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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	law_n	sin_n	transgression_n	2,676	5	10.9658	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

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

upon him And Isaiah 53. 7. he offered up himself a sacrifice for sin and by one Oblation he hath perfected for ever them that are sanctified Heb. 10. 14. 6 Because whole Christ was given to us with all his benefits otherwise if onely his passive Obedience were imputed to us it would follow that half Christ onely were given to wit Christ suffering but not Christ doing those things which pleased the Father taking away our sin and saving from death onely but not bringing Righteousness But Christ was not given and born for himself but for us that he might bestow himself wholly upon us by doing for us what we could not do and by suffering for us what we could not suffer Do not likewise the Socinians err who maintain That this Orthodox Doctrine namely That Christ did merit Eternal Salvation to the Elect and hath satisfied Divine Iustice for them is erroneous false and absurd Yes By what reasons are they confuted 1 Because the Messiah doth finish the transgression and maketh an end of sins and maketh Reconciliation for iniquity and shal be cut off but not for himself as the Prophet Daniel hath foretold chap. 9. 24 26. 2 Because his own self bare our sins in his own Body upon the tree 1 Peter 2. 24. 3 Because he hath reconciled those to GOD that were sometimes alienated and enemies in their mind by wicked works in the body of his Flesh through death Col. 1. 21 22. 4 Because now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 9. 26. 5 Because he hath given his life an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pretium redemptionis a price of Redemption for many 6 Because the Prophet Isaiah sayes that it pleased the Lord to bruise him and put him to grief and that he was wounded for our transgressions and that he bare our iniquities chapter 53. 5 10 11. Quest. VI. DID Christ in the work of Mediation act according to both Natures by each Nature doing that which is proper to it self Yes Heb. 9. 4. 1 Peter 3. 18. Well then do not the Papists err who maintain that Christ is a Mediator only according to his humane Nature Yes By what reasons are they confuted 1 Because it was needful for perfecting the work of the Mediator that Christ should overcome death which could not otherwise be done than by his Divine Nature 1 Pet. 3. 18. Where it is said he was put to death in the Flesh but quickned by the Spirit 2 Because there are very many properties of the Mediator which cannot in any wise agree to the humane Nature of Christ as undertaking and promising that he will raise up all at the last day whom the Father has given him Iohn 6. 39. Again he could not lay down his life and take it up again by the alone strength of his humane Nature but all these are works proper to the Mediator as is clear from the tenth chapter of Iohn v. 18. And 3 the application of those good things which he hath merited is the proper work of the Mediator which can only be done by the Divine Nature 4 Because Christ is a Prophet a Priest and a King according to both his Natures A Prophet Matt. 11. 27. No man knoweth the Father save the Son A Priest Rom. 5. 10. Heb. 9. 14. He is a King Luke 1. 32. All which Offices he executes according to both his Natures CHAP. IX Of FREE-WILL Question I. HATH Man by his fall into an estate of sin wholly lost all ability of will to any supernatural good accompanying salvation so as a Natural Man being altogether averse from that Good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto Yes Rom. 5. 6 Iohn 15. 5. Rom. 3. 10. 12. Iohn 6. 44 65. Well then do not the Pēlagians and Socinians err who maintain that the Natural Man without supernatural and divine grace is able to convert himself to God by his own strength Yes Do not likewise the Semipelagians Papists Arminians and Lutherians err who maintain That fallen Man and corrupted with Original sin is partly able by his own strength the Grace of GOD assisting him to prepare himself and turn himself to GOD 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. Rom. 8. 7 9. 2 Because all that the Natural Man doth is sin and cannot in any wise please GOD because his works are not of Faith nor to the Glory of GOD as the Law requires Rom. 14. 23. Heb. 11. 6. Titus 1. 15. Rom. 3. 10 11 12. Psalm 14. 3. Rom. 8. 8. 3 Because a man hath no good in himself whereby he may be differenced from the most flagitious nor any good thing which he hath not received 1 Cor. 4. 7. 4 Because Conversion Grace and Salvation are not of him that runneth or willeth but of GOD that sheweth mercy and whom he will be hardneth Rom. 9. 15 16 18. Rom. 11. 7 8. Matth. 11. 21 22 25. 5 Because the Conversion of a Natural Man is the quickning of one dead Ephes. 2. 5. Col. 2. 13. It is a Regeneration or bearing again Ioh. 3. 5 6 It is the creating of a new heart Psalm 51. 10. It is the taking away the heart of stone and the giving of a heart of flesh Esek 11. 19. Esek 36. 26. And therefore as God raised Christ from the dead so also he raiseth us from the grave of sin by his own proper power 1 Cor. 6. 14. And 6 because GOD converts and calls men not by works of Righteousness which they have done Titus 3. 4 5 5. but according to his own Purpose and Grace which is given us in Christ Jesus 2 Timoth. 1. 9. Quest. II. DOth a Regenerate Man after his Conversion perfectly and onely will that which is good No. Gal. 5. 17. Rom. 7. 15 18 19 21 23 Well then do not the Puritans I do not mean the old Non-conformists Antinomians Anabaptists and many Quakers err who maintain That all the Saints of GOD are free from every spot and blemish of sin Yes Do not likewise some of the Popish Church and Socinians err who maintain That some Christians that are more advanced may come that length to be without any spot blemish and act of sin Nay that some have really win that length Yes By what reasons are they confuted 1 Because in many things we offend all Iames 3. 2. 2 Because Christ commands us to seek dayly remission of sins Matth. 6. 12. Luke 11. 4. 3 Because there is not one just man upon the Earth who doth not sin 1 Kings 8. 46. Eccles. 7. 20. 4 Because there is a continual war between the Flesh and the Spirit so that they namely the Regenerate are not able

