one we must needs be distracted in mind not knowing who hath prescribed that way to us And therefore the Scripture frequently admonisheth us of this thing as you may see in Moses Deut. 6. 4. which passage is cited by Christ himself Mark 12. 29. Hearken Israel thy Lord the God is one Lord. And again in Moses Deut. 32. 39. See that I alone am He and there is no God besides me Esay 44. 6. 8. Esay 45. 5. 14. 21. Esay 46. 9. 1 Cor. 8. 4 5 6. Gal. 3. 20. Eph. 4. 6. 1 Tim. 2. 5. Q. How the third A. Unlesse we believe God to be eternall how can we hope for eternall life from him and so attain the end to which this way doth lead Q. How the fourth A. To believe that God is perfectly just is necessary unto Salvation first that we may perswade our selves that God will make good his Promises to us though we be unworthy Next that we may acknowledge all those trialls to be just which being entred into this way we must of necessity undergo in that they are permitted by God Q. How the fifth A. This is therefore necessary to be known to the end we might not doubt that even our very heart then which nothing is harder to be searched out and from which the chiefest estimate of our obedience is taken lieth alwaies open unto God Q. How the sixth A. Because we could not expect eternall life from the hands of God as the prime Author were we not perswaded that his power is circumscribed with no bounds and limits Againe who would endure so many adversities as are incident to all those that make profession of the Christian Religion were not this perswasion deeply fastned in his heart that all things are in the hands of God and afflictions happen not without his will neither is any thing either in heaven or on earth able to hinder his divine power from accomplishing what he hath promised and we expect from him Q. You have unfolded what things are necessary to be known touching the Essence of God and therefore I pray you now discover what things are very conducible thereunto A. It is very conducible hereunto to know that in the essence of God there is but one Person Q. Demonstrate this I pray you A. Inasmuch as the Essence of God is but one in number there cannot be so many persons therein since a person is nothing but an individuall intelligent Essence Q. Who is this one divine Person A. That one God the Father of our Lord Jesus Christ Q. How prove you that A. By the most evident testimonies of the Scripture thus Christ himself Iohn 17. 3. saith This is life eternall that they may know thee Father the onely true God And the Apostle Paul 1 Corinth 8. 6. saith To us there is but one God the Father of whom are all the things we for him And Ephes 4. 6. There is one God and Father of all who is over all and through all and in you all Q. But Christians commonly hold that not onely the Father but also the Son and the Holy Spirit are persons in one and the same Deitie A. I know it well but they are grievously mistaken producing arguments for it out of the Scriptures ill understood Q. What are their arguments wherewith they endeavour to prove their opinion A. The chief are these First they say that the Scripture calleth not only the Father but also the Son and the Holy Spirit God And forasmuch as the same Scripture affirmeth that there is but one God hence they gather that these Three are that one God Q. How must this Argument be solved A. I will first make answer concerning the Son and then concerning the Holy Spirit Q. What answer will you make concerning the Son A. The word GOD is two wayes chiefly used in the Scripture The first is when it denoteth him who both in the heavens and on the earth doth so rule and exercise dominion over all that he acknowledgeth no superior and is so the Author and Principall of all things as that he dependeth on none The other is when it designeth him who hath some sublime dominion from that one God and so is in some sort partaker of his Deïty Hence is it that the Scripture calleth that one God the God of Gods or most high God Psal 50. 1. Heb. 7. 1. And in the latter signification the Son of God is in certain places of the Scripture dignified with the title of a God Q. How prove you that the Son of God is in this latter signification dignified with the title of a God A. From the very words of the Son himself John 10. 35. If he call them Gods to whom the Word of God came and the Scripture cannot be broken say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Son of God By this speech Christ doth clearly intimate both that the word GOD is somtime attributed unto them in the Scripture who are far inferiour to that one God as also that he called himself the Son of God and consequently a God for no greater reason then because he had been sanctified by the Father and sent into the world Q. But what answer give you concerning the Holy Spirit A. The Holy Spirit is no where in the Scripture expresly called God and though in some places the things of God are attributed to him yet doth it not thereupon follow that he is either God or a person of the Deity since this happeneth for another cause as you shall hear in in its place Q. VVhat is the second argument wherewith they go about to prove the three Persons in one Deity A. It is taken from those places wherein mention is made of the Father and the Son and the Holy Spirit Q. VVhich are those places A. The first is that where Jesus commandeth his Aposties to make all Nations Disciples baptizing them into the name of the Father and of the Son and of the Holy Spirit Mat. 28. 19. The second is that where the Apostle writeth in this manner There are diversities of Gifts but the same Spirit And diversities of Ministeries but the same Lord. And diversities of Operations but the same God that operateth all the things in all 1 Cor. 12. 4 5 6. And afterwards in the eleventh verse of the same chapter he saith But all these things operateth one and the same Spirit distributing to every one as he will The third is in John 1 Epist 5. 7. There are three that hear witnesse in heaven the Father the Word and the Holy Spirit and these three are one Q. What are we to think of these Quotations A. In generall I answer that these Quotations onely shew that there is a Father Sonne and Holy Spirit which we not only acknowledge but constantly assert so that we pronounce him to be no Christian who is either ignorant thereof or doth not believe it But it is evident that these Quotations do not demonstrate the Father Sonne and Holy Spirit to
