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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	wage_n	4,685	5	10.8916	5	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

or oblige him to give any thing as due And according to the order of Gods justice he can receive no favor from us nor can any creature confer any benefit on him Ps. 16. 2. Iob 22. 2 3. Truely where there is no favour done there can be no Merit for merit presupposeth a benefit accepted 4 Because our works are imperfect as well as to Parts as to Degrees Gal. 5. 17 Is. 64. 7. Deut. 27. 26. A Perfection of parts is when we have a Part of every Grace and are renewed in some measure in every power and faculty of the whole man though we be not come to the just and due measure in any of them A perfection of Degrees consists in the compleat measure of our conformity and our exact correspondence to the Law of God in respect of all whatsoever it requires 5 Because Christ says so likewise ye when ye shal have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luke 17. 10. 6 Because the Good Works which we do are not ours but it is God that worketh in us both to will and to do 1 Cor. 4. 7. Gal. 5. 22. Phil. 2. 13. 7 Because that heavenly blessedness to be given to the saints is expresly attributed to the mercy and pity of God Plalm 103. 4. Matth. 5. 7. Titus 3. 5. Eph. 4. 6 7 8. 8 Because when the Apostle proclaims death to be the wages of sin he doth not affirm life eternal to be the reward of Good Works but the free and gracious gift of God which we obtain by Christ even in our sanctification whereof the Apostle here Rom. 6. 23. Which free Gift hath for its end eternal life Not that it merits this for then it should not be a gracious gift but because Christ hath merited this for us and shal of free Grace give it to us as the following words through Iesus Christ our Lord shew 9 Because God will have us to buy without money or price Wine Milk Honey that is to receive all things requisite and necessary for our spiritual life for Nothing and eternal life it self Isaiah 55. 1 2 3. 10 Because Christ should not be a perfect Saviour if any thing from us were to be added to the righteousness of his Merit But Christ is a perfect Saviour Eph. 1. 7. Eph. 2. 7 8 9. 1 Iohn 1. 7. Acts 4. 12. 11 Because our best works have such a mixture of corruption and sin in them that they deserve his curse and wrath so far are they from meriting Isa. 64. 6. But we are all saith the Prophet as an unclean thing and all our righteousnesses are like filthy raggs 12 If the works of regenerated men did deserve eternal life then should the whole contrivance of the Gospel be subverted and the same very way of Life layed down which was in the Covenant of works as is clear from 2 Cor. 5. 21. The Gospel is so contrived by the infinite Wisdom and Goodness of God that there is a judicial transferring of our sin as a debt on Christ the Cautioner and a translation of his righteousness and merit to be imputed to us for our justification without the least respect to our works Quest. VII ARE Works done by unregenerate men although for the matter of them they may be things which God commands and of good use both to themselves and others are they I say sinful and cannot please God Yes Hag. 2. 14. Titus 1. 15. Amos 5. 21. 22. Hos. 1. 4. Rom. 9. 16. Titus 3. 5. Well then do not the Papists err who maintain that not only all the works of unregenerate men are not sinful but also that some of their Works do indeed Merit and deserve somewhat from God namely as they speak by Merit of Congruity that is as they are agreeable to the Law of God Yes There is also as they say a Merit of Condignity by which the works of the Regenerate which follow justification deserve eternal life not from the imputation of Christs righteousness but from their own intrinseck worth and proportionableness to the Reward Yes By what reasons are they confuted 1 Because as a good tree cannot bring forth evil fruit neither can a corrupt rotten tree bring forth good fruit Matth. 7. 18. 2 Because all unregenerate men are dead in Trespasses and sin Eph. 2. 1. 3 Because all the works of unregenerate men are done without Faith and so cannot please God Heb. 11. 6. Rom. 14. 23. 4 Because if unregenerate men were able to do Good Works or perform any duty which deserved somewhat from God than would it follow that a man were able to do some good of himself which is contrary to Iohn 15. 5. Phil. 2. 13. 5 Because it is clear from Scripture that before renewing grace all are the children of wrath who of themselves cannot have a good thought nor any active concurrence or putting themselves forth to the utmost for their own Conversion 2 Cor. 3. 5. Therefore no plea for merit by any improvement of mens natural abilities see Rom. 9. 15. CHAP. XVII Of the Perseverance of the SAINTS Question I. CAN they whom GOD hath accepted in his beloved effectually called and sanctified by his Spirit either totally or finally fall away from the state of Grace No. Shall they certainly persevere therein to the end and be eternally saved Yes Phil. 1. 6. 2 Pet. 1. 10. Iohn 10. 28 29. 1 Iohn 3 9. 1 Peter 1. 5. 9. Well then do not the Papists Socinians Arminians and some Ring-leaders among the Quakers err who maintain that the Saints may totally and finally fall away Yes By what reasons are they confuted 1 Because the Saints are built upon the Rock and not upon the Sand therefore when temptations of any kind assault they can never fall nor can the gates of hell prevail against them Matth. 7. 24. Matth. 16. 16 18. 2 Because he that hath begun a good work in the Saints will finish it untill the day of Jesus Christ Phil. 1. 6. 3 Because Paul says nothing can separate us from the love of God Rom. 8. 35 38 39. 4 Because they that fall away have never had true justifying Faith Luke 8. 13 16. 1 Iohn 2. 19. 5 Because it is impossible for the Elect to be seduced Matth. 24. 24. I say impossible not in respect of the will and power of the Elect themselves but in respect of the immutability of Gods Decree concerning them and of his purpose of keeping them powerfully against seduction according to his promises of which he cannot repent see Iohn 10. 28. Rom. 8. 38 39. 1 Peter 1. 5. 6 Because they that believe in the Son of God have life eternal 1 Iohn 5. 13. Iohn 6. 47 54 58. And they have passed from death unto life and shall never thirst nor hunger any more Iohn 6. 35. 7 Because God hath promised in his Covenant that though he chastise his own

