him not by a Trope or Symbolically by reason of the presence of God as Exod. 17.15 It is given to the Altar Psal 24.8 It is given to the Ark. Jer. 33.16 It is given to Jerusalem Q. 9. Which be the testimonies of the second sort A. The works which none can do but God alone which are ascribed to him to wit to create and preserve to redeem to blot out iniquities to search the heart to hear our prayers to quicken to judge moreover the Miracles which he wrought by his own power according to that Prophesie Isa 53.5 6. unto which also even Christ himself sendeth us and for the working whereof he gave power to his Apostles moreover those Attributes which do agree only to the Nature of God and ascribed unto him as Eternal Almighty Infinite King of Kings Saviour and the rest testifie him to be God by Nature See these Scriptures following Joh. 1.3 5.17 Col. 1.16 Heb. 1.23 1 Cor. 1.30 1 Thess 1.10 Matth. 9.6 9.4 Mar. 2.8 14.13 Joh. 14.14 5.27 5.22 10.25 Matth. 11.45 10.8 Mic. 5.2 Joh. 1.1 17.5 3.31 Phil. 3.21 Matth. 18.20 28.20 Rev. 19.26 Matth. 1.21 Acts 4.12 Q. What is the third kind of testimonies A. The worship and honour which is performed unto Christ namely Invocation Adoration Faith Hope Psal 72.11 All the Kings of the Earth shall worship him all People shall serve him Isa 11.10 and Rom. 15.11 12. All Nations shall call upon him and trust in him Rom 14.11 Phil. 2.10 Psal 2.12 Blessed are they that put their trust in him every knee shall bow unto him And Joh. 14.1 Ye believe in God believe also in me Acts 7.39 Lord Jesus receive my Spirit All which do prove that he is true God Q. Why is it necessary that Christ the Redeemer should be God A. For two causes especially whereof of former is the greatness of the evil wherewith all mankind was overwhelmed which could be taken away by no creature The later is the greatness of the good Mat. 19.17 which could be restored by none to man again but by God who alone is truly good Q. What is the greatness of the evil A. It standeth in Four things which be these The greatness of man's sin the infinite and unsupportable weight of God's anger the power of Death the tyranny of the Devil which to take away to abolish to appease to overcome none was able but God alone Q. What is the greatness of the good which could be restored by no creature A. The restoring again of the Image of God therefore Christ 1 Cor. 1.31 is made to us Wisdom Righteousness Sanctification and Redemption Col 3.10 not only by revealing and teaching of them but by performing and restoring of them Q. Why is he called the Word A. Because it is he that spake the Word and all things were made Q. According to which Nature is he called the Image of God Col. 1.15 A. Not according to his Humane Nature alone as man is said to be made after the Image of God but especially according to his Divine Nature but manifested in the flesh 2 Tim. 3.16 or so far forth as God hath truly manifested himself in Christ whereupon he is called The brightness of the Glory of the Father Heb. 1.3 and the Character or ingraven form of his Person because he is not some vanishing representation but ingraven and durable Q. Prove that Christ is very Man A. I will Gen. 3.15 The Seed of the Woman is promised which shall break the Serpents head Gen. 22.17 God promised Abraham that in his Seed all the Nations of the Earth should be blessed 3 Sam. 7.12 It is promised to David that his Son must sit upon his Throne and Reign for ever Isa 7.14 Behold a Virgin shall Conceive and bring forth a Son Besides all this the History of the Gospel doth plainly prove that Christ was conceived * Luke 1.31 2.7 21. 22.20 Heb. 2.4 Mat. 26.38 4.2 Joh. 19.29 19.34 Mat. 27.50 9.36 Joh. 2.17 11.33 35. Mat. 26.37 38. Acts 1.9 11. born circumcised had a true Body and Soul was hungry thirsty shed his blood that he died and that he had all the Properties and Affections of man's Nature yet without sin that he ascended visibly and locally into Heaven and thence that he shall come again to Judgment Q. Why must Christ needs become Man A. 1. The Justice of God required it should be so that the disobedience committed in our flesh might in the same be repaired Rom. 5.17 18 19. Heb. 2.14 2. The reason of our Adoption for it pleased the Son of God to take the Nature of Man upon him and to become our brother and so by that means to become our nearest kinsman and most near allied unto us that we being made his members might be made the Sons of God Gal. 3.16 and that he might have right to redeem and ransom us Hence is matter of comfort in every kind of temptation Therefore the Apostle to the Hebrews Heb. 2. 17. 