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work_n	day_n	holy_a	sabbath_n	14,086	5	10.0894	5	true

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

of the Ceremonial Law Exod. 16. 23. Thirdly because it was written with Gods own hand and inserted into the midst of the rest of the moral precepts and was put into the Ark of the Testimony with the other nine which honour was never conferred upon any precept meerly Ceremonial 4 Because all the reasons of this Command are intirely Moral He rested after six days and allowed us six days to work therefore in all equity we ought to rest after so many days work and give God a seventh 5 Because Christ confirms this Command in saying pray that your flight be not in the winter neither on the Sabbath day where the Lord insinuateth that as travelling is troublesome to the body in winter so would it be to the minds of the Godly to travel on that day specially and solemnly set apart for Gods worship Now if there were no sabbath to continue after Christs ascension or if it were not to be sanctified there would be no occasion of this grief and trouble that they behoved to travel on the Sabbath and durst not tary till that day were by-past and so no cause to put up this prayer which yet by our Lords exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Iewish Sabbath for that was to be abolished shortly Next travelling on the Iewish Sabbath was to be no cause of grief unto them if indeed all days were alike neither would it be scroupled in such a case by the Apostles to whom he is now speaking Quest. XII WAS this one day in seven from the beginning of the World to the Resurrection of Christ the last day of the week Yes And was it from the Resurrection of Christ changed into the first day of the week Yes And is it to be continued to the end of the World as the Christian Sabbath Yes Gen. 2. 2 3. 1 Cor. 16. 1. 2. Acts 20. 7. Rev. 1. 10. Matth. 5. 17 18. Well then do not the Sabbatarians err who maintain that the Iewish Sabbath or the seventh day from the Creation is to be observed Yes Do not others likewise err who maintain that the observation of the Lords Day is only of Ecclesiastick and Apostolick institution Yes These Authors you see do confound and make two things really distinct to be but one namely Ecclesiastick and Apostolick institution By what reasons are they confuted 1 Because the fourth Command standing wherein one day of seven is appointed the numbering is left free to God himself that the right and power may be reserved to Christ the Law-giver and to his Spirit for the change of the day and continuing the worship prescribed in the fourth Command 2 From the name it self for our Sabbath is called the Lords Day Rev. 1. 10. I was in the Spirit on the Lords Day or on that Lords Day or Dominick Day or day which is the Lords pointing out a day singularly and a day which in a particular special manner is called His day even as the Lords prayer and the Lords Supper are so called because appointed by Christ the Lord. 3 Because God only can abrogate the Lords day the Adversaries granting so much therefore he that hath power to rescind hath power likewise to establish 4 Because there is an implicit Command concerning the observation of the Lords day 1 Cor. 16. 2. As I have saith Paul given order to the churches of Galatia even so do ye the first day of the week let every one of you lay by him From which place we reason thus that not the seventh but the first day is the chief solemn day for worship after Christs Resurrection because the Apostles did pitch particularly and eminently upon that day and that in diverse Churches as the fittest time for expressing their Charity He doth not think it indifferent what day it be done on nor that all dayes are alike but pitcheth on the first day not in one Church only but in many Next this command supposeth them to be already acquainted with some special priviledges of the first day beyond others and that there must be some peculiar thing in this day making it fit yea more fit for such a purpose rather than any other day 5 Because as the seventh day was instituted in remembrance of the works of Creation so the first day after the work of redemption was finished succeeded as most convenient for collating and comparing both Mercies together 6 Because Christ on the first day of the week appeared most frequently to his Disciples and blessed it with his presence Matth. 28. 9. Acts 1. 3. Iohn 20. 19 26. 7 Because on that day the holy Ghost descended upon the Apostles And on the same day Peter baptized three thousand Acts 2. 1 2 3 4 41. 8 Because the Church in the time of the Apostles did observe the first day of the week as holy Acts 20. 7. But the practise of the Apostles approven in Scripture is equivalent to a Divine Institution 9 Because Christ was seen of his Apostles fourty dayes after his Resurrection and spoke to them of the things pertaining to the kingdom of God during which time he hath taught them all things needful to be known and among the rest it is probable the change of the Sabbath and the institution of the first day of the week and that immediatly after his resurrection he hath either immediatly by himself institute that day or hath inspired his Apostles to observe it from that same very time 10 Because the Lord hath remarkably owned this Christian Sabbath in being remarkably avenged upon the breakers and profanners thereof as it is clear from several Histories Quest. XIII IS this Sabbath then kept holy unto the Lord when men after a due preparation of their hearts and ordering of their common affairs before hand do not only observe an holy rest all the day from their own works words and thoughts about their worldly employments and recreations but are also taken up the whole time in the publick and private exercises of his own worship except what is spent in the duties of necessity and mercy Yes Exod. 16. 23 25 26 29 30. Exod. 31. 15 16 17. Isa. 58. 13. Neh. 13. 15 16 18 19 21 22. Well then do not some err who think that after publick worship is ended the rest of the Lords day may be spent in ordinary exercises recreations and such like sports as are not unlawful on other dayes unless they be forbidden by the Church or Common-wealth wherein men live Yes By what reasons are they confuted 1 Because the Lord says in the fourth Commandment in it thou shalt not do any work But ordinary recreations games and sports are our own works 2 Because Nature it self requires that we bestow as much of the Sabbath day on God who is the Lord of Time and of all things which we have as we can and use to bestow

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

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

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