that the author of holy Scripture doth iustly challenge vnto himselfe which import independance of nature Exod. 3. 14. supereminencie of power and soueraigntie Psal 50. 1. 2. excellencie both of properties workes Gen. 17. 1. Esa 42. 5. and 40 12 26. 2. The manner vsed in teaching commaunding promising and threatning Things aboue reason hidden mysteries such as exceed all humane capacitie are vnfolded without all argumentation or furniture of perswasion 1. Cor. 2. 7. and wee are required to vnderstand and beleeue them relying vpon the truth and credit of the reuealer In giuing the law no proeme is vsed but Thus saith the Lord no conclusion but The Lord hath spoken Exod. 20. 1. 2. Commandements of which no reason can be rendered are enioyned Gen. 2. 17. and that which a naturall man would account foolishnes is peremptorily and with great securitie required Ioh. 3. 36. 1. Cor. 1. 23. 24. no argument beeing brought to perswade or confirme the equitie of those commaunds but onely the will of the Commander Promises aboue likelihood are made to assure of performance no reason is alledged but I the Lord haue spoken Esa 51. 22. and 52. 3. 4. and to incourage against difficulties and dangers present diuine assistāce is promised both as necessarie and sufficient Ex. 4. 12. Ios 1. 9. Ier. 1. 8. Esa 43. 5. In the manner of threatning also the like notes of the diuinitie of the style may bee obserued 3. That without respect of persons he doth prescribe lawes to all men priuate persons and publike Magistrates whole Kingdomes and seuerall estates commaunding what is distastfull to their nature and forbidding what they approue promising not terrene honour but life euerlasting if they bee obedient threatning not with racke or gybbet but eternall death if they disobey Ioel. 1. 1 2. Io. 3. 16. 1. Sam. 12. 25. 4. That the Ministers of the Lord of Hosts do require attention faith and obedience to whatsoeuer they speake in the name of the Lord whether it were prophesie commaundement or rebuke whether they called to repentance and reformation of things amisse or exhorted to obedience 1. Cor. 11. 23. Mic. 1. 1. 2. The lowe and humble manner of speech vsed in holy Scripture cannot iustly offend any man for it was penned to the vse and behoofe both of the learned and vnlearned Rom. 1. 14. though the phrase bee plaine the matter is high and excellent profound and vnutterable Hos 8. 12. Act. 2. 11. Easinesse and plainnesse doth best beseeme the truth a pearle needs not painting nor truth to be vnderpropped with forraine aids it is of it selfe sufficient to vphold and sustaine it selfe it becomes not the Maiestie of a Prince to play the Orator and though the Scripture bee simple in word it is great in power no writings of Man though neuer so well set forth with wit words order or depth of learning can so inlighten the mind mooue the will peirce the heart or stirre vp the affections as doth the word of God Neither do the Scriptures want eloquence if the matter bee well weighed no writing doth or can equalize them in pithinesse of prophesying or feruentnesse of praying The song of Moses and the beginning of Esay in varietie and force of eloquence do farre exceed all autors Greek Latin if comparison be made betwixt those places whatsoeuer is most excellētly indited by man either in Greeke or Latin you may easily discerne the one was written by a diuine the other by an humane spirit 13. The efficacy of this doctrine doth powerfully demonstrate the diuinitie thereof for it conuertes the soule illightens the eies Psa 19. 7 8. discouers sinne Rom. 7. 7. conuinces the gainsaier 2. Tim 3. 16. killeth and terrifieth 2. Cor. 3. 6. reioyceth the heart Psal 19. 8. Psal 119. 103. quickneth Psal 119. 50. 93. and comforteth Rom. 15. 4. manifesteth the thoughts 1. Cor. 14. 25. ouerthrowes false religions casteth downe strong holds and the whole kingdom of Satan stoppeth the mouth of Oracles destroies Idols 2. Cor. 10. 4. Zeph. 2. 11. Zach. 13. 