of all ages 7 the blood of innumerable Martyrs c. (1) The perfection of Gods beeing is known of us chiefly by removing all imperfections (2) Hence the abominable vanity of Idolaters and of the blasphemous papists that picture God (3) Let us prostrate our selves in holy adoration of that which we cannot comprehend (4) The divers names of God signifie one and the same thing but under divers notions in respect of our conception (1) Some of these attributes belong so unto God as that they are in no sort to bee ascribed to any else as infinitenesse eternity c. others are after a sort attributed to some of his creatures in that hee communicateth unto them some of the effects of them in himself as life goodnesse c. (2) The first of these are motives to humble adoration feare self abhorrency the other to faith hope love and confidence through Jesus Christ (3) Nothing is to bee ascribed unto God nor imagined of him but what is exactly agreeable to those his glorious properties (4) These last are no lesse essentiall unto God then the former onely wee thus distinguish them because these are chiefly seen in his works (1) This is that mysterious Ark that must not bee pryed into nor the least tittle spoken about it wherein plain Scripture goeth not before (2) To deny the Deity of any one Person is in effect to deny the whole God head for whosoever hath not the Sonne hath not the Father (3) This onely Doctrine remained undefiled in the Papacy (4) Wee must labour to make our comfort from the proper work of every Person towards us (1) The purposes and decrees of God so far as by him revealed are objects of our faith and full of comfort (2) Further reasons of Gods decrees then his owne will not to bee enquired after (3) The changes in the Scripâ—ure ascribed unto God are onely in the outward dispensations and works variously tending to one infallible event by him proposed (4) The Arminians blaspheme in saying God sometimes failes of his purposes (5) The decree of election is the fountain of all spirituall graces for they are bestowed only on the Elect (6) In nothing doth naturall corruption more exalt it self against God then in opposing the freedome of his grace in his eternall decrees From the execution of these decrees flows that variety and difference wee see in the dispensation of the means of grace God sending the Gospel where he hath a remnant according to election (1) The very outward works of God are sufficient to convince men of his eternall power God-head and to leave them inexcusable if they serve him not (2) The glory of God is to be preferred above our own either beeing or well-beeing as the supreme end of them (3) The approaching unto God in his service is the chiefe exaltation of our nature above the beasts that perish (4) God never allowed from the beginning that the will of the creature should bee the measure of his worship and honour (5) Though we have all lost our right unto the promise of the first Covenant yet all not restored by Christ are under the commination curse thereof (1) To this providence is to bee ascribed all the good wee do injoy and al the afflictions we undergoe (2) Fortune Chance the like are names without things scarce fit to bee used among Christians seeing Providence certainly ruleth all to appointed ends (3) No free will in man exempted either from the eternall decree or the over-ruling providence of God (4) Though the dispensations of Gods providence towards his people be various yet every issue and act of it tends to one certain end their good in his glory (5) Almighty God knows how to bring light out of darknesse good out of evill the salvation of his elect out of Judas treachery the Jewes cruelty and Pilates injustice (1) This Law of God bindeth us now not because delivered to the Jews on Mount Horeb but because writen in the hearts of all by the finger of God at the first (2) After the fall the Law ceased to bee a rule of justification and became a rule for sanctification only (3) It is of free grace that God giveth power to yeeld any obedience and accepteth of any obedience that is noâ— perfect (1) This is that which commonly is called Originall sin which in generall denoâ—eth the whole misery and corruption of our nature as first the guilt of Adams actuall sin to us imputed secondly losse of Gods glorious Image innocency and holinesse thirdly deriving by propagation a nature 1 defiled with the pollution 2 laden with the guilt 3 subdued to the power of sin 4 a being exposed to all temporall miseries leading to and procuring death 5 an alienation from God with voluntary obedience to Satan and lust 6 an utter disability to good or to labour for mercy 7 eternall damnation of body and soule in hell (2) All that a naturall man hath on this side hell is free mercy (3) The end of this is Jesus Christ to all that flye for refuge to the hope set before them (1) This is that great mystery of godlinesse that the Angels themselves admire the most transcendent expression of Gods infinite love the laying