes By what reasons are they confuted 1 Because it is expresly against the second command Exod. 20. 4 5. 2 Because God is infinite unmeasurable incomprehensible

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

Grace the Doctrine whereof is to be preached by every Minister of the Gospel as well as that of Faith in Christ Yes Ezek. 12. 10. Acts 11. 18. Luke 24. 47. Make 1. 15. Acts 20. 21. Well then do not the Antinomians err who maintain That repentance is not an Evangelical grace and that it ought not to be preached by any Minister of the Gospel seing it leads us away from Christ and is many wayes hurtful and dangerous to us Yes By what reasons are they confuted 1 Because GOD hath promised in the Covenant of Grace that he will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of Grace and Supplication which shall cause Christians under the Gospel to repent and mourn for their sins Zech. 12. 10. 2 Because Repentance is numbered among the saving graces which shall be bestowed and conferred upon Converts under the Gospel and is sometimes put for the whole Conversion of a man to GOD Acts 11. 15 16 17 18. 3 Because the Ministers of the Gospel ought to instruct those with meekness who oppose themselves if GOD peradventure will give them Repentance to the acknowledging of the Truth 2 Tim. 2. 25. 4 Because Repentance from dead works is among the principles of the Doctrine of Christ and is a foundation which ought to be layed before the Hearers of the Gospel can go on into perfection I say layed by the Ministers of the Gospel Heb. 6. 1. 5 Because Christ himself appointed Repentance no less to be preached through the world than Remission of sins Luke 24. 47. 6 Because Christ and his Apostles preached Repentance no less than Faith Mar. 1. 15. Mat. 3. 2. Nay the whole sum of the Gospel is placed in preaching Faith and Repentance Acts 20. 20 21. Quest II. DOth a sinner namely by Repentance out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy Nature and righteous law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieve for and hate his sins as to turn from them all unto God Yes Ezek. 18. 30 Ezek. 36 31. Isai. 30. 22. Ier. 31. 18 19. Ioel 2. 12 13. Amos 5. 15. Psalm 119. 6. 59. 106. Well then do not the Antinomians err who maintain we ought not by Repentance to hate our sins to mourn for them and turn from them to God but only to believe that Christ in our stead and for us hath Repented Yes By what reasons are they confuted 1 Because Repentance being a turning from our sins and evil ways and a turning to God and Christ being without sin could not be capable to repent in our stead 1 King 8. 35. Heb. 7. 26 27. Ioel 2. 12 13. 2 Because they that repent confess their sins and are grieved for them Ezra 10. 1. Mark 14. 72. They hate their sins 2 Cor. 7. 11. They are ashamed and confounded for them Ier. 31. 19. 3 Because Repentance is a sorrow after a Godly manner in the same very Persons that Repent wrought by God by the preaching of the Word 2 Cor. 7. 9. Acts 11. 18. 4 Because Repentance is called a renting of the heart Ioel 2. 12. And they that Repent hate and loath themselves for their abominations Ezek. 36 31. They are ashamed and confounded Ier. 31. 19. They are grieved and pricked in their Reins Psal. 73. 21 5 Because God promising Repentance to the people of the Jews being converted to Christ after their backsliding says I will pour out upon the house of David and upon the inhabitants of Ierusalem the Spirit of Grace and Supplication and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son Zech. 12. 10 And shall be in bitterness for him as one that is in bitterness for his first born But is any man so foolish as to affirm that when a man doth mourn for his first born he believes only that another man hath mourned in his stead 6 Because Faith is one thing and Repentance specially so called is another thing Mark 1. 15. Acts 20. 21. Heb. 11. 6. In which places Faith and Repentance are numbred two diverse things And it is evident likewise that Faith is the cause of Repentance but nothing can be the cause of it self Do not likewise the Papists err who maintain that we are not by Repentance converted from our sins to God which they only make an endument or quality fitting and disposing us for conversion and meriting it which say they consists in heart contrition mouth confession absolution and satisfaction By the first They have heart sorrow for sin By the second They confess their sins to the Preist By the third Which can be no part of Repentance seeing it is not a thing done by the sinner they are absolved by the Priest from theirsins By the fourth they make satisfaction for former sins in performing some good work willingly undertaken or enjoyned by the Priest after absolution as Fastings Chastising of their own bodies Pilgrimages and hearing of many Masses Yes By what reasons are they confuted 1 Because the Word of God asserts no meritorious Work in us to go before our conversion Not by Works of righteousnss which we have done but according to his mercy he saved us Titus 3. 