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
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
they are Laws of equity and justice 3. So far as they are Laws of holiness for the Children of the new Testament who lived under the old Testament made great conscience of them Luke 1.6 and they tend to the perfecting of the new Creature 2 Tim. 3.16 Rom. 15.4 Hence the Spirit writes the Law in regenerate mens hearts Ezek. 36.27 Heb. 8.10 which he would not do if it were not a rule of holiness yea all Gods Law is holy just and good Rom. 7.12 whereunto regenerate men as such had respect Psal 119.6 yea are bound to have respect Iames 2.10 11. all which proves the holiness of Gods Law I mean the Scriptures pen'd by Moses with all other prophetical Scriptures which expound the same Q. What comfort may we draw from this new Covenant A. Much comfort when thy lusts are prevailing God will sprinkle clean water Ezek. 36.25 when hardness of heart assaults God will take away a stony heart Ezek. 11.19 when old lusts assaile that God will give a new heart Ezek. 36.26 so when thy heart begins to disrellish good things that God will give thee a savory heart to relish them Heb. 8.11 if thy heart rise up against any of Gods Commands that God will write this Law in thy heart Ier. 31.33 and when thy heart shall doubt of Gods favor remember that he saith I will be their God and they shall be my people Heb. 8.10 Q What are the signs of the new Covenant A. They are two 1. Baptisme 2. The Supper of the Lord. Q. Declare in particular what Baptism is A. It is a signe of my fellowship with Christ in his death burial and resurrection that as my body is washed and buried in water so I believe my sins are washed away and buried in the death of the Lord Jesus and as I did rise againe out of the water so I did rise againe with Christ being discharged from my sins in his death and resurrection and have already begun and professed that I am bound to rise to walk with Christ in newness of life Rom. 6.3 4 5 6. Col. 2.12 Q. Who are the right subjects of Baptisme A. Those that are made Disciples or Scholars of Christ Mat. 28.19 that make profession of believing with their whole hearts Acts 8.37 Heb. 10.22 23. and of their repentance from dead works Mat. 3.6 Acts 2.38 39. and of their right knowledge of the object of worship that is the Trinity into whose Name they are baptized Mat. 28.19 and of their natural corruptions without which they will see no need of washing Mat. 3.14 and of their self-denial without which they are not Christs Disciples Luke 14.26 and so not to be baptized by the very words of the Commission of Christ Mat. 28.19 Make disciples all Nations baptizing them for the Greek word signifies to make disciples and not barely to teach Also they must make profession of their spiritual life without which they are not members of Christ the living head also of the resurrection of the body which is also signified in Baptisme 1 Cor. 15.29 and of the last judgement Q. May not infants be baptized A. No in no wise it being gross will-worship condemned Col. 2.23 Mat. 15.9 the Scripture declaring baptisme to be applyed onely to those that are disciples Mat. 28.19 and believe Mar. 16.16 Acts 8.12 37. 18 8. and repent Acts 2.38.39 and have put on Christ Gal. 3.27 and have received the Holy Ghost Acts 10.41 We must not presume to apply it to any other Besides infants understand not the new Covenant therefore they have nothing to do with the signes thereof unless God had commanded otherwise neither are they in Christs commission and therefore excluded to the end of the world Q. Is not the command of circumcision to the Jews a command to Christian parents to baptize infants A. If you make the command of Circumcision to be the institution or command for infants baptisme you hold forth Circumcision still and so hold forth that which typifies Christ to come in the flesh Persons were circumcised upon a fleshly covenant intailed to generation not to regeneration but now believers are baptized upon a command of God as a declaration of the washing away of their sins in Christs blood Act. 22.16 Circumcision with the rest of the ceremonies were abolished in Christ Col. 2.17 Heb. 9.9 10 1. If we may call back one we may call back all To say So for a command bindes us and so far not without a plaine declaration of Gods will is high presumption We are therefore to stand fast in our liberty Gal. 2.16 Gal. 4.10 11. 5.1 2 3. The Apostle Col. 2.10 11 12. to take the Jewish brethren wholly off from Circumcision doth not say We have another ordinance in stead of circumcision or by vertue of that command but We have Christ in stead of all we are circumcised with the Circumcision made without hands by the Spirit of Christ we are compleat in him verse 11. not with a compleatness of outward ordinances but by a compleatness of Christ alone It is supposed by some that without a succession of some ordinance instead of Circumcision we are not compleat in Christ or not so compleat as the Jews but this is 1. False because it 's contrary to that the Apostle asserts that we are compleat in Christ alone because in him is the fulness of all that was shadowed 2. It is dangerous because the same reason that will conclude we are not compleat without a succession of some ordinances in stead of Circumcision will conclude we are not compleat without a succession of something instead of Temple Sacrifices Altar and so after the Popish manner all Jewish Rites will be recalled under new names The question started at Colosse was not universally wherein a Christians perfection consisted but wherein it consisted in point of Justification whether by Christ alone or by the law and circumcision joyned with him To this he saith We are compleat in him Q. But may I not draw a proportion that as infants in the time of the Jews were circumcised so infants of believers under the times of the Gospel may be baptized A. In no wise We must not make additions in worship from our conceited proportions Proportions of Gods making may be observed as these following The Priests lips must preserve knowledge Mal. 2.7 so must the Bishops be apt to teach 1 Tim. 3.2 As the Priests by offering sacrifice held forth Christ Heb. 9. so the Ministers by preaching Gal. 3.1 as the Priest was to have a Consecration so the Ministers an Ordination Will it therefore follow that a command to a Priest to offer a sacrifice propitiatory should be a command to a Gospell-Minister to offer a sacrifice propitiatory as the Mass-priests do Or a command for a Priest to weat a linen Ephod should be a command to a Minister to wear a Surplice or that there must be a Pope over the Church because there was
