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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	holy_a	trinity_n	2,995	5	9.8830	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

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

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

or shall be in time Acts 15. 18. Iohn 21. 17. Heb. 4. 13. But all things which come to pass in time could not have been infallibly known from eternity but in the Decree of his divine Will 2. From Gods natural way of working in time 1 Cor. 12. 6. Rom. 11. 36. whence it is evident that God worketh effectually and immediately in time all things which are done but he worketh by his will those things which he will have to be in time after that manner and in that time how and when they come to pass Psal. 115. 3. But that Act of willing cannot happen to God in time but hath been in him from all eternity because God is unchangeable Iames 1. 17. 3 By enumerating several instances concerning which the Scripture affirms particularly that they have been decreed by GOD as the sufferings and death of Christ Acts 2. 23. The glorifying of those that are to be saved Eph. 1. 4 5. 1 Thes. 5. 9. And the foreordaining the rest to damnation to be punished for their sin Iude v. 4. The like may be said of other things which come to pass in time see Psalm 33. 11. Psalm 115. 3. Isaiah 46. 10. Prov. 19. 21. That the Liberty and Freedom of the will and contingency of events is consistent with the Decree is clear from Acts 2. 23. Acts 3. 17 18. Acts 4. 27 28. Gen. 45. 5. Quest. II. IS the Decree of Predestination namely the Decree of Election and Reprobation absolute from the meer good will and pleasure of God Yes And is it particular concerning a certain number of Persons Yes 2 Tim. 2. 19. Iohn 13. 18. Well then do not the Lutherians and Arminians err who maintain the Decree of Predestination to be general and conditional depending upon persevering Faith which they affirm depends upon the will of man and foreseen infidelity and want of faith Yes Do not likewise the Papists and Socinians err who maintain the Decree of Predestination to be general and to depend upon good and evil works with Perseverance in them Yes By what arguments are they confuted 1 From the Apostle Paul who maketh the good will and pleasure of God the only cause why this man is chosen and another as worthy rejected and casten off Rom. 9. 11 12 13 14 15. Where he moves an objection against the justice of God and answers it 2 Because our blessed Saviour assignes it to the good will and pleasure of God that to some the mysteries of Faith for their conversion are revealed and that they are hid from many others who are nothing worse but in some respect better Matth. 11. 25 26. 3 Because a man of himself hath no good thing in him whereby he may be differenced from another but what he hath freely gotten from God 1 Cor. 4. 7. 4 Because the grace of Regeneration justifying Faith effectual Calling and perseverance to the end are given to all the Elect and to them only according to the eternal Decree of God and therefore are Effects not Causes or pre-required conditions of Election Rom. 8. 30. Acts 13. 48. Matth. 24. 24. 2 Tim. 1. 9. Iohn 15 16. Eph. 1. 3 4 5. Matth. 13. 11. Rom. 11. 6 7. Quest. III. HAth it pleased God according to the unsearchable Counsel of of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his Soveraign power over his creatures to pass by and to ordain the rest of mankind to dishonour and wrath for their sin to the praise of his glorious Iustice Yes Rom. 9. 17 18 21 22. Iude verse 4 Matth. 11. 25 26. 2 Tim. 2. 19 20. Well then do not many of the Quakers and others err who maintain that God never ordained any man to perish eternally Yes By what reasons are they confuted 1. Because Christ thanked his Father Lord of Heaven and Earth because he had hid those things from the wise and prudent and had revealed them unto Babes Matth. 11. 25 26. 2 Because the Scripture faith to Pharo even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the Earth Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour What if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted to destruction Rom. 9. 17 18 21 22. 3. Because in a great house there are some vessels to honour some to dishonour 2 Tim. 2. 19 20. 4. Because the Apostle Iude says there are some who of old were ordained to this condemnation ungodly men Note that the cause of this reprobation is not mans sin but the absolute will and good pleasure of God Mans sin indeed is the cause why God will punish but no occasion why he did ordain to pass by or to punish man This Decree is just because God has power over man as the Potter hath power over the clay Neither is the end of this Decree the condemnation of the creature but the manifestation of Gods Justice Lastly sin is the effect of mans free will and condemnation is the effect of Justice but the Decree of God is the cause of neither Quest. IV. ARE any other redeemed by Christ effectually called justifyed adopted sanctifyed and saved but the Elect only No Iohn 17. 9. Rom. 8. 28. Iohn 6. 64 65. Iohn 10. 26. Iohn 8. 47. 1 Iohn 2. 19. Well then do not the Papists Quakers Socinians and Arminians err who maintain That all men even Reprobates are redeemed by Christ and that many Reprobates are effectually Called Iustified Sanctified and Adopted Yes By what reasons are they confuted 1 From the Golden Chain which cannot be loosed mentioned by the Apostle Paul Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 2 Because those and those only believe whom GOD hath ordained to Life Eternal Acts 13. 48. Titus 1. 1. 3 Because Christ himself says to the Iews but ye believe not because ye are not of my Sheep My Sheep hear my voice and I know them Iohn 10. 26 27 28. Ye are not of my Sheep that is of the Elect which the Father hath given me 4 Because Christ would not pray for the World but for the Elect only Iohn 17. 9. 5 Because the Election or Elect have obtained it and the rest were blinded namely who are not elected and effectually called Rom. 11. 7. 6 Because Christ says greater love hath no man than this that a man should lay down his life for his Friends Such a love he never had to Reprobates whom he professes he never knew Iohn 15. 13. with Matthew 7. 23. 7 Because according to the Scripture Christ died