is said if we say we have no sin we deceive our selves and the truth is not in us 6 Because if we were justified by inherent righteousness we would have matter to boast of which is contrary to Pauls doctrine Eph. 2 9 Not of works least any man should boast 7 Because the righteousness of a Christian man is the justifying of the ungodly Rom 4 5. Quest II DOTH GOD justify men by imputing Faith it self the Act of believing or any other Evangelical obedience to them as their righteousness No. Rom. 4. 5 6 7 8. 2 Cor 5 19 21 Rom 3 22 24 25 27 28 Tit 3 5 7 Eph. 1. 7. Ier 23 6. 1 Cor 1. 30 31 Rom 5 17 18 19. Well then do not the Arminians err who maintain that Faith it self and the Act of Believing is imputed to us for righteousness Yes By what reasons are they confuted 1 Because Faith is that by which we receive righteousness Acts 26 18. Therefore if it be that by which we receive righteousness it cannot be righteousness it self because that which is received is far different and another thing from that whereby we receive it 2 Because we are not justified by inherent righteousness as is proven evidently against the Papists in the last foregoing Question all which reasons do clearly evince that we are not justified by the imputation of Faith it self or by the act of believing as our righteousness Quest. III. IS Faith which is the alone instrument of justification alone in the person justified No. Is it ever accompanied with all other saving graces and is no dead Faith but worketh by Love Yes Iames 2 17 22 26. Gal. 5. 6. Well then do not the Papists err who maintain That justifying Faith may be truely and really separated from Love saving Hope and all the rest of the Christian vertues Yes By what reasons are they confuted 1 Because as the Body without the Spirit is dead so Faith without works is dead also Iames 2. 26. 2 Because Faith worketh by Love Gal. 5. 6. that is by shewing forth the works of Love in us towards GOD and our neighbour 3 Because Faith purifies the heart Acts 15. 9. 4 Because he that hath Faith is in Christ but he that is in Christ bringeth forth much fruit Iohn 15. 5. 5 Because those who have Faith are buried with Christ and walk in newness of life Rom. 6. 4. that is in holiness and purity which accompany Faith 6 Because he that saith I know GOD and keepeth not his Commandments is a liar and the truth is not in him 1 Iohn 2. 4. Quest. IV. DId Christ by his Obedience and Death fully discharge the debt of all these who are thus justified and did he make a proper real and full satisfaction to the Fathers justice in their behalf Yes Rom. 5. 8 9 10. 1 Tim. 2. 5. 6. Dan 9 24 26 Heb 10 10 14 Isa 53 4 5 6 10. 11 12. Well then do not the Papists err who maintain That Christ hath not made a full satisfaction to Divine Iustice for the sins of those who are justified and that Humane satisfactions do in part satisfy the Iustice of GOD for sin Yes Do not likewise the Socinians err who deny all true and proper satisfaction to Christs sufferings Yes By what reasons are they confuted 1 Because the Prophet sayes he hath born our griefs and carried our sorrows was wounded for our transgressions was bruised for our iniquities Isaiah 53 4 5. 2 Because by one Offering he hath perfected for ever them that are sanctified Heb. 10. 14 3 Because Humane satisfactions being finite can never satisfy in part or in whole the infinite Justice of GOD for the punishment of sin Iob 35. 6. 4 Because he hath blotted out the hand writting of Ordinances which was against us which was contrary to us and took it out of the way nailing it to his cross Col. 2. 14. 5 Because there is nothing more frequent in Scripture than that Christ was a propitiation for our sins Rom 3. 25. 6 Because Christ sayes I lay down my life for my sheep and no man taketh it from me but I lay it down of my self Iohn 10. 15 18. 7 Because the Son of man came to give his life a ransom for many Matth. 20. 28. see the first of Tim. 2. 6. Ephes. 5. 2. Gal 3. 13. Rev. 5. 9. 1 Iohn 2. 2. Quest. V. ARE the Elect justified until the Holy Spirit in due time actually apply Christ to them No. Col. 1. 21 22. Titus 3. 4 5 6 7. Well then do not the Antinomians err who maintain That the Elect are justified from eternity or when the price of Redemption was payed Yes By what reasons are they confuted 1 Because all that are justified have been strangers and enemies to GOD and children of Wrath Ephes. 2. 3. Col. 1. 21. Titus 3. 3. 1 Cor. 6. 10 11. 2 Because none are justified until they believe in Christ Gal. 2. 16. knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ. Quest. VI. CAN those who are justified by reason of their sins fall under Gods Fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their faith and repentance Yes Psalm 89. 31 32 33. Psalm 32. 5. Psalm 51. 7 8 9 10 11 12. Matth. 26. 75. 1 Cor. 11 30 32. Well then do not the Antinomians err who maintain that GODS love and favour towards those that are once-justified cannot consist with his anger and chastisement towards them Yes By what reasons are they confuted 1 Because Christ says as many as I love I rebuke and chasten Rev. 3. 19. 2 Because David was chastened for his Adultery and Murder 2 Sam. 12 10. 3 Because the Lord says if my children forsake my Law and walk not in my judgements then will I visit their transgressions with the rod and their iniquity with stripes Psalm 89. 30 31. 4 Because God was provoked with the sins of the Corinthians for which he punished them 1 Cor. 10. 22. And 1 Cor. 11. 30. Quest VII IS the Iustification of Believers under the Old Testament one and the same in all respects with the justification of Believers under the New Testament Yes Gal. 3. 9 13 14. Rom. 4. 22 23 24. Heb. 13. 8. Well then do not the Socinians err who maintain that the manner of justification is not one and the same under both the Testaments Yes By what reasons are they confuted 1 Because Abraham was justified by Faith in Christ Gen. 15. 6. And he believed in the Lord and it was counted to him for righteousness That is God of his meer Grace held him righteous and justified that had no righteousness in himself whereby to subsist and stand before his justice seat and