Yes By what reasons are they confuted 1 Because the Scripture says GOD blinds their eyes and hardens their hearts even actively and judicially Iohn 12. 40. Exod. 7. 3. Deut. 2. 30. Rom. 9. 18. 2. Because God is said to punish one sin with another Rom. 1. 24 26 28 1 Thes. 2. 11 12. 3 From the practise of Iob and David who when they were afflicted and persecuted looked to God and took it patiently Iob 1. 21. Quest. III. DOth the sinfulness of the action proceed only from the Creature and not from God I answer from the Creature only Iam. 1. 13. 14 17. 1 Iohn 2. 16. Psalm 50. 21. Well then do not the Libertines err who affirm God without blasphemy be it spoken to be the Author and Cause of all sin Yes By what reasons are they confuted 1 From Davids testimony Psalm 5. 4. 2 From Moses his testimony Deut. 32. 4. 3 From Daniels testimony Dan. 9. 14 4 From the testimony of Iames 1. 13. 5 From the testimony of Iohn 1 Iohn 2. 16. and 1 Iohn 1. 5. 6 From the testimony of Paul Rom. 3. 3 4 5. 7 From the testimony of Habukkuk 1 13 From reason 1 because God is in the highest degree essentially and infinitely Holy and Good and therefore pure and free from every spot and blemish Isaiah 6 3. Psalm 78 41 1 Peter 1 15 16 Lev. 11 44 2 Because God is absolutely perfect and therefore he cannot fail or be deficient in working 3 Because God is the Judge of the World He is the Forbidder the Hater and Revenger of all sin and unrighteousness as contrary to his holy Nature and Law Exod chap 20 Rom 3 5 6 Gen 18 25 Rom 1 17 Psalm 5 4 4 Because by his own most absolute and most supream dominion Soveraignty and infinite perfection He is in and of himself above all Law whatsoever and under the command of none in Heaven or in Earth CHAP VI Concerning the Fall of Man of Sin and the punishment thereof Question I. IS the guilt of the sin of our first Parents imputed and the same death in sin and corrupted Nature conveyed to all their Posterity descending from them by ordinary generation Yes Rom. 5 12 15 16 17 18 19 1 Cor. 15. 21 22 45 49. Psalm 51. 5. Gen. 5. 3. Iob 14. 4. Iob 15. 14. Well then do not the Pelagians and late Anabaptists Quakers and Socinians err who deny original sin inherent Yes Do not likewise the Dominicans Franciscans and Iesuits err who maintain the Virgin Mary not to be conceived in Original sin Yes Does not lastly a certain Ring-leader of the Quakers err who maintains that to Infants this Original sin is not imputed until by actual sin they joyn themselves to it Yes By what reasons are they confuted 1 From that well known place of Scripture Rom. 5. chap. which is the very seat and foundation of this Doctrine of Original sin 2 Because unless a man be born again he cannot see the kingdom of God Iohn 3. 3. 3 Because all men by Nature and birth are the children of wrath Eph. 2. 3. 4 Because whatever is born of the flesh is fleshly Iohn 3. 6. And who can bring a clean thing out of an unclean Not one Iob 14. 4. Iob 15. 14. 5 Because all the thoughts and imaginations of the heart of man viz. of the natural and unregenerate man are evil continually Gen 6. 5. 6 Because David confesseth that he was shapen in iniquity and in sin did his mother conceive him Psalm 51. 5. 7 Because Infants that are guilty of no actual transgression need a remedy against sin to wit absolution by the blood of Christ a Seal whereof was given according to Gods institution under the Law to Infants namely Circumcision to which Baptism under the Gospel succeeds Deut. 30. 6. Rom. 2. 29. Acts 22. 16. Mark 1. 4. Col 2. 12. Gen 17. 12. Matth. 28. 19. 8 Because all the Elect among which are infants Matth. 18. 6. Mark 9. 42 are redeemed by Christ and are set at liberty from slavery freed from the fault and penal punishment Iohn 1. 29. Iohn 10. 15. 1 Tim 2. 6. 9 Because infants are lyable to death and other miseries and calamities which are the wages and punishments of sin Rom 6. 23. Gen 3. 19. Quest. II. IS this corruption of Nature albeit pardoned and mortified through Christ in some measure in the Regenerate both it self and all the motions thereof truely and properly sin Yes Rom. 7. 5 7 8 25. Gal. 5. 17. Well then do not the Papists Socinians and Arminians err who maintain that Concupiscence or Lust and the first motions thereof which have not gotten the consent of the Will are not properly and truely sin Yes By what reasons are they confuted 1 Because they are forbidden by the Moral and Natural Law in the tenth Command Exod. 20. 17. Deut. 5. 21. Rom 7. 7. 2 Because Paul speaking of himself while unregenerate calleth concupiscence and lust of which the controversie is often times sin and evil Rom. 7 5 6. 3 Because it is a great part of the old Man which we must lay down and must be mortified Col 3. 5 6 9. Ephes 4. 22. Quest. III. DOth every sin both Original and Actual being a transgression of the Righteous Law of God and contrary thereunto bring in its own nature guilt upon the sinner whereby he is bound over to the wrath of God and the curse of the Law and made subject to death with all miseries Spiritual Temporal and Eternal Yes 1 Ioh. 3. 4. Rom 2. 15. Rom. 3. 9 19. Eph 2. 3. Gal 3. 10. Rom 6. 23. Ephes 4. 18. Rom 8. 20. Lam 3. 39. Matth 25. 41. and 2 Thes 1. 9. Well then do not many of the Papists err who maintain That all sins are not contrary to the Law of GOD nor transgressions thereof Yes Do not all Papists err Who deny every sin to be mortal or to deserve Eternal punishment Yes Lastly Do not the Socinians err Who deny that any sin can deserve Eternal punishment Yes By what reasons are they confuted 1 Because all sins deserve Eternal death Rom 6. 23. Esek 18. 4. Rom 8. 6 13. 2 Because every sin is a transgression of the law 1 Iohn 3. 4. 3 Whosoever shall keep the whole law and yet offend in one point he is guilty of all Iames 2. 10. 11. and therefore he deserves Eternal punishment 4 Because those sins of Infirmity and Ignorance which the Saints are subject to and which the Papists call Venial sins will not suffer them to stand in Judgement before GOD nor can the Saints be justified from them but by Faith and therefore in strick Justice they merit and deserve Hell Psalm 143 2. Psalm 130 3 4 8. 5 Because GOD commanded Believers under the Law to offer typical Sacrifices for making a propitiation for such sins and Christ did really by his own pretious blood purge them away for by no less price