the New Covenant by the word Spirit is sometimes designed the very Gospell of Jesus Christ partly because the things contained therein are such as were revealed by God himself and could not have been discovered by the wit of man partly because it respecteth the spirit of man and maketh us spirituall which the Law could not do Hence the Apostle Paul saith Rom. 7. 6. But now we are freed from the Law that being dead wherein we were held so that we serve in newnesse of the Spirit and not in oldnesse of the Letter And Rom. 8. 2. The Law of the Spirit of Life in Christ Jesus hath freed me from the Law of Sin and Death And ver 9. If any man have not the Spirit of Christ he is none of his And 2 Cor. 3. 6. the same Apostle calleth himself not a Minister of the Letter that is the Law but of the Spirit or New Covenant Secondly by the word Spirit is understood such a Gift of God as is by the Scripture called an Earnest or pledge of our Inheritance 2 Cor. 1. 22. chap. 5. 5. Ephes 1. 14. So that we thereby conceive a firm and certain hope of the Eternall life that is promised to us have a kind of taste and feeling thereof in our hearts Q. Do we not perceive a hope of Eternall Life by the very preaching of the Gospell A. Yes in some measure for from the preaching of the Gospell a hope of Eternall life therein promised may be acquired otherwise why should that Life be there promised But to fasten and rivet in our minds a firm and certain hope thereof by vertue whereof we may continue invincible in all temptations it seemeth requisite that that promise outwardly proposed by the preaching of the Gospell should be inwardly sealed in our hearts by God Quest Doth this inward sealing happen unto all to whom the outward preaching of the Gospell cometh Answ At no hand but onely unto them who believe the Gospell preached to them and so rightly use that outward means imployed by God in confirming the promise of Eternall Life For if that Gift of the holy Spirit which continued but for a time was given only to those that believed the Gospell much more are we to hold that that Gift of the holy Spirit which is perpetuall is not imparted to others but them who have sincerely believed the Gospell and from their hearts embraced it Q. Is there not need of the inward Gift of the holy Spirit to believe the Gospel A. By no means for neither do we read in the holy Scriptures that that Gift is conferred on any one but him that believeth the Gospel See John 7. 38 39. Act. 8. 21 13 14 15 16 17. Acts 15. 7 8. Act. 19. 1 2 6. Gal. 3. 14. Ephes 1. 13. Q. Since you have declared to me what the Gift of the holy Spirit is I desire you also to declare whether the holy Spirit be a person of the Godhead A. That the holy Spirit is not a person of the God-head is evident from the Scriptures wherein it is affirmed that he is given and sent by God 1 Joh. 3. 21. 22. 23 24. 1 Pet. 1. 12. yea in the name of Christ John 14. 26. That he speaketh not of himself but what he heareth glorifying Christ in that he receiveth of his and declareth it to his Disciples John 16. 13. 14. that he is the Advocate John 14. 16 17. compared with 1 John 2. 1. where you have the same Greek appellation in both place but in the latter the English Translators themselves render it Advocate That he maketh intercession for the Saints with groans inutterable Rom. 8. 26 All which with sundry other things that might be enumerated cannot possibly agree to him that is a person of the God-head and consequently the most High God CHAP. VII Touching the confirmation of the Divine Will Q. HOw Jesus declared unto us the Divine VVill hath been explained I would now have it also explained how he confirmed the same A. There are three things of Christ that did confirme the Divine Will which he declared first the absolute innocency of his life John 8. 46. 1 John 3. 5. Secondly his great and innumerable Miracles John 15. 24. John 21. 25. Thirdly his death 1 Tim. 2. 6. chap. 6. 13. All these three are united in that noted place of John 1 Epist 5. 8. There are three that bare record on Earth The Spirit the Water and the Bloud For by the Spirit without question the holy Spirit is meant by whose Vertue the Miracles of Christ were wrought Acts. 10. 38. As by Water is understood the Purity of his life and by Bloud his Bloudy death Q. What was the Innocency of Christs Life and how was the will of God confirmed thereby A. The Innocency of his Life was such that he not onely committed no sin neither was guil found in his mouth nor could he be convicted of any crime but he lived so transcendently pure as that none either before or after did equallize him so that he came next to God himself in Holinesse and was therein very like to him Whence it followeth that the Doctrine delivered by him was most true Q. What were his Miracles and how did they confirme the Divine will A. The Miracles were so great as none before him ever did and so many as that had they been set down in particular the world would not contain the Books And these Miracles do therefore make to the confirming of the will of God in that it is not imaginable that God would invest any one with such power as was truly Divine who had not been sent by him CHAP. VIII Of Christs Death Q. VVHat was the Death of Christ and how did it confirm the Wil of God A. Such a death as had all sorts of afflictions ushering it in and was of it self most bitter and ignominious so that the Scripture thereupon testifieth that he was made like to his brethren in all things Heb. 2. 