face as in Gen. 32.30 Numb 14.14 In these and the like places we must understand by the Name God an Angel that did represent him This appears by comparing Gen. 32.30 with vers 24. and Hos 12.4 Thus Manoah said to his Wife concerning him whom he knew to be an Angel of the Lord We shall surely die because we have seen God Elohim Judg. 13.22 There is a seeing of God wherein our happiness lies and is attainable only in another World Mat. 5.8 Blessed are the pure in heart for they shall see God Then the Sons of God shall see him as he is and face to face 1 Joh. 3.2 1 Cor. 13.12 Q. What do you conceive that God is from this shadow of him the Spirit of Man A. Although we cannot know here what God is as he is yet may we here have such a knowledg of what he is as is sufficient for us and this from the shadow of him the Spirit of Man consider'd in its natural Powers and acquired Vertues Q. But are we after the same manner to conceive of the Divine Nature as of the Powers and Vertues of an humane Spirit A. No in no wise for in all we must consider God as Almighty Eternal and Happy or Blessed and as one whom we cannot here know as he is Q. What after this manner may we conceive of God from his Shadow the Spirit of Man A. The Powers of a Man's Spirit endowed with their proper Vertues may be considered in a respect to inward and outward Actings and so the eternal Power of God may be shadowed forth thereby Q. What are those Powers of an humane Spirit which as respecting inward Actings and which as endued with Vertues may shadow forth unto us the Nature of God A. These Powers are those which we commonly call the Understanding and the Will Q. What do you conceive concerning God from that in the Spirit of Man which we call the Vnderstanding A. I conceive thence that God who is Eternal and Almighty hath Knowledg and Wisdom wherein he excelleth all others as being perfect in both and having no Instructor nor Counsellor with him but is the giver of all Knowledg and Wisdom God hath Knowledg Wisdom and Understanding He is a God of Knowledg or Knowledges 1 Sam. 2.3 See Psal 139. Psal 103.14 With him is Wisdom and Strength he hath Counsel and Understanding Job 12.13 Rev. 7.12 God excelleth all others in Knowledg and Wisdom for he is perfect therein Job 37.16 There is no searching of his Understanding Isa 40.28 O the depth of the Riches both of the Wisdom and Knowledg of God! Rom. 11.33 He knoweth all things 1 Joh. 3.20 He knoweth the Hearts and the secrets thereof 1 Chron. 28.9 Acts 15.8 Psal 44.21 94.11 Luke 16.15 Times are not hid from the Almighty Job 24.1 He knoweth not only things present but also things past having them in remembrance Psal 105.8 Yea things to come Isa 43.22 23 26. 44.7 8. 48.3 5 6 7 14 c. God hath no Instructor nor Counsellor with him that is the Knowledg and Wisdom of God are from no other Job 21.22 Isa 40.13 14. All the Knowledg and Wisdom that others have is from God Eccles 2.26 and elsewhere Q. What do you conceive concerning God from that in the Spirit of Man which we call the Will A. I conceive thence That God who is Eternal and Almighty hath a Will and so that he can purpose intend love hate and the like and so only as he who is the only Wise Holy Good and Righteous God A Will and the Act of Willing is ascribed to God Gal. 1.4 Heb. 2.4 The Scripture mentions the Intents of his Heart Jer. 30.21 and he is often said to purpose to love to hate c. He can no otherwise purpose and the like c. than according to his own Nature who is the only Wise Holy Good and Just or Righteous God Rom. 16.27 Rev. 15.4 Mat. 19.17 Isa 45.21 He is Light that is most Pure Holy and Righteous and in him is no darkness at all 1 John 1.5 He is Love that is most Loving 1 John 4.8 Q. You having now shewed That the Eternal Power of God may in some manner be shadowed forth by that Power which the Spirit of Man hath for inward Actings Now what do you conceive of God from that Power which the Spirit of Man hath for outward Actings for it is the Spirit that gives Life to the Body and this hath a Power over the Body and is the principal cause of its motions A. I conceive thence that the Eternal and Almighty God hath a Power whereby he is able to do whatsoever he pleaseth Of this Power the Scriptures often speak as in Mat. 22.29 2 Cor. 13.4 Exod. 9.16 Rom. 9.17 Luke 12.5 Ephes 3.20 And it is there called The Word of God the Breath or Spirit of God the Hand of God the Arm of God and the like as in Isa 55.11 Zech. 4.6 Psal 89.13 Isa 50.2 By this Power God is able to do whatsoever he will Dan. 3.17 Mat. 3.9 Rom. 4.21 Ephes 3.20 Heb. 5 7. 