Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	shed_v	4,580	5	9.5800	5	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

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

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

since it may of him be affirmed that he was manifested in Christ and the Apostles who were flesh And though it be afterwards according to the vulgar translation read that he was received up into glory yet is it in the Greek he was received in glory that is with glory or gloriously Q. What then is the sense of this place A. That you may the better perceive it I will cite the whole Thus therefore the Apostle sai●h God was manifested in flesh was justified in spirit was seen of Angels was preached to the Gentiles was believed in the world was received in glory The meaning of all which is this The Christian Religion is full of mysteries For God that is the divine Will touching the salvation of men was perfectly discovered by weak and mortall men and yet notwithstanding by reason of the miracles wrought by the spirit in confirmation of the Gospel it was acknowledg'd for true The same was at length perceived by the Angels themselves preached not only to the Jews but also to the Gentiles and not only generally believed but entertained with the greatest glory and magnificence Q. What say you to the fourth A. In it there is not so much as a resemblance of an Incarnation since the divine Author doth not say took but taketh nor humane nature but the seed that is the posterity of Abraham And indeed to shew the invalidity of the argument taken from this place there needs no more then to consult the various reading of the English Translators set in the margin Q. What then is the sense of this place A. The meaning of the Author is that Christ is not the Saviour of Angels but men who being subject to afflictions leath which thing he before exprest by the participation of flesh bloud therfore Christ of his own accord submitted himself to the same that he might free the faithfull from the fear of death and succour them in all their afflictions Q. What say you to the fifth A. Here likewise is nothing to assert the incarnation as they term it For wheras it is read in the ordinary Bibles Every spirit that confesseth Jesus to be come in the flesh is of God The Greek hath it Every spirit that confesseth Iesus Christ come in flesh or Every spirit that confesseth Iesus come in flesh to be Christ That is Every spirit is of God that confesseth Iesus who discharged his Embassie on the earth without any worldly pomp ostentation in the most humble manner as to his outward presence with the greatest contempt finally indured a most ignominious death to be the Christ or King of the people of God Q. VVhat say you to the sixth A. Here also is no mention of any Incarnation since the world whereinto this Author here saith that Christ entred to performe his offering is as hath been formerly shown the vvorld to come Whence to enter into the world doth not here signifie to be born but to passe into the heaven Again by body in those words A body hast thou prepared me may be understood an immortall one Q. What then is the sense of the place A. That God while Jesus was entring into heaven furnished him with such a body as was very suitable fit to discharge his Priestly Office Q. You have hitherto explained the places of Scripture from whence they endeavour to prove that which is not found there I entreat you therefore now to alledge those places from whence they draw wrong conclusions A. The Scriptures from whence they draw their wrong conclusions either directly concern Christ or are referred to him by a certain accommodation Q. What are those that directly have respect to Christ A. They are such wherein Christ is called either a God or one with God or equall to God or the Son of the living God or the proper or only begotten Son of God or the first born of every creature or having all things that the Father hath or the Father of eternity or the Word of God or the Image of the Invisible God or the Character of his substance or he who being seen the Father is seen or in whom the fulnesse of Deity dwelleth bodily or that had glory with the Father before the world was or whose Spirit was in the Prophets or that came down from heaven came out from the Father and came into the world was sent by the Father into the world or the only Lord Lord of Glory King of Kings Lord of Lords and to whom Faith and divine honor pertaineth Q. In what places of the Scripture is the word God attributed to Christ A. Joh. 1. 1. The Word was a God And c. 20. 28. Thomas saith to Christ My Lord and my God And Rō 9. 5. writeth that Christ is a God over all to be blessed for evermore Q. What say you to these passages A. That it cannot from thence be demonstrated that Christ had as the adversaries speak a Divine Nature may to omit what hath been formerly spoken be made appear from hence namely that it is spoken in the first testimony touching such a word as was with God In the second Thomas calleth him his God in whose hands and feet he found the prints of the nails and in his side the print of the spear And Paul saith that he who was of the Fathers according to the flesh was over all a God to be blessed for evermore All which it is cleer cannot possibly be said of him that is God by Nature For from the first it would follow that there are two Gods whereof the one was with the other As for the other twain namely to have the prints of wounds and to be of the Fathers do altogether pertain to a man which that they should be ascribed to him that is God by Nature is very absurd But if any one to cloak the businesse pretend the distinction of Natures we have formerly removed that and taught that this distinction is not to be endured Q. Where doth the Scripture teach that Christ is one with the Father A. John 10. 29. 30. Where the Lord saith The Father that gave me the sheep is greater then all and none can snatch them out of the Fathers hand I and my Father are one Q. What say you to this proof A. When it is said that Christ is one with the Father it cannot be thence evinced that he is one with him in Nature as the words of Christ himself spoken to the Father about the Disciples to demonstrate see Jo. 17. 11. Father keep them in thy name whom thou hast given to me that they may be one as we are one And afterwards v. 22 The glory which thou hast given me have I given them that they may be one as we are one Now that Christ is one with the Father this ought to be taken of unity or onenesse in will or power as to the businesse of mans Salvation Yea that the Divine Nature of Christ

