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 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
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 Iâ—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
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
have you shew that the very Religion it self is divine A. You may already have perceived that from the divine Author thereof neverthelesse it may be also acknowledged from those things whereof this Religion doth consist namely from the Precepts and Promises thereof as also from all the circumstances of the same Religion Q. How is it gathered from the Precepts and Promises that this Religion is divine A. Because both the Precepts comprehend perfect holinesse of life and the Promises perfect happinesse Q. What are the circumstances of this Religion A. The rise progresse efficacy and effects thereof Q. How can you prove by the rise thereof that it is divine A. This may be easily perceived if you consider who they were that first founded this Religion namely mean and contemptible persons and withall that they did it without any worldly power wealth wisdome or authority making use of nothing but preaching and perswasion to draw men to their opinion Q. How prove you the same by the progresse thereof A. Because in a very short space this Religion wonderfully encreased whilest innumerable Nations and persons both learned and unlearned noble and ignoble of either sex renouncing the Religions received by tradition from their Fathers embraced this Religion being neither allured with any commodities of this life nor affrighted with any calamities that usually attend this Religion Q. How prove you the same by the efficacy and effects thereof A. First because it could be suppressed by no counsell nor craft nor force nor power of men next because it took away all the old Religions saving the Jewish which it acknowledged for such a Religion as proceeded from God and was to continue for a certain time Q. Hitherto you have shown how firm and certain the writings of the New Covenant are shew also that those of the Old Covenant are no lesse firm A. The Scripture of the New Covenant testifieth that the writings of the Old are certain and consequently since the witnesses are true and certain as appeareth by what hath been said their testimony likewise must needs be true and certain CHAP. II. Touching the sufficiency of the holy Scriptures Q. THat the sacred Scriptures are firm and certain you have sufficiently proved I would therefore further learn whether they be so sufficient as that in things necessary to eternall life we ought to rest in them only A. They are altogether sufficient for that inasmuch as Faith on the Lord Jesus Christ and obedience to his Commandements which twain are the requisites of eternall life are sufficiently delivered and explained in the Scripture of the very New Covenant Q. If it be so then what need is there of Traditions which the Church of Rome holdeth to be necessary unto eternall life calling them the unwritten Scripture A. You rightly gather that they are unnecessary to eternall life Q. What then must we think of them A. Not only that they were fancied and invented without just cause and necessity but also to the great hazard of the Christian Faith Q. What may that hazard be A. Because those Traditions give men an occasion of turning aside from divine Truth to falshood and the imaginations of men Q. But they seem to assert those Traditions from the very Scripture A. Those testimonies which they produce out of the Scripture to assert those Traditions do indeed demonstrate that Christ and the Apostles spake and did certain things which are not comprehended in the holy Scriptures but no wayes prove that they were delivered from hand to hand by them to be perpetually so conserved or that those things which are consigned in the holy Scriptures are not sufficient to Religion and salvation CHAP. III. Touching the clearnesse of the holy Scriptures Q. YOu have already shown that the sacred Scriptures are both certain and sufficient I would entreat you also to shew that they are clear to all and easie A. Although some difficulties occur in them yet are the holy Scriptures especially that of the New Covenant easie and cleare in those things that are necessary to salvation Q. How will you demonstrate that A. First inasmuch as God would have the holy Scriptures to that end and purpose delivered to men that they might thereby come to the knowledge of his will it is altogether incredible that he would have such writings delivered from whence his will could not be perceived and known by all Next because in the very beginning of the Christian Religion the Apostles directed their Epistles wherein the chief mysteries of the Christian Religion are contained to plain and simple men Q. Whence arise so many dissentions in drawing out the sense of the Scriptures A. Because men either negligently read