11.19 For God is excellent in Power Job 37.23 O Lord God of Hosts who is a strong Lord like unto thee Psal 89.8 None is able to withstand him 2 Chron 20.6 The Breath of the Almighty hath given me Life Job 33.4 In the Lord Jehovah is everlasting strength Isa 26.4 My Counsel shall stand and I will do all my Pleasure Isa 46.10 Q. What have you further to say concerning God from this shadow of him the Spirit of Man A. I am taught to add no more but to conclude That this God who is a Spirit is the Living and true God God is often called the Living God Psal 42.2 Mat. 16.16 The living and true God 1 Thess 1.9 Now because the confirmation of this That God is said to be a Spirit in allusion to the Spirit of Man was reserved for this place I shall therefore here perform it And although my Discourse thereof will be contracted to that brevity the Tract in hand does require yet I hope it will give satisfaction to all that are unprejudiced and considerate In this saying God is a Spirit the term Spirit must be udderstood either properly or improperly not properly for so it denoteth Wind or rather a Blast to wit of Wind as the word answering it in Hebrew is rendred 2 King 19.7 And thus it is used John 3.8 The Wind bloweth where it listeth In an improper sense 't is not imaginable how it should be accepted unless metaphorically And thus it cannot be taken immediately from its primary signification and therefore must have respect either to those incorporeal Beings which from their Office are commonly called Angels or the principal and more noble part of Man both which are named Spirits or Ghosts as bearing some resemblance in respect of invisibility and might to Blasts or Ghosts or Gusts of Wind. Now it is altogether
Christian Religion CHAP. I. Q. YOu having now in the general shewed the more necessary things contained in the best of Doctrines I am willing to hear from you somewhat a more particular yet brief account of the same matters to wit as concerning God as consider'd in Himself and in his Works But first I will ask you What kind of Knowledg we may have concerning these things here in this Life A. That we may here have concerning God considered in Himself and in his Works such a knowledg as is true and sufficient hath been already proved but a perfect knowledg of God in himself and in his Works is not here in this Life attainable 1 Cor. 13.9 c. We know in part and we prophesy in part but when that which is perfect is come then that which is in part shall be done away When I was a Child I spake as a Child I understood as a Child I thought as a Child but when I became a Man I put away childish things For now we see through a glass darkly but then face to face Now I know in part but then shall I know even as also I am known Job 11.7 c. Canst thou by searching find out God Canst thou find out the Almighty unto perfection It is as high as Heaven c. See Job 36.26 c. Psal 77.19 Thy way is in the Sea and thy Path in the great Waters and thy footsteps are well known See Psal 36.5 6. Eccles 3.11 No Man can find out the Work that God maketh from the beginning to the end See Job 37.5 Rom. 11.33 How unsearchable are the Judgments of God and his Ways past finding out Q. What are you taught from the Holy Scriptures concerning God considered in himself A. The Holy Scriptures teach me concerning God considered in himself these two things namely That God is one and that God is a Spirit Q. Where do the Scriptures affirm That God is one A. The Scriptures do in many places expresly affirm that God is One or that there is one God 1 Tim. 2.5 There is one God and one Mediator between God and Men the Man Christ Jesus Ephes 4.6 One God and Father of all who is above all and through all and in you all See Deut. 6.4 with Mark 12.29 Mal. 2.10 Matth. 19.17 Rom. 3.30 2 Cor. 8.4.6 Jam. 2.19 Zech. 14.9 Q. What are we to understand by this That there is one God A. By this That there is one God or That God is One we are to understand that He alone or He only is God and that there is no other that hath the same Being or the same Kingdom as he hath It is affirmed in the Scriptures that JEHOVAH which is the Name of God Psal 83.18 Jer. 16.21 Exod. 15.3 is God alone Psalm 86.10 Thou art great and dost wondrous things Thou art God alone See 2 King 19.15 Isa 37.16 Neh. 9.6 That he only is God 2 King 19.19 Thou art the Lord God even thou only Isa 37.20 That he is the only true God John 17.3 see Jude v. 4. That there is no God else Isa 46.9 Remember the former things of old for I am God and there is none else I am God and there is none like me See 1 Kings 8.6 That there is no God besides him Isa 44.6 Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the First and I am the Last and besides me there is no God Vers 8. Is there a God besides me Yea there is no God I know not any Isa 45.5 I am the Lord there is none else there is no God besides me See Vers 6 14 21 22. 