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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	life_n	raise_v	9,308	5	6.9695	4	true

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

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

first and the last the same is read of Christ Revelat. 1. v. 17. Fourthly Isaiah 35. vers 4 5 6. God himself shall come and save us then shall the eyes of the blind and ears of the deaf be opened then shall the lame leap like a hart and the tongue of dumb shall be loosed which things are repeated of Christ Mat. 11. 5. Fiftly Zac. 12. 10. And they shall look upon me whom they have pierced which John chap. 19. 37. attributeth to Christ Sixthly Psal 68. 19. Thou hast ascended on high and led captivity captive and received gifts for men which same is repeated of Christ Ephes 4. 8. From all which testimonies they argue thus in as much as those things which were spoken of God under the Law are spoken also of Christ under the Gospel It appeareth that Christ is the God of Israel and consequently God by nature Q. What answer you hereunto A. It may be so answered to all these passages that it may be apparent that the divine nature of Christ cannot thence be collected for what things are spoken of God under the Law may for another reason be spoken of Christ under the Gospel as they are indeed spoken namely for the great and intimate conjunction between God and Christ in respect of dominion power and office all which the Scripture of the new covenant every where testifieth that Christ hath obtained by the donation of God now if the Scripture deliver such things of Moses as that he brought Israel out of Egypt Exod 32. 7. and that he was the redeemer of that people Acts 7. 35. and so of others the very same things that are elsewhere written of God himself when in the mean time neither Moses nor those others had so great conjunction with God as intervened between him and Christ much more deservedly may these things which are primarily spoken of God be accommodated to Christ by reason of that most singular and strict conjunction that is between them Q. I perceive that Christ hath not a divine nature but is a true man now tell me of what avail unto salvation the knowledge hereof will be Answer From the knowledge of this that Christ is a true man a sure and well grounded confirmation of our hope doth follow which by the contrary opinion is exceedingly shaken and almost taken away Q. How so An. Because it followeth from the adverse opinion that Christ is not a true man for since they deny that there is in Christ the person of a man who seeth that they with one and the same labour deny him to be a true man in that he cannot be a true man who wanteth the person of a man but if Christ had not been a true man he could not dye and consequently not rise again from the dead whereby our hope which resteth on the resurrection of Christ as on a firm basis and foundation may be easily shaken and well nigh thrown down but that opinion which acknowledgeth Christ to be a true man who conversing in the world was obedient to the Father even unto death doth assert and clearly determine that the same died and was by God raised from the dead and indued with immortality and so in a wonderfull manner supporteth and proppeth our hope concerning eternall life setting before our eyes the very image of that thing and assuring us thereby as it were with a pledge that we also though we be mortall and dye shall notwithstanding in due time rise from death to come into the society of the same blessed immortality whereof he is made partaker if we tread in his steps Question I understand the things pertaining to the person of Christ proceed I intreat you to his office Answer Very well you must know that the Office of Christ consisteth in being our Prophet King and Priest Question Where is he called a Prophet in the Scriptures Answer There is a singular testimony hereof cited by power Acts 3. verse 22. out of Moses Who said to the Fathers the Lord your God shall raise up a prophet to you out of the middest of your brethren like unto me him shall you hear according to all the things whatsoever he shall speak unto you Deut. 18. 18. Question Wherein consisteth his propheticall office Answer In perfectly manifesting and confirming the will of God to men Question Whence appeareth it that Christ hath perfectly manifested the will of God to men Answer From hence namely in that Jesus himself did in the most perfectest manner learn it of God in the heavens and was magnificently sent from thence to publish it unto men and did accordingly declare it unto them which is most apparent from those appellations that in the Scripture are attributed to him whilst it calleth him the VVord or Speech of God the Image of the Invisible God the Brightnesse of the Glory or the Image of the Person or Substance of God and whilest it affirmeth that the whole fulnesse of the God-head or of Diety doth dwell in him bodily that is the who I will of God is intirely and solidly discovered in the doctrine of Christ Q. VVhence is it written that Christ was in heaven and was sent down from thence A. Joh. 6. 38. I came down from heaven not to do my own will but the will of him that sent me and lo what if you should see the son of man ascending where he was before and Chap. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man who is or rather was in heaven and below vers 31. he that came from above is above all he that is or rather was from the earth is earthly in the Greek is of the earth and speaketh of the earth he that came from heaven is above all And what he hath seen and heard that he testifieth and Chap. 8. 40. Now you seek to kill me a man who hath told you the truth which I have heard from God and below v. 42. If God were your Father you would love me for I came out from God and am come for neither did I come of my self but he sent me and chap. 13. 3. Jesus knowing that the Father had given all things into his hands and that he came out from God and goeth away to God and chap. 16. 27 28 30. Ye have belived that I came out from God I came out from the father and came into the world again or rather on the contrary I leave the world and go to the Father now we know that thou knowest all things and needest not that one ask the hereby we believe that thou camest out from God and chap. 17. 8. And they have known indeed that I came from thee and have believed that thou sentest me and if any man have a desire to know when Christ was in heaven with God the same Evangelist shal tell him that he was in the beginning with God Joh. 1. 2. namely when the Gospel first began to

