especially by remitting the injuries done unto them by others and so lift up pure hands without wrath and doubting To which purpose fasting is of great avail yet so that men impose it upon themselves without any mark of hypocrisie Q. What is fasting A. Abstinence from meat and drink for a certain space as may be observed from sundry examples in Scripture Q. Is it not fasting where men abstein from certain sorts of meat A. You may perceive by the definition of fasting which we have given that to abstain from a certain sort of meats is not fasting but rather a choise of meats which the Apostle reproveth and reckoneth amongst the doctrines of Devils 1 Tim. 4. 3. Q. Ought those that fast to be tyed unto certain dayes A. At no hand for the same is contrary both to the property and liberty of the Christian Religion which is spirituall and not at all tyed to times Neither is fasting acceptable to God unlesse the glory of God and the Salvation of our selves or others or some pressing necessities draw it from us Wherefore the whole time alotted unto fasting is to be spent upon Christian exercises as reading and explaining the Word of God ardent Prayers and pious Conferences CHAP. III. Of the Lords Supper Q. WHat are Christs Ceremoniall Precepts as they call them A. There is but one namely the Lords Supper Q. VVhat is the Lords Supper A. It is an Institution of the Lord that the Faithfull should break and eat the Bread and drink of the Cup to declare the death of the Lord which Institution is to continue till the Lords coming Q. VVhat is it to declare the Lords death A. It is in a solemn and publick manner to give thanks that he out of his unspeakable love would suffer his body to be tortured and in a manner broken and his Bloud to be shed for us and so to extoll and celebrate this great benefit Q. VVhy would the Lord have the memory of this thing above all others to be celebrated in his Church A. Because of all the actions of Christ it is the chiefest and most proper to him for though the Resurrection and Exaltation of Christ be far greater yet they were performed by God the Father and not by Christ himself Q. Is there not another reason for which the Lord instituted the Supper A. None at all although men have devised many some saying that it is a sacrifice for the quick and dead others that by the use thereof they gain the remission of their Sins and hope to confirm their Faith and bring to their remembrance the Lords death Q. VVhat are we to hold concerning these opinions A. That none of them can stand for since that is the end of celebrating the Lords Supper that we should give thanks to Christ for benefits received it is apparent that it was not therefore instituted that we should there receive something yea he that will worthily partake of the Lords Supper he ought to be assured of the remission of sins on the part of God and confirmed in the faith and so affected that the death of Christ never slip out of his mind Q. VVhat are we to think of that opinion which saith that the Supper is a sacrifice for the quick and dead A. That it is a most grievous error for the Scripture testifieth that the offering of Christ was performed in heaven and could not be performed on the earth Besides since Christ himself is both Priest and sacrifice it followeth that none can offer Christ but Christ himself Finally since the Sacrifice of of Christ is altogether perfect since it is one whereby he hath for ever perfected them that are sanctified there is no need that it should be repealed otherwise it would not be perfect and absolute Heb. 8. 1. 2 3. 4. Heb. 9. 24. Heb. 7. 27. Heb. 10. 14. Q. VVhat is the meaning of those words this is my body A. They are not taken by all in one and the same manner for some think that the bread is truly turned into the body of Christ and the wine into his blood which turning they call Transubstantiation others think that the Lords body is with in and under the bread Finally there are some who in the Lords Supper think they are truly partakers of the Body and Blood of the Lord but spiritually All which Opinions are fallacious and erroneous Q. How will you demonstrate that A. Because in these words This is my Body the particle This may be referred to the whole action of breaking and taking the Bread and pouring out the Wine Wherefore it is not necessarily referred to the Bread and Wine only by the Adversaries neither can their captious opinions be hence framed and contrived Besides as to the Transubstantiation it self as they call it since the Scripture doth in the very use give the name of Bread to that Berad we take as appeareth from the words of Paul 1 Cor. 10. 16. and chap. 11. 26 27 28. It is evident that Bread remaineth there without any transmutation into the Lords Body Furthermore the same Scripture testifieth that the Body of Christ is in the Heavens and must be there contained till the times of the restitution of all things wherefore it cannot any more exist on the Earth In a word if the Bread were turned into the very Body of Christ it would follow that the immortall Body of Christ wherewith all agree that he is now endued is taken in a grosse and carnall manner but this cannot be that an immortall Body should be so taken and consequently neither can the Bread be turned into Christs Body As to the second Opinion that as it cannot consist for the former reasons especially this that the Body of Christ is now in the Heavens so neither can it for his grand inconvenience namely that this Opinion doth devest the Body of Christ of its properties Lastly as to the third Opinion that cannot have place since it is absutd that one should be really partaker of Christs body and also spiritually And they themselves sufficiently bewray the uncertainty of their own opinion whilst they confesse that this manner of receiving the Body of Christ is altogether inexplicable or at least that they are utterly ignorant how it is done Q. VVhat is to be held touching the use of the Body and Bloud of Christ John 6. A. Christ doth not in that place treat of the Supper for there he doth without any condition ascribe Eternall Life to him that shall eat his Flesh and drink his Blood and on the contrary taketh Eternall Life away from him that shall not eat his Flesh and drink his Blood Which that it is not spoken of the Lords Supper is evident from hence in that a man may partake of the Lords Supper and yet perish And on the contrary may be saved although he partake not thereof But Christ there speaketh concerning the cause of Faith on him which is the continuall meditation of the death of Christ from whence we derive strength unto a pious and immortall life Q.
