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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

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. Printed at Amsterledam for Brooer Janz 1652. To the Christian READER SEeing it hath pleased Almighty God to bring this good discourse to thy sight We are certain wast thou sensible of thy benefit that might redound to thy soul upon the Imbracing of the Doctrine therein contained thou wouldst not look upon it as men now a dayes look upon most Books with a carelesse unresolved resolution to embrace what shall appear to them to be truth but rather to please their curious fancy then nourish and refresh their souls with good and wholsome Doctrine the effects whereof would bring them to happiness We wilt not here make it our work to plead for the excellency of this Discourse but leave that to the Book it self Only our advice to thee is that seeing the things that are therein asserted are built upon plain texts of Scripture without any consequencies and seeing its tendancy is so much to the propagating of holinesse without which no man shall see God and likewise that it is not the opinion of a particular man onely but of severall Churches of Jesus Christ thou wouldst give the more heed to what thou readest Obtain the honour to be like the Noble Bereans by searching in the Scripture whether the things contained therein be so or not beg of God that he would illuminate thy understanding in seaching after the truth and having sound it sear not to own it God will stand by those that stand for him and if he be on thy side it 's no matter who is against thee continually beg of God more and more to confirm thee in the truth and ingage him to make thee yet more wise by improving the wisdome thou hast already obtained Consider how all along the truth or at least that which was most true hath been cryed out against and persecuted under the notion of Error How was our Lord Jesus Christ himself lookt upon as a blaspheamer Yea and put to death on that accompt neither hath the malice of men rested in crucifying their Lord but hath extended much farther even to the killing his Apostles Prophets and Disciples and all upon the same score of blasphemy and Errour What is it that keeps Mahomets Religion in Turkey alive but that it is death to dispute it And what keeps the Popes interest up in Spain and other Countryes but inquisitians and Tortures which are executed on those who deny his supremacy and argue against his Religion And what is it that will keep England from ever having the knowledge of the truth flourish within its Dominion and Terri●ories but harkening to those that call themselves ministers who rather then they will part with their reputation in the world and their sat benefices will cry down the greatest truths for blasphemies as it is too apparently in these our dayes otherwise how is it that notwithstanding our Lord Jesus Christ saith He that will be my disciple must deny himself and take up his crosse daily c. and through much tribulation we must enter into the kingdom of God they will rather alter their Religion from Episcopacy to Presbytery and to Episcopacy or any other Religion that the state and the generality of men are of again so they may live at ease and have their bodies well pampered then be a disciple of Jesus Christ upon such tearms yea and rather then they will enter into the kingdom of God through tribulation or persecution they will maintain such a Doctrine and stand up for such a Religion the profession whereof shall never expose them to sufferings for it Yea and if they cannot maintain it by Scripture or reason they will as much as in them lies procure the assistance of the civil Magistrate to enforce it upon the people though it be against their consciences Which if we did but well consider is a sufficient argument to evince the falsenesse of their Religion it being so unlike to the Religion of Jesus Christ and his Apostles of whom we never read that they desired the civill Magistrate to protect them or to establish their Religion by force upon the people for that indeed is but as best the way to make men hypocrites in that the most of men will rather imbrace a Religion against their consciences then suffer any thing for religion A. d therefore seeing the state of things lyes as we have before declared how happy will he be whose Religion is built upon the Doctrine of the Apostles and Prophets Jesus Christ being the chief corner stone that hath the greatest reason of its side that possibly can be imagined doubtlesse it will carry him through all difficulties whatsoever That this discourse is so we leave to thy consideration upon thy weighing of what is contained therein withall seriousnesse and that the truth may never after so long waiting and looking for it be shut out from thee nor any of thy country men desire the Lord still to protect our Governours and put it into their hearts to continue that Liberty which of late through the mercy of Almighty God we have enjoyed That they may never harken so to our pretended Ministers as to suppresse the truth under the Notion of error and blasphemy especially since they and we have hitherto pretended to stand up for the truth and for liberty in practising thereof That the blessing of the Lord may continually attend thee in thy progresse upon this account is and shall be the continuall prayers of Thy friends to love and serve thee in the Lord Jesus Christ Of the holy Scriptures QUESTION I Would fain learn of you what the Christian Religion is ANSVVER The Christian Religion is the way of attaining eternall life discovered by God Q. But where is it discovered A. In the holy Scriptures especially that of the new Covenant Q. Is there then any other Holy Scripture besides that of the New Covenant A. Yes Q. What is it A. The Writings of the old Covenant CHAP. I. Touching the certainty of the Holy Scriptures Q. BUt whence appeareth it that the Holy Scriptures both of the Old and New Covenant are certain and not suspected A. Hence in that there is not onely no cause why it should be doubted of them but evident ground as far as the matter will bear why credence should be given to them Q. How will you make it good that there is no cause why it should be doubted of them especially as to the Scripture of the New Covenant A. There are apparently four causes for which the truth of books may be

