since it may of him be affirmed that he was manifested in Christ and the Apostles who were flesh And though it be afterwards according to the vulgar translation read that he was received up into glory yet is it in the Greek he was received in glory that is with glory or gloriously Q. What then is the sense of this place A. That you may the better perceive it I will cite the whole Thus therefore the Apostle saiâ—h God was manifested in flesh was justified in spirit was seen of Angels was preached to the Gentiles was believed in the world was received in glory The meaning of all which is this The Christian Religion is full of mysteries For God that is the divine Will touching the salvation of men was perfectly discovered by weak and mortall men and yet notwithstanding by reason of the miracles wrought by the spirit in confirmation of the Gospel it was acknowledg'd for true The same was at length perceived by the Angels themselves preached not only to the Jews but also to the Gentiles and not only generally believed but entertained with the greatest glory and magnificence Q. What say you to the fourth A. In it there is not so much as a resemblance of an Incarnation since the divine Author doth not say took but taketh nor humane nature but the seed that is the posterity of Abraham And indeed to shew the invalidity of the argument taken from this place there needs no more then to consult the various reading of the English Translators set in the margin Q. What then is the sense of this place A. The meaning of the Author is that Christ is not the Saviour of Angels but men who being subject to afflictions leath which thing he before exprest by the participation of flesh bloud therfore Christ of his own accord submitted himself to the same that he might free the faithfull from the fear of death and succour them in all their afflictions Q. What say you to the fifth A. Here likewise is nothing to assert the incarnation as they term it For wheras it is read in the ordinary Bibles Every spirit that confesseth Jesus to be come in the flesh is of God The Greek hath it Every spirit that confesseth Iesus Christ come in flesh or Every spirit that confesseth Iesus come in flesh to be Christ That is Every spirit is of God that confesseth Iesus who discharged his Embassie on the earth without any worldly pomp ostentation in the most humble manner as to his outward presence with the greatest contempt finally indured a most ignominious death to be the Christ or King of the people of God Q. VVhat say you to the sixth A. Here also is no mention of any Incarnation since the world whereinto this Author here saith that Christ entred to performe his offering is as hath been formerly shown the vvorld to come Whence to enter into the world doth not here signifie to be born but to passe into the heaven Again by body in those words A body hast thou prepared me may be understood an immortall one Q. What then is the sense of the place A. That God while Jesus was entring into heaven furnished him with such a body as was very suitable fit to discharge his Priestly Office Q. You have hitherto explained the places of Scripture from whence they endeavour to prove that which is not found there I entreat you therefore now to alledge those places from whence they draw wrong conclusions A. The Scriptures from whence they draw their wrong conclusions either directly concern Christ or are referred to him by a certain accommodation Q. What are those that directly have respect to Christ A. They are such wherein Christ is called either a God or one with God or equall to God or the Son of the living God or the proper or only begotten Son of God or the first born of every creature or having all things that the Father hath or the Father of eternity or the Word of God or the Image of the Invisible God or the Character of his substance or he who being seen the Father is seen or in whom the fulnesse of Deity dwelleth bodily or that had glory with the Father before the world was or whose Spirit was in the Prophets or that came down from heaven came out from the Father and came into the world was sent by the Father into the world or the only Lord Lord of Glory King of Kings Lord of Lords and to whom Faith and divine honor pertaineth Q. In what places of the Scripture is the word God attributed to Christ A. Joh. 1. 1. The Word was a God And c. 20. 28. Thomas saith to Christ My Lord and my God And RoÌ„ 9. 5. writeth that Christ is a God over all to be blessed for evermore Q. What say you to these passages A. That it cannot from thence be demonstrated that Christ had as the adversaries speak a Divine Nature may to omit what hath been formerly spoken be made appear from hence namely that it is spoken in the first testimony touching such a word as was with God In the second Thomas calleth him his God in whose hands and feet he found the prints of the nails and in his side the print of the spear And Paul saith that he who was of the Fathers according to the flesh was over all a God to be blessed for evermore All which it is cleer cannot possibly be said of him that is God by Nature For from the first it would follow that there are two Gods whereof the one was with the other As for the other twain namely to have the prints of wounds and to be of the Fathers do altogether pertain to a man which that they should be ascribed to him that is God by Nature is very absurd But if any one to cloak the businesse pretend the distinction of Natures we have formerly removed that and taught that this distinction is not to be endured Q. Where doth the Scripture teach that Christ is one with the Father A. John 10. 