Eternall Death But how could Christ by his own example have moved the Faithfull to persist in that singular Piety and innocency without which they cannot be sayed had he not tasted of a bitter death which is easily wont to attend true Piety Or how could he have had a fellow-feeling of the calamities and sufferings of the Faithfull and so become the more ready to help them unlesse himself had tryed how grievous and of themselves intolerable to humane nature they are first of these is hinted by Peter 1 Epist 2. 21. Christ suffered for us leaving us an example that we should follow his steps The latter by the Divine Authour to the Hebrews chap. 2. 18. Christ in that he suffered being tempted is able to succour them that are tempted And chap. 4. 15. He can have a fellow-feeling of our infirmities having been tempted in all things after the same manner without sin Quest Could not God cause that the Faithfull should not be subject to afflictions and violent deaths Answ He could indeed if he would change the nature and condition of things But God is not wont to do this unlesse sometimes and that very seldome and in some speciall cases and for a time but not alwayes and commonly as it would here be very behoovefull had he a mind to exempt the Faithfull from afflictions and violent deaths Quest Why was that altogether necessary Answ Because the Faithfull in Christ are indued with singular Piety and Innocency of life neither is it lawfull for them to avenge themselves on any one The first whereof naturally exposeth them to the hatred of all wicked men which make the greatest part of mankinde whereby it cometh to passe that they grievously afflict the Faithfull and if an occasion be offered inflict death upon them The latter is a greater incitement to the wicked and affordeth them an opportunity to effect and accomplish their cruell designes upon the Faithfull Q. But how did the Bloud or Death of Christ confirm the Divine will to us A. Two wayes first because it ascertained us of the exceeding great love of God towards us so that he is thereby engaged to make good what he hath promised us in the New Covenant whence it is called the Blood of the New Covenant Mat. 26. 28. And the Bloud of sprinkling that is of federation Heb. 9. 19 20. which speaketh better things then that of Abel Heb. 12. 24 25. And Christ himself is called the true and faithfull Witnesse Rev. 1. 5. and chap. 3. 14. Next because being followed with a resurrection to Eternall Life it maketh us sure that we also if we obey the commandments of the Lord Jesus Christ shall be partakers of the same Resurrection Q. Explain more largely in what manner we are by the Resurrection of Christ which was a consequent of his death assured of our own Resurrection A. First because we have a pattern thereof proposed to us in the Resurrection of Christ whereby we are forbidden to doubt that those who out of Piety towards God suffer death shall afterwards be delivered of it again Next because it is now put out of question that Christ hath attained such power as that he can confer upon the Faithfull Eternall Life For the resurrection of Christ following upon his Death was such a one as that he thereby obtained all power in Heaven and Earth Mat. 28. 18. Q. How doth the power of Christ which he hath obtained by the intervening of his death make us more certain then if he wanted that power A. Two wayes first because we now see a beginning of fulfilling the promises of God especially of that wherein he expresly promised that Christ himself should deliver us from death and give unto us Eternall Life Next because we likewise see that the power of fulfilling the promise of God made to us touching Eternall Life is put in his hands who is not ashamed to call us brethren and who tasted all those afflictions whereunto we must be exposed if we will obey God and therefore knoweth how to be pitifull to us and touched with a fellow-feeling of our infirmities as we formerly discoursed of this thing Q. Hence I perceive that in the businesse of our Salvation greater stresse is laid upon the resurrection of Christ then upon his death A. It is altogether so for so the Scripture it self speaketh of this matter see Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son how much more being reconciled shall we be saved by his Life And again Rom. 8. 34. who shall condemn us it is Christ that dyed yea rather that rose again who is also at the right hand of God who also maketh intercession for us And again 1 Cor. 15. 17. If Christ be not risen from the Dead your Faith is vain ye are yet in your sins And again Rom. 4. 25. Christ was delivered for our Sins and rose again for our Justification Q. Why doth the Scripture so frequently elsewhere ascribe these things to the death of Christ A. Because death was the way to Resurrection and exaltation of Christ so that according to the Decree of God he could not without it arrive to his Power and Dignity Again because of all the things that God and Christ did for our Salvation the death of Christ doth chiefly shew unto us and set before our eyes the transcendent love of God and Christ towards us Q. Is there not some other cause of the death of Christ A. None at all although Christians at this day commonly think that Christ by his death merited Salvation for us and fully satisfied for our sins Which opinion is fallacious erroneous and very pernicious Q. How so A. As to the fallaciousnesse and errour thereof the case is clear not only because the Scripture is silent concerning any such thing but also because it is repugnant both to Scripture and reason Q. Demonstrate this in an orderly manner A. That this opinion is not set down in the Scriptures is apparent in that the maintainers thereof do never alledge clear and evident Texts to prove it but knit together I know not what consequences whereby they endeavour to confirm their tenet which consequences as they are to be admitted when they necessarily flow from the Scriptures so ought they to be esteemed of no force when they are repugnant to the Scriptures Q. How are they repugnant to the Scriptures A. In as much as the Scriptures every where testifie that God freely forgiveth sins especially under the New Covenant 2 Cor. 5. 19. Rom. 3. 24 25. Ephes 1. 7. Col. 1. 14. Mat. 18. 23. c. But nothing is more repugnant to free forgivenesse then full satisfaction For that Creditor which is satisfied either by the debtor himself or by some other in his behalf cannot be truly said to have freely out of his meer grace forgiven the debt as at first hearing is apparent to every man Q. How is
Declare to me what proofes they alledge to evince that Christ created the heaven and the earth A. Even these where it is written That all things were made by him and without him nothing made that was made John 1. 3. And again That the world was made by him verse 10. And again That all things were created by him that are in heaven and that are in earth visible and invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him Col. 1. 16. And that God by him made the world Heb. 1. 2. Finally likewise from that passage in the 10 11. and 12. verses of the same chapter namely Thou Lord in the beginning laidst the foundation of the earth and the heavens are the works of thy hands They shall perish but thou abidest and all shall wax old as a garment and as a vesture shalt thou change them and they shall be changed But thou Lord art the same and thy years shall not fail Q. What answer give you to the first testimony A. In the first testimony the words may be as well rendered all things were done by him as all things were made by him For the Greek word signifieth the one as well as the other although in English there is some difference between being made and being done inasmuch as the propriety of the language admitteth the one many times to be used where the other would not have place Again the Evangelist saith all things were done by him which kind of speaking denotetl not the first but the second cause In fine the word all is not here taken for all things simply and absolutely but is restrained to the subject matter which is a thing most frequent in the Holy Sriptures especially that of the New Covenant a singular example whereof you have 2 Cor. 5. 17. wherein it is treated of a matter altogether like to that which Iohn here speaketh of and it is said that all things are become new when notwithstanding it is certain that there are many things which have not been made new Wherefore since the subject matter in Iohn is the Gospell it appeareth that the word all ought to be understood of all those things which any wayes belong to the Gospel Q. Why did Iohn add that without him nothing was done that hath been done A. The better to illustrate those foregoing words namely all things were done by him which seem to have such force as if all those things had been done by the Word or Son of God onely though some things and those of great moment were not immediately done by him but by his Apostles of which sort is the calling of the Gentiles and the abolition of the legall Ceremonies For though these things had their beginning from the words and deeds of the Lord Jesus yet were they not brought to an issue by Christ himself but by his Apostles yet not without him for the Apostles mannaged all things in his name and by his authority as the Lord himself saith Iohn 15 7. Without me ye can do nothing Q. What say you to the second A. First Iohn doth not here say that the world was created but made by him Again he useth the same form of speech designing the second or middle cause for he saith not that he made the world but that the world was made by him Finally the word world as well as others that are equivalent in the Scriptures doth not only denote the heaven and earth but besides other significations designeth either manking as the present place sheweth where it is said That he was in the world and the world acknowledged him not or the world to come as appeareth from Hebr. 1. 