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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

he confesseth to be that one God whom we formerly shewed to be the onely 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 designe the first but the second cause which cannot be affirmed of him that is God by nature And though the scripture somtimes 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 expresly 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 sufficienly sheweth Much more these two words us and Father which plainly demonstrate that Paul speaketh onely 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 administred 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 alleadged for believing in Christ and giving divine honour to him Answer John 14. 1. Christ himself saith Yee believe in God believe also in me And John 3. verses 14 15. As Moses lifted up the serpent in the wildernesse so must the Son of man be lifted up that whosoever believeth on him may not perish but have eternall 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 infernall things and every tongue should confesse 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 sheweth 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 whilest 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 ow to God onely for that faith is due to God onely 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 passe 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 alledge out of Jeremy that he is cursed who trusteth in man Ier. 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 meer 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 depart 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 Christs divine honour Forasmuch as all the places that testifie concerning Christs divine honour do also testifie 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 applyed 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 my self that to me every knee shall bow which is applyed to Christ Rom. 14. verse 11. Thirdly Isaiah 41. vers 4. and chapter 44. ver 6. and chapter 48. verse 12. I am the

be taught what order is in the same Doctrine prescribed to that Church A. That order consisteth in the duties of those persons whereof the Church consisteth and the diligent and accurate care that all the persons perform their severall duties Q. What are the persons whereof the Church consisteth A. Of them some govern others obey Q. Who rule A. Apostles Prophets Evangelists Doctors Pastors Bishops Elders and Deacons Q. What is their duly or office whom you call Apostles A. To go out into all the world and preach the Gospell of Christ for which things sake they were both chosen first by Christ and by him sent forth from whence they had the denomination of Apostles whom Christ also endued with his holy Spirit sent in a visible manner and armed with great powers Mat. 28. 19. Mark 16. 5. Act. 2. 4. Q. What is the office of Prophets A. To foretell things to come and expound the things that are hard to be understood in the Christian Religion 1 Cor. 14. Q. What is the office of Evangelists A. To be assistant to the Apostles in preaching the Gospell and to disperse it through divers regions and plant it of which sort were Philrp Timotheus and others Act. 21. 8. 2 Tim. 4. 5. Q. What are the offices of Doctors Pastors Bishops and Elders A. To go before others in speaking to keep order in the Church of God and pour out prayers for the people of God 1 Tim. 5. 17. Acts 6. 4. Q. What is the office of Deacons A. To be serviceable to the necessities of the Church especially of the Poor therein Act. 6. 2 3. Q. Are all those persons which you said are to govern others and whose offices have you described at this day found in the Church of God A. As to the Apostles and Prophets it is certain that they have no more place in the Church of Christ For the cause for which they were chosen and sent forth by the Lord is now ceased which was that God by them would have the doctrine of his Son declared and confirmed to the world And therefore they were called the foundations of the Church of Christ by Paul Ephes 2. 20. Wherefore after that the Gospell of Christ had according to the counsell of God been abundantly discovered to the world and confirmed there is no more place left in the Church for such persons as should any further discover and confirm the same Q. Why call you the Apostles and Prophets the foundation of the Church when Christ himself is the foundation thereof 1 Cor. 3. 11. A. The Apostles and Prophets are called the foundation of the Church in one sense and Christ is in another the foundation thereof The one only in reference to other men who belong to the same Church of Christ and wholly ground themselves on the doctrine of the Apostles and Prophets And then Christ is considered as something greater that is as the chief Corner-stone of that foundation see the forecited place Ephes 2. 20. The other not onely in reference to the rest of the Church but also the very Apostles themselves who are built upon Christ as well as other Believers Q. What say you concerning Evangelists A. That they ceased together with the Apostles For they did then with the Apostles preach a New doctrine which now accounted most Old Q. What think you of the other persons A. In as much as their Ministries doe even now continue the persons themselves must also needs continue as being constituted for the ministries sake Q. How are they constituted for the Ministry A. As we have it set down in the doctrine of the Apostles Q. How is that A. Concerning the offices of Doctors Pastors Bishops and Presbyters or Elders the Apostle Paul at large discovereth 1 Tim. 3. 