4 5 6. 2 Because the only merit of Christ is the meritorious cause of our Conversion Heb. 9. 14. 1 Cor. 6. 11. 3 Because true Repentance is the infallible Antecedent and forerunner of life 2 Cor. 7. 10. Acts 11. 18. And they who truely Repent have all their sins pardoned Acts 2. 38. Acts 3. 19. Nay Repentance is a peice of the exercise of the life of Grace here and worketh unto life and salvation hereafter But of no foregoing disposition or qualification previous to Repentance can these forecited places of Scripture be understood 4 Because Repentance and turning to God are sometimes put for the same thing and the Prophets while they study to excite and stir up the people to Repentance they signifie it by the word Conversion and turning to GOD Acts 11. 15 16 17 18 21. Ioel 2. 12 13 Esek 18. 31 32. 5 Because Whatsoever goes before our conversion to God it cannot be of Faith and therefore it must displease God Rom. 8 8 Rom. 14. 23. But true Repentance is of Faith and God delighteth in it Ier. 31. 18 19 20. 6 Because in very many places of Scripture Repentance is described by a departing from evil and a turning to God Isa. 1. 16 17. Isaiah 55. 7. Psalm 34. 14. Hos. 6. 1. 7 Because heart contrition mouth confession and satisfaction for former sins which they call Pennance as they are explained by the Papists may be found in Hypocritical Repentance as is evident from the example of Iudas and Abah Matth. 27. 4 5 6. 1 Kings 21. 27. There may be true

maintain that good works flow only from God as a Moral Cause Yes By what reasons are they confuted 1 Because Christ says ye can do nothing without me Iohn 15. 5. 2 Because of our selves we are not able to think a good thought 2 Cor. 3. 5. 3 Because it is God that worketh in us both to will and to do of his good pleasure Phil. 2. 13. Quest. IV. ARE they who are Regenerated to grow negligent as if they were not bound to perform any duty unless by a special motion of the spirit No. Ought they to stir up diligently the Grace of GOD which is in them Yes Phil. 2. 12. Heb. 6 11 12. 2 Peter 1. 3 5 10. Isa. 64. 7. 2 Tim. 1. 6. Acts 26. 6 7. Iude verse 20. 21 22. Well then do not the Quakers Familists and other Giddy-headed Persons err who maintain that Believers ought not to perform any duties in Religion unless the Spirit within move and excite them to those duties and that we ought to forbear when this is wanting Yes By what reasons are they confuted 1 Because the Holy Ghost forbiddeth us to be slow in performing such duties nay commands us to stir up the gift which is in us and use all diligence to perform duties commanded by himself Phil. 2. 12. Iude verse 20. 2 Because the Prophet confesseth that as the great sin of the Lords people that there is none that calleth upon his name that stirreth up himself to take hold of him Isaiah 64. 7. 3 Because to neglect the worshipping of GOD is an evident sign and token of an Atheist Ps 14. 4. Ps. 53. 4. 4 Because the Lord hath threatned to pour out his fury upon the Heathen that know him not and upon the Families that call not on his Name Ierem. 10. 25. 5 Because the twelve Tribes which hoped to come to the promise made to the Fathers instantly served GOD day and night Acts 26. 6 7. And the Apostles gave themselves continually to Prayer and to the Ministry of the Word Acts 6. 4. 6 Because Christ himself who had always the Spirit was very frequent in all those Exercises and Duties as all the Histories of the four Evangelists do testifie Those Fanatick Recusants either have the Spirit of God in them or they want it This last they will not grant If then they have it why do they refuse to perform duties of Religion more then our blessed Saviour did when opportunitie and occasion did call him They have the Spirit but want the Impulse But contrarywise this impulse is never wanting when there is a call But the Spirits call is never wanting when opportunity is offered 7 Because Christ will have the Gospel preached to every creature Mark 16. 15. And hath commanded the administration of the Lords Supper even to his second coming 1 Cor. 11. 26. And will have the work of the ministry to continue in his Church for the perfecting of the Saints for the edifying of the body of Christ till we all come in the unity of the Faith c. Eph. 4. 11 12 13. 8 Because we are commanded to pray without ceasing 1 Thes. 5. 17 That is upon all opportunities and in all our necessities 9 Because we are commanded to trust in him at all times Psalm 62. 8. 