Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appear_v	divine_a	great_a	208	3	2.1033	3	false

Text snippets containing the quad

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

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

Eternall Death But how could Christ by his own example have moved the Faithfull to persist in that singular Piety and innocency without which they cannot be sayed had he not tasted of a bitter death which is easily wont to attend true Piety Or how could he have had a fellow-feeling of the calamities and sufferings of the Faithfull and so become the more ready to help them unlesse himself had tryed how grievous and of themselves intolerable to humane nature they are first of these is hinted by Peter 1 Epist 2. 21. Christ suffered for us leaving us an example that we should follow his steps The latter by the Divine Authour to the Hebrews chap. 2. 18. Christ in that he suffered being tempted is able to succour them that are tempted And chap. 4. 15. He can have a fellow-feeling of our infirmities having been tempted in all things after the same manner without sin Quest Could not God cause that the Faithfull should not be subject to afflictions and violent deaths Answ He could indeed if he would change the nature and condition of things But God is not wont to do this unlesse sometimes and that very seldome and in some speciall cases and for a time but not alwayes and commonly as it would here be very behoovefull had he a mind to exempt the Faithfull from afflictions and violent deaths Quest Why was that altogether necessary Answ Because the Faithfull in Christ are indued with singular Piety and Innocency of life neither is it lawfull for them to avenge themselves on any one The first whereof naturally exposeth them to the hatred of all wicked men which make the greatest part of mankinde whereby it cometh to passe that they grievously afflict the Faithfull and if an occasion be offered inflict death upon them The latter is a greater incitement to the wicked and affordeth them an opportunity to effect and accomplish their cruell designes upon the Faithfull Q. But how did the Bloud or Death of Christ confirm the Divine will to us A. Two wayes first because it ascertained us of the exceeding great love of God towards us so that he is thereby engaged to make good what he hath promised us in the New Covenant whence it is called the Blood of the New Covenant Mat. 26. 28. And the Bloud of sprinkling that is of federation Heb. 9. 19 20. which speaketh better things then that of Abel Heb. 12. 24 25. And Christ himself is called the true and faithfull Witnesse Rev. 1. 5. and chap. 3. 14. Next because being followed with a resurrection to Eternall Life it maketh us sure that we also if we obey the commandments of the Lord Jesus Christ shall be partakers of the same Resurrection Q. Explain more largely in what manner we are by the Resurrection of Christ which was a consequent of his death assured of our own Resurrection A. First because we have a pattern thereof proposed to us in the Resurrection of Christ whereby we are forbidden to doubt that those who out of Piety towards God suffer death shall afterwards be delivered of it again Next because it is now put out of question that Christ hath attained such power as that he can confer upon the Faithfull Eternall Life For the resurrection of Christ following upon his Death was such a one as that he thereby obtained all power in Heaven and Earth Mat. 28. 