THE Racovian Catechism;  
WHEREIN You have the substance of the Confession of those Churches, which in the Kingdom of Poland, and Great Dukedom 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 only begotten Son 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 Embracing of the Doctrine therein contained, thou wouldst not look upon it, as men now a days look upon most Books, with a careless 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 wholesome 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 itself. 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 holiness (without which no man shall see God) and likewise that it is not the opinion of a particular man only, but of several 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 searching 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 engage him to make thee yet more wise, by improving the wisdom thou hast already obtained.  
Consider how all along the truth (or at least that which was most true) hath been cried out against and persecuted under the notion of Error. How was our Lord Jesus Christ himself looked upon, as a blasphemer? Yea, and put to death on that account; 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 Error.  
What is it that keeps Mahomet's Religion in Turkey alive, but that it is death to dispute it? And what keeps the Pope's interest up in Spain, and other Countries, 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 Territories, but harkening to those that call themselves ministers, who rather than 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 days, otherwise how is it, that notwithstanding our Lord Jesus Christ saith, He that will be my disciple must deny himself, and take up his cross daily, etc. 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 terms: yea, and rather than 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 falseness 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 civil 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 embrace a Religion against their consciences, then suffer any thing for religion.  
A. d therefore seeing the state of things lies 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; doubtless 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 withal seriousness, 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 Governors, 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 hearken so to our pretended Ministers, as to suppress 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 progress upon this account, is and shall be the continual 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.  
ANSWER. The Christian Religion is the way of attaining eternal 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 only 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 doubted of, none of which hath here any place.  
Q. What are they?  
A. The first is, when the Author is altogether unknown; the second, when the Author is suspected; the third, when it appeareth from elsewhere that the Book is corrupted; the fourth, when there are sufficient testimonies to impeach the credit of the book.  
Q. Tell me how the first cause hath here no place?  
A. Because from the very beginning of the Christian Religion, all Christians, though otherwise infinitely differing in opinions amongst themselves, did notwithstanding herein unanimously agree, that the Authors of the books of the New Covenant were those very men whose names are prefixed to the books; so that he who will oppose himself to so unanimous an agreement of so many ages, aught to allege a just and pregnant ground thereof.  
Q. Hath there not been some doubt amongst the Ancients touching some of these Authors?  
A. Yes, but inasmuch as they could allege no just ground of doubting, the doubt utterly vanished.  
Q. But how is it that the second cause hath here no place?  
A. An Author is deemed to be of suspected credit, if he have not exact cognisance of the thing which he describeth, or describeth it otherwise then he knoweth the thing to be: or finally, if there be some hints thereof in the very writing itself; but no such thing can be detected in those Authors, as you shall in particular understand.  
Q. Why cannot the first be here discovered?  
A. Because no suspicion can possibly creep into the mind concerning those Authors, as if they had not had exact cognizance of the thing which they described, in that some of them were eye and ear-witnesses of the things which they set down, and the others were fully and accurately informed by them concerning the same.  
Q. Why cannot the second?  
A. Inasmuch as the Christian Religion doth prohibit lying, even in the smallest matter, it is clear that those Authors, who were not only Christians, but also the first Doctors of the Christian Religion, could by no means lie, especially in a thing of such importance, as would draw the whole world into error.  
Q. Why cannot the third?  
A. Because in these books there is no repugnancy, no falsity, as by an accurate discussion of all the places which seem to make show of the contrary, might easily be made to appear.  
Q. You have shown how two causes of the four have here no place, show also why the third cannot be admitted?  
A. If the third cause had here any place, it must be either that those writings have been wholly corrupted, or in part. They could not be wholly corrupted, for then neither would those be the Authors of them, whom we a little before proved to have been the Authors. But if they were corrupted in part, certainly it would either be in those things that are of great moment, or in those that are of small moment. Not in those things that are of great moment, inasmuch as the corrupted part would betray itself, by being unsuitable to the uncorrupted ones. But if there be any corruption in some things of slight moment, that neither is nor aught to be of so great weight, as to render the credit of the Books suspected.  
Q. Can you not also prove another way, that the writings of the new Covenant have not been corrupted?  
A. Yes, for it is altogether incredible that God, whose goodness and providence are immense, hath suffered those writings, wherein he hath proposed his Will, and the way to eternal life, and which through the succession of so many ages, have by all the godly been received and approved as such, to be any ways corrupted.  
Q. How will you prove that the fourth cause hath here no place?  
A. You might of yourself have observed that already, in that there are no fit and sufficient testimonies of credit-worthy men, wherewith those writings may be pressed or oppugned.  
Q. Inasmuch as you have taught that there is no cause why it should be doubted concerning the writings of the new Covenant, teach likewise why credence should be given to the same.  
A. Although this very thing, namely, that there is no just cause ●o doubt of them, afford a strong argument why credence should be given to them, yet will I allege a most weighty consideration to win your assent.  
Q. What may that consideration be?  
A. Even the truth of the Christian religion, which being comprised in those books and no others, it is evident that credence must of necessity be given to them.  
Q. But how will you prove to me that the Christian Religion is true?  
A. By the very Author of the Christian Religion, who was a divine man; and by the very Religion itself, which is also divine.  
Q. Whence doth it appear that the Author of the Christian Religion was a man truly divine?  
A. From the truly divine miracles which he wrought. As also because having undergone a most bitter death in witness of the Religion delivered by him, he was by God raised from the dead.  
Q. How know you that he did miracles, and that those miracles were divine?  
A. It is evident that he did miracles, not only from the testimony of his Disciples, but also of his professed enemies, such as the Jews are. And that those miracles were divine you will easily acknowledge, when I shall have shown that he was raised from the dead by God. For since he affirmed, that he wrought his miracles by the power of God, his Resurrection from the dead putteth the matter out of question, and consequently evinceth that his miracles were truly divine.  
Q. Show therefore that he was raised from the dead by God?  
A. That he was raised from the dead by God, is hence apparent; first because there were many presently after his death, who constantly affirmed that they had seen him raised from the dead, and for this very reason, because they affirmed him to have been raised from the dead, they suffered many calamities, and some lost their very lives. Again, an innumerable multitude of others receiving the same from those that went before, did upon the same ground endure very great calamities, and most exquisite deaths. From whence it followeth necessarily, either that Jesus was raised from the dead, or that they by constantly affirming a thing which they knew to be false, did willingly involve themselves in so many calamities, and so bitter deaths. The latter could by no means come to pass, inasmuch as very common sense doth abundantly refute it; And therefore it is apparent that the first is altogether true.  
Q. What other argument hereof have you?  
A. Namely, that it is altogether incredible, that such a Religion as brings no worldly splendour, commodity or pleasure to the Professors thereof, but rather robs them of the same, casting them into various straits and afflictions, should be embraced by so many Nations, had it not been confirmed by the Resurrection of Jesus Christ from the dead.  
Q. You have shown that the Author of the Christian Religion was a divine man; I would also have you show, that the very Religion itself is divine?  
A. You may already have perceived, that from the divine Author thereof, nevertheless 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 holiness of life, and the Promises perfect happiness.  
Q. What are the circumstances of this Religion?  
A. The rise, progress, 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 withal, that they did it without any worldly power, wealth, wisdom, or authority, making use of nothing but preaching and persuasion, to draw men to their opinion.  
Q. How prove you the same by the progress thereof?  
A. Because in a very short space this Religion wonderfully increased, whilst 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 alured 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 counsel, 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, show also that those of the Old Covenant are no less 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 eternal 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 Commandments, (which twain are the requisites of eternal 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 eternal life, calling them the unwritten Scripture?  
A. You rightly gather, that they are unnecessary to eternal 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 falsehood, 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 spoke and did certain things which are not comprehended in the holy Scriptures, but no ways 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 clearness of the holy Scriptures.  
Q. YOu have already shown that the sacred Scriptures are both certain and sufficient: I would entreat, you, also to show; that they are clear to all, and easy?  
A. Although some difficulties occur in them, yet are the holy Scriptures, especially that of the New Covenant, easy and clear, 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 dissensions 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 encumbrances and lusts, or do not with such care and earnestness 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 myself 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 form of the earth, and therefore created mortal. Again, because he transgressed the commandments of God proposed to him, and so by the decree of God himself expressed in the commandment was necessarily subjected to eternal 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 entered into the world, Rom. 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 eternal death, acknowledgeth the image of God in him, Gen. 9 6. He that sheddeth man's blood, by man shall his blood be shed, for after the image of God made he man. Jam. 3. 9 With the tongue we bless the God and Father, and with the same we curse men, who were made after the image of God:) but man's power and sovereignty over all the creatures made by God upo● the earth, as the same place, wherein it is trea●●● o●●is very image, Gen. 1. 26. doth clearly intimate, Let us make man after our image, and let him have dominion over the fishes of the sea, and over the fowls of the air, and over the cattles, 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 itself: but there is a wide difference between death and mortality, inasmuch as a man may be mortal, and yet never die.  
Q.. What therefore is the meaning of those words, that death entered into the world by sin?  
A. Namely this, that Adam for sin was by the decree and sentence of God subjected to eternal death, and consequently all men, inasmuch as they are propagated from him, are liable to the same eternal 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 himself know the way leading thereunto?  
A. It may be proved thus, because that knowledge doth far exceed man's reason, as the Apostle expressly saith, an animal 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 lo●● 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 itself.  
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 eternal power and divinity; so that they are inexcusable.  
Q. But how appeareth it plainly from that testimony?  
A. Because the Apostle affirmeth those things which God hath by the Gospel 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 Gospel.  
Q. But that place is commonly interpreted in another sense?  
A. I am not ignorant thereof, but that cometh to pass, because they read the passage otherwise than 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 join the same words not with the clause going before, (an example of which joining 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 eternal, 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 powerful.  
Q. What is it to know that God is?  
A. To acknowledge, or at least to be firmly persuaded, that he hath of himself divine Sovereignty 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 Sovereignty over us.  
Q. What is this divine Sovereignty over us?  
A. A right, and Sovereign power to determine of us as he please, even in those things to which neither humane force, nor any other whatsoever can extend, of which sort are our thoughts while they lie hidden in the inward recesses and closerts 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 Sovereignty 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 Sovereignty, which no other besides him hath of himself, 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 only 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 eternal?  
A. That he is without either beginning or end.  
Q. What is it to know that God is perfectly just?  
A. That it is natural 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 powerful?  
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. Show how this is verified of every one of these things in particular?  
A. As to the first, who seethe not that it is necessary unto salvation to believe that God is? for unless 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 address 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. Unless we believe that God is but 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. Harken 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. Unless we believe God to be eternal, how can we hope for eternal 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 persuade ourselves, that God will make good his Promises to us, though we be unworthy. Next, that we may acknowledge all those trials to be just, (which being entered 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, than which nothing is harder to be searched out, and from which the chiefest estimate of our obedience is taken, lieth always open unto God.  
Q. How the sixth?  
A. Because we could not expect eternal life from the hands of God, as the prime Author, were we not persuaded that his power is circumscribed with no bounds and limits. Again, who would endure so many adversities, as are incident to all those that make profession of the Christian Religion, were not this persuasion deeply fastened 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 individual 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, john 17. 3. saith, This is life eternal that they may know thee (Father) the only 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 only the Father, but also the Son, and the Holy Spirit are persons in one and the same Deity.  
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 ways chief 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 Principal 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 sometime attributed unto them in the Scripture who are far inferior 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 expressly 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. What 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. Which are those places?  
A. The first is that, where Jesus commandeth his Apostles to make all Nations Disciples, baptising 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 witness 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 general I answer, that these Quotations only show that there is a Father, Son, 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, Son, 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 conjoined 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 less divine than Baptism, to join with God such Persons and Things, as no ways 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 yourselves in the Lord, and in the power of his might.  
Q. But they hold he must needs be God, into whose name we are baptised?  
A. They are exceedingly mistaken, for we read 1 Cor. 10. 2. that the Israelites were all baptised into Moses. And Act. 19 3. that certain Disciples were baptised into the Baptism of John; Although neither Moses were God, nor the Baptism of John a Person, much less God.  
Q. But it seemeth one thing to be baptised into any one's name, and another to be baptised into any one?  
A. By no means. For by virtue of the Hebrew Idiotism, it is oftentimes all one to do something into any one's 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 baptised into the name of Christ, see Act. 8. 16. Act. 19 5. we read in others, that they were simply baptised 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 than 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 ministry of the Holy Spirit, for here he treateth only of those things that appertain unto the faithful, 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 ancient Latin Versions, these words are not extant, as the chiefest of our Adversaries do show, 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 witness on the earth, the Spirit, the Water, and the Blood. 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 pernicious the opinion of the Adverse Party is. For first, that opinion may easily undermine and weaken the belief of one God, whilst 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, whilst it transferreth it to another, who is not the Father. Thirdly, it may easily pervert the way of salvation, whilst it taketh away the difference between the first and second cause thereof, and suffers 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 hindereth Aliens from embracing the Christian Religion, whilst 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 general are and ever have been partakers of them; partly such as properly belong to those who are to obtain eternal life.  
Q. What are those whereof all men in general 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 yield themselves obedient to him. Heb. 11. 6.  
Q. Why is it necessary to believe that God created heaven and earth?  
A. There are two principal 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 myself. And in Moses, Gen. 1. 1. In the beginning God created the heaven and the earth. And in David, Psal. 33. 6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. He gathereth the waters of the Sea together, as an heap: he layeth up the depth in storehouses. Let all the earth fear the Lord, let all the Inhabitants of the world stand in awe of him. For he spoke, 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 unless we be persuaded thereof, we have no ground to believe that God hath any care of particular men, and so will not be induced to yield ourselves 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 eternal life?  
A. They are those things that he hath discovered by I●sus Christ.   

Of the knowledge of Christ.  