the Scriptures or bring not a sincere heart discharged from all incumbrances and lusts or do not with such care and carnestnesse as is requisite implore the divine assistance I mean the gift of the holy Spirit which God hath promised to those that call upon him night and day Q. If so what use is there of teachers A. That men may by them be stirred up to maintain and practise those things that they understand and be assisted in understanding the more difficult ones Of the way of Salvation CHAP. I. Touching the causes of discovering the way of Salvation Q. AS to the holy Scriptures I acknowledge my self to have received satisfaction from you but forasmuch as in the beginning you said that this way which leadeth to immortality was discovered by God I would fain know for what reason you said so A. Because as man by nature hath nothing common with immortality so could he not by himself possibly know the way leading thereunto Q. Why hath man nothing common with immortality A. Because he was at first formed of the earth and therefore created mortall Again because he transgressed the commandements of God proposed to him and so by the decree of God himself expressed in the commandement was necessarily subjected to eternall death Q. But how agreeth this with those places of the Scripture wherein it is written that man was created after the image of God Gen. 1. 26 27. that death by sin entred into the world RoÌ„ 5. 12. A. As for the testimony which pronounceth man to have been created after the image of God we must know that by the image of God immortality is not signified which appeareth from hence that the Scripture at what time man had been subjected to eternall death acknowledgeth the image of God in him Gen. 9. 6. He that sheddeth mans bloud by man shall his bloud be shed for after the image of God made he man Jam. 3. 9. With the tongue we blesse the God and Father and with the same we curse men who were made after the image of God but mans power and soveraignty over all the creatures made by God upoâ— the earth as the same place wherein it is treaâ—â—â— oâ—â—is very image Gen. 1. 26. doth cleerly intimate Let us make man
whose house is by the sea-side he shall tell thee what thou oughtest to do 2 Epist of John v. 7. Many deceivers are entred into the world who confesse not Iesus coming in flesh to be Christ. This is the deceiver and the Antichrist From which places it appeareth that the relative hath not respect to the neerest antecedent but to that which is more remote Wherefore the meaning of those words of Iohn This is the true God and eternall life is thus This whereof I have last spoken is the true God namely he that hath for his Son Jesus Christ and it is also eternall life namely to know the true God and to be in him by his Son Jesus Christ With this accordeth that passage of Christ himself Iohn 7. 3. This is Life eternall that they know thee Father the only true God and whom thou hast sent Iesus Christ Q. What say you to the fourth A. The words of Iude v. 4. run thus denying the only Master God and our Lord Jesus Christ Form which place because there is but one article prefixed in the Greek they conclude that both descriptions ought to be referred to one petson and consequently to Christ But this observation taken from the unity of the article prefixed to severall words is not perpetuall as appeareth by the inspection of these places in the Greek Mat. 16. 1. Luke 19. 45. Act. 15 41. 1 Thes 1. 8. Heb. 9. 19. Eph. 2. 20. Eph. 3. 5. Wherefore we must have our chiefe recourse to the nature of the thing it self Q. What say you to the fifth A. The fifth testimony is that of Paul Tit. 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ In which words that the Epithete of great God is referred unto Christ the adversaries endeavour to evince with two reasons the first is taken from the unity of the articles prefixed in the Greek the other from our expectance not of the Father but of the Son The first of which reasons was solved a little before To the second I answer that Paul in the Greek doth not say the glorious appearing of the great God but the appearing of the glory of the great God Now it is certain that Christ shall come to judge the world not only in his own glory but also in the glory of his Father Luke 9. 26. Mat. 16. 27. Again what inconvenience is it to say that when Christ cometh to judge the world God doth come since Christ in judging the world sustaineth the person of God from whom he hath received his authority of executing judgement Q. What say you to the sixth A. The sixth testimony is this Rev. 4. 8. Holy holy holy is the Lord God Almighty who was and is and is to come This passage is therefore by the adversaries referred to Christ because they suppose that none is to come but Christ for he is to come to judge the quick and dead But we must know that that word which is here rendred to come may as well be rendred to be as Iohn 16. 