Declare to me what proofes they alledge to evince that Christ created the heaven and the earth A. Even these where it is written That all things were made by him and without him nothing made that was made John 1. 3. And again That the world was made by him verse 10. And again That all things were created by him that are in heaven and that are in earth visible and invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him Col. 1. 16. And that God by him made the world Heb. 1. 2. Finally likewise from that passage in the 10 11. and 12. verses of the same chapter namely Thou Lord in the beginning laidst the foundation of the earth and the heavens are the works of thy hands They shall perish but thou abidest and all shall wax old as a garment and as a vesture shalt thou change them and they shall be changed But thou Lord art the same and thy years shall not fail Q. What answer give you to the first testimony A. In the first testimony the words may be as well rendered all things were done by him as all things were made by him For the Greek word signifieth the one as well as the other although in English there is some difference between being made and being done inasmuch as the propriety of the language admitteth the one many times to be used where the other would not have place Again the Evangelist saith all things were done by him which kind of speaking denotetl not the first but the second cause In fine the word all is not here taken for all things simply and absolutely but is restrained to the subject matter which is a thing most frequent in the Holy Sriptures especially that of the New Covenant a singular example whereof you have 2 Cor. 5. 17. wherein it is treated of a matter altogether like to that which Iohn here speaketh of and it is said that all things are become new when notwithstanding it is certain that there are many things which have not been made new Wherefore since the subject matter in Iohn is the Gospell it appeareth that the word all ought to be understood of all those things which any wayes belong to the Gospel Q. Why did Iohn add that without him nothing was done that hath been done A. The better to illustrate those foregoing words namely all things were done by him which seem to have such force as if all those things had been done by the Word or Son of God onely though some things and those of great moment were not immediately done by him but by his Apostles of which sort is the calling of the Gentiles and the abolition of the legall Ceremonies For though these things had their beginning from the words and deeds of the Lord Jesus yet were they not brought to an issue by Christ himself but by his Apostles yet not without him for the Apostles mannaged all things in his name and by his authority as the Lord himself saith Iohn 15 7. Without me ye can do nothing Q. What say you to the second A. First Iohn doth not here say that the world was created but made by him Again he useth the same form of speech designing the second or middle cause for he saith not that he made the world but that the world was made by him Finally the word world as well as others that are equivalent in the Scriptures doth not only denote the heaven and earth but besides other significations designeth either manking as the present place sheweth where it is said That he was in the world and the world acknowledged him not or the world to come as appeareth from Hebr. 1. 6. where we read that when he bringeth the first-born into the world he saith And let all the Angells of God worship him which is taken of the world to come as appeareth from the second chapter of the same Epistle verse fifth where the Author saith For he hath not put the world to come whereof we speak in subjection to Angells But he no where spake of that world but in the sixth Verse of the former chapter Besides you have another place Hebr. 10. 5. where speaking of Christ he saith Wherefore entring into the world he saith sacrifice and offering thou wouldest not but a body thou hast fitted me Where since it is apparent that the Author speaketh of that world into which Christ being entred became a Priest and made his offering as all the circumstances of the place do shew it must needs be that he speaketh not of this world but of the world to come since in the eighth chapter vers 4. he had said of Christ That if he were on the earth he would not so much as be a Priest Q. What understand you by this expression The world was made by him A. A double sense thereof may be given first that mankind was reformed and as it were made again by Christ because he brought life and immortality to men who were lost and subject to eternall death which thing Iohn upbraideth the world with namely that being vindicated from destruction by Christ yet did it not acknowledge him but despise and reject him For it is the custome of the Hebrew speech that in such forms of speaking the words make and create be equivalent with make anew and create anew inasmuch as that tongue is destitute of compounded verbs The latter sense is that the world to come which we expect by Christ is by him made as to us as the same is said to be come in respect of us although it be already present to Christ and the Angells Q. What say you to the third A. That this testimony also speaketh of Christ as of a second and middle cause and the word Create as in the Scripture used not only of the Old but also of the New Creation an instance whereof you have Eph. 2. 10. For we are his workmanship or making as the Greek hath it created in Christ Jesus unto or rather upon condition of good works And a little after verse 15. For to make in himself of twain one new man in the Greek For to create in himself the twain into one new man Besides that those words all things in the heaven and on the earth are not used for all things simply and absolutely appeareth both by the article in the Greek set before the word all to limit it and also by the collation of the words put a little after in the 20. verse where the Apostle saith That by him God hath reconciled all the things that are both in the heavens and on the earth and finally by the inspection of the very words themselves wherein the Apostle saith not that the heaven and earth were created by Christ but all the things that are in the heavens and on the earth Q. How then understand you this testimony A. That after God had raised Christ from the dead and
Lord lay not this sin to their charge Also 2 Cor. 12. 7 8. Lest I should be too much elevated with the excesse of Revelation there was given to me a prick in the flesh an Angell of Satan to buffet me that I might not be elevated whereupon I besought the Lord that he might depart from me also 1 Thes 3. 11. Now our very God and Father and our Lord Jesus Christ direct our way unto you besides this may be farther seen in all the Apostolick salutations wherein they wish Grace Mercy and Peace As from God the Father so also from his Son Jesus Christ unto the faithfull Quest But is not the first Commandment of the decalogue altogether changed by this addition namely that we ought to acknowledge Christ for a God and celebrate him with Divine honour Answ At no hand for the Commandment it self is not changed in as much as all the worship that is given to Christ redoundeth to the glory of that one God the Father but the reason and manner of worshipping is changed for before Christ God was worshipped immediately but under Christ mediately Besides that law forbiddeth us to have other Gods before the Lord God and Christ is not an other God but in that very worship which is given to him subordinate to that one God it is apparent that that law is no way changed since it is well known that subordinate things are not opposite to one another Quest Is Divine Honour and Worship so attributed to Christ that there is herein no difference between him and God Answ Yes very great for we adore and honour God as the first cause of our Salvation but Christ as the second or to speak with Paul God the Father as him of whom are all the things the Lord Christ as him by whom are all the things 1 Cor. 8. 6. Quest What think you of those men which doe not invocate Christ nor think that he must be adored Answ That they are no Christians since indeed they have not Christ for though in words they dare not deny him yet in reality they do Quest You have shewed that next to God Christ ought to be worshipped tell me whether any one else is to be worshipped Answ None for neither is there any Divine testimony from whence it may appear that to any other but Christ Divine soverainty over us is given and whereas at this day in the Church of Rome some divine Authority is attributed to the Virgin Mary and to the Saints that is wholly built upon their own opinion Quest Can they not justly be excused since they doe it to this end that they may thereby give worship to God Answ No for in the worship of God it is not enough to ground our selves upon opinion though never so specious but thereunto there is need of the very truth it self otherwise that worship ought justly to be accounted for Idolatry Quest I perceive that none but God and Christ is to be worshipped but may we not invocate the Virgin Mary and the Saints not that they themselves may bestow any thing upon us but impetrate it by their prayers unto God and Christ Answ It is no wayes lawfull for the reason a little before declared as also because in those things that concern the worship of God one ought to be most certainly perswaded that the things which are done may be done according to the will of God But no testimony can be produced out of the sacred Scriptures from whence it may appear that the Virgin Mary and the other Saints either have any care of those things that are done by us or any knowledge or at least are able to hear our Prayers of which things never the lesse he ought to be perswaded who would addresse his prayers to them Quest I suppose I now perceive what force this precept hath in the Christian Religion come therefore to the second Answ The second is this Thou shalt not make to thy self any Graven Image c. Quest What is the meaning of this precept Answ That no Image is to be made to the end it should be adored and worshipped nor any such Image as may occasion such adoration and worship Quest What are those Images which men make to the end they should be adored and worshipped Answ Such as are made out of an opinion and shadow of Religion Quest In what manner is such adoration performed Answ Not onely when Images themselves are worshipped but when the worship is performed before them and when they are religiously cloathed but much more when Tapers are lighted before them Incense burned Vowes made to them and Pilgrimages undertaken to them Quest But they say these things are not exhibited to the Images themselves nor the Images themselves adored but those whom they represent Answ This shift availeth them not for in that prohibition there is no mention of such a difference that this should be done for the Images sakes or not but the people are enjoyned not to do the thing at all But that this evasion is not to be admitted the example of the Calf which the Israelites made in the Wildernesse and of those Calves which Jeroboam made for the Israelites in the Land which the Lord had given them to possesse For it is certain that the worship that was given to those Calves was in the intention of the Israelites not given to Calves themselves but to the Lord God of Israel whom they thought to be represented by them neverthelesse that worship was repugnant to the will of God as appeareth sufficiently out of the sacred Story Quest How will you prove that the Israelites worshipped God in the Calf that was made in the Wildernesse Answ That appeareth from the fact of Araon and the People From the fact of Aaron because being inforced by the prayers of the people to make them a God that might goe before them he framed that Calf But it is certain that Aaron had no other God besides the Lord which is also apparent from hence namely in that Aaron when he was about to dedicate that Calf saith of him Tomorrow is a solemnity to the Lord Exod. 32. 5. From the fact of this people because they said of the Calf that he was the God which brought them out of the Land of Aegypt for this whole action of bringing them out of the land of Aegypt by the hand of Moses was performed under the expresse name of the Lord himself Quest How will you prove the same concerning those Calves that Jeroboam made for the People A. First because those calves were proposed to the people by Jeroboam to be worshipped with these words behold thy God O Israel that brought thee up out of the land of Egypt 1 Kings 12. 28. Besides it is evident from the very history yea therein expressed that those calves were therefore framed by Ieroboam lest the people should go to Ierusalem to worship the Lord for they would never have desisted to go to