could they be purged he being made a curse for them that he might liberate those from the curse of the Law which they had deserved for such sins as well as for others Lev 4. 2 3 14 15 20 22 24 31. Lev. 5. 17 18. Gal 3. 13. Heb 10. 10 12 14. Heb 9. 14 22. 1 Iohn 1. 7 9. Ephes 5. 25 26 27. 1 Peter 1. 18 19. 6 Because every sin is against the supreamest Law-giver against his Holiness and Goodness against his Infinite Majesty and floweth from a Formal or Virtual contempt of GOD and therefore the least sin cannot but deserve GODS wrath and curse eternally Iam 2. 10 11. Lev 10. 3. Lev 11. 44 45. 1 Iob 3. 4. Ephes 5 6. CHAP. VII Of GODS Covenant with Man Question I. DId all these Sacrifices and other Types and Ordinances by which the Covenant of Grace was administerd before our Saviours Incarnation adumbrate and foresignifie Christ to come Yes Heb 8 9 10 chapters Rom 4 11 Col 2 11 12 1 Cor 5 7 Well then do not the Socinians err who maintain that the Legal Sacrifices did not fore-signifie the expiatory Sacrifice of Christ neither were Types nor Figures of it but that those Sacrifices which the Jews offered for sin did really and in very deed purge away all the sins for which they were offered Yes By what reasons are they confuted There are here two parts to be considered First the Negative That the Legal Sacrifices did not foresignifie The second the Affirmative that they did truely make a real expiation and atonement The first is evidently confuted from Scripture Testimonies for the Law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continually make the Comers thereunto perfect Heb 10 4. The Apostle calls here these Legal Sacrifices a Shadow and Heb 9 9 he calls them a Figure and verse 24 he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria verorum the Figures of the True and Col 2 17 he calls them a shadow of things to come but the Body is of Christ which is nothing else but that the thing signified is of Christ that is to say fulfilled in Christ. For all the shadows of the Old Testament had a respect to Christ and his Benefits by whose coming they also have an end And Iohn 1. 17. it is said That the Law was given by Moses but Grace and Truth came by Iesus Christ. By Grace understand the Grace of Redemption from the curse of the Law Gal 3. 13. and of Adoption for Children Iohn 1. 12. Rom 8. 15. By Truth understand the fulfilling both of the Promises 2 Cor 1. 20. and of the Ceremonies and Types Col 2. 17. For this cause the Apostles have alwayes pressed the Abrogation of the Legal Rites and Ceremonies because the Truth being exhibited by the coming of the Anti-type the shadows of the Type ought deservedly to cease and be no more according to that of Daniel 9. 27. The second part is likewise evidently confuted namely that the Legal Sacrifices did truely and really purge away all the sins for which they were offered 1 Because the Apostle sayes the blood of Bulls and Goats cannot take away sin Heb 10 4. 2 Because those Sacrifices were not able to make him that did the service perfect Heb 9 9. 3 Because these Legal Sacrifices did leave the sins of such as offered unexpiated until they were purged away by the death and blood of Christ Heb 9. 15. 4 Because the sins of Believers under the Old Testament were forgiven and pardoned after the same manner that our sins under the New Testament are pardoned Acts 15. 11. Quest II WAS the administration of the Covenant under the Old Testament sufficient for the time and efficacious through the operation of the Spirit to instruct and build up the Elect in the Faith of the promised Messiah by whom they had full remission of sins and eternal Salvation Yes 1 Cor 10 1 2 3 4 Heb 11 13 Iohn 8 56. Well then do not the Socinians err who maintain That life Eternal under the Old Testament was never promised to the Believers of that time neither had they any promise to expect it from GOD Yes By what reasons are they confuted 1 Because there are promises extant in the Old Testament of life eternal Isaiah 45 17 where it is said Israel shall be saved with an everlasting Salvation see Dan 12 2 2 Because the Fathers under the old Testament believed and expected life Eternal as Iob 19 25 26 27 David Psal 17 15 Abraham Isaac and Iacob all of these waited for eternal life Heb 11 9 10 3 Because some at that time were put into actual possession of it as Enoch Hebrews 11 5. So was Elias taken up into Heaven and put into actual possession likewise 2 Kings 2 11. 4 Because the Scripture of the Old Testament pointeth forth the way to Eternal life as Christ witnesseth Iohn 5 39 and Paul 2 Tim 3 15 5 Because Believers under the Old Testament were most happy Psalm 144 15. 6 Because Temporal good things were to them pledges of Spiritual good things and life eternal Heb 11 8 9. Quest III ARE there two Covenants of Grace differing in substance or but one and the same under various dispensations One onely Gal 3 14 16 Acts 15 11 Rom 3 21 22 23 30 Rom 4 3 6 16 17 23 24 Heb 13 8. Well then do not the Socinians err who maintain a Substantial and not an Accidental difference between the old Covenant and the new Yes By what reasons are they confuted 1 Because in both the Covenants there is the same promise of Grace concerning remission of sins and life Eternal freely to be given to Believers for Christs sake Gen. 3. 15. where the seed of the Woman is promised to bruise the head of the Serpent and Gen. 17. 7. it is said I shall be thy GOD and the GOD of thy seed after thee and Gen. 22. 18. it is said in thy seed shall all the Nations of the Earth be blessed and Iohn 3. 36. it is said he that believeth hath Everlasting life And Acts 15. 11. it is said but we believe that through the Grace of our Lord Iesus Christ we shall be saved even as they 2 Because one and the same Faith and Obedience on both sides is required walk before me and be thou perfect Gen. 17. 1. and Mark 1. 15. Christ sayes after he came to Galilee preaching the Gospel of the Kingdom the time is fulfilled and the Kingdom of GOD is at hand repent ye and believe the Gospel CHAP. VIII Of CHRIT the Mediator Question I. DID the Son of GOD when the fulness of time was come take upon him Mans Nature with all the essential Properties and common Infirmities thereof yet without sin being conceived by the power of the holy Ghost in the Womb of the Virgin Mary of her

