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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

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

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

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

after our image and let him have dominion over the fishes of the sea and over the fowles of the ayre and over the cattell and of all the whole earth and over every creeping thing that creepeth upon the earth Q. But what think you of the second testimony A. The Apostle in that place doth not speak of mortality but of death it self but there is a wide difference between death and mortality inasmuch as a man may be mortall and yet never die Q. What therefore is the meaning of those words that death entred into the world by sin A. Namely this that Adam for sin was by the decree and sentence of God subjected to eternall death and consequently all men inasmuch as they are propagated from him are liable to the same eternall death that the thing is so the comparison of Christ with Adam which the Apostle maketh in the same chapter from the twelfth verse to the end doth sufficiently intimate Q. I observe that man by nature hath nothing common with immortality but how prove you that he could not by himselfe know the way leading thereunto A. It may be proved thus because that knowledge doth far exceed mans reason as the Apostle expressely saith an animall man receiveth not the things of the spirit of God 1 Cor. 2. 14. meaning the things whereof he had spoken a little before p. 9. and 10. which neither eye hath seen nor ear heard nor ever came up into the heart of man which God hath prepared for those which lo●● him But he hath revealed them to us by the Spirit All which that it is to be understood of immortality and the way and means tending thereunto is evident from the very thing it self Q. But can you make this plain by another testimony of the Scripture A. Yes by that Rom. 1. 19. 20. where the Apostle saith That what may be known of God is manifest in them for God hath manifested it unto them For the invisible things of him from the foundation of the world being understood by his works are seen both his eternall power and divinity so that they are inexcuseable Q. But how appeareth it plainly from that testimony A. Because the Apostle affirmeth those things which God hath by the Gospell discovered to men to be such as were invisible from the very creation of the world So that they could by no means be traced out by men For the very matter which the Apostle in this place proposeth to be handled intimateth that those works whereby the invisible things of God were known are to be understood of the works done under the Gospell Q. But that place is commonly interpreted in another sense A. I am not ignorant thereof but that cometh to passe because they read the passage otherwise then it was written by the Apostle For whereas the Apostle wrote From the creation of the world they read By the creation of the world Again they joyn the same words not with the clause going before an example of which joyning you have in the 13. of Mat. ver 35. I will open my mouth in parables I will disclose things hidden from the foundation of the world but with the clause coming after as if the Apostle meant that the invisibles of God were seen by the Creation of the world CHAP. II. Wherein the way of Salvation doth consist Q. I Perceive that the way hath been discovered and disclosed by God and therefore would now fain know what it is A. Even the knowledge of God and Christ as the Lord Jesus himself testifieth This is life eternall that they know thee Father the only true God and Jesus Christ whom thou hast sent Joh. 17. 3. Of the knowledge of God CHAP. I. Touching the Essence of God Q. EXplain therefore to me wherein the knowledge of God doth consist A. In the knowledge of those things that pertain to his essence and his will Q. What things pertain to his essence A. They are of two sorts the one comprising those things that are simply necessary to salvation the other those that are very conducible thereunto Q. What are the things that pertain to the Essence of God and are simply necessary to salvation A. These that God is that he is but one that the is eternal that he is perfectly just perfectly wise and perfectly powerfull Q. What is it to know that God is A. To acknowledge or at least to be firmly perswaded that he hath of himself divine Soveraignty over us Q. What is it to know that he is but one A. To acknowledge and firmly believe that he only hath of himself divine Soveraignty over us Q. What is this divine Soveraignty over us A. A right and Soveraign power to determine of us as he please even in those things to which neither humane force nor any other wha●soever can extend of which sort are our thoughts while they lye hidden in the inward recesses and closets of the heart to which he can prescribe Laws according to his pleasure and appoint penalties and rewards Q. What is it that he hath Soveraignty of himself A. Namely that he hath not received it from any other Q. What is it that he only A. I said not simply that he only hath it but that he only hath it of himself For nothing hinder but that he may communicate with another that power and Soveraignty which no other besides him hath of himselfe although the Scripture affirm that he is the only Potentate and Lord 1 Tim. 6. 15. Q. Why then doth the Scripture speak in that manner A. Because all power and authority not onely divive but also humane happeneth to every one that hath it by his grant and donation Q. What is it to know that God is eternall A. That he is without either beginning or end Q. What is it to know that God is perfectly just A. That it is naturall to him to maintain and observe rectitude and equity Q. What is it to know that God is perfectly wise A. That he not only knoweth all sorts of things but every thing in particular so exactly that nothing can escape his cognizance Q. What is it to know that he is perfectly powerfull A. That he can do whatsoever things he will Q. Why is it necessary unto salvation to know all these things A. Because without the knowledge of them we could not be able to persevere unto the end in this way of salvation Q. Shew how this is verified of every one of these things in particular A. As to the first who seeth not that it is necessary unto salvation to believe that God is for unlesse we believe that God is we cannot possibly believe that this way was delivered by him And hence is it that the Author to the Hebrews saith He that maketh his addresse to God must believe that God is Heb. 11. 6. Q. How prove you that the knowledge of the second is necessary to salvation A. Unlesse we believe that God is but