29. 30. Where the Lord saith The Father that gave me the sheep is greater then all and none can snatch them out of the Fathers hand I and my Father are one Q. What say you to this proof A. When it is said that Christ is one with the Father it cannot be thence evinced that he is one with him in Nature as the words of Christ himself spoken to the Father about the Disciples to demonstrate see Jo. 17. 11. Father keep them in thy name whom thou hast given to me that they may be one as we are one And afterwards v. 22 The glory which thou hast given me have I given them that they may be one as we are one Now that Christ is one with the Father this ought to be taken of unity or onenesse in will or power as to the businesse of mans Salvation Yea that the Divine Nature of Christ
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
eternity Christ is the Wisdome of God Therefore he was begotten from eternity That this argument is invalid appeareth hence First because Salomon speaketh of wisdome simply and absolutely considered without addition of the word God but Paul 1 Cor. 1. 24. whose words they are wont to confer with those of Salomon doth not speak of wisdome simply and absolutely but with addition of the word God 2 By wisdome sundry Expositors whom the Adversaries themselves account to be Orthodox do not conceive that a true and real person is meant but onely that a feigned person is here ascribed to Wisdome and it brought in speaking like a woman Thirdly though we should admit that by Wisdome is understood a person yet what hinders but that we may with far greater probability understand it of the holy Spirit who is called the Spirit of Wisdom and hath the same things attributed to him that are ascribed to Wisdome see Isaiah 11. 1 2 3. 4 5. Isaiah 4. 4. Exod. 31. 1 2 3 4 5 6. compared with Prov. 8. 12 14 15 16 20. and Gen. 1. 2. compared with Prov. 8. 22 29 30. Where it is observable that Moses describing the Creation of the world maketh mention of the holy Spirit but not of the Son of God who was as worthy to have been mentioned and would accordingly have been expressed had he been then present with God as well as the Spirit Neither will it be amisse to cite the concurrent suffrages of holy men under the Old Covenant whose writings though put out of the Canon as not found in the Hebrew are yet deservedly of great esteem among the people of God For it is apparent from sundry passages both of the book of Wisdome and that of Ecclesiasticus that these Writers as they by wisdome understood a creature so did they conceive that creature to be the Spirit of God See Wisdome 6. 24 chap. 1. 4 5 6 7. chap. 7. 27. chap. 9. 17 18 19. Ecclesiasticus 24. 12 13 14. chap. 1. 4 5 7 8 9. Fourthly those words Pro. 8. 23. which are rendred from everlasting are in the Hebrew à seculo from the age or from of old But it is one thing to be à seculo from the age or from of old and ab aeterno from everlasting See Isa 64. 4. Jer. 2. 20. Luke 1. 70. Q. What are those places of the Scripture that seem to attribute some things to Christ at a certain and determinate time A. They are of two sorts the one having respect to names the other to things which they imagine to be attributed unto Christ by the Scripture Q. What are they that have respect to the names of Christ A. Those wherein they think that Jesus is called Jehovah Lord of Hosts the true God the only Master the great God the Lord God Almighty who was is and is to come the God that purchased the Church with his own bloud the God that laid down his life for us See Jer. 23. 6. Zach. 2. 8. 1 John 5. 20. Jude 2. Tit. 2. 13. Rev. 1. 8. and Rev 4. 8. Act. 20. 28. 1 John 3. 16. Q. What answer give you to these places and first to the first A. It doth not of necessity follow that the name Jehovah is here attributed to Christ For those words And this is the name wherewith he shall be called JEHOVA-TZIDKENU or the Lord of Righteousnesse may be referred to Israel of whom the Prophet spake in the clause immediately going before Yea that it ought so to be will appear by comparing this place with that in the 33. chap. v. 15. 16. where the Prophet saith In those daies and in that time will I cause the branch of righteousnesse to grow up to David and he shall execute judgement and righteousnesse in the land In those daies shall Judah be saved and Jerusalem dwell safely and this is the name wherewith she shall be called JEHOVA-TZIDKENU that is the Lord our rigoteousnesse In this place the feminine Hebrew particle rendred She in English must of necessity be referred to Jerusalem and doth in this place answer to Israel which was put in the former place chap. 23. 6. and consequently those words And this is the name wherewith he shall be called are to be referred unto Israel But though we should grant that the word Jebovah may be referred to Christ yet is it apparent hat he is not simply called Iehovah so that it cannot thence be concluded that he is indeed Iehovah no more then the Altar which Moses erected and called Jehovah-Nissi Exod. 17. 15. was indeed Iehovah Or that which Gedeon erected Judg 6. 