1 King 8.60 Deut. 4.35 1 Chron. 17.20 That there is no other God Exod. 34.14 That there is no God with him Deut. 32.39 2 King 5.15 Who is God save the Lord 2 Sam. 22.32 Psal 18.31 That there is no other God but one 1 Cor. 8.4 Therefore we must have before him no other God Exod. 20.3 Nor worship another God Exod. 34.14 Psal 16.4 81.9 But we are to worship Jehovah and serve him only Exod. 22.20 Mat. 4.10 Q. Why in your Answer were those words added That there is no other that hath the same Being or the same Kingdom as he hath A. They were added to shew more distinctly and expresly that God is alone both in his Being and Kingdom and that there is no other that hath with him either the same Nature or the same Majesty and Authority By the Being and Kingdom of God we here intend the same which the Apostle Paul in Rom. 1.20 expresseth thus His eternal Power and Godhead These things are plainly held forth in the Holy Scriptures First God as to his Being or Nature is One or Alone What he is in this respect no other is He is therefore said to be One Jehovah or Lord Deut. 6.4 Mark 12.29 Hence is that saying of Christ to the young Man that called him Good Master Why saith Jesus callest thou me Good There is none good but One that is God Mat. 19.16 17. For the same God is said to be only wise Rom. 16.27 1 Tim. 1.17 Jud. v. 25. and alone to have Immortality 1 Tim. 6.16 Secondly God in respect of his Kingdom and Government is One or Alone There is no other that is such a King Lord or Governor as he Deut. 32.39 See now saith the Lord that I even I am he and there is no God with me I kill and I make alive I wound and I heal neither is there any that can deliver out of my hand 1 Tim. 6.15 He is the only Potentate Jam. 4.12 There is one Law-giver who is able to save and to destroy Psal 72.18 Blessed be the Lord God the God of Israel who only doth wondrous things Isa 43.11 I even I am the Lord and beside me there is no Saviour See Hos 13.4 1 Cor. 12.6 It is the same God that worketh all in all In both respects God testifies of him That there is none like unto him Isa 46.9 Thus the Saints have profest concerning him 1 Sam. 2.2 There is none holy as the Lord for there is none beside thee neither is there any Rock like our God Exod. 15.11 Who is like unto thee among the Gods or mighty Ones who is like thee glorious in Holiness fearful in Praises doing Wonders See Exod. 8.10 Deut. 32.26 1 King 8.23 Psal 35.10 86.8 89.8 113.5 Mich. 7.18 Q. Are not some others even in a good sense called Gods in the Holy Scriptures A. Yes both Angels and Men. And indeed some of both may not only be called Gods but also may in a good sense be Gods but not in that sense as the Lord our God is 1 Cor. 8.4 5 6. We know that an Idol is nothing in the World and that there is none other God but one For though there be that are called Gods whether in Heaven or in Earth as there be Gods many and
may be unto us in some manner a Shadow of God It is necessary thus to conceive for otherwise the term Spirit would here signifie nothing at all for it cannot be taken in its proper signification here and can in no other be accepted but in that we call Metaphorical Q. Whence does it appear that God is more excellent than all things A. It appears that God is more excellent than all things First From his Almightiness Secondly From his Eternity Thirdly From his Happiness or Blessedness For the Scriptures declare him to be Almighty and to be Eternal and to be Happy or Blessed God is called by the Name of The Almighty Job 40.1 2. Moreover the Lord answered Job and said Shall he that contendeth with the Almighty instruct him He that reproveth God let him answer it Job 37.23 Touching the Almighty we cannot find him out he is excellent in Power and in Judgment and in plenty of Justice So elsewhere often He is also called The Almighty God Gen. 17.1 I am the Almighty God And elsewhere often also The Lord Almighty 2 Cor. 6.18 And I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Also The Lord God Almighty Rev. 21.22 And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it He is called the Eternal God Deut. 33.27 and the Everlasting God Gen. 21.33 Rom. 16.26 See Isa 57.15 Both his Almightiness and Eternity are mentioned together Rev. 4.8 They said Holy holy holy Lord God Almighty which was and is and is to come Also in other