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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

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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
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.