Mercy Deut. 29.19 Rom. 2.4 5. Psal 68.21 Q. Whether may not a child of God fall into sins against his knowledge and conscience A. 1. There are some failings in duty and stirrings of lust in godly men which are committed with knowledge but not against it for it is not in the power of knowledge to prevent them Rom. 7.15 18. these evils arise on a suddain 2. A godly man may sin against his knowledge through strength of passion and suddain furreption before he hath time to compose his heart Conscience in the act of it checks him yet he cannot keep it back so Peter denyed Christ and Ionah his Conscience told him he should not be angry when God asked him if he did well to be angry Ionah 4.9 3. A godly man may fall sometimes into deliberate sins against knowledge when that which he knows habitually he doth not actually think of the violence of the temptation blinding the judgment and beating back the voice of Conscience so David is set forth as a smarting spectacle of misery lest any man should venture as he did to have fallen into the sins of adultery and murder against knowledge Davids mind was so taken up with Bathsheba that he little thought of what he knew 4. A godly man exceeding seldom or never falls into a deliberate sin against knowledge when he doth actually and deliberately think and judge of what he knows 1 Ioh. 3.9 Q But if sinning against knowledge be so dangerous is it not best to remain in ignorance A. Ignorance when it is against a mans Will may excuse from so much guilt Luke 12.48 yet will it not excuse wholly Acts 17.30 But when it is an ignorance of wicked disposition that a man is either willingly ignorant 2 Pet. 3.5 or winks and closes up his eyes against the light Isa 30.10 11. Matth. 13.13 14. Ioh. 3.20 so that they will not read such Books nor hear such Preachers nor confer with such men as might discover truth to them God is wont not only Judicially to harden such in their blindness Matth. 13.14 compared with Iohn 12.40 but will also one day reckon with such wilful ignorants as if all their sins had been committed against Knowledge Q. What are the Covenants principally considerable which God made with his people A. Besides divers other Covenants which he made as with Noah and with every living creature both fowl and beast that there should be no more a flood to drown the Earth of which Covenant he made the Rain-bow a token Gen. 9 9 10 11. as also a Covenant made with David that his seed should still rule over Israel with the Levites that they should be his Ministers Jer. 33.20 21 25 26. And a Covenant to give the Land of Canaan to the Jews Psal 105.9 10. there are two other Covenants most considerable Q. Which are they A. 1. A carnal typical Covenant or Testament called old Heb. 8.13 second Heb. 9.1 worse Heb. 8.6 which was dedicated with the blood of beasts Exod. 24.6 7 8. compared with Heb. 9.19 This was with all Israel in the day when God took them by the hand to lead them out of the Land of Egypt Heb. 8.9 2. A spiritual or new Covenant Q. What did this old Covenant signifie A. 1. An obligation of the Jews to the Mosaical Law in general Exod. 19.5 6 7 8. Exod. 24.6 7 8. in the perfect observation whereof it's thought they were to have Canaan here and Heaven hereafter but failing in one point they were under a curse Gal. 3.10 the Ceremonial part of it also shadowed our redemption by Christ Heb. 9.18 19. Q. What was the proper effect of this old Covenant A. Bondage and slavish fear for not performing what this old Covenant did require this was signified by Hagar the bond-woman Gal. 4.24 25. and this Mount Sinai in Arabia a place without the bounds of the Land of promise and by the fleshly Jerusalem which was in bondage with her children all three which resemblances signifie that the old Covenant begot children to bondage not only under the unsupportable burthen of the Ceremonial Law Acts 15.10 which was a yoak of bondage Gal. 4.1 2 3. also chap. 5.1 but also under the bondage of the curse and of Gods wrath for not performing what the Law requires for which cause the Law is said to work wrath Rom. 4.15 to be a ministration of death 2 Cor. 3.7 and to slay the soul Rom. 7.11 Now as when a Pitcher falls upon the stones it 's the weakness of the Pitcher not of the stones that it is broken So the reason why the Law ministers death is not because of the weakness of the Law but the weakness of our flesh Rom. 8.3 Q. What is the other Covenant called A. It 's that Covenant which the Scripture cals the second Covenant Heb. 8.7 9.1 18. Heb. 10.9 or the new Covenant 1 Cor. 11.25 Heb. 8.13 9.15 or the better Covenant Heb. 7.22 as being established upon better