Truths Victory Over Error, Chapter 4 – Chapter 5
CHAP. IV. Of CREATION.
Question I.
DID GOD create, or make of nothing the World, and all things therein?
Yes. Genesis first chapter to the end, Heb. 11. 3. Col. 1. 16. Acts 17. 24.
Well then, do not the Socinians, and other Hereticks, with many of the old Pagan Philosophers err, who maintain, the World to have been made of some pre-existent matter, not capable of production: And consequently, that Creation, or making something of nothing, is simply impossible?
Yes.
By what reasons are they confuted?
(1) From the testimony of Moses, Genesis first chapter. (2) From the testimony of Isaiah, Isa. 40. 28. and 45. 18. (3) From the testimony of the Author to the Hebrews, Heb. 11. 3. Col. 1. 16, 17. Rom. 11. 36. (4) Because, the Scripture attributeth to GOD only, Eternity, and Incorruptibility; Psa. 102. 26, 27. Gen. 21. 33. 1 Tim. 1. 17.
It is reported of Socinus, by a very learned Man, who had it from one of his Disciples, that he privately denyed the World to be made of nothing, lest thereby he should be necessitated to acknowledge the Infiniteness of GODS Power: which Tenet afterwards was more publickly avowed, and maintained by some of his Followers.
Quest. II.
DID GOD create all things, whether Visible, or Invisible?
Yes. Col. 1. 16. Acts 17. 24.
Well then, do not some Hereticks err, who maintain, That the Angels were not created by GOD? Yes.
By what reasons are they confuted?
(1) From the Psalmist David, Psalm 33. 6. and 148. 2. 5, 6. Col. 1: 16. Rom. 11. 36: Neh. 9. 6. (2) Because, they are the Servants and Sons of GOD, Brethren, and Fellow-servants with us, willing and ready to obey the commands of GOD their Maker; Rev. 19. 10. Rev. 22. 9. Psalm 104. 4. (3) Because, many of the Angels left their first habitation, and did not continue in the Truth, and so made defection from the obedience of their Creator, and are reserved in everlasting chains, under darkness, unto the Judgement of the great Day; Iude verse 6. 2 Pet. 2. 4. Mat. 25. 41. Iohn 8. 48.
Quest. III.
DID GOD make Man Male and Female, with reasonable and immortal Souls? Yes. Gen. 1. 27. Gen. 2. 7. Eccl. 12. 7. Luke 23. 43. Matth. 10▪ 28.
Well then, do not the Sadducees, and the Epicureans err, who maintain, The Souls of all Men to perish, and die for ever? Yes.
Do not likewise, very many of the Socinians, and others err, who affirm, The Souls of Men to be extinguished or put out, till the Resurrection, and then to be brought to life again? Yes.
Do not likewise the Anabaptists, and many of the Arminians, and some called Arrabians err, who maintain, The Souls of Men, after death, till the Resurrection to fall asleep, (that is, to be without any sense, or motion, thought, or vital operation,) whether it be in their body, or in some cavernes of the Earth? Yes.
By what reasons are they confuted?
(1) From our blessed Lord and Saviours words, fear not them, (says he) which kill the Body, but are not able to kill the Soul: Matt. 10. 28. (2) From the testimony of Solomon: then shall the dust return to the earth, as it was, and the Spirit shall return to God, who gave it, Eccl. 12. 7. (3) Because, Paul desired to be dissolved, trusting that his soul after death should have more near communion with Christ: Phil. 1. 23. (4) They may be confuted from several, and particular instances in the Scripture, as is clear from the souls of Dives and Lazarus, Luke 16. 22. From these words of Christ to the Theif, verily, I say unto thee, thou shalt be with me, this day in Paradise, Luke 23. 43. From the appearing of Moses, and Elias, upon the Mount with Christ; Mat. 17. 3.
Quest. IV.
DId God create man, Male and Female, with Righteousness, and true holiness, after his own Image, as being connatural to him?
Yes. Gen. 1. 26. Col. 3. 10. Eph. 4. 24.
Well then, do not the Socinians err, who deny this, and the Arminians, who call this righteousness supernatural? Yes.
