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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	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

do not the Papists err who maintain that it is not needful that publick prayers be in a known tongue but that it is often-times expedient that prayers be performed in a tongue-unknown to the Common-people Yes By what reasons are they confuted 1 Because the Apostle teaches expresly the contrary 1 Cor. 14. 9 12. 2 Because prayers celebrated in an unknown tongue are not for edification 1 Cor. 14. 14. 3 Because he that occupieth the room of the unlearned that is who understands not strange tongues cannot say Amen 1 Cor. 14. 16. 4 Because the Lords prayer which is the special Rule of all our prayers was prescribed in a tongue at that time best known Quest. VII MAY we pray for the dead or for those of whom it may be known that they have sinned the sin unto death No. 2 Sam. 12. 21 22 23. Luke 16. 25 26. Rev. 14. 13. 1 Iohn 5. 16. Well then do not the Papists err who maintain that prayers almes and masses ought to be appointed and made for souls departed as these which will really profit them Yes By what reasons are they confuted 1 Because the Dead are either happy and so they need not our prayers Rev. 14. 13. Or they are damned and so our prayers cannot profit them for out of hell there is no redemption Luke 16. 26. 2 Because we read that David mourned and fasted for the Child so long as it was alive but when once the Child was removed by death wherefore says he should I fast can I bring him back again 2 Sam. 12. 22 23. 3 Because all our requests and prayers are either founded upon a precept or promise of God to hear our prayers But there is neither a promise that God will hear us in order to the dead nor a command to pray for them 4 Because we are altogether ignorant of the state and condition of the dead and therefore we cannot pray for them in Faith Rom. 14. 23. Quest. VIII IS the reading of the Scriptures with Godly fear the sound preaching and comfortable hearing of the Word in obedience to God with understanding faith and Reverence are they I say parts of the ordinary Religious worship of God Yes Are these with the due administration of the Sacraments to wit Baptism and the Lords Supper to continue in the Church of God till the end of the world and the day of Christ Yes Acts 15. 21. Rev. 1 3. 2 Tim. 4. 2. Mat. 13. 19. Iames 1. 22. Heb. 4. 2. Isaiah 66. 2. Acts 10. 33. Well then do not the Enthusiasts Libertines Anabaptists and other Sectaries err who under a pretext of being inspired by the Holy Ghost that teaches them all things despise and contemn all reading of the Scripture and publick hearing of the Word preached Yes Do not likewise the Quakers err who are down-right enemies to all the publick ordinances which Christ hath appointed to continue in his Church to the end of the world Yes By what reasons are they confuted 1 Because Christ commanded his Apostles and in them all the Ministers of the Gospel to whom he hath promised his presence to the end of the World to teach all Nations and to preach the Gospel to every creature Matth. 28. 19. Mark 16. 15. 2 Because the publick preaching of the Word by a Minister sent and called and the hearing of it is a mean ordained and appointed by God and according to the ordinary manner necessary for begetting Faith and therefore needful to salvation Rom. 10. 14 15. 1 Cor. 1. 21. 3 Because God hath promised to his Covenanted ones to bring them to his holy mountain and make them joyful in his house of prayer that is in the publick meetings of his Saints and People Isaiah 56. 7. 4 From the example of those Believers Acts 2. 42. who continued steadfastly in the Apostles doctrine 5 Because the word of God is the perfect Rule of life and manners And all Spirits are to be tried by it 1 Tim. 3. 15. 1 Iohn 4. 1. Isaiah 8. 20. Neither ought we to follow or hear any man no not an Angel if he teach any thing contrary to the Word or Heterodox from it 2 Thes. 2. 2. Gal. 1. 8. 6 Because the Word of God is that incorruptible seed by which we are born again 1 Peter 1. 23. 7 Because God forbids expresly separations from publick assemblies I mean so long as the Word is truely and purely taught by those who enter in by the right door that is Christ and the way appointed by him in his Word Iohn 10. 7 8. Heb. 10. 25. 