CHAP. I. Touching the Person of Christ.  
Q. INasmuch as you have said that those things have been discovered by Jesus Christ, that concern the will of God as it properly belongeth unto them, who shall obtain eternal 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 testify 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 mere 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 Angel 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 show, that the Lord Jesus ought by no means to be reputed a mere 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 only to sound Reason, but also to the holy Scriptures.  
Q. Show me how it is repugnant to sound Reason.  
A. First, because two substances endued 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 several person, cannot be huddled into one Person. For instead of one, there must of necessity arise two persons, & consequently become two Christ's, whom all men without controversy acknowledge to be one, and his Person one.  
Q. But when they allege 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 conjoined, 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 itself constitute a Person, so must the humane by itself of necessity also constitute.  
Q. Show 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. john 13. 3. john 14. 10. Acts 2. 33. Rev. 2. 26, 27. 2 Pet. 1. 17. Finally, because the Scripture doth most evidently show, 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 seethe 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 ways, but whilst 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 success.  
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 employed.  
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, john 1. 1. was in heaven, john 6. 62. was before Abraham, john 8. 58.  
Q. What answer you to the first?  
A. In the quoted place there is nothing concerning Christ's 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. john 15. 27. john 16. 4. Acts 11. 15. 1. john 2. 7, 24. Since therefore the subject matter here is the Gospel, which john 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 thus, And jesus was about thirty years of age when he began, being (as it was received by Law) the son of joseph.) I say if you compare these Texts with the first words of john's Gospel.  
Q. What answer you to the second?  
A. Neither is here any express mention made of his being from Eternity from this place, the Scripture testifieth that the Son of man, that is, Jesus Christ as man, (who it is certain could not possibly have been from Eternity, in that he was born at a certain time) had been sometimes in Heaven, namely when he ascended up thither to receive his message from God.  
Q.. What answer you to the third?  
A. In this place the being of Christ from Eternity is not only not expressed, (since it is one thing to have been before Abraham, another to have been from Eternity) but not so much as this, namely, that he was before his Virgin-Mother. For that those words may be read otherwise, (namely, Verily, verily I say unto you, before he become Abraham, I am he,) appeareth from those places in the same Evangelist, where there is the same expressions in Greek, as chap. 13. 19 From this instant I tell it you, before it come to pass, that after it is come to pass, you may believe that I am he. And chap. 14. 29 Now I have told you before it come to pass, that when it is come to pass, you may believe.  
Q. What would the sense of that reading be?  
A. Very elegant: For Christ admonisheth the Jews, who went about to catch him in his words, that whilst they had opportunity they should believe him to be the Christ, or Light of the world, before the Divine Grace, that Christ offered to them, was taken away from them, and translated to the Gentiles. Now that those words, [I am he] are to be supplied in the same manner, as if he had said, [I am the Christ] will appear by comparing Mark 13. 6. with Math. 24. 5. See also john 8. 24. 28. Again, that those words, [Before he become Abraham] do signify what we have said, may be discovered by the meaning of the word Abraham, which as the Scripture, Gen: 17. 5. doth hint, signifieth a Father of many Nations. Wherefore since Abraham did not become Abraham indeed, that is, a Father of many Nations, until the grace of God manifested in Jesus Christ, redounded unto many Nations, in that he was before the Father of but one Nation, it is apparent that the meaning of these words, which we have brought, is genuine and true.  
Q. What are the testimonies of the Scripture, wherein they think the being of Christ from Eternity is not expressed, yet may be deduced thence?  
A. Those, which seem to attribute some things to the Lord Jesus from Eternity, but others at a certain and determinate time.  
Q. What are those places, that attribute certain things to the Lord jesus from Eternity?  
A. They are those from whence they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity.  
Q. From what places do they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity?  
A. From these chief, Mich. 5. 2. And thou Bethlchem Ephrata, though thou be least amongst the thousands of judah; yet out of thee shall he come forth unto me, that is to be Ruler in Israel, whose go forth [have been] from the beginning, from the days of Eternity. And Psalm 2. 7. Thou art my Son, this day have I begotten thee. And Pal. 110. 3. Where according to the vulgar translation, it is read, From the womb before the morning star have I begotten thee. And Prov. 8. 23. where Wisdom saith of herself, I was begotten from Eternity.  
Q. How must one answer these quotations?  
A. Before I make an answer to each, you must know that that generation out of the Essence of the Father is impossible. For if Christ had been begotten out of the Essence of the Father, either he had taken part of the Essence, or the whole: he could not take part of the Essence, because it is not dividable; nor the whole, since it is one in number, and therefore incommunicable.  
Q. What answer is to be given to the first quotation?  
A. This passage maketh nothing for Christ's generation out of the Essence of the Father from eternity, in that mention is here made of a beginning, and of days, which have no place in eternity. And these words, which in the vulgar translation are rendered, [From the days of eternity,] are read in the Hebrew, [From the days of age,] but the days of age are the same with the days of old, as Isa. 63. 9, 11 Mal. 3. 4. So that the sense of the place is, that Christ should fetch the Original of his Birth from the very beginning, and from the ancient times, that is, from that time, when God established a King over his people, which was done in David, who was both a Bethlemite, and the Author of the Stock and Family of Christ. It is further observable, that those words [Have been] are not found in the Hebrew, and therefore nothing compelleth us to understand them rather than some others, as namely [have been determined, or appointed, or fore-known] which last word is taken out of the Apostle Peter, 1 Epist. 1. 19 20.]  
Q. What say you to the second?  
A. Neither is there any mention touching the generation of Christ out of the Essence of the Father from eternity, for the word, [to day,] inasmuch as it denoteth a certain time, cannot signify eternity. And that God begat him, doth not evince that it was out of his own Essence, especially considering that these words (as Interpreters observe) were in the first sense spoken of David, of whom it is certain, that he was neither begotten from eternity, not out of the Essence of God. Besides, the Apostle Paul applieth the same words to the resurrection of Christ, Acts 13 33. and the divine Author to the Hebrews, allegeth them to demonstrate the glorification of Christ, whereby he became an Highpriest, Hebr. 5. 5. Finally, it is apparent from the Scripture, that God begeteth sons otherwise then out of his Essence, thus are the faithful said to be begotten of God, john 1. 13. 1 john 3. 9 1. john 5. 1. 4. james 1. 18.  
Q. What say you to the third?  
A. We must know that in the vulgar and Greek versions, that place is ill rendered, for it is read otherwise in the Hebrew, namely, From the womb of the morning, thou hast the dew of thy youth, or Birth. In which words he either speaketh of the perpetual vigour of Christ's life, which should be continually fresh and flourishing; or else of the multitude of Christians that should issue from him, and be in number equal to the drops of the morning dew.  
Q. What say you to the fourth?  
A. That you may the better perceive the thing, you must know that the Adversaries reason from this place in this manner. The Wisdom of God was begotten from eternity. Christ is the Wisdom of God. Therefore he was begotten from eternity. That this argument is invalid appeareth hence: First because Solomon speaketh of wisdom 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 Solomon, doth not speak of wisdom simply and absolutely, but with addition of the word [God.] 2 By wisdom sundry Expositors, whom the Adversaries themselves account to be Orthodox, do not conceive that a true and real person is meant; but only that a feigned person is here ascribed to Wisdom, and it brought in speaking like a woman. Thirdly, though we should admit, that by Wisdom 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 Wisdom; 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 amiss 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 Wisdom, and that of Ecclesiasticus, that these Writers, as they by wisdom understood a creature, so did they conceive that creature to be the Spirit of God. See Wisdom 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 rendered 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 blood, the God that laid down his life for us. See Jer. 23. 6. Zach. 2. 8. 1 John 5. 20. Judas 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 Righteousness] may be referred to Israel, of whom the Prophet spoke 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 days, and in that time will I cause the branch of righteousness to grow up to David, and he shall execute judgement and righteousness in the land. In those days 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, rendered [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 jehovah, so that it cannot thence be concluded that he is indeed jehovah, no more than the Altar which Moses erected and called Jehovah-Nissi, Exod. 17. 15. was indeed jehovah. Or that which Gedeon erected, Judge 6. 24. and called jehova-shalom. Or the place which Abraham called jehova-jireth, Gen. 22. 14. whether therefore those words, jer. 23. 6. be spoken of Christ, or of Israel, the meaning of them is, that God would justify 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 spoilt 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 Angel, who talked with Zachary and the other Angel, 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 john 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 eternal 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 always referred to the antecedents immediately going before, but oftentimes to that which is chief spoken of, as appeareth from these places, Act. 7. 18, 19 Till another King arose, which knew not Joseph. The same, (or, he) dealt subtly with with our kindred. Act. 10. 6. He (Peter) lodgeth with one Simon a Tanner, whose house is by the seaside: he shall tell thee what thou oughtest to do. 2 Epist of John v. 7. Many deceivers are entered into the world, who confess not jesus, 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 nearest antecedent, but to that which is more remote. Wherefore the meaning of those words of john [This is the true God, and eternal 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 eternal 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, john 7. 3. This is Life eternal, that they know thee (Father) the only true God, and whom thou hast sent, jesus Christ.  
Q. What say you to the fourth?  
A. The words of jude 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 person, and consequently to Christ. But this observation taken from the unity of the article prefixed to several words, is not perpetual, 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 chief recourse to the nature of the thing itself.  
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 jesus Christ. In which words that the Epithet 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 rendered (to come) may as well be rendered (to be) as john 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 gross 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 faithful and true witness. From which testimony it appeareth that Jesus Christ is quite another than He that is▪ and was, and is to come.  
Q. What say you to the seventh?  
A. The seventh runneth thus, Take heed to yourselves, 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 blood. 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 blood the Apostle calleth that blood 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 God's Eye. For the exceeding great conjunction that is between God the Father and Christ, although they be different in Essence, causeth the blood of Christ to be called the blood 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 blood shed to that purpose, is called the blood 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 always 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 itself, and the following words show, 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 wilderness conducting them, and doing good to them, that his glory was seen by Isaiah; that he was incarnate.  
Q. Declare to me what proofs they allege 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 john 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 john is the Gospel, it appeareth that the word (all) ought to be understood of all those things which any ways belong to the Gospel.  
Q. Why did john 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 only, 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 legal 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 managed all things in his name and by his authority, as the Lord himself saith, john 15: 7. Without me ye can do nothing.  
Q. What say you to the second?  
A. First, john 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 mankind, as the present place showeth, 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 firstborn into the world, he saith, And let all the Angels 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 Angels. But he no where spoke 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 entering into the world he saith, sacrifice and offering thou wouldst not, but a body thou hast fitted me. Where since it is apparent that the Author speaketh of that world, into which Christ being entered; became a Priest, and made his offering (as all the circumstances of the place do show) 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 reform, and as it were made again by Christ, because he brought life and immortality to men, who were lost, and subject to eternal death: (which thing john 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 custom 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 Angels.  
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 given glory to him, all the things both in the heavens, and on the earth, were by him reform, and reduced to another state and condition, in that he became the Head of Angels and Men, who before acknowledged God only for their Lord.  
Q. What say you to the fourth testimony?  
A. That it is not here said, that the Son made the world, but God made it by the Son. Now that the word (world) may not only signify that which is past and present, but also that which is to come, is confessed. And that it is here spoken of the world to come, is evident from hence, namely that the same Author affirmeth, that by him, whom God hath appointed heir of all things, the world was made. For Jesus of Nazareth was not appointed heir of all things, before God had raised him up from the dead, which is apparent, because then at length all power in heaven and earth was given to him by God the Father, in the donation of which power, and not in any other thing, that inheritance of all things is contained.  
Q. What answer you to the fifth?  
A. This testimony doth not expressly speak of Christ, but of God. But forasmuch as this divine Author doth apply it unto the Son of God, it is to be considered, that the words expressly speak, not of one thing, but of twain chief: The one whereof is the creation of heaven and earth; the other is the abolition of the things created. Now that this Author doth not refer the first unto Christ, is from hence apparent, namely because he proposed to himself to demonstrate, not that excellency of Christ, which he hath from himself, but that which he obtained by inheritance, and whereby he was made better than Angels, as appeareth from the fourth verse of this first chapter of the Hebrews; of which kind of excellency since the creation of heaven and earth neither is, nor can be, it is evident that this testimony was not alleged to prove that Christ created the heaven and earth. Since therefore the first cannot be referred to Christ, it is apparent that the latter only pertaineth to him; and that therefore, because God will abolish both the heaven and earth by Christ, when he judgeth the world by him. Wherein the excellency of Christ shall so far surpass that of Angels, that the very Angels shall therein minister to him. Which latter speech, since it could not be understood without the words going before, wherein mention is made of the heaven and earth, inasmuch as it is joined to them by the word (they) the author was therefore necessitated to repeat them also. For if other sacred Writers do in that manner cite testimonies of the Scripture, when they are pressed with no necessity, much more ought this Author so to do, when he was necessitated thereunto.  
Q. Where do sacred Writers do so?  
A. Amongst many other testimonies you have that of Mat. 12. 18, 19, 20, 21. Where it is very evident that the 19 v. only pertaineth to the purpose of the Evangelist, since his intention was to show the reason, why Christ would not have himself be made manifest. Again, Act. 2. 17, 18, 19, 20, 21. where also the 17. & 18. ver. only make to the purpose of the Apostle, which is to show that the H. Spirit was poured out upon the Disciples; and in the same ch. v. 25 26, 27, 28. where it is clear that the 27. ver. only is ꝑertinent to the business in hand, since the Apostle intendeth to prove that Christ could not be detained by death. Finally in this very ch. to the Heb. v 9 where it is apparent that these words, (Thou lovedst righteousness, and hatedst iniquity) are not pertinent to what the divine Author goeth about to prove, namely that Christ is made better than Angels.  
Q. With what testimony do the adversaries go about to prove, that Christ conserveth all created things?  
A. From that place Heb. 1. 3. where it is said, That Christ upholdeth all things by the word of his power.  
Q. What say you to this testimony?  
A. That the word [all] in this, as well as in other places, doth not design all things without exception, but is referred to those things only that pertain to the Kingdom of Christ, as the Article in the Greek set before the word [all] to limit it, doth sufficiently declare, showing that it is to be understood only of all the things of a certain kind. Besides, the Greek word which is by the English Translators rendered (upholding) ought to have been rendered (carrying) which hath rather the signification of ordering and managing, then of conserving, as that which is annexed, [namely, by the word of his power] seemeth to intimate.  
Q. By what testimony prove they that Christ brought the children of Israel out of Egypt?  
A. Out of Iude's Epistle vers. 5. jesus, having saved the people out of Egypt, did the second time destroy them that believed not.  
Q. What answer make you hereunto?  
A. That the word (jesus) is extant in no Greek copy, but instead thereof the word (Lord) is here read: so that this testimony no whit proveth what the Adversaries intent.  
Q. But whence prove they that Christ was with the Israelites in the wilderness, and conducted them, and did good to them?  
A. From that passage of Paul, 1 Cor. 10. 4 They all drank the same spiritual drink, for they▪ drank of the spiritual rock that followed them; but that rock was Christ. As also from the 9 ver. of the same chap. where the Apostle saith, Neither let us tempt Christ, as some of them tempted, and perished by Serpents.  
Q. What answer give you to these places?  
A. As to the first, the Apostle doth not at all say, that Christ was in the wilderness with the people of Israel, and did good to them. For though he writ that the Rock, whereof the people drank, was Christ, yet doth not he therefore assert that Christ was indeed there, because those words of Paul may be figuratively taken. Now whereas he calleth that Rock spiritual, this doth nothing advantage the cause of the adversaries, since that Rock may be called spiritual, although it were Indeed material, for the same cause that the meat was called spiritual, namely in that it contained in it a mystical sense, as in the Revelation John saith, That the great City, where our Lord was slain, is spiritually called Sodom and Egypt, Rev. 11. 8. Moreover in that he faith, that the Rock followed them, it is to be understood of the water issuing out of the Rock, and following the people through the wilderness, which before was destitute of running water, or at least of such as was potable. To which Isaiah, ch. 43. 20. doth allude, where he saith, The beast of the field shall honour me, the Dragons, and the Ostriches; for I have given them waters in the wilderness, and rivers in the desert; to give drink to my people, my Chosen. As for the second testimony, namely, Let us not tempt Christ, as some of them tempted: From these words likewise it can not be shown that Christ was indeed tempted in the wilderness. 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 numerical 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, etc. see Num. 21. 5.  
Q. From what place prove they that the glory of Christ was seen by Isaiah?  
A. From john 12. 41. These things spoke Isaiah, when he saw his glory, and spoke 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 Jews, 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 john 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 likeness of men. And being found in fashion as a man, he humbled himself, etc. & from 1 Tim. 3. 16. Great is the mystery of godliness, God was manifested in flesh. And from 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 joh. 4. 3. Every spirit that confesseth jesus Christ is come in the flesh is of God. And lastly from Heb. 10. 5. Wherefore entering into the world, he saith, Sacrifice & offering thou wouldst 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 aught to be thus rendered (The Word was flesh.) Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 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, show that it may be so rendered. But that it ought to be so rendered, 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 always strive with man, for that he also is flesh, Gen. 6. 3. And Peter out of Isaiah saith, All flesh is grass, 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) elsewhere but once, namely Mark 16. 12. and that in such a sense, wherein not the nature, but exterior fashion is signified, whilst, it saith that Jesus appeared to two of his Disciples in another form.  
Q. But from those words, which the Apostle presently after subjoins, 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 Samson, 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 vassal, and as one of the vulgar men, when he of his own accord suffered himself to be bound, whipped, 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, 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 says, 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 mortal men, and yet notwithstanding by reason of the miracles wrought by the spirit in confirmation of the Gospel, it was acknowledged 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 show the invalidity of the argument taken from this place, there needs no more than 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 & loath (which thing he before expressed by the participation of flesh & blood) therefore Christ of his own accord submitted himself to the same, that he might free the faithful from the fear of death, and secure 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 whereas 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 jesus Christ come in flesh, or, Every spirit that confesseth jesus, come in flesh, to be Christ. That is, Every spirit is of God, that confesseth jesus, who discharged his Embassy on the earth, without any worldly pomp & ostentation in the most humble manner, as to his outward presence, & with the greatest contempt, & finally endured a most ignominious death, to be the Christ, or King of the people of God.  
Q. What say you to the sixth?  
A. Here also is no mention of any Incarnation, since the world whereinto this Author here saith, that Christ entered to perform his offering, is (as hath been formerly shown) the world to come. Whence to enter into the world, doth not here signify to be born; but to pass into the heaven. Again, by body, in those words (A body hast thou prepared me) may be understood an immortal one.  
Q. What then is the sense of the place?  
A. That God, while Jesus was entering 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 allege 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 equal 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 fullness 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 honour 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 Rom. 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 Father's according to the flesh, was over all a God to be blessed for evermore. All which it is clear 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 business 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 than all, and none can snatch them out of the Father's 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 aught to be taken of unity or oneness in will or power, as to the business of man's Salvation. Yea that the Divine Nature of Christ cannot be proved out of that place, is evident from the place itself, where Christ saith, The Father is greater than all, and consequently then the Son, as the Son himself elsewhere 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 jews sought the more to slay him, in that he had not only broken the Sabbath, but also called God his own Father, making himself equal 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 equal to God no way proveth a Divine Nature in him, yea the contrary is hence collected. For if Christ be equal 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 john 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 dear 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 Ishmael. 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 firstborn 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 firstborn of every creature, it must needs be that he also is one of the creatures. For such is the force of the word (firstborn) in the Scripture, that it must of necessity be one of them amongst whom it is the first born; as the firstborn of sheep is a sheep, of asses an ass, of men a man. But that Christ should be the firstborn of creatures in the Old creation, the adversaries themselves must not admit, unless they will become Arrians. Wherefore they must confess 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. john 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. What say you to these places?  
A. The word (all) as was formerly demonstrated, is commonly restrained to the subject matter. Wherefore from such places no such thing, as the adversaries would have, can be collected. Now the subject matter, john 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. What 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 well be rendered a Father of eternity, or an everlasting Father, both because he is the Author of eternal life to them that obey him, and liveth for ever to shelter and protect and cherish Christians, who are elsewhere called his seed. See Isa. 53. 10.  
Q. But where are those Eulogies given to Christ, namely that he is the word or Speech of God, the Image of the invisible God, the Character or express image of his person or substance, that he which seethe Christ, seethe the Father, that in jesus Christ dwelleth all the fullness of the Godhead, or of Deity, bodily?  
A. john 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, unless one will absurdly and contradictiously say he is the Word of himself. Which answer may be given to every one of these testimonies. But Jesus is therefore called the Word, or speech of God, because he hath declared the whole will of God to us, as John himself seemeth to expound it, chap. 1. 18. No man hath seen God at any time; the only-begotten Son, who is (or rather, was) in the bosom of the Father, he hath declared him. As he is in the same sense called both Life, and Truth. And the same may be said of his being called the Image of the invisible God. But he is called the express Image of his person or substance, hereby is meant, that God hath already exhibited in him, whatsoever he hath promised to us. But as to the saying of Christ, he that seethe me, seethe the Father, this is not fit to prove the Divine Nature of Christ; since that reason of seeing is not appliable to the Essence of God, which is invisible, but to the knowledge of those things which Christ, as his Father's Ambassador, both said and did. For proof of this, see Joh. 12. 45. Neither lastly can the divine Nature of Christ be evinced from thence, namely that all the fullness of the Godhead, or of Deity, dwelleth in him bodily; since this word (Godhead) may denote the divine will; see Eph. 3 19 & forasmuch as the Apostle doth oppose that speech, not to persons, but to Philosophy & legal ceremonies, it is evident that it is meant of the Doctrine of Christ, not of his Person. But should we take the words as they sound, yet could not such a divine Nature as the adversaries have imagined, be thence collected. For it is true and manifest that the fullness of Deity or Godhead doth now dwell in Christ even bodily, in that his very body is altogether divine, as being made both of divine & spiritual matter, namely that of the heaven, see 1 Cor. 15. 45, 47, 48. and being endued with divine life, and divine splendour, & divi●e strength. But concerning the word (corporally) of that we will discourse somewhat afterwards.  
Q. But where saith the Scripture that Christ had glory with the Father before the world was?  
A. John 17. 5. Now, Father, glorify me with thyself, with the glory which I had with thee, before the world was, or (as the Greek runneth) with the glory which I had before the world was, with thee.  
Q. What say you to this place?  
A. Neither can the Divine Nature of Christ be evinced from hence: for that Christ might have glory with the Father before the world was, and yet not be thereupon God, is apparent from 3 Tim. 1. 9 where the Apostle saith of the faithful, that grace was given to them before the world began. Besides it is here written that Christ doth beg this glory of the Father, which showeth neither that he was formerly in actual possession thereof, for than he would have been in possession of it still, and consequently needed not, as he doth, to beg it as the reward of his work, nor had a Divine Nature, for then his Divine Nature would have supplied him with such glory as he wanted, without being beholden to another. Wherefore the sense of the place is, that Christ beseeches the Father to grant unto him that glory which he had with him in his decree, before the world began.  
Q. Where saith the Scripture that the Spirit of Christ was in the Prophets?  
A. 1 Pet. 1. 10. 11. Concerning which salvation the Prophets diligently searched and inquired, who prophesied of the grace that should happen to you, searching at what, or what manner of time the Spirit of Christ in them did signify.  
Q. What say you to this?  
A. The spirit here said to be in the Prophets, is therefore called the spirit of Christ, either by a prolepsis, because he is now become the spirit of Christ, or because he foresignified the things of Christ, as Peter himself hinteth, saying, when it testified beforehand the sufferings of Christ, and the glories that should follow; which form of speech you likewise have, 1 Joh. 4. 6. where the spirit of truth; and the spirit of error, are so called, because they speak the things belonging to truth, and to error.  
Q. Where saith the scripture that Christ came down from heaven, came out from the father, and came into the world?  
A Joh. 3. 13. No man hath ascended into heaven, but he that descended from heaven, the son of man that is, (or rather, was) in heaven. And chap. 16. 28. 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, and Ioh: 17. 18. As thou hast sent me into the world.  
Q What say you to these passages?  
A. That the divine nature of Christ cannot hence be evinced, is apparent, in that the words of the first testimony, (namely who came down from heaven) may be figuratively taken, as in Jam. 1. 17. Every good donation, and every perfect gift is from above, descending from the father of light. and Rev. 21. 2. 10. I John saw the holy City, the new Jerusalem, descending from God out of heaven. But if they ought properly to be taken, which we most willingly admit, it is apparent that they are not spoken of any other, than the son of man, who since he of necessity hath a humane person, he cannot be God by nature. Moreover, whereas the Scripture testifieth of Christ, that the father sent him into the world, we read the same concerning the Apostles of Christ, in the words before quoted, John 17. 18. As thou hast sent me into the world, so have I also sent them into the world. But that saying namely, that Christ came out from the Father, are equivalent with his descending from heaven: but his coming into the world, is such a thing, which the Scripture showeth to have happened after his nativity, see John 18. 37. where our Lord himself saith, I was therefore born, and therefore came I into the world, that I should bear Record to the truth, and 1 John 4. 1. It is written that many false prophets were gone out into the world. So that from those forms of speech, a divine nature of Christ cannot be evinced. But in all these speeches is described how divine the beginning of Christ's prophetic office was.  
Q. But where is Christ called that one Lord, Lord of glory, King of Kings, and Lord of Lords?  
A. 1 Cor. 8. 6. To us there is one Lord, Jesus Christ, by whom are all things, and we through him, 1 Cor. 2. 8. For had they known they would not have crucified the Lord of glory. Rev. 17. 14. They shall make war with the Lamb, and the Lamb shall overcome them, for he is a King of Kings, and Lord of Lords, and chap. 19 16. and he hath on his vesture and thigh a name written, King of Kings and Lord of Lords.  
Q. What say you to these testimonies?  
A. As to the first, the divine nature of Christ cannot be concluded from the Apostles calling him that one Lord. For first, he manifestly distinguisheth him from the father, whom he confesseth to be that one God, whom we formerly shown to be the only God by nature. Again, the Apostle by saying that all things are by him, sheweth that he is not God by nature. Since, as we formerly demonstrated this particle [by] doth not design the first, but the second cause, which cannot be affirmed of him that is God by nature. And though the scripture sometimes saith of the Father, that all things are by him, yet is this otherwise understood of him, then of Christ: For this is spoken of the father, because all the middle causes, whereby something is done, are derived from him, and are not such, as that God cannot work without them, but it is said of Christ, that some other, namely God, who must of necessity therefore be the first cause, doth work all things, Eph. 3. 9 It is expressly said. I need not commemorate that the word [all] is here to be restrained unto the subject matter, as the very article set before it in the Greek sufficiently showeth, Much more these two words [us] and [Father] which plainly demonstrate that Paul speaketh only of all the things that pertain to Christians, whence it followeth that Christ is not called that one Lord simply, and absolutely, but for a certain respect, as being he, by whom all the things pertaining to Christians are administered. As for the second testimony, since it is there treated of him that was crucified, it is clear that the divine nature cannot thence be concluded, since no such thing can be affirmed of the divine nature, but only of a man, who is therefore called the Lord of glory, that is, according to the Hebrew Phrase the glorious Lord, because he was by God crowned with glory and honour. In the third testimony since it is spoken of him who is a lamb, & clothed with garments, whom the same John most openly testifieth to have been slain, and to have redeemed us with his blood, (which thing can by no means be referred to the divine nature) it is apparent that the divine nature of Christ cannot thence be asserted, but all the things that are in these testimonies ascribed to Christ argue his singular authority given to him by God, in relation to the things of the new covenant.  
Question, What testimonies of Scripture may be alleged for believing in Christ, and giving divine honour to him?  
Answer, John 14. 1. Christ himself saith, Ye believe in God, believe also in me. And John 3. verses 14, 15. As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth on him may not perish, but have eternal life. And John 5. vers. 22. 23. The Father judgeth no man, but hath given all the judgement to the son, that all should honour the son, as they honour the Father, and Philippians 2. vers. 9, 10, 11. wherefore God hath exceedingly exalted, and given him a name above every name, that in the name of Jesus every knee should bow, of heavenly, earthly, and infernal things; and every tongue should confess that Jesus is Lord to the glory of God the Father, and in sundry other places.  
Question, What say you to these testimonies?  
Answer, As to the first, it is so far from proving that Christ is God by nature, that it clearly showeth him to be a far different one. For it openly putteth a difference between Christ, and that one God, of whom that is here treated, the Article added in the Greek doth intimate. Now whereas the adversaries say, that faith is not to be placed, but in God himself, this solved by Christ in another place, whilst he saith, he that believeth on me, believeth not on me, but on him that sent me. whence it is evident, that Christ arrogateth not that faith to himself, which we owe to God only; for that faith is, due to God only, which is terminated in him, and which hath respect to him as the prime author of all things, but it is clear that such faith is not attributed to Christ, for we therefore believe on Christ, because he hath obtained of God a power to make us eternally happy, and is appointed unto that office; whereby it cometh to pass, that our faith on Christ, is through him directed to God himself, as the ultimate end, which is attested by Peter, saying, through him (Christ) you believe in God, that raised him up from the dead, and gave him glory, so that your faith and hope is on God, 1 Epist. 1. 21.  
Question, But they allege out of Jeremy, that he is cursed who trusteth in man, jer. 17. 5.  
An. It is not said absolutely, that he is cursed who trusteth in man, but he, who so trusteth in him, as that he maketh flesh his arm, that is, fasteneth his whole hope in mere humane forces, without the assistance of divine power; for that is, understood by the word flesh, to which these words are further added, [and his heart departeth from the Lord. But we who place our confidence on Christ, do not make flesh our arm, nor in our heart departed from God, yea in trusting on Christ, we trust on God himself, and so our heart cometh unto God, and not departeth from him.  
Q. What say you to the other testimonies which speak of Christ's divine honour.  
Forasmuch as all the places that testify concerning Christ's divine honour, do also testify that this honour was given to him at a certain time, and for a certain cause, it is plain that the divine nature of Christ cannot thence be collected. Now whereas the adversaries object that of Isaiah, chap. 42. 8. I will not give me glory to another. I answer that it is apparent enough what he meaneth by another, for he presently addeth, nor my praise to graven images. In this place therefore God speaketh of them who have no communion with him, and to whom if any glory and honour be ascribed, it redoundeth not to him. But he saith not, that he will not communicate his glory with such an one as is dependent, of him & subordinate to him, for by this means no diminution of his glory is made, since the whole is referred to him, for since the Lord Jesus dependeth of him, and is subordinate to him, whatsoever honour is given to Jesus, redoundeth wholly to God himself.  
Q. I have been in informed touching those places of Scripture which seem directly to respect the son of God, I would fain learn those also which are applied to Christ by a certain accommodation, and seem to prove a Divine nature in Christ.  
A. The places are these, Isaiah 8. 14. where it is said that he should be a stone of stumbling, and rock of offence, which Luke chap. 2. 34. and Paul Rom. 9 32. and Peter 1 Epist. 2. 7. do repeat next. Isa. 45. 23. where God saith I have sworn by myself, that to me every knee shall bow, which is applied to Christ, Rom. 14. verse 11. Thirdly, Isaiah 41. vers. 4. and chapter 44. ver. 6. and chapter 48. verse 12. I am the 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 seethe 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 die, 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 endued with immortality, and so in a wonderful manner, supporteth, and proppeth, our hope concerning eternal 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 mortal and die; 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 entreat 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 midst 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 prophetical 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 Word; or Speech of God, the Image of the Invisible God, the Brightness of the Glory, or the Image of the Person, or Substance of God; and whilst it affirmeth that the whole fullness of the Godhead, or of Deity doth dwell in him bodily; that is the who I will of God is entirely, and solidly discovered in the doctrine of Christ.  
Q. Whence 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 myself, 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 shall tell him that he was in the beginning with God; Joh. 1. 2. namely when the Gospel first began to be set on foot, and before any thing thereof had been yet performed; for john the Baptist preached not the Gospel, but only prepared the way of Christ, that was to preach it; as you have it intimated in the sixth verse.  
Q. What is that will of God discovered by Jesus Christ?  
A. It is the new Covenant, which God made with mankind, by Christ, who is therefore called the mediator of the new Covenant.  
Q. What doth this new Covenant comprehend?  
A. Two sorts of things, whereof the one hath respect to God, the other to man.  
Q. Which is that which hath respect to God?  
A. The perfect precepts, and perfect promises of God.    