2 3. c. A Bishop must be unblameable c. and Tit. 1. 6 7. c. A Bishop must be unreproveable c. Q. Have not those who teach in the Church and keep order therein need to be sent in some speciall manner A. By no means for they doe not now bring a new doctrine and such as was unheard of before but that of the Apostles received of old by all men exhorting men to lead their lives according to it Whence the Apostle expresly describing all things which belong to the constituting of such persons make no mention of any mission or sending Neverthelesse when such persons according to the prescript of the Apostolick Doctrine are constituted and are endued with those two properties namely innocency of life and aptnesse to teach they ought thereupon to have just authority amongst all Q. What say you to those words of the Apostle Rom. 10. 15. How shall they preach unlesse they be sent A. The Apostle doth not here speak of any preaching whatsoever but of the preaching of a new Doctrine and such as hath not formerly been heard of which sort was the preaching of the Apostles and their assistants who therefore had need of a mission or sending But in as much as at this day there is no such preaching there is also no need of such a mission Q. How ought Deacons to be ordained A. As the Apostles directed 1 Tim. 3. 8 9. Let the Deacons in like manner be grave c. Q. You have handled what pertained to those that govern now handle also that which pertaineth to those that are governed A. It is their duty to be obedient unto those that govern in all those things which they prescribe according to the Word of God Concerning which we read in the Epistle to the Hebrewes chap. 13. 17. Next that they communicate to them that teach in all good things Gal. 6. 6. yea that they allow them double honour or maintenance 1 Tim. 5. 17. Finally that an accusation against them be not admitted under two or three Witnesses 1 Tim. 5. 19. CHAP. III. Concerning the Discipline of the Church of Christ Q. YOu have shewn the Offices of the persons which constitute the Church of Christ now likewise shew the way how these Offices may be duly performed A. That way partly concerneth all partly those that govern Q How doth it concern all A. In that manner as it is written Heh 3. 12 13. Take heed brethren lest there shall be found in any of you an evill heart of unbelief c. and Heb. 12. 15. Taking care lest any man shall fall from the Grace of God and Paul saith 1 Thes 5. 11. Admonish one another and build up one another See also ver 14. of the same Chapter Q. How must ●hey be dealt withall who are despiseds of this order A. Two wayes for they are either privately to be corrected or publickly Q. 〈◊〉 to be privat●ly corrected A. As Christ hath taught Mat. 18. 15 16 c. If thy brother offend against thee c. Q. Why to be so corrected A. Because as it appeareth from this place they privately offend against us and therefore the same is to be

eternity Christ is the Wisdome of God Therefore he was begotten from eternity That this argument is invalid appeareth hence First because Salomon speaketh of wisdome simply and absolutely considered without addition of the word God but Paul 1 Cor. 1. 24. whose words they are wont to confer with those of Salomon doth not speak of wisdome simply and absolutely but with addition of the word God 2 By wisdome sundry Expositors whom the Adversaries themselves account to be Orthodox do not conceive that a true and real person is meant but onely that a feigned person is here ascribed to Wisdome and it brought in speaking like a woman Thirdly though we should admit that by Wisdome is understood a person yet what hinders but that we may with far greater probability understand it of the holy Spirit who is called the Spirit of Wisdom and hath the same things attributed to him that are ascribed to Wisdome see Isaiah 11. 1 2 3. 4 5. Isaiah 4. 4. Exod. 31. 1 2 3 4 5 6. compared with Prov. 8. 12 14 15 16 20. and Gen. 1. 2. compared with Prov. 8. 22 29 30. Where it is observable that Moses describing the Creation of the world maketh mention of the holy Spirit but not of the Son of God who was as worthy to have been mentioned and would accordingly have been expressed had he been then present with God as well as the Spirit Neither will it be amisse to cite the concurrent suffrages of holy men under the Old Covenant whose writings though put out of the Canon as not found in the Hebrew are yet deservedly of great esteem among the people of God For it is apparent from sundry passages both of the book of Wisdome and that of Ecclesiasticus that these Writers as they by wisdome understood a creature so did they conceive that creature to be the Spirit of God See Wisdome 6. 24 chap. 1. 4 5 6 7. chap. 7. 27. chap. 9. 17 18 19. Ecclesiasticus 24. 12 13 14. chap. 1. 4 5 7 8 9. Fourthly those words Pro. 8. 23. which are rendred from everlasting are in the Hebrew à seculo from the age or from of old But it is one thing to be à seculo from the age or from of old and ab aeterno from everlasting See Isa 64. 