Ierusalem nor have rested in the worship of the calves had they not been perswaded that they worshipped God in them Q. What is added to this Precept in the new covenant A. That we do not onely abstain from adoring images but also utterly avoid them and fly from them See 1 Iohn 5. 21. Little children keep your selves from idols 1 Cor. 8. and chap. 10. 14. wherefore my beloved brethren fly from Idolatry Q. In what manner are idolls to be avoided A. By being absent from those places where images are worshipped and not partaking of those things that are consecrated to them as it doth clearly appear out of those places which was a little before quoted Q. what is the third Precept A. Thou shalt not take the name of the Lord thy God in vain Q. What is it to take name of God in vain A. To call God to record in false matters Q. What is added to this Precept under the new covenant A. First that we may call to record not onely God but also Christ inasmuch as the Lord Christ searcheth the hearts and reins Rev. 3 13. next that it is nâ—â— only unlawfull for us to forswear our selves but to swear at all unlesse it be in most weighty matters and such wherein the glory of God is concerned and then it must not be done rashly but with great fear of God and singular caution Q. Where is is written concerning this matter A. Matt. 5. 33 34. And ye have heard that it was said to them of old thou shalt not forswear thy self but thou shalt pay thy vows to the Lord and concerning which matter see also what is written Iam. 5. 12. Q. Since the Lord forbiddeth to swear at all how prove you that it is lawfull to swear in most grave and weighty matters A. That word at all hath not such a sence as if it were not lawfull at all to swear in any case whatsoever for it is opposed to voluntary oaths and such as proceeded from lightnesse such as the law of Moses did not forbid if they were true whereas our Saviour Christ opposeth his doctrine to that of Moses in this point besides we read that the apostles have sworn as Rom. 1. 9. 2 Cor. 1. 23. and chap. 11. 31. Phil. 1. 8. 1 Thes 2. 5. 10. 1 Cor. 15. 31. but to take away all scruple concerning the forequoted place Mat. 5. 33. 34. c. let it be well considered whether it be not here spoken of such paths wherein a man promiseth that he will do something and are therefore called promissary oaths which though lawfull under the law do by these words of Christ seem to be altogether forbidden unto Christians under the Gospel see also the other forecited place Iames 5. 12. which giveth light hereunto Q. Why should the Lord Iesus forbid us to swear voluntarily and lightly even in the things that are true A. That the name of the most high God and of our Lord Jesus Christ should be in the greater veneration again lest by levity of swearing we should learn to forswear our selves Q. Is it lawfull to swear by others besides God and Christ A. At no hand for neither hath God given to any other besides Christ to search the heart and reins Q. What is the fourth Precept A. Remember to keep holy the Sabboth day c. Q. What think you of this Precept A. That it is taken away under the new covenant as well as other ceremoniall observations Q. Why was it inserted into the Decalogue A. That it might appear that the chiefest part of the Mosaicall Law was not perfect and a hint might thereby be given that a far perfecter Law should succeed in room of Moses Law namely the Law of our Lord Jesus Christ Q. Did not Christ institute that we should celebrate the day commonly called the Lords day instead of a Sabboth A. By no means since the Christian Religion as it taketh away other ceremoniall observations so also the difference of dayes see Coll. 2. 16. but forasmuch as we see the Lords day to be of old celebrated by Christians we permit the same liberty to all Christians Q. What is the fifth Precept A. Honour thy Father and Mother c. Q. VVhat is it to honour our Parents A. To be obedient to them in all things which are not repugnant to the word of God and to shew all thankfullnesse to them for the benefits we have received from them Ephes 9. 1 2. 1 Tim. 5. 4. Q. But what is the duty of Parents A. That they do not provoke their children but educate them in the nurture and admonition of the Lord Eph. 6. 4. Coll. 3 21. Q. What is it to provoke children A. To chastise them without cause or exceed measure in chastising them or alwayes to pursue ones right and forgive nothing to them for by these means children are discouraged But the Apostle injoyneth that Parents provoke not their children lest they be discouraged Q. VVhat is it to educate them in the nurture and admonition of the Lord A. To introduce them into the wayes of the Lord and the obedience of his commandements both by pious conferences and exhortations and examples and example and conversation see Deut. 11. 19. where there is a singular Precept concerning this matter that parents talk with their children about the law of God at morning and at even and not onely at home but also when they are abroad when they are in their Journey Q. VVhat hath the Lord Iesus added this Precept A. There seemeth nothing added hereunto Neverthelesse whatsoever is delivered in the new covenant concerning Subjects and Magistrates wives and husbands servants and Masters seemeth referrible hereunto by reason of the mutuall duties that are between them as between parents and children Q. What is the duty of Subjects towards the Magistrate A. To obey the Magistrate not onely for fear but for conscience to pay him tribute and custome to honour and fear him Q. What is the Office of the Magistrate A. To acknowledge their power given them by God for the defence of good men and terrour of wicked men see Rom. 13. 1 2 3 4 5. Q. What is the duty of wives toward their Husbands A. That they be obedient to their Husbands in all things as the Church is to Christ and that they fear their Husbands Ephe. 5. 24 33. 1 Pet. 3. 5. Col. 3. 18. Q. What is the duty of Husbands towards their Wives A. That they love them as Christ loved the Church and as their own bodies and give honour to them as to the weaker vessels and do not rage against them See Ephes 5. 25 28. Col. 3. 19. 1 Pet. 3. 7. Q. What is the duty of Servants towards their Masters A. To obey their Masters with fear and trembling and sincerity of heart as Christ not giving eye-service as Men-pleasers but as servants of Christ doing the will of God from their hearts with good-will serving the Lord and
believe it But it is evident that these Quotations do not demonstrate the Father Sonne and Holy Spirit to be three Persons in one Divine Essence Q. Yet from such a Conjunction of those three in divine Operations it seemeth somewhat probable that they are three Persons in one divine Essence A. By no means For as to the first place although the Father Son and Holy Spirit be conjoyned in Baptism yet doth it not therefore follow that they are Persons in one divine Essence both for that it is said in the words immediately going before that all power in heaven on earth was given to the Son which cannot possibly agree to him that is a Person in the divine Essence as also because it is no new thing for the Scripture in other things no lesse divine then Baptism to joyn with God such Persons and Things as no wayes pertain to the divine Essence Of Persons you have an example in the first book of Samuel chap. 12. 18. And all the people greatly feared the Lord and Samuel And in Moses Exod. 14. 31. where according to the Hebrew it is read And the people feared the Lord and believed in the Lord and in his servant Moses Of things you have an instance Acts 20. 32. I commend you to God and to the Word of his Grace Ephes 6. 10. Strengthen your selves in the Lord and in the power of his might Q. But they hold he must needs be God into whose name we are baptized A. They are exceedingly mistaken for we read 1 Cor. 10. 2. that the Israelites were all baptized into Moses And Act. 19. 3. that certain Disciples were baptized into the Baptisme of John Although neither Moses were God nor the Baptisme of John a Person much lesse God Q. But it seemeth one thing to be baptized into any ones name and another to be baptized into any one A. By no means For by vertue of the Hebrew Idiotisme it is oftentimes all one to do something into any ones name and into any one as is sufficiently known Neither need we go far for any instance since the matter in hand will readily furnish us for whereas we read in some places that Disciples were baptized into the name of Christ see Act. 8. 16. Act. 19. 5. we read in others that they were simply baptized into Christ Rom. 6. 3. Gal. 3. 