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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

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

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 elswhere 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 ought to alledge 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 alledge 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 therof in the very writing it self 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 suspition 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 lye 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 shew of the contrary might easily be made to appear Q. You have shown how two causes of the four have here no place shew 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 it self by being unsuitable to the uncorrupted ones But if there be any corruption in some things of slight moment that neither is nor ought 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 goodnesse 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 wayes corrupted Q. How will you prove that the fourth cause hath here no place A. You might of your self 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 alledge 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 it self 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 witnesse 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 Jewes 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. Shew 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 passe 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 splendor commodity or pleasure to the Professors thereof but rather robs them of the same casting them into various straits and afflictions should be imbraced by so many Nations had it not beene 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 shew that the very Religion it self is divine A. You may already have perceived that from the divine Author thereof neverthelesse it may be also acknowledged from those things whereof this Religion doth consist namely from the Precepts and Promises thereof as also from all the circumstances of the same Religion Q. How is it gathered from the Precepts and Promises that this Religion is divine A. Because both the Precepts comprehend perfect holinesse of life and the Promises perfect happinesse Q. What are the circumstances of this Religion A. The rise progresse efficacy and effects thereof Q. How can you prove by the rise thereof that it is divine A. This may be easily perceived if you consider who they were that first founded this Religion namely mean and contemptible persons and withall that they did it without any worldly power wealth wisdome or authority making use of nothing but preaching and perswasion to draw men to their opinion Q. How prove you the same by the progresse thereof A. Because in a very short space this Religion wonderfully encreased whilest innumerable Nations and persons both learned and unlearned noble and ignoble of either sex renouncing the Religions received by tradition from their Fathers embraced this Religion being neither allured with any commodities of this life nor affrighted with any calamities that usually attend this Religion Q. How prove you the same by the efficacy and effects thereof A. First because it could be suppressed by no counsell nor craft nor force nor power of men next because it took away all the old Religions saving the Jewish which it acknowledged for such a Religion as proceeded from God and was to continue for a certain time Q. Hitherto you have shown how firm and certain the writings of the New Covenant are shew also that those of the Old Covenant are no lesse firm A. The Scripture of the New Covenant testifieth that the writings of the Old are certain and consequently since the witnesses are true and certain as appeareth by what hath been said their testimony likewise must needs be true and certain CHAP. II. Touching the sufficiency of the holy Scriptures Q. THat the sacred Scriptures are firm and certain you have sufficiently proved I would therefore further learn whether they be so sufficient as that in things necessary to eternall life we ought to rest in them only A. They are altogether sufficient for that inasmuch as Faith on the Lord Jesus Christ and obedience to his Commandements which twain are the requisites of eternall life are sufficiently delivered and explained in the Scripture of the very New Covenant Q. If it be so then what need is there of Traditions which the Church of Rome holdeth to be necessary unto eternall life calling them the unwritten Scripture A. You rightly gather that they are unnecessary to eternall life Q. What then must we think of them A. Not only that they were fancied and invented without just cause and necessity but also to the great hazard of the Christian Faith Q. What may that hazard be A. Because those Traditions give men an occasion of turning aside from divine Truth to falshood and the imaginations of men Q. But they seem to assert those Traditions from the very Scripture A. Those testimonies which they produce out of the Scripture to assert those Traditions do indeed demonstrate that Christ and the Apostles spake and did certain things which are not comprehended in the holy Scriptures but no wayes prove that they were delivered from hand to hand by them to be perpetually so conserved or that those things which are consigned in the holy Scriptures are not sufficient to Religion and salvation CHAP. III. Touching the clearnesse of the holy Scriptures Q. YOu have already shown that the sacred Scriptures are both certain and sufficient I would entreat you also to shew that they are clear to all and easie A. Although some difficulties occur in them yet are the holy Scriptures especially that of the New Covenant easie and cleare in those things that are necessary to salvation Q. How will you demonstrate that A. First inasmuch as God would have the holy Scriptures to that end and purpose delivered to men that they might thereby come to the knowledge of his will it is altogether incredible that he would have such writings delivered from whence his will could not be perceived and known by all Next because in the very beginning of the Christian Religion the Apostles directed their Epistles wherein the chief mysteries of the Christian Religion are contained to plain and simple men Q. Whence arise so many dissentions in drawing out the sense of the Scriptures A. Because men either negligently read the Scriptures or bring not a sincere heart discharged from all incumbrances and lusts or do not with such care and carnestnesse as is requisite implore the divine assistance I mean the gift of the holy Spirit which God hath promised to those that call upon him night and day Q. If so what use is there of teachers A. That men may by them be stirred up to maintain and practise those things that they understand and be assisted in understanding the more difficult ones Of the way of Salvation CHAP. I. Touching the causes of discovering the way of Salvation Q. AS to the holy Scriptures I acknowledge my self to have received satisfaction from you but forasmuch as in the beginning you said that this way which leadeth to immortality was discovered by God I would fain know for what reason you said so A. Because as man by nature hath nothing common with immortality so could he not by himself possibly know the way leading thereunto Q. Why hath man nothing common with immortality A. Because he was at first formed of the earth and therefore created mortall Again because he transgressed the commandements of God proposed to him and so by the decree of God himself expressed in the commandement was necessarily subjected to eternall death Q. But how agreeth this with those places of the Scripture wherein it is written that man was created after the image of God Gen. 1. 26 27. that death by sin entred into the world Rō 5. 12. A. As for the testimony which pronounceth man to have been created after the image of God we must know that by the image of God immortality is not signified which appeareth from hence that the Scripture at what time man had been subjected to eternall death acknowledgeth the image of God in him Gen. 9. 6. He that sheddeth mans bloud by man shall his bloud be shed for after the image of God made he man Jam. 3. 9. With the tongue we blesse the God and Father and with the same we curse men who were made after the image of God but mans power and soveraignty over all the creatures made by God upo● the earth as the same place wherein it is trea●●● o●●is very image Gen. 1. 26. doth cleerly intimate Let us make man

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 then an endeavour to live according to the Commandements 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 Eternall Happinesse made to the seed of Abraham doe 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 righteousnesse 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 Spirituall 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 conferre 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 Errour 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 sub-joyneth 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 commeth unto me John 6. 45. where it is clear that to be drawn by the Father is no other then 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 Gospell 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. VVhat 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 Eternall Life but it is onely said simply that they believed as many as were ordained to Eternall 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 Eternall 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 Eternall 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. VVhat are the testimonies pertaining to certain persons A. Amongst others those wherein it is written that God hardneth 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 inferre that he was forced thereunto Q. What say you to these places A. I confesse 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 doe no wayes if we speak simply take away Free-will since those examples wherein they appear are singular Which God would therefore have extant because the men when they might did neverthelesse refuse to obey God and therefore God had been for a long time worthy that God should execute his judgments upon them which he when he thought did accordingly execute upon them of which sort was Pharaoh who had long before affl●cted 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 shew 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 Eternall Life concerning which Paul openly testifieth whilst he saith that the happinesse of a man consisteth herein that God imputeth righteousnesse to him Rom. 4. 6. And then addeth out of the 32 Psalme that blessed is the man to whom the Lord imputeth not sinne 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 meerly 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 Gospell 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 oppugne 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

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