Promises Heb. 8.6 of which Christ was surety Heb. 7.22 Q. What is this new Covenant A. It is Gods free Promise whereby he promiseth not only pardon of sins and eternal life to them that are elect or do believe the same but also doth promise to to take away the stony heart and to give them a new heart and a new spirit and to put his Laws in their minds and to write them in their hearts so that all of them from the least to the greatest know the Lord yea vouchsafes to be their God and takes them to be his people Q. What are the Articles or Branches in particular of this new Covenant A. They are these 1. Forgiveness of sins Heb. 8.12 I will be merciful to their unrighteousness and their sins and iniquities will I remember no more So that the Elect have not onely redemption from Original sin but from all transgression under the first Testament Heb. 9.15 by sprinkling clean water upon them Ezek. 26.25 Christs blood 2. A second branch is eternal life Rom. 5.15 Heb. 9.15 Christ is the Mediatour of the new Testament that by the means of death that is of Christs death they which are called might receive the promise of eternal inheritance in this inheritance no bond-slave of Satan doth partake which appears Gal. 4.30 in the type in that the son of the Bond-woman which was Ishmael did not partake with the son of the Free-woman which was Isaac the message from God being Cast out the Bond-woman and her son for the son of the Bond-woman shall not be heir with the son of the Free-woman The third Branch is softning of the hearth Ezek. 11.19 that whereas in the natural state the heart was so hard that neither promise threat nor command mercy misery moved Now this stony heartedness is taken away that the soul melts under the sense of Christs sufferings it 's own infirmities and Gods mercies The fourth Branch is Newness whereby Christ doth not onely
be applyed because we read Believers to have received the promise herein we say not of laying on of hands that it is a means through which the promise must be God being a free Agent but a means through which the promise may be and hath been conveyed into the soul as in Timothy his case appears Lest any man think this a new Doctrine let him consult the Fathers who oft mention laying on of hands after Baptisme Tertul de Baptismo Cap. 8. Cyprian Epist ad Inbaianum Also his Epistle ad Stephanum Tertul. lib. de resurrect Cap. 8. Aug. l. 3. Cont. Donatistas Cont. literas Petilliani Melchiades ad Episc Hispan Fabianus Epist 2. ad Episcop Orientis Ambros de his qui Myster initiantur cap. 7. lib. 3. de sacramento cap. 2. Vrbanus 2 Epist ad omnes Orthodox Clemens Constit Apostol l. 7. c. 16 17. Euseb Histor l. 6. c. 35. with others and Estius in Heb. 6.1 saith that all antiquity teacheth laying on of hands after Baptisme Q. But seeing the Apostles who laid on hands after Baptism were such Apostles as were immediately called of Christ as Peter and John Act. 8.17 and Paul Act. 19.5 6. how will it hold from them to the Apostles of the Churches A. Very well For first Apostles of the Churches though they have not an immediate call from Christ personally on earth yet they have a call from him vertually in that since his ascension into heaven He gave some to be Apostles Eph. 4.12 for the work of the Ministery that is to do what belonged to their office What difference betwixt persons called to an office by Christ immediately as the eleven were and persons called by him mediately by the Church when one and the same end is designed them which is the work of the Ministery the perfecting the Saints the edifying of the body of Christ and to witness Christ his resurrection Acts 1.22 Eph. 4.12 13. I would be gladly informed if any man could and would whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches and wherein that difference doth consist If any man think it was because the eleven were inspired to be pen-men of Scripture I answer All of them were not nor the Apostles onely If any man think the doing of miracles I answer They alone did not do them but many believers also Mark 16.17 2. Matthias though chosen mediately of the Church had the same power in dispensations that the eleven had 3. If imposition after Baptisme were confined to Apostles onely that were immediately called it would have been in vain for the Apostle to have called it a foundation and to have conjoyn'd it with such necessary truths as Faith and the Resurrection was seeing the persons that had the power of administring them were all in a short time to be dead 4. Every Church of Christ have the same power that the first Church had both for Officers and Ordinances Mat. 18.17 18 19. the first