places he is called The happy or blessed God 1 Tim. 1.11 The happy or blessed Potentate 1 Tim. 6.15 Q. What are we to conceive by this That God is Almighty A. By this that God is Almighty we are to conceive that God needeth not any thing that he can do every thing which is neither wicked nor unequal that he does whatsoever he pleaseth and is one of whom by whom and for whom are all things Acts 17.24 25. God that made the World and all things therein seeing that he is Lord of Heaven and Earth dwelleth not in Temples made with hands Neither is worshipped with Mens hands as though he needed any thing seeing he giveth to all life and breath and all things Job 22.1 c. Can Man be profitable unto God c. Job 42.1 2. Then Job answered the Lord and said I know that thou canst do every thing and that no thought of thine can be hindred Matth. 3.9 God is able of these Stones to raise up Children unto Abraham Luke 1.37 With God nothing is impossible Mat. 19.26 With God all things are possible Here understand things that are not wicked nor unequal For it is impossible for God to lie Heb. 6.18 He cannot lie Tit. 1.2 He cannot deny himself 2 Tim. 2.13 Far be it from God that he should do wickedness and from the Almighty that he should commit Iniquity for the Work of a Man shall he render unto him and cause every Man to find according to his ways Yea surely God will not do wickedly neither will the Almighty pervert Judgment Job 34.10 11 12. God cannot be tempted with evil neither tempteth he any Man Jam. 1.13 see Psal 5.4 1 Chron. 29.17 God does whatsoever he pleaseth Psalm 115.3 Our God is in Heaven he hath done whatsoever he pleased Psal 135.6 Whatsoever the Lord pleased that did he in Heaven and in Earth and in the Seas and in all deep places Isa 46.10 My Counsel shall stand and I will do all my pleasure Isa 48.14 Hear the words of Nebuchadnezzar concerning God All the Inhabitants of the Earth are reputed as nothing and the most High doth according to his Will in the Armies of Heaven and among the Inhabitants of the Earth and none can stay his hand or say unto him What dost thou Dan. 4.25 See Isa 55.11 God is he of whom by whom and for whom are all things Rom. 11.36 1 Cor. 11.12 2 Cor. 5.18 Heb. 2.10 Q. What are we to conceive by this That God is Eternal A. By this That God is Eternal we are to conceive that God is from everlasting to everlasting and always the same Psal 90.2 Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God See Isa 43.10 44.6 48.12 and elsewhere He is from Everlasting or from Eternity or as we express it without beginning Psal 93.2 Thou art from Everlasting In this sense he is called The Everlasting God Isa 40.28 He is to Everlasting or to Eternity or as we express it without Ending He shall endure for ever Psalm 102.13 See Psal 92.8 Hence he is said to be Vncorruptible Rom. 1.23 Immortal 1 Tim. 1.17 and alone to have Immortality 1 Tim. 6.16 He is always the same Psal 102.26 27. Heb. 1.11 12. They shall perish but thou shalt endure yea all of them shall wax old like a Garment c. But thou art the same and thy Years shall have no end Jam. 1.17 With the Father of Lights is no variableness neither shadow of turning Mal. 3.6 I am the Lord I change not Q. What may we conceive by this That God is Happy or Blessed A. By this That God is Happy or Blessed we may conceive that God hath full and eternal Satisfaction Joy and Pleasure in his own Self and in his own Works Q. You having now spoken of the first Reason Why God is said to be a Spirit namely Because he is more excellent than all things it remains that you speak of the second Reason which was this Because the Spirit of Man may be unto us in some manner a shadow of God whence we may have somewhat a more particular conception of him Wherefore I now ask you In what the Spirit of Man may be unto us in some manner a shadow of God A. The Spirit of Man may be unto us in some manner a shadow of God in that we may thence conceive in some manner what God is not and what he is Q. What do you thence conceive That God is not A. I thence conceive That God is not more than One and that God is not visible for the Spirit of Man is but one and is not visible Concerning God as being but One we have already spoken He is not visible therefore called The Invisible God Col. 1.15 1 Tim. 1.17 His Eternal Power and Godhead are said to be the Invisible things of God Rom. 1.20 He is said to dwell in the Light which no Man can approach unto and to be one whom no Man hath seen nor can see 1 Tim. 6.16 It is said Heb. 11.27 That Moses saw him that was Invisible that is He saw God by the Eyes of his Mind who was not to be seen by the Eyes of his Body But it is said of some That they have seen God face to