4. Jer. 2. 20. Luke 1. 70. Q. What are those places of the Scripture that seem to attribute some things to Christ at a certain and determinate time A. They are of two sorts the one having respect to names the other to things which they imagine to be attributed unto Christ by the Scripture Q. What are they that have respect to the names of Christ A. Those wherein they think that Jesus is called Jehovah Lord of Hosts the true God the only Master the great God the Lord God Almighty who was is and is to come the God that purchased the Church with his own bloud the God that laid down his life for us See Jer. 23. 6. Zach. 2. 8. 1 John 5. 20. Jude 2. Tit. 2. 13. Rev. 1. 8. and Rev 4. 8. Act. 20. 28. 1 John 3. 16. Q. What answer give you to these places and first to the first A. It doth not of necessity follow that the name Jehovah is here attributed to Christ For those words And this is the name wherewith he shall be called JEHOVA-TZIDKENU or the Lord of Righteousnesse may be referred to Israel of whom the Prophet spake in the clause immediately going before Yea that it ought so to be will appear by comparing this place with that in the 33. chap. v. 15. 16. where the Prophet saith In those daies and in that time will I cause the branch of righteousnesse to grow up to David and he shall execute judgement and righteousnesse in the land In those daies shall Judah be saved and Jerusalem dwell safely and this is the name wherewith she shall be called JEHOVA-TZIDKENU that is the Lord our rigoteousnesse In this place the feminine Hebrew particle rendred She in English must of necessity be referred to Jerusalem and doth in this place answer to Israel which was put in the former place chap. 23. 6. and consequently those words And this is the name wherewith he shall be called are to be referred unto Israel But though we should grant that the word Jebovah may be referred to Christ yet is it apparent hat he is not simply called Iehovah so that it cannot thence be concluded that he is indeed Iehovah no more then the Altar which Moses erected and called Jehovah-Nissi Exod. 17. 15. was indeed Iehovah Or that which Gedeon erected Judg 6. 24. and called Iehova-Shalom Or the place which Abraham called Iehova-jireth Gen. 22. 14. whether therefore those words Ier. 23. 6. be spoken of Christ or of Israel the meaning of them is that God would justifie the Israelites which was then accomplished when he sent Christ amongst them Q. What say you to the second A The words of Zachary run thus chap. 2. 8. 9. Thus saith the Lord of Hosts After the glory hath he sent me unto the Nations that spoiled you for he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoil to their servants and ye shall know that the Lord of Hosts hath sent me This passage is by the Adversaries wrested to Christ because they suppose it here to be said that the Lord of Hosts was sent by the Lord of Hosts Which exposition is so absurd that any other sense was rather to be put upon the words But it is evident that they were uttered by another then the Lord of Hosts namely by the Angell who talked with Zachary and the other Angell and is in the fourth verse first brought in speaking For he saith not He that toucheth you toucheth the apple of mine eye but of his eye meaning the Eye of the Lord of Hosts that sent him Q. What say you to the third A. In this passage 1 Iohn 5. 20 21. We know that the Son of God is come and hath given us understanding to know the true one and we are in the true one in or by his Son Jesus Christ This is the true God and eternall life These words This is the true God cannot be referred unto Christ not as if he were not a true God but because he is not the true God that is here spoken of as the article added in the Greek doth intimate Neither doth it any whit advantage the adversaries cause who will have these words This is the true God referred unto Christ that Christ was mentioned immediately before For relatives are not alwaies referred to the antecedents immediately going before but oftentimes to that which is chiefly spoken of as appeareth from these places Act. 7. 18 19. Till another King arose which knew not Joseph The same or he dealt subtilly with with our kindred Act. 10. 6. He Peter lodgeth with one Simon a Tanner

whose house is by the sea-side he shall tell thee what thou oughtest to do 2 Epist of John v. 7. Many deceivers are entred into the world who confesse not Iesus coming in flesh to be Christ. This is the deceiver and the Antichrist From which places it appeareth that the relative hath not respect to the neerest antecedent but to that which is more remote Wherefore the meaning of those words of Iohn This is the true God and eternall life is thus This whereof I have last spoken is the true God namely he that hath for his Son Jesus Christ and it is also eternall life namely to know the true God and to be in him by his Son Jesus Christ With this accordeth that passage of Christ himself Iohn 7. 3. This is Life eternall that they know thee Father the only true God and whom thou hast sent Iesus Christ Q. What say you to the fourth A. The words of Iude v. 4. run thus denying the only Master God and our Lord Jesus Christ Form which place because there is but one article prefixed in the Greek they conclude that both descriptions ought to be referred to one petson and consequently to Christ But this observation taken from the unity of the article prefixed to severall words is not perpetuall as appeareth by the inspection of these places in the Greek Mat. 16. 