because they think that all the Jewish ceremonies are still in force and binding us who live under the Gospel Page 141. Independents so called because they will have every particular Congregation to be ruled by their own laws without dependency upon any other Church Page 236 309 317. L. Libertines from the liberty and freedom they take and give to others to commit sin Their first Author was one Quintinus a Taylor in Picardy who taught that whatsoever good or evil we did was not done by us but by GODS Spirit in us and many other blasphemous opinions Page 44 106 114 155 175 189 245 246. Lutherians who so call themselves lyingly and falsely from Martin Luther that eminent Man of GOD. Page 43 65 69 86 112 139 157 244 265 269 271 280 298. M. Manicheans from one Manes a Persian by birth and a servant by condition The Manichean sect was the sink of all former Heresies p. 19 55 261 Macedonians so called from Macedonus Bishop of Constantinople 312. years after Christ. Their Heresie was condemned in the second general Council held at Constantinople by Gratian and Theodosius anno 380. His followers were called Pneumatomachians fighters against the holy Spirit from Pneuma a Spirit and Machesthai to fight Page 28. Marcionites from one Marcion a Paphlagonian near the Euxine Sea who was Cerdons scholar a grand Heretick He maintained Cerdons Heresies at Rome about 133. years after Christ. Page 55 283 334. N. Nestorians so called from Nestorius Patriarch of Constantinople who broached his errours under Theodosius the younger 400. years after Christ. They made Christ to have two Persons as he had two Natures This Heresie was condemned by the third general Council held at Ephesus under Theodosius the younger anno 431. Page 57. Novatians so called from Novatus who lived under Decius the Emperor 220. years after Christ. He was an African by birth P. 104 108 110 230. O. Origenists so called from famous Origen His errors began to spread about the year of Christ 247. under Aurelian the Emperour and continued above 334. years p. 332. P. Pneumatomachians See the letter P. Pelagians from Pelagius a Britain as they say by birth A Monk at Rome afterward a Presbyter under Theodosius the younger p. 45 64 91 115. Puritans otherwise called Kathari because they esteemed themselves purer and holier than others p. 66 104 230 239. Photinians from Photinus born in the lesser Galatia He began to spread his Heresies about the year 323. at Syrmium where he was Bishop under Constantius the Emperour p. 334. Papists are too well known They are to be found in every other page almost of the book Q. Quakers so called because sometimes they use to Quake and Tremble when they prophesy or when they are in a rapture p. 4 5 12 18 23 c. S. Socinians so called from one Faustus Socinus an Italian of Siena place all Religion in the old condemned Heresies following their Master a most vile Heretick p. 1 12 13 21 23 28 31 c. Sabellians so called from Sabellus an African by birth His Heresies began anno Christi 224. Page 23. Separatists so called because they withdrew themselves from the Christian Communion and fellowship of others in the Worship of GOD. p. 257. Scepticks commonly called Seekers maintain that the whole universal Church hath perished a little after the Apostles times and are not to this day restored until Christ from Heaven shall send new Apostles for raising up again the Church Visible p. 247. Sabbatarians so called because they observe the Jewish Sabbath imagining there is no precept or example in the New Testament for observing the first day of the week p. 192. T. Tritheits or Tritheitae so called because they divided the indivisible Essence of the Godhead into three parts the one they called the Father the other the Son the third the Holy Ghost p. 19 23. Tertullianists were so called from that famous Lawyer and Divine Tertullian who lived under Severus the Emperour about 170. years after Christ. p. 230. V. Vorstians from one Vorstus an old Heretick who taught that GOD had a Body and was endued with parts as the Anthropomorphitans affirmed p. 21 22. Vaninians from one Vaninus a great promotter of Atheism He was publickly burned at Tholouse p. 163. CHAP. I. Of the Holy SCRIPTURE Question I. IS the Light of Nature and the works of Creation and Providence sufficient to give that knowledge of GOD and of his Will which is necessary to Salvation No. 1 Cor. 1. 21. and 1 Cor. 2. 13 14. Well then do not the Socinians err who mantain That Men living according to the Law and Light of Nature may be saved Yes By what reasons are they confuted 1 Because none can be saved unless they be born again by the incorruptible seed of the Word 1 Pet. 1. 23. 2 Because Christ is the Way the Truth and the Life and no man cometh to the Father but by the Son Iohn 14. 6. 3 Because there is none other Name under Heaven given among men whereby we must be saved but by the Name of Jesus Acts 4. 12. 4 Because men cannot believe in Christ without supernatural revelation and therefore cannot be sanctified or justified because all Justification Sanctification and Remission of sins are by GODS Grace and Faith in Jesus Christ Rom. 3. 24 25. Acts. 26. 18. Neither can men be so saved viz. by living according to the light of Nature because Salvation is promised onely to Believers in Christ Acts 16. 31. Iohn 3. 16. 5. Because all that know not GOD will be punished eternally 2 Thes. 1. 8. But men without supernatural Revelation cannot savingly know GOD 1 Cor. 1. 21. Matth. 11. 27. 6. Men destitute of supernatural Revelation cannot know their own corruption and misery by the first Adam nor the remedy which is offered by Christ the second Adam They are without GOD without Hope without the Promises without the Church and covenant of God and the mysteries of Faith are hid and unknown to them allanerly that perish and are lost Eph. 2. 11 12. Rom. 9. 4. 2 Cor. 4. 3. Mat. 13. 11 12. Matth. 11. 25 26 27. Quest II. ARE the holy Scriptures most necessary to the Church Yes 2 Tim. 3. 15. 2 Pet. 1. 19. Well then doth not the Popish Church err that affirmes the true Church to be infallible in teaching and propounding Articles of Faith both without and against the Scripture and that their unwritten Traditions are of Divine and equal Authority with the Canon of the Scripture Yes Do not likewise the Libertines and Quakers err affirming that GOD doth teach and guide the Elect into all truth by the alone instinct and light of the Spirit without any written Word whatsoever Yes By what reasons are they confuted 1. Because the Scriptures are the foundation upon which the Church is built Eph. 2. 20. 2. Because all things are to be examined by the Rule of the Word as the noble Bereans