13. Where Christ saith of the Holy Spirit whom he promised to the Apostles that he should tell them things to come that is to be And Act. 18. 21. We read of a feast to come that is to be Again who perceiveth not that when it hath been first said who was and is and it is immediately added and is to come that to come is all one with to be that the speech may in every part be understood of existence and not in the two first clauses of existence in the last of coming Neither is there any one that may not easily observe that the eternity of God is here described which comprehendeth the time past present and future But that which detecteth this grosse mistake is Rev. 1. 4 5. where we read Grace and peace be to you from him that was and is and is to come and from the seven Spirits that are before his Throne and from Jesus Christ the faithfull and true witnesse From which testimony it appeareth that Jesus Christ is quite another then He that is and was and is to come Q. What say you to the seventh A. The seventh runneth thus Take heed to your selves and to the whole flock over which the Holy Spirit hath made you Bishops to rule the Church of God which he hath purchased with his own bloud Act. 20. 28. Whereunto I answer that the name God is not here referred to Christ but to God the Father who is from the beginning of the speech perpetually understood by the name of God and whose bloud the Apostle calleth that bloud which Christ did shed in such a way of speaking and for such 〈◊〉 cause as the Prophet saith That he which toucheth the people of God toucheth the apple of Gods Eye For the exceeding great conjunction that is between God the Father and Christ although they be different in Essence causeth the bloud of Christ to be called the bloud of God the Father especially if it be considered as shed for us For Christ is the Lamb of God that taketh away the sins of the world Whence the bloud shed to that purpose is called the bloud of God himself and that deservedly Neither is it to be passed by that in the Syriack Edition it is not read God but Christ Q. What say you to the eighth A. The eighth runs thus Hereby perceive we the love of God because he laid down his life for us 1 John 3. 16. First therefore you must know that in no Greek edition save the Complutensian nor in the Syriack Translation is the word God read But though this word were read in all copies should therefore the word He be referred to God At no hand Not only for the forementioned reason in answer to the third testimony namely that relatives are not alwaies referred to the persons next going before but also because John referreth the word He sundry times in this Epistle to him that was a great while before named as in the 29. verse of the foregoing chapter where he saith If ye know that he is just know that he that doth justice is generated of him Where by him as both the thing it self and the following words shew is meant the Father although in the words next going before mention had been made of Christ only Q. You have given me satisfaction as to the names of Christ I would now therefore have you explain those quotations that have respect to the works of Christ which the Adversaries imagine are ascribed to him by the Scripture A. They are such wherein they imagine the Scripture attributeth unto Christ that he created the heaven and the earth that he conserveth all created things that he brought the people of Israel out of Egypt that he was with them in the wildernesse conducting them and doing good to them that his glory was seen by Isaiah that he was incarnate Q.
cannot be proved out of that place is evident from the place it self where Christ saith The Father is greater then all and consequently then the Son as the Son himself elswhere confesseth John 14. 28. and that he gave those sheep to Christ Q. But where doth the Scripture call him equal to God A. John 5. 18. Therefore the Iewes sought the more to slay him in that he had not only broken the Sabbath but also called God his own Father making himself equall to God And Phil. 2. 6. Who Christ Jesus being in the form of God thought it not robbery to be equal unto God Q. What answer you to those places A. That Christ is equall to God no way proveth a Divine Nature in him yea the contrary is hence collected For if Christ be equall to God who is God by Nature he cannot possibly be the same God But the equality of Christ with God herein consisteth that by the power which God conferred on him he did all those things and will do them which pertain to God himself as if he were very God Q. Where read we that Christ is the Son of the living God the proper and only begotten Son of God A. Of the first we read Mat. 16. 16 where Peter saith Thou art the Son of the living God And Rom. 8. 32. where the Apostle saith Who God spared not his own proper Son but delivered him for us And Iohn 3. 