2. and remaines inuincible notwithstanding all opposition Act. 5. 38. 39. These things commend the efficacy of this word 1. The nature thereof is opposite to the wisedome and will of a naturall man 1. Cor. 1. 21. and 2. 14. Rom. 8. 6. and yet it hath preuailed 2. It hath preuailed not onely with the grosse and sottish Gentiles who serued other Gods Gal. 4. 8. but euen with the most feirce and bitter enemies thereof Act. 9. 5. 6. 20. 21. 3. The enemies who did oppose this truth were many mighty and subtile as principally the Deuill out of his hatred against Gods glory and mans saluation Eph. 6. 12. Apo. 2. 10. and the Romane Emperours as his instruments the rest of the world furthering and the Iewes stirring them vp all which out of their loue to falsehood and Idolatrie and their malice against the Christian religion did with incredible fury and vigilancie labour the vtrer abolition of this truth Act. 4. 27. and 9. 2. Matth. 10. 18. 22 Io. 16. 2. Act. 13. 50. and 14. 2. 5. 19. 1. Thes 2. 15. 16. 4. The persons whom the Lord did chuse to be publishers of this heauenly doctrine were in number fewe in outward appearance simple rude base and weake and sometimes also negligent Matth. 4. 18. 19. 20. Luk. 6. 13. 2. Cor. 4. 7. 8. Matth. 13. 25. 5. These simple and weake men subdued the world by preaching the Crosse of Christ and prescribing long suffering and patience 1. Cor. 2. 4. 1. Thes .. 3. 4. Act. 9. 16. 2. Tim. 3. 12. The number of all sorts ages condititions sexes nations who gaue credit to this doctrine confirmed the same with the losse of their liues was innumerable Apo. 6. 9. 10. 7. In short time a great part of the habitable world was conuerted brought to the obedience of faith so that Paul filled all places frō Ierusalem to Illyricum with the sound of the Gospel Col. 1. 6. Rom. 35. 19. 8. The more the truth was persecuted the more it did preuaile Act. 8. 3. 4. Phil. 1. 14. 9. Though the Iewes were wasted with many and great slaughters yet the Scriptures did still remaine safe and intire in their custody when the Hebrew language did lie almost vnknowne and had perished altogether had not the Lord prouided for religion then by the Iewes the deadly enemies of Christ was the doctrine of Christian faith preserued 10. To these we may adde the dreadfull iudgements of God which fell vpon the persecutors of the Christian faith amongst whom some were forced at their last gaspe to acknowledge the diuinity of this word All which things doe strongly confirme the propagation defence and conseruauation of this truth and doctrine to be admirable and of God 14. The sweette and admirable consent which is found in all and euery part of Scripture cannot be ascribed to any but the Spirit of God each part so
exactly agreeing with it selfe and with the whole Io. 5. 46. This may sufficiently appeare by comparing the prophesies of the old Testament touching Christ the calling of the Gentiles and reiection of the Iewes with the accomplishment of them declared in the Newe Gen. 3. 15. and 12. 4. and 49. 10. Numb 14. 17. Dan. 9. 25. Matth. 1. 18. Luk. 1. 55. and 24. 27. 44. Act. 26. 22. Deut. 32. 21. Mal. 1. 10. 11. Psal 2. 8. and 110. 2. Act. 11. 18. Psal 118. 22. 23. Matth. 21. 42. Such exact consent as here is to be found is impossible to be fained of men or Angels as the things foretold were remooued from their knowledge and finding out vntill they were reuealed These considerations giue strength to this argument 1. The length of time in which this writing continued viz. from Moses vntil Iohn which preuented all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of bookes that were written and of writers who were imployed in that seruice 3. The distance of place in which they were written which did hinder that the writers could not conferre together Ier. 2. 1. 2. and 36. 5. Ezeck 1. 1. 