24. and called Iehova-Shalom Or the place which Abraham called Iehova-jireth Gen. 22. 14. whether therefore those words Ier. 23. 6. be spoken of Christ or of Israel the meaning of them is that God would justifie the Israelites which was then accomplished when he sent Christ amongst them Q. What say you to the second A The words of Zachary run thus chap. 2. 8. 9. Thus saith the Lord of Hosts After the glory hath he sent me unto the Nations that spoiled you for he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoil to their servants and ye shall know that the Lord of Hosts hath sent me This passage is by the Adversaries wrested to Christ because they suppose it here to be said that the Lord of Hosts was sent by the Lord of Hosts Which exposition is so absurd that any other sense was rather to be put upon the words But it is evident that they were uttered by another then the Lord of Hosts namely by the Angell who talked with Zachary and the other Angell and is in the fourth verse first brought in speaking For he saith not He that toucheth you toucheth the apple of mine eye but of his eye meaning the Eye of the Lord of Hosts that sent him Q. What say you to the third A. In this passage 1 Iohn 5. 20 21. We know that the Son of God is come and hath given us understanding to know the true one and we are in the true one in or by his Son Jesus Christ This is the true God and eternall life These words This is the true God cannot be referred unto Christ not as if he were not a true God but because he is not the true God that is here spoken of as the article added in the Greek doth intimate Neither doth it any whit advantage the adversaries cause who will have these words This is the true God referred unto Christ that Christ was mentioned immediately before For relatives are not alwaies referred to the antecedents immediately going before but oftentimes to that which is chiefly spoken of as appeareth from these places Act. 7. 18 19. Till another King arose which knew not Joseph The same or he dealt subtilly with with our kindred Act. 10. 6. He Peter lodgeth with one Simon a Tanner
whose house is by the sea-side he shall tell thee what thou oughtest to do 2 Epist of John v. 7. Many deceivers are entred into the world who confesse not Iesus coming in flesh to be Christ. This is the deceiver and the Antichrist From which places it appeareth that the relative hath not respect to the neerest antecedent but to that which is more remote Wherefore the meaning of those words of Iohn This is the true God and eternall life is thus This whereof I have last spoken is the true God namely he that hath for his Son Jesus Christ and it is also eternall life namely to know the true God and to be in him by his Son Jesus Christ With this accordeth that passage of Christ himself Iohn 7. 3. This is Life eternall that they know thee Father the only true God and whom thou hast sent Iesus Christ Q. What say you to the fourth A. The words of Iude v. 4. run thus denying the only Master God and our Lord Jesus Christ Form which place because there is but one article prefixed in the Greek they conclude that both descriptions ought to be referred to one petson and consequently to Christ But this observation taken from the unity of the article prefixed to severall words is not perpetuall as appeareth by the inspection of these places in the Greek Mat. 16. 1. Luke 19. 45. Act. 15 41. 1 Thes 1. 8. Heb. 9. 19. Eph. 2. 20. Eph. 3. 5. Wherefore we must have our chiefe recourse to the nature of the thing it self Q. What say you to the fifth A. The fifth testimony is that of Paul Tit. 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ In which words that the Epithete of great God is referred unto Christ the adversaries endeavour to evince with two reasons the first is taken from the unity of the articles prefixed in the Greek the other from our expectance not of the Father but of the Son The first of which reasons was solved a little before To the second I answer that Paul in the Greek doth not say the glorious appearing of the great God but the appearing of the glory of the great God Now it is certain that Christ shall come to judge the world not only in his own glory but also in the glory of his Father Luke 9. 26. Mat. 16. 27. Again what inconvenience is it to say that when Christ cometh to judge the world God doth come since Christ in judging the world sustaineth the person of God from whom he hath received his authority of executing judgement Q. What say you to the sixth A. The sixth testimony is this Rev. 4. 8. Holy holy holy is the Lord God Almighty who was and is and is to come This passage is therefore by the adversaries referred to Christ because they suppose that none is to come but Christ for he is to come to judge the quick and dead But we must know that that word which is here rendred to come may as well be rendred to be as Iohn 16. 13. Where Christ saith of the Holy Spirit whom he promised to the Apostles that he should tell them things to come that is to be And Act. 18. 21. We read of a feast to come that is to be Again who perceiveth not that when it hath been first said who was and is and it is immediately added and is to come that to come is all one with to be that the speech may in every part be understood of existence and not in the two first clauses of existence in the last of coming Neither is there any one that may not easily observe that the eternity of God is here described which comprehendeth the time past present and future But that which detecteth this grosse mistake is Rev. 1. 