betweene the Scripture generally considered in respect of the manner of reuealing and between the number and order of the Bookes it being one thing to beleeue that the will of God is nowe fully and wholly committed to writing another that this is the distinct order precise number of Bookes 7. Also it is one thing to beleeue that God is the author of this or that booke another to beleeue that it was written by this or that Scribe or Amanuensis so that a difference is to be made between the cheife Author of a booke and the Instrument thereof 1. Cor. 12. 3. Mat. 10. 20. 8. The substance of doctrine necessarie to saluation contained in Scripture is to be beleeued with an expresse historicall and sauing faith but the number and order of bookes is to bee beleeued with faith historicall 8. By the Church we vnderstand not the Pope whome the Papists call the Church virtuall nor his Bishops Cardinalls met in a generall Council whom they call the Church representatiue but the whole companie of beleeuers who haue professed the true faith whether those who receiued the bookes of holy Scripture from the Prophets and Apostles or those who liued after Vnder the name of the Church we comprehend not the Prophets and Apostles as they were immediately chosen and called to be the penmen of holy Scripture for they wrote not as men in the Church but aboue the Church The Church of the Iewes professed the doctrine and receiued the Bookes of the old Testament and testified of them that they were diuine To whose testimony these things giue force 1. To them were committed the Oracles of God Rom. 3. 2. 2. In great miserie they haue constantly confessed the same when as by the onely denying thereof they might haue been partakers both of libertie and rule 3. Notwithstanding the high Priests and others persecuted the Prophets whiles they liued yet they receiued their writings as propheticall and diuine 4. Since obstinacie is come to Israel notwithstanding their great hatred to the Christian religion the holy Scripture of the old Testament is kept pure and vncorrupt amongst them euen in those places which doe euidently confirme the truth of Christian religion Esa 53. 3 4 5 c. The Christian Church hath embraced the doctrine of God and receiued the books both of the Old and New-Testament To whose testimonie two things giue weight 1. their great constancie 2. their admirable and sweet consent for in other matters we may obserue differences in opinions in this a singular and wonderfull agreement This testimonie of Christians is considered three waies 1. Of the vniuersall Church which from the beginning thereof vntill these times professing the Christian religion to bee diuine doth also professe that these bookes are of God 2. Of the seuerall primatiue Churches which first receiued the bookes of the old Testament and the Epistles written from the Apostles to them their Pastors or to some they knew and after deliuered theÌ„ vnder the same title to their successors and other Churches 3. Of the Pastors and Doctors who being furnished with skill both in the tongues and matters diuine vpon due triall and examination haue pronounced their iudgement and approoued them to the people committed to their charge This testimonie is of great weight and importance profitable to prepare the heart and to mooue it to beleeue of all humane testimonies wherby the author of any booke that hath is or shall be extant can be prooued the greatest both in respect of the multitude wisedome honestie faithfulnesse of the witnesses the likenes constancie and continuance of the Testimonie it selfe But this testimonie is onely humane not the onely not the cheife whereby the truth and diuinitie of the Scripture is confirmed neither can it be the ground of diuine faith and assurance 9. The Saints of God of all sorts and conditions noble base rich poore learned vnlearned