1. Luke 19. 45. Act. 15 41. 1 Thes 1. 8. Heb. 9. 19. Eph. 2. 20. Eph. 3. 5. Wherefore we must have our chiefe recourse to the nature of the thing it self Q. What say you to the fifth A. The fifth testimony is that of Paul Tit. 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ In which words that the Epithete of great God is referred unto Christ the adversaries endeavour to evince with two reasons the first is taken from the unity of the articles prefixed in the Greek the other from our expectance not of the Father but of the Son The first of which reasons was solved a little before To the second I answer that Paul in the Greek doth not say the glorious appearing of the great God but the appearing of the glory of the great God Now it is certain that Christ shall come to judge the world not only in his own glory but also in the glory of his Father Luke 9. 26. Mat. 16. 27. Again what inconvenience is it to say that when Christ cometh to judge the world God doth come since Christ in judging the world sustaineth the person of God from whom he hath received his authority of executing judgement Q. What say you to the sixth A. The sixth testimony is this Rev. 4. 8. Holy holy holy is the Lord God Almighty who was and is and is to come This passage is therefore by the adversaries referred to Christ because they suppose that none is to come but Christ for he is to come to judge the quick and dead But we must know that that word which is here rendred to come may as well be rendred to be as Iohn 16. 13. Where Christ saith of the Holy Spirit whom he promised to the Apostles that he should tell them things to come that is to be And Act. 18. 21. We read of a feast to come that is to be Again who perceiveth not that when it hath been first said who was and is and it is immediately added and is to come that to come is all one with to be that the speech may in every part be understood of existence and not in the two first clauses of existence in the last of coming Neither is there any one that may not easily observe that the eternity of God is here described which comprehendeth the time past present and future But that which detecteth this grosse mistake is Rev. 1. 4 5. where we read Grace and peace be to you from him that was and is and is to come and from the seven Spirits that are before his Throne and from Jesus Christ the faithfull and true witnesse From which testimony it appeareth that Jesus Christ is quite another then He that is and was and is to come Q. What say you to the seventh A. The seventh runneth thus Take heed to your selves and to the whole flock over which the Holy Spirit hath made you Bishops to rule the Church of God which he hath purchased with his own bloud Act. 20. 28. Whereunto I answer that the name God is not here referred to Christ but to God the Father who is from the beginning of the speech perpetually understood by the name of God and whose bloud the Apostle calleth that bloud which Christ did shed in such a way of speaking and for such 〈◊〉 cause as the Prophet saith That he which toucheth the people of God toucheth the apple of Gods Eye For the exceeding great conjunction that is between God the Father and Christ although they be different in Essence causeth the bloud of Christ to be called the bloud of God the Father especially if it be considered as shed for us For Christ is the Lamb of God that taketh away the sins of the world Whence the bloud shed to that purpose is called the bloud of God himself and that deservedly Neither is it to be passed by that in the Syriack Edition it is not read God but Christ Q. What say you to the eighth A. The eighth runs thus Hereby perceive we the love of God because he laid down his life for us 1 John 3. 16. First therefore you must know that in no Greek edition save the Complutensian nor in the Syriack Translation is the word God read But though this word were read in all copies should therefore the word He be referred to God At no hand Not only for the forementioned reason in answer to the third testimony namely that relatives are not alwaies referred to the persons next going before but also because John referreth the word He sundry times in this Epistle to him that was a great while before named as in the 29. verse of the foregoing chapter where he saith If ye know that he is just know that he that doth justice is generated of him Where by him as both the thing it self and the following words shew is meant the Father although in the words next going before mention had been made of Christ only Q. You have given me satisfaction as to the names of Christ I would now therefore have you explain those quotations that have respect to the works of Christ which the Adversaries imagine are ascribed to him by the Scripture A. They are such wherein they imagine the Scripture attributeth unto Christ that he created the heaven and the earth that he conserveth all created things that he brought the people of Israel out of Egypt that he was with them in the wildernesse conducting them and doing good to them that his glory was seen by Isaiah that he was incarnate Q.