Church therefore having Officers to dispense any office as Apostles Acts 1.26 Prophets Act. 15.27 32. Evangelists as Philip Acts 6.5 other Churches may chuse having fitting persons the like Officers and they being chosen may execute acts that belong to the respective Offices so that as the first Church continuing in the Apostles doctrine Act. 2.42 of which laying on of hands was part Heb. 6.1 did chuse an Apostle Acts 1.26 and the Church at Antioch sent out Paul and Barnabas who before the sending seem to have been of the number of the Prophets Act. 13.1 2 3. so may other Churches send out gratious and able men neither let any man say the Prophets at Antioch sent out Paul and Barnabas for the whole Church fasted and acted in the business Q. Who are this Church of Christ and what is the essential note of them A. They are a company of Saints 1 Cor. 1.2 1 Cor. 14.33 Gal. 1.22 Rev. 1.20 into which societies here on Earth though some Hypocrites creep yet till God discover them they are looked upon as Saints the Saintship of which company joyned together in bodies respectively leaving others to their light I take to be the essential note of the Church because holiness is the most special difference of the Church from the world Of the Lords Supper Q. WHat must a Christian do that he may receive worthily and preparedly A. As he must examine himself whether he be in Christ and the Spirit of God dwell in him 1 Cor. 11.28 2 Cor. 13.5 Also it is very expedient I will not say the not doing it is sinful that every time before a person receives the said person judge it self before the Lord for what it hath done amiss 1 Cor. 11.13 but in any wise before thou comest examine to finde good grounds of thy union with Christ without which neither presume to come to baptism nor the Supper lest they prove means of thy final hardness and impenitency Q. What was the end wherefore the Lords Supper was instituted A. For the continual remembrance of Christ his death which we desire to shew forth to all men out of conscience so his command 1 Cor. 11.25 26. and more particularly for the remembrance of the new Testament or Covenant which is established in his death wherein remission of sins is bequeathed to believers Mat. 26.28 1 Cor. 11.25 Which I take with submission to better judgement to be the prime end yea as to me seemeth the onely end of this institution Q. What mean you by calling the Lords Supper the new Testament in the blood of Christ A. I mean that whereas these was an old Covenant of works which all men transgressing are condemned Rom. 5.12 Gal. 3.10 Rom. 10.5 God was pleased to make a new Covenant with all the elect to accept the sacrifice of Christs death as a satisfaction to his justice for our breaches of the first Covenant Heb. 10.14 16 18. Heb. 9.15 Which Covenant is not onely presented to us by the Gospel in audible words but also visibly to our sense in the signs of the Covenant so that as the Rainbow was a witness or sign betwixt God and the Earth that he would no more drown it and if he did his bow should witness against him and as the blood of the passover sprinkled upon the Israelites posts Exod. 27.7 was a signe betiwxt God and the people that God would spare them vers 13. and if he did not that blood should witness against him and as in covenants among men they confirme them with some signs of memorial that when they forget the bargain it may be said unto them This is your hand or signe so as in Baptisme so in the Lords Supper for one and the same thing for number is signified in both God for the strengthning our belief appoints signs as witnesses against him if he go about to break his covenant and as witnesses against us if we forget our duty of faith repentance self-denial
cleanse the soul from all filthiness in the reigne thereof Ezek. 36.25 26. compared with Rom. 6.12 15. but also puts a new spirit or a new frame of a Spirit within which the Seripture calls transformation or change of minde Rom. 12.2 The fifth Branch is the putting of his laws in the hearts of the elect Heb. 8.10 11. so that they shall not teach every man his neighbour or every man his brother saying Know the Lord for all shall know the Lord from the least to the greatest which is not meant of Notional knowledge as if persons in covenant with God stood in no need of being taught by Pastors parents or neighbors but of affective knowledge that is such a knowledge as carries affection with it whereby they relish and savour good things For this see John 17.3 John 6.45 1 Thess 4.9 1 John 2.27 this is such a teaching as God teaches the Bees to work in their kind whereby he puts an instinct in them so to work