18. Q. How doth the power of Christ which he hath obtained by the intervening of his death make us more certain then if he wanted that power A. Two wayes first because we now see a beginning of fulfilling the promises of God especially of that wherein he expresly promised that Christ himself should deliver us from death and give unto us Eternall Life Next because we likewise see that the power of fulfilling the promise of God made to us touching Eternall Life is put in his hands who is not ashamed to call us brethren and who tasted all those afflictions whereunto we must be exposed if we will obey God and therefore knoweth how to be pitifull to us and touched with a fellow-feeling of our infirmities as we formerly discoursed of this thing Q. Hence I perceive that in the businesse of our Salvation greater stresse is laid upon the resurrection of Christ then upon his death A. It is altogether so for so the Scripture it self speaketh of this matter see Rom. 5. 10. If when we were enemies we were reconciled unto God by the death of his Son how much more being reconciled shall we be saved by his Life And again Rom. 8. 34. who shall condemn us it is Christ that dyed yea rather that rose again who is also at the right hand of God who also maketh intercession for us And again 1 Cor. 15. 17. If Christ be not risen from the Dead your Faith is vain ye are yet in your sins And again Rom. 4. 25. Christ was delivered for our Sins and rose again for our Justification Q. Why doth the Scripture so frequently elsewhere ascribe these things to the death of Christ A. Because death was the way to Resurrection and exaltation of Christ so that according to the Decree of God he could not without it arrive to his Power and Dignity Again because of all the things that God and Christ did for our Salvation the death of Christ doth chiefly shew unto us and set before our eyes the transcendent love of God and Christ towards us Q. Is there not some other cause of the death of Christ A. None at all although Christians at this day commonly think that Christ by his death merited Salvation for us and fully satisfied for our sins Which opinion is fallacious erroneous and very pernicious Q. How so A. As to the fallaciousnesse and errour thereof the case is clear not only because the Scripture is silent concerning any such thing but also because it is repugnant both to Scripture and reason Q. Demonstrate this in an orderly manner A. That this opinion is not set down in the Scriptures is apparent in that the maintainers thereof do never alledge clear and evident Texts to prove it but knit together I know not what consequences whereby they endeavour to confirm their tenet which consequences as they are to be admitted when they necessarily flow from the Scriptures so ought they to be esteemed of no force when they are repugnant to the Scriptures Q. How are they repugnant to the Scriptures A. In as much as the Scriptures every where testifie that God freely forgiveth sins especially under the New Covenant 2 Cor. 5. 19. Rom. 3. 24 25. Ephes 1. 7. Col. 1. 14. Mat. 18. 23. c. But nothing is more repugnant to free forgivenesse then full satisfaction For that Creditor which is satisfied either by the debtor himself or by some other in his behalf cannot be truly said to have freely out of his meer grace forgiven the debt as at first hearing is apparent to every man Q. How is

