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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	wage_n	10,905	5	10.9508	5	true

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

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

to do that which they are willing and ought to do Gal. 5. 17. 5 Because the Regenerate are not able to fulfil the first Command namely to love GOD with all their Heart with all their Soul Matth. 22. 37 38. For we know here but in part and therefore we love but in part 1 Cor. 13. 9. Neither are the Saints free of all those inordinate motions of concupiscence forbidden in the tenth Command as is evident from Gal. 5. 17. and from the experience of Paul and of all the other Saints 6 Because if we say we have no sin we deceive our selves and the truth is not in us 1 Iohn 1. 8 9. But when that same Apostle sayes whosoever is born of GOD doth not commit sin for his seed remains in him and he cannot sin because he is born of GOD he must mean in the first Text of sin dwelling in the best of Saints here-away and therefore he expresses it by Hamartian Echein peccatum habere which signifies to have sin In the second Text he means of sin not only dwelling but reigning in us and made a trade of and gone about with the full and hearty consent of the will and is expressed by the words Hamartian poiein to work sin and to make a trade of it as men do in any employment they take delight in 7 We see it from the grievous falls of the most eminent Saints as Noah Lot Abraham Iacob David Solomon Asa Iehoshaphat and the Discsples of Christ. CHAP. X. Of EFFECTUAL CALLING Question I. ARE all those whom GOD hath predestinated to life and those onely in his appointed and accepted time effectually called by his Word and Spirit out of the estate of sin and death in which they are by Nature to Grace and Salvation through Iesus Christ Yes Rom. 8. 30. Rom. 11. 7. Ephes. 1. 10. 11. 2 Thes. 2. 13 14. Rom. 8. 2. Ephes. 2. 1 2 3 4 5. 2 Cor. 3. 36. Well then do not the Papists Arminians and Lutherians err who maintain That men not Elected are sometimes effectually Called Yes By what reasons are they confuted 1 Because Faith belongs to the Elect only Titus 1. 1. 2 Because whom he did predestinate those onely and no other hath he called Rom. 8. 30. 3 Because though many hear the Gospel yet none believe but such as are ordained for everlasting life Acts 13. 48. 4 Because the Apostle testifies that the Elect have obtained it and the rest were blinded Rom. 11. 7. 5 Because Christ manifested his Fathers name to those only whom he choised out of the world and gave to him Joh. 17. 6 Quest. II. DOth GOD whom he effectually Calls Enlighten their minds Spiritually and Savingly to understand the things of GOD Yes Acts 26. 18. 1 Cor. 2. 10 12. Eph. 1. 17 18. Well then do not the Arminians err who maintain That no supernatural light infused into the intellective Faculty and thereby elevating it is requisite to the saving understanding of these things which are needful in the Scripture to be believed done and hoped for Yes By what reasons are they confuted 1 Because the Natural man receiveth not the things of the Spirit of GOD for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. 2 Because the carnal mind is enmity against GOD for it is not subject to the Law of GOD neither can it be Rom. 8. 7. 3 Because all unregenerate men are darkness Ephes. 5. 8. And darkness cannot comprehend the light Iohn 1. 5. 4 Because Christ sayes I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Matth. 11. 25. Quest. III. DOth GOD take away from them whom he effectually Calls the heart of stone and give unto them an heart of flesh renewing their wills and by his Almighty power determining them to that which is good and effectually drawing them to Iesus Christ Yes Ezek. 36. 26. Ezek. 11. 19. Phil. 2. 13. Ezek. 36. 27. Well then do not the Arminians err who maintain that the will of man when he is regenerate is not renewed nor furnished with any new and Spiritual qualities Yes By what reasons are they confuted 1 Because Moses sayes GOD shal circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live Deu. 30. 6. 