old young married vnmarried c haue suffered the most grieuous torments vsuall vnusuall speedy slowe euen what hell could inuent or mans malice find out for the defence of this truth All these things a number numberles endured and that with great constancie and ioy euen with a cheerefull heart and merrie countenance so that none can thinke they suffered out of weaknesse pride vaine-glorie or discontent This the patient suffering of the Martyrs is not a testimonie meerely humane but partly diuine for that courage and cheerefulnes which they shewed in the midst of all torments was not from nature but from aboue 10. Many and great wonders such as Sathan himselfe cannot imitate such as exceed the power of any yea of all the creatures in the world such as the most malitious eneâ—ies of Gods truth could not denie to be diuine hath the Lord openly wrougâ—t by the hands of Moses the Prophets and Apostles for the confirmation of this truth Numb 11. 9. and 20. 10. Exod. 19. 16. 1. King 17. 24. Mark 16. 20. Hâ—b 2. 4 Ioh. 5. 36. and 9. 30. 33. Act. 5. 12. These miracles were sufficient to confirme the diuinity of this truth and writing to them who were eie-witnesses thereof Heb. 2. 3. Ioh. 20. 20. Iudg. 2. 7. 10. The vndoubted and cleare narration of them is to vs an inuincible argument thereof 11. That which is most auncient is most true and diuine the purest religion is before all others there must needs be a law before transgression and a commandement giuen vnto man before there could bee place for the Deuill to tempt him But the religion taught in Scripture is of greatest antiquitie the doctrin of the creation and fall is their handled in all other stories whatsoeuer is omitted Q. How else A. By 12 the k Gen. 17. 1. Psal 50. 1. Esa 44. 24. Exod. 20. 1. 2. 1. Cor. 11. 23. Ioh. 3. 36. 1. Cor. 1. 23. Ioel. 1. 1. 2. style l Psal 19. 8. Rom. 15. 4. Rom. 7. 7. Zeph. 2. 11. Zach. 13. 2. Act. 5. 39. Act. 9. 5. 20 21. Phil. 1. 12. 13. Rom. 15. 19. 2. Cor. 4. 8. 9. 10. 13 efficacie sweete m Genes 3. 15. and 49. 10. Esa 9. 6. Dan. 9. 24. Matth. 1. 18. Act. 10. 43. 14 consent admirable n Psa 119. 129. 138. 172. Deut. 4. 5 6. 15 doctrine excellent o Ioh. 20. 31. 16 ende and the witnes p 2. Tim. 3. 16. 2. Pet. 1. 19. 17 of the Scripture it selfe Expos 12. By the style of Scripture we vnderstand not the externall superficies of words but the whole order character frame and comprehension which fitly agreeth to the dignitie of the speaker nature of the argument and is tempered according to the capacity and condition of them for whose sakes it was written Indeed euery Prophet and Apostle almost had a peculiar style Esay is eloquent sweet and more adorned Salomon accurate Ieremie vehement and more rough Amos simple but all are diuine These things declare the maiestie of the style 1. The titles
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
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
powers thereof is not of and from it selfe therefore it must proceede from another cause which is power wisedome and vnderstanding it selfe and that is God 2. In the vnderstanding there are certaine principles whereby it diserneth truth and falsehood good and euill this gift man hath not of himselfe therefore it springs froâ— a supreame and most wise vnderstanding the principall cause being euer more excellent then the effect 3. The mind is not satisfied with the knowledge nor the will with the possession of all things in this world but still they seeke and earnestly thirst after some higher good there is therefore a Soueraigne truth and cheife good which being perfectly knowne and enioyed will giue contentment 4. By the power and faculties of the Soule man is capable of happines or of the cheife good but in vaine should he be made capable thereof if there were not a cheife good to be possessed and enioyed 5. By the assaults and suggestions of Satan we feele there is a Deuill may we not then certainly conclude that there is a God 2. Satan labours by all meanes to extinguish the light of the Gospel to lead men on in ignorance error and prophanenesse and to turne them out of the path of holines Now why should Satan warre thus against God his word and Saints why should he seeke Gods dishonour and mans destruction if there were not a God a lawe and an euerlasting life Q. How else A. By the 6 consent of nations 7 defence m Psal 9. 