And besides this Law a positive Law was superadded to it that Adam should not eat of the Tree of the Knowledge of Good and Evil that by obeying the same he might give a Specimen or proof of his obedience to the Law of Nature in the perfect obedience whereof so long as he should continue he should live for ever For the Lord threatned death to him only if he should sin and death is the wages of sin which by sin entered into the world Gen. 2. 17. Rom. 6. 23. Rom. 5. 12. 13. 4 From those places of Scripture in which it is denyed that believers under the Covenant of Grace are justified by the Law but by Faith and the righteousness of Christ manifested in the Gospel For that the Law is weak powerless or impotent through the corruption of our Nature to justifie us and give us life Rom. 3. 20 21 28. Gal. 2. 16. Gal. 3. 10 11 12 13. Phil. 3. 9. Rom. 8. 2 3. Quest. II. DO the first four Commandments contain our duty towards GOD and the other six our duty towards man Yes Matth. 22. 37 38 39 40. Well then do not the Papists and Lutherians err who maintain that three only belong to the First Table and seven to the Second and that thou shalt not make unto thee any graven image with the foregoing thou shalt not have any other Gods before me are but one Command And that Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours Wife nor his man-servant c. are two distinct Commands Yes By what reasons are they confuted 1 Because the two first Precepts command diverse things The one teacheth us who is to be worshipped to wit the true and living God and no other The second instructs us how he is to be worshipped namely according to his own appointment and not according to the appointment and pleasure of men as by Images and such like 2 Because it is one and the same Concupiscence which is forbidden in the tenth Command the summ whereof Thou shalt not covet is cited by the Apostle Paul Rom. 7. 7. and which is summarly exprest in the close of the tenth Command nor any thing which is thy neighbours 3 If the tenth Command ought to be two because these words thou shalt not covet are twice repeated then would it follow there should be as many Commands as there are things desired forbidden because it is evident that these words Thou shalt not covet are to be repeated with every part Quest. III. ARE all the Ceremonial Laws now abrogated under the new Testament Yes Col. 2. 14 16 17. Dan. 9. 27. Eph. 2 15 16. Well then do not the Judaisers err who maintain that all the Ceremonial Laws remain in their former strength and vigour and are obliging to Believers under the Gospel and not abrogated or disanulled by Christ Yes By what reasons are they confuted 1 Because Christ hath abolished the Law of Commandments contained in ordinances that he might gather together both Iews and Gentiles into one new man Eph. 2. 14 15. Col. 2. 14. Note that the Apostle here speaks of all Believers both of Iews and Gentiles as of one man because they being all under Christ the Head as members of one spiritual Body are made up as one renewed man 2 Because the Apostle sayes let no man judge you in meat or in drink or in respect of an holy day or of the new Moon or of the sabbath dayes all which are shaddows of things to come but the body is of Christ Col. 2. 16 17. This ver is a conclusion of the Apostles foregoing discourse against Ceremonies and things commanded by the Ceremonial Law which by the coming of Christ are abolished He calls them in the 17 verse a shaddow of things to come but the body says he is of Christ. That is the thing signified is of Christ for all the shaddows of the Old Testament had respect to Christ and his benefites by whose coming they also have an end Iohn 1. 17. Gal. 4. 3 4 5. 3 Because the Apostle says Believers are dead with Christ from the Rudiments of the World that is from the Ceremonial Commands as is evident from the Context Why says he as though living in the World are ye subject to ordinances That is as if your life and happiness consisted in these outward worldly principles but suffer your selves to be burdened by such Teachers with humane institutions and ordinances The Apostle indeed in these last words is reasoning against the institutions and ordinances of men from this Medium which is an argument from the greater to the lesser if ye be dead with Christ from the Ceremonies of the Law instituted in the Old Testament by God himself much more are ye free from the institutions and ordinances of men which are only grounded upon their own good pleasure Col. 2. 20 21. Gal. 4. 10 11. 4 Because the Apostle affirms that the Observation and useing of Circumcision cannot consist with true Faith in Christ now after the Gospel is fully published And he exhorts the Galatians to abide in their liberty purchased by Christ and not to submit themselves to the yoke of Mosaical Ceremonies Gal. 5. 1 2. 5 Because those Teachers who pressed the believing Gentiles to be circumcised and to observe the Law of Moses I mean the Ceremonial Law were condemned by the Council of Apostles Acts 15. 24. 6 Because Ceremonial Commands are neither of the Law of Nature nor are they injoyned to Believers under the Gospel as things Moral 7 Because these appointed Ceremonies were figures only of things to come imposed on the Iewes until the time of Reformation but taken away by Christ Heb. 9. 9 10 11 12. and Heb. 10. 9. Where it is said he taketh away the first namely all sorts of Propitiatory Offerings which were used in the Old Testament to settle the second namely his obedience to the will of his Father 8 Because they were given to the Israelites to foresignifie and represent Christ and his death and to be marks of difference between them and the unbelieving Nations Col. 2. 17. Eph. 2. 14. Where it is said who hath made both these namly Iewes and Gentiles one and hath broken down the middle wall of partition whereby the Ceremonial Law is understood which made a difference between the Iewes and the Gentiles Now since Christ hath suffered death and the Gentiles are called all these Ceremonies which did foresignifie his death and made that difference must of necessity cease 9 Because the Temple of Ierusalem to which the Ceremonies were restricted is destroyed and could never since be rebuilded Quest. IV. DId the Lord by Moses give to the Jews as a Body Politick sundry Iudicial Laws which expired together with their state Yes Do they oblige any other now further than the general equity thereof may require No. Exod. 21. from the first to the last ver Exod. 22. 1. to verse 29. Gen. 49.