6. where we read that when he bringeth the first-born into the world he saith And let all the Angells of God worship him which is taken of the world to come as appeareth from the second chapter of the same Epistle verse fifth where the Author saith For he hath not put the world to come whereof we speak in subjection to Angells But he no where spake of that world but in the sixth Verse of the former chapter Besides you have another place Hebr. 10. 5. where speaking of Christ he saith Wherefore entring into the world he saith sacrifice and offering thou wouldest not but a body thou hast fitted me Where since it is apparent that the Author speaketh of that world into which Christ being entred became a Priest and made his offering as all the circumstances of the place do shew it must needs be that he speaketh not of this world but of the world to come since in the eighth chapter vers 4. he had said of Christ That if he were on the earth he would not so much as be a Priest Q. What understand you by this expression The world was made by him A. A double sense thereof may be given first that mankind was reformed and as it were made again by Christ because he brought life and immortality to men who were lost and subject to eternall death which thing Iohn upbraideth the world with namely that being vindicated from destruction by Christ yet did it not acknowledge him but despise and reject him For it is the custome of the Hebrew speech that in such forms of speaking the words make and create be equivalent with make anew and create anew inasmuch as that tongue is destitute of compounded verbs The latter sense is that the world to come which we expect by Christ is by him made as to us as the same is said to be come in respect of us although it be already present to Christ and the Angells Q. What say you to the third A. That this testimony also speaketh of Christ as of a second and middle cause and the word Create as in the Scripture used not only of the Old but also of the New Creation an instance whereof you have Eph. 2. 10. For we are his workmanship or making as the Greek hath it created in Christ Jesus unto or rather upon condition of good works And a little after verse 15. For to make in himself of twain one new man in the Greek For to create in himself the twain into one new man Besides that those words all things in the heaven and on the earth are not used for all things simply and absolutely appeareth both by the article in the Greek set before the word all to limit it and also by the collation of the words put a little after in the 20. verse where the Apostle saith That by him God hath reconciled all the things that are both in the heavens and on the earth and finally by the inspection of the very words themselves wherein the Apostle saith not that the heaven and earth were created by Christ but all the things that are in the heavens and on the earth Q. How then understand you this testimony A. That after God had raised Christ from the dead and
first and the last the same is read of Christ Revelat. 1. v. 17. Fourthly Isaiah 35. vers 4 5 6. God himself shall come and save us then shall the eyes of the blind and ears of the deaf be opened then shall the lame leap like a hart and the tongue of dumb shall be loosed which things are repeated of Christ Mat. 11. 5. Fiftly Zac. 12. 10. And they shall look upon me whom they have pierced which John chap. 19. 37. attributeth to Christ Sixthly Psal 68. 19. Thou hast ascended on high and led captivity captive and received gifts for men which same is repeated of Christ Ephes 4. 8. From all which testimonies they argue thus in as much as those things which were spoken of God under the Law are spoken also of Christ under the Gospel It appeareth that Christ is the God of Israel and consequently God by nature Q. What answer you hereunto A. It may be so answered to all these passages that it may be apparent that the divine nature of Christ cannot thence be collected for what things are spoken of God under the Law may for another reason be spoken of Christ under the Gospel as they are indeed spoken namely for the great and intimate conjunction between God and Christ in respect of dominion power and office all which the Scripture of the new covenant every where testifieth that Christ hath obtained by the donation of God now if the Scripture deliver such things of Moses as that he brought Israel out of Egypt Exod 32. 7. and that he was the redeemer of that people Acts 7. 35. and so of others the very same things that are elsewhere written of God himself when in the mean time neither Moses nor those others had so great conjunction with God as intervened between him and Christ much more deservedly may these things which are primarily spoken of God be accommodated to Christ by reason of that most singular and strict conjunction that is between them Q. I perceive that Christ hath not a divine nature but is a true man now tell me of what avail unto salvation the knowledge hereof will be Answer From the knowledge of this that Christ is a true man a sure and well grounded confirmation of our hope doth follow which by the contrary opinion is exceedingly shaken and almost taken away Q. How so An. Because it followeth from the adverse opinion that Christ is not a true man for since they deny that there is in Christ the person of a man who seeth that they with one and the same labour deny him to be a true man in that he cannot be a true man who wanteth the person of a man but if Christ had not been a true man he could not dye and consequently not rise again from the dead whereby our hope which resteth on the resurrection of Christ as on a firm basis and foundation may be easily shaken and well nigh thrown down but that opinion which acknowledgeth Christ to be a true man who conversing in the world was obedient to the Father even unto death doth assert and clearly determine that the same died and was by God raised from the dead and indued with immortality and so in a wonderfull manner supporteth and proppeth our hope concerning eternall life setting before our eyes the very image of that thing and assuring us thereby as it were with a pledge that we also though we be mortall and dye shall notwithstanding in due time rise from death to come into the society of the same blessed immortality whereof he is made partaker if we tread in his steps Question I understand the things pertaining to the person of Christ proceed I intreat you to his office Answer Very well you must know that the Office of Christ consisteth in being our Prophet King and Priest Question Where is he called a Prophet in the Scriptures Answer There is a singular testimony hereof cited by power Acts 3. verse 22. out of Moses Who said to the Fathers the Lord your God shall raise up a prophet to you out of the middest of your brethren like unto me him shall you hear according to all the things whatsoever he shall speak unto you Deut. 18. 18. Question Wherein consisteth his propheticall office Answer In perfectly manifesting and confirming the will of God to men Question Whence appeareth it that Christ hath perfectly manifested the will of God to men Answer From hence namely in that Jesus himself did in the most perfectest manner learn it of God in the heavens and was magnificently sent from thence to publish it unto men and did accordingly declare it unto them which is most apparent from those appellations that in the Scripture are attributed to him whilst it calleth him the VVord or Speech of God the Image of the Invisible God the Brightnesse of the Glory or the Image of the Person or Substance of God and whilest it affirmeth that the whole fulnesse of the God-head or of Diety doth dwell in him bodily that is the who I will of God is intirely and solidly discovered in the doctrine of Christ Q. VVhence is it written that Christ was in heaven and was sent down from thence A. Joh. 6. 38. I came down from heaven not to do my own will but the will of him that sent me and lo what if you should see the son of man ascending where he was before and Chap. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man who is or rather was in heaven and below vers 31. he that came from above is above all he that is or rather was from the earth is earthly in the Greek is of the earth and speaketh of the earth he that came from heaven is above all And what he hath seen and heard that he testifieth and Chap. 8. 40. Now you seek to kill me a man who hath told you the truth which I have heard from God and below v. 42. If God were your Father you would love me for I came out from God and am come for neither did I come of my self but he sent me and chap. 13. 3. Jesus knowing that the Father had given all things into his hands and that he came out from God and goeth away to God and chap. 16. 27 28 30. Ye have belived that I came out from God I came out from the father and came into the world again or rather on the contrary I leave the world and go to the Father now we know that thou knowest all things and needest not that one ask the hereby we believe that thou camest out from God and chap. 17. 8. And they have known indeed that I came from thee and have believed that thou sentest me and if any man have a desire to know when Christ was in heaven with God the same Evangelist shal tell him that he was in the beginning with God Joh. 1. 2. namely when the Gospel first began to