CHAP. I. Of the Precepts of Christ which he added to the Law.  
Q. WHat are those perfect precepts of God discovered by Christ?  
An. Partly they are contained in the Precepts delivered in the Law, together with the addition thereunto made in the new covenant, partly contained in those things which Christ peculiarly prescribed.  
Q. What are the former?  
An. They are those that are contained in the Decalogue.  
Q. Are there other Precepts delivered of God by Moses?  
An. Yes, wherereof some contain to outward Rights, commonly called ceremonies, others to judge men, but Christ took them away, either expressly or tacitly, expressly by the Apostles, but especially by Paul who abolished a great part of Precepts belonging to outward rights, or ceremonies, which were not openly taken away, are to be thought abolished by the propriety of the new Covenant, for the same cause that the others were taken away, which we find to be expressly abrogated.  
Quest. What is the property of the new Covenant?  
Answer, This, that it is altogether spiritual, and not placed in any outward things, but inward ones, but external rights commonly called ceremonious, are not spiritual, in that they have respect to the outward features, wherefore unless there be one express commandement touching such a thing in the new covenant, we are to believe that under the new Covenant it is not to be observed, so that it is to be held, that whatsoever pertaining to Ceremonies, was commanded under the old covenant, doth not all belong to the New.  
Quest. What is the reason that certain ceremonies of the old covenant were openly obliged?  
Answer, Because they were shadows of things to come, which are now present, and have appeared in the new covenant, so that there is now no more place left for shadows.  
Question, Is there any express testimony hereof in the Scripture?  
Answer, Yes, in Paul, who saith, Col. 2. 16. 17. Let none judge you in meats or drinks, or in regard of an holy day, or new moons, or saboths, which are a shadow of things to come, but the body is of Christ: and hence it cometh to pass, that all other ceremonies, though they be not openly abolished, are yet to be thought tacitly abrogated, since it is evident that they were all shadows of those things, that have appeared in the new covenant, although certain ceremonies of the old covenant were such, as that they were on this ground abolished, because they pertained only to the old and not to the new.  
Q. What are such ceremonies?  
An. You have one example thereof in the Paschal Lamb, and the Feasts of Tabernacles, those & some others like unto them belonged only to Israel, which under the old Covenant, was the people of God, but not to the Gentiles, converted to God by Christ, which are at this day, the greatest part of God's people.  
Q. As for the Judaical precepts, how were they abolished, tacitly, or expressly?  
A. Not expressly, but tacitly rather, although it appeareth, that the causes for which they were abolished, and are so to be accunted, are manifest.  
Q. What are those causes?  
A. Three, principally; First, because under the old Covenant, severity and rigour had place; but under the new, grace and mercy; Secondly, because under the new Covenant, there is an express promise of Eternal life, which the old Covenant had not, promising no other thing expressly, but the temporary good things of this life. Thirdly, because, under the old Covenant, the people of God had but one earthly Commonwealth; and the form thereof prescribed, and constituted by God, which Commonwealth failing, the Laws and Judgements introduced for the settlement thereof vanished also.  
Q. Is therefore the Government and Ordination of Magistracy, and one earthly Commonwealth vanished?  
A. At no hand since all authority is from God, Rom. 13. 1. And a Christian himself may bear Magistracy, so that in the maintaining and management thereof he so behave himself, as that he offend not against the Laws and Commandments of Christ?  
Q. Explain at length, what are Commandments of the Decalogne? and also what the Lord jesus added to each of them?  
A. The first, In order is thou shalt not have other Gods before me.  
Q. What containeth this Commandment in itself?  
A. These two things, first that Jehovah is to be acknowledged God, for our God, and to be celebrated with divine worship and honour, next that no other besides him is to be acknowledged and worshipped for God.  
Q. Since I have formerly understood, who is to be acknowledged for God, Now I would know how he is to be celebrated with divine worship and honour?  
A. In such a manner as that the worship and honour do many ways exceed all humane worship and honour which is ordinarily given to any one, and that we so behave ourselves therein, as if we saw God himself, who is invisible.  
Q. Wherein doth the honour and worship of God consist?  
A. Briefly in adoration.  
Q. In what manner is adoration to be attributed to God?  
A. The adoration due to God is twofold, inward and outward.  
Q. What is the inward?  
A. Such as comprehendeth in itself, the greatest reverence of the mind towards God, so that from the very sense of our heart and mind, we acknowledge and profess, that he hath most absolute authority, not only over our bodies, but also over souls, so that he can give laws to them, and exercise judgement over them.  
Q. What is outward adoration?  
A. Such as comprehendeth the most lowly submission of our body (which is a witness of our inward adoration) and infinitely exceedeth all outward honour, that is exhibited to creatures.  
Q. Doth it not pertain to the same Adoration that we fall upon our knees and faces before God?  
Ans. Yes and moreover the same adoration containeth in itself the celebration of the divine name and public thanks given for benefits received, and imploration of the divine help in necessities.  
Q. What hath the Lord Jesus added to these things?  
A. First, in that he hath prescribed to us a certain form of prayer.  
Q. What is that form?  
An. It is set down in Matt. 6. 9 etc. Luke 11. 2. etc. Our father which art in heaven, etc.  
Q. What doth this Prayer contain?  
A. Petitions of two sorts, whereof the former respects the glory of God, the latter are referred to our uses.  
Q. What. are they that respect the glory of God?  
A. The things first in order.  
Q. Which 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. What is the second?  
A. Thy Kingdom 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 Kingdom, 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 Gospel, for they are such as far exceed his strength: there is also in this Petition a  confession of our own weakness, 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 less ready to yield 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 daily 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 Spiritual life; next, that he would confer all those things that any ways 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 only to remit those sins, which we have committed since we subjected ourselves to the laws of the Gospel; 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 exclude us from the possession of eternal life, and cast us into everlasting damnation: but whereas it is added. As we forgive our debtors, it is held, that the forgiveness of sins can at no hand be hoped for, unless 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 evil.  
Quest. Declare it?  
Answ. In this Petition we entreat of God to assist us, that we be not over come in afflictions, which are sent for the trial 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 lawful 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 always, 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 sovereignty 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 Sovereign 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 confess, 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 only be named in the prayers) I will do it, Rev. 3. 18. I council thee to buy of me gold tried in the fire, etc. 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 boldness 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 manor, 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. Lord lay not this sin to their charge. Also 2 Cor. 12. 7, 8. Lest I should be too much elevated with the excess of Revelation, there was given to me a prick in the flesh, an Angel of Satan, to buffet me, that I might not be elevated; whereupon I besought the Lord, that he might departed from me: also 1 Thes. 3. 11. Now our very God and Father, and our Lord Jesus Christ direct our way unto you; besides, this may be farther seen in all the Apostolic salutations wherein they wish Grace, Mercy, and Peace, As from God the Father, so also from his Son Jesus Christ, unto the faithful.  
Quest. But is not the first Commandment of the decalogue altogether changed by this addition, namely, that we ought to acknowledge Christ for a God, and celebrate him with Divine honour?  
Answ. At no hand, for the Commandment itself is not changed; in as much, as all the worship that is given to Christ, redoundeth to the glory of that one God, the Father; but the reason and manner of worshipping is changed, for before Christ God was worshipped immediately, but under Christ mediately. Besides, that law forbiddeth us to have other Gods, before the Lord God, and Christ is not an other God; but in that very worship which is given to him subordinate to that one God, it is apparent that that law is no way changed, since it is well known that subordinate things are not opposite to one another.  
Quest. Is Divine Honour and Worship so attributed to Christ, that there is herein no difference between him and God?  
Answ. Yes, very great, for we adore and honour God as the first cause of our Salvation; but Christ as the second, or to speak with Paul, God the Father: as him of whom are all the things, the Lord Christ, as him by whom are all the things, 1 Cor. 8. 6.  
Quest. What think you of those men which do not invocate Christ, nor think that he must be adored?  
Answ. That they are no Christians, since indeed they have not Christ; for though in words they dare not deny him, yet in reality they do.  
Quest. You have showed, that next to God Christ ought to be worshipped, tell me whether any one else is to be worshipped?  
Answ. None, for neither is there any Divine testimony from whence it may appear, that to any other but Christ, Divine sovereignty over us is given: and whereas at this day in the Church of Rome some divine Authority is attributed to the Virgin Mary, and to the Saints, that is wholly built upon their own opinion.  
Quest. Can they not justly be excused, since they do it to this end, that they may thereby give worship to God?  
Answ. No, for in the worship of God, it is not enough to ground ourselves upon opinion, though never so specious, but thereunto there is need of the very truth itself, otherwise that worship ought justly to be accounted for Idolatry.  
Quest. I perceive that none but God and Christ is to be worshipped, but may we not invocate the Virgin Mary, and the Saints, not that they themselves may bestow any thing upon us, but impetrate it by their prayers unto God and Christ?  
Answ. It is no ways lawful for the reason a little before declared: as also because in those things that concern the worship of God, one ought to be most certainly persuaded, that the things which are done, may be done according to the will of God: But no testimony can be produced out of the sacred Scriptures, from whence it may appear; that the Virgin Mary, and the other Saints, either have any care of those things that are done by us, or any knowledge, or at least are able to hear our Prayers; of which things never the less, he ought to be persuaded, who would address his prayers to them.  
Quest. I suppose I now perceive what force this precept hath in the Christian Religion, come therefore to the second.  
Answ. The second is this, Thou shalt not make to thyself any Graven Image, etc.  
Quest. What is the meaning of this precept?  
Answ. That no Image is to be made, to the end it should be adored and worshipped, nor any such Image as may occasion such adoration and worship.  
Quest. What are those Images which men make to the end they should be adored and worshipped?  
Answ. Such as are made out of an opinion, and shadow of Religion.  
Quest. In what manner is such adoration performed?  
Answ. Not only when Images themselves are worshipped; but when the worship is performed before them, and when they are religiously clothed; but much more when Tapers are lighted before them, Incense burned, Vows made to them, and Pilgrimages undertaken to them.  
Quest. But they say these things are not exhibited to the Images themselves, nor the Images themselves adored, but those whom they represent?  
Answ. This shift availeth them not, for in that prohibition there is no mention of such a difference, that this should be done for the Images sakes or not, but the people are enjoined not to do the thing at all: But that this evasion is not to be admitted, the example of the Calf which the Israelites made in the Wilderness, and of those Calves which Jeroboam made for the Israelites in the Land which the Lord had given them to possess. For it is certain, that the worship that was given to those Calves, was in the intention of the Israelites, not given to Calves themselves, but to the Lord God of Israel, whom they thought to be represented by them, nevertheless, that worship was repugnant to the will of God, as appeareth sufficiently out of the sacred Story.  
Quest. How will you prove that the Israelites worshipped God in the Calf that was made in the Wilderness?  
Answ. That appeareth from the fact of Araon, and the People. From the fact of Aaron, because being enforced by the prayers of the people, to make them a God that might go before them, he framed that Calf. But it is certain, that Aaron had no other God besides the Lord; which is also apparent from hence, namely, in that Aaron when he was about to dedicate that Calf, saith of him, Tomorrow is a solemnity to the Lord, Exod. 32. 5. From the fact of this people, because they said of the Calf, that he was the God which brought them out of the Land of Egypt; for this whole action of bringing them out of the land of Egypt, by the hand of Moses, was performed under the express name of the Lord himself.  
Quest. How will you prove the same concerning those Calves that Jeroboam made for the People?  
A. First because those calves were proposed to the people by Jeroboam to be worshipped, with these words, behold thy God O Israel, that brought thee up out of the land of Egypt, 1 Kings 12. 28. Besides, it is evident from the very history, yea therein expressed, that those calves were therefore framed by jeroboam jest the people should go to jerusalem to worship the Lord, for they would never have desisted to go to jerusalem, nor have rested in the worship of the calves, had they not been persuaded that they worshipped God in them.  
Q. What is added to this Precept in the new covenant.  
A. That we do not only abstain from adoring images, but also utterly avoid them, and fly from them. See 1 john 5. 21. Little children keep yourselves from idols, 1 Cor. 8. and chap. 10. 14. wherefore my beloved brethren, fly from Idolatry.  
Q. In what manner are idols to be avoided?  
A. By being absent from those places where images are worshipped, and not partaking of those things that are consecrated to them, as it doth clearly appear out of those places, which was a little before quoted.  
Q. what is the third Precept?  
A. Thou shalt not take the name of the Lord thy God in vain.  
Q. What is it to take name of God in vain?  
A. To call God to record in false matters.  
Q. What is added to this Precept under the new covenant?  
A. First, that we may call to record not only God, but also Christ, inasmuch as the Lord Christ searcheth the hearts and reins, Rev. 3 13. next that, it is n●● only unlawful for us to forswear ourselves, but to swear at all, unless it be in most weighty matters, and such wherein the glory of God is concerned, and then it must not be done rashly, but with great fear of God, and singular caution.  
Q. Where is is written concerning this matter?  
A. Matt. 5. 33 34. And ye have heard, that it was said to them of old, thou shalt not forswear thyself, but thou shalt pay thy vows to the Lord, and concerning which matter, see also what is written jam. 5. 12.  
Q. Since the Lord forbiddeth to swear at all, how prove you that it is lawful to swear in most grave and weighty matters?  
A. That word [at all] hath not such a sense, as if it were not lawful at all to swear, in any case whatsoever, for it is opposed to voluntary oaths, and such as proceeded from lightness, such as the law of Moses did not forbid, if they were true, whereas our Saviour Christ opposeth his doctrine to that of Moses in this point, besides we read that the apostles have sworn, as Rom. 1. 9 2 Cor. 1. 23. and chap. 11. 31. Phil. 1. 8. 1 Thes. 2. 5. 10. 1 Cor. 15. 31. but to take away all scruple concerning the forequoted place, Mat. 5. 33. 34. etc. let it be well considered, whether it be not here spoken of such paths, wherein a man promiseth that he will do something, and are therefore called promissory oaths, which though lawful under the law, do by these words of Christ seem to be altogether forbidden unto Christians under the Gospel, see also the other forecited place, james 5. 12. which giveth light hereunto.  
Q. Why should the Lord jesus forbidden us to swear voluntarily and lightly, even in the things that are true?  
A. That the name of the most high God, and of our Lord Jesus Christ, should be in the greater veneration, again lest by levity of swearing we should learn to forswear ourselves.  
Q. Is it lawful to swear by others besides God and Christ?  
A. At no hand, for neither hath God given to any other besides Christ, to search the heart and reins.  
Q. What is the fourth Precept?  
A. Remember to keep holy the Sabbath day, etc.  
Q. What think you of this Precept?  
A. That it is taken away under the new covenant, as well as other ceremonial observations.  
Q. Why was it inserted into the Decalogue?  
A. That it might appear that the chiefest part of the Mosaical Law was not perfect, and a hint might thereby be given, that a far perfecter Law should succeed in room of Moses Law, namely the Law of our Lord Jesus Christ.  
Q. Did not Christ institute that we should celebrate the day commonly called the Lords day, instead of a Sabbath?  
A. By no means, since the Christian Religion, as it taketh away other ceremonial observations, so also the difference of days, see Coll. 2. 16. but forasmuch as we see the Lords day to be of old celebrated by Christians, we permit the same liberty to all Christians.  
Q. What is the fifth Precept?  
A. Honour thy Father, and Mother, etc.  
Q. What is it to honour our Parents?  
A. To be obedient to them in all things which are not repugnant to the word of God, and to show, all thankfulness to them for the benefits we have received from them. Ephes. 9 1, 2. 1 Tim. 5. 4.  
Q. But what is the duty of Parents?  
A. That they do not provoke their children, but educate them in the nurture and admonition of the Lord, Eph. 6. 4. Coll. 3, 21.  
Q. What is it to provoke children?  
A. To chastise them without cause, or exceed measure in chastising them, or always to pursue one's right, and forgive nothing to them, for by these means children are discouraged: But the Apostle enjoineth that Parents provoke not their children, lest they be discouraged.  
Q. What is it to educate them in the nurture, and admonition of the Lord?  
A. To introduce them into the ways of the Lord, and the obedience of his commandments, both by pious conferences, and exhortations, and examples; and example and conversation, see Deut. 11. 19 where there is a singular Precept concerning this matter, that parents talk with their children about the law of God at morning, and at even, and not only at home, but also when they are abroad, when they are in their Journey.  
Q. What hath the Lord jesus added this Precept.  
A. There seemeth nothing added hereunto. Nevertheless, whatsoever is delivered in the new covenant, concerning Subjects and Magistrates wives and husbands, servants and Masters; seemeth referrible hereunto, by reason of the mutual duties that are between them, as between parents, and children.  
Q. What is the duty of Subjects towards the Magistrate?  
A. To obey the Magistrate, not only for fear, but for conscience, to pay him tribute and custom, to honour and fear him.  
Q. What is the Office of the Magistrate?  
A. To acknowledge their power given them by God for the defence of good men, and terror of wicked men, see Rom. 13. 1, 2, 3, 4, 5.  
Q. What is the duty of wives toward their Husbands?  
A. That they be obedient to their Husbands in all things, as the Church is to Christ; and that they fear their Husbands, Ephe. 5. 24, 33. 1 Pet. 3. 5. Col. 3. 18.  
Q. What is the duty of Husbands towards their Wives?  
A. That they love them, as Christ loved the Church, and as their own bodies, and give honour to them as to the weaker vessels, and do not rage's against them. See Ephes. 5. 25, 28. Col. 3. 19 1 Pet. 3. 7.  
Q. What is the duty of Servants towards their Masters?  
A. To obey their Masters with fear and trembling, and sincerity of heart, as Christ, not giving eye-service, as Men-pleasers, but as servants of Christ, doing the will of God from their hearts, with goodwill, serving the Lord, and not men; knowing, that whatsoever good thing every one shall do, that he shall receive from the Lord, whether he be bond, or free, Ephes. 6. 5, 6, 7, 8. And 1 Pet. 2. 18. Let servants be subject to their masters with all fear; not only to the good and gentle, but also the froward. And Tit. 2. 9, 10. That they please their masters in all things, not answering again, not purloining, but showing all good fidelity. And 1 Tim. 6. 1, 2. As many as are servants under the yoke, let them account their masters worthy of all honour, lest the name of God, and his doctrine be evil spoken of. And those that have believing masters, let them not despise them, because they be brethren, but serve them so much the more, because they are faithful, and beloved, partakers of the benefit.  
Q. What is the office of Masters towards Servants?  
A. That they give to Servants that which is just and equal▪ and forbear threats, knowing that they themselves also have a Master in the Heavens, and there is with him no acceptation of persons ' Ephes. 6. 9 Col. 4. 1.  
Q. What is the sixth precept?  
A. Thou shalt do no murder.  
Q. What hath the Lord Jesus added hereunto?  
A. That we be not rashly angry with our brother, and offend him with rough speeches, proceeding from a desire of revenge; which the Lord Jesus expresseth by the word Racha, (that is a vain person) a fool, Mat. 5. 22. hereunto belongeth those words of Paul, Ephes. 4. 31. Let all bitterness, and chase, and anger, and clamour, and evil speaking be put away from you with all malice.  
Q. What is it to say to another, Racha, or fool?  
A. It is all one as if you should say he were a man good for nothing, or without reason.  
Q. But if it happen that we offend our Brother, what ought to be done?  
A. He is very carefully to be reconciled; for unless we be at peace with our Brother, our Religion is vain, and there is danger lest we fall under the judgement of God.  
Q. It is then altogether unlawful to be angry?  
A. It is indeed unlawful to be angry, and that you should endeavour to satiate your desires of revenge; but if any one be angry at the apparent sinfulness of a thing, and yet doth not meditate, or study any revenge, not persevere in his anger, it is not forbidden to be angry in such a matter.  
Q. What else hath the Lord Jesus added to this precept?  
A. He hath prohibited all kind of revenge, not only private, but that which is by the Magistrate; so that if any one hurt either our body, goods, or good name, we should be ready rather to receive another injury, then to revenge ourselves, which the Lord Jesus taught in these words, But I say unto you resist not evil, but if any one smite thee, etc. Mat. 5. 39, 40, 41.  
Q. Are not those words of our Lord to be taken simply as they sound?  
A. No, for we read of our Saviour himself, that when he had a blow given him with the palm of the hand; he did not only forbore to turn the other cheek, but also opposed those words to the smiter, If I have spoken ill, hare witness of that evil, if well, why dost thou smite me? John 18. 23. we read the same of the Apostle Paul, Acts 23. 3.  
Q. May we not then go to Law before the Magistrate, and prosecute injuries?  
A. Yes, so you be free from the desire of revenge, for our Saviour forbiddeth this only. But it is revenge when a man endeavours to requite him that hath been injurious towards him, with like for like, as it was tolerated in the Law of Moses, to requite eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, stripes for stripes.  
Q. What is the seventh precept?  
A. Thou shalt not commit adultery?  
Q. What hath the Lord Jesus added thereunto?  
A. first, that we do not only avoid the act of Adultery, but forbear to look upon a woman, so as to lust after her, intimating, that he which lusteth after her in his heart, hath already committed adultery with her; besides, he addeth, that he which putteth away his wife, unless it be in case of Adultery, and marryeth another, doth commit adultery; and he also that marrieth her that is put away, doth also commit adultery. Lastly, he forbiddeth all fornication and uncleanness, and filthy speech, and sacrallity, and jests, Mat. 5. 28. chap. 19 9 1 Cor. 9 10. 13. 18. Heb. 13. 4. 1 Thes. 4. 3, 4. Ephes. 5. 3, 4.  
Q. What pertaineth to the same precept?  
A. That a Believer do not marry with an Unbeliever, lest by such a Marriage the Believers heart be seduced; for which cause we see that under the Law such Marriages were forbidden by God himself. See 1 Cor. 7. 39 Exod. 34. 16. Dent. 7. 3, 4.  
Q. What if it happen that one of the unbelieving married parties, become a Believer, must the other unbelieving party be thereupon deserted?  
A. By no means, if the unbelieving party be content to dwell with the believing; but if the unbelieving party be not content, the believer is at liberty in such a case, 1 Cor. 7. 10, 11, 12, 13.  
Q. What is the eight precept?  
A. Thou shalt not steal.  
Q. What is forbidden in this precept?  
A. All manner of interversion in those things that concern the commodity of our neighbour, which cometh to pass when we either take away those things which he hath, or do not, when we are able, lend our assistance to him standing in heed.  
Q. In what manner do we take away from our neighbour that which is his?  
A. Either by force, or fraudulent interversion, how it is effected by force, is evident to every man: but there are sundry ways of fraudulent Interversion for you may easily find them, in buying, or selling, or exchanging, or hiring, or letting, or lending, or other actions, as we have an old prohibition of God touching sale, Leu. 19 35, 39 Deut. 25. 14, 15. Thou shalt not have in this house an Epha and an Epha, but thou shalt have a just weight, and a just Epha.  
Q. Is not Usury to be referred hither?  
A. Yes.  
Q. What is Usury?  
A. It is the extorting of Commodities, and benefit from money lent, with the oppression of another, which appeareth from the signification of the word, wherewith Usury is expressed in the Old Covenant, which is all one with biteing, Exod. 22. 25. Levit. 25. 36, 37. Deut 23. 19, 20. whence it is apparent, that to receive Commodities from money lent, without biteing, or detriment of another, is neither biteing, nor Usury; whence it cometh to pass, that under the Gospel, the receiving of such benefit is not where forbidden, unless it be there where Covetousness or extortion is forbidden, although all those things that are contrary to the Spirit and Doctrine of Jesus Christ, are in sundry places expressly set down.  
Q. What hath the Lord Jesus added to that precept?  
A. That we should not be covetous.  
Q. What is it to be covetous?  
A. To desire more than is necessary for the maintenance of the life, both of you, and yours, Heb. 13. 5. 1 Tim. 6. 8, 9, 10, 11.  
Q. How is that done?  
A. Whilst men, beyond their private and just necessity, do either get, or lay up, Luke 12. 15. etc.  
Q. What is the just necessity pertaining to the maintenance of our life?  
A. Food and raiment, and such things without which the present life cannot be conserved.  
Q. To what uses then ought Christians to convert those things that exceed just necessity?  
A. Either to the use of the Divine Glory, or to the relief of the Poor, especially the Domestics of the Faith; yet with such caution, as that they do nothing with an aim to their own private Glory; which Christ teacheth in those words, Let not thy left hand know what thy right hand doth, Mat. 6. 3.  
Q. What measure is to set to food and raiment?  
A. Such as that neither luxury, nor bodily pleasure be found in us.  
Q. How may luxury, and bodily pleasure be avoided?  
A. When we fit the use of meat and drink to the procurement of health, & afford such raiment to the body, wherein neither luxury nor levity appeareth.  
Q. What do you call luxury in the use of meat and drink?  
A. Gluttony, and Drunkenness, whereunto pertaineth Revelling, which our Saviour forbiddeth, as the writings of the New Covenant plainly show, Luke 21. 34. Rom. 13. 14. Gal. 5. 21.  
Q. What is the ninth precept?  
A. Thou shalt not bear false witness against thy neighbour.  
Q. What pertaineth to this precept?  
A. All lying whatsoever, which not only proceedeth from a mind desirous to deceive, but also from levity. Besides, all sorts of backbiting, and detraction, and condemning, Rev. 21. 8. Ephes. 4. 25. 1 Pet. 2. 1. Mat. 7. 1. Luke 6. 37.  
Q. What is the tenth precept?  
A. Thou shalt not covet thy neighbour's house, nor his wife, etc.  
Q. What is it to desire one's neigbbours house?  
A. It is to determine in ones heart, to grasp that which is our neighbours, though it be by any unjust means.  
Q. What is added to this precept under the New Covenant?  
A. That it is not only unlawful to desire that which is our neighbours, in that manner; but so to set our minds upon it, that though we do not resolve to gain it, yet we take some delight in our hearts from the very desire thereof. For what is unlawful for a Christian to do, or possess, he must not so much as desire.   