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

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

the New Covenant by the word Spirit is sometimes designed the very Gospell of Jesus Christ partly because the things contained therein are such as were revealed by God himself and could not have been discovered by the wit of man partly because it respecteth the spirit of man and maketh us spirituall which the Law could not do Hence the Apostle Paul saith Rom. 7. 6. But now we are freed from the Law that being dead wherein we were held so that we serve in newnesse of the Spirit and not in oldnesse of the Letter And Rom. 8. 2. The Law of the Spirit of Life in Christ Jesus hath freed me from the Law of Sin and Death And ver 9. If any man have not the Spirit of Christ he is none of his And 2 Cor. 3. 6. the same Apostle calleth himself not a Minister of the Letter that is the Law but of the Spirit or New Covenant Secondly by the word Spirit is understood such a Gift of God as is by the Scripture called an Earnest or pledge of our Inheritance 2 Cor. 1. 22. chap. 5. 5. Ephes 1. 14. So that we thereby conceive a firm and certain hope of the Eternall life that is promised to us have a kind of taste and feeling thereof in our hearts Q. Do we not perceive a hope of Eternall Life by the very preaching of the Gospell A. Yes in some measure for from the preaching of the Gospell a hope of Eternall life therein promised may be acquired otherwise why should that Life be there promised But to fasten and rivet in our minds a firm and certain hope thereof by vertue whereof we may continue invincible in all temptations it seemeth requisite that that promise outwardly proposed by the preaching of the Gospell should be inwardly sealed in our hearts by God Quest Doth this inward sealing happen unto all to whom the outward preaching of the Gospell cometh Answ At no hand but onely unto them who believe the Gospell preached to them and so rightly use that outward means imployed by God in confirming the promise of Eternall Life For if that Gift of the holy Spirit which continued but for a time was given only to those that believed the Gospell much more are we to hold that that Gift of the holy Spirit which is perpetuall is not imparted to others but them who have sincerely believed the Gospell and from their hearts embraced it Q. Is there not need of the inward Gift of the holy Spirit to believe the Gospel A. By no means for neither do we read in the holy Scriptures that that Gift is conferred on any one but him that believeth the Gospel See John 7. 38 39. Act. 8. 21 13 14 15 16 17. Acts 15. 7 8. Act. 19. 1 2 6. Gal. 3. 14. Ephes 1. 13. Q. Since you have declared to me what the Gift of the holy Spirit is I desire you also to declare whether the holy Spirit be a person of the Godhead A. That the holy Spirit is not a person of the God-head is evident from the Scriptures wherein it is affirmed that he is given and sent by God 1 Joh. 3. 21. 22. 23 24. 1 Pet. 1. 12. yea in the name of Christ John 14. 26. That he speaketh not of himself but what he heareth glorifying Christ in that he receiveth of his and declareth it to his Disciples John 16. 13. 14. that he is the Advocate John 14. 16 17. compared with 1 John 2. 1. where you have the same Greek appellation in both place but in the latter the English Translators themselves render it Advocate That he maketh intercession for the Saints with groans inutterable Rom. 8. 26 All which with sundry other things that might be enumerated cannot possibly agree to him that is a person of the God-head and consequently the most High God CHAP. VII Touching the confirmation of the Divine Will Q. HOw Jesus declared unto us the Divine VVill hath been explained I would now have it also explained how he confirmed the same A. There are three things of Christ that did confirme the Divine Will which he declared first the absolute innocency of his life John 8. 46. 1 John 3. 5. Secondly his great and innumerable Miracles John 15. 24. John 21. 25. Thirdly his death 1 Tim. 2. 6. chap. 6. 13. All these three are united in that noted place of John 1 Epist 5. 8. There are three that bare record on Earth The Spirit the Water and the Bloud For by the Spirit without question the holy Spirit is meant by whose Vertue the Miracles of Christ were wrought Acts. 10. 38. As by Water is understood the Purity of his life and by Bloud his Bloudy death Q. What was the Innocency of Christs Life and how was the will of God confirmed thereby A. The Innocency of his Life was such that he not onely committed no sin neither was guil found in his mouth nor could he be convicted of any crime but he lived so transcendently pure as that none either before or after did equallize him so that he came next to God himself in Holinesse and was therein very like to him Whence it followeth that the Doctrine delivered by him was most true Q. What were his Miracles and how did they confirme the Divine will A. The Miracles were so great as none before him ever did and so many as that had they been set down in particular the world would not contain the Books And these Miracles do therefore make to the confirming of the will of God in that it is not imaginable that God would invest any one with such power as was truly Divine who had not been sent by him CHAP. VIII Of Christs Death Q. VVHat was the Death of Christ and how did it confirm the Wil of God A. Such a death as had all sorts of afflictions ushering it in and was of it self most bitter and ignominious so that the Scripture thereupon testifieth that he was made like to his brethren in all things Heb. 2. 17. Q. Why doth the Scripture witnesse that Christ was buried and that God was not forgetfull of him in the grave A. That it might appear that he was truly dead and yet not left therein so that the faithfull may thereby conceive a hope that though death seise upon them yet shall they not utterly perish Q. But what necessity was there that Christ should suffer so many tbings and undergo so bitter a Death A. Because those that are to be saved by him are for the most part subject to the same afflictions and Death Q. But what reason was there that the Saviour should endure the same afflictions and death with the saved A. There are two reasons thereof as Christ also saveth the Faithfull in a two-fold way for first by his example he moveth them to persist in the way of Salvation that they have entred into Next he standeth by them in every combate of temptations afflictions and troubles and at length delivereth them from