2 Because the Lord says A new heart also will I give you and a new spirit will I put within you and will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and cause you to keep my judgements and do them Ezek. 36. 26 27. 3 Because It is GOD that worketh in us both to will and to do according to his good pleasure Phil. 2. 13. 4 Because all the faculties of the Soul are renewed 2 Cor. 5. 17. If any man be in Christ he is a new crearure old things are past away behold all things are become new Do not likewise the same Arminians err who maintain That when the Grace of GOD begins to make an Infall upon the heart in order to a mans conversion it is indifferent and may be resisted and withstood so that a man may be converted or not converted by it Yes By what reasons are they confuted 1 Because if this Doctrine were true a mans conversion would be of him that runneth and of him that willeth but not of GOD that sheweth mercy which is contrary to the Apostle Rom. 9. 15 16. 2 Because by this way it should not be GOD that worketh in us both to will and to do Phil. 2. 13. 3 Because by this way a man himself should make the difference and GOD should not make one man to differ from another which is contrary to the Apostle 1 Cor. 4. 7. 4 Because if so a man might glory that he had in himself what he had not received which contradicts 1 Cor. 4 7. 5 Because it is GOD that draws a man before he comes to Christ Iohn 6. 44. 6 Because Conversion is a new Creation 2 Cor. 5. 17. 7 Because it is a resurrection from the Dead Ephes. 2. 5. 8 Because conversion is no less than to be born over again Iohn 3. 3. Quest. IV. IS this Effectual call of GODS free and special grace alone and not from any thing at all foreseen in man Yes 1 Tim. 2. 9. Titus 3. 4 5. Eph. 24 5 8 9. Well then do not the Papists and Arminians err who maintain That an unregenerate man may by the strength of Nature and his Free-will do some good works nay often times hath actually done such good works as may prepare him and dispose him for the receiving of the Grace of God Yes By what reasons are they confuted 1 Because an

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.

onely for his own Sheep to wit intentionally and Efficaciously Iohn 10. 15. 8 Because the Scripture often says that Christ died for many Matth. 26. 28. Matth. 20. 28. 9 Because there are many who are living under the Gospel as well as those who lived under the Law who have not been so much as outwardly called being nothing worse than others who are called 10 Because to all and every one the Grace of Regeneration which is simply necessary to Salvation is not offered Neither do all and every one get remission and pardon of their sins Ephes. 1. 7. Col. 1. 14. Deut. 29. 4. Matth. 11. 25 28. with Matth. 13. 11. 11 Because the Grace of Regeneration is invincible and of its own Nature alwayes Efficacious and Powerful Ezek. 11. 19 20. Ephes. 2. 1 5. Ephes. 1. 19. 12 Because the Grace of Regeneration can never be lost or fail totally or finally 1 Peter 1. 5. 1 Iohn 3. 9. Whosoever are Called and Justified are also Glorified Rom. 8. 30. CHAP. IV. Of CREATION Question I. DID GOD create or make of nothing the World and all things therein Yes Genesis first chapter to the end Heb. 11. 3. Col. 1. 16. Acts 17. 24. Well then do not the Socinians and other Hereticks with many of the old Pagan Philosophers err who maintain the World to have been made of some pre-existent matter not capable of production And consequently that Creation or making something of nothing is simply impossible Yes By what reasons are they confuted 1 From the testimony of Moses Genesis first chapter 2 From the testimony of Isaiah Isa. 40. 28. and 45. 18. 3 From the testimony of the Author to the Hebrews Heb. 11. 3. Col. 1. 16 17. Rom. 11. 36. 4 Because the Scripture attributeth to GOD only Eternity and Incorruptibility Psa. 102. 26 27. Gen. 21. 33. 1 Tim. 1. 17. It is reported of Socinus by a very learned Man who had it from one of his Disciples that he privately denyed the World to be made of nothing lest thereby he should be necessitated to acknowledge the Infiniteness of GODS Power which Tenet afterwards was more publickly avowed and maintained by some of his Followers Quest. II. DID GOD create all things whether Visible or Invisible Yes Col. 1. 16. Acts 17. 