CHAP. II. Of the special Precepts delivered apart by Christ.  
Q. YOu have explained to me the Precepts of Christ, which are contained in the Commandments of God delivered by Moses, and such as are added unto them by Christ, it remaineth that you explain those also, which Christ hath proposed in particular and by name.  
A. They are twofold, for the one hath respect to manners, the orher to outward religious acts, commonly called ceremonies.  
Q. What are they that have respect to manners?  
A. These, the denial of ones self, the bearing of the cross, and imitation of Christ, Matt. 16. 24.  
Q. What is self denial?  
A. The renouncing of our private wills, and evil lusts, and worldly and carnal interests.  
Q. What are these Interests?  
A. Such as pertain either to the pleasure of the flesh, or riches, or pride of life, which john comprehendeth in these words, love not the world, nor the things in the world; for whatsoever is in the world, the lust of the flesh, the lust of the eyes, and the pride of life is not of the father, but of the world, 1 Epist. 2. 15. 16. All which john doth not only forbid to be sought with the prejudice of health, or injury of others, or contumely, but if they happen unto the faithful without these indirect means, he would have them to be despised and contemned.  
Q. What is the manner of bearing the cross?  
A. It is when a man is prepared in mind, not only to undergo all sorts of afflictions, but even a most bitter and ignominious death for Christ's sake, together with a voluntary receiving and suffering thereof when occasion is offered.  
Q. What is the imitation of Christ?  
A. It is the composure of our life according to the rule of his life.  
Q. Wherein doth it consist?  
A. In the exercise of those virtues which the Lord Jesus proposed to us in himself, as in a living pattern.  
Q. What are those virtues?  
A. The chief are confidence in God, perfect love, humility, and assiduity in prayer.  
Q. What is confidence in God?  
A. You shall hear of that hereafter.  
Q. What is love?  
A. It hath respect either to God or to our neighbour.  
Q. What is perfect love towards God?  
A. To love him with all the heart, with all the Soul, with all the strength.  
Q. What is love towards our neighbour?  
A. That is directed either towards a brother, or towards an enemy.  
Q. Wherein consisteth perfect charity towards a brother?  
A. That we even lay down our life for him which the Lord Jesus calleth his new commandment john 13. 34. whence it appeareth, that a brother is to be loved, not only as ourselves, but above ourselves.  
Q. What is it to lay down our life for a brother?  
A. Not only to make no spare of other things, but to bring our life itself into hazard, that we may save a brother, as we see an example thereof proposed by Paul in Priscilla and Aquila, and Epaphroditus, Rom. 16. 3. 4. Phil. 2. 30.  
Q. Wherein consisteth love towards an enemy?  
A. As an enemy is of sundry sorts, so also is the love towards him. For to those that curse us, we are bound to wish well; to those that hate us, to do good; for those that afflict and persecute us, to pray: when they ask we must give to them; when they hunger and thirst, we must give them meat and drink, and when in a true and proper necessity they will borrow of us, we are not to reject them, Mat. 5. 42. 44. Luke 6. 27, 28. Rom. 12. 20.  
Q. What is humility?  
A. It is the submission of our mind, although we be chief persons, and the readiness to perform the meanest offices for the least of the faithful, whereof he gave a pattern in himself; when he washed his disciples feet, Phil. 2. 34. John 13. 4. 5.  
Q. What is assiduity in Prayers?  
A. It is the most frequent lifting up of our heart to God in every place, and commending our necessities to him, and not only ours, but the necessities of all the faithful, yea of all men, but especially of Kings, and all that are in Authority.  
Q. With what things ought those that trey to be furnished?  
A. They ought to confide in God, not doubting but that he is able to give what they desire. They ought also to ask according to the will of God, that is, those things which God hath promised. They ought finally to fulfil the will of God, 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 hypocrisy.  
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 abstain 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 choice of meats, which the Apostle reproveth, and reckoneth amongst the doctrines of Devils, 1 Tim. 4. 3.  
Q. Ought those that fast to be tied unto certain days?  
A. At no hand, for the same is contrary both to the property and liberty of the Christian Religion, which is spiritual, and not at all tied to times. Neither is fasting acceptable to God, unless the glory of God, and the Salvation of ourselves, or others, or some pressing necessities draw it from us. Wherefore the whole time allotted 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 Lord's Supper.  
Q. WHat are Christ's Ceremonial Precepts, as they call them?  
A. There is but one, namely the Lords Supper.  
Q. What is the Lords Supper?  
A. It is an Institution of the Lord, that the Faithful 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. What is it to declare the Lords death?  
A. It is in a solemn and public 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 Blood to be shed for us, and so to extol and celebrate this great benefit.  
Q. Why 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. What 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. What 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. What 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 Lord's 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 itself, (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 Lord's 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 immortal Body of Christ (wherewith all agree, that he is now endued) is taken in a gross and carnal manner: but this cannot be, that an immortal Body should be so taken, and consequently neither can the Bread be turned into Christ's 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 divest 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 Christ's body, and also spiritually. And they themselves sufficiently bewray the uncertainty of their own opinion, whilst they confess 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. What is to be held touching the use of the Body, and Blood of Christ? John 6.  
A. Christ doth not in that place treat of the Supper, for there he doth without any condition ascribe Eternal Life to him that shall eat his Flesh, and drink his Blood; and on the contrary taketh Eternal 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 continual meditation of the death of Christ, from whence we derive strength unto a pious, and immortal life.  
Q. How are those words of Paul to be taken; The Cup of blessing which we bless, 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?  
A. In such a manner, as that all those who bless this Cup, that is, using it, celebrate the name of the Lord, and bless him; and also those that break the Bread in Communion, do thereby openly testify, that they are partakers of the Body and Blood 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 Blood; 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 custom of eating the Paschal Lamb, (for they had their loins 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. IU. Concerning the Baptism of Water.  
Q. WHat think you concerning the Baptism of Water?  
A. That it is an external Rite, whereby men coming from Judaisme, or Gentilism to the Christian Religion, did profess 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 itself showeth, acknowledge Christ for their Lord.  
Q. What then is to be thought of those that baptise infants?  
A. Although they err herein, yet is it not therefore lawful 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 righteousness, peace, and joy in the holy Spirit.  
Q. What 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 evil, much less 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 gross elemental thing, which is only 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 unusual 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 Author to the Hebrews exhorteth them, who had long since given their names to Christ, and did no more stand in need of the Baptism of water, that they should have their hearts sprinkled from an evil 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, subjoyning 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 eternal 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 bless, 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 aught to be understood; although the place may be so constrained, as that the meaning of Ananias was not that Paul by the Baptism 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 Baptism?  
A. By no means, for there he speaketh of being born from above, but the water of Baptism cometh not from above, besides he treateth of such a regeneration, without which none can enter into heaven, which reason itself showeth, cannot be said of the Baptism of water. Now that water and the spirit are the same in that place, so that by water is meant the spirit, or spiritual water, seemeth thence to be plain, in that the particle [and] may in this place signify [that is] as we formerly shown, 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 progress of his discourse with Nichodemus, maketh no more mention of water, but only of the Holy Spirit.   

