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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	action_n	people_n	41	3	4.1202	3	false

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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

Lord lay not this sin to their charge Also 2 Cor. 12. 7 8. Lest I should be too much elevated with the excesse of Revelation there was given to me a prick in the flesh an Angell of Satan to buffet me that I might not be elevated whereupon I besought the Lord that he might depart from me also 1 Thes 3. 11. Now our very God and Father and our Lord Jesus Christ direct our way unto you besides this may be farther seen in all the Apostolick salutations wherein they wish Grace Mercy and Peace As from God the Father so also from his Son Jesus Christ unto the faithfull Quest But is not the first Commandment of the decalogue altogether changed by this addition namely that we ought to acknowledge Christ for a God and celebrate him with Divine honour Answ At no hand for the Commandment it self is not changed in as much as all the worship that is given to Christ redoundeth to the glory of that one God the Father but the reason and manner of worshipping is changed for before Christ God was worshipped immediately but under Christ mediately Besides that law forbiddeth us to have other Gods before the Lord God and Christ is not an other God but in that very worship which is given to him subordinate to that one God it is apparent that that law is no way changed since it is well known that subordinate things are not opposite to one another Quest Is Divine Honour and Worship so attributed to Christ that there is herein no difference between him and God Answ Yes very great for we adore and honour God as the first cause of our Salvation but Christ as the second or to speak with Paul God the Father as him of whom are all the things the Lord Christ as him by whom are all the things 1 Cor. 8. 6. Quest What think you of those men which doe not invocate Christ nor think that he must be adored Answ That they are no Christians since indeed they have not Christ for though in words they dare not deny him yet in reality they do Quest You have shewed that next to God Christ ought to be worshipped tell me whether any one else is to be worshipped Answ None for neither is there any Divine testimony from whence it may appear that to any other but Christ Divine soverainty over us is given and whereas at this day in the Church of Rome some divine Authority is attributed to the Virgin Mary and to the Saints that is wholly built upon their own opinion Quest Can they not justly be excused since they doe it to this end that they may thereby give worship to God Answ No for in the worship of God it is not enough to ground our selves upon opinion though never so specious but thereunto there is need of the very truth it self otherwise that worship ought justly to be accounted for Idolatry Quest I perceive that none but God and Christ is to be worshipped but may we not invocate the Virgin Mary and the Saints not that they themselves may bestow any thing upon us but impetrate it by their prayers unto God and Christ Answ It is no wayes lawfull for the reason a little before declared as also because in those things that concern the worship of God one ought to be most certainly perswaded that the things which are done may be done according to the will of God But no testimony can be produced out of the sacred Scriptures from whence it may appear that the Virgin Mary and the other Saints either have any care of those things that are done by us or any knowledge or at least are able to hear our Prayers of which things never the lesse he ought to be perswaded who would addresse his prayers to them Quest I suppose I now perceive what force this precept hath in the Christian Religion come therefore to the second Answ The second is this Thou shalt not make to thy self any Graven Image c. Quest What is the meaning of this precept Answ That no Image is to be made to the end it should be adored and worshipped nor any such Image as may occasion such adoration and worship Quest What are those Images which men make to the end they should be adored and worshipped Answ Such as are made out of an opinion and shadow of Religion Quest In what manner is such adoration performed Answ Not onely when Images themselves are worshipped but when the worship is performed before them and when they are religiously cloathed but much more when Tapers are lighted before them Incense burned Vowes made to them and Pilgrimages undertaken to them Quest But they say these things are not exhibited to the Images themselves nor the Images themselves adored but those whom they represent Answ This shift availeth them not for in that prohibition there is no mention of such a difference that this should be done for the Images sakes or not but the people are enjoyned not to do the thing at all But that this evasion is not to be admitted