17. Q. Why doth the Scripture witnesse that Christ was buried and that God was not forgetfull of him in the grave A. That it might appear that he was truly dead and yet not left therein so that the faithfull may thereby conceive a hope that though death seise upon them yet shall they not utterly perish Q. But what necessity was there that Christ should suffer so many tbings and undergo so bitter a Death A. Because those that are to be saved by him are for the most part subject to the same afflictions and Death Q. But what reason was there that the Saviour should endure the same afflictions and death with the saved A. There are two reasons thereof as Christ also saveth the Faithfull in a two-fold way for first by his example he moveth them to persist in the way of Salvation that they have entred into Next he standeth by them in every combate of temptations afflictions and troubles and at length delivereth them from
under contestation and where John the Baptist saith He shall baptise you with the Holy Spirit and Fire Hence it is that Christ in the progresse of his discourse with Nichodemus maketh no more mention of water but onely of the Holy Spirit CHAP. V. Concerning the promise of Eternall Life Q. YOu have declared to me the perfect Precepts of Christ declare also his Promises A. The greatest and that which compriseth in it self all others is Eternall life but there is yet another thing besides very conducible to the attainment of the first Q. VVhat may that be A. The Gift of the holy Spirit Q. VVere not the same Promises contained in Moses Law A. No neither of them for you shall no where find in the Law of Moses either Eternall Life or the holy Spirit promised to those that obeyed the Precepts of that Law as it is apparent that they are promised in the Law given by Christ Q. But it appeareth that there was some hope of Eternall Life in the People of God before Christ A. Nothing hinders but that you may hope for something although you have not the Promise of God for the same so that the thing be very desireable and such as it is very likely that God will give unto those that serve him But neither is any thing more desirable then Eternall Life nor more credible then that God will bestow it upon them that serve him as the reward that is suitable to his person without which the other things though proceeding from God are scarce worthy to be termed a Divine reward Q. And why so A. For two reasons first because not so much the good it self as the perpetuity thereof seemeth to have some Divinity in it Next because it is apparent that of other good things except Eternall Life even those and those chiefly are partakers who regard not the service of God yea blaspheme him Q. Shall they have Eternall Life who hoped for the same all bough it was not promised to them A. Yes but not all but those onely that served God with their whole heart and were obedient to him For nothing hinders but that God may performe more then he promised And Christ openly teacheth this when from the words of God he truly and subtilly collecteth that Abraham Isaack and Jacob shall arise from the dead and live Luke 20. 37 38. whom the Divine Author to the Hebrews imitating chap. 11. 16. saith That God is not ashamed of them to be called their God for that he hath provided a city for them and hath decreed that they shall live for ever with him Q. If God will give Eternall Life to those men why did he not promise it A. God deferred so excellent a Promise till a fit time that it might the more evidently appear to all that so excellent a thing is his proper Gift flowing from his meer bounty Q. Are there not in the New Covenant besides Eternall Life Promises likewise made concerning this Life A. The Scripture testifieth that Picty even under the New Covenant hath the promise of this life as well as of the life to come 1 Tim. 4. 8. And likewise if any man for the sake of Christ and of the Gospell shall forsake all things that he shall receive a hundred fold even in this life with persecution and in the world to come life everlasting Mark 10. 29 30. Q. Is the New Covenant then equall to the Old as to the promises of this present life A. Since it appeareth from other places of the Scripture that a Christian ought to rest in those things that are necessary to the maintenance of his life it appeareth that the Promises of this life made under the New Covenant though in themselves very full and plenteous ought so to be taken as that a Christian shall not want any thing that is necessarily required to the maintenance of this life But under the Old Covenant it was lawfull not only to get and possesse more then the necessity of this life did require but also superfluities pleasures and other things without which we may be in this life so that this was done without injury to another Wherefore the promises of this life under the Old Covenant are not to be restrained but to be taken as the words sound Whence likewise it may be seen that Eternall Life was not promised under the Old Covenant otherwise the New would not have better Promises then the Old contrary to what the Divine Author to the Hebrews affirmeth chap. 8. 