Pet. 1. 19. 3. Because the Scripture enlighteneth the eyes and maketh the simple wise Psal. 19. 7 8. Quest XII HAth the Lord by his singular providence and care keeped pure in all Ages the Old Testament in Hebrew and the New Testament in Greek Yes Matthew 5. 18. Well then do not the Papists err who maintain the Old Testament in Hebrew and the New Testament in Greek which are the Fountains to be corrupted and that their common Latine Version is authentick Yes By what reasons are they confuted 1. Because Christ sayes till Heaven and Earth pass one jot or one title shall in nowise pass from the Law till all be fulfilled Matth. 5. 18. 2. Because there can be no urgent necessity shown why the Fountains are corrupted 3 If any such corruption had been in the Scripture Christ his Apostles and the Orthodox Fathers had declared so much 4 Because they never have nor can make out any manifest corruptions in the Fountains albeit most manifest and undenyable demonstrations are given of the corruptions of their Latine Version which they make authentick Quest XIII ARE the Original tongues viz. the Hebrew and the Greek to be translated into the Vulgar Language of every Nation into which they come Yes Are we commanded in the fear of GOD to read and search the Scriptures Yes Iohn 5. 39. 1 Cor. 14. 6 9 11 12 14 24 27 28. Well then do not the Papists err who maintain There is no necessity of translating the Original Tongues the Hebrew and the Greek into the vulgar Language of every Nation unto which they come but rather a very great hazard and danger of Errors and Heresies Yes Do not likewise the same Papists err who forbid the reading of the Scriptures in the vulgar tongues Yes By what reasons are they confuted 1. Because the Scriptures were given long since to the Iews in their own vulgar Language that they might be read publickly and privately by all Deut. 31. 10 11 12. Deut. 11. 18 19 20. 2. Because the New Testament was written in the Greek Language which at that time was most generally known to all Nations 3. Because Christ bids all promiscuously search the Scriptures Ioh. 5. 29. 4. Because the Prophets and Apostles preached their Doctrines to the People and Nations in their known Languages Ier. 36 15 16. Act. 2. 6. 5. Because immediately after the Apostles times many Translations were extant 6. Because all things must be done in the Congregation unto edifying 1 Cor. 14. 26. but an unknown tongue doth not edify 7. Because all are commanded to try the Spirits 1 Thes. 5. 21. 1 Cor. 10. 15. 8. Because the Scriptures teach the way of Life Prov. 2. 9. Luke 16. 29. Acts 24. 14. 9. Because the Scriptures set forth the duties of every man in his place and estate of his life Deut. 17. 18 19 20. Iosh. 1. 8. Psal. 119. 24. 2 Chron. 23. 11. 10. Because they are the ground of Faith Rom. 4. 20. 2 Chron. 20. 20. 11. Because they are the Epistle of God sent to his Church Hos. 8. 12. Rev. 2. 1 8 12. 12 Because they are his Testament wherein we may find what legacies he hath bequeathed unto us 2 Cor. 3. 14 16. Heb. 10. 16. Ioh. 14. 16. 13 Because they are the sword of the Spirit Ephes. 6. 17. 14 Because being imbraced and known they make a man happy Psalm 119. 97 98. Luke 10. 42. Luke 16. 29. Psalm 1 2 Rev 1 3. 15 Because when the Scriptures are neglected or contemned they plunge men into all misery Heb 2 3 Matth 22 29 Psalm 50 16. Quest XIV WHen there is a Question about the true meaning and full sense of any Scripture must it be known and searched by other places which speak more clearly Yes 2 Peter 1 21 Acts 15 15 16. Well then do not the Papists err who maintain The Scriptures not to be a sufficient Interpreter of it self and that the sense of it cannot be gathered infallibly when the text is doubtfull from other places which speak more clearly but onely from the Magisterial Traditions and unwritten Opinions of the Church of Rome Yes By what reasons are they confuted 1 Because the noble Bereans compared Scripture with Scripture for finding out the true and sure sense of it Acts 17 11. 2 Because the Apostle Paul did the same Acts 28 23. 3 Because the same was done by the council of the Apostles and Elders Acts 15. 15 16 17. Quest. XV. IS the holy Spirit speaking in the Scripture the Supream Iudge by which all controversies of Religion are determined and all Decrees of Councils Opinions of Ancient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest Yes Matth 22 29 31 Eph 2. 20 Acts 28. 25. Well then do not the Papists err who maintain That the Church of Rome and the Pope are the supream Iudges of all Controversies of Faith and that his Decrees and Determinations are to be believed without examination and implicitly to be believed by all Believers Yes Do not likewise the Quakers err who maintain that the Light within which teacheth the Elect is the only Iudge of all Controversies of Faith Yes By what reasons are they confuted 1 Because God commands all men to go to the Law and to the Testimony in doubtful matters Isaiah 8 20 2 Because all doubts in Religion are to be examined by the Rule of the Word Acts 17. 11. Galatians 6. 16. 3 Because Christ and his Apostles did alwayes dispute and reason from the Scriptures against the enemies of the Truth Matth. 22 31. Gal. 3. 13. 4 Because the Church of GOD is founded upon the Writings of the Prophets and Apostles Eph. 2. 20. 5 Because we are commanded to prove all things and to try the Spirits 1 Thes. 5. 2. 1 Iohn 4. 1 6. CHAP. II. Of GOD and of the Holy Trinity Question I. IS there but one onely the true and living GOD Yes Deut. 6. 4. 1 Corinth 8. 4. 6. 1 Thes. 1. 9. Well then do not the Tritheitae err who maintain three GODS numerically distinct the Father the Son and Holy Ghost Yes Do not likewise the Manicheans err who maintain That there are two Gods being diverse and opposite as to kind viz. One good the Author and cause of all good things and of things immaterial being the God of the New Testament The other evil to wit the Devil the Author and cause of all evil things and of things material being the God of the Old Testament Yes By what reasons are they confuted 1 Because though there be a plurality of Persons mentioned in Scripture yet it is ever God as One as is evident from the first chapter of the Revelation and the last For if that one God have in himself all perfections there can be no perfection beside him and so no God but this one true God for if there were He should not be God because not infinite

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

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

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.

