Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	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

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

in perfection And if God be infinite in perfection then surely there cannot be a multiplicity of Gods seing that which is infinite in that respect cannot be multiplied 2 It is evident from Deut 32 39 where the Lord speaketh of himself I even I am he and there is no God with me 3 Because God is Omnipotent and so cannot be hindred by any other in his working Rev 15 3 4 It is evident from Christs words to the young man of the Gospel there is none good but one that is God 5 From the Words of Hanna in her Song for there is none beside thee O Lord neither is there any Rock beside our God 6 From the Testimony of the Apostle 1 Cor. 8 6 to us says he there is but one God 7 From what Christ said to one of the Scribes viz the Lord our God is one Lord Mark 12 29 8 Because God is a most absolute and most perfect Beeing and so beyond all other things One Iohn 10 29. Psalm 145 3 147 5 9 Because this one blessed God is most absolutely sufficient and furnished with infinite Power and Wisdom for the production conservation and ruleing all things in Heaven and in Earth 10 Because he is of all things without himself the first and supream cause from which all the Creatures visible or invisible have their rise and beginning 11 It is evident lastly from the testimonies of the most wise Heathens who have been necessitated to acknowledge but one God only Quest. II. IS GOD infinite in beeing and perfection Yes Iob 11. 7 8 9. Iob 26 14. Well then do not the Vorstians Socinians and Anthropomorphitans err who maintain that God is finite in beeing and perfection Yes By what reasons are they confuted 1 Because God hath a beeing from himself and all things have their dependence from him and therefore there can be nothing by which he can be limited Romans 11. 36. 2 Because GOD is every where present in heaven and in earth and beyond the Heavens Ierem 23 24 Isaiah 66 1. 2 Because the Scripture affirms that the perfection of God is the highest is unmeasurable unchangeable and infinitely great beyond all creatures Iob 11. 7 8 9. Psal. 145. 3. Iob 26. 14. Quest. III. IS the only living and true God a most pure Spirit invisible without a body and parts Yes Iohn 4 24 1 Tim 1 17 Deut 4 15 16 Luke 24. 39. Well then do not the Vorstians Anthropomorphitans and Socinians err who maintain God to have a body and endued with parts and an outward shape and form Yes By what reasons are they confuted 1 Because God is the Father of spirits Hebr. 12 9. 2 Because God is invisible 1 Tim 1 17. 3 Because God is like to no bodily thing nor can he be represented by any image or corporeal likeness Isa 40. 18. Acts 17. 29. Quest. IV. ARE there in the unity of the Godhead three Persons of one substance power and eternity Yes 1 Iohn 5. 7. Matth. 3. 16 17. Matth. 28 19. 2 Cor. 13. 14. Well then do not the Arians and Socinians err and others Who deny the Godhead of the Son and holy Ghost Yes Do not likewise the Tritheitae err Who deny the Unity of the Divine essence Yes Thirdly do not the Sabellians err Who deny the real distinction of the Persons Yes And lastly do not the Quakers err who maintain there are no Persons in the Godhead Yes By what reasons are they confuted 1 From the places of Scripture already cited 2 From the Apostolical Benediction in which the three Persons of the God-head are called upon expresly 2 Cor. 13. 14. 3 From 1 Cor. 12. 4 5 6. Where the three Persons are named Spirit Lord God And from Iohn 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth 4 Because there are three that bear record in heaven the Father the Son and the holy Spirit 1 Iohn 5. 7. These three must be either three Persons or three Gods This last is the hight of impossibility therefore they must be three Persons Here they are put to silence and have nothing to reply such is the strength and power of Truth which is able to stop the mouths of the greatest rebels against religion and reason But there is good ground for the word Person Heb. 1. 3. where Christ is said to be the express Image or impression of the Fathers Person Because the Person of the Son perfectly represents the Person of the Father as an Impression doth the Seal wherefore he is also called the image of the invisible GOD Col. 1. 15. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistence or Person whereby is understood the Person of the Father as distinct from the Son and subsists of himself and in himself and is as the Original of the Person of the Son by an eternal and ineffable generation That there are three Persons in the Godhead it is further evident 1 from all the Epistles written to the seven Churches of Asia For as may be gathered from Rev. 1. 1. it is the Father that sends it is the Son that gives Iohn the Commission and it is the holy Ghost in the close that is mentioned as a joynt speaker 2 Because in that Epistle written to Thyatira there are three distinctly named first the Father and the Son in these words these things saith the Son of God Next there is named in the last verse of that second chapter the Spirit he that hath an ear let him hear what the Spirit saith unto the Churches 3 Because in the beginning of that Epistle to the Church of Sardis they are all three put together these things saith He to wit the Son that hath the seven Spirits of GOD. Here GOD that is the Father is distinctly considered as another Person The seven spirits are the holy Ghost 4 Because these three Persons are most fully and clearly distinguished in the fifth chapter First the Father sitting on the Throne Secondly the Lamb or the Son of GOD And thirdly the seven Spirits or the holy Ghost so called from the pouring out of his Gifts upon the Churches in that aboundant manner as if he were seven Spirits or a sevenfold Spirit It is evident also that the Father Son and Spirit are really distinct from one another and are three Persons They are indeed in respect of their Essence which is indivisibly communicable to them One and the same GOD but considered Personally they differ really for the Father is not the Son neither is he that sits upon the Throne the Lamb. Neither the Father nor the Spirit were incarnate but the Son who died and was buried which can be said of none but of a Person It cannot be said that the Father died or that the Spirit died Next is not the holy Ghost the spirit of GOD as the Son is the Son of GOD And if that suppose a real distinct personality this

must do it also Now if the Father be God and the Son be God and the Spirit God also who have one and the same divine nature and essence indivisibly communicated to them and so if there be but one God and yet these three really distinct then they must be distinct persons in respect of their Personal properties seing they are Persons and distinct The Son as was said is called the express Image of the Fathers Person which evidently shews that the Father considered as distinct from the Son is a Person and subsists If then thus it be must not the Son as distinct from the Father and so lively and expresly representing his person be a person also having this from the Father The same must be true likewise of the holy Ghost who is GOD equal with both yet different from both for he who proceedeth from the Father and from the Son must differ from the Father and from the Son as he who is begotten must be distinct from him that begat him Some Quakers either ignorantly or perversely will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated substance as it is Heb. 11. 1. and thus they read Heb. 1. 3. the Character or Image of GODS substance which is to be understood of Christ say they not simply as GOD but as Man But they might as well have said it signifies confident or confidence because it is so translated 2 Cor. 9. 4. and 2 Cor. 11. 17. But they speak here consequentially to their own Tenets who in effect deny the Trinity and all distinction between the Father Son and holy Ghost not only in words but in very deed The Apostle in this place is proving Christ the Son of GOD to be Lord and Heir of all things because GOD created the Worlds by him He is the brightness of his glory the express Image of his person upholdeth all things by the Word of his power These Titles are here given to the Son of GOD as a Creator and a Preserver of all things which belong to him only according to his Divine Nature therefore these Titles must be understood of Christ forasmuch as he is the eternal Son of GOD and a Light from the Eternal Light of one Essence and Glory with the Father nevertheless distinguished from the Person of the Father by whom the Father executes his Operations and shews his Properties even as the Sun by its light doth shine Quest. V. IS the Son of God of the same substance Power and Eternity with the Father Yes 1 Iohn 5. 