6. CHAP. VI. Concerning the Promise of the holy Spirit Q. DEclare to me the other Promise and explain what the Gift of the holy Spirit is A. The Gift of the holy Spirit promised in the New Covenant is two-fold the one perpetuall the other temporary which was visible as the first invisible Q. VVhat was that temporary and visible Gift A. The gift of doing Miracles which in the beginning was openly given to those that believed on Christ Q. VVhy did not that Gift alwayes continue A. Because it was granted to confirme the New Covenant which when it seemed to God to be sufficiently confirmed that Gift by his pleasure and counsell ceased Q. VVhat mean you by these words namely That the New Covenant was sufficiently confirmed A. I mean that those who were apt to believe the Gospell had sufficient ground for their Faith from what had been done for the confirmation of the Covenant to all suceeding times Q. But who are those that are apt to believe A. Such are endued with honesty of heart or are at least not averse therefrom For it is not in the will of God that those who are otherwise qualified should have no cause to reject the Gospel which would have come to passe had that confirmation been perpetuall For there would have been no man found so wicked who would not have acknowledged the doctrine of Christ for true and have embraced it not so much out of a love to piety and virtue as out of a desire of that soverain good which Christ hath promised to his followers namely Eternall Life Whereby it would have come to passe that in the Christian Religion which by the will and counsell of God is to distinguish the honest from the dishonest there would have been no difference between good and bad Q. Tell me therefore what is the Gift of the holy Spirit which continueth perpetually A. Before I unfold this I must demonstrate that under the New Covenant there is a certain Gift of the holy Spirit which continueth for ever in the Church of Christ Q. Yea I desire you to doe so A. Besides other testimonies it is evident from those words of our Saviour himself Luke 11. 13. that God doth and alwayes will give his holy Spirit to his Children that begge the same of him Q. What is the holy Spirit A. That you may the better understand what the holy Spirit is consider with your self First that in the Scripture of
after our image and let him have dominion over the fishes of the sea and over the fowles of the ayre and over the cattell and of all the whole earth and over every creeping thing that creepeth upon the earth Q. But what think you of the second testimony A. The Apostle in that place doth not speak of mortality but of death it self but there is a wide difference between death and mortality inasmuch as a man may be mortall and yet never die Q. What therefore is the meaning of those words that death entred into the world by sin A. Namely this that Adam for sin was by the decree and sentence of God subjected to eternall death and consequently all men inasmuch as they are propagated from him are liable to the same eternall death that the thing is so the comparison of Christ with Adam which the Apostle maketh in the same chapter from the twelfth verse to the end doth sufficiently intimate Q. I observe that man by nature hath nothing common with immortality but how prove you that he could not by himselfe know the way leading thereunto A. It may be proved thus because that knowledge doth far exceed mans reason as the Apostle expressely saith an animall man receiveth not the things of the spirit of God 1 Cor. 2. 14. meaning the things whereof he had spoken a little before p. 9. and 10. which neither eye hath seen nor ear heard nor ever came up into the heart of man which God hath prepared for those which loâ—â— him But he hath revealed them to us by the Spirit All which that it is to be understood of immortality and the way and means tending thereunto is evident from the very thing it self Q. But can you make this plain by another testimony of the Scripture A. Yes by that Rom. 1. 19. 20. where the Apostle saith That what may be known of God is manifest in them for God hath manifested it unto them For the invisible things of him from the foundation of the world being understood by his works are seen both his eternall power and divinity so that they are inexcuseable Q. But how appeareth it plainly from that testimony A. Because the Apostle affirmeth those things which God hath by the Gospell discovered to men to be such as were invisible from the very creation of the world So that they could by no means be traced out by men For the very matter which the Apostle in this place proposeth to be handled intimateth that those works whereby the invisible things of God were known are to be understood of the works done under the Gospell Q. But that place is commonly interpreted in another sense A. I am not ignorant thereof but that cometh to passe because they read the passage otherwise then it was written by the Apostle For whereas the Apostle wrote From the creation of the world they read By the creation of the world Again they joyn the same words not with the clause going before an example of which joyning you have in the 13. of Mat. ver 35. I will open my mouth in parables I will disclose things hidden from the foundation of the world but with the clause coming after as if the Apostle meant that the invisibles of God were seen by the Creation of the world CHAP. II. Wherein the way of Salvation doth consist Q. I Perceive that the way hath been discovered and disclosed by God and therefore would now fain know what it is A. Even the knowledge of God and Christ as the Lord Jesus himself testifieth This is life eternall that they know thee Father the only true God and Jesus Christ whom thou hast sent Joh. 17. 