24. Well then do not some Hereticks err who maintain That the Angels were not created by GOD Yes By what reasons are they confuted 1 From the Psalmist David Psalm 33. 6. and 148. 2. 5 6. Col. 1 16. Rom. 11. 36 Neh. 9. 6. 2 Because they are the Servants and Sons of GOD Brethren and Fellow-servants with us willing and ready to obey the commands of GOD their Maker Rev. 19. 10. Rev. 22. 9. Psalm 104. 4. 3 Because many of the Angels left their first habitation and did not continue in the Truth and so made defection from the obedience of their Creator and are reserved in everlasting chains under darkness unto the Judgement of the great Day Iude verse 6. 2 Pet. 2. 4. Mat. 25. 41. Iohn 8. 48. Quest. III. DID GOD make Man Male and Female with reasonable and immortal Souls Yes Gen. 1. 27. Gen. 2. 7. Eccl. 12. 7. Luke 23. 43. Matth. 10 28. Well then do not the Sadducees and the Epicureans err who maintain The Souls of all Men to perish and die for ever Yes Do not likewise very many of the Socinians and others err who affirm The Souls of Men to be extinguished or put out till the Resurrection and then to be brought to life again Yes Do not likewise the Anabaptists and many of the Arminians and some called Arrabians err who maintain The Souls of Men after death till the Resurrection to fall asleep that is to be without any sense or motion thought or vital operation whether it be in their body or in some cavernes of the Earth Yes By what reasons are they confuted 1 From our blessed Lord and Saviours words fear not them says he which kill the Body but are not able to kill the Soul Matt. 10. 28. 2 From the testimony of Solomon then shall the dust return to the earth as it was and the Spirit shall return to God who gave it Eccl. 12. 7. 3 Because Paul desired to be dissolved trusting that his soul after death should have more near communion with Christ Phil. 1. 23. 4 They may be confuted from several and particular instances in the Scripture as is clear from the souls of Dives and Lazarus Luke 16. 22. From these words of Christ to the Theif verily I say unto thee thou shalt be with me this day in Paradise Luke 23. 43. From the appearing of Moses and Elias upon the Mount with Christ Mat. 17. 3. Quest. IV. DId God create man Male and Female with Righteousness and true holiness after his own Image as being connatural to him Yes Gen. 1. 26. Col. 3. 10. Eph. 4. 24. Well then do not the Socinians err who deny this and the Arminians who call this righteousness supernatural Yes By what reasons are they confuted 1 From these words spoken by God himself let us make man in our own Image Gen. 1. 26 27. 2 From Gods own testimony affirming the same thing Gen. 9. 6. 3 Because before the Fall both Adam and Eve walked naked and were not ashamed Gen. 2. 25. CHAP. V. Of PROVIDENCE Question I. DOth God uphold direct dispose and govern all Creatures their Actions and all things from the greatest even to the least Yes Heb. 1. 3. Dan. 4. 34 35. Psa 135. 6. Acts 17. 25 26 28. Iob 38 39 40 41 chapters Well then do not the Socinians Arminians and that great Philosopher Durandus with others called the Epicureans err who deny that God preserves all things immediately to be the immediate cause of all things which fall out to govern things which are contingent and the free acts of the will of man and evil Actions Yes By what reasons are they confuted 1 Because it is God that worketh all in all 1. Cor. 12. 5 6. 2 Because he worketh all things according to the counsel of his own will Eph. 1. 11. 3 Because of Him and through Him and to Him are all things Rom. 11. 36. Quest. II. DOth the Almighty Power unsearchable wisdom and infinite goodness of God so far manifest themselves in his Providence that it extendeth it self even to the first fall and all other sins of Angels and Men and that not by a bare Permission but such as hath joyned with it a most wise and powerful bounding and otherwise ordering and governing of them in a manifold dispensation to his own holy ends Yes Rom. 11 32 33 34. 2 Sam. 24. 1. and 1 Kings 21. 22 23. 1 Chron. 10 4. 13 14. 2 Sam. 16. 10. Acts 14. 16. Psalm 76. 10. 2 Kin 19. 28. Genesis 50. 20. Well then do not the Lutherians Papists Arminians and Socinians err who maintain that the Lord concurrs only to sinful actions by a bare naked and idle Permission