CHAP. V Concerning the promise of Eternal Life.  
Q. YOu have declared to me the perfect Precepts of Christ, declare also his Promises?  
A. The greatest, and that which compriseth in itself all others, is Eternal life; but there is yet another thing besides, very conducible to the attainment of the first.  
Q. What may that be?  
A. The Gift of the holy Spirit.  
Q. Were 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 Eternal 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 Eternal 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 , and such, as it is very likely, that God will give unto those that serve him. But neither is any thing more desirable than Eternal 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 itself, as the perpetuity thereof, seemeth to have some Divinity in it. Next, because it is apparent, that of other good things, except Eternal Life; even those, and those chief are partakers, who regard not the service of God, yea, blaspheme him.  
Q. Shall they have Eternal Life, who hoped for the same, all bough it was not promised to them?  
A. Yes, but not all, but those only that served God with their whole heart, and were obedient to him. For nothing hinders, but that God may perform more than he promised. And Christ openly teacheth this, when from the words of God he truly and subtly collecteth, that Abraham, Isaac, 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 Eternal 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 mere bounty.  
Q. Are there not in the New Covenant, besides Eternal 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 Gospel, 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 equal 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 lawful, not only to get, and possess more than 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 Eternal 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 twofold, the one perpetual, the other temporary, which was visible, as the first invisible.  
Q. What 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. Why did not that Gift always continue?  
A. Because it was granted to confirm the New Covenant, which, when it seemed to God to be sufficiently confirmed, that Gift by his pleasure and counsel ceased.  
Q. What mean you by these words, namely, That the New Covenant was sufficiently confirmed?  
A. I mean, that those, who were apt to believe the Gospel, had sufficient ground for their Faith (from what had been done for the confirmation of the Covenant) to all succeeding 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 pass, had that confirmation been perpetual. 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 sovereign good, which Christ hath promised to his followers, namely, Eternal Life. Whereby it would have come to pass, that in the Christian Religion, which by the will and counsel 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 do so?  
A. Besides other testimonies, it is evident from those words of our Saviour himself, Luke 11. 13. that God doth, and always will give his holy Spirit to his Children, that beg the same of him.  
Q. What is the holy Spirit?  
A. That you may the better understand what the holy Spirit is, consider with yourself, First, that in the Scripture of the New Covenant, by the word [Spirit] is sometimes designed the very Gospel 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 spiritual, 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 newness of the Spirit, and not in oldness 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 Eternal 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 Eternal Life by the very preaching of the Gospel?  
A. Yes, in some measure; for from the preaching of the Gospel, a hope of Eternal 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 virtue whereof we may continue invincible in all temptations, it seemeth requisite that that promise outwardly proposed by the preaching of the Gospel, should be inwardly sealed in our hearts by God.  
Quest. Doth this inward sealing happen unto all, to whom the outward preaching of the Gospel cometh?  
Answ. At no hand, but only unto them who believe the Gospel preached to them, and so rightly use that outward means employed by God in confirming the promise of Eternal Life. For if that Gift of the holy Spirit, which continued but for a time, was given only to those that believed the Gospel, much more are we to hold, that that Gift of the holy Spirit, which is perpetual, is not imparted to others; but them who have sincerely believed the Gospel, 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 Godhead, 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 Godhead, and consequently the most High God.   