27. Q. What answer give you to the second Quotation A. That although divine operations be attributed to God and to the Lord and to the Holy Spirit yet can it not be rightly inferred thence that these three are of one essence Yea the contrary may be thence clearly collected namely that they cannot be of one essence since the Lord and the Holy Spirit are openly distinguished from God whom we formerly proved to be no other then the Father of our Lord Jesus Christ But because together with God mention is here made of the Lord and of the Holy Spirit this is therefore done because the Lord is he by whom God doth work all these things with the concurrent ministery of the Holy Spirit for here he treateth only of those things that appertain unto the faithfull in whom the Holy Spirit worketh Q. What answer give you to the third A. First since it is known that in the more ancient Greek copies and in the Syriack and in the more antient Latin Versions these words are not extant as the chiefest of our Adversaries do shew nothing certain can be concluded from them Again though they were extant in the Scripture yet could it not be thence concluded that there are three Persons in one Divinity For that place speaketh of no other thing then of witnessing that Jesus is the Son of God or the Christ But that this may be attested not only by such as are divine persons but even by such as are no persons at all appeareth by the following words wherein the Apostle saith that there are three that bear witnesse on the earth the Spirit the Water and the Bloud Now when he saith that the former three are one that this is meant of their being one in testimony and agreement but not in essence is apparent by the following verse where the like expression is found and must be taken in such a sense Q. I perceive by your former discourse that there is but one Person in the divine essence and therefore I would now know how the knowledge hereof is very conducible to salvation A. You will easily perceive that if you consider how pernitious the opinion of the Adverse Party is For first that opinion may easily undermine and weaken the belief of one God whilest one while it confesseth but one God another while acknowledgeth three Persons every one whereof is that one God Secondly it obscureth the glory of that one God who is only the Father of Jesus Christ whilest it transferreth it to another who is not the Father Thirdly it may easily pervert the way of salvation whilest it taketh away the difference between the first and second cause thereof and suffâ—reth us not rightly to acknowledge who is the prime Author of our Salvation and how God manageth the same by Jesus Christ and the Holy Spirit In sine it greatly hindreth Aliens from embracing the Christian Religion whilest it delivereth such things as are opposite to divine Truth and sound reason From all which inconveniences that opinion is free which holdeth that there is but one Person in the divine essence Of the Will of God Q. YOu have explained to me the things that pertain to the essence of God explain now those things also that concern his Will A. Those things that concern the Will of God are partly such as all men in generall are and ever have been partakers of them partly such as properly belong to those who are to obtaine eternall life Q. What are those whereof all men in generall have ever been partakers of A. They are three in number first the Creation of heaven and earth and all the things that are therein Act. 14. 15. Secondly his care and providence over all things in particular Mat. 10. 29. Lastly the remuneration of them that seek him that is yeeld themselves obedient to him Heb. 11. 6. Q. Why is it necessary to believe that God created heaven and earth A. There are two principall causes thereof The one that God would have us believe it And therefore in the Scriptures both God and his Ministers do so frequently and clearly admonish us thereof as amongst other testimonies you have it in Isaiah chap. 44. 24. I am the Lord that maketh all things that stretcheth out the heavens alone that spreadeth abroad the earth by my self And in Moses Gen. 1. 1. In the beginning God created the heaven and the earth And in David Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth He gathereth the waters of the Sea together as
thus And Iesus was about thirty years of age when he began being as it was received by Law the son of Ioseph I say if you compare these Texts with the first words of Iohns Gospel Q. What answer you to the second A. Neither is here any express mention made of his being from Eternity from this place the Scripture testifieth that the Son of man that is Jesus Christ as man who it is certain could not possibly have been from Eternity in that he was born at a certain time had been sometimes in Heaven namely when he ascended up thither to receive his message from God Q. What answer you to the third A. In this place the being of Christ from Eternity is not onely not exprest since it is one thing to have been before Abraham another to have been from Eternity but not so much as this namely that he was before his Virgin-Mother For that those words may be read otherwise namely Verily verily I say unto you before he become Abraham I am he appeareth from those places in the same Evangelist where there is the same expressions in Greek as chap. 13. 19. From this instant I tell it you before it come to passe that after it is come to passe you may believe that I am he And chap. 14. 29 Now I have told you before it come to passe that when it is come to pass you may believe Q. What would the sense of that reading be A. Very elegant For Christ admonisheth the Jewes who went about to catch him in his words that whilst they had opportunity they should believe him to be the Christ or Light of the world before the Divine Grace that Christ offered to them was taken away from them and translated to the Gentiles Now that those words I am he are to be supplyed in the same manner as if he had said I am the Christ will appear by comparing Mark 13. 6. with Math. 24. 5. See also Iohn 8. 24. 28. Again that those words Before he become Abraham do signifie what we have said may be discovered by the meaning of the word Abraham which as the Scripture Gen 17. 5. doth hint signifieth a Father of many Nations Wherefore since Abraham did not become Abraham indeed that is a Father of many Nations until the grace of God manifested in Jesus Christ redounded unto many Nations in that he was before the Father of but one Nation it is apparent that the meaning of these words which we have brought is genuine and true Q. What are the testimonies of the Scripture wherein they think the being of Christ from Eternity is not expressed yet may be deduced thence A. Those which seem to attribute some things to the Lord Jesus from Eternity but others at a certain and determinate time Q. What are those places that attribute certain things to the Lord Iesus from Eternity A. They are those from whence they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity Q. From what places do they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity A. From these chiefly Mich. 5. 2. And thou Bethlchem Ephrata though thou be least amongst the thousands of Iudah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from the beginning from the dayes of Eternity And Psalm 2. 7. Thou art my Son this day have I begotten thee And Pal. 110. 3. Where according to the vulgar translation it is read From the womb before the morning star have I begotten thee And Prov. 8. 23. where Wisdome saith of her self I was begotten from Eternity Q. How must one answer these quotations A. Before I make an answer to each you must know that that generation out of the Essence of the Father is impossible For if Christ had been begotten out of the Essence of the Father either he had taken part of the Essence or the whole he could not take part of the Essence because it is not dividable nor the whole since it is one in number and therefore incommunicable Q. What answer is to be given to the first quotation A. This passage maketh nothing for Christs generation out of the Essence of the Father from eternity in that mention is here made of a beginning and of dayes which have no place in eternity And these words which in the vulgar translation are rendred From the dayes of eternity are read in the Hebrew From the dayes of age but the dayes of age are the same with the dayes of old as Isa 63. 9 11 Mal. 3. 4. So that the sense of the place is that Christ should fetch the Original of his Birth from the very beginning and from the antient times that is from that time when God established a King over his people which was done in David who was both a Bethlemite and the Author of the Stock and Family of Christ It is further observable that those words Have been are not found in the Hebrew and therefore nothing compelleth us to understand them rather then some others as namely have been determined or appointed or fore-known which last word is taken out of the Apostle Peter 1 Epist 1. 19. 20. Q. What say you to the second A. Neither is there any mention touching the generation of Christ out of the Essence of the Father from eternity for the word to day inasmuch as it denoteth a certain time cannot signifie eternity And that God begate him doth not evince that it was out of his own Essence especially considering that these words as Interpreters observe were in the first sense spoken of David of whom it is certain that he was neither begotten from eternity not out of the Essence of God Besides the Apostle Paul applyeth the same words to the resurrection of Christ Acts 13 33. and the divine Author to the Hebrews alledgeth them to demonstrate the glorification of Christ whereby he became an High-Priest Hebr. 5. 5. Finally it is apparent from the Scripture that God begeteth sons otherwise then out of his Essence thus are the faithful said to be begotten of God Iohn 1. 13. 1 Iohn 3. 9. 1. Iohn 5. 1. 4. Iames 1. 18. Q. What say you to the third A. We must know that in the vulgar and Greek versions that place is ill rendered for it is read otherwise in the Hebrew namely From the womb of the morning thou hast the dew of thy youth or Birth In which words he either speaketh of the perpetual vigour of Christs life which should be continually fresh and flourishing or else of the multitude of Christians that should issue from him and be in number equal to the drops of the morning dew Q. What say you to the fourth A. That you may the better perceive the thing you must know that the Adversaries reason from this place in this manner The Wisdome of God was begotten from