20. Rom. 9. 5. Isa. 9. 6. Well then do not the Arians err who maintain the Son to be a creature brought forth before the foundations of the World Yes Do not likewise the Socinians err who maintain the Son to have had no Existence before he was conceived in the Womb of the Virgin Mary Yes By what reasons are they confuted 1 From the Scriptures above cited 2 Because the Son is Omnipotent the Creator and Preserver of all things Rev. 1. 18. Col. 1. 16 17. 3 Because he is Omniscient and searcher of the heart Matthew 9. 3 4. Iohn 2. 25. Iohn 21. 17. Quest. VI. IS the Holy Ghost GOD Yes Acts 5. 3. 1 Cor. 6. 19 20. 1 Cor. 3. 16 17. Well then do not the Macedonians or Pneumatomachians Arians Socinians and many of the Anabaptists err who maintain the Holy Ghost to be a Creature as do the Macedonians or a Power Vertue or Efficacy of the Father as many Socinians and others do Yes By what reasons are they confuted 1. Because the Holy Ghost is to be worshipped as God Matth. 28. 19. 2 Cor. 13. 14. Rev. 1. 4. 2. Because he is omniscient and knoweth all things 1 Cor. 2. 10 11. 3. Because he is omnipotent the maker and preserver of all things the worker of miracles and it is he that sanctifies and justifies the Believers Gen. 1 2. Psalm 33. 6. Matth. 12. 28. Compare Isaiah 6. 9. with Acts 28. 25 26 27. 4. Because Ananias is said to lie to the holy Ghost Acts 5. 3. and verse 4. he is said not to lie to men but to GOD. 5. Because Believers are said to be the Temple of God 1 Cor. 3. 16 17. And they are said 1 Cor. 6. 19. to be the Temple of the holy Ghost therefore the holy Ghost is God seeing to be the Temple of God and the Temple of the holy Ghost are the same 6. Because none can be properly sinned against but the true God therefore the Holy Ghost is God because many have been said to have sinned against the holy Ghost Matth 12. 31. Quest. VII DOth not the Holy Ghost eternally proceed from the Father and the Son Yes Iobn 15. 26. Gal. 4. 6. Well then doth not the Greek Church err who maintains the holy Ghost to proceed only from the Father Yes By what reasons are they confuted 1. Because he is sent by the Son Iohn 15. 26. Acts 2. 33. 2. Because all things which are the Sons are the Fathers except the Personal Properties by which they are distinguished and all things are communicated from the Father to the Son and consequently the holy Ghost Iohn 16. 13 14 15. Matth. 11. 27. Iohn 17. 10. 3. Because Christ gave to his Apostles the Spirit by breathing it upon them Iohn 20. 22. To shew that he proceeded from himself 4. Because he is the Spirit of the Son no less than the Spirit of the Father Gal. 4. 6. 5. Because if the holy Ghost did not proceed from the Son as truely as from the Father he would not be a person really distinct from the Son which is contrary to Iohn 14. 16 17. 6 Because it is said Iohn 16. 14. He shall glorify me namely by his testimony gifts and miracles for he shall receive of mine that is the doctrine of Salvation which I have taught you he shall also reveal it unto you seing he shal receive the same from me and shall shew it unto you And Rom. 8. 9. He is called the Spirit both of the Father and of the Son It is said if any man hath not the Spirit of Christ that is the same Spirit which in the foregoing verse is called the Spirit of GOD namely the Father and is here also called the Spirit of Christ because he also proceeds from Christ and is procured for us by Christ Iohn 14. 26. Iohn 16. 7. CHAP. III. Of GODS Eternal Decrees Question I. DId God from all eternity by the most holy and wise Counsel of his Will freely and unchangeably ordain whatsoever comes to pass Yes Eph. 1. 11. Romans 11. 33. Heb. 6. 17. Romans 9. 15. 18. Well then do not the Socinians Arminians and Iesuits err who maintain the things which come to pass in time to fall out and come to pass without the Decree of God Yes By what reasons are they confuted 1. From the knowledge of God whereby from all eternity he hath known all things infallibly which come to pass

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

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