forth of all the treasures of his wisdome and goodnesse (1) Though our Saviour Christ bee one God with his Father hee is not one person with him (2) Jesus Christ is God and man in one not a God and a man God incarnate not a man Deified 3 The essentiall properties of either Nature remain in his person theirs still not communicated unto the other as of the Deity to be eternall every where of the humanity to be born and dye 4 What ever may bee said of either Nature may bee said of his whole person so God may be said to die but not the God-head the man Christ to be every where but not his humanity for his one person is all this 5 The monstrous figment of transubstantiation or Christs corporall presence in the Sacrament fully overthrowes our Saviours humane nature makes him a meer shadow 6 All naturall properties are double in Christ as will c. still distinct all personall as subsistence single (1) In the exercise of these Offices Christ is also the sole head husband first-born of the Church (2) Papall usurpation upon these Offices of Christ manifest the Pope to be the man of sin (3) Christs subjects are all born rebels are stubborn untill hee make them obedient by his Word and Spirit (4) Christ hath not delegated his Kingly power of Law-making for his Church to any here below (5) The end of Christ in exercising his kingly power over his enemies is the glory of his Gospel and the good of his people (1) Against both these the Papists are exceedingly blasphemous against the one by making their Masse a sacrifice for sins the other by making Saints mediators of intercession (2) Christs undergoing punishment for us was
first typifyed by the old sacrifices secondly foretold in the first promise thirdly made lawfull and valid in it selfe first by Gods determination the supreame Law-giver secondly his own voluntary undergoing it thirdly by a relaxation of the Law in regard of the subject punished Fourthly beneficiall to us because united to us as first our head secondly our elder brother thirdly our sponsor or surety fourthly our husband fifthly our God or redeemer c. (3) No change in all these but what necessary follows the change of the persons sustaining (4) The death that Christ underwent was eternall in its own nature tendance not so to him because of his holinesse power and the unity of his person (5) Hee suffered not as God but hee suffered who was God (6) Wee are freed from the anger of God by a perfect 〈…〉 dring to the full 〈◊〉 of what he required from the power of Satan by absolute conquest on our behalfe (7) The new Covenant is Christs legacy in his last Will unto his people the eternall inheritance of glory being conveyed therby (9) All these holy truâ—hs are directly denyed by the blasphemous Socinians of the papists with their merits masses penance purgatory by consequent overthrown (8) The death of Christ was satisfactory in respect of the strict justice of God meritorious in respect of the covenant between him and his Father (10) To make Saints our intercessours is â—o renounce Jesus Christ from being a sufficient Saviour (1) Christ differed from all other Prophets first in his sending which was immediately from the bosome of his Father secondly his assistance which was the fulnesse of the Spirit thirdly his manner of teaching with authority (2) To accuse his word of imperfection in Doctrine or Discipline is to deny him a perfect Prophet or to have born witnesse unto all Truth (1) The humiliation of Christ shews us what wee must here doe and suffer his exaltation what wee may hope for (2) The first of these holds forth his mighty love to us the other his mighty power in himself (3) The onely way to heaven is by the crâ—sse (1) Christ giveth life to all that world for whom he gave his life (2) None that hee dyed for shall ever dye (3) To say that Christ dyed for every man universally is to affirm that hee did no more for the Elect then the reprobates for them that are saved then for them that are damned which is the Arminian blasphemy (1) The Elect Angels belong to this Church (2) No distance of time or place breaks the unity of this Church heaven earth from the beginning of the woâ—ld unto the end are comprized in it (3) No mention in Scripture of any Church in purgatory (4) This is the Catholick Church though that term â—ee not to bee found in the Word in this sense the thing it self is obvious (5) The Pope challenging unto himselfe the title of the head of the Catholick Church is blasphemously rebellious against Jesus Christ 6 This is that Ark out of which whosoever is shall surely perish (1) Of this faith the holy Spirit is the efficient cause the Word the instrumentall the Law indirectly by discovering our mâ—sery the Gospel immediately by holding forth a Saviour (2) Faith is in the understanding in respect of its beeing subsistence in the will heart in respect of its effectual working (1) Our effectuall calling is the first effect of our everlasting election (2) Wee have no actuall interest in nor right unto Christ untill wee are thus called (3) They who so boast of the strength of free will in the work of our conversion are themselves an example what it is being given up to so vile an errour destitute of the grace of God (1) Legall Evangelicall justification differ first on the part of the persons to bee justifyed the one requiring a person legally and perfectly righteous the other a beleeving sinner secondly on the part of God who in the one is a severe righteous Judge in the other a mercifull reconciled Father thirdly in the sentence which in the one acquitteth as having done nothing amisse the other as having all amisse pardoned (1) Repentance includeth first alteration of the minde into a hatred of sin before loved secondly sorrow of the affections for sin committed thirdly change of the actions arising from both (2) Repentance is either legall servile and terrifying from the spirit of bondage or Evangelicall filiall and comforting from the spirit of free grace and liberty which onely is availeable (3) Every part of popish Repentance viz. contrition confession satisfaction was performed by Judas (4) All Faith profession without this holines is vain and of no effect (5) True Faith can no more be wiâ—hout true holinesse then true fire without heat (6) Merit of works in unprofitable servants no way able to do their duty is a popish miâ—acle (7) In Christ are our persons accepted freely and for him our obedience (8) The best duties of unbeleevers are but white sins (1) By vertue of this union Christ suffereth in our afflictions and wee fill up in our bodies what remaineth as his (2) From Christ as head of the Church wee have spirituall life sense and motion or growth in grace secondly as the husband of the Church love and redemption thirdly as the foundation thereof stability and perseverance (3) This is that great honour dignity of beleevers which exalts them to a despising all earthly thrones (4) Our liberty is our inheritance here below which wee ought to contend for against all opposers (5) Nothing makes men condemn the Law as a rule but hatred of that universall holinesse which it doth require (6) Rule and authority are as necessary for humane society as fire and water for our lives (1) This is one of the greatest mysteries of the Roman Magick and jugling that corporall elements should have a power to forgive sins and confer spirituall grace (1) Not the want but the conâ—empt of this Sacrament is damnable (2) It is hard to say whether the errour of the Papists requiring Baptisme of absolute indispensable necessity to the salvation of every Infant or that of the Anabaptists debarring them from it altogether bee the most uncharitable (1) Baptisme is the Sacrament of our new birth this of our further growth in Christ (2) No part of Christian Religion was ever so vilely contaminated abused by profane wretches as this pure holy plain action and institution of our Saviour witnesse the Popish horrid monster of transubstantiation and their idolatrous Masse (3) What ever is more then these is of our own (4) Faith in Gods promises which it doth confirm union with Christ whereof it is a seale and obedience to the right use of the Ordinance it self is required of all Receivers (5) There is noâ— any one action pertaining to the spirituall nature of this Sacrament not any end put upon it by Christ as first the partaking of his body and blood secondly setting forth of his death for us thirdly declaring of our union with him and his but require Faith Grace and holinesse in the Receivers (1) By vertue of this we partake in all the good and evill of the people of God through out the world (1) Every corruption doth not presently unchurch a people (2) Unholines of fellow-worshippers defileth not Gods Ordinances (3) Ministers are the Bishops of the Lord Lord-bishops came from Rome
What of the Holy Ghost A. To proceed from the Father and the Son Ioh. 14.17 16.14 15.26 20.22 Q. 6. Are these three one A. One a every way in Nature Will and Essentiall properties b distinguished onely in their personall manner of subsistence a Ioh. 10.30 Rom. 3.30 b Ioh. 15.26 1 Ioh. 5.7 Q. 7. Can wee conceive these things as they are in themselves A. Neither a wee nor yet the b Angels (4) of Heaven are at all able to dive into these secrets as they are internally in God c but in respect of the outward dispensation of themselves to us by creation redemption and sanctification a knowledge may be attained of these things saving and heavenly a 1 Tim. 6.16 b Esa. 6.2 3. c Col. 1.11 12 13 14. CHAP. IV. Of the works of God and First of those that are internall and immanent Q. 1. What doe the Scriptures teach concerning the works of God A. That they are of two sorts first internall (1) in his counsell decrees and purposes towards his creatures secondly externall in his works over and about them to the praise of his own glory Act. 15.18 Prov. 16.4 Q. 2. What are the decrees of God A. a Eternall b unchangeable purposes (2) (3) (4) of his will concerning the beeing and wel-beeing of his creatures a Mich. 5.2 Ephes. 