eternity Christ is the Wisdome of God Therefore he was begotten from eternity That this argument is invalid appeareth hence First because Salomon speaketh of wisdome simply and absolutely considered without addition of the word God but Paul 1 Cor. 1. 24. whose words they are wont to confer with those of Salomon doth not speak of wisdome simply and absolutely but with addition of the word God 2 By wisdome sundry Expositors whom the Adversaries themselves account to be Orthodox do not conceive that a true and real person is meant but onely that a feigned person is here ascribed to Wisdome and it brought in speaking like a woman Thirdly though we should admit that by Wisdome is understood a person yet what hinders but that we may with far greater probability understand it of the holy Spirit who is called the Spirit of Wisdom and hath the same things attributed to him that are ascribed to Wisdome see Isaiah 11. 1 2 3. 4 5. Isaiah 4. 4. Exod. 31. 1 2 3 4 5 6. compared with Prov. 8. 12 14 15 16 20. and Gen. 1. 2. compared with Prov. 8. 22 29 30. Where it is observable that Moses describing the Creation of the world maketh mention of the holy Spirit but not of the Son of God who was as worthy to have been mentioned and would accordingly have been expressed had he been then present with God as well as the Spirit Neither will it be amisse to cite the concurrent suffrages of holy men under the Old Covenant whose writings though put out of the Canon as not found in the Hebrew are yet deservedly of great esteem among the people of God For it is apparent from sundry passages both of the book of Wisdome and that of Ecclesiasticus that these Writers as they by wisdome understood a creature so did they conceive that creature to be the Spirit of God See Wisdome 6. 24 chap. 1. 4 5 6 7. chap. 7. 27. chap. 9. 17 18 19. Ecclesiasticus 24. 12 13 14. chap. 1. 4 5 7 8 9. Fourthly those words Pro. 8. 23. which are rendred from everlasting are in the Hebrew à seculo from the age or from of old But it is one thing to be à seculo from the age or from of old and ab aeterno from everlasting See Isa 64. 4. Jer. 2. 20. Luke 1. 70. Q. What are those places of the Scripture that seem to attribute some things to Christ at a certain and determinate time A. They are of two sorts the one having respect to names the other to things which they imagine to be attributed unto Christ by the Scripture Q. What are they that have respect to the names of Christ A. Those wherein they think that Jesus is called Jehovah Lord of Hosts the true God the only Master the great God the Lord God Almighty who was is and is to come the God that purchased the Church with his own bloud the God that laid down his life for us See Jer. 23. 6. Zach. 2. 8. 1 John 5. 20. Jude 2. Tit. 2. 13. Rev. 1. 8. and Rev 4. 8. Act. 20. 28. 1 John 3. 16. Q. What answer give you to these places and first to the first A. It doth not of necessity follow that the name Jehovah is here attributed to Christ For those words And this is the name wherewith he shall be called JEHOVA-TZIDKENU or the Lord of Righteousnesse may be referred to Israel of whom the Prophet spake in the clause immediately going before Yea that it ought so to be will appear by comparing this place with that in the 33. chap. v. 15. 16. where the Prophet saith In those daies and in that time will I cause the branch of righteousnesse to grow up to David and he shall execute judgement and righteousnesse in the land In those daies shall Judah be saved and Jerusalem dwell safely and this is the name wherewith she shall be called JEHOVA-TZIDKENU that is the Lord our rigoteousnesse In this place the feminine Hebrew particle rendred She in English must of necessity be referred to Jerusalem and doth in this place answer to Israel which was put in the former place chap. 23. 6. and consequently those words And this is the name wherewith he shall be called are to be referred unto Israel But though we should grant that the word Jebovah may be referred to Christ yet is it apparent hat he is not simply called Iehovah so that it cannot thence be concluded that he is indeed Iehovah no more then the Altar which Moses erected and called Jehovah-Nissi Exod. 17. 15. was indeed Iehovah Or that which Gedeon erected Judg 6. 24. and called Iehova-Shalom Or the place which Abraham called Iehova-jireth Gen. 22. 14. whether therefore those words Ier. 23. 6. be spoken of Christ or of Israel the meaning of them is that God would justifie the Israelites which was then accomplished when he sent Christ amongst them Q. What say you to the second A The words of Zachary run thus chap. 2. 8. 9. Thus saith the Lord of Hosts After the glory hath he sent me unto the Nations that spoiled you for he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoil to their servants and ye shall know that the Lord of Hosts hath sent me This passage is by the Adversaries wrested to Christ because they suppose it here to be said that the Lord of Hosts was sent by the Lord of Hosts Which exposition is so absurd that any other sense was rather to be put upon the words But it is evident that they were uttered by another then the Lord of Hosts namely by the Angell who talked with Zachary and the other Angell and is in the fourth verse first brought in speaking For he saith not He that toucheth you toucheth the apple of mine eye but of his eye meaning the Eye of the Lord of Hosts that sent him Q. What say you to the third A. In this passage 1 Iohn 5. 20 21. We know that the Son of God is come and hath given us understanding to know the true one and we are in the true one in or by his Son Jesus Christ This is the true God and eternall life These words This is the true God cannot be referred unto Christ not as if he were not a true God but because he is not the true God that is here spoken of as the article added in the Greek doth intimate Neither doth it any whit advantage the adversaries cause who will have these words This is the true God referred unto Christ that Christ was mentioned immediately before For relatives are not alwaies referred to the antecedents immediately going before but oftentimes to that which is chiefly spoken of as appeareth from these places Act. 7. 18 19. Till another King arose which knew not Joseph The same or he dealt subtilly with with our kindred Act. 10. 6. He Peter lodgeth with one Simon a Tanner
whose house is by the sea-side he shall tell thee what thou oughtest to do 2 Epist of John v. 7. Many deceivers are entred into the world who confesse not Iesus coming in flesh to be Christ. This is the deceiver and the Antichrist From which places it appeareth that the relative hath not respect to the neerest antecedent but to that which is more remote Wherefore the meaning of those words of Iohn This is the true God and eternall life is thus This whereof I have last spoken is the true God namely he that hath for his Son Jesus Christ and it is also eternall life namely to know the true God and to be in him by his Son Jesus Christ With this accordeth that passage of Christ himself Iohn 7. 3. This is Life eternall that they know thee Father the only true God and whom thou hast sent Iesus Christ Q. What say you to the fourth A. The words of Iude v. 4. run thus denying the only Master God and our Lord Jesus Christ Form which place because there is but one article prefixed in the Greek they conclude that both descriptions ought to be referred to one petson and consequently to Christ But this observation taken from the unity of the article prefixed to severall words is not perpetuall as appeareth by the inspection of these places in the Greek Mat. 16. 1. Luke 19. 45. Act. 15 41. 1 Thes 1. 8. Heb. 9. 19. Eph. 2. 20. Eph. 3. 5. Wherefore we must have our chiefe recourse to the nature of the thing it self Q. What say you to the fifth A. The fifth testimony is that of Paul Tit. 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ In which words that the Epithete of great God is referred unto Christ the adversaries endeavour to evince with two reasons the first is taken from the unity of the articles prefixed in the Greek the other from our expectance not of the Father but of the Son The first of which reasons was solved a little before To the second I answer that Paul in the Greek doth not say the glorious appearing of the great God but the appearing of the glory of the great God Now it is certain that Christ shall come to judge the world not only in his own glory but also in the glory of his Father Luke 9. 26. Mat. 16. 27. Again what inconvenience is it to say that when Christ cometh to judge the world God doth come since Christ in judging the world sustaineth the person of God from whom he hath received his authority of executing judgement Q. What say you to the sixth A. The sixth testimony is this Rev. 4. 8. Holy holy holy is the Lord God Almighty who was and is and is to come This passage is therefore by the adversaries referred to Christ because they suppose that none is to come but Christ for he is to come to judge the quick and dead But we must know that that word which is here rendred to come may as well be rendred to be as Iohn 16. 13. Where Christ saith of the Holy Spirit whom he promised to the Apostles that he should tell them things to come that is to be And Act. 18. 21. We read of a feast to come that is to be Again who perceiveth not that when it hath been first said who was and is and it is immediately added and is to come that to come is all one with to be that the speech may in every part be understood of existence and not in the two first clauses of existence in the last of coming Neither is there any one that may not easily observe that the eternity of God is here described which comprehendeth the time past present and future But that which detecteth this grosse mistake is Rev. 1. 4 5. where we read Grace and peace be to you from him that was and is and is to come and from the seven Spirits that are before his Throne and from Jesus Christ the faithfull and true witnesse From which testimony it appeareth that Jesus Christ is quite another then He that is and was and is to come Q. What say you to the seventh A. The seventh runneth thus Take heed to your selves and to the whole flock over which the Holy Spirit hath made you Bishops to rule the Church of God which he hath purchased with his own bloud Act. 20. 28. Whereunto I answer that the name God is not here referred to Christ but to God the Father who is from the beginning of the speech perpetually understood by the name of God and whose bloud the Apostle calleth that bloud which Christ did shed in such a way of speaking and for such 〈◊〉 cause as the Prophet saith That he which toucheth the people of God toucheth the apple of Gods Eye For the exceeding great conjunction that is between God the Father and Christ although they be different in Essence causeth the bloud of Christ to be called the bloud of God the Father especially if it be considered as shed for us For Christ is the Lamb of God that taketh away the sins of the world Whence the bloud shed to that purpose is called the bloud of God himself and that deservedly Neither is it to be passed by that in the Syriack Edition it is not read God but Christ Q. What say you to the eighth A. The eighth runs thus Hereby perceive we the love of God because he laid down his life for us 1 John 3. 16. First therefore you must know that in no Greek edition save the Complutensian nor in the Syriack Translation is the word God read But though this word were read in all copies should therefore the word He be referred to God At no hand Not only for the forementioned reason in answer to the third testimony namely that relatives are not alwaies referred to the persons next going before but also because John referreth the word He sundry times in this Epistle to him that was a great while before named as in the 29. verse of the foregoing chapter where he saith If ye know that he is just know that he that doth justice is generated of him Where by him as both the thing it self and the following words shew is meant the Father although in the words next going before mention had been made of Christ only Q. You have given me satisfaction as to the names of Christ I would now therefore have you explain those quotations that have respect to the works of Christ which the Adversaries imagine are ascribed to him by the Scripture A. They are such wherein they imagine the Scripture attributeth unto Christ that he created the heaven and the earth that he conserveth all created things that he brought the people of Israel out of Egypt that he was with them in the wildernesse conducting them and doing good to them that his glory was seen by Isaiah that he was incarnate Q.