that through Faith in his promises and in the promised Mediator 2 Because Isaiah teacheth that both himself and other Believers were justified by the knowledge of Christ Chap. 53 11. 3 Because the holy Ghost expresly testifies that Christ died for the Believers under the Old Testament Heb. 9. 15. 4 Because the justification of believing Iews under the old Testament and believers under the New are compared between themselves as equal Acts 15. 11. CHAP. XII Of ADOPTION Question I. ARE those who are taken into the number and enjoy the liberties and priviledges of the Children of God and have his Name put upon them and receive the Spirit of Adoption are they I say ever cast off No. Are they sealed to the day of Redemption and inherit the promises as heirs of everlasting Salvation Yes Lam. 3. 3. Eph. 4. 30. 1 Pet. 1. 5. Well then do not the Lutherians err who maintain that the Chlidren of God some of them may be cast off for a time totally though not finally Yes Do not likewise the Arminians Quakers and Socinians err who maintain that those who have received the grace of Adoption may be cast off totally and finally Yes By what reasons are they confuted 1 Because all the children of God are keeped through faith unto Salvation 1 Peter 1. 5 2 Because Christ hath prayed for the preseverance of all Believers Iohn 17 20 Iohn 11 26 And all those that are adopted are the children of God by faith Gal. 3 26 3 Because no man that is born again as are all the children of God doth sin that is he suffers not sin to reign over him for his seed remaineth in him that is Gods seed whereby he is born again namely the Word of God 1 Peter 1 23 Iohn 3 5 6 Remaineth in him that is doth not totally perish but abideth thence foreward working the fruits of regeneration once begun in them Phi 1 6 See 1 Iohn 3 9 4 Because all the children of God request the Father by the Son that he may grant them perseverance to salvation Matth 6 13 which perseverance is most needful to them for that end Matth 24 13. But Believers when they seek things needful to Salvation in the name of Christ according to his promise are alwayes heard Iohn 14 13 14 Iohn 16 23. 5 Because the Gifts and Calling of GOD are without Repentance Rom 11 29. 6 Because all those who are justified are glorified Rom 8 30 But all who are Adopted are endued with Faith and are justified Gal 3 26. 7 Because Christ keepeth all his Adopted Ones that none can pluck them out of his hand or his Fathers hand Iohn 10 27 28 29. 8 Because perseverance is a gift promised by GOD to all the Elect in the covenant of Grace Ezek 36 26 27 28. Ezek 11 19 20 Ierem 31 31 32 33. 9 Because justifying Grace is a Well of Water springing up into everlasting life in every man to whom it is given Iohn 4 14. And the Saints are like unto trees planted by the rivers of waters which bring forth their fruit in their season Psalm 1. 3. CHAP. XIII Of SANCTIFICATION Question I. ARE they who are effectually Called and Regenerated having a new Spirit created in them farther sanctified really and personally through the vertue of Christs death and resurrection by his Word and Spirit dwelling in them Yes 1 Cor. 6. 11. Acts 20 32. Phil 3 10 Rom 6 5 6. Iohn 17. 17. Well then do not the Antinomians err who maintain That those who are justified are sanctified onely by the imputed holiness of Christ not by infusing inherent holyness or any Spiritual qualities into them by the help of which they are enabled to live holily Yes By what reasons are they confuted 1 Because the Apostle says follow peace and holiness with all Men without which no man shall see God Heb. 12. 14. 2 Because the fruit of the Spirit is Love Joy Peace long-suffering Gentleness and Faith Gal. 5. 22. 3 Because they who are in Christ bring forth good fruit Iohn 15. 5. 4 Because they who belong to Christ have crucified the Flesh with the affections and lusts Gal. 5. 24 25. 5 Because the Apostle commands us to work out our salvation with fear and with trembling Phil. 2. 12. 6 Because we ought to purify our selves from all filthiness of the Flesh and Spirit perfecting holiness in the fear of God 2 Cor. 7. 1. 7 Because we ought to grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. 8 Because the Lord circumcises the hearts of the Elect that they may love the Lord their God and taketh away the heart of stone Deut. 30. 