Declare to me what proofes they alledge to evince that Christ created the heaven and the earth A. Even these where it is written That all things were made by him and without him nothing made that was made John 1. 3. And again That the world was made by him verse 10. And again That all things were created by him that are in heaven and that are in earth visible and invisible whether Thrones or Dominions or Principalities or Powers all things were created by him and for him Col. 1. 16. And that God by him made the world Heb. 1. 2. Finally likewise from that passage in the 10 11. and 12. verses of the same chapter namely Thou Lord in the beginning laidst the foundation of the earth and the heavens are the works of thy hands They shall perish but thou abidest and all shall wax old as a garment and as a vesture shalt thou change them and they shall be changed But thou Lord art the same and thy years shall not fail Q. What answer give you to the first testimony A. In the first testimony the words may be as well rendered all things were done by him as all things were made by him For the Greek word signifieth the one as well as the other although in English there is some difference between being made and being done inasmuch as the propriety of the language admitteth the one many times to be used where the other would not have place Again the Evangelist saith all things were done by him which kind of speaking denotetl not the first but the second cause In fine the word all is not here taken for all things simply and absolutely but is restrained to the subject matter which is a thing most frequent in the Holy Sriptures especially that of the New Covenant a singular example whereof you have 2 Cor. 5. 17. wherein it is treated of a matter altogether like to that which Iohn here speaketh of and it is said that all things are become new when notwithstanding it is certain that there are many things which have not been made new Wherefore since the subject matter in Iohn is the Gospell it appeareth that the word all ought to be understood of all those things which any wayes belong to the Gospel Q. Why did Iohn add that without him nothing was done that hath been done A. The better to illustrate those foregoing words namely all things were done by him which seem to have such force as if all those things had been done by the Word or Son of God onely though some things and those of great moment were not immediately done by him but by his Apostles of which sort is the calling of the Gentiles and the abolition of the legall Ceremonies For though these things had their beginning from the words and deeds of the Lord Jesus yet were they not brought to an issue by Christ himself but by his Apostles yet not without him for the Apostles mannaged all things in his name and by his authority as the Lord himself saith Iohn 15 7. Without me ye can do nothing Q. What say you to the second A. First Iohn doth not here say that the world was created but made by him Again he useth the same form of speech designing the second or middle cause for he saith not that he made the world but that the world was made by him Finally the word world as well as others that are equivalent in the Scriptures doth not only denote the heaven and earth but besides other significations designeth either manking as the present place sheweth where it is said That he was in the world and the world acknowledged him not or the world to come as appeareth from Hebr. 1. 6. where we read that when he bringeth the first-born into the world he saith And let all the Angells of God worship him which is taken of the world to come as appeareth from the second chapter of the same Epistle verse fifth where the Author saith For he hath not put the world to come whereof we speak in subjection to Angells But he no where spake of that world but in the sixth Verse of the former chapter Besides you have another place Hebr. 10. 5. where speaking of Christ he saith Wherefore entring into the world he saith sacrifice and offering thou wouldest not but a body thou hast fitted me Where since it is apparent that the Author speaketh of that world into which Christ being entred became a Priest and made his offering as all the circumstances of the place do shew it must needs be that he speaketh not of this world but of the world to come since in the eighth chapter vers 4. he had said of Christ That if he were on the earth he would not so much as be a Priest Q. What understand you by this expression The world was made by him A. A double sense thereof may be given first that mankind was reformed and as it were made again by Christ because he brought life and immortality to men who were lost and subject to eternall death which thing Iohn upbraideth the world with namely that being vindicated from destruction by Christ yet did it not acknowledge him but despise and reject him For it is the custome of the Hebrew speech that in such forms of speaking the words make and create be equivalent with make anew and create anew inasmuch as that tongue is destitute of compounded verbs The latter sense is that the world to come which we expect by Christ is by him made as to us as the same is said to be come in respect of us although it be already present to Christ and the Angells Q. What say you to the third A. That this testimony also speaketh of Christ as of a second and middle cause and the word Create as in the Scripture used not only of the Old but also of the New Creation an instance whereof you have Eph. 2. 10. For we are his workmanship or making as the Greek hath it created in Christ Jesus unto or rather upon condition of good works And a little after verse 15. For to make in himself of twain one new man in the Greek For to create in himself the twain into one new man Besides that those words all things in the heaven and on the earth are not used for all things simply and absolutely appeareth both by the article in the Greek set before the word all to limit it and also by the collation of the words put a little after in the 20. verse where the Apostle saith That by him God hath reconciled all the things that are both in the heavens and on the earth and finally by the inspection of the very words themselves wherein the Apostle saith not that the heaven and earth were created by Christ but all the things that are in the heavens and on the earth Q. How then understand you this testimony A. That after God had raised Christ from the dead and