4.5 saith He took not upon him the Nature of Angels but the Seed of Abraham and in all things became like to his brethren that he might have compassion of his brethren 3. For the confirmation of our Resurrection for in that Christ took on him our Nature and hath raised it up and given unto it immortality and hath exalted it in Heaven by vertue of that Communion which we have with him shall we be raised up at the last day and this our vile body shall be made conformable to the glorious Body of Christ Phil. 3.21 1 Cor. 15.22 As in Adam all are dead so in Christ shall all be made alive Q. Why was neither the Father nor the Holy Ghost incarnate but the Son A. 1. Because it was meet that the World should be redeemed and all things restored by him by whom all things were created or that man should be redeemed from death by him by whom he was first created and should have been brought unto life eternal if he had not sinned 2. It would have been unconvenient that there should be two Sons one in the Divine Nature another in the Humane Nature 3. It was the Eternal Decree of the Father whereby he purposed to save mankind by his Son Heb. 2.10 Q. Whether is Christ God and Man divided or joyned together A. Joyned and uniced but not divided Q. By what kind of Vnion A. Not by inhabitation only as God dwelleth in the Saints Joh. 17.21 not by consent only as the Faithful are one in the Father and the Son not by Mixture as when Water is mingled with Wine not by Combination as two boards be joyned together lastly not by Composition whereby of the mixture of two things there ariseth a third but by Personal Union which as it 's said the Greeks call Incorporation because neither the whole Deity nor any part of it
one another as he gave us Commandment and we receive remission of sins by this Faith See Acts 26.15 16 17 18. where Christ saith to St. Paul I send thee to the Gentiles to open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and an inheritance among them which are sanctified by Faith that is in me So that Jesus Christ is God and Man in one Person for none can forgive sins but God none can be the primary and proper object of Faith but God Faith being a part of divine moral Worship for we give honour to him in whom we believe None can be a Mediator between God and Man but he that is God and Man in one Person none can offer a Sacrifice to God for the sin of man so as to procure peace and purity of Conscience but Jesus Christ who is God and Man in one Person God of the substance of his Father begotten before the World and Man of the substance of his Mother born in the World perfect God and perfect Man of a reasonable Soul and humane Flesh subsisting * See the Creed of Athanasius Joh. 1.1 2 3. Rom. 1.3 Gal. 4.4 Prop. 3. Jesus Christ as God-Man is our Saviour he united our Nature to his Divine Nature he was born of the Virgin Mary he kept the Law and fulfilled all Righteousness and then suffered Death for us as Man he died and by the power of his Godhead he was raised again that we might be justified by faith in him see Rom. 4.24 25. so that we have redemption through his blood the forgiveness of sins according to the riches of his Grace Eph. 1.7 Hence St. Paul desireth to know nothing among the Corinthians save Jesus Christ and him crucified 1 Cor. 2.1 2. Our Communion with God is by faith in the Son of God see Phil. 2.1 1 Joh. 1.3 The life which I now live in the Flesh saith St. Paul I live by the Faith of the Son of God who loved me and gave himself for me Gal. 2.20 So that Christ is the object of divine Worship Acts 7.59 Rev. 5.12 Of that hope which is saving and maketh not ashamed Col. 1.27 Rom. 5.5 of our sincere and greatest love 1 Cor. 16.22 of our absolute service and divine faith Rom. 14.9 18. Joh. 14.1 Oh the excellency of Jesus Christ to a believing Soul Mr. Calvin reprehends those as highly injurious to miserable Souls who by calling of God the object of Faith simply in the mean while omit Christ without whom there can be no Faith nor Access to God c. See Calv. Institut lib. 2. sect 4. Prop. 4. We in order of nature not of time believe first in Christ and by Christ in God As the Apostle Peter teacheth speaking of Christ who verily saith he was fore-ordained before the foundation of the World but was manifested in these last times for you who by him do believe in God that raised him from the dead and gave him glory that your Faith and hope might be in God 1 Pet. 1.20 21. So that Christ is the Way the Truth and the Life No man cometh unto the Father but by him Joh. 14.6 He is the Mediator as the Apostle teacheth his Son Timothy 1 Tim. 2.5 For saith he there is one God and one Mediator between God and Men the Man Christ Jesus Extreams come not together but by their midst from the nature of a just God unto a Sinner