touching the Predestination of God is altogether erroneus and that for two reasons chiefly whereof the one is that it would bring all Religion to ruine the other that it would charge God with many absurd yea horrid things Q. But how would the admission of this opinion bring Religion to ruine A. Because all the things pertaining to Religion and Piety would be in us necessarily and unavoidably and if so to what purpose were it to labour and endeavour that we might be pious For all endeavour and diligence is there superfluous where all things come to passe necessarily as reason it self sheweth But if the endeavour and study of Religion and Piety be taken away Religion and Piety it self must needs be taken away together Q. VVhat absurd and horrid things will be attributed to God if this opinion be admitted A. They are foure in number 1. Justice For it would be manifestly unjust to punish one for not doing what he was unable to do But when God punisheth the impious and disobedient what else doth he then punish them who do not what they are unable to do For if the opinion of the Adversaries be true they by reason of the immutable decree of God cannot possibly become pious and obedient 2. Hypocrisie joyned with deceit For God having excluded already the greatest part of them to whom the Gospel is declared from salvation by his decree doth notwithstanding offer salvation unto all and so doth one thing and maketh shew of another which is the property of Hypocrites and deceivers And which is worse God doth in such a thing wherein another is exceedingly circumvented and hurt 3. Great imprudence for God would seem to take care and endeavour that which he certainly knoweth cannot come to passe But what is more foolish and light then to make a shew as if you earnestly endeavoured to effect that which you know certainly cannot be done and so to expose your self to scorn 4. Pravity in that God would be the author of sin For since it is altogether necessary that sin should go before damnation certainly he that decrees a man shall be of necessity damned decrees also that he shal of necessity sin Q. How do they go about to prove that opinion of theirs concerning Predestination A. By certain testimonies of the scripture wherein this is the chiefest Rom. 8. 28 29 30. And we know that all things work together for good to them that love God to them who are the called according to his purpose For whom he did foreknow he also did predestinate to be conformed to the image of his son that he might be the first born among many brethren Moreover whom he did predestinate them he also calleth and whom he hath called them he also justifyeth and whom he hath justified them he also glorifieth Q. What answer give you to this testimony A. That you may the better understand that Testimony and the like I must first declare to you what the scripture meaneth by Predestination Election and Vocation or Calling Q. I would fain have you explain that A. The Predestination of God in the scriptures signifieth no other thing then such a decree of his concerning men before the foundation of the world that to those who would believe in him and be obedient to him he would give eternall life and punish them with eternal death and damnation who would refuse to believe in him and be obedient to him which thing is apparent in that Christ the perfect Interpreter of the divine will hath so expounded to us this counsel and decree of God saying that he that believeth on him shall be saved but he that believeth not shall be damned Mark 16. 16. Q. VVhat say you of Election A. Election when the Scripture speaketh of our Salvation hath a double signification for sometimes those that assent to the Gospel preached are said to be Elected of God but sometimes also they who do not onely assent to the Gospel but lead their lives according to the prescript thereof are called elect An example of the first signification you have 1 Cor. 1. 26 27. You see your calling brethren that not many wise men according to the flesh not many Potent not many noble but God hath chosen the foolish things of this world that he might shame the wise and God hath chosen the weak things of the world that he might shame the strong where election and vocation are taken for the same thing An example of the latter you have Matt. 22. 14. where Christ saith That many called but few chosen But you have an example of both in those words of Peter 2 Epist 1. 10 11. Endeavour to making your calling and election sure that is by good works as some coppies have it Q. VVhat say you of Vocation A. Vocation when it is referred to our salvation hath the same signification with Election as appeareth by the quoted places Q. But how do you make answer to the aforesaid testimonies A. This testimony maketh nothing for that Predestination which the Adversaries have devised For they hold a predestination without any regard of good works whereas Paul here speaketh of such a predestination as hath regard to those that love God and demonstrateth that afflictions do not hurt such men but rather help them for good Now he saith of them that they are called according to the purpose to shew that they at length have believed the Gospell according to the purpose of God and are predestinated to salvation who love God But we have before shewn that that is in mans power Q. I would therefore intreat you to expound the place to me A. The plain meaning is this The Apostle sheweth that all afflictions cooperate for good to them who love God and have believed the Gospell of Christ Which he proveth in this manner namely in that they are predestinated to all those things which it behooved the Lord Christ himself to suffer Now as those things could not stop his passage to Eternall Life so neither can it stop theirs Which when the Apostle had demonstrated he describeth certain degrees whereby men attain unto Eternall Life shewing that God doth by the preaching of the Gospell gather them into his Church whom he hath predestinated to be conformable to the image of his son in afflictions and immortality and then justifieth them being freed from all their sinne and finally doth in a more perfect way designe them to Eternall Life and Immortality Q. What are those testimonies whereby they think that Free-will is expresly taken away A. They pertain either to all or to certain persons Quest Which are they that pertain to all A. Amongst others they are these It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. No man cometh to me unlesse the Father that sent me draw him John 6. 44. They believed as many as were ordained to Eternall Life Act. 13. 48. Q. What say you to the
the believing Jewes as the Jewes to the believing Gentiles For thus we read God therefore who knoweth the heart gave testimony unto them that is the Gentiles having imparted the Holy Spirit unto them as also unto us Jewes neither hath he put a difference between us and them having purified their hearts by Faith And now why tempt ye God to put a yoke meaning the Law of Moses on the necks of the Disciples that is the Gentiles which neither we nor our Fathers were able to bear Yea by the Grace of the Lord Jesus c. Neither is it any impediment to this interpretation that word Fathers is nearer then the word Disciples as we have formerly shewn from the places which we alledged on a like occasion Also neither is that of any moment that the word they is of the Masculine and the Word Gentiles in the Greek of the Neuter gender for the word Gentiles is elsewhere found in the Scripture either joyned with a masculine gender or related thereunto vide Mat. 28. 19. But if this will not be here admitted we say that the word they is commodiously referred to the word Disciples going before which is of the masculine gender Of Christs KINGLY Office Q. I Have perceived all things pertaining to the Prophetick Office of Christ proceed I pray you to his other Offices namely the Kingly and Priestly A. Thus then the Kingly Office of Christ falleth under a two-fold consideration both of the Kingdome it self and of the people subject thereunto Q. VVhat is the consideration of the Kingdom it selfe A. Namely that God hath placed Christ being raised from the dead and taken up into Heaven at his right Hand having given to him all power both in Heaven and on Earth and put all things in subjection under his feet that he might govern defend and Eternally save those that believe in him Quest Where are these things extant Answ The Scripture is full of them but the Apostle Paul giveth a singular attestation thereunto Ephes 1. 