given glory to him all the things both in the heavens and on the earth were by him reformed and reduced to another state and condition in that he became the Head of Angells and Men who before acknowledged God only for their Lord. Q. What say you to the fourth testimony A. That it is not here said that the Son made the world but God made it by the Son Now that the word world may not only signifie that which is past and present but also that which is to come is confessed And that it is here spoken of the world to come is evident from hence namely that the same Author affirmeth that by him whom God hath appointed heire of all things the world was made For Jesus of Nazareth was not appointed heire of all things before God had raised him up from the dead which is apparent because then at length all power in heaven and earth was given to him by God the Father in the donation of which power and not in any other thing that inheritance of all things is contained Q. What answer you to the fifth A. This testimony doth not expresly speak of Christ but of God But forasmuch as this divine Author doth apply it unto the Son of God it is to be considered that the words expresly speak not of one thing but of twain chiefly The one whereof is the creation of heaven and earth the other is the abolition of the things created Now that this Author doth not referre the first unto Christ is from hence apparent namely because he proposed to himself to demonstrate not that excellency of Christ which he hath from himself but that which he obtained by inheritance and whereby he was made better then Angells as appeareth from the fourth verse of this first chapter of the Hebrews of which kind of excellency since the creation of heaven and earth neither is nor can be it is evident that this testimony was not alledged to prove that Christ created the heaven and earth Since therefore the first cannot be referred to Christ it is apparent that the latter only pertaineth to him and that therefore because God will abolish both the heaven and earth by Christ when he judgeth the world by him Wherein the excellency of Christ shall so far surpasse that of Angels that the very Angels shall therein minister to him Which latter speech since it could not be understood without the words going before wherein mention is made of the heaven and earth inasmuch as it is joyned to them by the word they the author was therefore necessitated to repeat them also For if other sacred Writers do in that manner cite testimonies of the Scripture when they are pressed with no necessity much more ought this Author so to do when he was necessitated thereunto Q. Where do sacred VVriters do so A. Amongst many other testimonies you have that of Mat. 12. 18 19 20 21. Where it is very evident that the 19. v. only pertaineth to the purpose of the Evangelist since his intention was to shew the reason why Christ would not have himselfe be made manifest Again Act. 2. 17 18 19 20 21. where also the 17. 18. ver only make to the purpose of the Apostle which is to shew that the H. Spirit was poured out upon the Disciples and in the same ch v. 25 26 27 28. where it is clear that the 27. ver only is ê‘ertinent to the businesse in hand since the Apostle intendeth to prove that Christ could not be detained by death Finally in this very ch to the Heb. v 9. where it is apparent that these words Thou lovedst righteousnesse and hatedst iniquity are not pertinent to what the divine Author goeth about to prove namely that Christ is made better then Angels Q. With what testimony do the adversaries go about to prove that Christ conserveth all created things A. From that place Heb. 1. 3. where it is said That Christ upholdeth all things by the word of his power Q. What say you to this testimony A. That the word all in this as well as in other places doth not designe all things without exception but is referred to those things only that pertain to the Kingdom of Christ as the Article in the Greek set before the word all to limit it doth sufficiently declare shewing that it is to be understood only of all the things of a certain kind Besides the Greek word which is by the English Translators rendered upholding ought to have been rendered carrying which hath rather the signification of ordering and mannaging then of conserving as that which is annexed namely by the word of his power seemeth to intimate Q. By what testimony prove they that Christ brought the children of Israel out of Egypt A. Out of Iude's Epistle vers 5. Iesus having saved the people out of Egypt did the second time destroy them that believed not Q. What answer make you hereunto A. That the word Iesus is extant in no Greek copie but instead thereof the word Lord is here read so that this testimony no whit proveth what the Adversaries intend Q. But whence prove they that Christ was with the Israelites in the wildernesse and conducted them and did good to them A. From that passage of Paul 1 Cor. 10. 4 They all drank the same spirituall drink for they drank of the spirituall rock that followed them but that rock was Christ As also from the 9. ver of the same chap. where the Apostle saith Neither let us tempt Christ as some of them tempted and perished by Serpents Q. What answer give you to these places A. As to the first the Apostle doth not at all say that Christ was in the wildernesse with the people of Israel and did good to them For though he write that the Rock whereof the people drank was Christ yet doth not he therefore assert that Christ was indeed there because those words of Paul may be figuratively taken Now whereas he calleth that Rock spirituall this doth nothing advantage the cause of the adversaries since that Rock may be called spirituall although it were Indeed materiall for the same cause that the meat was called spiritual namely in that it contained in it a mystical sense as in the Revelation John saith That the great City where our Lord was slain is spiritually called Sodom and Egypt Rev. 11. 8. Moreover in that he faith that the Rock followed them it is to be understood of the water issuing out of the Rock and following the people through the wildernesse which before was destitute of running water or at least of such as was potable To which Isaiah ch 43. 20. doth allude where he saith The beast of the field shall honour me the Dragons and the Ostriches for I have given them waters in the wildernesse and rivers in the desert to give drink to my people my Chosen As for the second testimony namely Let us not tempt Christ as some of them
tempted From these words likewise it can not be shown that Christ was indeed tempted in the wildernesse For instance should any man say let us not be refractory to the Magistrate as some of our Ancestors were it could not thence be concluded that the same numericall Magistrate is in both places designed Now if there be found in the Scriptures such kinds of speaking wherein the like speech is referred to him whose name was a little before expressed without any repetition of the same person this hap'neth in such a place where no other besides him whose name was expressed can possibly be understood as Deut. 6. 16. Thou shalt not tempt the Lord thy God as thou temptedst in Massah But in this speech of the Apostle whereof we speak another then Christ may be understood as Moses the Angel c. see Num. 21. 5. Q. From what place prove they that the glory of Christ was seen by Isaiah A. From Iohn 12. 41. These things spake Isaiah when he saw his glory and spake of him Q. What say you hereunto A. First that these words are not of necessity to be referred to Christ inasmuch as they may be referred to God the Father For the words that are set a little before are spoken of the same namely he hath blinded their eyes and hardened their hearts Again the glory which Isaiah saw might be yea was not a present but a future glory For it is proper to Prophets to see the things that are to come Whence likewise they were called Seers 1 Sam. 9. 9. Finally although you understand these words of that glory which was then present and seen by Isaiah yet is it one thing to see one's glory another thing to see himself for in the glory of that one God Isaiah likewise saw the glory of the Lord Christ for the Prophet there saith The earth is full of the glory of the Lord. Which thing was then accomplished when Jesus Christ first appeared to the people of the Jewes and afterwards was preached to the whole world Q. From what testimonies of Scripture do they endeavour to demonstrate that Christ was as they say incarnated A. From Iohn 1. 14. where according to their Translation it is read The Word was made flesh And from Phil. 2. 6 7. Who Christ Jesus being in the form of God thought it not robbery to be equal to God But made himself of no reputation taking upon him the form of a servant being made in the likenesse of men And being found in fashion as a man he humbled himself c. from 1 Tim. 3. 16. Great is the mystery of godliness God was manifested in flesh And frō Heb. 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham And from 1 Ioh. 4. 3. Every spirit that confesseth Iesus Christ is come in the flesh is of God And lastly from Heb. 10. 5. Wherfore entring into the world he saith Sacrifice offering thou wouldest not but a body hast thou prepared for me Q. What say you to the first testimony A. That it is not there said that God was incarnated or that the divine Nature assumed a humane For it is one thing to say The Word was made flesh another that God was incarnated as they say or that the divine Nature assumed a humane Besides these words The Word or rather the Speech was made flesh may and ought to be thus rendred The Word was flesh Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred verse 6. of this very chapter There was a man sent by God his name John And Luk. 24. 19. Who was a Prophet great in word and deed And these places with sundry others shew that it may be so rendred But that it ought to be so rendred the order of the Evangelists words sufficiently teacheth for it would have been incongruous to have said that the Word was made flesh that is as the adversaries would have it assumed a Humane Nature after he had already spoken those things of the Word which followed the Nativity of Jesus Christ as namely that John the Baptist gave testimony of him that he was in the world that his own received him not that to them who received him he gave power to become the Sons of God Q. How is that to be understood that the Word was flesh A. That he by whom God perfectly revealed his whole will and who had been therefore by John called the Word or Speech was a man of the same constitution with others and subject to the same infirmity afflictions and death For in this sense the Scripture useth the word flesh as appeareth from those places where God saith My spirit shall not alwaies strive with man for that he also is flesh Gen. 6. 3. And Peter out of Isaiah saith All flesh is grasse 1 Pet. 1. 24. Q. What say you to the third A. It is one thing to say that Jesus Christ being in the form of God took the form of a servant and that the Divine Nature assumed a Humane For here the form of God cannot design the Divine Nature in that the Apostle writeth that Christ emptied himself of that form But God can by no means empty himself of his nature Neither doth the form of a servant denote a humane nature since to be a servant is referred to the fortune and condition of a man But neither is it to be concealed that the writings of the New Covenant doth use the word form elswhere but once namely Mark 16. 12. and that in such a sense wherein not the nature but exteriour fashion is signified whilest it saith that Jesus appeared to two of his Disciples in another form Q. But from those words which the Apostle presently after subjoyns namely He was found in fashion of a man doth it not appear that he was as they say incarnated A. At no hand For it is said of Sampson Judg. 16. 7. 11. that if such and such a thing was done to him he should become as a man And Asaph Psa 82. denounceth to those whom he had called Gods Sons of the most high that they should die like men notwithstanding it is certain it cannot be said that they were as the adversaries say incarnated Q. But how do you understand this whole place A. Thus that Christ who conversed in the world as God doing the works of God and receiving divine worship did when God so willed and the salvation of man required become as a servant and vassall and as one of the vulgar men when he of his own accord suffered himself to be bound whipt and crucified Q. What say you to the third A. First that in many ancient copies and in the vulgar Translation the word God is not here found so that nothing certain can be concluded out of this place Again though we read the word God there yet is there no cause why it should not be referred to the Father