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

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

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

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

you demonstrate each of these A. That the sins which could not be expiated under the Old Covenant may be expiated under the New is testified by Paul Acts 13. 38 39. where he saith Be it known unto you brethren that by this man is remission of sins declared to you And from all things wherefrom ye could not be justified by the Law of Moses by Him every one that believeth is justified The same may be seen Rom 3. 25. Heb. 9. 15. Now that sins are in such a manner expiated under the New Covenant as that the eternall penalty of them is taken away and Eternall Life given appeareth from the last place we quoted Heb. 9. 12. Where it is said That Christ by his own Bloud entred once into the Sanctuary having found Eternall Redemption Q. Why is that Sacrifice of Christ performed in the Heavens A. Because it required a Tabernacle suitable both to the Priest and the Sacrifice For since the Priest is immortall and his Sacrifice altogether incorruptible it was necessary that he should enter into an Eternall Tabernacle But in as much as Heaven only is such a Tabernacle being the seat and habitation of God and therefore it was necessary that he should enter into the very Heaven there to discharge his Priestly function as the Author to the Hebrews plainly testifieth Heb. 7. 26. and chap. 8. 1 2 3 4. and chap. 10. 5 6 c. Q. VVhat was he not a Priest till he entred into the Heaven not when he hung upon the Crosse A. At no hand for as you heard even now the Divine Author to the Hebrews chap. 8. 4. expresly saith that if Christ were upon the Earth hee would not be a Priest Besides for as much as the same Author chap. 2. 17. testifieth that Christ ought in all things to be made like unto his Brethren that he might become a mercifull and faithfull High-Priest to God ward it is evident that untill he had been made like unto his brethren in all things that is in afflictions and death he was not out mercifull and faithfull High-Priest Whereby it commeth to passe that his afflictions and death were not his very Sacrifice but a preparation thereunto Quest Why doth the Apostle say that Christ delivered himself a sacrifice and offering to God for a sweet-smelling savour Ephes 5. 2. Answ First you must know that we doe not separate the death of Christ and exclude it from his offering yea we constantly affirme that Christ no otherwise then by his death and the intervening thereof offered himself Onely we assert that his offering was not actually compleated and absolved till being raised from the dead he passed into Heaven For in that yearly sacrifice under the Law which chiefly shadowed out the Sacrifice of Christ for the compleating of the work it was altogether necessary that the bloud of the slain Beast should be brought into the Sanctuary by the High-Priest see Heb. 9. 7. Again it is to be considered that the Apostle in the fore-mentioned place doth not say that Christ offered himself to God for us For this word delivered ought not to be joyned with the word offering but to be read by it self so that the sense is that Christ delivered himself to death For in that significaon the Scripture elsewhere useth the word deliver Furthermore the following words a Sacrifice and offering to God for a sweet-smelling savour are an illustration and commendation of that work of Christ in delivering himself to death whereby the Apostle exhorteth the faithfull to imitate that deed of Christ in loving their neighbour As goods Works are in the like manner of speaking else where commended see Phil. 4. 18. And therefore doing of good and communicating are called Sacrifices wherewith God is well-pleased Heb. 13. as also all good Works which the Faithfull in Christ doe Which good Works of Christians were shadowed forth in the legall Sacrifices Quest VVhat is the meaning of that place Heb. 1. 3. Christ having made a purgation of our sinnes sate down at the right hand of the majesty on high Answ That the manner of expiating and purging our sinnes is since Christ being raised from the dead entred into Heaven and offered himself to God for us I say is perfect and compleat that is all is now finished whereby we may be moved to embrace the remission of sinnes which God hath offered to us and Christ hath obtained authority to conferre that remission upon us Whence afterwards perpetually issueth the cleansing from sinnes and true freedom from the penalties of them Q. Why doth the Scripture treating of Christs Priest-hood say that he intercedeth for us A. Both that the care which Christ takes of our Salvation might by the requests which he is said to make to God appear to us and also that the Prerogative and eminency of the Father above Christ might remain entire and inviolate Touching the Church of Christ Q. YOu have spoken concerning the Kingdome of Christ speak now also concerning his People A. It is the Church or society of Christians and that either visible or invisible CHAP. I. Touching the Visible Church Q. VVHat is the Visible Church A. The Society of such Men as hold and professe the saving Truth Which society may be considered in generall or in speciall In generall when all the visible Societies of Christ dispersed through the whole world are considered as one Society of Christ or one Church In speciall when the particular Societies abiding in certain places as taken for the Church of Christ Q. For as much as now all Societies challenge to themselves the name of the Church of Christ I would fain hear whether there be any marks whereby the Church of Christ may be known A. It is to no great profit to inquire the Marks of a true Church of Christ since I have declared to you what constituteth a True Church namely the saving Truth which whatsoever Society holdeth and professeth is a true Church of Christ But such a Society as holdeth not the saving Truth or Doctrine nor professeth it not although it make shew of I know not what signes yet can it not be accounted a true Church of Christ But to hold the saving Doctrine since it is the essence of the Church of Christ cannot if we speak properly be the Mark thereof since the signe ought to differ from the thing whereof it is the signe Q. Therefore to know which is the true Church of Christ it is sufficient to know the saving Doctrine A. You rightly apprehend the thing For he that embraceth the saving Doctrine is already in the true Church So that he hath no need to enquire the notes of a true Church whereby it may be known But what the saving doctrine is you may understand by our foregoing speech and conference CHAP. II. Of the Government of the Church of Christ Q. SInce you have taught me that the Visible Church of Christ consisteth in the saving doctrine I would also