God in Christ is a tender Father out of Christ a consuming fire Man's way to God is by the Man-God for Christ as the Redeemer is the Mediator not the ultimate object of Faith for by Christ we believe in God Beloved in our Lord and Saviour Jesus Christ I beseech you to consider the destructive and damnable nature of Heresie which is contrary to these Propositions which I have laid down and proved from the Holy Scriptures Heresie it denyes God it denyes his Essence it denyes the Trinity of Persons it denyes the Lord Jesus Christ it denyes his two Natures the Divine Nature whereby he is God the Humane Nature whereby he is Man it denyes his Personality whereby the two Natures subsist in one Person it denyes the object of saving Faith of Divine Worship it denyes satisfaction made by Christ unto the Father it denyes Remission of Sin Justification Adoption Sanctification and the hope of Glorification in a word what truth doth it not deny O the destructive and damnable nature of Heresie The Apostle charges the Corinthians but with one Heresie in the 15th Chapter How say some among you saith he that there is no resurrection of the dead But behold what are the natural consequences thereof how many Heresies doth that one Heresie let in or is the root of First If there be no resurrection of the dead then is not Christ risen 2. If Christ is not risen then is your preaching vain 3. and your faith is also vain 4. yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 5. For if the dead rise not then is not Christ risen 6. And if Christ be not risen your faith is vain and you are yet in your sins 7. Then they which are faln asleep in Christ are perished 8. If in this life we have only hope we are of all men most miserable Therefore 4thly Miserable will be the end of those that bring into the Church of Christ damnable Heresies they will bring upon themselves in so doing swift destruction the Apostle Jude pronounceth a Woe upon them and tells us v. 11 12 13. that they have gone in the way of Cain and in the error of Balaam for reward and perished in the gainsaying of Kore that they are spots in their Feasts of Charity Clouds without Water Trees whose fruit withereth without fruit twice dead plucked up by the roots raging waves of the Sea foaming out their own shame wandring Stars to whom is reserved the blackness of darkness for ever So likewise the Apostle Peter 2 Pet. 2.9 17. shows that the false Teachers shall be reserved unto the day of Judgment to be punished And the Apostle Paul also sets forth the punishment of Antichrist and all his Adherents because saith he they received not the love of the Truth that they might be saved for this cause God shall send them strong delusions that they should believe a lye that they all might be damned that loved not the Truth but had pleasure in Unrighteousness 2 Thess 2.9 10 11 12. It will be good for us therefore to take heed for it is a fearful thing to fall into the hand of the living God for our God is a consuming fire See Heb. 10.31 l2. 29 Yet Fiftly it is lamentable to think that Heresie should have such success in the World for is
being used personally because the Person sending is opposed to the Person sent Exod. 22.28 Psal 82.6 Improperly when it is attributed to Angels or Men and truly either in regard of their Office or else in respect of the revealing of the Will of God and of their Reverence Falsly either by Error or else by Usurpation and Custom as 1 Cor. 8.5 Or else by worshipping them 2 Cor. 4.4 Phil. 3.19 Exod. 7.20 Q. Be there any parts or kinds of God A. None at all because he is a most simple Essence which doth admit no composition or division and simply and in every respect of unity one and in act most infinite Q. Are there any Causes of God A. Not any for he is the Cause of all Causes Q. Is there any accident in God A. No in regard of God himself for whatsoever is in God is his Essence Q. Seeing the Essence of God is most simple in what respect doth Power Goodness Justice Wisdom and Mercy differ in God A. Not in Essence for all these Attributes in Essence are but one very thing indeed but in our weak capacity and manner of knowing in regard of us and by the effects in respect of the Creatures Q. How many sorts are there of God's Attributes A. Two the first whereof is incommunicable so that there appeareth not the least impression thereof in any of his Creatures This kind we may call absolute such is his Simplicity and which depend upon it his Immutability Eternity and Immensity The second sort is some way communicable which you may call fitly a Relative Property in that it hath relation to the Creatures such are his Power Wisdom Will Goodness Justice and Mercy Q. Be there any effects of God A. There be infinite effects of his Grace Justice Power and Mercy Q. How are the Gentiles said to be without God Eph. 2.12 seeing they adore so many Gods A. Because none of their Gods was the true God Q. But yet they acknowledged God the Creator of Heaven and Earth Answ Nor the Name of God but even God himself was altogether unknown unto them because no man knoweth God but such as confess the Father and the Son 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also Q. What use make you of the knowledge of God A. Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray to him and acknowledge that from him we have every good thing Q. What things are repugnant to the Doctrine concerning God A. Atheism Epicurism the mad worshipping of Idols the Gentiles making of many Gods the Heresie of Manicheus making two beginnings one good another evil blasphemies against God false Opinions concerning God as that of the Anthropomorphites who make God like unto a man all doubting of God c. CHAP. V. Questions and Answers about the Trinity Quest HOw many Persons be there in that one Essence of God A. Three and those both in number and in very deed distinguished the Father Son and holy Ghost which have their subsisting in one Divine Essence whereupon it comes to pass that there be not many Gods but one God and the same Eternal Infinite and Omnipotent who is named JEHOVAH in the Scriptures and said to be most simple by reason of Essence and three by reason of Persons Q. By what testimonies of the Scripture do you prove the Trinity A. Gen. 1.1 God or Elohim created the Heavens and the Earth In which place the Learned say the Verb being of the singular Number doth signifie the most simple Essence of God and the substantive Elohim being the plural Number doth note out the three Persons Also in the creation of Man God as it were taking counsel with his Eternal Wisdom that is the Son and the Holy Ghost saith thus vers 26. Let us make Man after our Image Where he saith Let us make because of the number of the Persons and after our Image because of the unity of the Essence Gen. 19.24 The Lord rained from the Lord brimstone and fire upon Sodom and Gomorrha in which place the Person sending the rain and the Person from whom it was sent that is the Son is distinguished from the Father Q. Have you any more pregnant proofs out of the New Testament Answ 1. In the Baptism of Christ Matth. 3.16 and Joh. 1.32 the voice of the Father is heard from heaven This is my beloved Son In the same place there stands the Son by the River Jordan the holy Ghost descends in the form of a Dove and sits on Christ 2. Again in the Transfiguration there is the Son and the voice of God the Father is heard from Heaven and Christ is shadowed with a Cloud which doth signifie the Holy Ghost And further Matth. 28.19 Baptize all Nations in the Name of the Father of the Son and of the Holy Ghost He saith not Names but in the Name to shew the unity of the three Persons 2 Cor. 13.13 The Grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Q. Seeing the Scripture doth not use the Name of the Trinity doth the Church well to retain the same A. Yea no doubt for the thing it self is found in Scripture two manner of wayes first according to the letter secondly according to the sense Now fith that the sense of it and the very thing it self is found in the Scriptures the Church hath liberty to use such words as may familiarly express the thing it self Moreover we call the three Persons in God the Trinity from this word Three whereof the word Trinity is derived and is expresly set down 1 Joh. 5.7 There be three that bear Witness in Heaven the Father the Word and the Holy Ghost and these Three are One. Whence we argue That as from One comes Unity so from Three comes Trinity Q. How doth this word Essence differ from the word Person in God A. Essence is the Nature which is not more belonging to one and less to another of the three Persons but common to them all yea one and the same and cannot be divided and is all in each one of them not without them subsisting by it self to wit the very Deity it self And therefore the Essential Properties which be in them are one in Number and of one Nature Now a Person is the subsisting in the Divine Nature or the Nature of God which having relation to others is distinguished by some incommunicatable Property for indeed the Persons are only distinguished and not servered as three men are indeed separated though they be but one in kind The reason is because the Essence of God is infinite and impartible and therefore it is all in every Person which are not severed each from other but only distinguished amongst themselves But as for the Essence