8 Because the Lord hath joyned together these two his faithful servants for teaching his people publickly and the promise of the Spirit to guide them and assist them in their work Matth. 28. 20 Iohn 14. 16 17 26. For confutation of the Quakers two things must be made out the one that the office of the Ministry is of divine institution 1 Because God hath particularly designed some persons to the work of the Ministry For if God appointed some persons to be judges over Israel then must the office of judgeing Israel be of divine institution Christ appointed not only Apostles the seventy Disciples Evangelists Prophets whose call and gifts were extraordinary but other ordinary Pastors and Teachers whose Spirits were not infallible whom the Scripture affirms to be as truely by Divine institution as the former 1 Cor. 12. 28. Eph. 4. 11. 2 Because GOD hath given peculiar names and titles to the persons designed for this office which he hath not given to other Saints The onely wise GOD will not distinguish where he himself hath made no distinction or difference These are called Pastors Teachers such as rule well Stewards of the Mysteries of GOD Preachers Bishops or Overseers of the Flock Stars in Christs right hand Angels of the Churches Christ evidently puts a difference between the Churches and the Angels set over them Rev. 2. 1 8 12 18. Rev. 3. 17 14. 3 Because the Lord hath taken a special care to bestow peculiar gifts and qualifications upon these persons so designed for the Ministery and that for the good of the Souls of his People above what is required in other Saints Would ever the Lord have bestowed such qualifications if he had not appointed some for such an Office Though gifts as gifts do not alone invest into such an office yet when they are strictly required they argue that there is an Office They must be apt to teach others 1 Tim. 3. 2. And not onely so but able to teach others able to convince them that oppose themselves Titus 1. 9. They must be such as study to shew themselves approven unto GOD workmen that need not be ashamed 2 Tim. 2. 15. And the Apostle in admiration of the difficulty of this employment cryeth out Who is sufficient for these things 2 Cor. 2. 16. 4 Because the Lord requires peculiar duties of his Ministers which he doth not require of Believers

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

and propriety which they had to them Acts 5. 4. 2 Because the eight command which is of perpetual use to all men supposeth a distinction and propriety of Goods For if all Goods were common it were impossible to steal 3 Because there should be no giving of Almes there should be no Hospitality which is contrary to the Apostle Eph. 4. 28. Heb. 13. 2. CHAP. XXVII Of the Sacraments Question I. ARE the Sacraments holy signs and seals of the Covenant of Grace immediatly instituted by GOD to represent Christ and his benefits and to confirm our interest in him Yes Do the Sacraments put a visible difference between those that belong unto the Church and the rest of the World Yes Do the Sacraments solemnly engage men and women to the service of God in Christ according to his word Yes Rom. 4. 11. Gen. 17. 7 10. Matth. 28. 19. 1 Cor. 11. 23. 1 Cor. 10. 16. 1 Cor. 11. 25 26. Gal. 3. 7. Rom. 15. 8. Exod. 12. 48. Gen. 34. 14. Rom. 6. 3 4. And 1 Cor. 10. 16 21. Well then do not the Socinians err with the Anabaptists who maintain that the Sacraments are not seals of the Covenant of Grace instituted by God to represent Christ and his benefits but only bare tokens and Tests of our Christian profession Yes By what reasons are they confuted 1 Because Circumcision is expresly called a sign and seal of the righteousness of Faith Rom. 4. 11. Now if Circumcision was a seal and sign why ought not Baptism and the Lords Supper to be signs and seals also 2 Because the names and properties of the things signified are given to the Sacramental signs Thus Circumcision is called the Covenant Gen. 17. 10. The bread is called the Body of Christ Matth. 26. 26. And Baptism is called the washing of regeneration Titus 3. 5. For no other reasons but because they represent and confirm things spiritual to Believers 3 Because the cup of blessing in the Sacrament is the communion of the blood of Christ and the bread is the communion of the body of Christ 1 Cor. 10. 16. 4 Because the Sacraments bring into our memories Christ and his benefits and therefore as it were they set him before our eyes and so increase and confirm our faith 1 Cor. 11. 