CHAP. VII. Touching the confirmation of the Divine Will.  
Q. HOw Jesus declared unto us the Divine Will, hath been explained, I would now have it also explained how he confirmed the same?  
A. There are three things of Christ that did confirm 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 Blood. For by the Spirit, without question the holy Spirit is meant, by whose Virtue the Miracles of Christ were wrought, Acts. 10. 38. As by Water is understood the Purity of his life, and by Blood, his Bloody death.  
Q. What was the Innocency of Christ's Life, and how was the will of God confirmed thereby?  
A. The Innocency of his Life was such, that he not only committed no sin, neither was guile 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 equalise him, so that he came next to God himself in Holiness, 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 confirm 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 Christ's Death.  
Q. What was the Death of Christ, and how did it confirm the Will of God?  
A. Such a death, as had all sorts of afflictions ushering it in, and was of itself 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 witness that Christ was buried, and that God was not forgetful of him in the grave?  
A. That it might appear that he was truly dead, and yet not left therein; so that the faithful may thereby conceive a hope, that though death seize upon them, yet shall they not utterly perish.  
Q. But what necessity was there, that Christ should suffer so many things, 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 Faithful in a twofold way; for first, by his example, he moveth them to persist in the way of Salvation that they have entered into. Next, he standeth by them in every combat of temptations, afflictions, and troubles, and at length delivereth them from Eternal Death. But how could Christ by his own example have moved the Faithful to persist in that singular Piety and innocency, without which they cannot be said, 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 Faithful, and so become the more ready to help them, unless himself had tried 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 Author to the Hebrews, chap. 2. 18. Christ, in that he suffered, being tempted, is able to secure 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. Can not God cause that the Faithful 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, unless sometimes, and that very seldom, and in some special cases, and for a time, but not always, and commonly, as it would here be very behooveful, had he a mind to exempt the Faithful from afflictions, and violent deaths.  
Quest. Why was that altogether necessary?  
Answ. Because the Faithful in Christ are endued with singular Piety and Innocency of life; neither is it lawful 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 mankind, whereby it cometh to pass, that they grievously afflict the Faithful, 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 cruel designs upon the Faithful.  
Q. But how did the Blood, or Death of Christ confirm the Divine will to us?  
A. Two ways: 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 Blood 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 faithful Witness, Rev. 1. 5. and chap. 3. 14. Next, because, being followed with a resurrection to Eternal 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 Faithful Eternal 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 ways: first, because we now see a beginning of fulfilling the promises of God, especially of that wherein he expressly promised, that Christ himself should deliver us from death, and give unto us Eternal Life. Next, because we likewise see that the power of fulfilling the promise of God made to us touching Eternal 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 pitiful 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 business of our Salvation, greater stress is laid upon the resurrection of Christ, then upon his death.  
A. It is altogether so, for so the Scripture itself 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 died, yea, rather that risen 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 chief show 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 fallaciousness, and error 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 allege 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 testify 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. etc. But nothing is more repugnant to free forgiveness, 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 mere grace forgiven the debt, as at first hearing is apparent to every man.  
Q. How is it repugnant to reason?  
A. In that it would hence follow that Christ hath undergone Eternal Death, if he had satisfied God for our sins, since it is clear that the punishment which men deserved by their sins, was Eternal death. Again, it would follow, that we were more beholden to Christ, then to God, as who had showed exceeding favour towards us in making satisfaction, whereas God by exacting fully what was due to him, had shown no grace at all towards us.  
Q. Tell me also how this Opinion is pernicious?  
A. Because it openeth a gap to licentiousness, or at least inviteth them to sloth in the pursuance of Holiness and Virtue, whereas the Scripture testifieth that this, among others, was the end of Christ's death, that we might be redeemed from all iniquity, redeemed from our vain conversation received by Tradition from our Fathers, delivered out of this evil 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 do 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 satisfy 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 show, but in deed hath neither truth, nor solidity in itself. For though we confess, and exceedingly rejoice, that our God is wonderfully merciful, 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 ●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 wisdom 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 righteousness 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 do not indeed deny that there is a certain natural 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 less, when he forgiveth sins, 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 died for us, or for our sins; and that he redeemed us, or gave himself, or Soul as a ransom for many; and that he is our Mediator, 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 died 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 do the Faithful satisfy for the Brethren, neither did Paul for the Church.  
Quest. What is the meaning of those words, that Christ died for us?  
Answ. This expression [for us] doth not signify in our stead, but on our behalf, as the like words intimate, when the Scripture saith, that Christ died 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 died for us] amounteth too thus much, that he therefore died that we might both embrace 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 Egypt 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 ransom for us?  
A The word [Redemption] doth here signify nothing but freedom. Now it is said of Christ, that he, by his Blood, or Death, hath redeemed, or freed us, because by the intervening thereof, we have obtained freedom, 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 Eternal 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 ransom, or price of redemption: so in our deliverance, Man is the Captive, Sin, the World, the Devil, 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 ransom, or price of Redemption; the difference only lieth herein, that in this redemption of ours, there is none that receiveth any thing by way of ransom, which must of necessity come to pass in a true Redemption.  
Quest. Why doth the holy Spirit rather make use of a Methaporicall expression, then of a proper one?  
Answ. Both, because this Metaphorical expression was already in most frequent use in the Old Covenant, as also because the great love, labour and cost of God and Christ, is more elegantly set off thereby, for a deliverance may possible happen without cost, or love, but so great a redemption could not be effected without great cost, and love.  
Quest. What say you to this, that Christ is a Mediator between God and Men, or of the New Covenant?  
Answ. Since we also read in the Scripture, that Moses was a Mediator, (namely between God and the people of the Old Covenant) Gal. 3. 19 neither doth it any ways appear that he satisfied God, it cannot be certainly collected from Christ's being a Mediator of God and Men, that he made any satisfaction to God for our sins.  
Q. Why doth the Scripture attribute to Christ, the name of a Mediator?  
A. Because he made, in the Name of God a New and Eternal Covenant with Men, and declared to us the whole Will of God, whereby we have an access to God.  
Q. What say you to this, that Christ reconciled us to God?  
A. First, it is not where said in Scripture that God was reconciled to us by Christ, but only that we by Christ, or his death, were reconciled to God, as you may see in all the places, wherein mention is made of this reconciliation, as Rom. 5. 10. 2 Cor. 5. 19, 20. Ephes. 2. 16. So that such a satisfaction cannot thence be evinced; yea, the opinion of the adversaries is rather clearly refuted thereby.  
Quest. What think you of this reconciliation?  
Answ. That Christ shown to us, who, by reason of our sins were enemies of God, and alienated from him, a way how we might be converted to him, and so reconciled.  
Quest. What say you to Christ's bearing our sins?  
Answ. The satisfaction cannot be asserted from hence, because it is said of God himself, Exod. 34. 7. and Numb. 14. 18. according to the Hebrew context, That he showeth mercy to thousands, and beareth iniquity and sins, which in our Translation is rendered, [forgiveth iniquity and sins.] And Moses, Levit. 10. 16, 17. saith to the sons of Aaron, wherefore have ye not eaten the sin-offering in the Holy-place, seeing it is most Holy, and God hath given it you to bear the iniquity of the Congregation, to make atonement for them before the Lord. And Numb. 18. 1. the Lord saith to Aaron, Thou and thy sons, and thy Father's house with thee shall bear the iniquity of the Sanctuary; and thou, with thy sons with thee shall bear the iniquity of your Priesthood. And Mat. chap. 8. 17. saith expressly, that when Christ cured many diseases among the people, than was that fulfilled which was spoken by Isaiah, [He took our infirmities, and bore our diseases] Isai. 53. 4. Nevertheless, neither did God, nor the sons of Aaron, or Aaron himself, satisfy for the sins and iniquities of any, nor Christ for the diseases of men.  
Quest. What therefore is the meaning of these words?  
Answ. That Christ took away from us, both our sins, and the punishment of them, as perfectly as if he had born them on his own Body, or carried them away into a far Country; as the Scripture elsewhere saith, that he is the Lamb of God, that taketh away the sins of the world, John 1. 29. and that he was once offered, that he might bear, or take away sins of many, Heb. 9 21.  
Quest. What say you to this, that Christ is called a propitiation? 1 John 2. 2.  
Answ. The satisfaction is not necessarily concluded hence, because the Scripture saith that God himself proposed Christ as a propitiation, Rom. 3. 25. As also because the cover of the Ark is called a propitiation, or propitiatory, Heb. 9 5. (where in the Greek you have the same word that is found in the foregoing place of the Romans.) But it is evident that it did not satisfy God. Finally, it is one thing to satisfy, another thing to propitiate, appease, or make favourable, since he that is appeased, or made favourable, may remit, and abate much of his right, whereas he that is satisfied, abateth nothing.  
Q. But what is your opinion concerning this thing?  
A. That God did, and doth in a wonderful manner yield himself propitious, and favourable to us in Christ, and hath by him revealed to us, all the things that he would have us know, especially when he delivered his son to death, whence the Apostle in the forequoted place added these words, [by his Blood.]  
Q. What answer you to those testimonies, wherein it is delivered, that by the sacrifices of the Old Covenant the death of Christ was figured, and shadowed forth?  
Answ. First, we must know, that not all the Sacrifices of the Old Covenant figured the death of Christ, but only the kill of that Beast which every year was slain, and with whose blood the Highpriest went into the Holy of Holies. Which killing, as it was not the Sacrifice itself, but a certain preparation thereunto, and an inchoation thereof; but the Sacrifice itself was then performed, when the Highpriest entered with the Blood into the Holy of Holies: so also the death of Christ was not his Sacrifice, but a preparation thereunto, and inchoation thereof; but the sacrifice itself was then performed, when Christ entered into the Heaven itself, whereof you shall here more anon. Besides, although those Sacrifices had shadowed forth the death of Christ, yet doth it not thence follow, that God was by the death of Christ satisfied for our sins, since the Scripture no where testifieth that those Sacrifices had such power, as to satisfy God for sins. And yet it is necessary that between the Figure, and thing Figured, there should be some similitude and proportion.  
Q. What think you of those Sacrifices?  
A. That by them the sins of the people were expiated, or attoned, that is, by the intervening of those Sacrifices, the remission of sins, graciously decreed by God, was brought to effect.   

CHAP. IX. Of Faith.  
Q. I Have understood those things which Gods part pertain to the New Covenant, explain these also which on our part seem to belong to the same?  
A. That which on our part belongeth to the New Covenant, is Faith on our Lord Jesus Christ.  
Q. What is Faith on our Lord Jesus Christ?  
A. This Faith is in the Scripture set forth under a double consideration, sometimes it noteth that Faith, which is not necessarily attended with Salvation, sometimes that which is so attended.  
Q. What is that Faith which is not necessarily attended with Salvation?  
A. It is a bare assent to the Doctrine of Christ as true, which, that it is not of necessity attended with Salvation, appeareth from the example of those Rulers, John 12. 42. Of whom the Evangelist saith, that many of them believed on Christ, but by reason of the Pharisees durst not to confess him, lest they should be cast out of the Synagogues.  
Q. What is that Faith which is of necessity attended with Salvation?  
A. It is a confidence through Christ on God; whence it appeareth that that Faith on Christ comprehendeth two things; first, that we confide not only on God, but also on Christ; next, that we be obedient unto God, not in those things only, which he hath commanded in the Law delivered by Moses, and are not abrogated by Christ; but also in those things which Christ hath added to the Law.  
Q. Do you then comprehend obedience under Faith?  
A. Yes, for the thing itself showeth, that none can be found, who conceiveth in his mind a certain hope of Eternal Life, which Christ hath promised only to those that obey him, who is not also obedient unto Christ, in as much as Eternal Life is such a good, as no man can wittingly and willingly despise it. Besides, James openly testifieth, that as the Body without the Spirit is dead, so Faith also without Works is dead, James 2. 26. and a little above he had said, that the Faith of Abraham was perfected by Works, ver. 22. For which reason likewise pious men, and such as are obedient to God, are called the Faithful.  
Q. But why doth Paul the Apostle oppose Faith to Works?  
A. In those places where he opposeth Faith to Works, he speaketh of such works, as contain perfect, and perpetual obedience, which was by God required under the Law: but not of such works as comprehend that obedience which God requireth of us, who believe on Christ.  
Q. What is that obedience?  
A. That putting off the Old man with his Works, we desist from all our former sins, which thing the Scripture calleth Repentance. Next, that according to our ability, we perform the Will of God, so as that we walk not after the Flesh, but by the Spirit mortify the deeds of the flesh. In short, that we contract the habit of no sin, but gain to ourselves the habits of all Christian Virtues.   