4. The silence of the aduersaries who in all that long space mentioned whiles the Scripture was in writing could neuer detect any thing in those bookes as false or erroneous whose silence is of great weight in this case because they were eie witnesses of those things which our Sauiour taught did and suffered according as it was prophesied of him so that they knowe the prophesies sauâ— the accomplishment of them and were acquainted with that which the Apostles had written If the Prophets or Apostles who wrote the same histories doe seeme to dissent in any circumstances this doth nothing derogate from their authority for in themselues they differ not the fault is our ignorance and apprehension by a right and iust interpretation they may easily be reconciled and the dissonancy which seemes to be amongst them in small things doth free them from all suspition of fraud and their sweet consent in all matters of importance doth conuince that they wrote by the guidance of the same Spirit If they had all written one thing they might seeme superfluous if each a new history there could appeare no steps of consent when they relate the same story with the same circumstances they haue their vse one sometimes speaking more plainely then the other and when they agree in matter but seeme to dissent in circumstance the truth is the more confirmed an argument of fuller credit may be drawne out of that dissent for as the Heathen man obserueth too exact diligence is neither approoued of al neither doth it want suspition To this sweete agreement of holy Scripture with it selfe it might be further added that it agreeth with all other truth whatsoeuer there is nothing true in diuinity which is false in Philosophie nothing in Phylosophie is repugnant to the truth in divinity but it may be ouerthrowne by the principles of right and true Phylosophie 15. The matter intreated of in holy Scripture is diuine and wonderfull It explicats vnto vs thâ— nature properties and high acts of God purely and holily It describs the person of Christ so fitly excellently and conueniently that if the mind of man consider it attentiuely of necessity it must acknowledge that it doth exceed the reach of a finite vnderstanding It discouers vnto vs the misery and corruption of man by nature incomprehensible loue of God in Iesus Christ towards man that happy reconciliation if we may so speake of his iustice and mercy by his infinite wisedom ordaining Iesus Christ to be our Mediator and it vnfolds the couenant of grace which God made with man after his fall all which can be drawn from no fountain but diuine reuelation 1. Cor. 2. 7. 8. Eph. 3. 4. 5. Col. 1. 26. The Scripture also containes the lawe of God which teacheth the dutie of man and that is wise and iust the Gentiles themselues being iudges Deu. 4. 5. 6. 7. In the precepts diuerse notes of diuinity may be obserued as 1. The surpassing excellencie of the act requiring that we should denie our selues and lead our liues according to the appointment of the Lord. Matth. 16. 24. 25. Rom. 8. 12. 13. 2. The wonderful equity that doth appeare in euery commaundement 3. The admirable strangenes of some acts which a naturall man would count foolishnes yet prescribed as necessary Io. 3. 36. and 8. 24. 4. The manner how obedience is required viz. that it proceed from a pure heart a good conscience and faith vnfained Deut. 6. 5. 1. Cor. 13. 2. 1. Tim. 1. 5. 5. And the perfection of the law commaunding and allowing all good but forbidding and condemning all sinne and wickednes of what kind soeuer Take a briefe veiwe of the ten commaundements are they not plaine pure briefe perfect iust extending to all binding the conscience and reaching to the very thoughts and doe not all these things commend vnto vs the iustice wisedome holines omnipotencie omniscience perfection and absolute soueraignty of the lawgiuer The promises and threatnings annexed to the law will suffer vs to acknowledge none other author of them but the Lord alone for none can make them but he he only can giue eternall life and inflict eternall condemnation Moreouer these are so set together with the commandements as they can mooue none but only the conscience of him who doth acknowledge the Commandements to be diuine 16. The ende of the Scripture is diuine viz. the glorie of God and the saluation of man not temporall but eternall The doctrines precepts prohibitions and narrations are all referred to the setting forth of Gods praise which shewes that they are from aboue Ioh. 7. 