children for their faults yet he will never take away his mercy and loving kindness from them Psalm 89. 30 31 32 33 34. Ier. 32. 38 39 40. 8 Because that Golden chain that Paul speaks of cannot be broken Rom. 8. 30. Whom he did predestinate them also he called c. 9 Because Christs says this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing Iohn 6. 39. 10 Because we are keeped by the power of God through Faith unto salvation ready to be revealed in the last time 1 Peter 1. 5. 11 Because he hath prayed for us that our Faith fail not Luke 22. 32. Iohn 17. 20. Quest. II. CAN Believers by reason of their sins and failings incurr GODS displeasure and grieve his holy Spirit come to be deprived of some measure of their Graces and Comforts have their hearts hardned and their consciences wounded hurt and scandalize others and bring temporal judgements upon themselves Yes Isaiah 64. 5 7 9. Ephes. 4. 30. Psal 51. 8 10 12. Rev. 2. 4. Cant. 5. 2 3 4 6. Isa 63. 17. Psalm 37. 3 4. 2 Sam. 12. 14. Psal. 89 31 32. Mark 16. 14. 1 Cor. 11. 32. Well then do not the Antinomians err who maintain That the sins of the Regenerate do not displease GOD and cannot grieve his holy Spirit and that Believers are not chastised in any wise for their sins Yes By what reasons are they confuted 1 Because the Prophet says thou art wroth for we have sinned Isai. 64. 5. 2 Because it is said that the thing which David had done namely his Murder and his Adultery displeased the Lord 2 Sam. 11. 27. 3 Because the Scripture testifies that the sins of Believers grieve his holy Spirit Eph. 4. 30. 4 Because the Saints by reason of their sins are deprived of some measure of grace and consolation Psalm 51. 8 9. Rev. 2. 4 5. 5 Because the Lord hath inflicted temporal punishments upon Believers for their faults Psalm 89. 31 32. 2 Sam. 12 11. and 24 15. 1 Cor. 11. 30. CHAP. XVIII Of assurance of Grace and Salvation Question I. MAY they who truely believe in the Lord Iesus and love him in sincerity and endeavour to walk in all good conscience before him May they I say be certainly assured in this life that they are in the state of Grace and being enabled by the Spirit to know the things which are freely given them of GOD may they without extraordinary revelation attain thereunto Yes 1 Iohn 2. 3. 1 Iohn 3. 14 18 19 21 24. 1 Iohn 5. 13. 1 Cor. 2. 12. Heb. 6. 11 12. Ephes. 3. 17 18. Well then do not the Papists err who maintain that no man can be sure namly sure by divine Faith of Gods peculiar favour towards himself without extraordinary revelation Yes By what reasons are they confuted 1 Because the Apostle commands us saying Brethren give all diligence to make your calling and election sure for if you do these things ye shall never fall for so an entrance shall be ministred unto you aboundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ 2 Peter 1 10. 11. Heb. 6. 11. 2 Because the Apostle commands the Corinthians to examine themselves whether they be in the Faith 2 Cor. 13. 5. 3 Because the Scripture proposes and setteth forth sure Marks and Tokens by which a Believer may be infallibly assured that he is one of the number of Christs sheep Iohn 10. 4 5 27 28. And that he is one of Christs Disciples Iohn 13. 35. Nay it is the scope of the whole first Epistle of Iohn to propose such sure Marks to Believers whereby they may know that they have life eternal 1 Iohn 5. 13. 4 Because the true Believer may be perswaded that neither death nor life nor any other thing can separate him from the love of Christ Rom. 8. 38. 39. Where the Apostle not only speaketh of himself but of them to whom he writes 5 Because Believers have received the Spirit of Adoption whereby they cry Abba Father and he himself witnesseth with their Spirit that they are the children of God Rom. 8. 15. 16. 6 Because Believers have received not the Spirit of the World but the Spirit which is of God that they might know the things that are freely given to them of God 1 Cor. 2. 12. Quest. II. IS this certainty a bare conjectural and probable perswasion grounded upon a fallible hope No. But is it an infallible assurance of Faith Yes Heb. 6. 11. 19. Heb. 6. 