the example of the Calf which the Israelites made in the Wildernesse and of those Calves which Jeroboam made for the Israelites in the Land which the Lord had given them to possesse For it is certain that the worship that was given to those Calves was in the intention of the Israelites not given to Calves themselves but to the Lord God of Israel whom they thought to be represented by them neverthelesse that worship was repugnant to the will of God as appeareth sufficiently out of the sacred Story Quest How will you prove that the Israelites worshipped God in the Calf that was made in the Wildernesse Answ That appeareth from the fact of Araon and the People From the fact of Aaron because being inforced by the prayers of the people to make them a God that might goe before them he framed that Calf But it is certain that Aaron had no other God besides the Lord which is also apparent from hence namely in that Aaron when he was about to dedicate that Calf saith of him Tomorrow is a solemnity to the Lord Exod. 32. 5. From the fact of this people because they said of the Calf that he was the God which brought them out of the Land of Aegypt for this whole action of bringing them out of the land of Aegypt by the hand of Moses was performed under the expresse name of the Lord himself Quest How will you prove the same concerning those Calves that Jeroboam made for the People A. First because those calves were proposed to the people by Jeroboam to be worshipped with these words behold thy God O Israel that brought thee up out of the land of Egypt 1 Kings 12. 28. Besides it is evident from the very history yea therein expressed that those calves were therefore framed by Ieroboam lest the people should go to Ierusalem to worship the Lord for they would never have desisted to go to

believe it But it is evident that these Quotations do not demonstrate the Father Sonne and Holy Spirit to be three Persons in one Divine Essence Q. Yet from such a Conjunction of those three in divine Operations it seemeth somewhat probable that they are three Persons in one divine Essence A. By no means For as to the first place although the Father Son and Holy Spirit be conjoyned in Baptism yet doth it not therefore follow that they are Persons in one divine Essence both for that it is said in the words immediately going before that all power in heaven on earth was given to the Son which cannot possibly agree to him that is a Person in the divine Essence as also because it is no new thing for the Scripture in other things no lesse divine then Baptism to joyn with God such Persons and Things as no wayes pertain to the divine Essence Of Persons you have an example in the first book of Samuel chap. 12. 18. And all the people greatly feared the Lord and Samuel And in Moses Exod. 14. 31. where according to the Hebrew it is read And the people feared the Lord and believed in the Lord and in his servant Moses Of things you have an instance Acts 20. 32. I commend you to God and to the Word of his Grace Ephes 6. 10. Strengthen your selves in the Lord and in the power of his might Q. But they hold he must needs be God into whose name we are baptized A. They are exceedingly mistaken for we read 1 Cor. 10. 2. that the Israelites were all baptized into Moses And Act. 19. 3. that certain Disciples were baptized into the Baptisme of John Although neither Moses were God nor the Baptisme of John a Person much lesse God Q. But it seemeth one thing to be baptized into any ones name and another to be baptized into any one A. By no means For by vertue of the Hebrew Idiotisme it is oftentimes all one to do something into any ones name and into any one as is sufficiently known Neither need we go far for any instance since the matter in hand will readily furnish us for whereas we read in some places that Disciples were baptized into the name of Christ see Act. 8. 16. Act. 19. 5. we read in others that they were simply baptized into Christ Rom. 6. 3. Gal. 3. 27. Q. What answer give you to the second Quotation A. That although divine operations be attributed to God and to the Lord and to the Holy Spirit yet can it not be rightly inferred thence that these three are of one essence Yea the contrary may be thence clearly collected namely that they cannot be of one essence since the Lord and the Holy Spirit are openly distinguished from God whom we formerly proved to be no other then the Father of our Lord Jesus Christ But because together with God mention is here made of the Lord and of the Holy Spirit this is therefore done because the Lord is he by whom God doth work all these things with the concurrent ministery of the Holy Spirit for here he treateth only of those things that appertain unto the faithfull in whom the Holy Spirit worketh Q. What answer give you to the third A. First since it is known that in the more ancient Greek copies and in the Syriack and in the more antient Latin Versions these words are not extant as the chiefest of our