The sixth Branch is the writing of his law in our hearts Jer. 31.33 The pen wherewith he writes them is his own Spirit though the ministration be of men 2 Cor. 3.3 Now this writing is nothing but the inclination of the will to close with Gods law in the bredth of it the which branch Ezekiel expresseth thus Ezek. 36.27 I will cause you to walk in my statutes and you shall keep my judgements so that whereas in the natural state there was an enmity betwixt the heart and the law the Spirit so bends the will that the heart and the law become sutable answering one another as the Seal and the Wax The seventh Branch is I will be their God and they shall be my people whereby God promiseth to communicate to us not only every good thing Psalm 84.1.2 but also himself and that we that were enemies and strangers shall be his people Rom. 9.25.26 Hos 1.10 Q. Who was the Mediator of this new Covenant A. Jesus Christ Heb. 9.15 First the promises were made to Abrahams seed not Seeds but Seed one Seed which was Christ Gal. 3.15 16. And by vertue of our union with Christ we come to be heirs according to promise Gal. 3.29 the promises being first instated upon Christ 2 Cor. 1.20 as being heir of all things Heb. 1.12 Q. Who are the persons that have benefit by this new Covenant A. All the elect from the beginning to the end of the world Rev. 13.8 Gen. 3.15 In the times of the old Testament there were many children of the new Covenant and though Jeremiah chap. 31.31 call it a new Covenant yet doth he so call it because it was clearly manifested by the Apostles preaching Q. But how can the Covenant be made with all the elect seeing sundry of them are not capable of divers branches thereof as infants idiots c. A. You must remember that the new Covenant is called a Testament Mat. 26.28 or a Will Now an Infant is capable of a Legacy 2. Though they are not capable of all the Branches of the Covenant yet are they of some as forgiveness of sins and eternal life by these they are saved though they have not the other Q How doth it appear the new Covenant was also a Testament A. Because as other Wills and Testaments are it was confirmed with the death of the Testator Heb. 9.16 This was established in the blood of Christ Mat. 26.28 1 Cor. 11.25 Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a Testament Q. What difference betwixt the two Covenants A. The old Covenant required perfect obedience but gave no strength to do it hence called Faulty Heb. 8.7 not in respect of it self but us faulty with a faultiness of imperfection not of sinfulness but in the new Covenant is a promise of ability to do what God requires As he requires love of us Mat. 10.37 so he promises it so doth he for faith Eph. 2.8 repentance Ezek. 36.26 27. and Gods fear Jer. 32.40 Hence called a Covenant of Grace because he doth our part as well as his own Secondly the old Covenant required obedience in the rigor and curst the transgressor for every breach Deut. 27.26 Gal. 3.10 the new Covenant requires on the creatures part onely the perfection of sincerity which consists principally in an universal purpose and endeavour for new obedience John 15.14 with an hearty sorrow if they be overtaken contrary to this purpose Thirdly the old Covenant was much upon temporal promises as Levit. 16.3 Deut. 28.1 17. but the new Covenant runs upon spiritual and eternal promises Heb. 8.6 Fourthly the old Covenant is abolished and come to an end Heb. 8.13 Cast out the Bond-woman and her son Gal. 4.30 But the new Covenant is everlasting Heb. 13.20 in opposition to the abrogated covenant so that as a wife is free from her husband when he is dead so we are freed from the old Covenant it being dead and we being new married unto Christ Rom. 7.1 2 3 4. Fifthly the old Covenant was very dark 2 Cor. 3.13 Moses put a veil over his face to signifie the children of Israel could not see Christ Hence as those that learn the Rudiments or beginning of a language are in bondage not knowing what benefit will come by them so were sundry Jews and others under the bondage of the Rudiments of the world Gal. 4.9 and could not with any clearness understand it Contrary the new Testament is clear the Ministers of it use great plainness of speech 2 Cor. 3.12 13. and the children of the new Covenant see with much plainness as in a looking-glass 2 Cor. 3.18 Q But seeing you say the old Covenant is abolished whether or no are we freed from the Law of Moses A. Believers are delivered First from the curse for breach of it Gal. 3.13 Secondly from the covenant of the Law under which notion it seems to have been delivered on Mount Sinai Exod. 19.5 6.8 Exod. 24.8 Thirdly from the