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

is therefore called the Word or speech of God because he hath declared the whole will of God to us as John himself seemeth to expound it chap. 1. 18. No man hath seen God at any time the only-begotten Son who is or rather was in the bosome of the Father he hath declared him As he is in the same sense called both Life and Truth And the same may be said of his being called the Image of the invisible God But he is called the expresse Image of his person or substance hereby is meant that God hath already exhibited in him whatsoever he hath promised to us But as to the saying of Christ he that seeth me seeth the Father this is not fit to prove the Divine Nature of Christ since that reason of seeing is not appliable to the Essence of God which is invisible but to the knowledge of those things which Christ as his Fathers Embassador both said and did For proof of this see Joh. 12. 45. Neither lastly can the divine Nature of Christ be evinced from thence namely that all the fulnesse of the Godhead or of Deity dwelleth in him bodily since this word God-head may denote the divine wil see Eph. 3 19. forasmuch as the Apostle doth oppose that speech not to persons but to Philosophy legall ceremonies it is evident that it is meant of the Doctrine of Christ not of his Person But should we take the words as they sound yet could not such a divine Nature as the adversaries have imagined be thence collected For it is true and manifest that the fulnes of Deity or Godhead doth now dwell in Christ even bodily in that his very body is altogether divine as being made both of divine spiritual matter namely that of the heaven see 1 Cor. 15. 45 47 48. and being indued with divine life and divine splendour divi●e strength But concerning the word corporally of that we wil discourse somwhat afterwards Q. But where saith the Scripture that Christ had glory with the Father before the world was A. John 17. 5. Now Father glorifie me with thy self with the glory which I had with thee before the world was or as the Greek runneth with the glory which I had before the world was with thee Q. What say you to this place A. Neither can the Divine Nature of Christ be evinced from hence for that Christ might have glory with the Father before the world was and yet not be thereupon God is apparent from 3 Tim. 1. 9. where the Apostle saith of the faithfull that grace was given to them before the world began Besides it is here written that Christ doth beg this glory of the Father which sheweth neither that he was formerly in actual possession therof for then he would have been in possession of it still and consequently needed not as he doth to beg it as the reward of his work nor had a Divine Nature for then his Divine Nature would have supplied him with such glory as he wanted without being beholden to another Wherefore the sense of the place is that Christ beseeches the Father to grant unto him that glory which he had with him in his decree before the world began Q. Where saith the Scripture that the Spirit of Christ was in the Prophets A. 1 Pet. 1. 10. 11. Concerning which salvation the Prophets diligently scarched and inquired who prophesied of the grace that should happen to you searching at what or what manner of time the Spirit of Christ in them did signifie Q. What say you to this A. The spirit here said to be in the Prophets is therefore called the spirit of Christ either by a prolepsis because he is now become the spirit of Christ or because he foresignified the things of Christ as Peter himselfe hinteth saying when it testified beforehand the sufferings of Christ and the glories that should follow which forme of speech you likewise have 1 Joh. 4. 6. where the spirit of truth and the spirit of error are so called because they speak the things belonging to truth and to error Q. Where saith the scripture that Christ came down from heaven came out from the father and came into the world A Joh. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man that is or rather was in heaven And chap. 16. 28. I came out from the father and came into the world againe or rather on the contrary I leave the world and go to the father and Ioh 17. 18. As thou hast sent me into the world Q What say you to these passages A. That the divine nature of Christ cannot hence be evinced is apparent in that the words of the first testimony namely who came down from heaven may be figuratively taken as in Jam. 1. 17. Every good donation and every perfect gift is from above descending from the father of light and Rev. 21. 2. 10. I John saw the holy City the new Jerusalem descending from God out of heaven But if they ought properly to be taken which we most willingly admit it is apparent that they are not spoken of any other then the son of man who since he of necessity hath a humane person he cannot be God by nature Moreover whereas the Scripture testifieth of Christ that the father sent him into the world we read the same concerning the Apostles of Christ in the words before quoted John 17. 18. As thou hast sent me into the world so have I also sent them into the world But that saying namely that Christ came out from the Father are equivalent with his descending from heaven but his coming into the world is such a thing which the Scripture sheweth to have happened after his nativity see John 18. 37. where our Lord himself saith I was therefore born and therefore came I into the world that I should bear Record to the truth and 1 John 4. 1. It is written that many false prophets were gone out into the world So that from those forms of speech a divine nature of Christ cannot be evinced But in all these speeches is described how divine the beginning of Christs prophetick office was Q. But where is Christ called that one Lord Lord of glory King of Kings and Lord of Lords A. 1 Cor. 8. 6. To us there is one Lord Jesus Christ by whom are all things and we through him 1 Cor. 2. 8. For had they known they would not have crucified the Lord of glory Rev. 17. 14. They shall make war with the Lamb and the Lamb shall overcome them for he is a King of Kings and Lord of Lords and chap. 19. 16. and he hath on his vesture and thigh a name written King of Kings and Lord of Lords Q. What say you to these testimonies A. As to the first the divine nature of Christ cannot be concluded from the Apostles calling him that one Lord. For first he manifestly distinguisheth him from the father whom