3.9 Act. 15.18 b Esa. 14.24 Esa. 46.10 Rom. 9.12 2 Tim. 2.19 Q. 3. Concerning which of his creatures chiefly are his decrees to bee considered A. Angels and Men for whom other things were ordained 1 Tim. 5.21 Jud. 6. Q. 4. What are the decrees of God concerning men A. Election and Reprobation Rom. 9.11 12. Q. 5. What is the decree of election A. The a eternall b free c immutable (5) (6) purpose of God d whereby in Jesus Christ he chuseth unto himselfe whom hee pleaseth out of e whole mankinde determining to bestow upon them for his sake f grace here and everlasting happinesse hereafter for the praise of his glory by the way of mercy a Ephes. 1.4 Act. 13.48 Rom. 8.29 30. b Mat. 11.26 c 2 Tim. 2.19 d Ephes. 1.4 5. Mat. 22.14 e Rom. 9.18 19 20 21. f Ioh. 6.37 chap. 17.6.9 10.24 Q. 6. Doth any thing in us move the Lord thus to chuse us from amongst others A. No in no wise wee are in the same lumpe with others rejected when separated by his undeserved grace Rom. 9.11 12. Matth. 11.25 1 Cor. 4.7 2 Tim. 1.9 Q. 7. What is the decree of Reprobation A. The eternall purpose of God to suffer many to sin leave them in their sin and not giving them to Christ to punish them for their sin Rom. 9.11 12 21 22. Prov. 16.4 Mat. 11.25 26. 2 Pet. 2.12 Iude 4. CHAP. V. Of the works of God that outwardly are of him Q. 1. What are the works of God that outwardly respect his creatures A. First of Creation secondly of (1) actuall providence Psal. 33.9 Heb. 1.2 3. Q. 2. What is the work of creation A. An act or work of Gods Almighty power whereby of nothing in six dayes hee created Heaven Earth and the Sea with all things in them contained Gen. 1.1 Exod. 20.11 Prov. 16.4 Q. 3. Wherefore did God make man A. For his own glory in his service (2) (3) and obedience Gen. 1.26 27. 2.16 17. Rom. 9.23 Q. 4. Was man able to yeeld the service and worship that God required of him A. Yea to the uttermost being created upright in the Image of God in purity innocency righteousnesse and holinesse Gen. 1.26 Eccles. 7.29 Ephes. 4.24 Col. 3.10 Q. 5. What was the rule whereby man was at first to bee directed in his obedience A. The Morall or eternall Law of (4) God implanted in his Nature and writen in his heart by creation being the tenor of the Covenant between God and him Sacramentally typifyed by the tree of knowledge of good and evill Gen. 2.15 16 17. Rom. 2.14 15. Ephes. 4.24 Q. 6. Doe we stand in the same Covenant still and have wee the same power to yeeld obedience unto God A. No the a Covenant was (5) broken by the sin of Adam with whom it was made b our nature corrupted c and all power to doe good utterly lost a Gen. 3.16 17 18. Gal. 3.10 11 21. Hâ—b. 7.19 8.13 b Iob 14.4 Psal. 51.5 c Gen. 6.5 Ier. 13.23 CHAP. VI Of Gods actuall providence Q. 1. What is Gods actuall providence A. The effectuall working of his (1) (2) (3) power and Almighty act of his will whereby hee sustaineth governeth and disposeth of all things Men and their actions to the ends which hee hath ordained for them Exod. 4.11 Iob 5.10 11 12. 9.5 6. Psal. 147.4 Prov. 15.3 Esa. 45.6 7. Joh. 5.17 Act. 17.28 Heb. 1.3 Q. 2. How is this providence exercised towards mankinde A. Two wayes first a peculiarly towards his Church or Elect in their generations for whom are all things secondly b towards all in a generall manner yet with various and divers dispensations a Deut. 32.10 Psal. 17.8 Zech. 2.8 Mat. 16.18 19.2.29 1 Pet. 5.7 b Gen. 9.5 Psal. 75.6 7. Esa. 45.6 Mat. 5.45 Q. 3. Wherein chiefly consists the outward providence of God towards his Church A. In three things first in a causing all (4) things to work together for their good secondly in b ruling and disposing of Kingdomes Nations and Persons for their benefit thirdly c in avenging them of their adversaries a Mat. 6.31 32 33. Rom. 8.28 1 Tim. 6.16 2 Pet. 1.3 b Psal. 105.14 15. Esa. 44.28 Dan. 2.44 Rom. 9.17 c Esa. 60.12 Zech. 12.2 3 4 5. Luk. 18.7 Revel. 17.14 Q. 4. Doth God rule also in and over the sinfull actions of wicked men A. Yea hee willingly according (5) to his determinate counsell suffereth them to bee for the manifestation of his glory and by them effecteth his own righteous ends 2 Sam. 12.11 16.10 1 Kin. 11.31 22.22 Iob 1.21 Prov. 22.14 Esa. 10.6 7. Ezek. 21.19 20 21. Amos 7.17 Act. 4.27 28. Rom. 1.24 9.22 1 Pet. 2.8 Revel. 17.17 Q 5. Doth the providence of God extend it self to every small thing A. The least grasse of the field haire of our heads or worm of the earth is not exempted from his knowledge and care Iob 39. Psal. 104.21 145.15 Ionah 4.7 Mat. 6.26 27 28 29. 10.29 30. CHAP. VII Of the Law of God Q. 1. Which is the Law that God gave man at first to fulfill A. The same which was afterwards (1) writen with the finger of God in two Tables of stone on Mount Horeb called the ten Commandements Rom. 2.14 15. Q. 2. Is the observation of this Law still required of us A. Yes to the uttermost tittle Mat. 5.17 1 Joh. 3.4 Rom. 3.31 Iam. 2.8 Gal. 3. Q. 3. Are wee able of our selves to (2) (3) perform it A.