6. Ezek. 36. 26 27. Quest. II. IS Sanctification imperfect in this life there being some remnants of corruption abiding in every part Yes 1 Iohn 1. 10. Rom. 7. 18 23. Ps 3. 12. Well then do not the Antinomians and many of the Quakers err who maintain That those who are justified are perfectly sanctified Yes Do not likewise the Papists Socinians and Anabaptists err who maintain the same but differ in the manner Yes By what reasons are they confuted But first consider that the Antinomians defend that the most perfect holiness of Christ is imputed to us and is made ours there being no inherent holiness in us nor required of us But the Papists Socinians Quakers and Anabaptists affirm and maintain a perfect inherent holiness in this life They are confuted 1 Because there is no man that sinneth not 1 Kings 8. 46. 2 Because if we say we have no sin we deceive our selves and the truth is not in us 1 Iohn 1. 8 3 Because in many things we offend all Iames 3. 2. 4 Because there is not a just man upon the earth that doth good and sinneth not Eccles. 7. 20. 5 Because we are all as an unclean thing and all our righteousnesses are as filthy raggs Isaiah 64. 6. 6 Because the Psalmist prayeth that GOD would not enter into judgement with him for in thy sight says he shall no man be justified Psal. 143. 2. 7 Because no man can say I have made my heart clean I am pure from my sin Prov. 20. 9. 8 Because the Apostle complains heavily concerning indwelling sin Rom. 7. 18 23. 9 Because the Saints are obliged to seek pardon of sin every day Matth. 6. 12. 10 Because the Lord sayes he that is holy let him be holy still Rev 22. 11. CHAP. XIV Of SAVING FAITH Question I. IS the grace of Faith whereby the Elect are enabled to believe to the saving of their Souls the work of the Spirit of Christ in their hearts Yes Heb. 10. 39. 2 Cor. 4. 13. Ephes. 1. 17 18 19. Well then do not the Pelagians err who maintain Faith to be a thing natural who attribute the being thereof to our selves and to the strength of our corrupt Nature Yes Do not likewise the Arminians err Who though they grant

power force and oblige all his subjects to a Reformation of Religion and to a conformity to the true worship sound doctrine and discipline of the Church Yes By what reasons are they confuted 1 Because it is foretold by the Prophet Isaiah that in the dayes of the Gospel Kings shall be nursing Fathers and Queens nursing Mothers to the Church of God Chap. 49. 23. 2 Because Artaxerxes who was but a Heathen King was very careful to make a decree that whatsoever was commanded by the God of Heaven should be diligently done for the house of the God of Heaven And that whosoever would not obey the Law of GOD and the King judgement was to be executed speedily upon him whether by death banishment confiscation of goods or imprisonment For which singular mercy Ezra blessed the Lord GOD of his Fathers who had put such a thing in the Kings heart chap. 7. 23 25 26 27 28. So did Nebuchadnezzar make a decree that if any People Nation or Language should speak any thing amiss against the GOD of Heaven they should be cut in pieces and their houses made a dunghill Dan. 3. 29. The like we read of Darius who made a Decree that all men should tremble and fear before the GOD of Daniel chap. 6. 26. 3 From the example of Hezekiah who removed the high places and brake the images and cut down the groves and brake in pieces the brazen Serpent to which the Israelites did burn incense 2 Kings 18. 4. 4 From the example of Iosiah who made a through reformation and made all Israel to serve the LORD their GOD. The word in the Original importeth that he in a manner forced and compelled them to the pure worship and service of God as a servant is forced and compelled to his work He by his Royal Power and Authority kept them in order forbidding Idolatry and commanding them to serve God no otherwise than according to his Word 2 Chron. 34. 33. and 2 Chro. 15. 12 13. They entered into a Covenant to seek the Lord of their Fathers with all their heart and with all their soul that whosoever would not seek the Lord God of Israel should be put to death whether great or small man or woman 5 Because whosoever blasphemed the name of the Lord was surely put to death Lev. 24. 