Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eternal_a	holy_a	son_n	7,025	5	5.5036	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

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 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 suff●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

an heap he layeth up the depth in store-houses Let all the earth fear the Lord let all the Inhabitants of the world stand in awe of him For he spake and it was done he commanded and it stood fast And in the Acts chap. 4. 24. Thou Lord art he who madest the heaven and earth and seas and all that in them are And in the Acts chap. 4. 24. Thou Lord art he who madest the heaven and earth and seas and all that in them are And again chap. 17. 14. God who made the world and all the things that are therein he being Lord of heaven and earth dwelleth not in temples made with hands The second reason is because unlesse we be perswaded thereof we have no ground to believe that God hath any care of particular men and so will not be induced to yeeld our selves obedient to him Q. I perceive by this answer of yours that I have no reason to ask why God taketh care of particular men and rewardeth those that obey him wherefore explain to me those things that concern the Will of God as it properly belongeth unto them who shall obtain eternall life A. They are those things that he hath discovered by I●sus Christ Of the knowledge of Christ CHAP. I. Touching the Person of Christ Q. INasmuch as you have said that those things have been discovered by Jesus Christ that concern the will of God as it properly belongeth unto them who shall obtain eternall life I would entreat you to declare those things to me concerning Jesus Christ which are need full to be known A. I am content First therefore you must know that those things partly concern the Essence partly the Office of Jesus Christ Q. What are the things that concern his Essence or Person A. Only that he is a true man by nature as the holy Scriptures frequently testifie concerning that matter and namely 1 Tim. 2. 5. There is one Mediator of God and men the man Christ Jesus And 1 Cor. 15. 21. Since by man came death by man also came the Resurrection from the dead And indeed such a one God heretofore promised by the Prophets and such a one the Apostles Creed acknowledged by all Christians confesseth Jesus Christ to be Q. Is the Lord Jesus then a meer man A. By no means For he was conceived of the Holy Spirit and born of the Virgin Mary and therefore is from his very conception and birth the Son of God as we read Luke 1. 35. where the Angell thus speaketh to the Virgin Mary The Holy Spirit shall come upon thee and the power of the Highest shall overshadow thee therefore also that Holy Thing Generated shall be called the Son of God That I may omit other causes which you shall afterwards discover in the Person of Jesus Christ and most evidently shew that the Lord Jesus ought by no means to be reputed a meer man Q. You said a little before that the Lord Jesus is a man by nature hath he not also a divine Nature A. At no hand for that is repugnant not onely to sound Reason but also to the holy Scriptures Q. Shew me how it is repugnant to sound Reason A. First because two substances indued with opposite properties cannot combine into one Person and such properties are mortality and immortality to have beginning and to be without beginning to be mutable and immutable Again two Natures each whereof is apt to constitute a severall person cannot be huddled into one Person For instead of one there must of necessity arise two persons consequently become two Christs whom all men without controversie acknowledge to be one and his Person one Q. But when they alledge that Christ is so constituted of a divine and humane Nature as a man is of a body and soul what answer must we make to them A. That in this case there is a wide difference for they say that the two Natures in Christ are so united that Christ is both God and Man Whereas the soul and body in a man are so conjoyned as that a man is neither soul nor body For neither doth the soul nor the body severally constitute a Person But as the divine Nature doth by it self constitute a Person so must the humane by it self of necessity also constitute Q. Shew how it is also repugnant to the Scripture that Christ should have a divine Nature A. First because the Scripture proposeth to us but one God by nature whom we formerly demonstrated to be the Father of Christ Secondly the same Scripture witnesseth that Jesus Christ is a man by nature as was formerly shown Thirdly because whatsoever divine excellency Christ hath the Scripture testifieth that he hath it by gift of the Father John 3. 35. John 5. 19 20 21 22 23 26 27. John 10. 25. Iohn 13. 3. Iohn 14. 10. Acts 2. 33. Rev. 2. 26 27. 2 Pet. 1. 17. Finally because the Scripture doth most evidently shew that Jesus Christ doth perpetually ascribe all his Divine acts not to himself or any Divine nature of his own but to the Father who seeth not that such a Divine nature as the Adversaries imagine in Christ would have been altogether idle and of no use Q. But they endeavour to assert that Divine nature of Christ from the Scriptures A. They endeavour indeed sundry wayes but whilest thy are labouring either to evince from the Scriptures the things that are not there or to draw wrong conclusions from the things that are there they have very ill successe Q. What are those things that they labour to evince from the Scriptures touching Christ that are not there A. His being from Eternity which they go about to prove from the Scriptures by two sorts of Arguments the one taken from those places wherein they think this being of Christ from eternity is expressed the other taken from those places wherein although it be not expressed yet they suppose it is here implyed Q. What are the places of the Scripture wherein the being of Christ from Eternity seemeth to be expressed A. They are those wherein the Scripture testifieth of Christ that he was in the beginning with God Iohn 1. 1. was in heaven Iohn 6. 62. was before Abraham Iohn 8. 58. Q. What answer you to the first A. In the quoted place there is nothing concerning Christs being from Eternity since mention is here made of the beginning whereas a beginning is opposite to Eternity Besides the word beginning every where in the Scripture is wont to be referred to the subject matter as you may see Dan. 8. 1. Iohn 15. 27. Iohn 16. 4. Acts 11. 15. 1. Iohn 2. 7 24. Since therefore the subject matter here is the Gospel which Iohn undertook to describe without question by the word beginning he understood the beginning of the Gospel This will further appear if you compare Mark 1. 1. Luke 1. 2. Luke 3. 23. where according to the truth of the Greek the words ought to be rendered