be set on foot and before any thing thereof had been yet performed for Iohn the Baptist preached not the Gospel but onely prepared the way of Christ that was to preach it as you have it intimated in the sixth verse Q. VVhat is that will of God discovered by Jesus Christ A. It is the new Covenant which God made with mankinde 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. VVhich is that which hath respect to God A. The perfit 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 expresly or tacitly expresly 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 expresly abrogated Quest What is the property of the new Covenant Answer This that it is altogether spirituall and not placed in any outward things but inward ones but externall rights commonly called ceremonious are not spirituall in that they have respect to the outward features wherefore unlesse there be one expresse 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 thar there is now no more place left for shadows Question Is there any expresse 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 passe 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 onely 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 Gods people Q. As for the Judaicall precepts how were they abolished tacitely or expressely A. Not expressely but tacitely rather although it appeareth that the causes for which they were abolished and are so to be accunted are manifest Q. VVhat 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 expresse promise of Eternall life which the old Covenant had not promising no other thing expressely 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 Common-wealth failing the Laws and Judgements introduced for the settlement thereof vanished also Q. Is therefore the Government and Ordination of Magistracy and one earthly Common-wealth 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 Commandements of Christ Q. Explain at length what are Commandements of the Decalogne and also what the Lord Iesus added to each of them A. The first In order is thou shalt not have other Gods before me Q. VVhat containeth this Commandement in it self A. These two things first that Jehovah is to be acknowledged God for our God and to be celebrated with divine worship and honor next that no other besides him is to be acknowledged and worshiped 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 wayes exceed all humane worship and honour which is ordinarily given to any one and that we so behave our selves therein as if we saw God himself who is invisible Q. VVherein 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. VVhat is the inward A. Such as comprehendeth in it self the greatest reverence of the mind towards God so that from the very sence of our heart and minde we acknowledge and professe that he hath most absolute authority not onely over our bodies but also over souls so that he can give laws to them and exercise judgment over them Q. VVhat is outward adoration A. Such as comprehendeth the most lowly submission of our body which is a witnesse 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 it self the celebration of the divine name and publick 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. c. Luke 11. 2. c. Our father which art in heaven c. Q. VVhat 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. VVhat are they that respect the

especially by remitting the injuries done unto them by others and so lift up pure hands without wrath and doubting To which purpose fasting is of great avail yet so that men impose it upon themselves without any mark of hypocrisie Q. What is fasting A. Abstinence from meat and drink for a certain space as may be observed from sundry examples in Scripture Q. Is it not fasting where men abstein from certain sorts of meat A. You may perceive by the definition of fasting which we have given that to abstain from a certain sort of meats is not fasting but rather a choise of meats which the Apostle reproveth and reckoneth amongst the doctrines of Devils 1 Tim. 4. 3. Q. Ought those that fast to be tyed unto certain dayes A. At no hand for the same is contrary both to the property and liberty of the Christian Religion which is spirituall and not at all tyed to times Neither is fasting acceptable to God unlesse the glory of God and the Salvation of our selves or others or some pressing necessities draw it from us Wherefore the whole time alotted unto fasting is to be spent upon Christian exercises as reading and explaining the Word of God ardent Prayers and pious Conferences CHAP. III. Of the Lords Supper Q. WHat are Christs Ceremoniall Precepts as they call them A. There is but one namely the Lords Supper Q. VVhat is the Lords Supper A. It is an Institution of the Lord that the Faithfull should break and eat the Bread and drink of the Cup to declare the death of the Lord which Institution is to continue till the Lords coming Q. VVhat is it to declare the Lords death A. It is in a solemn and publick manner to give thanks that he out of his