16. So God loved the world that he hath given his only begotten Son and a little after v. 18. He that believeth not is condemned already because he hath not believed on the name of the only begotten Son of God Q. What do you answer to these places A. From all those attributes cannot be proved any Divine Nature of Christ For as to the first it is apparent that Peter confesseth the Son of Man to be the Christ the Son of the living God who it is certain had not a Divine Nature as they imagine Again the Scripture testifieth of other men that they are Sons of the living God as Paul citeth it out of Hosea Rom 9. 26. and it shall be in the place where it was said unto them you are not my people they shall be there called the Sons of the living God But as to the second and third places in them we read that the proper and only begotten Son of God was not spared but given and delivered to death for us which cannot be said of him that is God by Nature Yea from thence that Christ is the Son of God it is apparent that he is not God otherwise he will be the Son of himself Now the reason why those attributes are ascribed to Christ is this because amongst all the Sons of God he is both the chiefest and most deare to God as Isaac because he was most dear to Abraham and the heir of all things is called the only begotten Heb. 12. 17. although he had a brother Ismael And Solomon is called the only-begotten in the fight of his Mother Prov. 4. 3. although he had more brethren of the same mother 1 Chro. 3. 5. Q. Where is he called the first-born of every creature A. Colos 1. 15. Q. What say you to it A. Neither can it be hence concluded that Christ hath a Divine Nature For since Christ is the first-born of every creature it must needs be that he also is one of the creatures For such is the force of the word first-born in the Scripture that it must of necessity be one of them amongst whom it is the first born as the first-born of sheep is a sheep of asses an asse of men a man But that Christ should be the first-born of creatures in the Old creation the adversaries themselves must not admit unlesse they will become Arrians Wherfore they must confesse that the Lord Jesus Christ is one of the New Creation Whence the Divine Nature of Christ is not only not concluded but it is on the contrary firmly concluded that he hath no Divine Nature But that Christ is by the Apostle called by that name doth hence proceed namely that he both in time and dignity precedeth all other things of the New Creation Q. Where doth the Scripture affirm that he hath all things that the Father hath A. Iohn 16. 15. where Christ himself saith All things that the Father hath are mine And below ch 17. 10. All mine are thine and thine are mine Q. VVhat say you to these places A. The word all as was formerly demonstrated is commonly râ—strained to the subject matter Wherefore from such places no such thing as the adversaries would have can be collected Now the subject matter Iohn 16. is that which the Holy Spirit was to declare unto the Apostles concerning the Kingdom of Christ and c. 17. it is apparent that it is spoken of the Disciples of Christ whom God had given to him whence he also calleth them his own Besides inasmuch as whatsoever Christ hath he hath it from the grant of the Father and not from himself it is hence evident that he hath no such Divine Nature as is imagined Since he that is a God by Nature hath all things from himself Q. But where is Christ called a Father of eternity A. Isa 9. 6. Q. VVhat say you hereunto A. That a Divine Nature cannot hence be proved inasmuch as Christ is for a certain respect called a Father of eternity as may be seen by the words a little before in the same place expressed But it is a wonder that the adversaries urge this place especially according to the English Translation where Christ is called the everlasting Father For this quite subverteth the common Doctrine of the Trinity by confounding the first and second Persons thereof But the words may wel be rendred a Father of eternity or an everlasting Father both because he is the Author of eternall life to them that obey him and liveth for ever to shelter and protect and cherish Christians who are elswhere called his seed See Isa 53. 10. Q. But where are those Elogies given to Christ namely that he is the word or Speech of God the Image of the invisible God the Character or expresse image of his person or substance that he which seeth Christ seeth the Father that in Iesus Christ dwelleth all the fulnesse of the Godhead or of Deity bodily A. Iohn 1. 1. In the beginning was the word compared with Rev. 19. 13. where Christ is called the word of God Col. 1. 15. Heb. 1. 3. Io. 14. 9. Col. 2. 9 Q. What say you to these pleases A. It cannot from thence be concluded that Christ hath a Divine Nature because he is called the Word of God yea the contrary is manifest For since he is the Word of that one God he cannot be that very one God unlesse one wil absurdly and contradictiously say he is the Word of himself Which answer may be given to every one of these testimonies But Jesus