put all things under him that God may be all in all God ruleth and reigneth as Lord of Heaven and Earth and as a great King above all Gods Gen. 14.19 The Possessor of Heaven and Earth Deut. 10.14 Behold the Heaven and the Heaven of Heavens is the Lords thy God the Earth also with all that therein is Psal 95.3 The Lord is a great God and a great King above all Gods See Psal 97.9 1 Chron. 29.11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom O Lord and thou art exalted as Head above all Both Riches and Honour come of thee and thou reignest over all and in thine hand is power and might and in thine hand it is to make great and to give strength unto all 1 Cor. 11.3 But I would have you know that the Head of every Man is Christ and the Head of the Woman is the Man and the Head of Christ is God Psal 113.4 c. The Lord is high above all Nations and his Glory above the Heavens Who is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in Heaven and in the Earth 1 Tim. 6.15 He is the blessed and only Potentate the King of Kings and Lord of Lords See Psal 93. 97. 99. Psal 24.7 145.12 Rev. 19.6 2 Chron. 20.6 Q. What have you learned more particularly touching God's Government in respect of Angels A. Touching God's Government in respect of Angels I have learned a few things that are more easy and needful to be known as this in the general that part of those Spirits called Angels having sinned God spared them not but cast them down to Hell and deliver'd them into Chains of Darkness to be reserved unto Judgment but that part of those Spirits abode in the Truth and are now called the Holy Angels and the like when the name of Devils and the like is given to those that sinned 2 Pet. 2.4 Jude v. 6. Joh. 8.44 Deut. 32.17 1 Cor. 10.20 Mat. 25.31 Q. What have you learned in special concerning those Spirits that sinned not A. Concerning those Spirits that sinned not I have learned that there is an innumerable company of them and that God hath made them to be his Angels that is Messengers and his Ministers in the exercise of his Government and hath made them all subject to Jesus Christ even those that were among them Thrones and Dominions that is Kings and Lords Heb. 12.22 Heb. 1.7 1 Pet. 3.22 Ephes 1.20 Q. What have you learned in special concerning those Spirits that sinned A. Concerning those Spirits that sinned I have learned That their number is very great that one of them is the Prince or Chief and that the rest are his Angels He is called The Devil Satan and the like who as a roaring Lion walketh about seeking whom he may devour but is now under the Power of Jesus Christ Mark 5.9 Ephes 2.2 Mat. 25.41 Mark 1.13 Mat. 12.28 Heb. 2.8 14. Phil. 2.9 c. The name Devil signifies a Slanderer or one that seeks to deceive by lies and Satan signifies an Adversary See Rev. 12.9 CHAP. IV. Of God's Government relating to Men before the sin of our first Parents and thence to the times wherein Christ was raised up Q. WHat have you learned more particularly touching God's Government in respect of Men A. Touching God's Government in respect of Men I have learned several things according to its difference in different times namely the time before our first Parents sinned and the times after it Q. What have you been taught concerning the Government of God as it respects the time before our first Parents sinned A. Concerning God's Government as relating to the time before our first Parents sinned I am taught some general things namely That they had for the place of their abode the Garden of Eden which the Man was to dress and keep that they had given to them for Meat every Herb and the Fruit of all Trees except the Tree of the Knowledg of Good and Evil which God forbad them to eat of Also that they both transgressed this Commandment the Woman first being seduced by the Serpent the Devil then the Man whom his Wife drew to eat of the forbidden Fruit. Gen. 1. 2. 3. Chapters 1 Tim. 2.14 2 Cor. 11.3 Q. What have you been taught concerning the Government of God as it respects the times after our first Parents had sinned A. I am taught in the general That when Man had sinned and so became subject to the Judgment of God then God publish'd his Promise of Christ whom since he hath raised up and since by one Man Sin entred into the World and Death by Sin and so Death passed upon all Men The Government of God towards Man is to be considered according to the times in which Christ was promised and the times after his being raised up Gen. 3.8 c. Rom. 3.19 5.12 Luk. 1.68 69 c. Acts 13.23 Q. What have you been taught touching God's Government towards Men in the times when Christ was promised A. I am taught That the Government of God did then respect Mens being in the World and their seeking of God therein and both in a way agreeable to Men that were subjected to a natural Death and by their sins liable to eternal Death and in a way suitable to the times before the appearing of our Saviour Jesus Christ who hath abolished Death and hath brought Life and Immortality to light by the Gospel Act. 17.25 c. Rom. 5.12 6.23 Ephes 2.1 2. 