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

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

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

42. Of whom the Evangelist saith that many of them believed on Christ but by reason of the Pharisees durst not to confesse him lest they should be cast out of the Synagogues Q. What is that Faith which is of necessity attended with Salvation A. It is a confidence through Christ on God whence it appeareth that that Faith on Christ comprehendeth two things first that we confide not only on God but also on Christ next that we be obedient unto God not in those things only which he hath commanded in the Law delivered by Moses and are not abrogated by Christ but also in those things which Christ hath added to the Law Q. Doe you then comprehend obedience under Faith A. Yes for the thing it self sheweth that none can be found who conceiveth in his mind a certain hope of Eternall Life which Christ hath promised onely to those that obey him who is not also obedient unto Christ in as much as Eternall Life is such a good as no man can wittingly and willingly despise it Besides James openly testifieth that as the Body without the Spirit is dead so Faith also without Works is dead James 2. 26. and a little above he had said that the Faith of Abraham was perfected by Works ver 22. For which reason likewise pious men and such as are obedient to God are called the Faithfull Q. But why doth Paul the Apostle oppose Faith to Works A. In those places where he opposeth Faith to Works he speaketh of such works as contain perfect and perpetuall obedience which was by God required under the Law but not of such works as comprehend that obedience which God requireth of us who believe on Christ Q. What is that obedience A. That putting off the Old man with his Works we desist from all our former sins which thing the Scripture calleth Repentance Next that according to our ability we perform the Will of God so as that we walk not after the Flesh but by the Spirit mortifie the deeds of the flesh In short that we contract the habit of no sin but gain to our selves the habits of all Christian Vertues CHAP. X. Of Free-will Q. DOth it lie in our power to obey God in that manner A. Yes for it is certain that the first Man was so created by God as that he was endued with Free-will Neither was there any cause why God after his fall should deprive him thereof And indeed the Justice of God doth not permit it nor is there any mention of such a punishment amongst those punishments that God inflicted on Adam for his transgression Q. Is not this Free-wil depraved by Originall sin A. There is no such thing as Originall sinne wherefore neither can it deprave Free-will For that Originall sinne cannot be proved out of the Scripture And the fall of Adam being but one act could not have such power as to deprave his own nature much lesse the nature of all his posterity But that this punishment was inflicted upon Adam neither doth the Scripture any where relate and it is altogether unsuitable to God who is the fountain of all equity so to do Q. But yet that there is Originall sin seemeth to be proved by that testimony Gen. 6. 5. All the thoughts of mans heart were only evill and that continually and Gen. 8. 21. The thought of mans heart is evill from his child-hood A. These testimonies speak of voluntary sin so quireth of them But a will to perform them is in all men by nature yet is not that ability so little that if a man will offer violence to himself he may not by the accession of the Divine Assistance obey the Divine Will But God denieth his assistance to that Originall sin cannot be proved thence For as for the first Moses sheweth that it was such a sin for which it repented God that he had made Man and he resolved to punish him with a Flood which certainly can by no means be affirmed of sin that is in man by nature such as they think Originall sin to be But in the other testimony he sheweth that the sin of man shall not have such power that God for it should punish the World with a Flood which also doth not agree with originall sin Q. What think you of David who saith Psal 51. 7. that he was conceived in sin and by his mother shaped in iniquity A. It is to be noted that David doth not here speak of all men but only of himself nor that simply but in respect of his fall using such an expression as you have Psal 58. 4. The wicked are averse or estranged from the womb as soon as they be born they go astray speaking lies Wherefore neither can Originall sin be evinced from this testimony Q. But Paul Rom. 5. 12. saith that all sinned in Adam A. It is not there said that all sinned in Adam But that Greek expression which in some Translations is rendred in whom is in our English Translation rendred for that agreeable to the Originall as appeareth by the collation of these places Rom. 8. 3. Phil. 3. 12. 2 Cor. 5. 4. Q. Seeing you have shown that Free-will could not be depraved by Originall sinne explain how farre the power of Free-will extendeth it self A. There is commonly in men but little ability by nature to perform those things which God requireth none of them to whom he discovereth his Will Otherwise he could not justly chastise or punish the refractory both which notwithstanding he is wont to doe Q. What is that Divine assistance A. It is two-fold Inward and Outward Q. What is the Outward A. The Promises and Threatnings of God But the Promises have the greatest force by far Whence it cometh to passe that because Promises under the New Covenant are far more excellent then those under the Old it is an easier matter to doe the Will of God under the New then under the Old Q. What is the Inwards assistance A. It is the obsignation of what God hath promised in the hearts of such as obey him Q. If there be Free-will as you teach how cometh it to passe that so many opposeth it A. Because certain testimonies of the Scripture seem to them to take away Free-will Q. VVhat may those Testimonies be A. They are of two sorts the one out of which they think they can collect and deduce such a Doctrine the others wherein they suppose that Free-will is expresly taken away Q. VVhat are those out of which they endeavour to deduce such a thing A. Such as make mention of predestination wherein they think it is intimated that God did by an irrevocable and immutable Decree from all Eternity choose and designe certain men in particular and by name unto Salvation and reprobate the rest unto damnation not because he foresaw the obedience of the one and the disobedience of the others but out of his meere pleasure Q. VVhat think you concerning this matter A. Such an opinion