10. 1 Cor. 9. 8 9 10. 1 Peter 2. 13. 14. Matth. 5. 17. 38. 39. Well then do not some err though otherwise Orthodox who maintain that the whole Iudicial Law of the Jews is yet alive and binding all of us who are Christian Gentiles Yes By what reasons are they confuted 1 Because the Judicial Law was delivered by Moses to the Israelites to be observed as to a Body Politick Exod. 21 chapter 2 Because this Law in many things which are of particular right was accommodated to the Common-wealth of the Iews and not to other Nations also Exod. 22. 3. Exod. 21. 2. Lev. 25. 2 3. Deut. 24. 1 2 3. Deut. 25. 5 6 7. 3 Because in other things which are not of particular right it is neither from the Law of Nature obliging by Reason neither is it pressed upon Believers under the Gospel to be observed 4 Because Believers are appointed under the Gospel to obey the civil Laws and commands of those under whose Government they live providing they be just and that for Conscience sake Rom. 13. 1. 1 Peter 2. 13 14. Titus 3. 1. Quest. V. DOTH the Moral Law for ever bind as well justified persons as others to the obedience thereof and that not only in regard of the matter contained in it but also in respect of the Authority of God who gave it Yes Rom. 13. 8 9 10. Eph. 6. 2. 1 Iohn 2. 3 4 7 8. Iames 2. 10. 11. Well then do not the Antinomians err who maintain that Believers under the Gospel are not obliged to the obedience of the Moral Law Yes By what reasons are they confuted 1 Because Christ sayes he came not to destroy the Law and the Prophets that is to alter or disannul the doctrine of the Law or of the Prophets Matth. 5. 17. 2 Because he says in the following verse I say unto you till heaven and earth pass one jot or one title shal in no wise pass from the Law till all be fulfilled Matth. 5. 18. 3 Because whosoever shal break one of these least Commandments and shall teach men so he shall be called least in the Kingdom of Heaven that is shall not at all be esteemed there or shall not enter thereinto verse 19. 4 Because that after the Apostle Paul hath concluded the justification of Believers to be of free Grace he subjoines Do we then make void the Law through faith God forbid yea we establish the Law Rom. 3. 31. 5 Because all the Precepts of the Moral Law belong to the Law of Nature naturally ingraven upon the hearts of men which cannot be abrogated but oblige all men perpetually and necessarly from Natural Reason it self Rom. 2. 15. 6 Because all the Precepts of the Moral Law are repeated in the Gospel and injoyned to all Believers by Christ Matth. 19. 17 18 19 20. Rom. 2. 13. 7 Because Paul adjoyneth and proposeth to Believers under the New Testament both a command and a promise of the Decalogue as properly belonging to them Eph. 6. 2 3. 8 Because the Apostle Iames setteth forth to Believers the moral law as a Rule of life which they are obliged to observe and by breaking of which they are convinced of sins Iames 2. 8 9 11. 9 Because whosoever committeth any sin against the Moral Law shall never enter into the kingdom of God 1 Cor. 6. 9 10. Gal. 5. 21. 10 Because this Tenet of the Antinomians turns the Grace of God into wantonness overturneth the end of Christian liberty and of the coming and death of Christ and paveth a way leading to all impiety and the indulging of the lusts of the flesh and fostering the Dominion of sin contrary to these Scriptures Iude verse fourth 1 Iohn 2. 16. 2 Peter 2. 18 19 20. Rom. 6. 14 15 16. Luke 1. 74 75. Tit. 2. 11. 12. 1 Tim. 6. 9. Rom. 6. 21. 22 23. 11 Because Believers ought to study good works Titus 3. 8 to which they are created in Christ that they should walk in them Eph. 2. 10. 12 Because Christ will render to every man at his last coming both to the good and the bad according to their works Rev. 22. 12. Matth. 25. 34 35 41 42. Quest. VI. ARE true Believers under the Law as a Covenant of Works to be thereby justified or condemned No. Rom. 6. 14. Gal. 2. 16. Gal. 3. 13. Gal. 4. 4 5. Acts 13. 39. Rom. 8. 1. Well then do not the Papists and Socinians err who maintain that Believers under the Gospel are justified by their obedience to the Law of God the Law I say either Moral or Evangelical and condemned for the transgression thereof Yes By what reasons are they confuted 1 Because by the Law is the knowledge of sin Rom. 3. 20. 2 Because for as many as are of the works of the Law are under the curse Gal. 3. 10. 3 Because there is not a Law given which could have given life to fallen man Gal. 3. 21. 4 Because Christ is not dead in vain for if righteousness be by the Law then Christ is dead in vain that is without cause reason need or fruit Gal. 2. 21. see Iohn 15. 25. 5 Because it was promised by God about 430 years before the promulgation of the Law that all the Nations of the earth should be blessed in the seed of Abraham Gen. 22. 18. Gen. 12. 3. with Gal. 3. 16 17 18. 6 Because Christ is become of no effect to them that are justified by the Law they are fallen from Grace Gal. 5. 4 7 Because Believers ought to wait through the Spirit for the hope of righteousness by Faith Gal. 5. 5. 8 Because the Apostle though a strick Observer of the law counted all his works but loss and dung that he might be found in Christ not having his own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith Phil. 3. 8 9. 9 Because Christ is made of God to Believers righteousness 1 Cor. 1. 30. 2 Cor. 5. 21. 10 Because they that seek righteousness not by Faith but by their works do not attain to it And contrarywise they that seek their righteousness by Faith and not by their works do attain to it Rom. 9. 30 31 32. 11 Because Christ is the end of the Law for righteousnes to every one that believeth Rom. 10. 4. 12 Because the justification of men under the Law or Covenant of works is by the law and by the works of the law but the justification of men under Grace or the Covenant of Grace is by Faith Rom. 10. 5 6 8 9. 10. Gal. 3. 11 12. Lev. 18. 5. But Believers now are not under the Law or the Covenant of works but under Grace or the Covenant of Grace Rom. 6. 14 15. Gal. 5. 18. 13 Because Believers under the New and Old Testament are saved by the Grace of Jesus Christ and not by the Law Whose yoke none were able to bear That