16 and 58. 10. 11. of the Church 8 support and n Ier. 33. 9. comfort of the godly but principally by the o Es 42. 8. Scripture Expos 6. All nations in euery age time and place of the world haue acknowledged that there was a God 2. The Gentiles could not endure him who denied a diuine power 3. They adored stockes stones bruite beasts and the basest creatures rather then they would haue no dietie at all 4. They were zealous and forward in the worship of their Idols which shewes that though they acknowledged not the true God yet they knewe there is a God to whom diuine worship is due 5. Such as haue studied to become Atheists could neuer blot this truth out of their consciences but the maiestie of God hath affrighted and his terrors made them afraid 7. The deuill with great malice and fury and vngodly men with all their might authority malice and policy haue laboured to find out and extirpate all those that call vpon the name of the Lord Iesus but they haue been miracuously hid preserued and defended by the Lord. 2. God hath wonderfully frustrated all the deuises of the wicked enemies of his Church by the meanes they practised to roote it out it was encreased 3. God fought from heauen against the persecutors of his children and executed vpon them the fiercenes of his displeasure dreadfull iudgements did ouertake many of them and such horror fell vpon some that they were forced to leaue their places of honour and rule and betake themselues to a solitarie and priuate life 4. The Lord hath armed his children with inuincible courage and fortitude to endure disgrace contempt pouerty death and the most exquisite torments that hell could inuent he hath supported them vnder the burthen of an accusing conscience and inwardly refâ—â—shed them as it were suddenly with sweete peace and consolation and by the power strength and comfort of the holy Ghost hath enabled them to sing Psalmes in prison and in the midst of the fire which courage strength and comfort of theirs doth plainely demonstrate that there is a God specially if you compare it with that feare faintnes and vnquietnesse vexation and deadnes which is in other men when they suffer any thing Q. What is God A. He is p Ioh. 4. 24. a 9 Spirit hauing q Luk. 24. 39. his being of 10 himselfe Expos 9. God is a spirituall invisible and immateriall substance 1. Tim. 1. 17. Luk. 24. 39. 10. God is without beginning Psal 90. 2. and 93. 2. Esa 43. 1â— and 44. 6. and without cause Apoc. 1. 8. Esa 41. 4. and 43. 10. and 48. 12. and so hee is without composition infinite Psa 147. 5. 145. 3. Exod. 3. 14. eternall Prou. 8. 22 23. Rom. 16. 26. incomprehensible Exod. 33. 22. 23. 1. Tim. 6. 16. 1. Kin. 8. 27. Esa 66. 1. and vnchangeable Iam. 1. 17. Mal. 3. 6. Q. How many Gods be there A. Onely r Deut. 6. 4. 1. Cor. 8. 4. 6. one 11 God and 12 three Å¿ Matth. 28. 19. 1. Ioh. 5. 7. Persons the Father Sonne and Holy Ghost Expos 11. There can be but one Omnipotent Dan. 4. 35. infinite eternall most perfect first cause and directer of all things all things are referred to one first Rom. 11. 35. Apocal. 1. 8. and 4. 11. 12. A person generally taken is one intire substance not common to many â—ndued with life and vnderstanding wil and power A person in the Godhead is the Godhead restrained or distinguished by his personall propertie Ioh. 14. 16. and 15. 1. The whole diuine nature being indiuisible 1. Cor. 8. 