suffers it so to do 3. His ordination or appointment whereby God orders brings and disposes all things and the actions of things how disorderly soever they may seem to be to certain ends according as it seemeth good to him for the bringing about of which ends he also appointeth means Q. How is the providence of God conversant about sinne A. 1. God preserves that nature and will that produces sinful actions God hath a concurrence about sinful actions as appears Gen. 45.8 It was not you that sent me hither but God Deut. 2.30 God hardened the Spirit of Sihon King of Heshbon Psal 105.25 God changed the mindes of the Egyptians that they hated his people But as in a chain that breaks there is no link in fault but that which breaks so in these concurrences of causes none is to be blamed but the next and immediate cause which is the will of man so that though God will the being yet man alone wills the nature of sin Q. What are the positive actions of God in and about sin A. Three 1. His withdrawment of his help and grace from the creature both the help of light Deut. 29.4 The Lord hath not given you an heart to perceive and eyes to see and also the help of supportance 2 Chron. 32.31 Hezekiah was left of God to his pride that he might know what was in his heart which two helps being withdrawn the creature sins necessarily but voluntarily so that as the Sun causes darkness not by overcasting the air but by hiding his light as the staffe falls to the ground being not forced by the hand but only forsaken of it so God withdrawing either light or supportment man sins God who suffers sin hath the power of hindering without any obligation to us and man hath the power of doing without any compulsion the action in God is without fault the action in man without excuse 2. God works about sin by removing the impediments that hindered us from sinning God took away good Jehoiada and then Joash shewed his wickedness 2 Chron. 24.17 So God takes away a Master or Father that kept such a person from wickedness who being removed his wickedness appears 3. God works about sin by setting before us objects whereby he knows our corruption will be enticed as a beautiful woman before an unchast person wine or beer before a Drunkard 4. God works about sin by setting bounds to sin that it shall go so far and no further Psal 76.10 The remainder of wrath shalt thou restrain 5. God works about sin in that he preserves the person nature and faculties of the sinner even whiles he is in sinning Act. 17.28 In him we live and move as an hors-man driving a lame horse is the cause of his going not of his halting so is God the cause of our moving though not of the sinfulness in our moving Q. What use may we make of Gods providence A. 1. See that nothing befalls unto thee by chance if we take chance as a cause in opposition to God as the Philistims took it 1 Sam. 6.9 2. To perswade us to the use of prayer Gen. 24.12 Neh. 2.4 3. To free the heart from disquieting carefulness Matth. 6.32 34. 4. Eye God in all thy affaires Psal 145.15 Prov. 3.6 Psal 139.3 5. Not to fear the terrors of men and so neglect duty Matth. 10.28 29. 6. To comfort us that we are in covenant with him that sits at the stern and governs all 7. To comfort us in respect 1. of our poor condition 1 Sam. 2.7 2. against enemyes plots Luk. 11.31 33. See Exod. 34.24 3. against fear of danger Matth. 2.13 Job 29.4 8. To work patience in afflictions 1 Sam. 3.19 Psal 39.9 Job 1.20 21. Qu. In what condition did God create man at first A. In an holy and happy condition Gen. 1.26 Eccles 7.29 God made man upright which uprightness consisted in a perfect conformity of the faculties of the soul and members of the body to the will of God Eph. 4.24 Col. 3.10 Qu. Did man continue in that state wherein he was created A. No All have sinned and come short of the glory of God Rom. 3.23 Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men in whom all have sinned Qu. What death did Adams sin procure was it only a temporal death or was it not also eternal A. Adams sin procured to his posterity eternal death in respect of desert Rom. 5.15 If through the offence of one many be dead much more the grace of God and the gift by grace hath abounded unto many As the grace of God gift by grace abounded unto many that is to eternal life and to remission of sins so the offence on the contrary abounded unto eternal death and so it is set down vers 25. that as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ as if he should say As the one is so is the other 2. Such as the justification is by the second Adam such is the condemnation by the first Adam But the justification by the second Adam is a justification of life that is of or to eternal Therefore the condemnation by the first Adam is a condemnation to eternal death Rom. 5.18 Therefore as by the offence of one the judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life If any man object that it 's against equity that eternal death should be inflicted for another man's sin A. The same may be said against temporal death it 's as unjust that natural life should be taken away for the sin of another yet the Objectors whether Socinians or Arminians acknowledge this 2. The will of God is the rule of righteousness and if Adam would enter into such an agreement with God that if he stood he and all his posterity should stand eternally and if he fell he and his posterity should perish eternally Who hath any thing to reason against it Hos 6.7 the words are They like Adam have transgressed the Covenant so you have it varied in the margin So that a Covenant passed betwixt God and Adam for the violation whereof on Adams part he and his incur'd eternal death and we hold it equitable in the Courts of men that for the treason of the Father the Posterity smarts also Levi in the loynes of Abraham is said to pay tithes Heb. 7.9 Qu. What did Adam passe over to his posterity besides temporal and eternal death A. Besides their being children of wrath that is not only persons with whom God is angry but upon whom his wrath abides John 3.36 they are children of wrath by nature Eph. 2.3 signifying not only that we are cursed but that we are so by nature or birth natura being derived a nascendo from being born Of Adam and Eve it might
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