By what reasons are they confuted?
(1) From these words spoken by God himself, let us make man, in our own Image, Gen. 1. 26, 27. (2) From Gods own testimony, affirming the same thing; Gen. 9. 6. (3) Because, before the Fall, both Adam, and Eve walked naked and were not ashamed: Gen. 2. 25.
CHAP. V. Of PROVIDENCE.
Question I.
DOth God uphold, direct, dispose, and govern all Creatures, their Actions, and all things from the greatest, even to the least?
Yes. Heb. 1. 3. Dan. 4. 34, 35. Psa: 135. 6. Acts 17. 25, 26, 28. Iob 38, 39, 40, 41, chapters.
Well then, do not the Socinians, Arminians, and that great Philosopher Durandus, with others called the Epicureans err, who deny, that God preserves all things immediately: to be the immediate cause of all things, which fall out: to govern things, which are contingent, and the free acts of the will of man, and evil Actions?
Yes.
By what reasons are they confuted?
(1) Because, it is God, that worketh all in all. 1. Cor. 12. 5, 6. (2) Because, he worketh all things, according to the counsel of his own will. Eph. 1. 11. (3) Because, of Him, and through Him, and to Him▪ are all things; Rom. 11. 36.
Quest. II.
DOth the Almighty Power, unsearchable wisdom and infinite goodness of God so far manifest themselves in his Providence, that it extendeth it self, even to the first fall, and all other sins of Angels, and Men; and that not by a bare Permission, but such as hath joyned with it, a most wise, and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends?
Yes. Rom. 11 32, 33, 34. 2 Sam. 24. 1. and 1 Kings 21. 22, 23. 1 Chron. 10: 4. 13, 14. 2 Sam. 16. 10. Acts 14. 16. Psalm 76. 10. 2 Kin: 19. 28. Genesis 50. 20.
Well then, do not the Lutherians, Papists, Arminians, and Socinians err, who maintain, that the Lord concurrs only to sinful actions, by a bare, naked, and idle Permission? Yes.
By what reasons are they confuted?
(1) Because, the Scripture says, GOD blinds their eyes, and hardens their hearts, even actively, and judicially; Iohn 12. 40. Exod. 7. 3. Deut. 2. 30. Rom. 9. 18. (2.) Because, God is said to punish one sin, with another. Rom. 1. 24, 26, 28 1 Thes. 2. 11, 12. (3) From the practise of Iob, and David, who, when they were afflicted, and persecuted looked to God, and took it patiently; Iob 1. 21.
Quest. III.
DOth the sinfulness of the action proceed only from the Creature, and not from God?
I answer, from the Creature only; Iam. 1. 13. 14, 17. 1 Iohn 2. 16. Psalm 50. 21.
Well then, do not the Libertines err, who affirm, God (without blasphemy be it spoken) to be the Author and Cause of all sin? Yes.
By what reasons are they confuted?
(1) From Davids testimony; Psalm 5. 4. (2) From Moses his testimony; Deut. 32. 4. (3) From Daniels testimony; Dan. 9. 14 (4) From the testimony of Iames 1. 13. (5) From the testimony of Iohn; 1 Iohn 2. 16. and 1 Iohn 1. 5. (6) From the testimony of Paul; Rom. 3. 3, 4, 5. (7) From the testimony of Habukkuk; 1: 13: From reason (1) because God is in the highest degree, essentially, and infinitely Holy, and Good, and therefore pure, and free, from every spot, and blemish, Isaiah 6: 3. Psalm 78: 41: 1 Peter 1: 15, 16: Lev. 11: 44: (2) Because, God is absolutely perfect, and therefore he cannot fail, or be deficient in working (3) Because, God is the Judge of the World? He is the Forbidder, the Hater, and Revenger, of all sin, and unrighteousness, as contrary to his holy Nature, and Law: Exod chap: 20: Rom: 3: 5: 6: Gen: 18: 25: Rom: 1: 17: Psalm 5: 4: (4:) Because, by his own most absolute, and most supream dominion, Soveraignty, and infinite perfection, He is in, and of himself, above all Law whatsoever, and under the command of none, in Heaven; or in Earth.