1 Thess 1.10 Matth. 11.20 c. 2 Tim. 1.10 Q. How did this Government of God respect the Being of Men in the VVorld A. This Government did respect Mens Being in the World in that God gave unto them places wherein to live and supplies for the sustaining of their Lives and the maintaining of good order amongst them Gen. 3.23 24. Deut. 32. Psalm 115.16 Act. 17.26 Exod. 23.20 Neh. 9.6 Psalm 36.6 Nehem. 9.21 Psal 65. 147. Prov. 24.12 1 King 8.45 Job 10.22 Rom. 13.1 c. Q. How did this Government of God respect Mens seeking of God in the World A. This Government of God did respect Mens seeking of him in that he dealt in such a way and manner with them that they might so seek him as to find mercy and favour with him Heb. 11.6 Psalm 105.4 14.2 Act. 17.27 Jer. 29.13 c. Jer. 6.16 Prov. 21.21 Gen. 6.8 Ps 33.22 63.13 Nehem. 1.5 Psal 25.10 32.10 86.5 103.11 Prov. 8.35 36. Q. VVhat is it so to seek God as to find mercy and favour with him A. To seek God so as to find Mercy and Favour with him is To fear God and to hope in his Mercy This is variously exprest in the Scriptures sometimes as in the
let us now speak of that which is for the saving of Converts who by Repentance have their Sins forgiven and are become the Children of God What is God's Work by Jesus Christ for the saving of these A. The Work of God by Jesus Christ for the saving of his Children is that whereby God bringeth them unto Glory by Jesus Christ Heb. 2.10 For it became him God for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings Q. Wherein does this Work consist A. God's Work by Jesus Christ of bringing his Children unto Glory consisteth in preparing them for Glory and possessing them with it Rom. 9.23 Q. How does God by Jesus Christ prepare them for Glory A. God does this by creating them in Christ Jesus unto good Works and by confirming them therein unto the end Ephes 2.10 We are God's Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them 1 Cor. 1.8 9. Who God shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ 1 Thes 5.23 24. And the very God of Peace sanctify you wholly And I pray God your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ Faithful is be that calleth you who also will do it Heb. 13.20 21. Now the God of Peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen Q. But how does God thus sanctify Believers A. God does this by his Spirit which he gives to Believers and by which he works in them for their Sanctification and all this thorow Jesus Christ 1 Pet. 1.2 Elect according to the foreknowledg of God the Father thorow sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ Ephes 1.13 In whom which Christ also after that ye believed ye were sealed with that Holy Spirit of Promise Tit. 3.5 c. God our Saviour saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour c. See Joh. 3.5 Ezek. 36.25 c. Q. What is that which God worketh in Believers by his Spirit that they may be confirmed unto the end A. God by his Spirit does enlighten them concerning his Will and does strengthen them that they may walk worthy of the Lord unto all pleasing in all patience and long-suffering with joyfulness Ephes 1.17 18. 3.14 c. Col. 1.9 10 11. Q. Is there nothing by which God and Christ do through the Spirit sanctify Believers A. Yes for the Word of the Gospel is us'd for their Sanctification and sometimes Chastisement For the Word of the Gospel see Rom. 1.16 Ephes 5.26 For Chastisement see Heb. 12.5 c. Rev. 3.19 Q. Is there nothing that God by Jesus Christ worketh out of Believers for their Sanctification A. Yes And among other things God will not suffer them to be tempted above that they are able but will with the Temptation also make a way to escape that they may be able to bear it 1 Cor. 10.13 Q. What in this Work of Sanctification is peculiar to Christ A. He gave himself for the Church that he might sanctify and cleanse it with the washing of Water by the Word And he ever liveth to make intercession for us Ephes 5.25 26. Heb. 7.25 Q. What must Believers do that they may be Holy and confirmed