substance Yes Iohn 1. 1 14. 1 Iohn 5. 20. Heb. 2. 14 16 17. Luke 1. 27 31 35. Well then do not those Hereticks called Marcionits and the Anabaptists err who maintain That Christ is not a true Man but onely the Appearance Shape or Form of a Man Yes Do not likewise the Manicheans err who maintain That the Body of Christ is not of the substance of the Virgin Mary but a heavenly Body brought from Heaven to the Womb of the Virgin Yes By what reasons are they confuted 1 Because Christ is said to be made of a Woman Gal. 4. 4. 2 Because the Word was made Flesh Iohn 1. 4. 3 By an induction of the essential parts of a Man and sinless infirmities which were found in him First He was endued with a rational Soul Iohn 12. 27. Secondly He had a real and substantial Body and denyed he was a Spirit only Luke 24. 39. Thirdly Christ did hunger Mat. 4. 2. Fourthly He was wearied and thirsty Iohn 4. 6. Lastly He was sad he groaned in Spirit and was troubled Iohn 11. 33. and verse 15. He wept None of which sinless perturbations can agree to an Appearance Shape or Form of a Man 4 Because He was made of the seed of David according to the Flesh Rom. 1. 3. and descended of the Iews Rom. 9. 5. 5 Because the promises were made in the seed of Abraham Gen. 12. 3. and Gen. 18. 18. 6 Because He took not on him the nature of Angels but he took on him the seed of Abraham wherefore in all things it behoved him to be made like unto his brethren Heb. 2. 16 17. 7 Because otherwise he could not have satisfied in our place the Justice of GOD seing it had been unjust for another Nature to have suffered punishment than that Nature which had offended and sinned Quest. II. ARE there two whole perfect and distinct Natures in Christ the God-head and the Man-hood inseparably joyned together in one person Yes 1 Cor. 8. 6. Eph. 4. 5. Well then do not the Nestorians err who maintain the Union between the Divine and Humane Nature not to be Hypostatical but only by way of Assistence and that as there are two Natures in Christ so there are two Persons one proper to the Divine Nature another proper to the Humane Nature Yes By what reasons are they confuted 1 Because unless Christ-God-Man were but one Person the Merit of his Death would not be of so great value as to redeem the Elect from infinite and eternal punishment seeing hence cometh all the value and worth of his death that the same Person who was God did suffer and die for us 2 Because otherwise Christ had been swallowed up and devoured by the wrath of God against the sins of the Elect which he himself undertook 3 Because Christ if he had not been both God and Man in one Person he could not have been a Mediator for a Mediator must be One 1 Tim. 2. 5. Quest. III. IS the Godhead and Man-hood in Christ united without Conversion Composition or Confusion Yes Luke 1. 35. Col. 2. 9. Rom. 9. 5. 1 Peter 3. 18. 1 Tim. 3. 16. Well then do not those old Hereticks the Eutichians err who maintain that as the Person of Christ is One so his Nature is made One by a composition or Confusion of the two Natures together Yes By what reasons are they confuted 1 Because such a Composition is impossible seing the Divine Nature is most perfect and cannot lose any of its own perfection unless we would affirm the Divine Nature to be mutable and changeable 2 Because that same Christ who according to the Flesh descended of the Iews is over all God blessed for ever Rom. 9. 5. 3 Because this doctrine takes away all means of Mediation for by taking away the distinction between the Natures they take away the Natures themselves and so neither could Christ have suffered in our place because not Man neither could he have given any vertue value or worth to his sufferings because not God Quest. IV. DID Christ endure most grievous torments immediately in his soul Yes Mat. 26. 37 38. Luke 22. 44. Matth. 27. 46. Well then do not the Papists err who maintain that the soul of Christ even from its first creation was never affected with any sadness or sinless perturbation of mind Yes By what reasons are they confuted 1 Because the Scripture testifies that his soul was sad unto death Matth. 26. 37. 2 Because the Apostle Iohn testifies that when Christ saw Mary weeping for her brother Lazarus he groaned in Spirit and was troubled Iohn 11. 33. Iohn 12. 27. 3 Because his soul was exceeding sorrowful even unto death as was cited before Matth. 26. 37. 4 The same thing is proven from Christs desertion whereby the actual fruition and enjoying of Gods favour as to his sense was interrupted and broken in the midst for a time but in no wise altogether taken away which made him cry upon the Cross My God my God why hast thou forsaken Me. Matth. 27. 46. Eph. 5. 2. Quest. V. HAD the Lord Iesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God fully satisfied the Iustice of his Father Yes Rom. 5. 9. Rom. 3. 25 26. Heb. 9. 14 16. Heb. 10. 14. Well then do not some otherwise Orthodox err who deny Christs Active Obedience to be a part of his satisfaction performed in our place Yes By what reasons are they confuted 1 Because the Active disobedience of the first Adam made us all sinners therefore we must be made Righteous by the Active Obedience of the second Adam Rom. 5. 19. 2 Because Christ not only offered himself to the death for us but for their sakes that is for the Elects sake he sanctified himself that is he gave up himself as a holy sacrifice Iohn 17. 19. 3 Because it behoved Christ to fulfil all righteousness Mat. 3. 15. 4 Because we stood in need not only of the expiation of sin for saving us from eternal death but of the gift of righteousness for obtaining eternal life according to that precept and demand of the Law Do this and thou shalt live And therefore Christ is not only called our Ransom but the end and perfection of the Law to every one that believeth Rom. 10. 4. That is the aim of giving the Law by Moses is that thereby men being brought to the knowledge of their sin should flie for refuge unto Christ and his righteousness as he that hath perfectly fulfilled the Law for us 5 Because the passive obedience of Christ was not in it self meerly and purely passive but his active obedience did challenge the chief and principal part in it Psal. 40. 7. Then said I lo I come in the volume of the book it is written of Me. With these words our Saviour Christ declareth his willing Obedience to accept of undergo and execute the Mediatorship by GOD imposed