4 5. where we read Grace and peace be to you from him that was and is and is to come and from the seven Spirits that are before his Throne and from Jesus Christ the faithfull and true witnesse From which testimony it appeareth that Jesus Christ is quite another then He that is and was and is to come Q. What say you to the seventh A. The seventh runneth thus Take heed to your selves and to the whole flock over which the Holy Spirit hath made you Bishops to rule the Church of God which he hath purchased with his own bloud Act. 20. 28. Whereunto I answer that the name God is not here referred to Christ but to God the Father who is from the beginning of the speech perpetually understood by the name of God and whose bloud the Apostle calleth that bloud which Christ did shed in such a way of speaking and for such 〈◊〉 cause as the Prophet saith That he which toucheth the people of God toucheth the apple of Gods Eye For the exceeding great conjunction that is between God the Father and Christ although they be different in Essence causeth the bloud of Christ to be called the bloud of God the Father especially if it be considered as shed for us For Christ is the Lamb of God that taketh away the sins of the world Whence the bloud shed to that purpose is called the bloud of God himself and that deservedly Neither is it to be passed by that in the Syriack Edition it is not read God but Christ Q. What say you to the eighth A. The eighth runs thus Hereby perceive we the love of God because he laid down his life for us 1 John 3. 16. First therefore you must know that in no Greek edition save the Complutensian nor in the Syriack Translation is the word God read But though this word were read in all copies should therefore the word He be referred to God At no hand Not only for the forementioned reason in answer to the third testimony namely that relatives are not alwaies referred to the persons next going before but also because John referreth the word He sundry times in this Epistle to him that was a great while before named as in the 29. verse of the foregoing chapter where he saith If ye know that he is just know that he that doth justice is generated of him Where by him as both the thing it self and the following words shew is meant the Father although in the words next going before mention had been made of Christ only Q. You have given me satisfaction as to the names of Christ I would now therefore have you explain those quotations that have respect to the works of Christ which the Adversaries imagine are ascribed to him by the Scripture A. They are such wherein they imagine the Scripture attributeth unto Christ that he created the heaven and the earth that he conserveth all created things that he brought the people of Israel out of Egypt that he was with them in the wildernesse conducting them and doing good to them that his glory was seen by Isaiah that he was incarnate Q.
tempted From these words likewise it can not be shown that Christ was indeed tempted in the wildernesse For instance should any man say let us not be refractory to the Magistrate as some of our Ancestors were it could not thence be concluded that the same numericall Magistrate is in both places designed Now if there be found in the Scriptures such kinds of speaking wherein the like speech is referred to him whose name was a little before expressed without any repetition of the same person this hap'neth in such a place where no other besides him whose name was expressed can possibly be understood as Deut. 6. 16. Thou shalt not tempt the Lord thy God as thou temptedst in Massah But in this speech of the Apostle whereof we speak another then Christ may be understood as Moses the Angel c. see Num. 21. 5. Q. From what place prove they that the glory of Christ was seen by Isaiah A. From Iohn 12. 41. These things spake Isaiah when he saw his glory and spake of him Q. What say you hereunto A. First that these words are not of necessity to be referred to Christ inasmuch as they may be referred to God the Father For the words that are set a little before are spoken of the same namely he hath blinded their eyes and hardened their hearts Again the glory which Isaiah saw might be yea was not a present but a future glory For it is proper to Prophets to see the things that are to come Whence likewise they were called Seers 1 Sam. 9. 9. Finally although you understand these words of that glory which was then present and seen by Isaiah yet is it one thing to see one's glory another thing to see himself for in the glory of that one God Isaiah likewise saw the glory of the Lord Christ for the Prophet there saith The earth is full of the glory of the Lord. Which thing was then accomplished when Jesus Christ first appeared to the people of the Jewes and afterwards was preached to the whole world Q. From what testimonies of Scripture do they endeavour to demonstrate that Christ was as they say incarnated A. From Iohn 1. 14. where according to their Translation it is read The Word was made flesh And from Phil. 2. 