3. Of the knowledge of God CHAP. I. Touching the Essence of God Q. EXplain therefore to me wherein the knowledge of God doth consist A. In the knowledge of those things that pertain to his essence and his will Q. What things pertain to his essence A. They are of two sorts the one comprising those things that are simply necessary to salvation the other those that are very conducible thereunto Q. What are the things that pertain to the Essence of God and are simply necessary to salvation A. These that God is that he is but one that the is eternal that he is perfectly just perfectly wise and perfectly powerfull Q. What is it to know that God is A. To acknowledge or at least to be firmly perswaded that he hath of himself divine Soveraignty over us Q. What is it to know that he is but one A. To acknowledge and firmly believe that he only hath of himself divine Soveraignty over us Q. What is this divine Soveraignty over us A. A right and Soveraign power to determine of us as he please even in those things to which neither humane force nor any other whaâ—soever can extend of which sort are our thoughts while they lye hidden in the inward recesses and closets of the heart to which he can prescribe Laws according to his pleasure and appoint penalties and rewards Q. What is it that he hath Soveraignty of himself A. Namely that he hath not received it from any other Q. What is it that he only A. I said not simply that he only hath it but that he only hath it of himself For nothing hinder but that he may communicate with another that power and Soveraignty which no other besides him hath of himselfe although the Scripture affirm that he is the only Potentate and Lord 1 Tim. 6. 15. Q. Why then doth the Scripture speak in that manner A. Because all power and authority not onely divive but also humane happeneth to every one that hath it by his grant and donation Q. What is it to know that God is eternall A. That he is without either beginning or end Q. What is it to know that God is perfectly just A. That it is naturall to him to maintain and observe rectitude and equity Q. What is it to know that God is perfectly wise A. That he not only knoweth all sorts of things but every thing in particular so exactly that nothing can escape his cognizance Q. What is it to know that he is perfectly powerfull A. That he can do whatsoever things he will Q. Why is it necessary unto salvation to know all these things A. Because without the knowledge of them we could not be able to persevere unto the end in this way of salvation Q. Shew how this is verified of every one of these things in particular A. As to the first who seeth not that it is necessary unto salvation to believe that God is for unlesse we believe that God is we cannot possibly believe that this way was delivered by him And hence is it that the Author to the Hebrews saith He that maketh his addresse to God must believe that God is Heb. 11. 6. Q. How prove you that the knowledge of the second is necessary to salvation A. Unlesse we believe that God is but
is therefore called the Word or speech of God because he hath declared the whole will of God to us as John himself seemeth to expound it chap. 1. 18. No man hath seen God at any time the only-begotten Son who is or rather was in the bosome of the Father he hath declared him As he is in the same sense called both Life and Truth And the same may be said of his being called the Image of the invisible God But he is called the expresse Image of his person or substance hereby is meant that God hath already exhibited in him whatsoever he hath promised to us But as to the saying of Christ he that seeth me seeth the Father this is not fit to prove the Divine Nature of Christ since that reason of seeing is not appliable to the Essence of God which is invisible but to the knowledge of those things which Christ as his Fathers Embassador both said and did For proof of this see Joh. 12. 45. Neither lastly can the divine Nature of Christ be evinced from thence namely that all the fulnesse of the Godhead or of Deity dwelleth in him bodily since this word God-head may denote the divine wil see Eph. 3 19. forasmuch as the Apostle doth oppose that speech not to persons but to Philosophy legall ceremonies it is evident that it is meant of the Doctrine of Christ not of his Person But should we take the words as they sound yet could not such a divine Nature as the adversaries have imagined be thence collected For it is true and manifest that the fulnes of Deity or Godhead doth now dwell in Christ even bodily in that his very body is altogether divine as being made both of divine spiritual matter namely that of the heaven see 1 Cor. 15. 45 47 48. and being indued with divine life and divine splendour diviâ—e strength But concerning the word corporally of that we wil discourse somwhat afterwards Q. But where saith the Scripture that Christ had glory with the Father before the world was A. John 17. 5. Now Father glorifie me with thy self with the glory which I had with thee before the world was or as the Greek runneth with the glory which I had before the world was with thee Q. What say you to this place A. Neither can the Divine Nature of Christ be evinced from hence for that Christ might have glory with the Father before the world was and yet not be thereupon God is apparent from 3 Tim. 1. 