it repugnant to reason A. In that it would hence follow that Christ hath undergone Eternall Death if he had satisfied God for our sins since it is clear that the punishment which men deserved by their sins was Eternall death Again it would follow that we were more beholden to Christ then to God as who had shewed exceeding favour towards us in making satisfaction whereas God by exacting fully what was due to him had shewn no grace at all towards us Q. Tell me also how this Opinion is pernicious A. Because it openeth a gap to licentiousnesse or at least inviteth them to sloth in the pursuance of Holinesse and Vertue whereas the Scripture testifieth that this among others was the end of Christs death that we might be redeemed from all iniquity redeemed from our vain conversation received by Tradition from our Fathers delivered out of this evill world and have our consciences cleansed from dead works to serve the Living God Tit. 2. 14. 1 Pet. 1. 18. Gal. 1. 4. Heb. 9. 14. Q. But how doe they maintain this Opinion A. First they endeavour to maintain it by reason next by authority of Scripture Q. What is their reason A. They say that there is in God by nature both Justice and Mercy and as it belongeth to Mercy to forgive sins so is it the property of Justice to punish them Now in as much as God would have both his Justice and his Mercy take place he found out such a way as that Christ should suffer death in our stead and to satisfie to Justice of God in that nature which had offended God Q. What answer make you to this Reason A. This reason is plausible in shew but in deed hath neither truth nor solidity in it self For though we confesse and exceedingly rejoyce that our God is wonderfully mercifull and just yet we deny that such mercy and justice as the Adversaries would here have is in him by nature For that mercy is not so in God by Nature as they imagine is evident because he could not then punish any sin at all and on the contrary were that Justice in God ●y nature as they suppose he could not forgive any sin at all In as much as God can never do any thing repugnant to those properties that are in him by nature For instance since wisdome is in God by nature God never doth any thing contrary thereunto but whatsoever he doth he doth it wisely But since it is evident that God forgiveth sins and punisheth them when he pleaseth it appeareth that such a Justice and Mercy as they imagine is not in him by nature but are only effects of his will Besides that Justice whereby God punisheth sins and which the Adversaries oppose to Mercy is never called by this name in the Scriptures but anger or fury Yea it is attributed to the Justice or righteousnesse of God in the Scriptures that he forgiveth sins see 1 John 1. 9. Rom. 3. 25. 26. Quest What is your opinion concerning this matter Answ That for as much as that Justice and Mercy which the Adversaries speak of are not in God by nature there was no need at all of that temperament and reconciling of the Justice and Mercy in God which they have devised We doe not indeed deny that there is a certain naturall Justice in God but that is such a Justice as is called rectitude and opposed to pravity And this indeed appeareth in all the works of God whence they are all just and right and perfect and that no lesse when he forgiveth sinnes then when he punisheth them Quest What are the passages of Scripture whereby they endeavour to confirm their opinion A. Such as say that he dyed for us or for our sins and that he redeemed us or gave himself or Soul as a ransome for many and that he is our Mediatour and reconciled us to God and is a propitiation for our sins finally they fetch an Argument from the Sacrifices under the Law which did shadow forth the Death of Christ Quest What answer you here unto Answ The satisfaction of Christ cannot be proved from such places wherein it is said that he dyed for us for the same Scripture saith that we ought to lay down our lives for the brethren 1 John 3. 16. and that Paul suffered for the Colossians and filled up that which was behind of the afflictions of Christ for his Body which is the Church Col. 1. 24. But it is certain that neither doe the Faithfull satisfie for the Brethren neither did Paul for the Church Quest What is the meaning of those words that Christ dyed for us Answ This expression for us doth not signifie in our stead but on our behalf as the like words intimate when the Scripture saith that Christ dyed for our sins which manner of speech cannot mean in the stead or room of our sins but by reason of or on the behalf of our sins Wherefore the meaning of that expression Christ dyed for us amounteth to thus much that he therefore dyed that we might both imbrace and obtain that life which he brought from Heaven and promulgated to the world which in what manner it is effected you heard a little before Quest What answer you to those testimonies wherein it is said that we are redeemed by Christ Answ From the word redemption the satisfaction cannot be evinced in that it is said of God himself in the Scripture that he redeemed his people out of Aegypt Isaiah 29. 22. And wrought redemption for his people Psal 31. 6. as also that Moses was a Redeemer Act. 7. 35. and that we are redeemed from our iniquities and vain conversation or the curse of the Law Tit. 2. 14. 1 Pet. 1. 18. Gal. 3. 13. But it is certain that neither God nor Moses satisfied any one nor can either our iniquities or vain conversation or the Law be satisfied Q. What force think you those words carry when it is said that Jesus redeemed us and gave himself a ransome for us A The word Redemption doth here signifie nothing but freedome Now it is said of Christ that he by his Bloud or Death hath redeemed or freed us because by the intervening thereof we have obtained freedome both from the sins themselves that we should no longer serve them and from the punishment of them that being delivered out of the jaws of Eternall Death as we might live for ever Q. Why that freeing of us expressed by the word Redemption A. Because there is a great similitude between our deliverance and a redemption properly so called For as in a proper redemption there must be a captive and he that detaineth him and a redeemer together with a ransome or price of redemption so in our deliverance Man is the Captive Sin the World the Devill and Death they that detain the Captive God and Christ the redeemer of the Captive and Christ or the Soul of Christ given to the Death the ransome or price of