hand-writing of the Law as it testified against us our guilt Col. 2.14 as a free Creditor not onely forgives the debt but also cancels the bond that might witness it against his debtor Fourthly from the power it hath to stir up to sin Rom. 7.5 8. the more the Law forbids sin to natural men with much more proneness they are carried to it Fifthly from the Mosaical institution of it as it was by Moses peculiarly appointed to the Jews Iohn 7.19 Did not Moss give You the Law John 15.25 It is written in Their law And else why did Moses command the seventh day from the creation to be observed and we observe the first day of the week Q How are we bound to observe Moses his Lawes A. 1. As they are Laws of Nature I call those laws of Nature which men by the light of nature practice Rom. 2.14 as that God is to be worshipped parents honoured that no man is to take away the Wife or goods of another 2. So far as
confession of Christ c. wherein we have in those signes by all deep engagement obliged our selves Q. What is the danger of unworthy receiving A. In stead of receiving to comfort Satan hath a greater posession of such persons as in Judas if he were at the Supper as many learned men think who Luke 22.3 had Satan entring into him before his going to the High-Priests and receiving the sop but after the receiving the sop the Devil entred further into him John 13.27 and v. 30. having received the sop he went out immediately and came to a thorow resolution to betray Christ besides good men receiving in part unworthily receive temporal judgements as sickness weakness death 1 Cor. 11.30 and wicked men having a total unworthiness receive eternal damnation Q. What is the manner of Christ his presence in the Lords Supper A. He is present spiritually to the Faith of the receiver to increase by his Spirit the Union Communion of the soul with Christ Ephes 3.19 1 Cor. 10.16 Ephes 4.15 16 1 Cor. 12.13 he is also present by grace and operation of feeling in the hearts of his as the Sun is present with us by his light and influence though in Heaven he is also present in the promise Mat. 26.26 Take eat this is my body and my blood as if he should say I promise you in the use of this Ordinance you shall receive the vertue of my quickening death and merit thereof as verily as you receive bread and wine Q. What think you of that opinion that the body of Christ is present in with or under the bread after an unperceivable manner A. It is an erroneous opinion It is against the Article of Christ his ascension into heaven Act. 3.21 2. Hereby they destroy the nature and truth of a humane body which is both finite and visible making it infinite and invisible Q. Whether is the body of Christ really and substantially contained under the kindes of bread and wine in the same space where bread and wine were contained before A. No for 1. Bread in the Supper is six times after consecration called bread still 1 Cor. 10.15 16. 1 Cor. 11.23 24 25. 2. The truth of Christs flesh is proved by sight and touching Luk. 24.39 but in the Supper it cannot he touched therefore it is not substantially or fleshlily present 3. It s a contradiction that one whole body should be whole together in divers places Mat. 28.6 he is risen he is not here the consequence had proved nothing if a whole body might be whole in divers places Q. How oft are we to receive the Supper A. Often our own decayes of grace requires often receiving the Apostles indeterminate Command Do this as often admits of no other limitation then want of occasion and opportunity Q. But there are some that are not in charity with me may I receive A. Yes supposing the uncharitableness on their parts their sin cannot debar us of the priviledges and benefits Christ hath purchased for us if the sin be on our part we must lay aside our wrath lest we double our sin by absenting from Ordinances and retaining wrath Q. Who are the persons to be received to the Supper A. Onely Church-Members 1 Cor. 10.13 1 Cor. 11.20 holy things are not to be given to Dogs Mat. 7.6 in exposing the signs of the Covenant to those concerning whom we have no ground to believe God promises any thing we prophane them they are not to be acknowledged for Covenanters with God who are his enemies Q. How are wicked men partaking guilty of the body and blood of the Lord A. 1. They are guilty of rejecting it 2. Because they prophane the signes that represent Christs body as they that despise Christs Servants despise himself Luk. 10.16 1 Thes 4.8 or as a reproach done to the Ambassadors redounds to the Prince or as he that commits Treason against a Princes Seal commits it against himself Concerning Prayer Q. WHat is prayer A. A pouring forth of the Soul to God 1 Sam. 1. Psalm 62.8 Q. What are the parts of prayer A. They are three 1. Confession of sins so Daniel c. 9.6 7 8 c. and Nehemiah c. 1 6.7 2. Petition for grace Mat. 6.9 3. Thanksgiving for benefits 1 Tim. 2.1 Phil. 4.6 Q. What qualifications are requisite that we may pray comfortably A. 1. We being bankrupt in Heaven must come in the name of Christ Iohn 16.23 24. 