17 18. Well then do not the Papists and Arminians err who maintain that the assurance of salvation is only conjectural or at the most only probable which hath for its foundation a failling and fadeing Faith Yes By what reasons are they confuted 1 Because assurance is from the testimony of the Holy Spirit witnessing with our Spirits that we are the Children of God Rom. 8. 16. 2 Because this assurance is founded upon the promises of God who cannot lie Isai. 54. 10. Iohn 3. 36. 3 Because Believers are sealed with the Holy Spirit of promise which is the earnest of their inheritance but he that receiveth the earnest not only hath right to the possession but knows assuredly that he hath that right and shall be put in the actual possession thereof Eph. 1. 13 14. 4 Because God willing more aboundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible to God to lie we might have a strong consolation Heb. 6. 17 18. Quest. III. IS the infallible assurance of Faith founded upon the divine truth of the promises of Salvation and upon the inward evidence of those Graces unto which these promises are made Yes Heb. 6. 17 18. 2 Peter 1. 4 5. 1 Iohn 2 3 and 1 Iohn 3. 14. 2 Cor. 1. 12. Well then do not the Antinomians err who maintain that none ought or can gather any comfort or assurance of Salvation from his own works of holiness but that a Believer ought to lean and rest upon the alone testimony of the Spirit without any Marks or Signs from which testimony he may say they be fully assured of the remission of his sins and of his own salvation Yes By what reasons are they confuted 1 From the example of the Saints who gathered their comfort from the fruits of Faith and works of holiness as David did Psalm 119. 6. And as Paul did 2 Cor. 1. 12. 2 From the reckoning up of Marks which are held out in Scripture by which Believers may be known from unbelievers as mutual love Iohn 13. 35. Observing and keeping his Commandments 1 Iohn 2. 3. Doing of righteousness 1 Iohn 3. 14. And loving the Brethren 3 Because unless Faith be proven by Marks true Faith cannot be discerned from presumption neither can assurance rightly founded be discerned from a delusion of Satan 1

Iohn 4. 2. 4 Because reason requires that from the knowledge of the effect we should come to the knowledge of the cause according to that of Matth. 7. 16. 5 Because marks of Grace have so much clearness in themselves that they will even beget in others a judgement according to charity concerning the Election of others therefore much more in those same very Persons who are able to discern and know better their own hearts 1 Thes. 1. 3 4. Quest. IV. DOTH this infallible assurance belong to the essence of Faith No. May a true Believer wait long and conflict with many difficulties before he be partaker of it Yes 1 Iohn 5. 13. Isai. 50. 10. Mark 9. 24. Psalm 88 throughout Psalm 77 to the 12. verse Well then do not the Antinomians err who maintain That the assurance of Salvation is Faith it self And that Faith is nothing els but the Eho of the Soul answering the holy Spirit my sins are forgiven me Yes By what reasons are they confuted 1 Because the sealing of the Holy Spirit which is the Earnest of our inheritance is given to Believers after they have believed Eph. 1. 13 14. 2 Because Believers may sometimes not know that they have eternal life 1 Iohn 5. 13. And he that feareth the Lord obeying the voice of his servant may walk in darkness Isaiah 50. 10. 3 Because if this assurance which takes away all doubting as the Antinomians affirm were of the Essence of faith there should not be any degrees of faith which is contrary to Mark 9. 24. Matth. 8. 10. Matth. 15. 28. 4 Because there are evident examples in Scripture from the Experience of the Saints as that of faithful Heman who thus complained Psalm 88. Why casteth thou off my soul why hidest thou thy face from me And of faithful Asaph under very sad exercise Psalm 77. to the 10 verse Quest. V. DOTH this assurance of Salvation incline men to loosness No. 1 Iohn 2. 1 2. Rom 8 1 12 1 Iohn 3 2 3 1 Iohn 1 6 7 Rom 6 1 2 Titus 2 11 12 14 2 Cor 7 1 Well then do not the Papists err who maintain That the Doctrine of Assurance of Salvation is of its own nature hurtful to true Piety and inclines men to sin and wickedness Yes By what reasons are they confuted 1 Because the Apostle Peter argues the contrary way and infers a far other conclusion namely because Believers know they are redeemed by the pretious blood of Christ they ought to pass the time of their sojourning here in fear 1 Peter 1. 