10 if we shall forbear outward duties as prayer and such like then ought we to forbear inward exercises as Acts of Faith Love and Fear till we be moved thereunto which is most absurd for we are commanded as was cited to trust in him alwayes 11 What assurance can men have the next hour or to morrow more than in the present time of the Spirits motion on their souls or that they shall be thus at a greater advantage by putting off the duty till they have some inward motion and impulse thereunto than by waiting on the ordinary call of the Word or of Providence Quest. V. ARE they who in their obedience attain to the greatest hight which is possible in this life so far from being able to supererogate and to do more than God requires that they fall short of much which in duty they are bound to do Yes Luke 17. 10. Neh. 13. 22. Gal. 15. 17. Iob 9. 2 3. Well then do not the Papists err who maintain That a man regenerated can not only fulfil the Law of God perfectly but may do also more good than the Law of God requires of him This is their mad fancy of the works of Supererogation Yes By what reasons are they confuted 1 Because no man living is able to fulfil the Law of God Psalm 143. 2. Isaiah 64. 6. 1 Iohn 1. 8. Far less is any man able to do more than the Law requires 2 Because we are obliged to seek remission of sins every day Matth. 6. 12. But to seek pardon for sin every day and to perform works of Supererogation are inconsistent together 3 Because Christ says when you shall have done all things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luke 17. 10. 4 Because according to this Doctrine of works of Supererogation we must accuse the Scripture and Law of God of imperfection as if they were not a perfect Rule of life and manners which is contrary to the Psalmist 19. 8. And contrary to 2 Tim. 3. 15 17. Deut. 4. 2. 5 Because whatsoever things are true honest just pure lovely of good report these are commanded as things necessary to all men therefore either the Works which the Papists call works of Supererogation are true honest just and pure and if they be such they are commanded by God in Scripture and not works of Supererogation or they are unhonest impure unjust and if such then no man is so mad as to call them Good-works much less Works of Supererogation Phil. 4. 8. Quest. VI. CAN our best works merit pardon of sin or eternal life at the hands of God No. Rom. 3. 20. Rom. 4. 2 4 6. Eph. 2 8 9. Titus 3. 5 6 7. Rom. 8. 18. Psalm 16. 2. Iob 22. 2 3. Well then do not the Papists and some of the Quakers err who maintain that the Good works of Regenerate men do truely and properly Merit and deserve eternal life Yes By what reasons are they confuted 1 Because there is no proportion between our imperfect works and life eternal between the work and the Reward 2 Cor. 4. 17. For our light afflictions worketh for us that is brings forth not of any Merit but of meer Grace for Christs sake see Rom. 8. 18. Rom 3. 28. 2 If by our good Works we deserved the pardon of sin we might have whereof to boast for if Abraham were justified by works he hath whereof to glory but not before God Rom. 4. 2 But the Scripture saith he that glorieth let him glorie in the Lord 1 Cor. 1. 31. 3 Because no creature performing the most excellent Works can deserve any favour from God

sins Yes By what reasons are they confuted 1 Because he that offendeth his Brother ought to return to him saying I repent Luke 17. 3 4. 2 Because Christ did even value so much a private mans offence that he was not to be admitted to the Altar with his gift until he was reconciled to his Brother Matth. 5. 23 24. 3 Because the incestuous person was not received into the communion of the Church of Corinth before he had evidenced his repentance by satisfying the Church 2 Cor. 2. 6. 4 Because publick confession of sin glorifies God Iosh. 7. 19. 5 Because those who sin must be rebuked before all that others also may fear 1 Tim. 5. 20. Quest. VIII ARE those who are offended bound to be reconcilled to the offending party he declaring his Repentance and ought they in love to receive him Yes 2 Cor. 2. 8. Well then do not the Novatians and Anabaptists err who maintain that Professors of Religion falling into publick scandal especially in denying the Truth in the time of persecution are no more to be received into the Church even though they Repent Yes By what reasons are they confuted 1 Because Christ says if they Brother trespasse against thee rebuke him and if he repent forgive him and if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luke 17. 3. 4. 2 Because for a Heathen and Publican that is one casten out from the communion of the Church he only is to be esteemed who neglecteth to hear the Church Matth. 18. 17. 