2. For things according to Gods will 1 Iohn 5.14 3. With a heart purposing against all sin Psal 66.18 Iohn 9 41. Iob. 11.13 4. With a fervent heart Iam. 5.16 crying mightily to God Jon. 3. as a Malefactor doth for life before a Judge 5. In Faith Jam. 1.6 7. believing we shall have from God so far as his promise reacheth as a begger never goes from a door so long as he believes he shall have an Almes Mat. 7.7 21.22 to persons praying in faith the thing desired is done or else it s better for them not to be done 6. With an humble and broken heart Psal 34.17 content not your selves with prayers void of humiliation and melting of heart so Abraham Gen. 18.27 the Prodigal Luk. 15.18 If Satan fright thee from prayer because thou art unworthy say then Nay but I will pray because I am unworthy 7. With watchfulness against distractions both those that come from Satan Zach. 3. and those which come from spiritual fluggishness especially Col. 4.2 and watchfulness against drouziness Luk. 21.36 as a begger is all awake when he begs so must we be when we beg of God 8. With sighes and groanes though words answer very barely Rom. 8.26 Gal. 4.6 God answers not that which is in the froth of wolds alone but that which is in the sigh or groan Psalme 145.19 9. Pray with the Spirit Jude 20. Ephes 6.18 which is not onely to have the gift of Prayer which artificial Christians may have and not without some show of spiritual life being full of fit expressions from abundance of notions but also to have the grace of prayer whereby the soul hath many sighes against the sproutings of lusts and wrastlings for the removals of corruptions and secret springings of heart upon the receipt of spiritual blessings Psal 103.1 that such Prayers come from the Spirit appears because when the Spirit intermits or forbears working the souls of the best become dull Rom. 8.15 10. Let thy Person be holy Psal 86. 2 John 15.7 no natural man can pray acceptably John 9.13 yet may there be passions in a soul and yet that soul holy and that Prayer accepted as in Elia's Case Jam. 5.16 Q. How shall a poor soul know whether God hears his Prayers A. He shall know it by these signs 1. When he hath the thing granted he prayed for the Church prayed for Peter and had him given when they were praying Act. 12.5 Hanna prayed for a son and had one 1 Sam. 1.27 see for this Gen. 20.17 Jud.
Devil and his Angels Q. But seeing there are some wretched men that deny the Scriptures how shall I know the Scriptures to be Gods Word A. There are many grounds to sway the Conscience to belief of them as 1. The Witness of Gods Spirit which is promised to be given to all the Elect together with the word Isa 59.21 2. As natural bodies declare what they are as Sun Moon Stars Fire Water Gold Silver Hony so doth the word Psal 19.7 8 9 no book but breaths out holiness to the Lord no Chapter hardly but takes off our hearts from the World it sets forth his infinite mercy to his Saints and infinite justice to the wicked The Scripture is like the light which not onely shews other things but it self 3. The agreement of the Scriptures one part with another though the writers lived remote one from another and in several ages of the World How could they have so agreed were they not written by one Spirit Seeing two Historians if they write of any time or occurrence through ignorance partiality and forgetfulness they will contradict each other if they be onely humane writers besides for the old Testament we have the Jews the utterest enemies of Christianity witnessing it and and for the new it doth harmoniously agree with the old 4. The impartiality of the pen-men they speak impartially to all to Princes as well as beggers David speaks of his own murther Psal 51.14 Moses tells of the faults of his own Granfather Levi Gen. 49.5 7. whereas men naturally raise up their Ancestors to the highest Paul sets forth his blasphemy and persecution 1 Tim. 1.13 5. By the end at which they aime had these Pen-men wrote as men they would have lifted up themselves but every book throws down man as low as hell and exalts God with the highest excellence Isa 40.15 16. and gives the glory of all to God 1 Cor. 15.10 6. By the subject matter of the Scriptures Hardly any writings