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
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
Redemption the difference onely lyeth herein that in this redemption of ours there is none that receiveth any thing by way of ransome which must of necessity come to passe in a true Redemption Quest VVhy doth the holy Spirit rather make use of a Methaporicall expression then of a proper one Answ Both because this Metaphoricall expression was already in most frequent use in the Old Covenant as also because the great love labour and cost of God and Christ is more elegantly set off thereby for a deliverance may possible happen without cost or love but so great a redemption could not be effected without great cost and love Quest What say you to this that Christ is a Mediatour between God and Men or of the New Covenant Answ Since we also read in the Scripture that Moses was a Mediatour namely between God and the people of the Old Covenant Gal. 3. 19. neither doth it any wayes appear that he satisfied God it cannot be certainly collected from Christs being a Mediatour of God and Men that he made any satisfaction to God for our sins Q. Why doth the Scripture attribute to Christ the name of a Mediatour A. Because he made in the Name of God a New and Eternall Covenant with Men and declared to us the whole Will of God whereby we have an accesse to God Q. What say you to this that Christ reconciled us to God A. First it is no where said in Scripture that God was reconciled to us by Christ but onely that we by Christ or his death were reconciled to God as you may see in all the places wherein mention is made of this reconciliation as Rom. 5. 10. 2 Cor. 5. 19 20. Ephes 2. 16. So that such a satisfaction cannot thence be evinced yea the opinion of the adversaries is rather clearly refuted thereby Quest VVhat think you of this reconciliation Answ That Christ shewed to us who by reason of our sins were enemies of God and alienated from him a way how we might be converted to him and so reconciled Quest VVhat say you to Christs bearing our sinnes Answ The satisfaction cannot be asserted from hence because it is said of God himself Exod. 34. 7. and Numb 14. 18. according to the Hebrew context That he sheweth mercy to thousands and beareth iniquity and sins which in our Translation is rendred forgiveth iniquity and sins And Moses Levit. 10. 16 17. saith to the sons of Aaron wherefore have ye not eaten the sin-offering in the Holy-place seeing it is most Holy and God hath given it you to bear the iniquity of the Congregation to make attonement for them before the Lord. And Numb 18. 1. the Lord saith to Aaron Thou and thy sons and thy Fathers house with thee shall bear the iniquity of the Sanctuary and thou with thy sons with thee shall bear the iniquity of your Priesthood And Mat. chap. 8. 17. saith expresly that when Christ cured many diseases among the people then was that fulfilled which was spoken by Isaiah He took our infirmities and bore our diseases Isai 53. 4. Neverthelesse neither did God nor the sons of Aaron or Aaron himself satisfie for the sins and iniquities of any nor Christ for the diseases of men Quest What therefore is the meaning of these words Answ That Christ took away from us both our sins and the punishment of them as perfectly as if he had born them on his own Body or carryed them away into a far Country as the Scripture elsewhere saith that he is the Lamb of God that taketh away the sins of the world John 1. 29. and that he was once offered that he might bear or take away sins of many Heb. 9. 21. Quest What say you to this that Christ is called a propitiation 1 John 2. 2. Answ The satisfaction is not necessarily concluded hence because the Scripture saith that God himself proposed Christ as a propitiation Rom. 3. 25. As also because the cover of the Ark is called a propitiation or propitiatory Heb. 9. 5. where in the Greek you have the same word that is found in the foregoing place of the Romans But it is evident that it did not satisfie God Finally it is one thing to satisfie another thing to propitiate appease or make favourable since he that is appeased or made favourable may remit and abate much of his right whereas he that is satisfied abateth nothing Q. But what is your opinion concerning this thing A. That God did and doth in a wonderfull manner yeild himself propitious and favourable to us in Christ and hath by him revealed to us all the things that he would have us know especially when he delivered his son to death whence the Apostle in the forequoted place added these words by his Bloud Q. What answer you to those testimonies wherein it is delivered that by the sacrifices of the Old Covenant the death of Christ was figured and shadowed forth Answ First we must know that not all the Sacrifices of the Old Covenant figured the death of Christ but only the killing of that