is none were able perfectly to keep nor to be justified thereby Acts 15. 10 11. 14 Because whosoever transgresseth the Law in the least is under the curse of it Gal. 3. 10. Deut. 27. 26. And deserveth death and a curse Rom. 6. 23. Ezek. 18. 4 20. But all men even the Regenerate sin dayly and transgress the Law of God and so are guilty of all Iam. 1. 13 compared with Iames 2. 10 and with 1 Iohn 1. 8. 15 Because Good works do not go before justification but follow after it Titus 1. 15. Heb. 11. 6. Rom. 14. 23. Rom. 3. 9 10 23. 16 Because the righteousness of God which is by Faith in Jesus Christ is manifested unto all and upon all by Moses and the Prophets For all the Apostles do witness that whosover believeth in Jesus Christ shall have remission of sins Rom. 3. 21 24 25. Acts. 10. 43. 17 Because Justification is from the free Grace of God Rom. 3. 24. Not by the Works of the Law otherwise Grace should be no more Grace nor work any more work Rom. 11. 6. 18 Because the good works of Believers are unclean and defiled Isa. 64. 6. Gal. 5. 17. 19 Because it is said by the Spirit of God the just shall live by Faith Hab. 2. 4. Gal. 3. 11. 20 Because it is written that Abraham believed God and it was imputed to him for righteousness Gen. 15. 6. Rom. 4. 3. But to him that worketh not but believeth on him that justifies the ungodly his Faith is counted for Righteousness Rom. 4. 5. 21 Because believers must not glory in themselves but in God only Rom. 4. 2. Rom. 3. 27. 22 Because by the obedience of ONE many shall be made righteous as was foretold by the Prophet Isaiah 53. 11. And is asserted by Paul Rom. 5. 17. 23 Because Justification by Faith and not by Works is expresly taught at large by the Apostle in that third to the Romans and third to the Galatians CHAP. XX. Of Christian Liberty and Liberty of Conscience Question I. IS GOD alone Lord of the Conscience and hath left it free from the Doctrines and Commandments of men which are in any thing contrary to to his Word or beside it in matters of Faith or worship Yes Iam. 4. 12. Acts 4. 19. Acts 5. 29. Matth. 23. 8 9 10. 2 Cor. 1. 24. Matth. 15. 9. Well then do not the Papists err who contradict this both in doctrine because they teach that the Pope of Rome and Bishops in their own Diocesses may by their own authority praeter Scripturam beside the Word make Laws which oblige and bind the Conscience under the pain of everlasting death and in practise because they have obtruded and do obtrude many Ecclesiastical Rites and Ceremonies as necessary in worship without any foundation in Scripture Yes By what reasons are they confuted 1 Because there is one Law-giver who is able to save and to destroy Iames 4. 12. Therefore no Pope no Prelate nor any meer man can be a Law-giver 2 Because Christ rejects the Commandments of men from the worship of God Matth. 15. 9. 3 Because the Apostles refused to obey the orders of the Council since they were contrary to the Commands of God Acts 4. 19. Acts 5. 29. 4 because the Lord threatens to do a marvellous work among his people because they drew near to him with their mouth as the most part of the Ceremonial service is but a drawing near to God with the mouth but had their hearts removed far from him Isaiah 29. 13 14. 5 Because Christ expresly forbids such subjection and obedience to the Commands of men Matth. 23. 9 10. 1 Cor. 7. 23. 6 because the Apostles themselves forbids all will-worship such as the Popish Ceremonies are Col. 2. 18 21 22 23. 8 Because the Apostle Paul withstood these false Brethren unawars brought in who came in privily to spie out his liberty which he had in Christ Jesus that they might bring him into bondage to whom he gave place by subjection no not for an hour that the truth of the Gospel might continue where he lays so much weight upon Christian liberty that if that were taken away the truth of the Gospel would perish likewise Gal. 2. 4 5. 9 Because the Apostle commands Believers to stand fast in their liberty wherewith Christ hath made them free and not to be intangled again with the yoke of bondage Gal. 5. 1. 10 Because Ceremonies are superstitious being a vice opposite to Religion in the excess commanding more in the Worship of God than he requires in his Worship Quest. II. IS not the requiring of an implicit Faith and an absolute and blind obedience to the Church or any Man a destroying of liberty of Conscience and Reason also Yes Rom. 10. 17. Rom. 14. 23. Isaiah 8. 20. Acts 17. 11. Iohn 4. 22. Hos. 5. 11. Rev. 13. 12 16 17. Ier. 8. 9. Well then do not the Papists err who require an Implicit Faith to all the Decrees and Ordinances of their Church and Pope and a blind obedience to their commands without a previous judgement of discretion Yes By what reasons are they confuted 1 Because no man performing any duty out of blind obedience can be perswaded in his mind of the will of God therein and so he that doubteth is damned because it is not of Faith Rom. 14. 23. 2 Because all things must be examined and proven by the Rule of the Word Isaiah 8. 20. 1 Iohn 4. 1 2. 3 Because the Apostle says prove all things and hold fast that which is good 1 Thes. 5. 21. 4 Because blind obedience makes us the servants of Men which is contrary to 1 Cor. 7. 23. And against the command of Christ forbidding us to call any man Father on earth Matth. 23. 9. 5 Because absolute obedience is only due to God whose commands are all most just himself being the alone Law-giver Iames 4. 12. 6 Because every man ought to be ready to render a reason of the hope which is in him 1 Peter 3. 15. This no man can do who receives the Commands of Superiors with an Implicit Faith Quest. III. DO they who upon pretence of Christian Liberty practise any sin or cherish any lust destroy thereby the end of Christian Liberty Yes Gal. 5. 13. 1 Peter 2. 16. 2 Peter 2. 19. Iohn 8. 34. Luke 1. 74 75. Well then do not the Libertines err who maintain that the true Christian Liberty which we ought to follow and use is to take away all difference between Good and Evil to esteem nothing of sin nor to be touched with any Conscience or sense of it that every man ought to follow the swing of his own lust Yes Do not likewise the Antinomians err who maintain almost the same very Tenet and opinion Yes By what reasons are they confuted 1 Because we being called to liberty ought not to use our liberty for an occasion of the flesh Gal. 5. 13 And that with well