19 20. c. where he saith that God the Father put forth the exceeding greatnesse of his power when he raised Jesus Christ from the dead and set him at his right hand in the Heavenly places far above all Principality and Authority and force and Lordship and every name that is named not onely in this world but in the world to come c. and the Apostle Peter Act. 5. 30 31. saith that the God of their Fathers had raised up Jesus whom the Jewes had slain hanging him on a tree And that he had exalted him to be a Prince and Saviour to give Repentance and Remission of sins to Israel Q But the Adversaries say that Christ raised himself Answ They are exceedingly mistaken since the Scripture saith manifestly in infinite places that God the Father of Christ raised him from the dead Which is so true that the writings of the New Covenant in many places not expressing the Name of God doe thus describe him He that raised Jesus Christ from the dead Rom. 4. 24. chap. 8. 11. Q. How cometh it to passe that they hold such an opinion A. They think it is hinted in some passages of the Scripture as when Christ John 2. 19. saith Destroy this Temple and in three dayes I will raise it up And afterwards John 10. 17 18. Therefore the Father loveth me because I lay down my life that I may take it again None taketh it from me but I lay it down of my self I have power to lay it down and power to take it again And Peter 1 Epist 3. 18. Christ once suffered the just for the unjust that he might bring us to God being mortified in the Flesh but quickned in the Spirit Q. What answer you to the first Answ First I answer that so few obscure and figurative places ought not to be opposed to so many and perspicuous ones so that a few obscure places should explain many perspicuous ones but rather the few and obscure places should be interpreted according to the tenour of the many and perspicuous ones Again as to the first testimony the sense may be that Christ being brought again from the dead should raise up or erect his Body namely when God had put life again into it But indeed in such figurative expressions not so much the words in particular as the sense is to be attended especially if the obvious and literall sense seem to contain in it somewhat that is false and repugnant to other places of the Scripture Yet neverthelesse if any man will obstinately urge that expression I will raise it up let him consider first that the Scripture is wont to say a man doth a thing which he onely causeth to be done or is the occasion thereof thus Jeremy chap. 38. 23. saith to Zedekiah Thou shalt be taken by the hand of the King of Babylon and thou shalt burn this City with fire for so the Hebrew context hath it And John 12. 25. He that hateth his life or rather soul in this world shall keep it unto Eternall life Yet neither did Zedekiah if you speak properly burn the City nor doe those that suffer death for the Word of God properly keep their Soul Secondly in as much as the Jewes demand of Christ that he should doe a Signe it was necessary that he should so shape his answer as if he himself were to doe the thing he speaketh of otherwise he had not so oppositely answered them yet that his words might carry a sufficient intimation that he himself should not properly do the work it is observable that in the Greek he omits the particle I saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had it been inserted would have clearly shewn that he had truly raised himself though even then it could not have been thence firmly collected that he did it by his own power and consequently was the most High God Quest How thence is the place to be understood Answ As if Christ should say though you take me out of the way yet shall I after three dayes be raised from the dead and restored which will be a clear signe that I was sent by God Q What say you to the second A. This speech doth not prove that Christ when he was dead had some power in him to raise himself since we read of believers that power is given to them to become the Children of God that is immortall though it be certain that God enduing them with immortality will make them his sons John 1. 12. so that the meaning of the passage is this I have power to lay down my life because I have received this commandment from my Father whose command giveth sufficient power and authority for the doing of any thing I have also power or right or priviledge as the Greek will bear to take it or receive it as the Greek may also be rendred because the Father hath promised that if I lay down my
THE Racovian Catechisme VVHEREIN You have the substance of the Confession of those Churches which in the Kingdom of Poland and Great Dukedome of Lithuania and other Provinces appertaining to that Kingdom do affirm That no other save the Father of our Lord Jesus Christ is that one God of Israel and that the man Jesus of Nazareth who was born of the Virgin and no other besides or before him is the onely begotten Sonne of GOD. Printed at Amsterledam for Brooer Janz 1652. To the Christian READER SEeing it hath pleased Almighty God to bring this good discourse to thy sight We are certain wast thou sensible of thy benefit that might redound to thy soul upon the Imbracing of the Doctrine therein contained thou wouldst not look upon it as men now a dayes look upon most Books with a carelesse unresolved resolution to embrace what shall appear to them to be truth but rather to please their curious fancy then nourish and refresh their souls with good and wholsome Doctrine the effects whereof would bring them to happiness We wilt not here make it our work to plead for the excellency of this Discourse but leave that to the Book it self Only our advice to thee is that seeing the things that are therein asserted are built upon plain texts of Scripture without any consequencies and seeing its tendancy is so much to the propagating of holinesse without which no man shall see God and likewise that it is not the opinion of a particular man onely but of severall Churches of Jesus Christ thou wouldst give the more heed to what thou readest Obtain the honour to be like the Noble Bereans by searching in the Scripture whether the things contained therein be so or not beg of God that he would illuminate thy understanding in seaching after the truth and having sound it sear not to own it God will stand by those that stand for him and if he be on thy side it 's no matter who is against thee continually beg of God more and more to confirm thee in the truth and ingage him to make thee yet more wise by improving the wisdome thou hast already obtained Consider how all along the truth or at least that which was most true hath been cryed out against and persecuted under the notion of Error How was our Lord Jesus Christ himself lookt upon as a blaspheamer Yea and put to death on that accompt neither hath the malice of men rested in crucifying their Lord but hath extended much farther even to the killing his Apostles Prophets and Disciples and all upon the same score of blasphemy and Errour What is it that keeps Mahomets Religion in Turkey alive but that it is death to dispute it And what keeps the Popes interest up in Spain and other Countryes but inquisitians and Tortures which are executed on those who deny his supremacy and argue against his Religion And what is it that will keep England from ever having the knowledge of the truth flourish within its Dominion and Terriâ—ories but harkening to those that call themselves ministers who rather then they will part with their reputation in the world and their sat benefices will cry down the greatest truths for blasphemies as it is too apparently in these our dayes otherwise how is it that notwithstanding our Lord Jesus Christ saith He that will be my disciple must deny himself and take up his crosse daily c. and through much tribulation we must enter into the kingdom of God they will rather alter their Religion from Episcopacy to Presbytery and to Episcopacy or any other Religion that the state and the generality of men are of again so they may live at ease and have their bodies well pampered then be a disciple of Jesus Christ upon such tearms yea and rather then they will enter into the kingdom of God through tribulation or persecution they will maintain such a Doctrine and stand up for such a Religion the profession whereof shall never expose them to sufferings for it Yea and if they cannot maintain it by Scripture or reason they will as much as in them lies procure the assistance of the civil Magistrate to enforce it upon the people though it be against their consciences Which if we did but well consider is a sufficient argument to evince the falsenesse of their Religion it being so unlike to the Religion of Jesus Christ and his Apostles of whom we never read that they desired the civill Magistrate to protect them or to establish their Religion by force upon the people for that indeed is but as best the way to make men hypocrites in that the most of men will rather imbrace a Religion against their consciences then suffer any thing for religion A. d therefore seeing the state of things lyes as we have before declared how happy will he be whose Religion is built upon the Doctrine of the Apostles and Prophets Jesus Christ being the chief corner stone that hath the greatest reason of its side that possibly can be imagined doubtlesse it will carry him through all difficulties whatsoever That this discourse is so we leave to thy consideration upon thy weighing