9. where the Apostle saith of the faithfull that grace was given to them before the world began Besides it is here written that Christ doth beg this glory of the Father which sheweth neither that he was formerly in actual possession therof for then he would have been in possession of it still and consequently needed not as he doth to beg it as the reward of his work nor had a Divine Nature for then his Divine Nature would have supplied him with such glory as he wanted without being beholden to another Wherefore the sense of the place is that Christ beseeches the Father to grant unto him that glory which he had with him in his decree before the world began Q. Where saith the Scripture that the Spirit of Christ was in the Prophets A. 1 Pet. 1. 10. 11. Concerning which salvation the Prophets diligently scarched and inquired who prophesied of the grace that should happen to you searching at what or what manner of time the Spirit of Christ in them did signifie Q. What say you to this A. The spirit here said to be in the Prophets is therefore called the spirit of Christ either by a prolepsis because he is now become the spirit of Christ or because he foresignified the things of Christ as Peter himselfe hinteth saying when it testified beforehand the sufferings of Christ and the glories that should follow which forme of speech you likewise have 1 Joh. 4. 6. where the spirit of truth and the spirit of error are so called because they speak the things belonging to truth and to error Q. Where saith the scripture that Christ came down from heaven came out from the father and came into the world A Joh. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man that is or rather was in heaven And chap. 16. 28. I came out from the father and came into the world againe or rather on the contrary I leave the world and go to the father and Ioh 17. 18. As thou hast sent me into the world Q What say you to these passages A. That the divine nature of Christ cannot hence be evinced is apparent in that the words of the first testimony namely who came down from heaven may be figuratively taken as in Jam. 1. 17. Every good donation and every perfect gift is from above descending from the father of light and Rev. 21. 2. 10. I John saw the holy City the new Jerusalem descending from God out of heaven But if they ought properly to be taken which we most willingly admit it is apparent that they are not spoken of any other then the son of man who since he of necessity hath a humane person he cannot be God by nature Moreover whereas the Scripture testifieth of Christ that the father sent him into the world we read the same concerning the Apostles of Christ in the words before quoted John 17. 18. As thou hast sent me into the world so have I also sent them into the world But that saying namely that Christ came out from the Father are equivalent with his descending from heaven but his coming into the world is such a thing which the Scripture sheweth to have happened after his nativity see John 18. 37. where our Lord himself saith I was therefore born and therefore came I into the world that I should bear Record to the truth and 1 John 4. 1. It is written that many false prophets were gone out into the world So that from those forms of speech a divine nature of Christ cannot be evinced But in all these speeches is described how divine the beginning of Christs prophetick office was Q. But where is Christ called that one Lord Lord of glory King of Kings and Lord of Lords A. 1 Cor. 8. 6. To us there is one Lord Jesus Christ by whom are all things and we through him 1 Cor. 2. 8. For had they known they would not have crucified the Lord of glory Rev. 17. 14. They shall make war with the Lamb and the Lamb shall overcome them for he is a King of Kings and Lord of Lords and chap. 19. 16. and he hath on his vesture and thigh a name written King of Kings and Lord of Lords Q. What say you to these testimonies A. As to the first the divine nature of Christ cannot be concluded from the Apostles calling him that one Lord. For first he manifestly distinguisheth him from the father whom
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
first A. The Apostle doth not there speak of a will and endeavour to obey the commandments of God for this would be repugnant to all the Scriptures which inculcate nothing more frequently then an endeavour to live according to the Commandements of God but of such a will and endeavour whereby we prevent God and move him to propose his benefits to us Which that it is so appeareth from the very position of the Apostle which is such Not all who are born of Abraham according to the flesh are truly his sons and such as to whom the promises of Eternall Happinesse made to the seed of Abraham doe belong but only those whom God vouchsafeth that Grace without any regard had to their birth according to the flesh of which sort are they that have believed in God through Christ of what parents soever they are descended and by this means are become the children of Abraham according to the Spirit Whence it followeth that righteousnesse and salvation are not to be fetched from the Law of Moses which was sometimes delivered to the posterity of Abraham and Israel according to the flesh but by the Faith of Jesus Christ which hath since been proposed for ever by the same God to the Spirituall sons of Abraham and Israel And this is the genuine meaning of the place Wherefore as we willingly consent that there is no man who by his willing and running could or can obtain to move God to conferre some benefit upon him so in like manner after God hath offered Grace that a man either cannot accept and embrace the Grace offered or guide his life according to the prescript of the Divine Will we account a pernicious Errour Q. What say you to the second A. This way of drawing likewise doth not take away the liberty of our will for neither is it done in such a manner as that God should offer violence unto men but God by holding forth the excellency and certainty of his promises doth draw men unto his Son Now that this manner of drawing is not made by force or violence first appeareth from what our Saviour sub-joyneth in the same place where he explaineth that way of drawing saying They shall be all taught of God He therefore that hath heard from the Father and learned he commeth unto me John 6. 