CHAP. X. Of .  
Q. DOth it lie in our power to obey God in that manner?  
A. Yes, for it is certain, that the first Man was so created by God, as that he was endued with . Neither was there any cause why God, after his fall, should deprive him thereof. And indeed the Justice of God doth not permit it, nor is there any mention of such a punishment, amongst those punishments that God inflicted on Adam for his transgression.  
Q. Is not this Freewill depraved by Original sin?  
A. There is no such thing as Original sin, wherefore neither can it deprave . For, that Original sin cannot be proved out of the Scripture. And the fall of Adam being but one act, could not have such power as to deprave his own nature, much less the nature of all his posterity. But that this punishment was inflicted upon Adam, neither doth the Scripture any where relate, and it is altogether unsuitable to God, who is the fountain of all equity, so to do.  
Q. But yet that there is Original sin, seemeth to be proved by that testimony, Gen. 6. 5. All the thoughts of man's heart were only evil, and that continually; and Gen. 8. 21. The thought of man's heart is evil from his childhood?  
A. These testimonies speak of voluntary sin, so quireth of them; But a will to perform them is in all men by nature: yet is not that ability so little, that, if a man will offer violence to himself, he may not by the accession of the Divine Assistance, obey the Divine Will. But God denieth his assistance to that Original sin cannot be proved thence. For as for the first, Moses showeth that it was such a sin, for which it repent God that he had made Man, and he resolved to punish him with a Flood; which certainly can by no means be affirmed of sin that is in man by nature, such as they think Original sin to be. But in the other testimony he showeth, that the sin of man shall not have such power, that God for it should punish the World with a Flood. which also doth not agree with original sin.  
Q. What think you of David, who saith, Psal. 51. 7. that he was conceived in sin, and by his mother shaped in iniquity?  
A. It is to be noted, that David doth not here speak of all men, but only of himself; nor that simply, but in respect of his fall; using such an expression as you have, Psal. 58. 4. The wicked are averse, or estranged from the womb, as soon as they be born, they go astray, speaking lies. Wherefore neither can Original sin be evinced from this testimony.  
Q. But Paul, Rom. 5. 12. saith that all sinned in Adam?  
A. It is not there said, that all sinned in Adam: But that Greek expression which in some Translations is rendered [in whom] is in our English Translation rendered [for that] agreeable to the Original, as appeareth by the collation of these places, Rom. 8. 3. Phil. 3. 12. 2 Cor. 5. 4.  
Q. Seeing you have shown that  could not be depraved by Original sin, explain how fare the power of  extendeth itself?  
A. There is commonly in men but little ability by nature, to perform those things which God requireth none of them, to whom he discovereth his Will. Otherwise he could not justly chastise, or punish the refractory, both which notwithstanding he is wont to do.  
Q. What is that Divine assistance?  
A. It is twofold, Inward, and Outward.  
Q. What is the Outward?  
A. The Promises and Threaten of God. But the Promises have the greatest force by far Whence it cometh to pass, that because Promises under the New Covenant are far more excellent than those under the Old, it is an easier matter to do the Will of God under the New, then under the Old.  
Q. What is the Inwards assistance?  
A. It is the obsignation of what God hath promised, in the hearts of such as obey him.  
Q. If there be , as you teach, how cometh it to pass that so many opposeth it?  
A. Because certain testimonies of the Scripture seem to them to take away .  
Q. What may those Testimonies be?  
A. They are of two sorts; the one, out of which they think they can collect, and deduce such a Doctrine; the others, wherein they suppose that  is expressly taken away.  
Q. What are those out of which they endeavour to deduce such a thing?  
A. Such as make mention of predestination, wherein they think it is intimated, that God did by an irrevocable, and immutable Decree from all Eternity, choose, and design certain men in particular, and by name, unto Salvation; and reprobate the rest unto damnation, not because he foresaw the obedience of the one, and the disobedience of the others but out of his mere pleasure?  
Q. What think you concerning this matter?  
A. Such an opinion touching the Predestination of God, is altogether erroneus, and that for two reasons chief; whereof the one is, that it would bring all Religion to ruin; 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 ruin?  
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 pass necessarily, as reason itself showeth. But if the endeavour and study of Religion, and Piety be taken away, Religion and Piety itself must needs be taken away together.  
Q. What absurd and horrid things will be attributed to God, if this opinion be admitted?  
A. They are four 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. Hypocrisy, joined 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 show 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 pass. But what is more foolish and light, then to make a show as if you earnestly endeavoured to effect that, which you know certainly cannot be done, and so to expose yourself 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 shall 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, than 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 eternal 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. What 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 only 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 copies have it.  
Q. What 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 show, that they at length have believed the Gospel, according to the purpose of God, and are predestinated to salvation, who love God. But we have before shown that that is in man's power.  
Q. I would therefore entreat you to expound the place to me?  
A. The plain meaning is this, The Apostle showeth, that all afflictions cooperate for good to them, who love God, and have believed the Gospel of Christ. Which he proveth in this manner, namely in that they are predestinated to all those things, which it behoved the Lord Christ himself to suffer. Now as those things could not stop his passage to Eternal Life, so neither can it stop theirs. Which when the Apostle had demonstrated, he describeth certain degrees, whereby men attain unto Eternal Life, showing that God, doth by the preaching of the Gospel 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 sin, and finally, doth in a more perfect way design them to Eternal Life, and Immortality.  
Q. What are those testimonies, whereby they think that  is expressly 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 showeth mercy, Rom. 9 16. No man cometh to me, unless the Father, that sent me, draw him, John 6. 44. They believed as many as were ordained to Eternal Life, Act. 13. 48.  
Q. What say you to the first?  
A. The Apostle doth not there speak of a will, and endeavour to obey the commandments of God, (for this would be repugnant to all the Scriptures, which inculcate nothing more frequently, than an endeavour to live according to the Commandments of God) but of such a will and endeavour, whereby we prevent God, and move him to propose his benefits to us. Which that it is so, appeareth from the very position of the Apostle, which is such: Not all, who are born of Abraham according to the flesh, are truly his sons, and such as to whom the promises of Eternal Happiness, made to the seed of Abraham, do belong, but only those, whom God vouchsafeth that Grace, without any regard had to their birth according to the flesh, of which sort are they that have believed in God through Christ, (of what parents soever they are descended) and by this means are become the children of Abraham, according to the Spirit. Whence it followeth, that righteousness and salvation are not to be fetched from the Law of Moses, which was sometimes delivered to the posterity of Abraham and Israel, according to the flesh; but by the Faith of Jesus Christ, which hath since been proposed for ever by the same God to the Spiritual sons of Abraham and Israel. And this is the genuine meaning of the place. Wherefore, as we willingly consent that there is no man, who by his willing, and running, could, or can obtain to move God to confer some benefit upon him: so in like manner, after God hath offered Grace, that a man either cannot accept and embrace the Grace offered, or guide his life according to the prescript of the Divine Will, we account a pernicious Error.  
Q. What say you to the second?  
A. This way of drawing likewise doth not take away the liberty of our will, for neither is it done in such a manner, as that God should offer violence unto men, but God, by holding forth the excellency and certainty of his promises, doth draw men unto his Son. Now that this manner of drawing is not made by force, or violence, first appeareth from what our Saviour subjoineth in the same place, where he explaineth that way of drawing, saying, They shall be all taught of God. He therefore that hath heard from the Father, and learned, he cometh unto me, John 6. 45. where it is clear, that to be drawn by the Father, is no other than to hear from the Father, and to be taught. And how that is done, appeareth from the words of Christ a little after expressed, Not that any man hath seen the Father, but he that was from God, he hath seen the Father, ver. 46. Again, it is perspicuous, that that way of drawing, pertaineth unto all, to whom the declaration of the Gospel doth come, as may be easily collected from that place, where Jesus saith, When I am lifted up from the Earth, I will draw all men unto me, John 12. 32.  
Q. What say you to the third?  
A. That this passage taketh not away the liberty of the will, may hence appear, in that here is no mention made of God, who ordained those men to Eternal Life, but it is only said simply, that they believed as many as were ordained to Eternal Life; which may be understood of the men themselves, that they were ordained, that is, fit, and set in a posture to embrace the doctrine of Christ, and so to lay hold on Eternal Life therein proposed, as it is spoken a little before in the same Chapter, in a thing contrary to this, namely, that others judgeth themselves unworthy of Eternal Life, Acts 13. 46. And as Christ saith afterwards, Act. 18. 10. That he had much people at Corinth, for no other cause, then that they were apt to become his people.  
Q. What are the testimonies pertaining to certain persons?  
A. Amongst others, those wherein it is written that God hardeneth the heart of Pharaoh, and that Judas, who was an Apostle of Christ, did betray his Lord, that the Scripture might be fulfilled, from whence the Adversaries infer that he was forced thereunto.  
Q. What say you to these places?  
A. I confess that God doth sometimes so reject certain men from his Grace, that they can neither repent, nor be amended. But those works, and actions of God, do no ways (if we speak simply) take away , since those examples, wherein they appear, are singular. Which God would therefore have extant because the men, when they might, did nevertheless refuse to obey God, and therefore God had been for a long time worthy that God should execute his judgements upon them, which he, when he thought, did accordingly execute upon them; of which sort was Pharaoh, who had long before afflicted the people of God; and Judas, who had been long before a Thief, and covetous person; and therefore God made use of them to perpetrate such horrid deeds.   

CHAP. XI. Of Justification.  
Q. SInce I understand what Faith is, and how far forth in our power, now show what we get by that Faith?  
A. By Faith, on Christ, we get Justification.  
Q. What is Justification?  
A. It is when God accounteth us for just, which he doth then when he doth both forgive our sins, and endue us with Eternal Life; concerning which Paul openly testifieth, whilst he saith, that the happiness of a man consisteth herein, that God imputeth righteousness to him, Rom. 4. 6. And then addeth out of the 32 Psalm, that blessed is the man to whom the Lord imputeth not sin.  
Q. Is none then justified without Faith in Christ?  
A. None at all. But this is to be understood of that time, since Christ hath been revealed. Concerning which those words of Peter also, are to be understood, That there is no name under Heaven given among men, whereby we must be saved, but the name of Jesus, Act. 4. 12. For as to the time that went before the Revelation of Christ, this cannot be affirmed thereof. For although all men that ever believed in God, shall by Faith be justified, (as may be openly gathered from Heb. 11.) Yet notwithstanding that way of Justification was not comprehended in the Covenant given by Moses, but merely depended of the Grace of God. Whereas now the manner of Justification by Faith in Christ, is contained in the very New Covenant. Whence their Faith did not include Faith in Christ, and therefore the Apostle saith that Faith came by the Gospel, Gal. 3. 22, 23, 24, 25. So that they were not justified by Faith in the Son of God, but by Faith on God himself alone.  
Q. But that place, Act. 15. 11. seemeth to oppugn this opinion, where the Apostle Peter saith, that we hope to be saved by the Grace of the Lord Jesus, as well as they, that is, the Fathers.  
A. In this place, the word [they] is not referred to the Fathers immediately before mentioned, (for neither is it here treated of them) but to the Gentiles, of whom it is here purposely discoursed, who are sundry times in the same speech opposed to the believing Jews, as the Jews 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, (Jews) 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, etc. Neither is it any impediment to this interpretation, that word [Fathers] is nearer than the word [Disciples] as we have formerly shown from the places which we alleged 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 joined 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 Christ's KINGLY Office.  
Q. I Have perceived all things pertaining to the Prophetic 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 twofold consideration, both of the Kingdom itself; and of the people subject thereunto.  
Q. What is the consideration of the Kingdom itself?  
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. etc. where he saith, that God the Father put forth the exceeding greatness 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 only in this world, but in the world to come, etc. and the Apostle Peter, Act. 5. 30, 31. saith, that the God of their Fathers had raised up Jesus, whom the Jews 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, do thus describe him, He that raised Jesus Christ from the dead, Rom. 4. 24. chap. 8. 11.  
Q. How cometh it to pass 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 days 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 myself: 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 quickened 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 tenor 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 literal sense seem to contain in it somewhat that is false, and repugnant to other places of the Scripture. Yet nevertheless 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 only 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 Eternal life. Yet neither did Zedekiah, if you speak properly, burn the City, nor do those that suffer death for the Word of God, properly keep their Soul. Secondly, in as much as the Jews demand of Christ, that he should do a Sign, it was necessary that he should so shape his answer, as if he himself were to do 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 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which had it been inserted, would have clearly shown 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 days be raised from the dead and restored, which will be a clear sign 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, immortal; (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 privilege, as the Greek will bear) to take it, (or receive it, as the Greek may also be rendered) because the Father hath promised, that if I lay down my life, and suffer death, he will raise me again from the dead.  
Q. What say you to the third?  
A. Neither from this place doth it appear, that Christ raised himself from the dead, since it is not here written, that he was quickened with his own Spirit, but only quickened with the Spirit, or in Spirit.  
Q. In what body was Christ raised?  
A. In the self same that he was crucified in, in as much as we read, that he did after his resurrection eat and drink with his Disciples, Act. 10. 41. And shown the wounds in his hands, feet, and side. John 20. 27.  
Q. Why was Christ raised in that body?  
A. That he might ascertain his Disciples of his resurrection; which was also the cause why he conversed with them forty days, that he might discourse of the Kingdom of God, and ever and anon appear to them, after that he had been raised from the dead.  
Q. But what body hath Christ at this time?  
A. He hath a glorious, powerful, spiritual, and immortal body, as being made a quickening Spirit, 1 Cor. 15. 45.  
Q. What bodies shall those that believe in him have?  
A. Such as are like unto his glorious body, Phil. 3. last verse.  
Q. Where doth the scripture testify that Christ was taken up into Heaven?  
A. Luke 24. 50, 51. where we read; And he brought them forth unto Bethany, and lifting up his hands, blessed them. And it came to pass, that as he blessed them, he parted from them, and was carried up into Heaven. And Mark 16. 19 and Act 1. 9  
Q. Why was he lifted up to Heaven?  
A. Because that is the seat of immortality, and there is the mansion and commonwealth of all God's people, whether he, as their forerunner is entered in, that he may prepare a place for them. Phil. 3. 20. Heb. 6. 20. Joh. 14. 2, 3.  
Q. Where doth the Scripture deliver, that Christ is sat down at the right hand of God, and hatb all things subject to him?  
A. Ephes. 1. 20, 21, 22. where the Apostle expressly treateth of this matter. And 1 Cor. 15. 27. 1 Pet. 3. 22. Heb. 1. 3, 13. Heb. 12. 2.  
Q. What is it to sit at the Right hand of God?  
A. To be next to him in Dignity, to be his Vicegerent, and to have efficacious authority to govern and protect the people of God; which eminently appeareth in this, that Christ hath absolute dominion over the bodies and souls of men; yea, over Angels, both good and bad, and over Death and Hell itself.  
Q. Why hath Jesus that power over the bodies and souls of men?  
A. That he may be able to relieve them in all necessities, whether corporal, or spiritual; and because he is appointed Judge of the Quick and Dead, and will render to every one according to his works; and will exercise judgement according to the very secrets of the hearts.  
Q. Why hath he power over Angels, both good and bad?  
A. Over the Good, that he may use their Ministry, in accomplishing the ends of his Kingdom, and assisting his people in all their necessities: Over the Evil, that he may quell their endeavours and machinations, who are wholly set to root out, and exterminate all mankind, but especially the Faithful, who are to inherit Salvation; and that he may employ them, when he will, either to punish, or restrain men, who hinder either his honour, or his people's salvation, or any way hurt, or oppose them.  
Quest. Why hath he power over Hell and Death?  
Answ. That he may be able to restore to life the faithful, after they are swallowed up by death, and make them immortal, wherefore he is expressly said to have the keys of Hell and Death, Revel. 1. 18.   