18. and 5. 41. and 8. 50. 54. Gal. 1. 10. And to speake truth what is more equal then that all things should returne thither whence thâ—y had their beginning This word also doth point out vnto man what true blessednes is and how he may be reconciled vnto God beeing lost by sinne which is a firme demonstration to prooue vnto vs the diuinitie thereof for what is more agreeable to the wisedom bountie mercy grace power of God then to restore man fallen and to make him partakers of eternall happinesse and who can shewe vnto man how hee may be admitted into Gods fauour hauing offended or direct lead him forward in the path of life but the Lord alone These arguments are of great force whether they bee seuerally or ioyntly considered and doe as strongly prooue that the Christian Religion is only true as any other reason can that there was is or ought to be any true religion 17. This testimonie of Scripture it selfe is most cleare certaine infallible publique and of it selfe worthy credit it beeing the testimonie of the Lord himselfe who is in all things to be beleeued But the external light of arguments and
God is infinite and incomprehensible how then may we conceiue of him A. By his y Exod. 34. 6 7. properties 14 and by his z Psa 19. 1. 8. 1. Iob 36. 24. c. and 37. 1. 18. workes Expos 14. A propertie in God is that whereby his diuine nature is knowne in it selfe and distinguished from all other The properties of God do not really differ from the diuine essence nor one of them from the other but onely in our manner of conceiuing wherefore euery propertie in God is inseparable and incommunicable Q. What are his properties A. He is 15 most a Rom. 16. 27. wise 16 b Iob 12. 13. strong c Mat. 19. 17. 17 good d Exod. 33. 19. Rom. 5. 8. 18 gracious e Psa 145. 17. 19 iust f Psal 103. 11. and 145. 8. 9. 20 mercifull g Matth. 5. 48. Iob 35. 7 8. 21 perfect h Mark 14. 16. Rom. 9. 5. 22 blessed and i 1. Cor. 2. 8. 23 glorious Expos 15. Wisedome is that whereby God by one Heb 4. 13. infinite Ps 139. 6. and 147. 5. Esa 40. 28. eternall Eph. 1. 4. simple Exod. 3. 14. and vnchangeable act of his vnderstanding Esa 46. 10. doth knowe himselfe Matth. 11. 27. Ioh. 1. 18. and 7. 29. 1. Cor. 2. 10. 11. and all things 1. Ioh. 3. 20. Ioh. 16. 20. and 21. 17. and actions clearely infallibly and distinctly 1. Chr. 28. 9. 2. Tim. 2. 19. Psal 56. 8. and 147. 4. Matth. 10. 30. with all their circumstances 1. Sam. 23. 11. 12. Matth. 11. 21. Mat. 24. 22. Ioh. 7. 30. discerning a most wise reason of them Eph. 1. 11. Pro. 8. 14. 16. Strength is that whereby God doth most freely Psal 115. 3. 135. 6. without resistance or wearines whatsoeuer he doth will Dan. 4. 35. Esa 40. 28. and can do whatsoeuer he can will Mat. 3. 9. 17. Goodnesse is that whereby God beeing the cheife good Mark 10. 18. sheweth himselfe very good and bountifull to all his creatures Psal 86. 5. Gen. 1. 31. Psal 33. 5. and 36 6. and 145. 9. 18. Gratiousnesse is that whereby God beeing truely amiable in himselfe Psal 86. 15. and 111. 5. is freely bountiful vnto his creatures Rom. 3. 24. louing and cherishing them tenderly without any desert of theirs Psal 145. 8. and 36. 5 7 9. Luk. 1. 30. 19. Iustice is that whereby God is true in all his sayings Eccl. 12. 10. Rom. 3. 4. and righteous in all his doings Gen. 18. 25. Deut. 32. 4. Iob. 8. 3. and 34. 10. 36. 23. Psal 9â— 15. Rom. 9. 14. 2. Chron. 19. 7. Dan. 9. 14. 20. Mercy is that whereby God of his free grace and loue is ready to succour such as are Psal 57. 10. and 108. 4. Psal 103. 4. and 145. 14. or might be in miserie by the condition of their nature 21. Perfectnes is that whereby God is necessarily all-sufficient in and of himselfe Gen. 17. 