Beast which every year was slain and with whose bloud the High-priest went into the Holy of Holies Which killing as it was not the Sacrifice it self but a certain preparation thereunto and an inchoation thereof but the Sacrifice it self was then performed when the High-priest entred with the Bloud into the Holy of Holies so also the death of Christ was not his Sacrifice but a preparation thereunto and inchoation thereof but the sacrifice it self was then performed when Christ entred into the Heaven itself whereof you shall here more anon Besides although those Sacrifices had shadowed forth the death of Christ yet doth it not thence follow tha God was by the death of Christ satisfied for our sins since the Scripture no where testifieth that those Sacrifices had such power as to satisfie God for sins And yet it is necessary that between the Figure and thing Figured there should be some similitude and proportion Q. What think you of those Sacrifices A. That by them the sins of the people were expiated or attoned that is by the intervening of those Sacrifices the remission of sins graciously decreed by God was brought to effect CHAP. IX Of Faith Q. I Have understood those things which Gods part pertain to the New Covenant explain these also which on our part seeme to belong to the same A. That which on our part belongeth to the New Covenant is Faith on our Lord Jesus Christ Q. What is Faith on our Lord Jesus Christ A. This Faith is in the Scripture set forth under a double consideration sometimes it noteth that Faith which is not necessarily attended with Salvation sometimes that which is so attended Q. What is that Faith which is not necessarily attended with Salvation A. It is a bare assent to the Doctrine of Christ as true which that it is not of necessity attended with Salvation appeareth from the example of those Rulers John 12.
the believing Jewes as the Jewes to the believing Gentiles For thus we read God therefore who knoweth the heart gave testimony unto them that is the Gentiles having imparted the Holy Spirit unto them as also unto us Jewes neither hath he put a difference between us and them having purified their hearts by Faith And now why tempt ye God to put a yoke meaning the Law of Moses on the necks of the Disciples that is the Gentiles which neither we nor our Fathers were able to bear Yea by the Grace of the Lord Jesus c. Neither is it any impediment to this interpretation that word Fathers is nearer then the word Disciples as we have formerly shewn from the places which we alledged on a like occasion Also neither is that of any moment that the word they is of the Masculine and the Word Gentiles in the Greek of the Neuter gender for the word Gentiles is elsewhere found in the Scripture either joyned with a masculine gender or related thereunto vide Mat. 28. 19. But if this will not be here admitted we say that the word they is commodiously referred to the word Disciples going before which is of the masculine gender Of Christs KINGLY Office Q. I Have perceived all things pertaining to the Prophetick Office of Christ proceed I pray you to his other Offices namely the Kingly and Priestly A. Thus then the Kingly Office of Christ falleth under a two-fold consideration both of the Kingdome it self and of the people subject thereunto Q. VVhat is the consideration of the Kingdom it selfe A. Namely that God hath placed Christ being raised from the dead and taken up into Heaven at his right Hand having given to him all power both in Heaven and on Earth and put all things in subjection under his feet that he might govern defend and Eternally save those that believe in him Quest Where are these things extant Answ The Scripture is full of them but the Apostle Paul giveth a singular attestation thereunto Ephes 1. 19 20. c. where he saith that God the Father put forth the exceeding greatnesse of his power when he raised Jesus Christ from the dead and set him at his right hand in the Heavenly places far above all Principality and Authority and force and Lordship and every name that is named not onely in this world but in the world to come c. and the Apostle Peter Act. 5. 30 31. saith that the God of their Fathers had raised up Jesus whom the Jewes had slain hanging him on a tree And that he had exalted him to be a Prince and Saviour to give Repentance and Remission of sins to Israel Q But the Adversaries say that Christ raised himself Answ They are exceedingly mistaken since the Scripture saith manifestly in infinite places that God the Father of Christ raised him from the dead Which is so true that the writings of the New Covenant in many places not expressing the Name of God doe thus describe him He that raised Jesus Christ from the dead Rom. 4. 24. chap. 8. 11. Q. How cometh it to passe that they hold such an opinion A. They think it is hinted in some passages of the Scripture as when Christ John 2. 19. saith Destroy this Temple and in three dayes I will raise it up And afterwards John 10. 