45. where it is clear that to be drawn by the Father is no other then to hear from the Father and to be taught And how that is done appeareth from the words of Christ a little after expressed Not that any man hath seen the Father but he that was from God he hath seen the Father ver 46. Again it is perspicuous that that way of drawing pertaineth unto all to whom the declaration of the Gospell doth come as may be easily collected from that place where Jesus saith When I am lifted up from the Earth I will draw all men unto me John 12. 32. Q. VVhat say you to the third A. That this passage taketh not away the liberty of the will may hence appear in that here is no mention made of God who ordained those men to Eternall Life but it is onely said simply that they believed as many as were ordained to Eternall Life which may be understood of the men themselves that they were ordained that is fit and set in a posture to embrace the doctrine of Christ and so to lay hold on Eternall Life therein proposed as it is spoken a little before in the same Chapter in a thing contrary to this namely that others judgeth themselves unworthy of Eternall Life Acts 13. 46. And as Christ saith afterwards Act. 18. 10. That he had much people at Corinth for no other cause then that they were apt to become his people Q. VVhat are the testimonies pertaining to certain persons A. Amongst others those wherein it is written that God hardneth the heart of Pharaoh and that Judas who was an Apostle of Christ did betray his Lord that the Scripture might be fulfilled from whence the Adversaries inferre that he was forced thereunto Q. What say you to these places A. I confesse that God doth sometimes so reject certain men from his Grace that they can neither repent nor be amended But those works and actions of God doe no wayes if we speak simply take away Free-will since those examples wherein they appear are singular Which God would therefore have extant because the men when they might did neverthelesse refuse to obey God and therefore God had been for a long time worthy that God should execute his judgments upon them which he when he thought did accordingly execute upon them of which sort was Pharaoh who had long before afflâ—cted the people of God and Judas who had been long before a Thief and covetous person and therefore God made use of them to perpetrate such horrid deeds CHAP. XI Of Justification Q. SInce I understand what Faith is and how far forth in our power now shew what we get by that Faith A. By Faith on Christ we get Justification Q. What is Justification A. It is when God accounteth us for just which he doth then when he doth both forgive our sins and endue us with Eternall Life concerning which Paul openly testifieth whilst he saith that the happinesse of a man consisteth herein that God imputeth righteousnesse to him Rom. 4. 6. And then addeth out of the 32 Psalme that blessed is the man to whom the Lord imputeth not sinne Q. Is none then justified without Faith in Christ A. None at all But this is to be understood of that time since Christ hath been revealed Concerning which those words of Peter also are to be understood That there is no name under Heaven given among men whereby we must be saved but the name of Jesus Act. 4. 12. For as to the time that went before the Revelation of Christ this cannot be affirmed thereof For although all men that ever believed in God shall by Faith be justified as may be openly gathered from Heb. 11. Yet notwithstanding that way of Justification was not comprehended in the Covenant given by Moses but meerly depended of the Grace of God Whereas now the manner of Justification by Faith in Christ is contained in the very New Covenant Whence their Faith did not include Faith in Christ and therefore the Apostle saith that Faith came by the Gospell Gal. 3. 22 23 24 25. So that they were not justified by Faith in the Son of God but by Faith on God himself alone Q. But that place Act. 15. 11. seemeth to oppugne this opinion where the Apostle Peter saith that we hope to be saved by the Grace of the Lord Jesus as well as they that is the Fathers A. In this place the word they is not referred to the Fathers immediately before mentioned for neither is it here treated of them but to the Gentiles of whom it is here purposely discoursed who are sundry times in the same speech opposed to
life and suffer death he will raise me again from the dead Q. VVhat say you to the third A. Neither from this place doth it appear that Christ raised himself from the dead since it is not here written that he was quickned with his own Spirit but only quickned with the Spirit or in Spirit Q. In what body was Christ raised A. In the self same that he was crucified in in as much as we read that he did after his resurrection eat and drink with his Disciples Act. 10. 41. And shewed the wounds in his hands feet and side John 20. 27. Q. VVhy was Christ raised in that body A. That he might ascertain his Disciples of his resurrection which was also the cause why he conversed with them forty dayes that he might discourse of the Kingdome of God and ever and anon appear to them after that he had been raised from the dead Q. But what body hath Christ at this time A. He hath a glorious powerfull spirituall and immortall body as being made a quickning Spirit 1 Cor. 15. 