1. Iob. 22. 2. 35. 5 6 7. Ps 16. 2. and the cause of all perfection and goodnesse in euery thing besides Iam. 1. 17. 2. Cor. 3. 5. and 4. 7. 1. Cor. 8. 4. 6. Rom. 11. 36. 22. Blessednes is that whereby God fully and essentially knowing and willing that perfection which is in himselfe hath all fulnesse of delight and contentment in and of himselfe Gen. 17. 1. 1. Tim. 6. 15. and 1. 11. and is the cause and obiect of the blessednesse of his creatures Psal 16. 11. and 17. 15. Ioh. 17. 3. 1. Ioh. 1. 3. 6. 23. Glorie in God is rhe admirable excellencie of his most holy and diuine nature wherby he infinitely excelleth all creatures Exod. 33. 18. Psal 8. 1. Ioh. 12. 41. Rom. 1. 23. Psal 29. 9. This glory the Lord doth manifest more obscurely in this life Num. 12. 8. Exod. 33. 20. 1. Cor. 13. 12. by his Gospel 2. Cor. 4. 4. 6. and signes of his presence Exod. 33. 22. Esa 6. 1. viz. some shining brightnesse Luk. 2. 9. Matth. 17. 2. 5. or thicke cloud and darkenesse Exod. 16. 10. and 24. 16. 1. Kin. 8. 11. and excellent acts beseeming his greatnesse Psal 19. 1. Psal 29. 9. Exod 9. 16. Ioh. 2. 11. 2. Thess 1. 10. But more clearely it is reuealed in heauen Reu. 21. 23. Ioh. 17. 24. Q. What are his Workes A. They are three Decree Creation and Prouidence Q. What is the decree A. That whereby God hath from eternitie set downe k Ephes 1. 11. with himselfe whatsoeuer 1 shall come to passe Expos 1. All things with their causes effects circumstances and manner of being are decreed by God Act. 2. 23. and 4. 27. 28. Eph. 1. 11. This decree is most wise Rom. 11. 33. iust Rom. 9. 13. 14. eternall Eph. 1. 4. 5. 2. Thes 2. 13. Act. 15. 18. 1. Cor. 2. 7. necessarie Psal 33. 11. Pro. 19. 21. vnchangeable Heb. 6. 17. most free Rom. 9. 18. and cause of all good Iam. 1. 17. but not of any sinne 1. Io. 1. 5. The speciall decree of God concerning Angels and men is called predestination Rom. 8. 30. of the former little is spoken in holy Scripture of the latter more is reuealed not vnprofitable to be knowne It may be defined the wise free iust eternall and vnchangeable sentence or decree of God Eph. 1. 11. determining with himselfe to create and gouerne man for his speciall glory viz. the praise of his glorious mercy or great iustice Rom. 9. 17. 18. Rom. 11. 36. Of this decree there be two parts Election and Reprobation 1. Thes 5. 9. Iude. 4. v. Election is the decreee of God of his free loue grace and mercy chusing some men to faith holines and eternall life for the praise of his glorious mercy 1. Thes 1. 4. 2. Thes 2. 13. Eph. 1. 4. 5. 6. Rom. 8. 29. 30. The cause which mooued the Lord to elect them who are chosen was none other but his meere good-will and pleasure Luk. 12. 32. Rom. 11. 5. and 9. 11. 16. Eph. 1. 5. 2. Tim. 1. 9. The end is the manifestation of the riches of his grace and mercy Rom. 9. 23. Eph. 1. 2. The sending of Christ faith holines and eternall life are the effects of Gods loue by which he manifesteth the infinite riches of his grace Io. 3. 16. 1. Io. 4. 10. Act. 13. 48. Tit. 1. 1. Col. 1. 12. Rom. 6. 23. In the same order God doth execute this decree in time he did decree it in his eternall counsell 1. Thes 5. 9. 2. Thes 2. 13. Reprobation is the wise iust and absolute decree of God ordaining to leaue some men vnto themselues to suffer them to fall and to inflict vpon them eternall punishment deserued by their sins for the praise of his vnspeakable and great iustice Rom. 9. 11. 13. 22. Iude. 4. v. Ier. 6. 30. The cause of this decree is the absolute will and good pleasure of God Mat. 11. 26. Rom. 9. 13. mans sinne is the