unspeakable love would suffer his body to be tortured and in a manner broken and his Bloud to be shed for us and so to extoll and celebrate this great benefit Q. VVhy would the Lord have the memory of this thing above all others to be celebrated in his Church A. Because of all the actions of Christ it is the chiefest and most proper to him for though the Resurrection and Exaltation of Christ be far greater yet they were performed by God the Father and not by Christ himself Q. Is there not another reason for which the Lord instituted the Supper A. None at all although men have devised many some saying that it is a sacrifice for the quick and dead others that by the use thereof they gain the remission of their Sins and hope to confirm their Faith and bring to their remembrance the Lords death Q. VVhat are we to hold concerning these opinions A. That none of them can stand for since that is the end of celebrating the Lords Supper that we should give thanks to Christ for benefits received it is apparent that it was not therefore instituted that we should there receive something yea he that will worthily partake of the Lords Supper he ought to be assured of the remission of sins on the part of God and confirmed in the faith and so affected that the death of Christ never slip out of his mind Q. VVhat are we to think of that opinion which saith that the Supper is a sacrifice for the quick and dead A. That it is a most grievous error for the Scripture testifieth that the offering of Christ was performed in heaven and could not be performed on the earth Besides since Christ himself is both Priest and sacrifice it followeth that none can offer Christ but Christ himself Finally since the Sacrifice of of Christ is altogether perfect since it is one whereby he hath for ever perfected them that are sanctified there is no need that it should be repealed otherwise it would not be perfect and absolute Heb. 8. 1. 2 3. 4. Heb. 9. 24. Heb. 7. 27. Heb. 10. 14. Q. VVhat is the meaning of those words this is my body A. They are not taken by all in one and the same manner for some think that the bread is truly turned into the body of Christ and the wine into his blood which turning they call Transubstantiation others think that the Lords body is with in and under the bread Finally there are some who in the Lords Supper think they are truly partakers of the Body and Blood of the Lord but spiritually All which Opinions are fallacious and erroneous Q. How will you demonstrate that A. Because in these words This is my Body the particle This may be referred to the whole action of breaking and taking the Bread and pouring out the Wine Wherefore it is not necessarily referred to the Bread and Wine only by the Adversaries neither can their captious opinions be hence framed and contrived Besides as to the Transubstantiation it self as they call it since the Scripture doth in the very use give the name of Bread to that Berad we take as appeareth from the words of Paul 1 Cor. 10. 16. and chap. 11. 26 27 28. It is evident that Bread remaineth there without any transmutation into the Lords Body Furthermore the same Scripture testifieth that the Body of Christ is in the Heavens and must be there contained till the times of the restitution of all things wherefore it cannot any more exist on the Earth In a word if the Bread were turned into the very Body of Christ it would follow that the immortall Body of Christ wherewith all agree that he is now endued is taken in a grosse and carnall manner but this cannot be that an immortall Body should be so taken and consequently neither can the Bread be turned into Christs Body As to the second Opinion that as it cannot consist for the former reasons especially this that the Body of Christ is now in the Heavens so neither can it for his grand inconvenience namely that this Opinion doth devest the Body of Christ of its properties Lastly as to the third Opinion that cannot have place since it is absutd that one should be really partaker of Christs body and also spiritually And they themselves sufficiently bewray the uncertainty of their own opinion whilst they confesse that this manner of receiving the Body of Christ is altogether inexplicable or at least that they are utterly ignorant how it is done Q. VVhat is to be held touching the use of the Body and Bloud of Christ John 6. A. Christ doth not in that place treat of the Supper for there he doth without any condition ascribe Eternall Life to him that shall eat his Flesh and drink his Blood and on the contrary taketh Eternall Life away from him that shall not eat his Flesh and drink his Blood Which that it is not spoken of the Lords Supper is evident from hence in that a man may partake of the Lords Supper and yet perish And on the contrary may be saved although he partake not thereof But Christ there speaketh concerning the cause of Faith on him which is the continuall meditation