17 18. Therefore the Father loveth me because I lay down my life that I may take it again None taketh it from me but I lay it down of my self I have power to lay it down and power to take it again And Peter 1 Epist 3. 18. Christ once suffered the just for the unjust that he might bring us to God being mortified in the Flesh but quickned in the Spirit Q. What answer you to the first Answ First I answer that so few obscure and figurative places ought not to be opposed to so many and perspicuous ones so that a few obscure places should explain many perspicuous ones but rather the few and obscure places should be interpreted according to the tenour of the many and perspicuous ones Again as to the first testimony the sense may be that Christ being brought again from the dead should raise up or erect his Body namely when God had put life again into it But indeed in such figurative expressions not so much the words in particular as the sense is to be attended especially if the obvious and literall sense seem to contain in it somewhat that is false and repugnant to other places of the Scripture Yet neverthelesse if any man will obstinately urge that expression I will raise it up let him consider first that the Scripture is wont to say a man doth a thing which he onely causeth to be done or is the occasion thereof thus Jeremy chap. 38. 23. saith to Zedekiah Thou shalt be taken by the hand of the King of Babylon and thou shalt burn this City with fire for so the Hebrew context hath it And John 12. 25. He that hateth his life or rather soul in this world shall keep it unto Eternall life Yet neither did Zedekiah if you speak properly burn the City nor doe those that suffer death for the Word of God properly keep their Soul Secondly in as much as the Jewes demand of Christ that he should doe a Signe it was necessary that he should so shape his answer as if he himself were to doe the thing he speaketh of otherwise he had not so oppositely answered them yet that his words might carry a sufficient intimation that he himself should not properly do the work it is observable that in the Greek he omits the particle I saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had it been inserted would have clearly shewn that he had truly raised himself though even then it could not have been thence firmly collected that he did it by his own power and consequently was the most High God Quest How thence is the place to be understood Answ As if Christ should say though you take me out of the way yet shall I after three dayes be raised from the dead and restored which will be a clear signe that I was sent by God Q What say you to the second A. This speech doth not prove that Christ when he was dead had some power in him to raise himself since we read of believers that power is given to them to become the Children of God that is immortall though it be certain that God enduing them with immortality will make them his sons John 1. 12. so that the meaning of the passage is this I have power to lay down my life because I have received this commandment from my Father whose command giveth sufficient power and authority for the doing of any thing I have also power or right or priviledge as the Greek will bear to take it or receive it as the Greek may also be rendred because the Father hath promised that if I lay down my
be taught what order is in the same Doctrine prescribed to that Church A. That order consisteth in the duties of those persons whereof the Church consisteth and the diligent and accurate care that all the persons perform their severall duties Q. What are the persons whereof the Church consisteth A. Of them some govern others obey Q. Who rule A. Apostles Prophets Evangelists Doctors Pastors Bishops Elders and Deacons Q. What is their duly or office whom you call Apostles A. To go out into all the world and preach the Gospell of Christ for which things sake they were both chosen first by Christ and by him sent forth from whence they had the denomination of Apostles whom Christ also endued with his holy Spirit sent in a visible manner and armed with great powers Mat. 28. 19. Mark 16. 5. Act. 2. 4. Q. What is the office of Prophets A. To foretell things to come and expound the things that are hard to be understood in the Christian Religion 1 Cor. 14. Q. What is the office of Evangelists A. To be assistant to the Apostles in preaching the Gospell and to disperse it through divers regions and plant it of which sort were Philrp Timotheus and others Act. 21. 8. 2 Tim. 4. 5. Q. What are the offices of Doctors Pastors Bishops and Elders A. To go before others in speaking to keep order in the Church of God and pour out prayers for the people of God 1 Tim. 5. 17. Acts 6. 4. Q. What is the office of Deacons A. To be serviceable to the necessities of the Church especially of the Poor therein Act. 6. 