therefore there must be such a distinct office by divine institution They must take special care of the Church of GOD 1 Tim. 3. 5. 1 Pet. 5. 2. 3. They are not to neglect the gift which is in them 1 Tim. 4. 14. They are to meditate on these things and to give themselves wholly to them 1 Tim. 4. 15. Acts 6. 2. 4. They are to preach the Word to rebuke to instruct gainsayers 2 Tim. 4. 2. 2 Tim. 2. 25. To administer the Sacraments Matth. 28. 19. 1 Cor. 11. 13. To ordain others for the Ministry by imposition of hands 1 Tim. 4. 14. To watch over the flock as those that must give an account Heb. 13. 17. 5 Because Christ requires peculiar distinct duties in the people in reference to their Ministers therefore the office of the Ministry must be of divine institution They must know and acknowledge those that are over them in the Lord 1 Thes. 5. 12. Highly to esteem them in love for their works sake 1 Thes. 5. 13. To obey them to encourage them Heb. 13. 7. To maintain them Gal. 6. 6. To pray for them 2 Thes. 3. 1. 6 Because GOD hath made peculiar promises to his Ministers as Lo I am with you alway even to the end of the world Matth. 28. 20. The promise of special assistance 2 Cor. 3. 5. 6. Of protection and defence in all aslaults Rev. 1. 20. The promise of the power of the keyes which promise was not limited to the Apostles as Apostles but was given to the Apostles as Ministers of the Gospel as is evident from Mat. 18. 17 18. The promise of special sympathy with them Matth. 10. 40. Luke 10. 16. Iohn 13. 20. 1 Thes. 4. 8. Now would ever the Lord have promised to keep up and maintain that office in his Church which he had not set up and instituted The other thing to be made out is that the office of the Ministry is perpetually necessary 1 Because the ordinances are perpetually necessary by divine institution therefore the office of the Ministry to dispense these ordinances is perpetually necessary by divine institution For if God had only appointed the ordinances to continue in his Church then would preaching and administration of the Sacraments fail because that which is every mans work is usually and effectually no mans work The Lord doth not immediatly administer them himself neither are Angels employed for this work But he hath committed this service to men who are Stewards and dispensers of the mysteries of God It is evident that the preaching of the Word shall continue to the end of the world from Matth. 28. 20. Eph. 4 11 12 13. It is evident of Baptism and the Lords Supper which are conjoyned in the institution of Christ with the Ministery of the Word For to whom he gave commission to preach to them also he gave commission to administer the Sacraments Baptism is an ordinance of the New Testament appointed by God himself For Iohn was sent to baptize God was the Author Iohn was only the Minister This was to continue perpetually as is evident from Christs promise and his precept Matth. 28 20. The ends for which Baptism was ordained are not temporary but moral and so perpetual Do not all Christians now need these means as the Christians during the age of the Apostles Are not Christians to be baptized into his death buried with him by Baptism that like as Christ was raised from the dead by the Glory of the Father even so we also should walk in newness of life It is called by the holy Ghost a saving Ordinance and is unto believers and their seed in the New Testament as the Ark was to Noah and his family in the old World who being in the Ark was saved from perishing in the waters when the rest were drowned so Baptism doth now save us not only or mainly the outward part of it the putting away the filth of the flesh which is yet an Ordinance to further our salvation but when the Spirit of Regeneration effectually concurs so that we find there is a renewing of the holy Ghost and thereby the answer of a good conscience towards God 1 Pet. 3. 21. It is evident that the Sacrament of the Lords Supper is to continue to the end of the world It was not only appointed for Apostles to whom it was first administred but unto all believers both Iews and Gentiles And not only for that age but for all generations succeeding for Believers are commanded to shew forth the Lords death till he come by eating this bread and drinking this cup. Therefore if these ordinances be appointed by God to continue to the end it follows evidently that he hath designed the office of the Ministry to hold up and hold forth his Ordinances to the end of the world 2 Because the promises which Christ hath made to uphold the Ministry are perpetual therefore the office must be perpetual Matth. 28. 20. Go teach and baptize all Nations and lo I am with you to the end of the world This promise cannot be limited to the particular age during the lives of the Apostles because the Holy Ghost useth three expressions to declare the perpetuity of this promise Aion that this promise shall continue so long as the world continues Secondly Synteleia Heos tes synteleias tu Aionos that this promise shall have no end till the world be consummat or brought to a Period Thirdly Pasas tas Hemeras all days and successions of times Not only Meth hymon hemeras hymon not only with you during your own dayes but all the dayes of the Gospel till time shall be no more And this promise was made not to the Apostles as Apostles nor to the Apostles as Believers but to the Apostles as ministers and Stewards of the Mysteries of God 3 Because the Elect require the office of the Ministry perpetually Our Natures are as bad as Iews and Pagans Eph. 2 3. Our judgements full of darkness and ignorance 1 Cor. 2. 14. Our wills stuborn and rebellious and so alienated that we rebel against the light The delusions of Satan are strong The multitude of false Teachers are very numerous so that they are ready to seduce the Elect themselves if it were possible 4 Because the ends for which Christ hath appointed a ministry are perpetually necessary The Elect must be called and gathered for there will be some still in every age to be added to the Church of them that shall be saved There are many sheep which are not yet brought into his fold many who belong to the Election who are not yet effectually called them also will Christ bring in both Iews and Gentiles that there may be one fold as there is one shephers Now God hath revealed no other ordinary way to convert and bring these into his fold but the Ministry of his word for how shall they believe without a Preacher Therefore if there be some Elect continually to be brought into