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

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

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

Redemption the difference onely lyeth herein that in this redemption of ours there is none that receiveth any thing by way of ransome which must of necessity come to passe in a true Redemption Quest VVhy doth the holy Spirit rather make use of a Methaporicall expression then of a proper one Answ Both because this Metaphoricall expression was already in most frequent use in the Old Covenant as also because the great love labour and cost of God and Christ is more elegantly set off thereby for a deliverance may possible happen without cost or love but so great a redemption could not be effected without great cost and love Quest What say you to this that Christ is a Mediatour between God and Men or of the New Covenant Answ Since we also read in the Scripture that Moses was a Mediatour namely between God and the people of the Old Covenant Gal. 3. 19. neither doth it any wayes appear that he satisfied God it cannot be certainly collected from Christs being a Mediatour of God and Men that he made any satisfaction to God for our sins Q. Why doth the Scripture attribute to Christ the name of a Mediatour A. Because he made in the Name of God a New and Eternall Covenant with Men and declared to us the whole Will of God whereby we have an accesse to God Q. What say you to this that Christ reconciled us to God A. First it is no where said in Scripture that God was reconciled to us by Christ but onely that we by Christ or his death were reconciled to God as you may see in all the places wherein mention is made of this reconciliation as Rom. 5. 10. 2 Cor. 5. 19 20. Ephes 2. 16. So that such a satisfaction cannot thence be evinced yea the opinion of the adversaries is rather clearly refuted thereby Quest VVhat think you of this reconciliation Answ That Christ shewed to us who by reason of our sins were enemies of God and alienated from him a way how we might be converted to him and so reconciled Quest VVhat say you to Christs bearing our sinnes Answ The satisfaction cannot be asserted from hence because it is said of God himself Exod. 34. 7. and Numb 14. 18. according to the Hebrew context That he sheweth mercy to thousands and beareth iniquity and sins which in our Translation is rendred forgiveth iniquity and sins And Moses Levit. 10. 16 17. saith to the sons of Aaron wherefore have ye not eaten the sin-offering in the Holy-place seeing it is most Holy and God hath given it you to bear the iniquity of the Congregation to make attonement for them before the Lord. And Numb 18. 1. the Lord saith to Aaron Thou and thy sons and thy Fathers house with thee shall bear the iniquity of the Sanctuary and thou with thy sons with thee shall bear the iniquity of your Priesthood And Mat. chap. 8. 17. saith expresly that when Christ cured many diseases among the people then was that fulfilled which was spoken by Isaiah He took our infirmities and bore our diseases Isai 53. 4. Neverthelesse neither did God nor the sons of Aaron or Aaron himself satisfie for the sins and iniquities of any nor Christ for the diseases of men Quest What therefore is the meaning of these words Answ That Christ took away from us both our sins and the punishment of them as perfectly as if he had born them on his own Body or carryed them away into a far Country as the Scripture elsewhere saith that he is the Lamb of God that taketh away the sins of the world John 1. 29. and that he was once offered that he might bear or take away sins of many Heb. 9. 21. Quest What say you to this that Christ is called a propitiation 1 John 2. 2. Answ The satisfaction is not necessarily concluded hence because the Scripture saith that God himself proposed Christ as a propitiation Rom. 3. 25. As also because the cover of the Ark is called a propitiation or propitiatory Heb. 9. 5. where in the Greek you have the same word that is found in the foregoing place of the Romans But it is evident that it did not satisfie God Finally it is one thing to satisfie another thing to propitiate appease or make favourable since he that is appeased or made favourable may remit and abate much of his right whereas he that is satisfied abateth nothing Q. But what is your opinion concerning this thing A. That God did and doth in a wonderfull manner yeild himself propitious and favourable to us in Christ and hath by him revealed to us all the things that he would have us know especially when he delivered his son to death whence the Apostle in the forequoted place added these words by his Bloud Q. What answer you to those testimonies wherein it is delivered that by the sacrifices of the Old Covenant the death of Christ was figured and shadowed forth Answ First we must know that not all the Sacrifices of the Old Covenant figured the death of Christ but only the killing of that Beast which every year was slain and with whose bloud the High-priest went into the Holy of Holies Which killing as it was not the Sacrifice it self but a certain preparation thereunto and an inchoation thereof but the Sacrifice it self was then performed when the High-priest entred with the Bloud into the Holy of Holies so also the death of Christ was not his Sacrifice but a preparation thereunto and inchoation thereof but the sacrifice it self was then performed when Christ entred into the Heaven itself whereof you shall here more anon Besides although those Sacrifices had shadowed forth the death of Christ yet doth it not thence follow tha God was by the death of Christ satisfied for our sins since the Scripture no where testifieth that those Sacrifices had such power as to satisfie God for sins And yet it is necessary that between the Figure and thing Figured there should be some similitude and proportion Q. What think you of those Sacrifices A. That by them the sins of the people were expiated or attoned that is by the intervening of those Sacrifices the remission of sins graciously decreed by God was brought to effect CHAP. IX Of Faith Q. I Have understood those things which Gods part pertain to the New Covenant explain these also which on our part seeme to belong to the same A. That which on our part belongeth to the New Covenant is Faith on our Lord Jesus Christ Q. What is Faith on our Lord Jesus Christ A. This Faith is in the Scripture set forth under a double consideration sometimes it noteth that Faith which is not necessarily attended with Salvation sometimes that which is so attended Q. What is that Faith which is not necessarily attended with Salvation A. It is a bare assent to the Doctrine of Christ as true which that it is not of necessity attended with Salvation appeareth from the example of those Rulers John 12.