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

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

V. IS nothing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate a sufficient cause of dissolving the bond of Marriage Nothing Matth. 19. 8 9. 1 Cor. 7. 15. Matth. 19. 6. Well then do not the Enthusiasts and Familists err who maintain that it is free to a man to put away his wife when he pleaseth Yes By what reasons are they confuted 1 Because the God of Israel hatteth putting away Mal. 2. 16. 2 Because whosoever putteth away his wife except in case of Fornication he causeth her to commit Adultery Matth. 5 32. 3 Because the Apostle says art thou bound to a wife seek not to be loosed 1 Cor. 7. 27. Do not likewise the Papists err who maintain that there are other causes of divorce than Adultery and wilful desertion Yes They first tell us that marriage contracted but not consummated may be dissolved to wit by a Monastick Vow of a perpetual single life They tell us secondly that infidelity and heresie are just causes of divorce So say the Anabaptists And thirdly they tell us that murder committed upon the hope of getting such a Match is a sufficient cause of divorce That coldness perpetual impotency and such like fancies are causes By what reasons are they confuted 1 Because Christ says what God hath joyned together let no man put asunder Matth. 19. 6. But marriage contracted and ratified though not consummated is made by God therefore it cannot be dissolved by man Neither ought any man once married to turn a Monck for a single life is only fit for those that have the gift of Continency for God commands them that have it not to marry 1 Cor. 7. 9. 2 Neither can infidelity or heresie be a ground of divorce as is clear from 1 Cor. 7. 12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman that hath an husband that believeth not if he be pleased to dwell with her let her not leave him CHAP. XXV Of the CHURCH Question I. DOTH the Catholick or Universal Church which is invisible consist of the whole number of Elect that have been are or shall be gathered into one under Christ the head thereof Yes Eph. 1. 10 22 23. Eph. 5. 23 27. Col. 1. 18. Well then doth not the Popish-Church err who deny any Catholick invisible Church consisting of the Elect only effectually called who maintain the Catholick Church to be absolutely visible and as visible a Society as the Republick of Venice or the kingdom of France and that it consists no less of reprobates unbelievers great and manifest sinners void of all inward and true grace than of the Elect effectually called Yes By what reasons are they confuted 1 Because we profess to believe according to the Creed that there is a Church Universal namely such a one as we have now described but what we believe must be invisible Heb. 11. 1. 2 Because the internal form of the Church namely her effectual calling by the Word and Spirit 1 Peter 2. 9. is invisible 2 Tim. 2. 19. 1 Cor. 2. 11. 3 Because the glory of the Kings daughter that is of the Universal Church as the Adversaries themselves confess is internal and therefore hidden and invisible Psalm 45. 13. 4 Because the Word tells us that there is a Church even the number of those whom Christ hath loved for whom he gave himself to the death whom he hath sanctified and washen and cleansed and redeemed with his own blood and whom at last he will glorifie Eph. 5. 25 26 27. 5 Because the Scripture tells that there is a Church which is the mystical body of Christ and therefore invisible to the eyes which by a most mystical and most marvelous union is conjoyned and united straitly with him Eph. 1. 10 22 23. 6 Because the Church Universal as to its internal forme is a spiritual house built of lively stones in Christ 1 Peter 2. 5. 7 Because the members of the Church Universal considered as to their internal state and condition are united and conjoyned together in one body by one Spirit and by one Faith 1 Cor. 12. 13. Eph. 4. 4 5. 8 Because the members of the Church Universal considered the former way are the lively members of Christ which he himself doth cherish with a lively and quickning nurishment Eph. 5. 29 30. Quest. II. IS the Visible Church under the New Testament Catholick and Universal Yes 1 Cor. 1. 2. and 1 Cor. 12. 12 13. Psal. 2. 8. Rev. 7. 9. Rom. 15. 9 10 11 12. Well then do not the Independents err who maintain there is no Visible Church under the New Testament except what may meet in one place and may perform all their holy services in a private Church Yes By what reasons are they confuted 1 Because in very many places of the New Testament the word Church to wit Visible is so largely taken that it cannot be restricted to any particular Congregational Church Acts 8. 3. Gal. 1. 13. Acts 2. 47. 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2 Because it hath been foretold in many places of the Old Testament that the Catholick Church shall be Visible Psalm 22. 22 23 25 27 28. Psalm 72. 8 9 10 11. Psalm 86. 9. Isaiah 2. 2 3 4. Zech. 14. 9. 3 Because the Donation or the gift of the kingdom that is of the Church Universal made by the Father to the Son is Universal and of all the World Psalm 2. 8. Psalm 72. 8. Isaiah 49. 6. Dan. 7. 14. 4 Because the Gospel of the Kingdom is Universal and according to the stile of the Scripture worketh the visible conversion of the whole world and therefore the Church visibly converted and gathered together is Catholick and Universal Matth. 26. 13. Mark 14. 9. Col. 1. 16. 5 Because the Visible Charter which constitutes the Church is Universal and therefore since one Charter constitutes one Politie or Government all the Visible particular Churches which are constitute by that one Catholick Charter are one Church Universal Matth. 28. 19. Eph. 3. 6. 6 Because if there be Officers of a Church Visible Universal there must be a Church Visible Universal it self but the first is true since the Donation of the Ministry and the giving of it in a gift is made to the Catholick Church 1 Cor. 12 28. Matth. 28. 19. 7 Because there is a general outward call and a general outward covenant into which all Christians enter outwardly by vertue whereof all of them are knit and tyed together Acts 2. 39. 8 Because that same individual System and Body of external Laws proceeding from that same Authority in which all particular Churches are equally concerned and by which they are ruled is Universal 1 Tim. chap. 3. and Titus 3 chap. 9 Because that external union of brotherhood which is amongst all the Visible Christians