6. is common to all three persons Farher Sonne and Holy Ghost Act. 4. 24. 2. Cor. 1. 3. Ioh. 1. 1. Rom. 9. 5. Heb. 1. 8. Numb 12. 6. 7. with Act. 1. 16. 1. Pet. 1. 11. Heb. 1. 1. Act. 4. 25. with 2. Pet. 1. 21. and therfore whatsoeuer doth absolutely agree to the diuine nature or is spoken of the diuine nature by relation vnto the creatures that doth agree likewise to euery person in Trinitie Ioh. 1. 1. Prou. 8. 22. Apoc. 1. 8. Matth. 18. 20. Ioh. 3. 13. Iob 26. 13. and 33. 4. Ioh. 14. 26. Luk. 1. 35. Euerie person in Trinitie is equall in glory and eternitie Ioh. 10. 30. Ioh. 17. 5. Phil. 2. 6. Eph. 1. 17. with Ioh. 12. 41. and there is a most neere communion and vnion between them by which each one is in the rest and with the rest Ioh. 14. 10. 11. Io. 1. 1. and cuery one doth possesse loue and glorifie each other Prou. 8. 22. 30. v. Ioh. 17. 5. working the same things Ioh. 5. 19. But the Godhead considered with the personall property of begetting is the Father c. Q. What is the propertie of the Father A. To bee of himselfe and t 1. Ioh. 1. 18. and 3. 18. to 13 beget his Sonne Expos 13. The diuine nature doth neither beget nor is begotten but the Father doth beget his Sonne by an eternall and necessarie communication of his essence wholly and indiuisibly to his Son which yet he wholly retaineth in himselfe Ioh. 1. 1. Pro. 8. 22 23. Q. What is the propertie of the Sonne A. To be u Ioh. 3. 18. begotten of the Father Q. What is the propertie of the Holy Ghost A. To proceed from the w Ioh. 15. 26. Father and x Rom. 8. 9. Gal. 4. 6. the Sonne Q. The nature of
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
delusions are when men are giuen ouer to take pleasure in beleeuing lies and idle fancies of vaine heads To these we may adde phrensie madnes Deut. 28. 28. to be giuen ouer to vile affections God with drawing from men his grace and in his secret but iust and dreadfull iudgement giuing them ouer to most sordide and loathsome vnnaturall and inordinate lusts Psal 81. 12. Gen. 19. 5. Q. Which is the eternall miserie A. 31 Euerlasting c Rom. 6. 23. damnation Expos 31. Damnation which is an euerlasting separation of soule and body from the comfortable presence of God Matth. 7. 23. Reâ— 22. 15. and an enduring of easlesse endles remediles torture with the deuil his Angels Mat. 25. 41. Reu. 20. 15. Luk. 16. 24. 25. in the due desert of sinne Q. After a man doth knowe his miserie what must he learne in the next place A. The true meanes 1 how he d Act. 2. 37. may escape the foresaide misery and be e Act. 16. 30. restored to hapines Expos 1. God in iustice passed by the Angels who fell without the enticement of any other 2. Pet. 2. 4. Iude. 6. Matth. 25. 41. but of his infinite loue free grace and mercy Es 43. 25. Ier. 31. 3. Hos 14. 4. Io. 3. 16. Rom. 5. 8 9. Eph. 1. 5 6. 1. Io. 5. 19. he hath prescribed meanes whereby man might escape miserie and be restored to happines Act. 2. 37 38 39 40. Q. By what meanes may we escape this miserie and recouer happines A. Onley 2 by f Act 4. 12. Iesus Christ Expos 2. God in iustice doth hate sinne Es 1. 3. Psal 45. 7. and hath denounced death against the transgressers of his lawe Gen. 2. 17. Deut. 27. 26. Es 30. 33. Ier. 4. 4. therefore to satisfie his iustice Col. 1. 20. and make way for mercy Psal 14â— 9. his infinite wisedome found out a meanes Gen. 3 15. euen by Iesus Christ vpon whom the Father laid this office of reconciliation Psal 40. 6 7. Heb. 5. 5. Io. 3. 17. and 5. 36 37. which he willingly vndertooke Heb. 10. 7. 9. and did faithfully discharge Heb. 10. 5 6 7. Q. What is Iesus Christ A. The â— eternall Sonne of God who in time became man for his elect g Gal. 4. 4 5. Expos 3. The Sonne of God by nature became the Sonne of Man that he might make vs the Sonnes of God by adoption who were by nature the children of wrath Eph. 2. 