life and suffer death he will raise me again from the dead Q. VVhat say you to the third A. Neither from this place doth it appear that Christ raised himself from the dead since it is not here written that he was quickned with his own Spirit but only quickned with the Spirit or in Spirit Q. In what body was Christ raised A. In the self same that he was crucified in in as much as we read that he did after his resurrection eat and drink with his Disciples Act. 10. 41. And shewed the wounds in his hands feet and side John 20. 27. Q. VVhy was Christ raised in that body A. That he might ascertain his Disciples of his resurrection which was also the cause why he conversed with them forty dayes that he might discourse of the Kingdome of God and ever and anon appear to them after that he had been raised from the dead Q. But what body hath Christ at this time A. He hath a glorious powerfull spirituall and immortall body as being made a quickning Spirit 1 Cor. 15. 45. Q. VVhat bodies shall those that believe in him have A. Such as are like unto his glorious body Phil. 3. last verse Q. VVhere doth the scripture testifie that Christ was taken up into Heaven A. Luke 24. 50 51. where we read And he brought them forth unto Bethany and lifting up his hands blessed them And it came to passe that as he blessed them he parted from them and was carryed up into Heaven And Mark 16. 19. and Act 1. 9. Q. Why was he lifted up to Heaven A. Because that is the seat of immortality and there is the mansion and common-wealth of all Gods people whether he as their fore-runner is entered in that he may prepare a place for them Phil. 3. 20. Heb. 6. 20. Joh. 14. 2 3. Q. Where doth the Scripture deliver that Christ is sate down at the right hand of God and hatb all things subject to him A. Ephes 1. 20 21 22. where the Apostle expresly treateth of this matter And 1 Cor. 15. 27. 1 Pet. 3. 22. Heb. 1. 3 13. Heb. 12. 2. Q. VVhat is it to sit at the Right hand of God A. To be next to him in Dignity to be his Vicegerent and to have efficacious authority to govern and protect the people of God which eminently appeareth in this that Christ hath absolute dominion over the bodies and souls of men yea over Angels both good and bad and over Death and Hell it self Q. Why hath Jesus that power over the bodies and souls of men A. That he may be able to relieve them in all necessities whether corporall or spirituall and because he is appointed Judge of the Quick and Dead and will render to every one according to his works and will exercise judgment according to the very secrets of the hearts Q. Why hath he power over Angels both good and bad A. Over the Good that he may use their Ministry in accomplishing the ends of his Kingdome and assisting his people in all their necessities Over the Evill that he may quell their endeavours and machinations who are wholly set to root out and exterminate all mankind but especially the Faithfull who are to inherit Salvation and that he may employ them when he will either to punish or restrain men who hinder either his honour or his peoples salvation or any way hurt or oppose them Quest VVhy hath he power over Hell and Death Answ That he may be able to restore to life the faithfull after they are swallowed up by death and make them immortall wherefore he is expresly said to have the keyes of Hell and Death Revel 1. 18. Of Christs PRIESTLY Office Q. YOu have explained the Kingly Office of Christ explain now his Priestly Office also A. Although I ought of right to proceed to the explication of the doctrine touching the people of Christ yet for as much as the Priestly office of Christ is nearly linked with his Kingly Office I will first treat thereof The Priestly Office of Christ therefore consisteth herein that as by his Kingly Office he is able to assist us in all our necessities so by his Priestly Office he is willing to doe so and consequently assisteth us And this manner of assisting or giving aid to us is called his Sacrifice Quest Why is this manner of assisting called a Sacrifice Answ Because as under the Old Covenant the High Priest entring into the Holy of Holies did perfect those things that pertained to the expiation of the peoples sins so Christ hath now passed the Heavens that he may there appear before the face of God in our behalf and accomplish all things pertaining to the expiation of our sins Heb. 2. 17. 4. 14. 5. 1. 9. 24. Quest What is the expiation of sins Answ The deliverance from both the temporary and eternall punishments of sinnes and from the very sins themselves that we may no longer serve them Q. How doth Jesus accomplish in Heaven the expiation of our sins A. First he delivereth from the punishments of them whilst by the full and absolute authority which he hath obtained of the Father he doth perpetually defend us and by his intervening in a manner keep off from us the wrath of God which is wont to be poured out upon the ungodly which the Scripture expresseth when it saith that he intercedeth for us Next he delivereth us from the servitude of the sins themselves whilst by the same authority he withdraweth and calleth us away from all kind of sinnes by shewing us in his own person what he shall gain who desisteth from sinning or else by exhorting and warning and helping yea sometimes by punishing us Q. What is the difference between the expiation of the Old and New Covenant A. That of the New is more excellent and that for two reasons chiefly first in that the legall expiation extended onely to such sins as were committed out of ignorance or weaknesse but for greater fins which were manifest transgressions of the Law no sacrifices were appointed but the penalty of death was proposed But if God did remit such sins to any one that was not done by vertue of the Covenant but by the singular Grace of God which God beyond the Covenant exhibited when and to whom he listed But under the New Covenant not only those sins are remitted which have been acted through ignorance and weaknesse but such as are the most open transgressions of the Law of God so that he who hath fallen in that manner do not persevere therein but truly repent and relapse no more into such sins Secondly in that under the Old Covenant the expiation of sins was so made as that the temporary punishment onely was taken away whereas the New Covenant exhibites such an expiation as removeth not only the temporary but the eternall penalties of sins and instead of punishment offereth Eternall Life promised in the Covenant to those whose sins are expiated Q. How do