of what is contained therein withall seriousnesse and that the truth may never after so long waiting and looking for it be shut out from thee nor any of thy country men desire the Lord still to protect our Governours and put it into their hearts to continue that Liberty which of late through the mercy of Almighty God we have enjoyed That they may never harken so to our pretended Ministers as to suppresse the truth under the Notion of error and blasphemy especially since they and we have hitherto pretended to stand up for the truth and for liberty in practising thereof That the blessing of the Lord may continually attend thee in thy progresse upon this account is and shall be the continuall prayers of Thy friends to love and serve thee in the Lord Jesus Christ Of the holy Scriptures QUESTION I Would fain learn of you what the Christian Religion is ANSVVER The Christian Religion is the way of attaining eternall life discovered by God Q. But where is it discovered A. In the holy Scriptures especially that of the new Covenant Q. Is there then any other Holy Scripture besides that of the New Covenant A. Yes Q. What is it A. The Writings of the old Covenant CHAP. I. Touching the certainty of the Holy Scriptures Q. BUt whence appeareth it that the Holy Scriptures both of the Old and New Covenant are certain and not suspected A. Hence in that there is not onely no cause why it should be doubted of them but evident ground as far as the matter will bear why credence should be given to them Q. How will you make it good that there is no cause why it should be doubted of them especially as to the Scripture of the New Covenant A. There are apparently four causes for which the truth of books may be
have you shew that the very Religion it self is divine A. You may already have perceived that from the divine Author thereof neverthelesse it may be also acknowledged from those things whereof this Religion doth consist namely from the Precepts and Promises thereof as also from all the circumstances of the same Religion Q. How is it gathered from the Precepts and Promises that this Religion is divine A. Because both the Precepts comprehend perfect holinesse of life and the Promises perfect happinesse Q. What are the circumstances of this Religion A. The rise progresse efficacy and effects thereof Q. How can you prove by the rise thereof that it is divine A. This may be easily perceived if you consider who they were that first founded this Religion namely mean and contemptible persons and withall that they did it without any worldly power wealth wisdome or authority making use of nothing but preaching and perswasion to draw men to their opinion Q. How prove you the same by the progresse thereof A. Because in a very short space this Religion wonderfully encreased whilest innumerable Nations and persons both learned and unlearned noble and ignoble of either sex renouncing the Religions received by tradition from their Fathers embraced this Religion being neither allured with any commodities of this life nor affrighted with any calamities that usually attend this Religion Q. How prove you the same by the efficacy and effects thereof A. First because it could be suppressed by no counsell nor craft nor force nor power of men next because it took away all the old Religions saving the Jewish which it acknowledged for such a Religion as proceeded from God and was to continue for a certain time Q. Hitherto you have shown how firm and certain the writings of the New Covenant are shew also that those of the Old Covenant are no lesse firm A. The Scripture of the New Covenant testifieth that the writings of the Old are certain and consequently since the witnesses are true and certain as appeareth by what hath been said their testimony likewise must needs be true and certain CHAP. II. Touching the sufficiency of the holy Scriptures Q. THat the sacred Scriptures are firm and certain you have sufficiently proved I would therefore further learn whether they be so sufficient as that in things necessary to eternall life we ought to rest in them only A. They are altogether sufficient for that inasmuch as Faith on the Lord Jesus Christ and obedience to his Commandements which twain are the requisites of eternall life are sufficiently delivered and explained in the Scripture of the very New Covenant Q. If it be so then what need is there of Traditions which the Church of Rome holdeth to be necessary unto eternall life calling them the unwritten Scripture A. You rightly gather that they are unnecessary to eternall life Q. What then must we think of them A. Not only that they were fancied and invented without just cause and necessity but also to the great hazard of the Christian Faith Q. What may that hazard be A. Because those Traditions give men an occasion of turning aside from divine Truth to falshood and the imaginations of men Q. But they seem to assert those Traditions from the very Scripture A. Those testimonies which they produce out of the Scripture to assert those Traditions do indeed demonstrate that Christ and the Apostles spake and did certain things which are not comprehended in the holy Scriptures but no wayes prove that they were delivered from hand to hand by them to be perpetually so conserved or that those things which are consigned in the holy Scriptures are not sufficient to Religion and salvation CHAP. III. Touching the clearnesse of the holy Scriptures Q. YOu have already shown that the sacred Scriptures are both certain and sufficient I would entreat you also to shew that they are clear to all and easie A. Although some difficulties occur in them yet are the holy Scriptures especially that of the New Covenant easie and cleare in those things that are necessary to salvation Q. How will you demonstrate that A. First inasmuch as God would have the holy Scriptures to that end and purpose delivered to men that they might thereby come to the knowledge of his will it is altogether incredible that he would have such writings delivered from whence his will could not be perceived and known by all Next because in the very beginning of the Christian Religion the Apostles directed their Epistles wherein the chief mysteries of the Christian Religion are contained to plain and simple men Q. Whence arise so many dissentions in drawing out the sense of the Scriptures A. Because men either negligently read the Scriptures or bring not a sincere heart discharged from all incumbrances and lusts or do not with such care and carnestnesse as is requisite implore the divine assistance I mean the gift of the holy Spirit which God hath promised to those that call upon him night and day Q. If so what use is there of teachers A. That men may by them be stirred up to maintain and practise those things that they understand and be assisted in understanding the more difficult ones Of the way of Salvation CHAP. I. Touching the causes of discovering the way of Salvation Q. AS to the holy Scriptures I acknowledge my self to have received satisfaction from you but forasmuch as in the beginning you said that this way which leadeth to immortality was discovered by God I would fain know for what reason you said so A. Because as man by nature hath nothing common with immortality so could he not by himself possibly know the way leading thereunto Q. Why hath man nothing common with immortality A. Because he was at first formed of the earth and therefore created mortall Again because he transgressed the commandements of God proposed to him and so by the decree of God himself expressed in the commandement was necessarily subjected to eternall death Q. But how agreeth this with those places of the Scripture wherein it is written that man was created after the image of God Gen. 1. 26 27. that death by sin entred into the world RoÌ„ 5. 12. A. As for the testimony which pronounceth man to have been created after the image of God we must know that by the image of God immortality is not signified which appeareth from hence that the Scripture at what time man had been subjected to eternall death acknowledgeth the image of God in him Gen. 9. 6. He that sheddeth mans bloud by man shall his bloud be shed for after the image of God made he man Jam. 3. 9. With the tongue we blesse the God and Father and with the same we curse men who were made after the image of God but mans power and soveraignty over all the creatures made by God upoâ— the earth as the same place wherein it is treaâ—â—â— oâ—â—is very image Gen. 1. 26. doth cleerly intimate Let us make man