tempted From these words likewise it can not be shown that Christ was indeed tempted in the wildernesse For instance should any man say let us not be refractory to the Magistrate as some of our Ancestors were it could not thence be concluded that the same numericall Magistrate is in both places designed Now if there be found in the Scriptures such kinds of speaking wherein the like speech is referred to him whose name was a little before expressed without any repetition of the same person this hap'neth in such a place where no other besides him whose name was expressed can possibly be understood as Deut. 6. 16. Thou shalt not tempt the Lord thy God as thou temptedst in Massah But in this speech of the Apostle whereof we speak another then Christ may be understood as Moses the Angel c. see Num. 21. 5. Q. From what place prove they that the glory of Christ was seen by Isaiah A. From Iohn 12. 41. These things spake Isaiah when he saw his glory and spake of him Q. What say you hereunto A. First that these words are not of necessity to be referred to Christ inasmuch as they may be referred to God the Father For the words that are set a little before are spoken of the same namely he hath blinded their eyes and hardened their hearts Again the glory which Isaiah saw might be yea was not a present but a future glory For it is proper to Prophets to see the things that are to come Whence likewise they were called Seers 1 Sam. 9. 9. Finally although you understand these words of that glory which was then present and seen by Isaiah yet is it one thing to see one's glory another thing to see himself for in the glory of that one God Isaiah likewise saw the glory of the Lord Christ for the Prophet there saith The earth is full of the glory of the Lord. Which thing was then accomplished when Jesus Christ first appeared to the people of the Jewes and afterwards was preached to the whole world Q. From what testimonies of Scripture do they endeavour to demonstrate that Christ was as they say incarnated A. From Iohn 1. 14. where according to their Translation it is read The Word was made flesh And from Phil. 2. 6 7. Who Christ Jesus being in the form of God thought it not robbery to be equal to God But made himself of no reputation taking upon him the form of a servant being made in the likenesse of men And being found in fashion as a man he humbled himself c. from 1 Tim. 3. 16. Great is the mystery of godliness God was manifested in flesh And frō Heb. 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham And from 1 Ioh. 4. 3. Every spirit that confesseth Iesus Christ is come in the flesh is of God And lastly from Heb. 10. 5. Wherfore entring into the world he saith Sacrifice offering thou wouldest not but a body hast thou prepared for me Q. What say you to the first testimony A. That it is not there said that God was incarnated or that the divine Nature assumed a humane For it is one thing to say The Word was made flesh another that God was incarnated as they say or that the divine Nature assumed a humane Besides these words The Word or rather the Speech was made flesh may and ought to be thus rendred The Word was flesh Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred verse 6. of this very chapter There was a man sent by God his name John And Luk. 24. 19. Who was a Prophet great in word and deed And these places with sundry others shew that it may be so rendred But that it ought to be so rendred the order of the Evangelists words sufficiently teacheth for it would have been incongruous to have said that the Word was made flesh that is as the adversaries would have it assumed a Humane Nature after he had already spoken those things of the Word which followed the Nativity of Jesus Christ as namely that John the Baptist gave testimony of him that he was in the world that his own received him not that to them who received him he gave power to become the Sons of God Q. How is that to be understood that the Word was flesh A. That he by whom God perfectly revealed his whole will and who had been therefore by John called the Word or Speech was a man of the same constitution with others and subject to the same infirmity afflictions and death For in this sense the Scripture useth the word flesh as appeareth from those places where God saith My spirit shall not alwaies strive with man for that he also is flesh Gen. 6. 3. And Peter out of Isaiah saith All flesh is grasse 1 Pet. 1. 24. Q. What say you to the third A. It is one thing to say that Jesus Christ being in the form of God took the form of a servant and that the Divine Nature assumed a Humane For here the form of God cannot design the Divine Nature in that the Apostle writeth that Christ emptied himself of that form But God can by no means empty himself of his nature Neither doth the form of a servant denote a humane nature since to be a servant is referred to the fortune and condition of a man But neither is it to be concealed that the writings of the New Covenant doth use the word form elswhere but once namely Mark 16. 12. and that in such a sense wherein not the nature but exteriour fashion is signified whilest it saith that Jesus appeared to two of his Disciples in another form Q. But from those words which the Apostle presently after subjoyns namely He was found in fashion of a man doth it not appear that he was as they say incarnated A. At no hand For it is said of Sampson Judg. 16. 7. 11. that if such and such a thing was done to him he should become as a man And Asaph Psa 82. denounceth to those whom he had called Gods Sons of the most high that they should die like men notwithstanding it is certain it cannot be said that they were as the adversaries say incarnated Q. But how do you understand this whole place A. Thus that Christ who conversed in the world as God doing the works of God and receiving divine worship did when God so willed and the salvation of man required become as a servant and vassall and as one of the vulgar men when he of his own accord suffered himself to be bound whipt and crucified Q. What say you to the third A. First that in many ancient copies and in the vulgar Translation the word God is not here found so that nothing certain can be concluded out of this place Again though we read the word God there yet is there no cause why it should not be referred to the Father

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.

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