45. Q. VVhat bodies shall those that believe in him have A. Such as are like unto his glorious body Phil. 3. last verse Q. VVhere doth the scripture testifie that Christ was taken up into Heaven A. Luke 24. 50 51. where we read And he brought them forth unto Bethany and lifting up his hands blessed them And it came to passe that as he blessed them he parted from them and was carryed up into Heaven And Mark 16. 19. and Act 1. 9. Q. Why was he lifted up to Heaven A. Because that is the seat of immortality and there is the mansion and common-wealth of all Gods people whether he as their fore-runner is entered in that he may prepare a place for them Phil. 3. 20. Heb. 6. 20. Joh. 14. 2 3. Q. Where doth the Scripture deliver that Christ is sate down at the right hand of God and hatb all things subject to him A. Ephes 1. 20 21 22. where the Apostle expresly treateth of this matter And 1 Cor. 15. 27. 1 Pet. 3. 22. Heb. 1. 3 13. Heb. 12. 2. Q. VVhat is it to sit at the Right hand of God A. To be next to him in Dignity to be his Vicegerent and to have efficacious authority to govern and protect the people of God which eminently appeareth in this that Christ hath absolute dominion over the bodies and souls of men yea over Angels both good and bad and over Death and Hell it self Q. Why hath Jesus that power over the bodies and souls of men A. That he may be able to relieve them in all necessities whether corporall or spirituall and because he is appointed Judge of the Quick and Dead and will render to every one according to his works and will exercise judgment according to the very secrets of the hearts Q. Why hath he power over Angels both good and bad A. Over the Good that he may use their Ministry in accomplishing the ends of his Kingdome and assisting his people in all their necessities Over the Evill that he may quell their endeavours and machinations who are wholly set to root out and exterminate all mankind but especially the Faithfull who are to inherit Salvation and that he may employ them when he will either to punish or restrain men who hinder either his honour or his peoples salvation or any way hurt or oppose them Quest VVhy hath he power over Hell and Death Answ That he may be able to restore to life the faithfull after they are swallowed up by death and make them immortall wherefore he is expresly said to have the keyes of Hell and Death Revel 1. 18. Of Christs PRIESTLY Office Q. YOu have explained the Kingly Office of Christ explain now his Priestly Office also A. Although I ought of right to proceed to the explication of the doctrine touching the people of Christ yet for as much as the Priestly office of Christ is nearly linked with his Kingly Office I will first treat thereof The Priestly Office of Christ therefore consisteth herein that as by his Kingly Office he is able to assist us in all our necessities so by his Priestly Office he is willing to doe so and consequently assisteth us And this manner of assisting or giving aid to us is called his Sacrifice Quest Why is this manner of assisting called a Sacrifice Answ Because as under the Old Covenant the High Priest entring into the Holy of Holies did perfect those things that pertained to the expiation of the peoples sins so Christ hath now passed the Heavens that he may there appear before the face of God in our behalf and accomplish all things pertaining to the expiation of our sins Heb. 2. 17. 4. 14. 5. 1. 9. 24. Quest What is the expiation of sins Answ The deliverance from both the temporary and eternall punishments of sinnes and from the very sins themselves that we may no longer serve them Q. How doth Jesus accomplish in Heaven the expiation of our sins A. First he delivereth from the punishments of them whilst by the full and absolute authority which he hath obtained of the Father he doth perpetually defend us and by his intervening in a manner keep off from us the wrath of God which is wont to be poured out upon the ungodly which the Scripture expresseth when it saith that he intercedeth for us Next he delivereth us from the servitude of the sins themselves whilst by the same authority he withdraweth and calleth us away from all kind of sinnes by shewing us in his own person what he shall gain who desisteth from sinning or else by exhorting and warning and helping yea sometimes by punishing us Q. What is the difference between the expiation of the Old and New Covenant A. That of the New is more excellent and that for two reasons chiefly first in that the legall expiation extended onely to such sins as were committed out of ignorance or weaknesse but for greater fins which were manifest transgressions of the Law no sacrifices were appointed but the penalty of death was proposed But if God did remit such sins to any one that was not done by vertue of the Covenant but by the singular Grace of God which God beyond the Covenant exhibited when and to whom he listed But under the New Covenant not only those sins are remitted which have been acted through ignorance and weaknesse but such as are the most open transgressions of the Law of God so that he who hath fallen in that manner do not persevere therein but truly repent and relapse no more into such sins Secondly in that under the Old Covenant the expiation of sins was so made as that the temporary punishment onely was taken away whereas the New Covenant exhibites such an expiation as removeth not only the temporary but the eternall penalties of sins and instead of punishment offereth Eternall Life promised in the Covenant to those whose sins are expiated Q. How do
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