Adversaries do shew nothing certain can be concluded from them Again though they were extant in the Scripture yet could it not be thence concluded that there are three Persons in one Divinity For that place speaketh of no other thing then of witnessing that Jesus is the Son of God or the Christ But that this may be attested not only by such as are divine persons but even by such as are no persons at all appeareth by the following words wherein the Apostle saith that there are three that bear witnesse on the earth the Spirit the Water and the Bloud Now when he saith that the former three are one that this is meant of their being one in testimony and agreement but not in essence is apparent by the following verse where the like expression is found and must be taken in such a sense Q. I perceive by your former discourse that there is but one Person in the divine essence and therefore I would now know how the knowledge hereof is very conducible to salvation A. You will easily perceive that if you consider how pernitious the opinion of the Adverse Party is For first that opinion may easily undermine and weaken the belief of one God whilest one while it confesseth but one God another while acknowledgeth three Persons every one whereof is that one God Secondly it obscureth the glory of that one God who is only the Father of Jesus Christ whilest it transferreth it to another who is not the Father Thirdly it may easily pervert the way of salvation whilest it taketh away the difference between the first and second cause thereof and suff●reth us not rightly to acknowledge who is the prime Author of our Salvation and how God manageth the same by Jesus Christ and the Holy Spirit In sine it greatly hindreth Aliens from embracing the Christian Religion whilest it delivereth such things as are opposite to divine Truth and sound reason From all which inconveniences that opinion is free which holdeth that there is but one Person in the divine essence Of the Will of God Q. YOu have explained to me the things that pertain to the essence of God explain now those things also that concern his Will A. Those things that concern the Will of God are partly such as all men in generall are and ever have been partakers of them partly such as properly belong to those who are to obtaine eternall life Q. What are those whereof all men in generall have ever been partakers of A. They are three in number first the Creation of heaven and earth and all the things that are therein Act. 14. 15. Secondly his care and providence over all things in particular Mat. 10. 29. Lastly the remuneration of them that seek him that is yeeld themselves obedient to him Heb. 11. 6. Q. Why is it necessary to believe that God created heaven and earth A. There are two principall causes thereof The one that God would have us believe it And therefore in the Scriptures both God and his Ministers do so frequently and clearly admonish us thereof as amongst other testimonies you have it in Isaiah chap. 44. 24. I am the Lord that maketh all things that stretcheth out the heavens alone that spreadeth abroad the earth by my self And in Moses Gen. 1. 1. In the beginning God created the heaven and the earth And in David Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth He gathereth the waters of the Sea together as

given glory to him all the things both in the heavens and on the earth were by him reformed and reduced to another state and condition in that he became the Head of Angells and Men who before acknowledged God only for their Lord. Q. What say you to the fourth testimony A. That it is not here said that the Son made the world but God made it by the Son Now that the word world may not only signifie that which is past and present but also that which is to come is confessed And that it is here spoken of the world to come is evident from hence namely that the same Author affirmeth that by him whom God hath appointed heire of all things the world was made For Jesus of Nazareth was not appointed heire of all things before God had raised him up from the dead which is apparent because then at length all power in heaven and earth was given to him by God the Father in the donation of which power and not in any other thing that inheritance of all things is contained Q. What answer you to the fifth A. This testimony doth not expresly speak of Christ but of God But forasmuch as this divine Author doth apply it unto the Son of God it is to be considered that the words expresly speak not of one thing but of twain chiefly The one whereof is the creation of heaven and earth the other is the abolition of the things created Now that this Author doth not referre the first unto Christ is from hence apparent namely because he proposed to himself to demonstrate not that excellency of Christ which he hath from himself but that which he obtained by inheritance and whereby he was made better then Angells as appeareth from the fourth verse of this first chapter of the Hebrews