some have openly contradicted others CAAP. XXXII Of the State of Men after Death and of the Resurrection of the Dead Question I. ARE the Souls of the Righteous being made perfect in holiness received into the highest Heavens where they behold the Face of GOD in Light and Glory Yes Acts 3. 21. Ephes. 4. 10. Well then do not the Greeks Arminians Anabaptists and Papists err who maintain that the Souls of the Righteous are not presently after death admitted to enjoy happiness which consists in seeing of GOD but are put into some Mansion though it be not a Heavenly one yet a place above Hell where they enjoy even until the Resurrection some Heavenly Delight and Recreation without seeing of GOD Yes Do not likewise the Socinians err who affirm That the Souls of the Righteous after death until the Resurrection are extinguished and put out to speak so Yes By what reasons are they confuted 1 Because the Souls of the Righteous after Death are with Christ in Heaven and enjoy that blessed Vision Phil. 1. 23. Acts 3. 21. Ephes. 4. 10. 2 Because the Spirits of Iust Men after Death return to GOD and are received by GOD Eccles. 12. 7. Acts 7. 59. Note that Solomon onely speaketh of the people of GOD. Yet some understand it of the Souls both of Believers and unbelievers which are both sentenced by GOD as supream Iudge immediately when a man dieth every man to his place the Souls of Believers to Heaven of unbelievers to hell 3 Because the Saints departed together with the Angels are said to sing perpetually Praises and Thanksgiving before His Throne Rev. 4. 6 9 10 11. Rev. 5. 8 9 10. Rev. 7. 9 10. 4 Because Christ promised that the Thief should be with him in Paradise that same very day he died Luke 23. 43. Paul also calls it the third Heaven 2 cor 12. 2. 4. 5 Because the Spirits of just men are said to be made perfect in holiness and glory and placed in the Heavenly Ierusalem with the Angels Heb. 12. 22. 23. 6 Because the Apostle sayes that if our earthly house of this tabernacle were dissolved we have a building of GOD an house not made with hands eternal in the heavens 2 Cor. 5. 1 2. 7 Because the same Apostle sayes therefore we are alwayes confident knowing that whilst we are at home in the body we are absent from the Lord 2 Cor. 5. 6 8. 8 Because the souls of the righteous after death are comforted and carried into Abrahams bosom Luke 16. 22. 25. Quest. II. ARE the souls of the wicked cast into hell where they remain in torments and utter darkness reserved to the judgement of the great day Yes Luke 16. 23 24. Acts 1. 25. Iude 6 7. verses 1 Peter 3. 19. Well then do not the Greeks and others err who maintain that the souls of the wicked are not adjudged to hells torments till after the resurrection Yes Do not likewise the Socinians err who maintain that the souls of the wicked shall never be tormented in hell Yes By what reasons are they confuted 1 Because the particular judgement of every single man follows immediately his departure out of this life Heb. 9 27. 2 Because the soul of the rich Glutton after it departed from his body was tormented in the flames of Hell Luke 16. 22. 23. 3 Because the souls of wicked men departed go to their own place that is to hell Acts 1. 25. 4 Because the souls of wicked men are no less punished in hell than the Apostate Angels Iude verses 6 7. 5 Because the Spirits of those who in the time of Noah were disobedient are said to be in prison 1 Peter 3. 19. This prison is Hell Matth. 5. 26 27. Quest. III. DOTH the Scripture acknowledge any other place than heaven and hell for souls departed from their bodies No. Well then do not the Papists err who besides these two places have devised other four First a place called Limbus patrum in which the Faithful who died before Christs passion have been shut up as in a dark prison under ground and being without torment and for the time wanting happiness have been keeped closs there until Christs Resurrection and ascension into heaven Secondly a place called Limbus infantum in which Infants which die without Baptism suffer the eternal punishment not of Sense but of Loss The third is a most pleasant Meadow in which as in a Royal prison the Souls that are in it want happiness yet suffer no punishment of Sense except what ariseth from the delay of happiness but only of Loss This place seems to be the Elisian Fields taken out of the sixth book of Virgils Aeneiods The fourth place is called Purgatory which is a middle place between heaven and hell in which are the Saints who have departed from this life without making satisfaction by temporal punishments for their venial sins yet have gone thither for the guilt of their punishment the fault whereof is pardoned in this life that when they have satisfied and are well purged from every spot and blemish they may be admitted to that blessed Vision in seeing GOD for ever Do not I say the Papists err who besides heaven and hell maintain other four places for souls departed Yes By what reasons do you confute Limbus patrum 1 Because the Souls of the Faithful that departed before Christs passion were made Inhabitants of the same Heavenly Ierusalem with the Angels Heb. 12. 22 23. 2 Because the Spirits and Souls of the Faithful that died before Christ suffered returned to GOD who gave them Eccl. 3. 21. 3 Because the vertue of Christs sacrifice did no less extend it self to Believers under the Old Testament than to Believers under the New Rev. 13. 8. 4 From the example of Enoch and of Moses and Elias which two before the passion of Christ were seen upon the mount with him Gen. 5. 24. 2 Kings 2. 11. Luke 9. 30 31. Heb. 11. 5. By what reasons confute you Limbus Infantum 1 Because the Covenant belongs to the Children of Believers though not baptised in which Covenant glory and life eternal are promised Acts 2 39. 2 Because Christ said that the Kingdom of Heaven belonged to little children though not baptised Matth. 19. 14. 3 Because the Infants of the Israelites dying before the eight day were not shut up in Limbus Infantum as the Adversaries themselves confess But the Nature and Essence of Baptism under the New Testament and the Nature and Essence of Circumcision under the Old are the same Col. 2. 11 12. 4 All the Arguments which are brought against the absolute necessity of Baptism do clearly overturn this fiction of Limbus Infantum Thirdly There is no such place as a most pleasant meadow in which as in a Senatorian prison the Souls that are in it want Felicity yet suffer no punishment of Sense This was made evident in the First Question Lastly there is no such place as Purgatory 1 Because there

is no such thing as Venial sin as it is explained by the Popish-church upon which false Foundation is built this fancy of Purgatory Rom. 6. 23. 2 Because temporal punishments do not extend themselves beyond this life Rom. 8. 18. 2 Cor. 4. 17 18. 1 Peter 5. 10. For in this life onely the Godly receive their evil things as the Wicked receive their good things Luke 16. 25. 3 Because after the fault is pardoned there remains no punishment to be undergone Ezek. 18. 22. Psalm 32. 1 2. Micah 7. 19. Rom. 8. 1 33. 4 Because the Thief upon the Cross that was converted did not suffer afterwards any punishment in Purgatory Luke 23. 43. Neither could his death and confession upon the Cross be accounted a perfect satisfaction as the Adversaries affirm because he did acknowledge he had received the due reward of his deeds Luke 23. 41. He that suffers as a Murderer or as a Thief or as an evi doer his punishment cannot be accounted a satisfaction 1 Peter 4. 15. 5 Because they that die in the Lord rest from all their labours Rev. 14. 13. 6 Because Christs satisfaction for the sins of Believers is most full compleat and perfect and doth not need our imperfect satisfactions whether for the Fault or the Punishment Isaiah 53. chapter Titus 2. 