after our image and let him have dominion over the fishes of the sea and over the fowles of the ayre and over the cattell and of all the whole earth and over every creeping thing that creepeth upon the earth Q. But what think you of the second testimony A. The Apostle in that place doth not speak of mortality but of death it self but there is a wide difference between death and mortality inasmuch as a man may be mortall and yet never die Q. What therefore is the meaning of those words that death entred into the world by sin A. Namely this that Adam for sin was by the decree and sentence of God subjected to eternall death and consequently all men inasmuch as they are propagated from him are liable to the same eternall death that the thing is so the comparison of Christ with Adam which the Apostle maketh in the same chapter from the twelfth verse to the end doth sufficiently intimate Q. I observe that man by nature hath nothing common with immortality but how prove you that he could not by himselfe know the way leading thereunto A. It may be proved thus because that knowledge doth far exceed mans reason as the Apostle expressely saith an animall man receiveth not the things of the spirit of God 1 Cor. 2. 14. meaning the things whereof he had spoken a little before p. 9. and 10. which neither eye hath seen nor ear heard nor ever came up into the heart of man which God hath prepared for those which loâ—â— him But he hath revealed them to us by the Spirit All which that it is to be understood of immortality and the way and means tending thereunto is evident from the very thing it self Q. But can you make this plain by another testimony of the Scripture A. Yes by that Rom. 1. 19. 20. where the Apostle saith That what may be known of God is manifest in them for God hath manifested it unto them For the invisible things of him from the foundation of the world being understood by his works are seen both his eternall power and divinity so that they are inexcuseable Q. But how appeareth it plainly from that testimony A. Because the Apostle affirmeth those things which God hath by the Gospell discovered to men to be such as were invisible from the very creation of the world So that they could by no means be traced out by men For the very matter which the Apostle in this place proposeth to be handled intimateth that those works whereby the invisible things of God were known are to be understood of the works done under the Gospell Q. But that place is commonly interpreted in another sense A. I am not ignorant thereof but that cometh to passe because they read the passage otherwise then it was written by the Apostle For whereas the Apostle wrote From the creation of the world they read By the creation of the world Again they joyn the same words not with the clause going before an example of which joyning you have in the 13. of Mat. ver 35. I will open my mouth in parables I will disclose things hidden from the foundation of the world but with the clause coming after as if the Apostle meant that the invisibles of God were seen by the Creation of the world CHAP. II. Wherein the way of Salvation doth consist Q. I Perceive that the way hath been discovered and disclosed by God and therefore would now fain know what it is A. Even the knowledge of God and Christ as the Lord Jesus himself testifieth This is life eternall that they know thee Father the only true God and Jesus Christ whom thou hast sent Joh. 17. 3. Of the knowledge of God CHAP. I. Touching the Essence of God Q. EXplain therefore to me wherein the knowledge of God doth consist A. In the knowledge of those things that pertain to his essence and his will Q. What things pertain to his essence A. They are of two sorts the one comprising those things that are simply necessary to salvation the other those that are very conducible thereunto Q. What are the things that pertain to the Essence of God and are simply necessary to salvation A. These that God is that he is but one that the is eternal that he is perfectly just perfectly wise and perfectly powerfull Q. What is it to know that God is A. To acknowledge or at least to be firmly perswaded that he hath of himself divine Soveraignty over us Q. What is it to know that he is but one A. To acknowledge and firmly believe that he only hath of himself divine Soveraignty over us Q. What is this divine Soveraignty over us A. A right and Soveraign power to determine of us as he please even in those things to which neither humane force nor any other whaâ—soever can extend of which sort are our thoughts while they lye hidden in the inward recesses and closets of the heart to which he can prescribe Laws according to his pleasure and appoint penalties and rewards Q. What is it that he hath Soveraignty of himself A. Namely that he hath not received it from any other Q. What is it that he only A. I said not simply that he only hath it but that he only hath it of himself For nothing hinder but that he may communicate with another that power and Soveraignty which no other besides him hath of himselfe although the Scripture affirm that he is the only Potentate and Lord 1 Tim. 6. 15. Q. Why then doth the Scripture speak in that manner A. Because all power and authority not onely divive but also humane happeneth to every one that hath it by his grant and donation Q. What is it to know that God is eternall A. That he is without either beginning or end Q. What is it to know that God is perfectly just A. That it is naturall to him to maintain and observe rectitude and equity Q. What is it to know that God is perfectly wise A. That he not only knoweth all sorts of things but every thing in particular so exactly that nothing can escape his cognizance Q. What is it to know that he is perfectly powerfull A. That he can do whatsoever things he will Q. Why is it necessary unto salvation to know all these things A. Because without the knowledge of them we could not be able to persevere unto the end in this way of salvation Q. Shew how this is verified of every one of these things in particular A. As to the first who seeth not that it is necessary unto salvation to believe that God is for unlesse we believe that God is we cannot possibly believe that this way was delivered by him And hence is it that the Author to the Hebrews saith He that maketh his addresse to God must believe that God is Heb. 11. 6. Q. How prove you that the knowledge of the second is necessary to salvation A. Unlesse we believe that God is but
an heap he layeth up the depth in store-houses Let all the earth fear the Lord let all the Inhabitants of the world stand in awe of him For he spake and it was done he commanded and it stood fast And in the Acts chap. 4. 24. Thou Lord art he who madest the heaven and earth and seas and all that in them are And in the Acts chap. 4. 24. Thou Lord art he who madest the heaven and earth and seas and all that in them are And again chap. 17. 14. God who made the world and all the things that are therein he being Lord of heaven and earth dwelleth not in temples made with hands The second reason is because unlesse we be perswaded thereof we have no ground to believe that God hath any care of particular men and so will not be induced to yeeld our selves obedient to him Q. I perceive by this answer of yours that I have no reason to ask why God taketh care of particular men and rewardeth those that obey him wherefore explain to me those things that concern the Will of God as it properly belongeth unto them who shall obtain eternall life A. They are those things that he hath discovered by Iâ—sus Christ Of the knowledge of Christ CHAP. I. Touching the Person of Christ Q. INasmuch as you have said that those things have been discovered by Jesus Christ that concern the will of God as it properly belongeth unto them who shall obtain eternall life I would entreat you to declare those things to me concerning Jesus Christ which are need full to be known A. I am content First therefore you must know that those things partly concern the Essence partly the Office of Jesus Christ Q. What are the things that concern his Essence or Person A. Only that he is a true man by nature as the holy Scriptures frequently testifie concerning that matter and namely 1 Tim. 2. 5. There is one Mediator of God and men the man Christ Jesus And 1 Cor. 15. 21. Since by man came death by man also came the Resurrection from the dead And indeed such a one God heretofore promised by the Prophets and such a one the Apostles Creed acknowledged by all Christians confesseth Jesus Christ to be Q. Is the Lord Jesus then a meer man A. By no means For he was conceived of the Holy Spirit and born of the Virgin Mary and therefore is from his very conception and birth the Son of God as we read Luke 1. 35. where the Angell thus speaketh to the Virgin Mary The Holy Spirit shall come upon thee and the power of the Highest shall overshadow thee therefore also that Holy Thing Generated shall be called the Son of God That I may omit other causes which you shall afterwards discover in the Person of Jesus Christ and most evidently shew that the Lord Jesus ought by no means to be reputed a meer man Q. You said a little before that the Lord Jesus is a man by nature hath he not also a divine Nature A. At no hand for that is repugnant not onely to sound Reason but also to the holy Scriptures Q. Shew me how it is repugnant to sound Reason A. First because two substances indued with opposite properties cannot combine into one Person and such properties are mortality and immortality to have beginning and to be without beginning to be mutable and immutable Again two Natures each whereof is apt to constitute a severall person cannot be huddled into one Person For instead of one there must of necessity arise two persons consequently become two Christs whom all men without controversie acknowledge to be one and his Person one Q. But when they alledge that Christ is so constituted of a divine and humane Nature as a man is of a body and soul what answer must we make to them A. That in this case there is a wide difference for they say that the two Natures in Christ are so united that Christ is both God and Man Whereas the soul and body in a man are so conjoyned as that a man is neither soul nor body For neither doth the soul nor the body severally constitute a Person But as the divine Nature doth by it self constitute a Person so must the humane by it self of necessity also constitute Q. Shew how it is also repugnant to the Scripture that Christ should have a divine Nature A. First because the Scripture proposeth to us but one God by nature whom we formerly demonstrated to be the Father of Christ Secondly the same Scripture witnesseth that Jesus Christ is a man by nature as was formerly shown Thirdly because whatsoever divine excellency Christ hath the Scripture testifieth that he hath it by gift of the Father John 3. 