of the death of Christ from whence we derive strength unto a pious and immortall life Q. How are those words of Paul to be taken The Cup of blessing which we blesse is it not the Communion of the Bloud of Christ The Bread which we break is it not the Communion of the Body of Christ A. In such a manner as that all those who blesse this Cup that is using it celebrate the name of the Lord and blesse him and also those that break the Bread in Communion do thereby openly testifie that they are partakers of the Body and Bloud of Christ that is of all those things which Christ by his death hath procured to us As he a little after speaketh of the Israelites saying that the Israelites who did eat the Sacrifice were partakers of the Altar that is belonged unto all those things which were promised in that Religion Q. Explicate therefore to me the true and genuine sense of those words This is my Body A. It is as if Christ had said this action of breaking and eating this bread is a commemoration and certain adumbration of that which is to be done with my Body and this action pouring out and drinking this Wine is a commemoration and representation of what is to be done with my Bloud or that we may explain the words of Paul 1 Cor. 11. 25. the drinking of this Cup is a commemoration of that excessive love of God exhibited to us in the New Covenant and confirmed by the death of Christ In this manner it is written concerning the solemn custome of eating the Paschal Lamb for they had their loynes girded their feet shod their staves in their hands and did eat it hastily that it was the Passeover of the Lord Exod. 12. 11 27. Thus also Ezek. 5. 3 4 5. it is said of the shorn hairs part whereof was burned part scattered part conserved that this was Jerusalem CHAP. IV. Concerning the Baptisme of VVater Q. WHat think you concerning the Baptism of VVater A. That it is an externall Rite whereby men coming from Judaisme or Gentilisme to the Christian Religion did professe openly that they acknowledge Christ for their Lord. Q. Do Infants belong to that Rite A. By no means for neither have we in the Scripture either precept or example thereof nor can they as the thing it self sheweth acknowledge Christ for their Lord. Q. What then is to be thought of those that baptise infants A. Although they erre herein yet is it not therefore lawfull to condemn them so that they be not otherwise Idolaters but live piously according to Commandments of Jesus Christ and forbear to persecute others who reject their opinion For the Kingdom of God consisteth not in these outward things but in righteousnesse peace and joy in the holy Spirit Q. VVhat think you of them that think they are regenerated by this Rite A. They are exceedingly mistaken for Regeration is nothing but the transformation of our mind and will and composure of them to the doctrine of our Saviour Christ as the very word Regeneration doth intimate But such a transformation cannot have place in Infants who know not good and evill much lesse that a thing of so great moment should be incident to them But that those of perfect age in whom the transformation of mind and will hath place should be regenerated by Water is so distant from truth that it seemeth to carry a face of Idolatry with it whilst that is ascribed to a grosse elementall thing which is onely to be ascribed to God himself and his Word since it is he who hath of his own will begotten us by the Word of his truth and that incorruptible seed whereof we must be regenerated is the Word of God that liveth and abideth for ever Q. But the Apostle saith Tit. 3. 5. that God hath saved us by the Laver of Regeneration A. True but he doth not therefore affirm that that Laver of Regeneration is the Babtism of Water Neither is it unusuall in the Scriptures that the purlfication of our Souls which is wrought by the Word should be siguratively called a Laver for the same Paul Ephes 5. 26. writeth That Christ hath sanctified his Church having purified her with the Laver of water in the Word And the Authour to the Hebrews exhorteth them who had long since given their names to Christ and did no more stand in need of the Baptisme of water that they should have their hearts sprinkled from an evill conscience and their body washed with pure water Finally the Apostle himself in this very place which we have in hand explaineth himself what he meaneth by the Laver of Regeneration sub-joyning those words that give light to the foregoing ones namely And renewing of the holy Spirit For that this particle and is sometimes all one with that is was formerly demonstrated Q. But as concerning these words of Ananias to Paul arise be baptised and wash away thysins having invocated the name of the Lord Acts 22. 16. what is to be held A. It is to be held and we shall find this observation give light to many other places of the Scripture that when in the writings of the new covenant that is ascribed to some act or outward ceremony which altogether belongeth to eternall salvation this is not therefore done as if that act or outward ceremony had such power but because thereby a certain adumbration is made of that thing which altogether belongeth to salvation Thus when it is said The Cup of blessing which we blesse is it not the communion of the Blood of Christ the bread which we break is it not the communion of the body of Christ 1 Cor. 11. and elsewhere as many of you as have been baptised into Christ have put on Christ Gal. 3. 27. And after this manner the words of Ananias may and ought to be understood although the place may be so constrained as that the meaning of Ananias was not that Paul by the Baptisme of water should wash away his sins but that he should be baptised and wash away his sins by invocating the name of the Lord since the time was now come wherein every one that called upon the name of the Lord should be saved Q. Doth not our Saviour Christ in his conference with Nichodemus John 3. 5. by water understand Baptisme A. By no means for there he speaketh of being born from above but the water of Baptisme cometh not from above besides he treateth of such a regeneration without which none can enter into heaven which reason it self sheweth cannot be said of the Baptisme of water Now that water and the spirit are the same in that place so that by water is meant the spirit or spirituall water seemeth thence to be plain in that the particle and may in this place signifie that is as we formerly shewed that it sometimes signifieth so in the Scripture and by name in that passage Matt. 3. 11. which is like to this