2. 1 2. 9 Because Moses cryed unto the Lord in behalf of Pharoah Exod. 8. 12. Abraham prayed unto God for Abimelech Gen. 20. 17. Iacob blessed Pharoah Gen. 47. 7 10. 10 Because many blessed Martyrs going to death have prayed for their persecuting Magistrates following the example and command of our blessed Saviour Luke 23. 34. Matth. 5. 44. Quest. VIII OUght any man at his own hand or at the instigation of other men to assassinate or kill a Magistrate or any private or publick person under the pretence they are Hereticks and Persecutors of the truth No. Exod. 20. 13 Prov. 1. 10. 11. Well then do not those men of the Romish-Church err and others too who own this dangerous Tenet Yes By what reasons are they confuted 1 Because all sort of murder is expresly forbidden in the sixth command thou shalt not kill Exod. 20. 13. Where there is a clear distinction made by Thou between a private man and a publick Magistrate that doth it by divine authority 2 Because though Saul was a man rejected of God 1 Sam. 15. 26. yet David says to the Amalekite how wast thou not affrayed to stretch forth thine hand to destroy the Lords anointed 2 Sa. 1. 14. see 1 Sam. 24. 5. 1 Sam. 26. 9. 3 Because whatever may be alledged from Phineas his fact Num. 25. 8. from Ehuds fact in stobbing Eglon Iudges 3. 21. from Samuels fact in killing Agag 1 Sam. 15. 33. and from Elijahs fact in killing the Priests of Baal 1 Kings 18. 40. they will not by any means favour private mens assassinations for certainly Phineas had a divine motion as Ehud had stirring him up which was evident by the Lords approving the fact and rewarding it Samuel no doubt was moved hereunto by an inward motion and instinct of God and the conduct of his Spirit as was Elijah so that their facts and suck like were altogether particular and cannot be abused by imitation and followed by every one as rules whose calling is not properly to use the sword of justice 4 Because it would bring a Mass of confusion to the utter ruine of all Societies if every man at his own hand might execute vindictive justice upon offenders who deserve it or upon pretence they do deserve it which is to fight against God who is the God of order politick as well as Ecclesiastick and not of confusion 5 Because the wrath of man worketh not the righteousness of God Ia. 1. 20. 6 Because it is a contempt of publick laws and publick order It is an usurpation of the Magistrates sword which God hath put into his hand for punishing and protecting It is an invasion of Gods right and prerogative of executing vengeance which he hath so expresly reserved to himself Psalm 94. 1. Rom. 12. 19. Deut. 32. 35. Prov. 25. 21 22. 6 Because Solomon sayes my son if sinners entice thee consent thou not if they say come with us let us lay wait for blood let us lurk privily for the innocent walk not thou in the way with them Prov. 1. 10 11. 7 Because a righteous man regardeth the life of his beast much more ought a righteous man to regard the life of his neighbour Prov. 12. 10. The sin of murder may be many wayes aggravated First by the quality of the person murdered whether he be a superiour as a Magistrate or Minister or parent or whether he be of a near relation as a brother or near kinsman Secondly from the manner extream cruelty being used or sudden and unexpected death putting a man into eternity in the twinckling of an eye To which we may add deliberation and premediate murder of which Solomon speaks in the forecited place Quest. IX ARE Ecclesiastick Persons exempted from due obedience to the Magistrate No. Rom. 13. 1 1 Kings 2. 26. Acts 25 9 10 11. 2 Peter 2. 1 10 11. Iude verse 8. 9 10 11. Well then do not the Papists err who maintain that the Clergy as they call them and their goods are altogether free by the Law of God from Secular Powers Yes By what reasons are they confuted 1 Because the command of obedience is general and universal let every soul be subject Rom. 13. 1. 2 Because Christ commanded the Pharisees who were of the Clergy to render unto Cesar the things which are Cesars Matth. 22. 21. Nay Christ himself payed tribute money to wit a Stater in value two shillings and three pence which Peter found in the fishes mouth when he opened it Matth. 17 27. 3 Because Paul did acknowledge himself subject to the Magistrate when he appealled unto Cesar Acts 25. 11. 4 From the example of the Priests who were subject to their Kings Did not Abiather at Solomons command go to Anothoth 1 Kings 2. 26. Quest. X. HAth the Pope any Power or Iurisdiction over Magistrates in their dominions or over any of their people No. Rev. 13. 15 16 17. 2 Thes. 2 4 Well then do not the Papists err who maintain that the Pope of Rome as Pope hath full power by divine right over the whole World as well in matters Civil as Ecclesiastical Yes By what reasons are they confuted 1 Because Christ expresly discharges his Disciples from taking to themselves any such power or dominion Matth. 20 25 Mark 10 42 2 Because the Kingdom of Christ is not of this World Iohn 18. 36. Neither ought the Popes Kingdom to be of this World who calls himself the Vicar of Christ. That is one who supplieth Christs room and taketh pains for him his Depute here on Earth 3 Because when the people would have made Christ a King he departed again into a mountain himself alone Iohn 6. 15. 4 Because the Apostle Peter discharged this Dominion 1 Peter 5. 1 2 3. 5 Because its never heard that any of the Apostles did ever use any civil power or command or sate as judges in civil matters but stood alwayes to be judged by Civil powers as is evident from the History of the Acts. 6 Because GOD hath put a difference between the Government of the Church and the Civil Government and hath given to each their own proper and distinct Officers Neither can the one invade the other without very great sin 2 Chron. 19. 8 9 10 11. 7 Because it is the mark of Antichrist to exalt himself above all that is called God 2 Thes. 2. 4. CHAP. XXIIII Of Marriage and Divorce Question I. IS Marriage between one man and one woman Yes Is it lawful for a man to have more than one wife or for a woman to have more than one husband at the same time No. Gen. 2. 24 Matth 19 5 6. Prov 2 17 Well then do not the Anabaptists and Familists err who maintain that it is lawful for a Christian not only to have more wives at the same time but as many as he desires Yes By what reasons are they confuted 1 Because the having of two wives or many wives is contrary to the first