24 25. Quest. II. IS the Grace which is exhibited in or by the Sacraments rightly used conferred by any power in them No. Rom. 2. 28 29. 1 Peter 3. 21. Well then do not the Papists and Lutherians err who maintain that the Sacraments of themselves are true immediate and effectual causes of our Iustification and give life Yes By what reasons are they confuted 1 Because the holy Scripture attributes our Justification to Faith only as an instrumental cause and to no other thing Rom. 1. 17. Rom. 3. 28. Gal. 2. 16. And therefore the Sacraments cannot be the efficient causes of our Justification and life 2 Because the Scripture makes an express difference between the work of a man dispensing the Sacraments and the work of the holy Ghost Matth. 3. 11. 3 Because signs and seals of Grace cannot confer and effectuat Grace But the Sacraments are but signs and seals of Grace because to signifie and to have vertue and power to do differ in nature and in kind 4 Because many are partakers of the Sacraments who yet are not partakers of the Grace of GOD as Simon Magus Acts 8. 13. Ananias and Saphira Acts 5. 4 9. And how many thousands do eat and drink unworthily drinking and eating damnation to themselves 1 Cor. 11. 29. 5 Because many have been justified before ever they did partake of a Sacrament as Abraham Rom. 4. 11. And Cornelius with his fellows Acts 10. 46. Quest. III. DOTH the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it No. Matth. 3. 11. 1 Cor. 12. 13. Well then do not the Donatists and Anabaptists err who maintain that the Sacraments dispensed by a wicked and graceless Minister are of no vertue or efficacy Yes Do not also some others now a days err who are not far from the same opinion Yes Do not lastly the Papists err who maintain that to the perfection of a Sacrament the actual intention of the Minister at least his vertual intention of doing that which the Church doth is necessary Yes By what reasons are they confuted 1 Because Iudas who was a Thief and a Traitour did according to the command of Christ baptize as well as the rest yet Christ never called in question his Baptism 2 Because the efficacy of the Word doth not depend upon the piety goodness worthiness or good intention of the Instrument Phil. 1. 16 Therefore neither doth the efficacy of a Sacrament depend upon the intention of him that doth administer it 3 If the efficacy of Baptism depended upon the good intention of the Minister then no Christian could be sure that he is baptized seeing no man can be sure of or know the Ministers intention 4 Because the operation and efficacy of the Sacraments depend upon the operation of the Holy Ghost and the Word of institution Matth. 3. 11. 1 Cor. 12 13. 5 Because the Papists themselves which is argumentum ad hominem cannot be sure that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration and falling down to the Host they commit most damnable Idolatry in worshipping that which is neither GOD nor any divine thing I say they cannot be sure because the Priests intention may be deficient while he is consecrating the Bread Quest. IV. ARE there only two Sacraments ordained by Christ in the Gospel I answer two only namely Baptism and the Lords Supper Matth. 28. 19. 1 Cor. 11. 20 23. Well then do not the Romanists err who make seven Sacraments by adding to Baptism and the Lords Supper Confirmation Pennance Extream Unction Ordination and Matrimony Yes By what reasons are they confuted 1 Because no other Sacraments save Baptism and the Lords Supper are instituted by Christ in all the holy Scripture 2 Because the description and definition of a Sacrament as you will find it in the first Question doth agree only to Baptism and the Lord Supper 3 Because Christ was a Copartner and sharer of Baptism and the Lords Supper which in his own person he did sanctifie and by them did testifie and profess his communion with his people of the New Testament but never was a sharer of any of these five Bastard Sacraments Quest. V. MAY Baptism and the Lords Supper be dispensed by any but by a Minister of the Word lawfully ordained No. Matth. 28. 19. 1 Cor. 11. 20 23. 1 Cor. 4. 1. Heb. 5. 4. Well then do not the Anabaptists err who maintain that the Sacraments may be dispensed and administred by any Believer Yes Do not likewise the Papists and the Lutherians err who maintain that it is lawful for Laicks or Women to administer the