of which kind of excellency since the creation of heaven and earth neither is nor can be it is evident that this testimony was not alledged to prove that Christ created the heaven and earth Since therefore the first cannot be referred to Christ it is apparent that the latter only pertaineth to him and that therefore because God will abolish both the heaven and earth by Christ when he judgeth the world by him Wherein the excellency of Christ shall so far surpasse that of Angels that the very Angels shall therein minister to him Which latter speech since it could not be understood without the words going before wherein mention is made of the heaven and earth inasmuch as it is joyned to them by the word they the author was therefore necessitated to repeat them also For if other sacred Writers do in that manner cite testimonies of the Scripture when they are pressed with no necessity much more ought this Author so to do when he was necessitated thereunto Q. Where do sacred VVriters do so A. Amongst many other testimonies you have that of Mat. 12. 18 19 20 21. Where it is very evident that the 19. v. only pertaineth to the purpose of the Evangelist since his intention was to shew the reason why Christ would not have himselfe be made manifest Again Act. 2. 17 18 19 20 21. where also the 17. 18. ver only make to the purpose of the Apostle which is to shew that the H. Spirit was poured out upon the Disciples and in the same ch v. 25 26 27 28. where it is clear that the 27. ver only is ꝑertinent to the businesse in hand since the Apostle intendeth to prove that Christ could not be detained by death Finally in this very ch to the Heb. v 9. where it is apparent that these words Thou lovedst righteousnesse and hatedst iniquity are not pertinent to what the divine Author goeth about to prove namely that Christ is made better then Angels Q. With what testimony do the adversaries go about to prove that Christ conserveth all created things A. From that place Heb. 1. 3. where it is said That Christ upholdeth all things by the word of his power Q. What say you to this testimony A. That the word all in this as well as in other places doth not designe all things without exception but is referred to those things only that pertain to the Kingdom of Christ as the Article in the Greek set before the word all to limit it doth sufficiently declare shewing that it is to be understood only of all the things of a certain kind Besides the Greek word which is by the English Translators rendered upholding ought to have been rendered carrying which hath rather the signification of ordering and mannaging then of conserving as that which is annexed namely by the word of his power seemeth to intimate Q. By what testimony prove they that Christ brought the children of Israel out of Egypt A. Out of Iude's Epistle vers 5. Iesus having saved the people out of Egypt did the second time destroy them that believed not Q. What answer make you hereunto A. That the word Iesus is extant in no Greek copie but instead thereof the word Lord is here read so that this testimony no whit proveth what the Adversaries intend Q. But whence prove they that Christ was with the Israelites in the wildernesse and conducted them and did good to them A. From that passage of Paul 1 Cor. 10. 4 They all drank the same spirituall drink for they drank of the spirituall rock that followed them but that rock was Christ As also from the 9. ver of the same chap. where the Apostle saith Neither let us tempt Christ as some of them tempted and perished by Serpents Q. What answer give you to these places A. As to the first the Apostle doth not at all say that Christ was in the wildernesse with the people of Israel and did good to them For though he write that the Rock whereof the people drank was Christ yet doth not he therefore assert that Christ was indeed there because those words of Paul may be figuratively taken Now whereas he calleth that Rock spirituall this doth nothing advantage the cause of the adversaries since that Rock may be called spirituall although it were Indeed materiall for the same cause that the meat was called spiritual namely in that it contained in it a mystical sense as in the Revelation John saith That the great City where our Lord was slain is spiritually called Sodom and Egypt Rev. 11. 8. Moreover in that he faith that the Rock followed them it is to be understood of the water issuing out of the Rock and following the people through the wildernesse which before was destitute of running water or at least of such as was potable To which Isaiah ch 43. 20. doth allude where he saith The beast of the field shall honour me the Dragons and the Ostriches for I have given them waters in the wildernesse and rivers in the desert to give drink to my people my Chosen As for the second testimony namely Let us not tempt Christ as some of them

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

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.