institution of Marriage for the Lord gave to Adam one wife only Gen. 2. 24. 2 Because the Law of God forbidds expresly Bigamie or two wives Lev. 18. 18. 3 Because the Lord doth find fault sharply with Polygamie many wives Mal. 2. 14 15. 4 Because Christ says he that puts away his wife except in the case of Adultery and marries another committeth adultery Matth. 19. 9. But if it were lawful to have at one time more wives than one he should not be guilty of adultery in marrying another whether he put away the former wife or not 5 Because Bigamie and Polygamie take away the true peace of a wedded life as is evident from the examples of Iacob Gen. 30. And of Elkana 1 Sam. 1. 6. 6 Because the invention of Bigamie was the device of a wicked man Lamech Gen. 4. 19. Quest. II. IS it lawful for all sorts of people to marry who are able with judgement to give their consent Yes Heb. 13. 4. 1 Tim. 4. 3. 1 Cor. 7. 36 37 38. Gen. 24. 57 58. Well then doth not the Popish-Church err that forbids and discharges marriage to their Church men Yes By what reasons are they confuted 1 Because marriage is honourable among all men and the bed undefiled Heb. 13. 4. 2 Because the Apostle commands for avoiding fornication every man to have his own wife and every woman to have her own husband 1 Cor. 7. 2. 3 Because the Apostle reckons up the forbidding of marriage among the doctrines of devils 1 Tim. 4. 3. 4 Because a Bishop must be the husband of one wife 1 Tim. 3. 2. 4. Titus 1. 6. 5 Because the Apostle reckons over the qualifications which are requisite for Bishops wives 1 Tim. 3. 11. 6 Because it can be gathered from Scripture that some of the Apostles and other Ministers of the Gospel have been married persons Concerning Peter the matter is evident Matth. 8. 14. Mark 1. 30. And we read that Philip the Evangelist had four daughters all of them Prophetesses Acts 21. 9. And sayes not the Apostle have we not power to lead about a sister a wife as well as other Apostles and all the brethren of the Lord and Cephas 1 Cor. 9. 5. Quest. III. OUght marriage to be within the degrees of consanguinity or affinity forbidden in the Word No. Can incestuous marriages ever be made lawful by any law of man or consent of parties so as these Persons may live together as man and wife No. 1 Cor 5. 1. Amos 2. 7. Mark 6. 18. Lev. 18. 24 25 26 27 28. Well then doth not the Popish-Church err that speaks in the decrees of the Council of Trent after this manner If any man affirm that these degrees only of Consanguinity or Affinity which are set down in Leviticus may hinder a contract of Marriage to be made or may dissolve a marriage contract already made and that the Church hath not power to dispense with some of these degrees that is to say to permit incest or may not make new Laws and constitute far more forbidden degrees than are exprest in Leviticus let him be an Anathema and accursed Yes By what reasons are they confuted Before this be done take notice that there are here two heads to be considered First Whether or not we must stand to the forbidden degrees of Consanguinity and Affinity exprest in Leviticus Secondly Whether to these degrees set down as forbidden in Leviticus new degrees may be added by the Church of Rome which will render a marriage incestuous To which we answer that it is not in the power of any creature to dispense that is to say to suffer that to be used which is forbidden by the Law of God with any of these Laws in Leviticus which forbid incestuous marriages And next we affirm neither is it in the power of any creature to add to these degrees forbidden in Leviticus any other which are not forbidden 1 Because such a power of dispensing is not to be found in all the Scripture 2 Because the Lord sayes expresly what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12. 32. But the Lord himself hath made these Laws and established these Marches so sure that no Council no Pope no Creature can either dispense with any of them or add new ones to them See Leviticus 18. 3 Because these Laws are of common and perpetual right and therefore cannot be dispensed with For the breach of them is reckoned up amongst the abominations wherewith the Nations about polluted and defiled the land Lev. 18. 24. 25 27. Quest. IV. IS it lawful to marry a second wife after the first is dead Yes Is it lawful after divorce to marry another as if the offending party were dead Yes Matth. 5. 31 32. Rom. 7. 2. 3. Matth. 19. 9. Well then do not the Novatians the Puritans of old truely so called and the Tertullianists err who absolutely condemned second marriages Yes This absurd tenet is confuted from Rom. 7. 2 3. and from 1 Cor. 7. 39. Do not likewise the Papists err who deny that after divorce second marriages are permitted to Christians Yes But here by two distinctions they explain their mind First They distinguish between Cohabitation the Bed and the Ty. The first is the dwelling together of man and woman in one family The second is the right of giving and requiring due benevolence The third is that whereby both are made one whereby the one cannot but be the others while they are both living They distinguish next between persons that are believers and that are unbelievers If then both parties or one of them be unbelievers they grant that the marriage is valide both as to Cohabitation to the marriage bed and to the Ty or Bond. But if both parties be Christians they think that the marriage may be dissolved as to bedding together and Cohabitation yet the Bond standeth sure and abideth unloosable especially if the marriage be contracted after Baptism and therefore a second marriage after divorce is unlawful to any of them But this is easily confuted 1 Because Christ permitted marriage after divorce Matth. 5. 31 32. Matth. 19. 9. Here Christ forbidding a man to put away his wife and to marry another in express words excepts the case of Fornication Therefore he suffers a man to put away his wife in the case of Fornication and to marry another 2 Because the Apostle says but if the unbelieving depart let him depart for a brother or sister is not under bondage in such cases 1 Cor. 7. 15. Therefore if a brother or sister when there is such a wilful and obstinate desertion be not under bondage then surely the Bond is dissolved and all remedies being tryed in vain for bringing back the obstinate party I doubt not but the innocent party may marry another without blame If this be then much more may the innocent party marry another when a Divorce is obtained Quest.