since it may of him be affirmed that he was manifested in Christ and the Apostles who were flesh And though it be afterwards according to the vulgar translation read that he was received up into glory yet is it in the Greek he was received in glory that is with glory or gloriously Q. What then is the sense of this place A. That you may the better perceive it I will cite the whole Thus therefore the Apostle saiâ—h God was manifested in flesh was justified in spirit was seen of Angels was preached to the Gentiles was believed in the world was received in glory The meaning of all which is this The Christian Religion is full of mysteries For God that is the divine Will touching the salvation of men was perfectly discovered by weak and mortall men and yet notwithstanding by reason of the miracles wrought by the spirit in confirmation of the Gospel it was acknowledg'd for true The same was at length perceived by the Angels themselves preached not only to the Jews but also to the Gentiles and not only generally believed but entertained with the greatest glory and magnificence Q. What say you to the fourth A. In it there is not so much as a resemblance of an Incarnation since the divine Author doth not say took but taketh nor humane nature but the seed that is the posterity of Abraham And indeed to shew the invalidity of the argument taken from this place there needs no more then to consult the various reading of the English Translators set in the margin Q. What then is the sense of this place A. The meaning of the Author is that Christ is not the Saviour of Angels but men who being subject to afflictions leath which thing he before exprest by the participation of flesh bloud therfore Christ of his own accord submitted himself to the same that he might free the faithfull from the fear of death and succour them in all their afflictions Q. What say you to the fifth A. Here likewise is nothing to assert the incarnation as they term it For wheras it is read in the ordinary Bibles Every spirit that confesseth Jesus to be come in the flesh is of God The Greek hath it Every spirit that confesseth Iesus Christ come in flesh or Every spirit that confesseth Iesus come in flesh to be Christ That is Every spirit is of God that confesseth Iesus who discharged his Embassie on the earth without any worldly pomp ostentation in the most humble manner as to his outward presence with the greatest contempt finally indured a most ignominious death to be the Christ or King of the people of God Q. VVhat say you to the sixth A. Here also is no mention of any Incarnation since the world whereinto this Author here saith that Christ entred to performe his offering is as hath been formerly shown the vvorld to come Whence to enter into the world doth not here signifie to be born but to passe into the heaven Again by body in those words A body hast thou prepared me may be understood an immortall one Q. What then is the sense of the place A. That God while Jesus was entring into heaven furnished him with such a body as was very suitable fit to discharge his Priestly Office Q. You have hitherto explained the places of Scripture from whence they endeavour to prove that which is not found there I entreat you therefore now to alledge those places from whence they draw wrong conclusions A. The Scriptures from whence they draw their wrong conclusions either directly concern Christ or are referred to him by a certain accommodation Q. What are those that directly have respect to Christ A. They are such wherein Christ is called either a God or one with God or equall to God or the Son of the living God or the proper or only begotten Son of God or the first born of every creature or having all things that the Father hath or the Father of eternity or the Word of God or the Image of the Invisible God or the Character of his substance or he who being seen the Father is seen or in whom the fulnesse of Deity dwelleth bodily or that had glory with the Father before the world was or whose Spirit was in the Prophets or that came down from heaven came out from the Father and came into the world was sent by the Father into the world or the only Lord Lord of Glory King of Kings Lord of Lords and to whom Faith and divine honor pertaineth Q. In what places of the Scripture is the word God attributed to Christ A. Joh. 1. 1. The Word was a God And c. 20. 28. Thomas saith to Christ My Lord and my God And RoÌ„ 9. 5. writeth that Christ is a God over all to be blessed for evermore Q. What say you to these passages A. That it cannot from thence be demonstrated that Christ had as the adversaries speak a Divine Nature may to omit what hath been formerly spoken be made appear from hence namely that it is spoken in the first testimony touching such a word as was with God In the second Thomas calleth him his God in whose hands and feet he found the prints of the nails and in his side the print of the spear And Paul saith that he who was of the Fathers according to the flesh was over all a God to be blessed for evermore All which it is cleer cannot possibly be said of him that is God by Nature For from the first it would follow that there are two Gods whereof the one was with the other As for the other twain namely to have the prints of wounds and to be of the Fathers do altogether pertain to a man which that they should be ascribed to him that is God by Nature is very absurd But if any one to cloak the businesse pretend the distinction of Natures we have formerly removed that and taught that this distinction is not to be endured Q. Where doth the Scripture teach that Christ is one with the Father A. John 10. 29. 30. Where the Lord saith The Father that gave me the sheep is greater then all and none can snatch them out of the Fathers hand I and my Father are one Q. What say you to this proof A. When it is said that Christ is one with the Father it cannot be thence evinced that he is one with him in Nature as the words of Christ himself spoken to the Father about the Disciples to demonstrate see Jo. 17. 11. Father keep them in thy name whom thou hast given to me that they may be one as we are one And afterwards v. 22 The glory which thou hast given me have I given them that they may be one as we are one Now that Christ is one with the Father this ought to be taken of unity or onenesse in will or power as to the businesse of mans Salvation Yea that the Divine Nature of Christ
he confesseth to be that one God whom we formerly shewed to be the onely God by nature Again the Apostle by saying that all things are by him sheweth that he is not God by nature Since as we formerly demonstrated this particle by doth not designe the first but the second cause which cannot be affirmed of him that is God by nature And though the scripture somtimes saith of the Father that all things are by him yet is this otherwise understood of him then of Christ For this is spoken of the father because all the middle causes whereby something is done are derived from him and are not such as that God cannot work without them but it is said of Christ that some other namely God who must of necessity therefore be the first cause doth work all things Eph. 3. 9. It is expresly said I need not commemorate that the word all is here to be restrained unto the subject matter as the very article set before it in the Greek sufficienly sheweth Much more these two words us and Father which plainly demonstrate that Paul speaketh onely of all the things that pertain to Christians whence it followeth that Christ is not called that one Lord simply and absolutely but for a certain respect as being he by whom all the things pertaining to Christians are administred As for the second testimony since it is there treated of him that was crucified it is clear that the divine nature cannot thence be concluded since no such thing can be affirmed of the divine nature but only of a man who is therefore called the Lord of glory that is according to the Hebrew Phrase the glorious Lord because he was by God crowned with glory and honour In the third testimony since it is spoken of him who is a lamb clothed with garments whom the same John most openly testifieth to have been slain and to have redeemed us with his blood which thing can by no means be referred to the divine nature it is apparent that the divine nature of Christ cannot thence be asserted but all the things that are in these testimonies ascribed to Christ argue his singular authority given to him by God in relation to the things of the new covenant Question What testimonies of Scripture may be alleadged for believing in Christ and giving divine honour to him Answer John 14. 1. Christ himself saith Yee believe in God believe also in me And John 3. verses 14 15. As Moses lifted up the serpent in the wildernesse so must the Son of man be lifted up that whosoever believeth on him may not perish but have eternall life And John 5. vers 22. 23. The Father judgeth no man but hath given all the judgement to the son that all should honour the son as they honour the Father and Philippians 2. vers 9 10 11. wherefore God hath exceedingly exalted and given him a name above every name that in the name of Jesus every knee should bow of heavenly earthly and infernall things and every tongue should confesse that Jesus is Lord to the glory of God the Father and in sundry other places Question What say you to these testimonies Answer As to the first it is so far from proving that Christ is God by nature that it clearly sheweth him to be a far different one For it openly putteth a difference between Christ and that one God of whom that is here treated the Article added in the Greek doth intimate Now whereas the adversaries say that faith is not to be placed but in God himself this solved by Christ in another place whilest he saith he that believeth on me believeth not on me but on him that sent me whence it is evident that Christ arrogateth not that faith to himself which we ow to God onely for that faith is due to God onely which is terminated in him and which hath respect to him as the prime author of all things but it is clear that such faith is not attributed to Christ for we therefore believe on Christ because he hath obtained of God a power to make us eternally happy and is appointed unto that office whereby it cometh to passe that our faith on Christ is through him directed to God himself as the ultimate end which is attested by Peter saying through him Christ you believe in God that raised him up from the dead and gave him glory so that your faith and hope is on God 1 Epist 1. 21. Question But they alledge out of Jeremy that he is cursed who trusteth in man Ier. 17. 5. An. It is not said absolutely that he is cursed who trusteth in man but he who so trusteth in him as that he maketh flesh his arm that is fasteneth his whole hope in meer humane forces without the assistance of divine power for that is understood by the word flesh to which these words are further added and his heart departeth from the Lord. But we who place our confidence on Christ do not make flesh our arm nor in our heart depart from God yea in trusting on Christ we trust on God himself and so our heart cometh unto God and not departeth from him Q. What say you to the other testimonies which speak of Christs divine honour Forasmuch as all the places that testifie concerning Christs divine honour do also testifie that this honour was given to him at a certain time and for a certain cause it is plain that the divine nature of Christ cannot thence be collected Now whereas the adversaries object that of Isaiah chap. 42. 8. I will not give me glory to another I answer that it is apparent enough what he meaneth by another for he presently addeth nor my praise to graven images In this place therefore God speaketh of them who have no communion with him and to whom if any glory and honour be ascribed it redoundeth not to him But he saith not that he will not communicate his glory with such an one as is dependent of him subordinate to him for by this means no diminution of his glory is made since the whole is referred to him for since the Lord Jesus dependeth of him and is subordinate to him whatsoever honour is given to Jesus redoundeth wholly to God himself Q. I have been in informed touching those places of Scripture which seem directly to respect the son of God I would fain learn those also which are applyed to Christ by a certain accommodation and seem to prove a Divine nature in Christ A. The places are these Isaiah 8. 14. where it is said that he should be a stone of stumbling and rock of offence which Luke chap. 2. 34. and Paul Rom. 9. 32. and Peter 1 Epist. 2. 7. do repeat next Isa 45. 23. where God saith I have sworn by my self that to me every knee shall bow which is applyed to Christ Rom. 14. verse 11. Thirdly Isaiah 41. vers 4. and chapter 44. ver 6. and chapter 48. verse 12. I am the