3. it beeing fit that our reconciliation should be wrought by the Sonne Esa 61. 1. Ioh. 1. 4. Ioh. 5. 36. 37. Col. 1. 16 17. Heb. 1. 3. Ioh. 5. 17. and 3. 17. and sealed by the holy Ghost Eph. 1. 13. and 4. 30. Q. How many things are we to consider in Christ A. His i Col. 2. 9. person and his k Heb. 2. 16 17. office Q. What is his person A. It is l Ioh. 1. 14. Es 7. 14. Rom. 9. 5. God and man 4 vnited together into m 1. Cor. 8. 6. one person Expos 4. In Christ there are two distinct natures Heb. 1. 14 15. Matth. 18. 20. with 1. Tim. 2. 5. Luk. 1. 35. Mat. 18. 20. Reu. 1. 8. Heb. 1. 11 12. Ioh. 16. 30. Phil. 2. 6. Ioh. 1. 3. and 5. 17. Matth. 8. 13. with Luk. 22. 43. Matth. 24. 36. and 27. 4. 6. Ioh. 4. 6. and 11. 35. and 14. 28. Eph. 4. 10. inseparably vnited 1. Pet. 3. 18. Ioh. 10. 18. Heb. 9. 14. not confounded Rom. 1. 3 4. and 9. 5. Ioh. 16. 30. with Luk. 2. 52. Mar. 13. 32. and yet there is but one Christ not many Christs 1. Cor. 8. 6. 1. Tim. 2. 5. for the Godhead did assume the humane nature to it selfe Phil. 2. 7. heb 2. 16. so that the Manhood subsisteth in the Godhead Matth. 3. 17. and 17. 5. and they are so inseparably vnited that the selfe same person which is God is also man Ioh. 3. 13. Eph. 4. 10. Q. Beeing God before all time how could he be made man A. He was n Luk. 1. 35. conceiued 5 by the holy Ghost borne of the virgin Marie according o Gen. 3. 15. Esa 7. 14. and 11. 1. to the Prophets Expos 5. Christs conception is the miraculous and supernaturall forming of his humane nature in the wombe of the Virgin Marie Esa 7. 14. Gen. 49. 10. Luk. 1. 35. by the power of the holy Ghost Mat. 1. 18. 20. who did perfectly sanctifie it in the verie first moment of conception Luk. 1. 35. Q. Why was Christ conceiued by the holy Ghost A. That he might be p Luk. 1. 35. pure without sinne wherewith all are q Ioh. 3. 6. stained who are conceiued after the ordinary manner Q. Why was he God A. That he might beare the weight of Gods wrath without sinking vnder it ouercome death bee the Head 6 of the Church repaire his Image in vs conquer the enemies of our saluation and defend vs against them Expos 6. The dignitie of being Head of the Church is so great that it cannot agree to any meere man Eph. 1. 21. Phil. 2. 9 10 11. Heb. 1. 6. also the offices of the head are to giue the power of life feeling and moouing to the body Ioh. 1. 4. Rom. 8. 2. and to direct by his power the inward and outward functions of the body Eph. 5. 23 24. which benefits he that is man onely cannot bestow vpon the Church Q. Why was he man A. That he might 7 suffer r Heb. 2. 14. death for vs sanctifie Å¿ Heb. 2. 11. our 8 nature and we might haue t Heb. 4. 15 16. accesse with boldnes to the throne of grace Expos 7. The Diuine nature could not suffer I am 1. 17. Mal. 3. 6. Rom. 9. 5. and without shedding of blood there could be no remission of sins Heb. 9. 22. Christ therefore took our nature that he might suffer death Phil. 2. 7. specially it beeing no wayes meet that one hauing no speciall communion with another should endure punishment for anothers fault Heb. 2. 16 17. 8. Fulnesse of all graces aboue measure were powred into the humane nature of Christ our Sauiour Matth. 3. 16. Ioh. 1. 16. and 3. 34. Col. 2. 9. and 1. 19. we beeing vnited to him and hauing communion with him do receiue in measure of his fulnes Eph. 4. 7. 16. Q. What is his office A. To bee u 1. Tim. 2. 5. Mediator 9 to reconcile God and man Expos 9. A Mediator or an Aduocate is a third person that takes vpon him to agree and reconcile two that be at variance as Christ beeing both God and man did set at one God and man Eph. 1. 10. Col. 1. 20. 1. Ioh. 2. 1. who before were separated by sinne Esa 59. 2. Ier. 5. 25. Christ is our Mediator both as God and man Ioh. 1. 29. 34. 3. 14. 16. Rom. 5. 8. 1. Ioh. 1. 7. Phil. 2. 6. for in
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