of men but some lusts are scattered up and down of pride vain-glory But in the Scriptures every word is pure Prov. 30.5 more then silver seven times purified Psalme 12.6 7. had men writ it they would never have tyed themselves to such strict points 7. There are many things in the Scripture that could never have proceeded from the brain of man for example that in one essence or being the Father Son and Spirit should subsist that our bodies turned to dust should rise again the in same number though with more glorious qualities so the incarnation of Christ by a Virgin for the appeasing the justice of God So that all things which befall a Christian shall work together for his good in reference to Salvation If these and many other things could not enter into his brain much less could they proceed from his pen. 8. The powerful effects the Scriptures have upon the Conscience prove them to be of God for example they melt the heart in in reading them 2 Reg. 22.19 they strike a terrour into the hearts of the ungodly No writings of men can so awe the hearts of men as these Psal 119.11 they over-power the will One verse of self-denial will make a man part with all his Estate Friends and Life and what not they work a wonderful change in many persons that they are not the same they were yea they quicken dead hearts and revive the dejected Psalme 119.49 50. Heb. 4.12 9. The books themselves bear witness they are from God In most books of Scriptures in the entrance of them the names of the pen-men together with the Author of the word are expressed See Jer. 1.1 Ezek. 1.3 Hos 1.1 Ioel 1.1 c. But you will say its possible for false writings to have such Titles prefixt A. True the name is not enough were there nothing else but this being joyned with other signs is of great force Shall we believe Aristotles or Plato's works to be their works when they have their names affixt thereto and shall we not believe the Scriptures to be of them whose Title they bear that is the word of God by such and such a writer 10. The death and sufferings of the Martyrs who have given their lives to seal the truth proves them to be of God Revel 6.9 20.4 Where do we ever find any to dye to defend the opinions of Plato or the dreams of Mahomet 11. Satans malice proves it he never tempts us to unbeliefe of any writings save these 12. The fulfilling of the Prophecies proves them to be of God Isaiah chap. 44.28 named Cyrus to be the deliverer of Gods people an hundred and sixty yeers before Cyrus was born Jeremiah set the bounds of seventy yeers to the Babylonish Captivity Daniel lived onely in the two first Monarchies the Caldean and Persian yet he prophesies of the Grecian and Roman Monarchies So that Israel should be in Egypt four hundred yeers and then come out so that he that should build Jericho should lay the foundation of it in his eldest son Jos 6.26 compared with 1 Kin. 16.34 Paul prophesied of Doctrines forbidding Marriage and meates 1 Tim. 4.1 And now it s come to pass in the Papacy Jacob Gen. 49. speaks of all the portions his Children should have assigning to one the Corn-Countrey to others the Sea to others the vine-grounds as they were after divided by lot certain hundred yeers after how could he come to the knowledge thereof but by him that over-rules all lots sure they could not be suggested by any but God who knew what he would do The seeing so many of the Prophecies to be fulfilled may assure us also that the rest shall be fulfilled and consequently that they are all of God 13. Either the Scriptures must be of God or of man not of man because then they must be either of bad men or of good not of bad men for they would never have forbid evil so rigorously nor command good so expresly nor aimed so at Gods glory nor of good men for they durst not have belied God nor take the glory so due to God which is to rule in the Conscience unto themselves therefore must they needs be of God 14. The wonderful preservation of the Scriptures notwithstanding Tyrants endeavour to abolish it and Hereticks endeavour to corrupt it yet it hath been kept pure in both the Originals the two Tables writ by Gods own finger were laid up in the Arke Deut. 10.2 When Manasses and Ammon that they might the better draw the people to Idolatry had supprest the book of the Law it pleased God in rhe dayes of Iosiah that it was found in the ruines of the Temple 2 Chron. 34.14 Antiochus 1 Mach. 1.56 57. rent the book of the Law in peeces and burnt it in the fire and made it matter of death for a man to have a Testament by him Dioclesian the persecuting Emperor forbad the use of the Scriptures and burnt them yet were the Scriptures still