6 7. Who Christ Jesus being in the form of God thought it not robbery to be equal to God But made himself of no reputation taking upon him the form of a servant being made in the likenesse of men And being found in fashion as a man he humbled himself c. from 1 Tim. 3. 16. Great is the mystery of godliness God was manifested in flesh And frō Heb. 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham And from 1 Ioh. 4. 3. Every spirit that confesseth Iesus Christ is come in the flesh is of God And lastly from Heb. 10. 5. Wherfore entring into the world he saith Sacrifice offering thou wouldest not but a body hast thou prepared for me Q. What say you to the first testimony A. That it is not there said that God was incarnated or that the divine Nature assumed a humane For it is one thing to say The Word was made flesh another that God was incarnated as they say or that the divine Nature assumed a humane Besides these words The Word or rather the Speech was made flesh may and ought to be thus rendred The Word was flesh Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred verse 6. of this very chapter There was a man sent by God his name John And Luk. 24. 19. Who was a Prophet great in word and deed And these places with sundry others shew that it may be so rendred But that it ought to be so rendred the order of the Evangelists words sufficiently teacheth for it would have been incongruous to have said that the Word was made flesh that is as the adversaries would have it assumed a Humane Nature after he had already spoken those things of the Word which followed the Nativity of Jesus Christ as namely that John the Baptist gave testimony of him that he was in the world that his own received him not that to them who received him he gave power to become the Sons of God Q. How is that to be understood that the Word was flesh A. That he by whom God perfectly revealed his whole will and who had been therefore by John called the Word or Speech was a man of the same constitution with others and subject to the same infirmity afflictions and death For in this sense the Scripture useth the word flesh as appeareth from those places where God saith My spirit shall not alwaies strive with man for that he also is flesh Gen. 6. 3. And Peter out of Isaiah saith All flesh is grasse 1 Pet. 1. 24. Q. What say you to the third A. It is one thing to say that Jesus Christ being in the form of God took the form of a servant and that the Divine Nature assumed a Humane For here the form of God cannot design the Divine Nature in that the Apostle writeth that Christ emptied himself of that form But God can by no means empty himself of his nature Neither doth the form of a servant denote a humane nature since to be a servant is referred to the fortune and condition of a man But neither is it to be concealed that the writings of the New Covenant doth use the word form elswhere but once namely Mark 16. 12. and that in such a sense wherein not the nature but exteriour fashion is signified whilest it saith that Jesus appeared to two of his Disciples in another form Q. But from those words which the Apostle presently after subjoyns namely He was found in fashion of a man doth it not appear that he was as they say incarnated A. At no hand For it is said of Sampson Judg. 16. 7. 11. that if such and such a thing was done to him he should become as a man And Asaph Psa 82. denounceth to those whom he had called Gods Sons of the most high that they should die like men notwithstanding it is certain it cannot be said that they were as the adversaries say incarnated Q. But how do you understand this whole place A. Thus that Christ who conversed in the world as God doing the works of God and receiving divine worship did when God so willed and the salvation of man required become as a servant and vassall and as one of the vulgar men when he of his own accord suffered himself to be bound whipt and crucified Q. What say you to the third A. First that in many ancient copies and in the vulgar Translation the word God is not here found so that nothing certain can be concluded out of this place Again though we read the word God there yet is there no cause why it should not be referred to the Father
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
glory of God A. The things first in order Q. VVhich is the first of them A. Hallowed be thy name Q. Explain this Petition A. In this petition we desire God to assist us every way that we may celebrate his name with words hymns writings and by other means whatsoever Q. VVhat is the second A. Thy Kingdome come Q. Explain this Petition A. In this petition we do beseech God that he would induce us by such means as are best known to himself to consecrate and resign our hearts up to him but more especially by the discovery and obsignation of his truth and choicest promises in our hearts for then God truly reigneth when he exerciseth his Kingdome by the laws of the Gospel in our hearts and mind Quest What is the third Petition Answ Thy will be done as in the Heavens so in the Earth Quest. Explain the meaning of this Petition Answ In this Petition we beg of God that he would vouchsafe us his assistance in performing the obedience due unto him and what is to be expressed in our lives and actions for a man standing in need of much assistance to the performance of those things which God hath commanded him especially under the Gospell for they are such as far exceed his strength there is also in this