glory of God A. The things first in order Q. VVhich is the first of them A. Hallowed be thy name Q. Explain this Petition A. In this petition we desire God to assist us every way that we may celebrate his name with words hymns writings and by other means whatsoever Q. VVhat is the second A. Thy Kingdome come Q. Explain this Petition A. In this petition we do beseech God that he would induce us by such means as are best known to himself to consecrate and resign our hearts up to him but more especially by the discovery and obsignation of his truth and choicest promises in our hearts for then God truly reigneth when he exerciseth his Kingdome by the laws of the Gospel in our hearts and mind Quest What is the third Petition Answ Thy will be done as in the Heavens so in the Earth Quest. Explain the meaning of this Petition Answ In this Petition we beg of God that he would vouchsafe us his assistance in performing the obedience due unto him and what is to be expressed in our lives and actions for a man standing in need of much assistance to the performance of those things which God hath commanded him especially under the Gospell for they are such as far exceed his strength there is also in this Petition a tacite confession of our own weaknesse and of our confidence in God and hope which we conceive of his bounty when we dare to beg of him that he would make us no lesse ready to yeild him obedience then the Angels who are in Heaven Quest What are the Petitions that are referred to our use Answ The other three which follow in the same order Quest What is the first Answ Give us this day our dayly bread Quest Explain this Petition Answ Therein we desire God first that he would bestow upon us the gifts of his grace necessary to sustain and cherish our Spirituall life next that he would confer all those things that any wayes pertain to the maintenance of this life Quest What is the second Answ Forgive us our debts as we also forgive our Debtors Quest Explain this also Answ Therein we beg of God not onely to remit those sins which we have committed since we subjected our selves to the lawes of the Gospell but also much more those which we committed before the knowledge of the truth in as much as these are far more grievous and more easily exclud us from the possession of eternall life and cast us into everlasting damnation but whereas it is added As we forgive our debtors it is held that the forgivenesse of sins can at no hand be hoped for unlesse we forgive offences unto others and that from our hearts so that to be quite alienated from all desire of revenge Quest What is the third Petition Answ And lead us not into temptation but deliver us from evill Quest Declare it Answ In this Petition we intreat of God to assist us that we be not over come in afflictions which are sent for the triall of our faith as often as we fall into them by the will or permission of God and that he would keep us from Satan suffering us not to be oppressed with those temptations which he useth as engines to subvert and overthrow us Quest Is it not lawfull to pray otherwise Answ Yes for he neither here or elsewhere forbiddeth it so that our prayer be not such as thwarteth the will of God openly prescribed to us But if we desire any such thing concerning which the will of God is not manifested then is that petition to be wholly submitted to the will of God Quest To what end therefore did Christ command that we should pray in the aforesaid manner Answ That we might know assuredly what things are alwayes and necessarily to be desired of God Quest What else hath the Lord Jesus added to his first precept Answ That we ought to acknowledge him likewise for a God that is such a one as hath divine soveraignty over us and to whom we are bound to exhibit Divine honour Quest Wherein consisteth the Divine honour due to Christ Answ That as we are bound to celebrate him with Divine adoration so we may in our necessities implore his aid now we adore him for his sublime majesty and implore his aid for his divine and Soverain Authority Quest What else pertaineth to the Divine honour of Christ Answ The Administration of his Supper of which you shall hear anon Quest Whence prove you that Divine Adoration is due to Christ Answ There are proofs thereof in many passages of the Scripture and namely John 5. 22. Christ himself saith the Father hath given all Judgement that is according the Hebrew phrase all government and rule to the Son that all should honour the Son as they honour the Father and Phil. 2. 9 10 11. wherefore God hath exceedingly exalted him and given him a name above every name That in the Name of Jesus every knee should bow of things in Heaven on the Earth and under the Earth and that every tongue should confesse Jesus Christ is Lord to the glory of God the Father Quest But how prove that we may fly to Christ in all our necessities Answ First because he is both able and willing to help us next that we have incitements thereunto both from the Lord himself and also from his Apostles in fine because we have examples thereof in holy men Quest How prove you that Christ is able and willing to help us Answ We will speak of that below when we come to his Kingly and Priestly Office Quest But where hath the Lord or where have the Apostles proposed to us these incitements A. John 14. 13 14 and chap. 15. and chap. 16. 23 24 25. where the Lord himself saith whatsoever you shall ask in my name that is relying on my name and power or directing your prayers to me by name or so to the Father as that I onely be named in the prayers I will do it Rev. 3. 18. I councell thee to buy of me gold tryed in the fire c. and Heb. 4. 14 15 16. where that divine Author writeth after this manner Having therefore a great high Priest passed through the Heavens Jesus the Son of God Let us hold fast the confession for we have not a High Priest that cannot be touched with a fellow feeling of our infirmities but in all things tempted like unto us without sin Let us therefore with boldnesse make our addresses to the throne of Grace that we may obtain mercy and find favour to help in time of need and Rom. 10. 13. Whosoever shall call upon the name of the Lord shall be saved Quest Where have you examples hereof Answ Luke 17. 5. the Apostles say Lord increase our Faith in like mannor Mat. 8. 25. Lord save us we perish and Acts 7. 59. where Stephen invocating breaketh out into these words Lord Jesus receive my spirit and again ver 60.
not men knowing that whatsoever good thing every one shall do that he shall receive from the Lord whether he be bond or free Ephes 6. 5 6 7 8. And 1 Pet. 2. 18. Let servants be subject to their masters with all fear not onely to the good and gentle but also the froward And Tit. 2. 9 10. That they please their masters in all things not answering again not purloyning but shewing all good fidelity And 1 Tim. 6. 1 2. As many as are servants under the yoke let them account their masters worthy of all honour lest the name of God and his doctrine be evill spoken of And those that have believing masters let them not despise them because they be brethren but serve them so much the more because they are faithfull and beloved partakers of the benefit Q. What is the office of Masters towards Servants A. That they give to Servants that which is just and equall and forbear threats knowing that they themselves also have a Master in the Heavens and there is with him no acceptation of persons ' Ephes 6. 9. Col. 4. 1. Q. What is the sixth precept A. Thou shalt do no murder Q. What hath the Lord Jesus added hereunto A. That we be not rashly angry with our brother and offend him with rough speeches proceeding from a desire of revenge which the Lord Jesus expresseth by the word Racha that is a vain person a fool Mat. 5. 22. hereunto belongeth those words of Paul Ephes 4. 31. Let all bitternesse and chasing and anger and clamour and evill speaking be put away from you with all malice Q. What is it to say to another Racha or fool A. It is all one as if you should say he were a man good for nothing or without reason Q. But if it happen that we offend our Brother what ought to be done A. He is very carefully to be reconciled for unlesse we be at peace with our Brother our Religion is vain and there is danger lest we fall under the judgement of God Q. It is then altogether unlawfull to be angry A. It is indeed unlawfull to be angry and that you should endeavour to satiate your desires of revenge but if any one be angry at the apparent sinfulnesse of a thing and yet doth not meditate or studdy any revenge not persevere in his anger it is not forbidden to be angry in such a matter Q. What else hath the Lord Jesus added to this precept A. He hath prohibited all kind of revenge not onely private but that which is by the Magistrate so that if any one hurt either our body goods or good name we should be ready rather to receive another injury then to revenge our selves which the Lord Jesus taught in these words But I say unto you resist not evill but if any one smite thee c. Mat. 5. 39 40 41. Q. Are not those words of our Lord to be taken simply as they sound A. No for we read of our Saviour himself that when he had a blow given him with the palme of the hand he did not only forbare to turn the other cheek but also opposed those words to the smiter If I have spoken ill hare witnesse of that evill if well why doest thou smite me John 18. 23. we read the same of the Apostle Paul Acts 23. 3. Q. May we not then go to Law before the Magistrate and prosecute injuries A. Yes so you be free from the desire of revenge for our Saviour forbiddeth this onely But it is revenge when a man endeavours to requite him that hath been injurious towards him with like for like as it was tollerated in the Law of Moses to requite eye for eye tooth for tooth hand for hand foot for foot burning for burning stripes for stripes Q. What is the seventh precept A. Thou shalt not commit adultery Q. What hath the Lord Jesus added thereunto A. first that we do not onely avoid the act of Adultery but forbear to look upon a woman so as to lust after her intimating that he which lusteth after her in his heart hath already committed adultery with her besides he addeth that he which putteth away his wife unlesse it be in case of Adultery and marryeth another doth commit adultery and he also that marrieth her that is put away doth also commit adultery Lastly he forbiddeth all fornication and uncleannesse and filthy speech and sacrallity and jests Mat. 5. 28. chap. 19. 9. 1 Cor. 9. 10. 13. 18. Heb. 13. 4. 1 Thes 4. 3 4. Ephes 5. 3 4. Q. What pertaineth to the same precept A. That a Beleever do not marry with an Unbeleever lest by such a Marriage the Beleevers heart be seduced for which cause we see that under the Law such Marriages were forbidden by God himself See 1 Cor. 7. 39. Exod. 34. 16. Dent. 7. 3 4. Q. What if it happen that one of the unbeleeving married parties become a Beleever must the other unbeleeving party be thereupon deserted A. By no means if the unbeleeving party be content to dwell with the beleeving but if the unbeleeving party be not content the beleever is at liberty in such a case 1 Cor. 7. 10 11 12 13. Q. What is the eight precept A. Thou shalt not steal Q. What is forbidden in this precept A. All manner of interversion in those things that concern the commodity of our neighbour which commeth to passe when we either take away those things which he hath or doe not when we are able lend our assistance to him standing in heed Q. In what manner doe we take away from our neighbour that which is his A. Either by force or fraudulent interversion how it is effected by force is evident to every man but there are sundry ways of fraudulent Interversion for you may easily find them in buying or selling or exchanging or hiring or letting or lending or other actions as we have an old prohibition of God touching sale Lev. 19. 35 39. Deut. 25. 14 15. Thou shalt not have in this house an Epha and an Epha but thou shalt have a just waight and a just Epha Q. Is not Usury to be referred hither A. Yes Q. What is Usury A. It is the extorting of Commodities and benefit from money lent with the oppression of another which appeareth from the signification of the word wherewith Usury is expressed in the Old Covenant which is all one with biteing Exod. 22. 25. Levit. 25. 36 37. Deut 23. 19 20. whence it is apparent that to receive Commodities from money lent without biteing or detriment of another is neither biteing nor Usury whence it commeth to passe that under the Gospell the receiving of such benefit is no where forbidden unlesse it be there where Covetousnesse or extortion is forbidden although all those things that are contrary to the Spirit and Doctrine of Jesus Christ are in sundry places expresly set down Q. What hath the Lord Jesus added to that precept A. That we should