the worke of our redemption he performed many diuine workes Heb. 2. 14. Ioh. 10. 18. as Mediatour hee is the King and Head of his Church Luk. 1. 33. Ioh. 3. 35. Act. 2. 36. Phil. 2. 9 10 11. Matth. 28. 18. Heb. 1. 6. and 2. 7. and the speciall offices of Christ our Mediatour doe necessarily require that the diuine and humane nature ioyntly doe concurre in the execution of them Ioh. 1. 18. Matth. 11. 27. Ioh. 3. 12 13. 2. Cor. 5. 18 19 20. Rom. 5. 10 11. Heb. 9. 14. 7. 25. This office is peculiar to Christ Ioh. 14. 6. 1. Tim. 2. 5 6. Heb. 7. 24. and neither in whole nor part can be transferred to any other Act. 4. 10 11 12. Heb. 4. 14. Ioh. 11. 42. 1. Ioh. 2. 1. Heb. 7. 25. Eph. 3. 12. Heb. 2. 14 15. Act. 10. 42 43. and 17. 31. In the decree of God Christ was a Mediatour from eternitie Eph. 1. 5 6. In the vertue and efficacie of his mediation he was giuen to be Mediator assoone as necessitie required Reu. 13. 8. Gen. 3. 15. In the fulnesse of time hee was manifested in the flesh Gal. 4. 4. 5. Q. How did he that A. By his w Matth. 3. 15. fulfilling 10 the law and by his 11 x Heb. 9. 15. Rom. 5. 12 13. sufferings Expos 10. It became him who was our faithfull high Priest to fulfil all righteousnesse 11. The iustice of God must be satisfied and the debt of sinne must be paied before God who is true iust and vnchangeable could be pleased with vs 1. Ioh. 2. 2. Heb. 9. 14 15. 1. Pet. 1. 18 19. Reu. 1. 5. Q. What vnderstand you by his sufferings A. His voluntary y Phil. 2. 5. 6 7 8. humiliation both in z Esa 53. 10. Matth. 26. 38. Heb. 9. 14. 12 soule and body his a Luk. 23. 33. crucifying b 1. Cor. 15. 3 4. 13 death buriall and c Act. 2. 27. abiding 13 vnder the dominion of death for a time Expos 12. Christ in his incarnation did assume our whole nature Luk. 2. 40. 52. Heb. 2. 6. Luk. 23. 46. 1. Tim. 2. 5. Luk. 19. 10. Matth. 26. 38. Mark 14. 34. Mat. 27. 16. Ioh. 19. 30. Heb. 10. 5. Matth. 26. 12. Heb. 2. 17. that by offering it vp a sacrifice for sinne hee might redeeme vs Heb. 8. 1 2 3. Heb. 9. 14. and 13. 10 11 12. In our nature he became our suretie Iob 19. 25. Heb. 7. 22. therefore he suffered properly in soule as well as in bodie Matth. 27. 46. Gal. 3. 13. Heb. 2. 9. 10. 14. which is set forth in the Lords Supper 1. Cor. 11. 25. and was signified by the sacrifices in the lawe Hebr. 9. 19 20 21. 22. 13. The death of Christ was the separation of his soule and bodie Matth. 27. 50. Luk. 23. 46. though they both continued still vnited to the Godhead Mat. 1. 23. Ioh. 1. 14. 1. Pet. 3. 18. 1. Cor. 2. 8. It was necessary that Christ should die that he might satisfie Gods iustice Heb. 9. 22. abolish and kill sinne Mat. 26. 28. Rom. 5. 10. Rom. 8. 3. Rom. 6. 10 11. 1. Ioh. 3. 8. destroy death and him that had the power of death that is the deuill Heb. 2. 14. 2. Tim. 1. 10. Ioh. 12. 31. Hos 13. 14. deliuer vs from the feare of both Heb. 2. 14. Luk. 1. 74. confirme the Testament or couenant of grace which hee made with vs Heb. 9. 16 17. and 13. 20. Zach. 9. 11. and obtaine for vs the spirit of grace Act. 2. 33. Gal. 3. 14. and 4. 4 5. Betwixt the death sufferings of Christ and of the Martyrs wee may obserue these differences 1. Christ his passion was an accursed punishment Gal. 3. 13. the sufferings of the Martyrs and holy men are onely chastisements or trials 2. Christs passion was a meritorious sacrifice Heb. 9. 14. the passions of the Martyrs are of no value to merit any thing Rom. 8. 18. 3. As the sinnes of the elect were laid vpon Christ Leu. 16. 21. Esa 53. 11. Heb. 9. 28. so was the punishment of their sinne for substance and kinde though not for circumstance of place or continuance Heb. 4. 15. and therefore he suffered both in soule bodie the wrath of God which was due vnto vs for sinne though he suffered not euery particular punishment of sinne which euerie particular sinner meeteth withall Rom 5. 19. Heb. 10. 14. But the Martyrs were not forsaken though they were not deliuered out of the hands of the persecutors 4. Christ was in himselfe pure and innocent but hee suffered for our sinnes 2. Cor. 5. 21. the Martyrs were not free from sinne neither did they suffer for the expiation of sinne 14. Vntill the third day death had power and dominion ouer Christ for so long death kept a sunder soule and bodie Luk. 24. 7. Matth. 17. 23. Act. 10. 40. Q. Did Christ alwayes abide vnder the power and dominion of death A. No for the power of death being y Act. 2. 