unto the end A. They must cleanse themselves from all filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Cor. 7.1 Q. Can you set forth this more particularly A. Yes after this manner They building up themselves in their most Holy Faith praying in the Holy Ghost must keep themselves in the Love of God looking for the Mercy of our Lord Jesus Christ unto Eternal Life Jud. 20 21. Q. I would hear something from you touching the particulars of your Answer Wherefore I ask you in the first place this Question What is it for Believers to build up themselves in their most Holy Faith A. Believers may be then said to build up themselves in their most Holy Faith when they rightly endeavour by the means God vouchsafeth them both in private and in publick to encrease in the knowledg and belief of the Doctrine of Christ Col. 2.7 2 Pet. 3.18 2 Tim. 2.7 Eph. 4.11 c. 1 Pet. 2.1 2. Q. What is it for Believers to pray in the Holy Ghost A. Believers may be then said to pray in the Holy Ghost when according to the Will of God made known by the Holy Ghost they make known their Requests unto God by Prayer and Supplication with Thanksgiving both in private and publick as they have opportunity Phil. 4.6 1 Joh. 5.14 Matth. 6.5 c. 1 Cor. 14.14 c. Q. What general Direction have Believers for Prayer and Thanksgiving A. That which our Saviour gave to his Apostles in Mat. 6.5 c. add thereto that of our Saviour afterwards in Joh. 16.23 24. Verily verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Hitherto have ye asked nothing in my Name Ask and ye shall receive that your joy may be full Add that of the Apostle Ephes 5.20 Give thanks always for all things unto God and the Father in the Name of our Lord Jesus Christ Q. But what is it to pray and give thanks in the Name of Jesus Christ A. To pray and give thanks in the Name of Jesus Christ is to draw nigh to God therein with confidence because Jesus Christ is our High Priest that maketh intercession for us Heb. 4.14 15 16. 1 Pet. 2.5 Heb. 13.15 Q. What have you learnt concerning that Cup of Blessing or Thanksgiving which the Apostle speaketh of in 1 Cor. 10.16 A. I have learned That the Apostle there speaketh of the Lord's Supper which is to be used with Thanksgiving in the Churches of Christ Q. What mean you by the Lord's Supper A. I mean A certain use of Bread and a Cup which Christ our Lord hath appointed for a remembrance of him For as often as we eat this Bread and drink this Cup we shew the Lord's Death till he come Mat. 26.26 c. Mark 14.22 c. Luk. 22.19 c. 1 Cor. 11.23 c. Q. Now tell me What is it for Believers to keep themselves in the Love of God A. Believers may be then said to keep themselves in the Love of God when they so use their Knowledg or
unlikely that our Saviour especially in speaking to a Woman of Samaria should in this term Spirit allude to Angelical Spirits it being a matter much to be doubted whether these Creatures were at this time known to any in the World unless a few by the name of Spirits But however this is certain That such a Metaphor or Comparison would have been when used by our Saviour of little or no use at all in the World for that there were any such Beings that were Spirits or incorporeal Substances was a thing not generally known in the World and denied by a considerable Party among the Jews themselves for as we read Acts 23.8 The Sudduces say That there is no Resurrection neither Angel nor Spirit That is to say no Angel which is a Spirit or incorporeal Substance For 't is not imaginable that the Sadduces who owned the five Books of Moses should deny that there were any Angels there being in those Writings so evident and frequent mention of them but 't is easily conceivable that they might deny Angels to be incorporeal in that the History of Moses does often speak of their appearance with Bodies like unto Men But that which fully and clearly determines the Matter is that which follows in the Text namely these words but the Pharisees confess both Whence it appears that the preceeding words contain in them no more than two things denied by the Sadduces which cannot be unless my Interpretation be admitted for they must needs be three if we distinguish betwixt Angel and Spirit as different Subjects as any may reckon that can but tell three for Resurrection Angel and Spirit must needs be three My Exposition may also be defended from that which follows in vers 9. and from the Absurdities which will follow the denial of it But to return I say That if our Saviour by the term Spirit intended an allusion to Angels the word would import little or nothing at all For what