35. John 5. 19 20 21 22 23 26 27. John 10. 25. Iohn 13. 3. Iohn 14. 10. Acts 2. 33. Rev. 2. 26 27. 2 Pet. 1. 17. Finally because the Scripture doth most evidently shew that Jesus Christ doth perpetually ascribe all his Divine acts not to himself or any Divine nature of his own but to the Father who seeth not that such a Divine nature as the Adversaries imagine in Christ would have been altogether idle and of no use Q. But they endeavour to assert that Divine nature of Christ from the Scriptures A. They endeavour indeed sundry wayes but whilest thy are labouring either to evince from the Scriptures the things that are not there or to draw wrong conclusions from the things that are there they have very ill successe Q. What are those things that they labour to evince from the Scriptures touching Christ that are not there A. His being from Eternity which they go about to prove from the Scriptures by two sorts of Arguments the one taken from those places wherein they think this being of Christ from eternity is expressed the other taken from those places wherein although it be not expressed yet they suppose it is here implyed Q. What are the places of the Scripture wherein the being of Christ from Eternity seemeth to be expressed A. They are those wherein the Scripture testifieth of Christ that he was in the beginning with God Iohn 1. 1. was in heaven Iohn 6. 62. was before Abraham Iohn 8. 58. Q. What answer you to the first A. In the quoted place there is nothing concerning Christs being from Eternity since mention is here made of the beginning whereas a beginning is opposite to Eternity Besides the word beginning every where in the Scripture is wont to be referred to the subject matter as you may see Dan. 8. 1. Iohn 15. 27. Iohn 16. 4. Acts 11. 15. 1. Iohn 2. 7 24. Since therefore the subject matter here is the Gospel which Iohn undertook to describe without question by the word beginning he understood the beginning of the Gospel This will further appear if you compare Mark 1. 1. Luke 1. 2. Luke 3. 23. where according to the truth of the Greek the words ought to be rendered
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
it repugnant to reason A. In that it would hence follow that Christ hath undergone Eternall Death if he had satisfied God for our sins since it is clear that the punishment which men deserved by their sins was Eternall death Again it would follow that we were more beholden to Christ then to God as who had shewed exceeding favour towards us in making satisfaction whereas God by exacting fully what was due to him had shewn no grace at all towards us Q. Tell me also how this Opinion is pernicious A. Because it openeth a gap to licentiousnesse or at least inviteth them to sloth in the pursuance of Holinesse and Vertue whereas the Scripture testifieth that this among others was the end of Christs death that we might be redeemed from all iniquity redeemed from our vain conversation received by Tradition from our Fathers delivered out of this evill world and have our consciences cleansed from dead works to serve the Living God Tit. 2. 14. 1 Pet. 1. 18. Gal. 1. 4. Heb. 9. 14. Q. But how doe they maintain this Opinion A. First they endeavour to maintain it by reason next by authority of Scripture Q. What is their reason A. They say that there is in God by nature both Justice and Mercy and as it belongeth to Mercy to forgive sins so is it the property of Justice to punish them Now in as much as God would have both his Justice and his Mercy take place he found out such a way as that Christ should suffer death in our stead and to satisfie to Justice of God in that nature which had offended God Q. What answer make you to this Reason A. This reason is plausible in shew but in deed hath neither truth nor solidity in it self For though we confesse and exceedingly rejoyce that our God is wonderfully mercifull and just yet we deny that such mercy and justice as the Adversaries would here have is in him by nature For that mercy is not so in God by Nature as they imagine is evident because he could not then punish any sin at all and on the contrary were that Justice in God â—y nature as they suppose he could not forgive any sin at all In as much as God can never do any thing repugnant to those properties that are in him by nature For instance since wisdome is in God by nature God never doth any thing contrary thereunto but whatsoever he doth he doth it wisely But since it is evident that God forgiveth sins and punisheth them when he pleaseth it appeareth that such a Justice and Mercy as they imagine is not in him by nature but are only effects of his will Besides that Justice whereby God punisheth sins and which the Adversaries oppose to Mercy is never called by this name in the Scriptures but anger or fury Yea it is attributed to the Justice or righteousnesse of God in the Scriptures that he forgiveth sins see 1 John 1. 9. Rom. 3. 25. 26. Quest What is your opinion concerning this matter Answ That for as much as that Justice and Mercy which the Adversaries speak of are not in God by nature there was no need at all of that temperament and reconciling of the Justice and Mercy in God which they have devised We doe not indeed deny that there is a certain naturall Justice in God but that is such a Justice as is called rectitude and opposed to pravity And this indeed appeareth in all the works of God whence they are all just and right and perfect and that no lesse when he forgiveth sinnes then when he punisheth them Quest What are the passages of Scripture whereby they endeavour to confirm their opinion A. Such as say that he dyed for us or for our sins and that he redeemed us or gave himself or Soul as a ransome for many and that he is our Mediatour and reconciled us to God and is a propitiation for our sins finally they fetch an Argument from the Sacrifices under the Law which did shadow forth the Death of Christ Quest What answer you here unto Answ The satisfaction of Christ cannot be proved from such places wherein it is said that he dyed for us for the same Scripture saith that we ought to lay down our lives for the brethren 1 John 3. 16. and that Paul suffered for the Colossians and filled up that which was behind of the afflictions of Christ for his Body which is the Church Col. 1. 24. But it is certain that neither doe the Faithfull satisfie for the Brethren neither did Paul for the Church Quest What is the meaning of those words that Christ dyed for us Answ This expression for us doth not signifie in our stead but on our behalf as the like words intimate when the Scripture saith that Christ dyed for our sins which manner of speech cannot mean in the stead or room of our sins but by reason of or on the behalf of our sins Wherefore the meaning of that expression Christ dyed for us amounteth to thus much that he therefore dyed that we might both imbrace and obtain that life which he brought from Heaven and promulgated to the world which in what manner it is effected you heard a little before Quest What answer you to those testimonies wherein it is said that we are redeemed by Christ Answ From the word redemption the satisfaction cannot be evinced in that it is said of God himself in the Scripture that he redeemed his people out of Aegypt Isaiah 29. 22. And wrought redemption for his people Psal 31. 6. as also that Moses was a Redeemer Act. 7. 35. and that we are redeemed from our iniquities and vain conversation or the curse of the Law Tit. 2. 14. 1 Pet. 1. 18. Gal. 3. 13. But it is certain that neither God nor Moses satisfied any one nor can either our iniquities or vain conversation or the Law be satisfied Q. What force think you those words carry when it is said that Jesus redeemed us and gave himself a ransome for us A The word Redemption doth here signifie nothing but freedome Now it is said of Christ that he by his Bloud or Death hath redeemed or freed us because by the intervening thereof we have obtained freedome both from the sins themselves that we should no longer serve them and from the punishment of them that being delivered out of the jaws of Eternall Death as we might live for ever Q. Why that freeing of us expressed by the word Redemption A. Because there is a great similitude between our deliverance and a redemption properly so called For as in a proper redemption there must be a captive and he that detaineth him and a redeemer together with a ransome or price of redemption so in our deliverance Man is the Captive Sin the World the Devill and Death they that detain the Captive God and Christ the redeemer of the Captive and Christ or the Soul of Christ given to the Death the ransome or price of