31. subdued the third z 1. Cor. 15. 4. day hee 14 rose againe a Mark 16. 19. ascended into heauen and sitteth 15 at the right hand of the Father Expos 14. The resurrection of Christ is the first degree of his exaltation wherin his soule beeing ioyned to the same flesh that died he was raised vp to life 1. Cor. 15. 4. It was necessary that he should rise againe in regard of the excellency of his person Act. 2. 24. the couenant which he had made with the Father Psa 2. 6 7. Es 53. 10. the dignity of his high office of eternall mediation Psal 110. 6 7. Rom. 4. 25. and that the truth of those things which were foretold concerning the glory of the Messias might be fulfilled Christ by his diuine power rose againe from the dead Rom. 1. 4. 1. Pet. 3. 18. 1. Tim. 3. 16. Io. 5. 21. and 10. 17 18. Act. 2. 24. and 3. 15. Eph. 1. 17. 20. Rom. 8. 11. not as a priuate but as a publique person Rom. 5. 14. 19. 1. Cor. 15. 45. Heb. 10. 14. 1. Pet. 2. 20 21. thereby shewing that his satisfaction is fully absolute Rom 4. 25. and 6. 9 10. The ende of his resurrection was that he might prepare himselfe to the performance of the glorious functions of a Mediator and shew himselfe to be the conquerour of death and the Lord of quicke and dead Rom. 14. 9. Act. 17. 31. 15. To sit at the right hand is a manner of speech borrowed from earthly Princes who vse to set at their right hand such as they substitute to rule vnder them in their names 1. King 2. 19. And hereby is clearely noted that excellent glory power and dominion of Christ receiued of the Father whereby he doth execute his Kingly Priestly and Propheticall office in glorie Matth. 28. 18. Io. 17. 2. Phi. 2. 9 10. Psa 110. 1. Q. What are the speciall
thanksgiuing 11 as also to break the bread and afterwards to deliuer the bread and wine to the people of God 8. To consecrate is to set apart the bread and wine vnto an holy vse 1. Tim. 4. 5. Ex. 13. 2. and 22. 29. 9. If Christ had not instituted this vse of bread and wine it could neuer haue had the beeing efficacie and vertue of a Sacrament therfore the institutioÌ„ ought to be declared 10. God is euer ready prest to bestow a blessing vpon his ordinances Mal. 3. 10. Psa 81. 13. but yet looketh to be sought vnto Ioh. 4. 10. Act. 6. 2. 4. and 4. 31. therfore the Minister must craue Gods blessing to sanctifie the bread and wine to their right ends 11. The worke of our Redemption being liuely set forth in this Sacrament praise to God for that benefit ought not to be omitted Reu. 5. 9. Psa 103. 4. Reu. 1. 5. 6. Zach. 9. 9. Q. What is hereby signified A. The action of God the Father offering Christ to all and bestowing him p 1. Cor. 10. 16. effectually vpon the worthy receiuer Q. What is the dutie of the receiuers A. To q Matth. 26. 26 27. 1. Cor. 11. 23 24. receiue 12 the bread and wine deliuered and to 13 eate and drink thereof Expos 12. It is most expedient to receiue the bread and cup into the hand and not superstitiously or vnseemely to haue the bread put or the wine powred into the mouth Matth. 26. 26. 1. Cor. 14. 40. 13. Eating importeth more then to suffer a thing to melt in the mouth for commoÌ„ bread fit for nourishment which should be vsed should by chewing c. be prepared for the stomacke Q. What is signified he rehy A. Our r 1. Cor. 10. 16. receiuing and feeding vpon Christ by faith Q. Is it sufficient to receiue this Sacrament once A. No but Å¿ Act. 2. 42. and 20. 7. we must receiue it 14 often Expos 14. Christs commandement 1. Cor. 11. 26. the Apostles practise Act. 20. 7. our owne necessitie weaknes of faith 1. Sam. 27. 1. Mar. 16. 14. dulnesse of vnderstanding Io. 20. 9. Mar. 8. 17. 18. forgetfulnesse Luk. 24. 6. and spirituall wants and decayes in grace Mat. 24. 12. Reu. 2. 4. and 3. 2. doe require that we receiue this Sacrament often Reu. 3. 2. 3. We must receiue it as often as it is administred in that Congregation where we liue vnlesse wee be iustly hindred or companies in great parishes bee sorted for seuerall dayes because they cannot commmunicate all at once Numb 9. 