2 3. Q. Are all those persons which you said are to govern others and whose offices have you described at this day found in the Church of God A. As to the Apostles and Prophets it is certain that they have no more place in the Church of Christ For the cause for which they were chosen and sent forth by the Lord is now ceased which was that God by them would have the doctrine of his Son declared and confirmed to the world And therefore they were called the foundations of the Church of Christ by Paul Ephes 2. 20. Wherefore after that the Gospell of Christ had according to the counsell of God been abundantly discovered to the world and confirmed there is no more place left in the Church for such persons as should any further discover and confirm the same Q. Why call you the Apostles and Prophets the foundation of the Church when Christ himself is the foundation thereof 1 Cor. 3. 11. A. The Apostles and Prophets are called the foundation of the Church in one sense and Christ is in another the foundation thereof The one only in reference to other men who belong to the same Church of Christ and wholly ground themselves on the doctrine of the Apostles and Prophets And then Christ is considered as something greater that is as the chief Corner-stone of that foundation see the forecited place Ephes 2. 20. The other not onely in reference to the rest of the Church but also the very Apostles themselves who are built upon Christ as well as other Believers Q. What say you concerning Evangelists A. That they ceased together with the Apostles For they did then with the Apostles preach a New doctrine which now accounted most Old Q. What think you of the other persons A. In as much as their Ministries doe even now continue the persons themselves must also needs continue as being constituted for the ministries sake Q. How are they constituted for the Ministry A. As we have it set down in the doctrine of the Apostles Q. How is that A. Concerning the offices of Doctors Pastors Bishops and Presbyters or Elders the Apostle Paul at large discovereth 1 Tim. 3. 2 3. c. A Bishop must be unblameable c. and Tit. 1. 6 7. c. A Bishop must be unreproveable c. Q. Have not those who teach in the Church and keep order therein need to be sent in some speciall manner A. By no means for they doe not now bring a new doctrine and such as was unheard of before but that of the Apostles received of old by all men exhorting men to lead their lives according to it Whence the Apostle expresly describing all things which belong to the constituting of such persons make no mention of any mission or sending Neverthelesse when such persons according to the prescript of the Apostolick Doctrine are constituted and are endued with those two properties namely innocency of life and aptnesse to teach they ought thereupon to have just authority amongst all Q. What say you to those words of the Apostle Rom. 10. 15. How shall they preach unlesse they be sent A. The Apostle doth not here speak of any preaching whatsoever but of the preaching of a new Doctrine and such as hath not formerly been heard of which sort was the preaching of the Apostles and their assistants who therefore had need of a mission or sending But in as much as at this day there is no such preaching there is also no need of such a mission Q. How ought Deacons to be ordained A. As the Apostles directed 1 Tim. 3. 8 9. Let the Deacons in like manner be grave c. Q. You have handled what pertained to those that govern now handle also that which pertaineth to those that are governed A. It is their duty to be obedient unto those that govern in all those things which they prescribe according to the Word of God Concerning which we read in the Epistle to the Hebrewes chap. 13. 17. Next that they communicate to them that teach in all good things Gal. 6. 6. yea that they allow them double honour or maintenance 1 Tim. 5. 17. Finally that an accusation against them be not admitted under two or three Witnesses 1 Tim. 5. 19. CHAP. III. Concerning the Discipline of the Church of Christ Q. YOu have shewn the Offices of the persons which constitute the Church of Christ now likewise shew the way how these Offices may be duly performed A. That way partly concerneth all partly those that govern Q How doth it concern all A. In that manner as it is written Heh 3. 12 13. Take heed brethren lest there shall be found in any of you an evill heart of unbelief c. and Heb. 12. 15. Taking care lest any man shall fall from the Grace of God and Paul saith 1 Thes 5. 11. Admonish one another and build up one another See also ver 14. of the same Chapter Q. How must â—hey be dealt withall who are despiseds of this order A. Two wayes for they are either privately to be corrected or publickly Q. 〈◊〉 to be privatâ—ly corrected A. As Christ hath taught Mat. 18. 15 16 c. If thy brother offend against thee c. Q. Why to be so corrected A. Because as it appeareth from this place they privately offend against us and therefore the same is to be