Of Christ's PRIESTLY Office.  
Q. YOu have explained the Kingly Office of Christ, explain now his Priestly Office also?  
A. Although I ought of right to proceed to the explication of the doctrine touching the people of Christ, yet for as much as the Priestly office of Christ is nearly linked with his Kingly Office, I will first treat thereof. The Priestly Office of Christ therefore, consisteth herein, that as by his Kingly Office, he is able to assist us in all our necessities, so by his Priestly Office he is willing to do so, and consequently assisteth us. And this manner of assisting, or giving aid to us, is called his Sacrifice.  
Quest. Why is this manner of assisting called a Sacrifice?  
Answ. Because as under the Old Covenant the High Priest entering into the Holy of Holies, did perfect those things that pertained to the expiation of the people's sins: so Christ hath now passed the Heavens, that he may there appear before the face of God in our behalf, and accomplish all things pertaining to the expiation of our sins, Heb. 2. 17. 4. 14. 5. 1. 9 24.  
Quest. What is the expiation of sins?  
Answ. The deliverance from both the temporary and eternal punishments of sins, and from the very sins themselves, that we may no longer serve them.  
Q. How doth Jesus accomplish in Heaven the expiation of our sins?  
A. First, he delivereth from the punishments of them, whilst by the full and absolute authority, which he hath obtained of the Father, he doth perpetually defend us, and by his intervening in a manner keep off from us, the wrath of God, which is wont to be poured out upon the ungodly; which the Scripture expresseth, when it saith, that he intercedeth for us. Next, he delivereth us from the servitude of the sins themselves, whilst by the same authority he withdraweth, and calleth us away from all kind of sins, by showing us in his own person, what he shall gain, who desisteth from sinning; or else by exhorting, and warning, and helping, yea, sometimes by punishing us.  
Q. What is the difference between the expiation of the Old and New Covenant?  
A. That of the New, is more excellent, and that for two reasons chief; first, in that the legal expiation extended only to such sins as were committed out of ignorance, or weakness: but for greater fins, which were manifest transgressions of the Law, no sacrifices were appointed, but the penalty of death was proposed. But if God did remit such sins to any one, that was not done by virtue of the Covenant, but by the singular Grace of God, which God beyond the Covenant exhibited when and to whom he listed. But under the New Covenant, not only those sins are remitted, which have been acted through ignorance and weakness, but such as are the most open transgressions of the Law of God, so that he, who hath fallen in that manner, do not persevere therein, but truly repent, and relapse no more into such sins. Secondly, in that under the Old Covenant, the expiation of sins was so made, as that the temporary punishment only was taken away; whereas the New Covenant exhibites such an expiation, as removeth not only the temporary, but the eternal penalties of sins, and instead of punishment, offereth Eternal Life, promised in the Covenant, to those whose sins are expiated.  
Q. How do you demonstrate each of these?  
A. That the sins which could not be expiated under the Old Covenant, may be expiated under the New, is testified by Paul, Acts 13. 38, 39 where he saith, Be it known unto you, brethren, that by this man is remission of sins declared to you. And from all things, wherefrom ye could not be justified by the Law of Moses, by Him every one that believeth is justified. The same may be seen, Rom 3. 25. Heb. 9 15. Now that sins are in such a manner expiated under the New Covenant, as that the eternal penalty of them is taken away, and Eternal Life given, appeareth from the last place we quoted, Heb. 9 12. Where it is said, That Christ by his own Blood, entered once into the Sanctuary, having found Eternal Redemption.  
Q. Why is that Sacrifice of Christ performed in the Heavens?  
A. Because it required a Tabernacle suitable both to the Priest, and the Sacrifice. For since the Priest is immortal, and his Sacrifice altogether incorruptible, it was necessary that he should enter into an Eternal Tabernacle. But in as much as Heaven only is such a Tabernacle, being the seat and habitation of God, and therefore it was necessary that he should enter into the very Heaven, there to discharge his Priestly function, as the Author to the Hebrews plainly testifieth, Heb. 7. 26. and chap. 8. 1, 2, 3, 4. and chap. 10. 5, 6, etc.  
Q. What? was he not a Priest till he entered into the Heaven? not when he hung upon the Cross?  
A. At no hand; for, as you heard even now, the Divine Author to the Hebrews, chap. 8. 4. expressly saith, that if Christ were upon the Earth, he would not be a Priest. Besides, for as much as the same Author, chap. 2. 17. testifieth, that Christ ought in all things to be made like unto his Brethren, that he might become a merciful and faithful Highpriest to God ward, it is evident, that until he had been made like unto his brethren in all things, that is, in afflictions and death, he was not out merciful and faithful Highpriest. Whereby it cometh to pass, that his afflictions, and death were not his very Sacrifice, but a preparation thereunto.  
Quest. Why doth the Apostle say, that Christ delivered himself a sacrifice and offering to God, for a sweet-smelling savour? Ephes. 5. 2.  
Answ. First, you must know that we do not separate the death of Christ, and exclude it from his offering, yea we constantly affirm that Christ no otherwise, then by his death, and the intervening thereof, offered himself. Only we assert that his offering was not actually completed and absolved, till being raised from the dead, he passed into Heaven. For in that yearly sacrifice under the Law, which chief shadowed out the Sacrifice of Christ, for the completing of the work it was altogether necessary, that the blood of the slain Beast should be brought into the Sanctuary by the Highpriest, see Heb. 9 7. Again, it is to be considered that the Apostle in the  place doth not say, that Christ offered himself to God for us. For this word [delivered] aught not to be joined with the word [offering] but to be read by itself, so that the sense is, that Christ delivered himself to death. For in that significaon the Scripture elsewhere useth the word [deliver.] Furthermore, the following words [a Sacrifice and offering to God for a sweet-smelling savour] are an illustration and commendation of that work of Christ in delivering himself to death, (whereby the Apostle exhorteth the faithful to imitate that deed of Christ in loving their neighbour.) As goods Works are in the like manner of speaking, else where commended, see Phil. 4. 18. And therefore doing of good, and communicating, are called Sacrifices, wherewith God is well-pleased, Heb. 13. as also all good Works which the Faithful in Christ do. Which good Works of Christians were shadowed forth in the legal Sacrifices.  
Quest. What is the meaning of that place; Heb. 1. 3. Christ having made a purgation of our sins, sat down at the right hand of the majesty on high?  
Answ. That the manner of expiating and purging our sins, is, since Christ, being raised from the dead, entered into Heaven, and offered himself to God for us, I say, is perfect and complete; that is, all is now finished whereby we may be moved to embrace the remission of sins, which God hath offered to us; and Christ hath obtained authority to confer that remission upon us. Whence afterwards perpetually issueth the cleansing from sins, and true freedom from the penalties of them.  
Q. Why doth the Scripture, treating of Christ's Priesthood, say that he intercedeth for us?  
A. Both, that the care which Christ takes of our Salvation, might by the requests, which he is said to make to God, appear to us; and also that the Prerogative, and eminency of the Father above Christ, might remain entire, and inviolate.   

Touching the Church of Christ.  
Q. YOu have spoken concerning the Kingdom of Christ, speak now also concerning his People.  
A. It is the Church, or society of Christians, and that either visible, or invisible.  

CHAP. I. Touching the Visible Church.  
Q. What is the Visible Church?  
A. The Society of such Men, as hold and profess the saving Truth. Which society may be considered in general, or in special. In general, when all the visible Societies of Christ, dispersed through the whole world, are considered as one Society of Christ, or one Church. In special, when the particular Societies, abiding in certain places, as taken for the Church of Christ.  
Q. For as much as now all Societies challenge to themselves the name of the Church of Christ, I would fain hear whether there be any marks, whereby the Church of Christ may be known.  
A. It is to no great profit to inquire the Marks of a true Church of Christ, since I have declared to you what constituteth a True Church, namely the saving Truth, which whatsoever Society holdeth, and professeth, is a true Church of Christ. But such a Society as holdeth not the saving Truth, or Doctrine, nor professeth it not, although it make show of I know not what signs, yet can it not be accounted a true Church of Christ. But to hold the saving Doctrine, since it is the essence of the Church of Christ, cannot, if we speak properly, be the Mark thereof, since the sign ought to differ from the thing whereof it is the sign.  
Q. Therefore to know which is the true Church of Christ, it is sufficient to know the saving Doctrine.  
A. You rightly apprehend the thing. For he that embraceth the saving Doctrine, is already in the true Church. So that he hath no need to inquire the notes of a true Church, whereby it may be known. But what the saving doctrine is, you may understand by our foregoing speech, and conference.   

CHAP. II. Of the Government of the Church of Christ.  
Q. SInce you have taught me that the Visible Church of Christ consisteth in the saving doctrine, I would also be taught, what order is in the same Doctrine prescribed to that Church.  
A. That order consisteth in the duties of those persons, whereof the Church consisteth, and the diligent and accurate care, that all the persons perform their several duties.  
Q. What are the persons whereof the Church consisteth?  
A. Of them, some govern, others obey.  
Q. Who rule?  
A. Apostles, Prophets, Evangelists, Doctors, Pastors, Bishops, Elders, and Deacons.  
Q. What is their duly or office whom you call Apostles?  
A. To go out into all the world, and preach the Gospel of Christ, for which things sake they were both chosen first by Christ, and by him sent forth, from whence they had the denomination of Apostles, whom Christ also endued with his holy Spirit sent in a visible manner, and armed with great powers, Mat. 28. 19 Mark. 16. 5. Act. 2. 4.  
Q. What is the office of Prophets?  
A. To foretell things to come, and expound the things that are hard to be understood in the Christian Religion, 1 Cor. 14.  
Q. What is the office of Evangelists?  
A. To be assistant to the Apostles in preaching the Gospel, and to disperse it through divers regions, and plant it; of which sort were Philrp, Timotheus, and others, Act. 21. 8. 2 Tim. 4. 5.  
Q. What are the offices of Doctors, Pastors, Bishops, and Elders?  
A. To go before others in speaking, to keep order in the Church of God, and pour out prayers for the people of God, 1 Tim. 5. 17. Acts 6. 4.  
Q. What is the office of Deacons?  
A. To be serviceable to the necessities of the Church, especially of the Poor therein, Act. 6. 2, 3.  
Q. Are all those persons, which you said are to govern others, and whose offices have you described, at this day found in the Church of God?  
A. As to the Apostles and Prophets, it is certain that they have no more place in the Church of Christ. For the cause for which they were chosen and sent forth by the Lord, is now ceased; which was, that God by them would have the doctrine of his Son declared and confirmed to the world. And therefore they were called the foundations of the Church of Christ by Paul, Ephes. 2. 20. Wherefore, after that the Gospel of Christ had, according to the counsel of God, been abundantly discovered to the world, and confirmed, there is no more place left in the Church for such persons as should any further discover, and confirm the same.  
Q. Why call you the Apostles and Prophets the foundation of the Church, when Christ himself is the foundation thereof? 1 Cor. 3. 11.  
A. The Apostles and Prophets are called the foundation of the Church in one sense, and Christ is in another the foundation thereof. The one, only in reference to other men, who belong to the same Church of Christ, and wholly ground themselves on the doctrine of the Apostles, and Prophets. And then Christ is considered as something greater, that is, as the chief Cornerstone of that foundation, see the forecited place, Ephes. 2. 20. The other, not only in reference to the rest of the Church, but also the very Apostles themselves, who are built upon Christ, as well as other Believers.  
Q. What say you concerning Evangelists?  
A. That they ceased together with the Apostles. For they did then with the Apostles preach a New doctrine, which now accounted most Old.  
Q. What think you of the other persons?  
A. In as much as their Ministries do even now continue, the persons themselves must also needs continue, as being constituted for the ministries sake.  
Q. How are they constituted for the Ministry?  
A. As we have it set down in the doctrine of the Apostles.  
Q. How is that?  
A. Concerning the offices of Doctors, Pastors, Bishops, and Presbyters, or Elders, the Apostle Paul at large discovereth, 1 Tim. 3. 2, 3. etc. A Bishop must be unblameable, etc. and Tit. 1. 6, 7. etc. A Bishop must be unreprovable, etc.  
Q. Have not those who teach in the Church, and keep order therein, need to be sent in some special manner?  
A. By no means; for they do not now bring a new doctrine, and such as was unheard of before, but that of the Apostles, received of old by all men, exhorting men to lead their lives according to it. Whence the Apostle expressly describing all things, which belong to the constituting of such persons, make no mention of any mission or sending. Nevertheless when such persons according to the prescript of the Apostolic Doctrine are constituted, and are endued with those two properties, namely innocency of life, and aptness to teach, they ought thereupon to have just authority amongst all.  
Q. What say you to those words of the Apostle, Rom. 10. 15. How shall they preach, unless they be sent?  
A. The Apostle doth not here speak of any preaching whatsoever, but of the preaching of a new Doctrine, and such as hath not formerly been heard, of which sort was the preaching of the Apostles, and their assistants, who therefore had need of a mission, or sending. But in as much as at this day there is no such preaching, there is also no need of such a mission.  
Q. How ought Deacons to be ordained?  
A. As the Apostles directed, 1 Tim. 3. 8, 9 Let the Deacons in like manner be grave, etc.  
Q. You have handled what pertained to those that govern, now handle also that which pertaineth to those that are governed.  
A. It is their duty to be obedient unto those that govern, in all those things, which they prescribe according to the Word of God. Concerning which we read in the Epistle to the Hebrews, chap. 13. 17. Next, that they communicate to them that teach in all good things, Gal. 6. 6. yea, that they allow them double honour, or maintenance, 1 Tim. 5. 17. Finally, that an accusation against them be not admitted under two or three Witnesses, 1 Tim. 5. 19   

CHAP. III. Concerning the Discipline of the Church of Christ.  
Q. YOu have shown the Offices of the persons which constitute the Church of Christ; now likewise show the way how these Offices may be duly performed.  
A. That way partly concerneth all, partly those that govern.  
Q How doth it concern all?  
A. In that manner, as it is written, Heh. 3. 12, 13. Take heed brethren lest there shall be found in any of you an evil heart of unbelief, etc. and Heb. 12. 15. Taking care lest any man shall fall from the Grace of God: and Paul saith, 1 Thes. 5. 11. Admonish one another, and build up one another. See also ver. 14. of the same Chapter.  
Q. How must ●hey be dealt withal, who are despiseds of this order?  
A. Two ways; for they are either privately to be corrected, or publicly:  
Q. 〈◊〉 to be privately corrected?  
A. As Christ hath taught, Mat. 18. 15, 16, etc. If thy brother offend against thee, etc.  
Q. Why to be so corrected?  
A. Because, as it appeareth from this place, they privately offend against us, and therefore the same is to be held concerning any private offence, whether against God, or against others; for so equity itself persuadeth, and Christian Love altogether requireth.  
Q. How are they publicly to be Corrected?  
A. By words, or deeds.  
Q. How by words?  
A. In such a manner, as that they be publicly reproved by all in the Church of Christ, of which thing Paul speaketh, 1 Tim. 5. 20. and 2 Cor. 2. 6.  
Q. How by deeds?  
A. When we either avoid their company, or refuse to eat with them, although we do not yet count him for an enemy, but admonish him as a brother; or when we cast him out of the Church of Christ, and no longer acknowledge him for a brother.  
Q. Where is it written concerning this matter?  
A. Touching the first manner, 1 Cor. 5. 11. 2 Thes. 3. 6, 10. Touching the latter, 1 Cor. 5. 14, 15. and Mat. 18. 17.  
Q. Why is such correction observed in the Church of Christ?  
A. That the transgressor may be healed, and reduced into the way; and others may be stricken with fear, and kept untainted, and that scandal may be removed out of the Church of Christ, and the Word of God not evil spoken of; and finally, neither his Name nor Glory be profaned.  
Q. What danger is imminent over such men?  
A. Even this, that being cast out of the Church, and consequently out of the Kingdom of Christ, there remaineth nothing for them, nothing but destruction, since this Excommunication is no other than that binding whereof Christ speaketh, Mat. 18. 18. Verily, Verily, I say unto you, whatsoever ye shall bind upon earth, shall be bound also in the Heavens; and whatsoever ye shall lose upon earth, shall be loosed also in the Heavens.  
Q. What is the power of binding and losing which the Church hath?  
A. It is the declaring and denouncing according to the Word of God, who is unworthy to be of the Church of Christ.  
Q. What is that manner of keeping order in the Church of Christ, which chief concerneth them that govern?  
A. They are bound not only to observe those Offices, which appertain to others, more diligently than all the rest, but also continually to excite others to the discharge of them respectively, to oversee the Church, to observe the carriage of every one, to be instant in season and out of season; to reprove, rebuke, with all long-suffering and doctrine, as you have it, 2 Tim. 4. 2. yet must these things be done with such caution, as the Apostle showeth fit to be used, namely, that they do not chide an Elder, but admonish him as a Father, a junior as a brother; the elder women as mothers, the younger as sisters, with all chastity, 1 Tim. 5, 1, 2.   

CHAP. IU. Of the Invisible Church of Christ.  
Q. WHat is the Invisible Church?  
A. Such as put their confidence in Christ, and obey him, and therefore are his Body.  
Q. Why call you that society of men, Invisible?  
A. because It is not exposed to the sight of men, who are not able to penetrate into the hearts, and tell who sincerely believe, or not. But with the heart it is believed to righteousness, Rom. 10. 10. and by Faith men are engrafted into the Olive of the Church, and made members of Christ. Rom. 11. 19, 20.  
Q. Can it not by outward actions be known, who is a member of the Church?  
A. By the outward actions may easily be known who is not a member of the Church of Christ, for the Apostle saith, that the works of the flesh are manifest, Gal. 5. 19 and such men walk in the works of the flesh. But it can hardly be known by the outward actions where true Faith is; for outward actions, proceeding from a corrupt heart, may carry the same appearance with those that flow from a heart which is sincere. In short, he that is evill-minded, may put on the outward garb of a good man: but it is otherwise in a good man, who never laboureth to put on the garb of an evil man.  
Q. I now understand all the things that pertain to the knowledge of God and Christ, declare further if any thing else pertaineth to the knowledge of this saving way.  
A. I have already abundantly opened every thing to you. It will be your part, having well understood, and considered them, to imprint them in your mind, and institute your life according to the prescript of them. And the Lord God give you his assistance thereunto, to whom, in as much as he hath been pleased graciously to help us in bringing this Conference to an end, be praise and glory, through Jesus Christ, for ever and ever. Amen.   
FINIS.