Petition a tacite confession of our own weaknesse and of our confidence in God and hope which we conceive of his bounty when we dare to beg of him that he would make us no lesse ready to yeild him obedience then the Angels who are in Heaven Quest What are the Petitions that are referred to our use Answ The other three which follow in the same order Quest What is the first Answ Give us this day our dayly bread Quest Explain this Petition Answ Therein we desire God first that he would bestow upon us the gifts of his grace necessary to sustain and cherish our Spirituall life next that he would confer all those things that any wayes pertain to the maintenance of this life Quest What is the second Answ Forgive us our debts as we also forgive our Debtors Quest Explain this also Answ Therein we beg of God not onely to remit those sins which we have committed since we subjected our selves to the lawes of the Gospell but also much more those which we committed before the knowledge of the truth in as much as these are far more grievous and more easily exclud us from the possession of eternall life and cast us into everlasting damnation but whereas it is added As we forgive our debtors it is held that the forgivenesse of sins can at no hand be hoped for unlesse we forgive offences unto others and that from our hearts so that to be quite alienated from all desire of revenge Quest What is the third Petition Answ And lead us not into temptation but deliver us from evill Quest Declare it Answ In this Petition we intreat of God to assist us that we be not over come in afflictions which are sent for the triall of our faith as often as we fall into them by the will or permission of God and that he would keep us from Satan suffering us not to be oppressed with those temptations which he useth as engines to subvert and overthrow us Quest Is it not lawfull to pray otherwise Answ Yes for he neither here or elsewhere forbiddeth it so that our prayer be not such as thwarteth the will of God openly prescribed to us But if we desire any such thing concerning which the will of God is not manifested then is that petition to be wholly submitted to the will of God Quest To what end therefore did Christ command that we should pray in the aforesaid manner Answ That we might know assuredly what things are alwayes and necessarily to be desired of God Quest What else hath the Lord Jesus added to his first precept Answ That we ought to acknowledge him likewise for a God that is such a one as hath divine soveraignty over us and to whom we are bound to exhibit Divine honour Quest Wherein consisteth the Divine honour due to Christ Answ That as we are bound to celebrate him with Divine adoration so we may in our necessities implore his aid now we adore him for his sublime majesty and implore his aid for his divine and Soverain Authority Quest What else pertaineth to the Divine honour of Christ Answ The Administration of his Supper of which you shall hear anon Quest Whence prove you that Divine Adoration is due to Christ Answ There are proofs thereof in many passages of the Scripture and namely John 5. 22. Christ himself saith the Father hath given all Judgement that is according the Hebrew phrase all government and rule to the Son that all should honour the Son as they honour the Father and Phil. 2. 9 10 11. wherefore God hath exceedingly exalted him and given him a name above every name That in the Name of Jesus every knee should bow of things in Heaven on the Earth and under the Earth and that every tongue should confesse Jesus Christ is Lord to the glory of God the Father Quest But how prove that we may fly to Christ in all our necessities Answ First because he is both able and willing to help us next that we have incitements thereunto both from the Lord himself and also from his Apostles in fine because we have examples thereof in holy men Quest How prove you that Christ is able and willing to help us Answ We will speak of that below when we come to his Kingly and Priestly Office Quest But where hath the Lord or where have the Apostles proposed to us these incitements A. John 14. 13 14 and chap. 15. and chap. 16. 23 24 25. where the Lord himself saith whatsoever you shall ask in my name that is relying on my name and power or directing your prayers to me by name or so to the Father as that I onely be named in the prayers I will do it Rev. 3. 18. I councell thee to buy of me gold tryed in the fire c. and Heb. 4. 14 15 16. where that divine Author writeth after this manner Having therefore a great high Priest passed through the Heavens Jesus the Son of God Let us hold fast the confession for we have not a High Priest that cannot be touched with a fellow feeling of our infirmities but in all things tempted like unto us without sin Let us therefore with boldnesse make our addresses to the throne of Grace that we may obtain mercy and find favour to help in time of need and Rom. 10. 13. Whosoever shall call upon the name of the Lord shall be saved Quest Where have you examples hereof Answ Luke 17. 5. the Apostles say Lord increase our Faith in like mannor Mat. 8. 25. Lord save us we perish and Acts 7. 59. where Stephen invocating breaketh out into these words Lord Jesus receive my spirit and again ver 60.
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
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