could Men conceive thence concerning God That he is not corporeal Be it so Notwithstanding this is certain that some would not thence so conceive and that at least the Woman of Samaria and others of the vulgar sort could hardly if at all find any such document in the similitude But what else could Men from this Metaphor learn concerning God Little else upon any clear and undoubted evidence the nature of these Spirits being so little known by the wisest of Men. Surely our Saviour intended in this Metaphor a clear and plentiful instruction concerning God and for the use of the vulgar sort Whence I conclude that Jesus has not respect here to Angelical Spirits in this Comparison but to the Spirit of Man In this sense the Comparison is suited to vulgar Capacities for there is no Man but experimentally knows that he has a Spirit And there is nothing vulgarly known in the whole Creation of God that does excel or may be equal to humane Spirits And moreover this noble part of Man passeth commonly under this name of Spirit How fruitful of instruction the Similitude is as thus understood hath already in some measure been shewed It only remains that I shew how well this sense of the term Spirit agrees with the Context This in as few words as may be thus To what the Woman of Samaria said vers 20. Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship To this I say our Saviour replies in vers 21 22 23 24. In this reply we have both a prophetical and doctrinal discovery For in vers 21. he foretells the destruction of both Temples that in Jerusalem and that also in Samaria and the removal of the Jews and Samaritans out of their own Countries So that they should not worship in the places about which they contended what mind soever they might have thereunto Woman saith our Saviour believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father In the next place our Saviour teacheth the Woman divers things of no mean importance For in respect of former times and the time present he informs her that in the Controversy now mentioned the Jews had Truth on their side and the Samaritans were in a wrong Opinion and that not only in respect of the place of Worship but also in the manner of worshipping This Jesus asserteth thus vers 22. Ye worship ye know not what or ye know not after what manner ye worship that is ye Samaritans have no good reason or ground for your way of worshipping but we Jews know after what manner we worship having a good ground for worshipping at Jerusalem by offering Sacrifices there and for the way of worshipping Then our Saviour thus confirmeth it for Salvation is of the Jews that is the Doctrine teaching Men so to worship God as to please him and obtain Salvation is from Prophets that are of the Jewish Nation In vers 23 24. our Saviour informs the Woman as to the future time which was now at hand these two things 1. That there must be a new kind of Worshippers whom he calls True Worshippers because typified by and more excel-cellent than legal Worshippers and a new way of worshipping to wit in Spirit and Truth that is to say in such a manner as is different from the legal way and was typified by it and which therefore is more excellent This Worship the Doctrine of the New Covenant teacheth for this Doctrine abrogates the legal Form and does introduce that Worship which the legal Worship was a type and shadow of This new Covenant Doctrine is upon this account called Spirit and Truth as the Mosaical Doctrine in relation to it is called the Letter and is said to have the shadow of good things to come 2 Cor. 3.6 c. Joh. 1.17 Heb. 10.1 2. Our Saviour shews why such Worshippers and such a way of Worship must be This he does first barely express in these words For such the Father seeketh to worship him vers 23. Then he briefly explains it vers 24. where he discovers 1. Why the Father seeketh such to worship him God is a Spirit Therefore now at length having a mind to discover himself more clearly than in times past he will no longer be worshipped after the more gross and carnal way of the Law but in a more spiritual and excellent way yet in such as was prefigured by the Law This is to worship in Spirit and Truth i.e. in such a way as being compared with the legal does as much differ from it and excel it as the Spirit that is the signification of a Letter differs from and excels the Letter it self The like may be said of a Shadow and its Body see Rom. 3.29 7.6 Col. 3.3 2. What it is for the Father to seek such to worship him To seek is to command which is here signified by the moral necessity that Men have of worshipping the