especially by remitting the injuries done unto them by others and so lift up pure hands without wrath and doubting To which purpose fasting is of great avail yet so that men impose it upon themselves without any mark of hypocrisie Q. What is fasting A. Abstinence from meat and drink for a certain space as may be observed from sundry examples in Scripture Q. Is it not fasting where men abstein from certain sorts of meat A. You may perceive by the definition of fasting which we have given that to abstain from a certain sort of meats is not fasting but rather a choise of meats which the Apostle reproveth and reckoneth amongst the doctrines of Devils 1 Tim. 4. 3. Q. Ought those that fast to be tyed unto certain dayes A. At no hand for the same is contrary both to the property and liberty of the Christian Religion which is spirituall and not at all tyed to times Neither is fasting acceptable to God unlesse the glory of God and the Salvation of our selves or others or some pressing necessities draw it from us Wherefore the whole time alotted unto fasting is to be spent upon Christian exercises as reading and explaining the Word of God ardent Prayers and pious Conferences CHAP. III. Of the Lords Supper Q. WHat are Christs Ceremoniall Precepts as they call them A. There is but one namely the Lords Supper Q. VVhat is the Lords Supper A. It is an Institution of the Lord that the Faithfull should break and eat the Bread and drink of the Cup to declare the death of the Lord which Institution is to continue till the Lords coming Q. VVhat is it to declare the Lords death A. It is in a solemn and publick manner to give thanks that he out of his unspeakable love would suffer his body to be tortured and in a manner broken and his Bloud to be shed for us and so to extoll and celebrate this great benefit Q. VVhy would the Lord have the memory of this thing above all others to be celebrated in his Church A. Because of all the actions of Christ it is the chiefest and most proper to him for though the Resurrection and Exaltation of Christ be far greater yet they were performed by God the Father and not by Christ himself Q. Is there not another reason for which the Lord instituted the Supper A. None at all although men have devised many some saying that it is a sacrifice for the quick and dead others that by the use thereof they gain the remission of their Sins and hope to confirm their Faith and bring to their remembrance the Lords death Q. VVhat are we to hold concerning these opinions A. That none of them can stand for since that is the end of celebrating the Lords Supper that we should give thanks to Christ for benefits received it is apparent that it was not therefore instituted that we should there receive something yea he that will worthily partake of the Lords Supper he ought to be assured of the remission of sins on the part of God and confirmed in the faith and so affected that the death of Christ never slip out of his mind Q. VVhat are we to think of that opinion which saith that the Supper is a sacrifice for the quick and dead A. That it is a most grievous error for the Scripture testifieth that the offering of Christ was performed in heaven and could not be performed on the earth Besides since Christ himself is both Priest and sacrifice it followeth that none can offer Christ but Christ himself Finally since the Sacrifice of of Christ is altogether perfect since it is one whereby he hath for ever perfected them that are sanctified there is no need that it should be repealed otherwise it would not be perfect and absolute Heb. 8. 1. 2 3. 4. Heb. 9. 24. Heb. 7. 27. Heb. 10. 14. Q. VVhat is the meaning of those words this is my body A. They are not taken by all in one and the same manner for some think that the bread is truly turned into the body of Christ and the wine into his blood which turning they call Transubstantiation others think that the Lords body is with in and under the bread Finally there are some who in the Lords Supper think they are truly partakers of the Body and Blood of the Lord but spiritually All which Opinions are fallacious and erroneous Q. How will you demonstrate that A. Because in these words This is my Body the particle This may be referred to the whole action of breaking and taking the Bread and pouring out the Wine Wherefore it is not necessarily referred to the Bread and Wine only by the Adversaries neither can their captious opinions be hence framed and contrived Besides as to the Transubstantiation it self as they call it since the Scripture doth in the very use give the name of Bread to that Berad we take as appeareth from the words of Paul 1 Cor. 10. 16. and chap. 11. 26 27 28. It is evident that Bread remaineth there without any transmutation into the Lords Body Furthermore the same Scripture testifieth that the Body of Christ is in the Heavens and must be there contained till the times of the restitution of all things wherefore it cannot any more exist on the Earth In a word if the Bread were turned into the very Body of Christ it would follow that the immortall Body of Christ wherewith all agree that he is now endued is taken in a grosse and carnall manner but this cannot be that an immortall Body should be so taken and consequently neither can the Bread be turned into Christs Body As to the second Opinion that as it cannot consist for the former reasons especially this that the Body of Christ is now in the Heavens so neither can it for his grand inconvenience namely that this Opinion doth devest the Body of Christ of its properties Lastly as to the third Opinion that cannot have place since it is absutd that one should be really partaker of Christs body and also spiritually And they themselves sufficiently bewray the uncertainty of their own opinion whilst they confesse that this manner of receiving the Body of Christ is altogether inexplicable or at least that they are utterly ignorant how it is done Q. VVhat is to be held touching the use of the Body and Bloud of Christ John 6. A. Christ doth not in that place treat of the Supper for there he doth without any condition ascribe Eternall Life to him that shall eat his Flesh and drink his Blood and on the contrary taketh Eternall Life away from him that shall not eat his Flesh and drink his Blood Which that it is not spoken of the Lords Supper is evident from hence in that a man may partake of the Lords Supper and yet perish And on the contrary may be saved although he partake not thereof But Christ there speaketh concerning the cause of Faith on him which is the continuall meditation
of the death of Christ from whence we derive strength unto a pious and immortall life Q. How are those words of Paul to be taken The Cup of blessing which we blesse is it not the Communion of the Bloud of Christ The Bread which we break is it not the Communion of the Body of Christ A. In such a manner as that all those who blesse this Cup that is using it celebrate the name of the Lord and blesse him and also those that break the Bread in Communion do thereby openly testifie that they are partakers of the Body and Bloud of Christ that is of all those things which Christ by his death hath procured to us As he a little after speaketh of the Israelites saying that the Israelites who did eat the Sacrifice were partakers of the Altar that is belonged unto all those things which were promised in that Religion Q. Explicate therefore to me the true and genuine sense of those words This is my Body A. It is as if Christ had said this action of breaking and eating this bread is a commemoration and certain adumbration of that which is to be done with my Body and this action pouring out and drinking this Wine is a commemoration and representation of what is to be done with my Bloud or that we may explain the words of Paul 1 Cor. 11. 25. the drinking of this Cup is a commemoration of that excessive love of God exhibited to us in the New Covenant and confirmed by the death of Christ In this manner it is written concerning the solemn custome of eating the Paschal Lamb for they had their loynes girded their feet shod their staves in their hands and did eat it hastily that it was the Passeover of the Lord Exod. 12. 11 27. Thus also Ezek. 5. 3 4 5. it is said of the shorn hairs part whereof was burned part scattered part conserved that this was Jerusalem CHAP. IV. Concerning the Baptisme of VVater Q. WHat think you concerning the Baptism of VVater A. That it is an externall Rite whereby men coming from Judaisme or Gentilisme to the Christian Religion did professe openly that they acknowledge Christ for their Lord. Q. Do Infants belong to that Rite A. By no means for neither have we in the Scripture either precept or example thereof nor can they as the thing it self sheweth acknowledge Christ for their Lord. Q. What then is to be thought of those that baptise infants A. Although they erre herein yet is it not therefore lawfull to condemn them so that they be not otherwise Idolaters but live piously according to Commandments of Jesus Christ and forbear to persecute others who reject their opinion For the Kingdom of God consisteth not in these outward things but in righteousnesse peace and joy in the holy Spirit Q. VVhat think you of them that think they are regenerated by this Rite A. They are exceedingly mistaken for Regeration is nothing but the transformation of our mind and will and composure of them to the doctrine of our Saviour Christ as the very word Regeneration doth intimate But such a transformation cannot have place in Infants who know not good and evill much lesse that a thing of so great moment should be incident to them But that those of perfect age in whom the transformation of mind and will hath place should be regenerated by Water is so distant from truth that it seemeth to carry a face of Idolatry with it whilst that is ascribed to a grosse elementall thing which is onely to be ascribed to God himself and his Word since it is he who hath of his own will begotten us by the Word of his truth and that incorruptible seed whereof we must be regenerated is the Word of God that liveth and abideth for ever Q. But the Apostle saith Tit. 3. 5. that God hath saved us by the Laver of Regeneration A. True but he doth not therefore affirm that that Laver of Regeneration is the Babtism of Water Neither is it unusuall in the Scriptures that the purlfication of our Souls which is wrought by the Word should be siguratively called a Laver for the same Paul Ephes 5. 26. writeth That Christ hath sanctified his Church having purified her with the Laver of water in the Word And the Authour to the Hebrews exhorteth them who had long since given their names to Christ and did no more stand in need of the Baptisme of water that they should have their hearts sprinkled from an evill conscience and their body washed with pure water Finally the Apostle himself in this very place which we have in hand explaineth himself what he meaneth by the Laver of Regeneration sub-joyning those words that give light to the foregoing ones namely And renewing of the holy Spirit For that this particle and is sometimes all one with that is was formerly demonstrated Q. But as concerning these words of Ananias to Paul arise be baptised and wash away thysins having invocated the name of the Lord Acts 22. 16. what is to be held A. It is to be held and we shall find this observation give light to many other places of the Scripture that when in the writings of the new covenant that is ascribed to some act or outward ceremony which altogether belongeth to eternall salvation this is not therefore done as if that act or outward ceremony had such power but because thereby a certain adumbration is made of that thing which altogether belongeth to salvation Thus when it is said The Cup of blessing which we blesse is it not the communion of the Blood of Christ the bread which we break is it not the communion of the body of Christ 1 Cor. 11. and elsewhere as many of you as have been baptised into Christ have put on Christ Gal. 3. 27. And after this manner the words of Ananias may and ought to be understood although the place may be so constrained as that the meaning of Ananias was not that Paul by the Baptisme of water should wash away his sins but that he should be baptised and wash away his sins by invocating the name of the Lord since the time was now come wherein every one that called upon the name of the Lord should be saved Q. Doth not our Saviour Christ in his conference with Nichodemus John 3. 5. by water understand Baptisme A. By no means for there he speaketh of being born from above but the water of Baptisme cometh not from above besides he treateth of such a regeneration without which none can enter into heaven which reason it self sheweth cannot be said of the Baptisme of water Now that water and the spirit are the same in that place so that by water is meant the spirit or spirituall water seemeth thence to be plain in that the particle and may in this place signifie that is as we formerly shewed that it sometimes signifieth so in the Scripture and by name in that passage Matt. 3. 11. which is like to this