14. 1 Iohn 1 7 Heb 10 14 Col. 1 20 21 22. Neither by our sufferings in Purgatory is Christs satisfaction applyed to us First because our sufferings there cannot be an instrument for applying Christs Merits to us For on GODS part we have the Word Sacraments and the Spirit as means for applying his merits to us On our part we have Faith Was it ever heard of in the Word of GOD that the Lord made use of exquisite torments for applying his Grace To apply Mercy by the executing of Justice Is forgiving debt applyed by exacting the debt Shall pardon be applyed to by the punishing of us Quest. IV. WIll such as are found alive at the last day not die but be changed Yes 1 Thess. 4. 17. 1 Cor. 15. 51 52. Well then do not the Papists err who maintain that such as are found alive at the last day shall die Yes By what reasons are they confuted 1 Because Christ is ordained of GOD to be Judge of Quick and Dead which distinction would be needless if all truely Died Act 10. 42. 2 Because the Apostle says as was cited we shal not all sleep but be changed which place of Scripture is not to be read we shall all therefore sleep as the Papists say putting in the Greek particle oun for ou therefore for not Because this illative particle oun cannot agree sufficiently with the Apostles Preface Behold I shew you a mystery This Mysterie is not death it self but a change in place of death which is a great Mystery indeed 3 As the Resurrection of many of the bodies of the Saints was a preamble of the great Resurrection of our bodies Mat. 27. 52. So the translating of Enoch that he might not see death seems to be a preamble of this change in place of death Heb. 11. 9. Quest. V. SHal the Dead be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever Yes Iob 19. 26 27. 1 Cor. 15. 42 43 44. Well then do not the Socinians Arminians Anabaptists Photinians and Marcionites err who maintain that the same individual body is not raised up which we carried about with us here and laid down in the dust but another body made of Air or of some matter more subtile than Air altogether void of flesh and blood made a-new by Christ Yes Do not likewise many of the Quakers err who maintain also That the same individual body is not raised again but that there is a change thereof in substance as well as in quality Yes By what reasons are they confuted 1 Because it is evident from Scripture Phil. 3. 21. that there shall be a transforming of those vile bodies at the Resurrection to be fashioned after the glorious body of Christ and so not the forming and making of a new one which is hard to conceive if the same individual body should not be raised and if this change here spoken of be as well in substance as in quality 2 Because the Apostle sayes He that raised up Christ from the dead shall also quicken your mortal bodies and therefore not bodies made of Air by his Spirit that dwelleth in you Rom. 8. 11. 3 The same Apostle sayes For this corruption must put on incorruption and this mortality must put on immortality 1 Cor. 15. 53. 4 Because the Iustice of GOD requires that the same individual bodies shal receive rewards or punishments which have done good or evil while life remained 2 Cor. 5. 10. Rom. 2. 6. Eph. 6. 8. 5 Because the body of Christ who is the efficient cause of our Resurrection 1 Cor. 15. 4 12 13 16. rose again that same individual body Luke 24. 39 40. Quest. VI. SHal the bodies of the unjust by the power of Christ be raised to dishonour Yes Acts 24. 15. Iohn 5. 28. 29. Phil. 3. 21. Well then do not the Socinians err who maintain there shall be no resurrection of the unjust Yes By what reasons are they confuted 1 Because the Apostle sayes We must all appear before the Judgment-seat of Christ that every man may receive the things done in the body 2 Cor. 5. 10. 2 Because the hour cometh in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Iohn 5. 28 29. 3 Because the Apostle sayes being accused before Tertullus there shall be a Resurrection of the dead both of the Just and Unjust Acts 24. 15. 4 Because according to the Enochs Prophesy the Lord cometh with ten thousands of his Saints to execute Judgement upon all and to convince all that are ungodly among them Iude verses 14 15. 5 Because many of them that sleep in the dust of the Earth shall awake some to everlasting life and some to shame and everlasting contempt Daniel 12. 2. CHAP. XXXIII Of the Last IUDGEMENT Question SHal the wicked who know not GOD and obey not the Gospel of Iesus Christ be casten into everlasting torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power Yes Matth. 25. 31 to the end Rom. 9. 22 23. Acts 3. 19. 2 Thes. 1. 7 8 9. Well then do not the Socinians err who defining eternal death to be the extinguishing of the Body and Soul maintain that the wicked are to suffer no torment in hell and that their whole punishment will be to be deprived of Eternity or anihilated that is both Soul and Body turned into NOTHING Yes Do not likewise the Origenists and some Anabaptists err who think that not only the wicked but the Devils themselves after many torments in hell shall be received by GOD into favour and be made blessed and happy Yes By what reasons are they confuted 1 Because the Apostle affirms almost in so many words that which we have asserted 2 Thes. 1. 7 8 9 10. 2 Because Life Eternal and Death Eternal are in Scripture opposed to one another in the same sense Mat. 25. 46. But Life Eternal in Scripture is not taken for being simply Eternal but for being Eternally happy or to be in a blessed Eternal state and condition Psalm 133. 3. Therefore Eternal death must be taken in Scripture not for anihilation or being turned into Nothing but for an Eternal wretched and miserable state and condition 3 Because the Scripture saves but the children of the kingdom shall be casten into utter darkness there shall be weeping and gnashing of teeth Matth. 8. 12 13. 4 Because the Scripture affirms expresly that the wicked are tormented in hell Luke 16. 24. Next there are some degrees of torments there but there are no degrees in non esse that is in not to be 5 Because Abraham saves expresly there can no man pass from the place of torment to the place of bless and happiness Luke 16. 26. 6 Because the torments of the wicked are called a Worm that dieth not a fire that cannot be extinguished 7 Because the Scripture sayes that the smoke of their torment ascendeth up for ever and ever Rev. 14 11. Rev. 19. 3. 8 Because the wicked will be carried into everlasting fire prepared for the Devil and his angels Matth. 25. 46. And the same wicked are to rise again to shame and everlasting contempt Daniel 12. 2. And to suffer the vengeance of Everlasting fire Iude verse 7. And now only is the accepted time and now is the day of Salvation 2 Cor. 6. 2. FINIS * In magnis voluisse satest