16. This blaspheming was a peircing through or stabbing the name of the Lord as the original word properly signifies which may be done not only after this manner but by maintaining blasphemous errors and heresies 6 Because the supream Magistrate is Custos utriusque Tabulae a Keeper of both Tables of the Law of God As well of the first Table which relates to Religion and our duty to God as of the second which relates to righteousness and our duty to our neighbour If then he may punish evil doers who offend against the second Table and force and compel them to obedience by the sword of justice which God hath put into his hand much more may he punish Idolaters and blasphemers who offend against the first Table and force and compell them to obedience seeing there are many sins against the first Table which are more hainous and odious than the sins against the second Table And though it be the sinful practise of the Church of Rome to force men and women to be of their Religion which is superstitious and Idolatrous yet it is not so to others who have the true religion among them And though our blessed Saviour and his Apostles did not use such means for propagating the Gospel reserving the Glory of conquering of souls to himself and the power of his Spirit yet he has taught nothing to the contrary but that Kings and Magistrates whom he has made nursing Fathers to his Church may according to the laudable examples of the good Kings of Iuda improve their power for Reformation and maintainance of his own Religion And though Religion hath been much advanced by suffering yet it will not infer that a Christian Prince has not power to reform his own subjects or extirpate blasphemers and Hereticks Quest. III. IS it lawful for a Christian to accept and execute the office of a Magistrate when called thereunto Yes Prov. 8. 15 16. Rom. 13. 1 2 4. Well then do not the Anabaptists err who maintain that it is not lawful for Christians to carry the office of a Magistrate Yes By what reasons are they confuted 1 Because there is no power but of God and the powers which are are ordained of GOD Rom. 13. 1. 2 Because Solomon says by me that is by the Lord Kings reign and Princes decree justice Prov. 8. 15. 3 Because the Magistrate exercises and executes Gods judgements Deut. 1. 17. 4 Because the Magistrate receiveth all things from GOD which are necessary for the performance of his office Numb 11. 17. 5 Because the Lord hath promised that Magistrates under the Gospel shall be nursing Fathers to his Church Isaiah 49. 23. And shall make the Whore desolate naked and shal eat her flesh and burn her with fire Rev. 17. 16. Quest. IV. MAY the Civil Magistrate now under the New Testament wage warr upon just and necessary occasion Yes Luke 13. 14. Matth. 8. 9 10. Rev. 17. 14 16. Acts 10. 1 2. Well then do not the Quakers Anabaptists and Socinians err Who maintain that it is altogether unlawful now under the New Testament to wage warr Yes By what reasons are they confuted 1 Because GOD appointed and commanded lawful war Numb 31. 2. For it is said the Spirit of the Lord came upon Gideon when he was to fight the battles of the Lord against the Midianites and Amalekites Iudges 6. 34. Nay the Lord himself prescribeth the manner and way of making of War Numb 10. 9. Numb 31. 27. Deut 20. 2. And giveth knowledge and skill to his Generals and Heroes to fight his own battles Psalm 18. 34. Psalm 144. 1. All which are in no wise abrogated and taken away under the New Testament 2 Because the Centurion that was converted to the Faith did not lay down his office of a Captain of a hundred which surely he would have done if to war under the New Testament had been unlawful Acts 10. 1 2 47. The same may be said of the believing Centurion Matth. 8. 8 9 10. 3 Because the office of a Souldier is not reprehended and reproved by Iohn the Baptist but rather approven Luke 3. 14. 4 Because opposition and defence against unjust violence which often times cannot be done without war is the very law of nature 5 Because it is foretold that the kings of the Earth shall make war against the Beast Rev. 17. 14 16. Quest. V. MAY the Civil Magistrate assume to himself the Administration of the Word and Sacraments or the power of the keyes of the Kingdom of Heaven No. 2 Chron. 26. 18. Matth. 18. 17. Matth. 16. 19. 1 Cor. 12. 28 29. Rom. 10. 5. Hebr. 5. 4. Well then