13. 2. Chro. 30. 12. Act. 2. 42. Mat. 22. 5. 6. 1. Cor. 10. 16. Q For what end and vse ought we to receiue this Sacrament A. To t 1. Cor. 10. 16. consirme our 15 faith communion with Christ and all sauing graces in vs to keepe 16 in u 1. Cor. 11. 24. 26. remembrance the Lords death vntill he come againe and to testifie w 1. Cor. 12. 13. our loue one vnto another Expos 15. The increase of faith and of communion with Christ inferre necessarily an increase of all graces which spring thence as from the roote Io. 15. 4. Eph. 2. 21. 22. Io. 7. 37. 16. This stirreth vp to a more serious thinking on Christs loue and goodnes in his death and so preserues the same more truely in memorie And by eating this bread drinking this wine men do professe and after a sort preach vnto others vnto the worlds ende the my sterie of the Gospel the summe and substance whereof consisteth in the death of Iesus Christ and the fruits that flowe therefrom shadowed in the Sacrament Q. What is the danger of vnworthy receiuing A. Vnworthy x 1. Cor. 11. 27. 29. receiuers 17 are guiltie of the 18 body and blood of the Lord and doe eate and drinke iudgement to themselues Expo 17. Vnworthy receiuers are such who eate and drinke vnworthily that is who receiue the bread and wine without due reuerence respect to the mysterie contained in them 2. Sam. 6. 6. 1. Sam. 6. 19. 2. Chro. 30. 20. or to the holy endes why they were ordained or to the person by whose authoritie they were appointed 1. Sam. 2. 29. with Reu. 3. 4. Luk. 3. 8. 18. To bee guiltie of the bodie and blood of the Lord is to offer a speciall wrong iniurie to the person of Christ and his sufferings and in a speciall manner to sinne against the worke of our redemption which is fully set forth in the Lords supper Q. Who are to receiue this Sacrament A. Such as know 19 their miserie y Matth. 11. 28. by sin the remedie thereof in Christ and z Exod. 12. 26. 27. the â—â— doctrine of the Sacrament withall earnestly a Reu. 22. 17. longing 21 to be satisfied with the bread of life Expos 19. Christs death is signified by the Sacrament and Christ with all the benefits of his death and passion is offered herein vnlesse we knowe Christ our miserie without him and the exceeding benefits of his death we can neuer desire Io. 4. 10. or reioyce in thanksgiuing for that mercie Rom. 7. 25. Eph. 2. 1. 4. and 5. 8. 1. Tim. 1. 13 14. 20. This Sacrament is a signe and seale therefore before we can vse it wel or prepare to receiue or examine our selues how we receiue 1. Cor. 11. 28. we must haue vnderstanding Exod. 12. 26 27. Iosh 4. 6. 2. Chro. 30. 22. 21. The thirsty who are euer lowly are the onely welcome guests vnto the Lords table Ioh. 7. 37. Reu. 22. 15. This desire is stirred vp in vs by a consideration of the necessitie of the Sacrament our owne want thereof Math. 9. 12. the benefits bestowed therein Ps 63. 1 2 3. Pâ— 4. 7. and the helps wee haue thereby to quicken and confirme our faith Q. What else is required in them that come to this holy Table A. Renewed 22 hatred of all b Luk. 3. 12 13. sinne an hearty endeauour c Matth. 18. 3. to ouercome natural passions and an vtter and well aduised d Luk. 14. 28 29. c. forsaking of grosse sinne willingnesse to e Mat. 5. 6. be strengthened in 23 faith and a longing f Mar. 11. 25. Mat. 5. 23 24. desire for 24 the good of our brethren Expos 22. He that loues sinne cannot truely thirst after Christ Matth. 11. 28. beleeue in God Mar. 1. 15. Act. 15. 9. 1. Ioh. 3. 3. 2. Cor. 15. 17. or haue communion with him 2. Cor. 6. 14. Psa 5. 4. Amos 3. 3. 1. Ioh. 1. 6. Sinne is of a soyling nature and doth defile Gods ordinances vnto vs Tit. 1. 15. Hag. 2. 13 14. Heb. 10. 22. Numb 9. 6. 2. Chr. 23. 19. It sufficeth not that wee hate all sinne but this must be renewed by labour and care Matth. 18. 3. Gen. 35. 2. Amos. 4. 12. Luk. 3. 12 13 14. to see more throughly the vilenesse and multitude of our