3 Because such as have offended the Church after submission to the churches censure ought to be comforted the Church ought to make their love known to them and receive them again into communion least happly their grief and sorrow increasing they be swallowed up 2 Cor. 2. 7 8. 4 Because if a man be overtaken in a fault they who are Spiritual ought to restore such an one in the Spirit of meekness considering themselves least they also be tempted Gal. 6. 1. 5 Because if men repenting of their faults committed against their Brethren and fellow Christians be not received into the communion of the Church both they and the Church are in hazard lest Satan by his devices gain an advantage of them 2 Cor. 2. 10. 11. 6 Because Miriam who for her sedition against Moses was shut out from the Camp seven days was brought in again Num. 12. 15. So was the incestuous person received into the communion of the Church 2 Cor. 2. 8. CHAP. XVI Of GOOD WORKS Question I. ARE Good Works onely such as GOD hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal upon any pretence of good intention Yes Micah 6. 8. Rom. 12. 2. Heb. 13. 21. Matth. 15. 9. with 1 Sam. 15. 21 22 23. Isa. 29. 13. 1 Pet. 1. 18. Rom. 10. 2. Well then do not the Papists err who maintain That not only such works are good which are done according to the Will and Law of GOD but others also which are commanded by the publick Authority of the Church though over and above what the Law of GOD requires And that those also are good Works which are done out of a good intention to advance GODS Glory or to perform Worship to Him though they be not commanded by GOD Yes Do not likewise the old and late Libertines err who maintain That the difference between good Works and evil depends onely upon the private and particular Opinion of every man For they think that no work ought to be called evil but in so far as he that doth it thinks it evil Yes By what reasons are they confuted 1 Because Good works are described by the Apostle to be such as GOD before hath ordained that we should walk in them Eph. 2. 10. 2 Because GOD expresly commands that every man must not do that which seems good in his own eyes but onely such works as he hath commanded and must neither add thereto nor diminish from it Deut. 12. 8 32. Iosh. 1. 7. Prov. 30. 6. Rev. 22. 18. 3 Because the Lord openly testifies that in vain they do worship Him teaching for Doctrines the commandments of men not requiring that Will-worship which Phantastick men would give him Isaiah 1. 13. Matth. 15. 9. Micah 6. 6 7 8. Col. 2. 23. 4 Because the Scribes and Pharisees are severely rebuked by Christ that made the Commandment of GOD of no effect by their Traditions Matth. 15. 6. And it is often mentioned in the Books of the Kings and Chronicles as a fault in the Kings of Iuda that the High-places were not taken away And how severely were the Israelites punished for their worshipping of the Golden-Calf Exod. 32. And for worshipping the Calves which Ieroboam set up at Dan and Bethel all know 1 Kin. 12. 28. 5 Because the Law of God is the perfect Rule and Square of good works To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isaiah 8. 20. 6 Because without Faith it is impossible to please God Heb. 11. 6. But Faith hath alwayes a respect to the Word of God Quest. II. ARE good works done in obedience to Gods commandments the fruits and evidences of a true and lively Faith Yes Iames 2. 18 22. Well then do not the Antinomians and Libertines err who deny That Believers ought to make evident to themselves and others the truth of their Iustification by good works as fruits of a true and lively Faith Yes By what reasons are they confuted 1 Because Christ sayes by their fruits ye shall know them for a good tree bringeth forth good fruit Matth 7. 16 17 18. 2 Because we are commanded to make sure our Calling and Election by good Works as by the fruits of Faith 2 Peter 1 5 6 10 11. 3 Because in Scripture there are delivered many undoubted and sure marks of Regeneration taken from the fruits of Faith and good Works 1 Iohn 1 6 7 and 1 Iohn 2 3 and 1 Iohn 3 9 10 14. Quest. III. IS our ability to do good Works wholly from the Spirit of Christ and not at all from our selves Yes And that we may be enabled thereunto besides the Graces already received is there not required an actual influence of the same holy Spirit to work in us both to will and to do of his good pleasure Yes Iohn 15. 4 6. Ezek. 36. 26 27. Phil. 2. 13. 2. Cor. 3. 5. Well then do not the Pelagians err who maintain That Good works done by the strength of our free-will are conform to the Law of God and worthy of the Kingdom of Heaven Yes Do not likewise the Papists err who maintain that good works may be done by a meer general and common influence from God Yes Do not lastly the Arminians err who