17 18 19. 2 Because the Apostle Paul who was certainly perswaded of his interest in Christ rejects and abominats that conclusion with indignation and wrath Rom. 6. 1 2. 3 Because from the promise that God is the Father of Believers the Apostle exhorts the Corinthians by consequence to cleanse themselves from all filthiness of the flesh and Spirit and to perfect holiness in the fear of God 2 Cor. 7. 1. 4 Because they who are in Christ to whom there is no condemnation and are assured of it walk not after the Flesh but after the Spirit Rom. 8. 1. 12 38 39. 5 Because a Believer knowing God to be merciful concludes that God ought to be feared Psalm 130. 4. 6 Because whosoever hath that hope namely that he shall see Christ and be made like unto him he purifies himself as he is pure 1 Iohn 3. 3. 7 Because it is evident from the example of those who were perswaded of their salvation who yet lived piously and holily As Paul Rom. 8. 38 39. compared with 2 Cor. 1. 12. Acts 24. 16. Next we have the example of Abraham Gen. 17. 1. compared with Rom. 4. 18 19 20. Quest VI ARE true Believers when they fall into some special sin which woundeth the Conscience and grieveth the Spirit destitute of the seed of GOD and life of Faith No. 2 Iohn 3 9 Luke 22 32 Well then do not the Quakers and others err who maintain That true Believers falling into some special sin can have nothing of the life of faith and seed of GOD in them Yes By what reasons are they confuted 1 Because whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 1 Iohn 3. 9. For his seed remaineth in him that is doth not totally perish but abideth thenceforeward working the fruits of regeneration once begun in them Phil. 1. 6. 2 Because although Peter fell into that grievous sin of denying his Master thrice yet he still retained that seed of God and life of Faith and love to Christ because Christ had said to him I have prayed for thee that thy Faith fail not Luke 22. 32. The like may be said of David and others of the Saints of GOD who by falling into some special sins have wounded the Conscience and grieved the holy Spirit CHAP. XIX Of the Law of GOD. Question I. DID GOD give to Adam a Law as a Covenant of Works by which he bound him and all his Posterity to Personal Entire Exact and Perpetual obedience Yes Did he promise life upon the fulfilling and did he threatten death upon the breach of it Yes Was Adam endued with Power and Ability to keep it Yes Gen 1 26 27 Gen 2 17 Rom 2 14 15 Rom 5 12 19 Gal 3 10 12 Eccl 7 29 Iob 28 28 Well then do not the Socinians err who maintain that God made no Covenant with Adam in his integrity in which he promised to him and his posterity life eternal Yes By what reasons are they confuted 1 From those places of Scripture where the righteousness of the Law is described Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek. 20. 11. 13. Whosoever therefore keepeth my Statutes and Judgements saith the Lord shall live in them And to whom life is promised for ever upon their perfect obedience and continuance in all things written in the Book of the Law And from those places in which death is threatned to them that in the least transgress the Law of God Deut. 27. 26. Gal. 3. 10. Ezek. 18. 4. 2 From the words of our Saviour who spoke to the Young man according to the Covenant of Works in which the Lord promiseth life eternal to such as shall fulfil the Law Matth. 19. 17. Luke 10. 28. Observe that Christ answereth here according to the question and opinion of this young man who thought he was able to obtain salvation by his own good works and therefore Christ directs him to the Law thereby to bring him to the acknowledgement of his own imperfection and afterwards to Faith in himself 3 Because man was created by God in righteousness holiness and immortality according to the similitude and image of God Gen. 1. 26. Gen. 9. 6. Eccl. 7. 29. Eph. 4. 24. Col. 3. 9 10. And received from him the Law of Nature naturally ingraven upon his heart Rom. 2. 14. 15.

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