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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

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

the believing Jewes as the Jewes to the believing Gentiles For thus we read God therefore who knoweth the heart gave testimony unto them that is the Gentiles having imparted the Holy Spirit unto them as also unto us Jewes neither hath he put a difference between us and them having purified their hearts by Faith And now why tempt ye God to put a yoke meaning the Law of Moses on the necks of the Disciples that is the Gentiles which neither we nor our Fathers were able to bear Yea by the Grace of the Lord Jesus c. Neither is it any impediment to this interpretation that word Fathers is nearer then the word Disciples as we have formerly shewn from the places which we alledged on a like occasion Also neither is that of any moment that the word they is of the Masculine and the Word Gentiles in the Greek of the Neuter gender for the word Gentiles is elsewhere found in the Scripture either joyned with a masculine gender or related thereunto vide Mat. 28. 19. But if this will not be here admitted we say that the word they is commodiously referred to the word Disciples going before which is of the masculine gender Of Christs KINGLY Office Q. I Have perceived all things pertaining to the Prophetick Office of Christ proceed I pray you to his other Offices namely the Kingly and Priestly A. Thus then the Kingly Office of Christ falleth under a two-fold consideration both of the Kingdome it self and of the people subject thereunto Q. VVhat is the consideration of the Kingdom it selfe A. Namely that God hath placed Christ being raised from the dead and taken up into Heaven at his right Hand having given to him all power both in Heaven and on Earth and put all things in subjection under his feet that he might govern defend and Eternally save those that believe in him Quest Where are these things extant Answ The Scripture is full of them but the Apostle Paul giveth a singular attestation thereunto Ephes 1. 19 20. c. where he saith that God the Father put forth the exceeding greatnesse of his power when he raised Jesus Christ from the dead and set him at his right hand in the Heavenly places far above all Principality and Authority and force and Lordship and every name that is named not onely in this world but in the world to come c. and the Apostle Peter Act. 5. 30 31. saith that the God of their Fathers had raised up Jesus whom the Jewes had slain hanging him on a tree And that he had exalted him to be a Prince and Saviour to give Repentance and Remission of sins to Israel Q But the Adversaries say that Christ raised himself Answ They are exceedingly mistaken since the Scripture saith manifestly in infinite places that God the Father of Christ raised him from the dead Which is so true that the writings of the New Covenant in many places not expressing the Name of God doe thus describe him He that raised Jesus Christ from the dead Rom. 4. 24. chap. 8. 11. Q. How cometh it to passe that they hold such an opinion A. They think it is hinted in some passages of the Scripture as when Christ John 2. 19. saith Destroy this Temple and in three dayes I will raise it up And afterwards John 10. 17 18. Therefore the Father loveth me because I lay down my life that I may take it again None taketh it from me but I lay it down of my self I have power to lay it down and power to take it again And Peter 1 Epist 3. 18. Christ once suffered the just for the unjust that he might bring us to God being mortified in the Flesh but quickned in the Spirit Q. What answer you to the first Answ First I answer that so few obscure and figurative places ought not to be opposed to so many and perspicuous ones so that a few obscure places should explain many perspicuous ones but rather the few and obscure places should be interpreted according to the tenour of the many and perspicuous ones Again as to the first testimony the sense may be that Christ being brought again from the dead should raise up or erect his Body namely when God had put life again into it But indeed in such figurative expressions not so much the words in particular as the sense is to be attended especially if the obvious and literall sense seem to contain in it somewhat that is false and repugnant to other places of the Scripture Yet neverthelesse if any man will obstinately urge that expression I will raise it up let him consider first that the Scripture is wont to say a man doth a thing which he onely causeth to be done or is the occasion thereof thus Jeremy chap. 38. 23. saith to Zedekiah Thou shalt be taken by the hand of the King of Babylon and thou shalt burn this City with fire for so the Hebrew context hath it And John 12. 25. He that hateth his life or rather soul in this world shall keep it unto Eternall life Yet neither did Zedekiah if you speak properly burn the City nor doe those that suffer death for the Word of God properly keep their Soul Secondly in as much as the Jewes demand of Christ that he should doe a Signe it was necessary that he should so shape his answer as if he himself were to doe the thing he speaketh of otherwise he had not so oppositely answered them yet that his words might carry a sufficient intimation that he himself should not properly do the work it is observable that in the Greek he omits the particle I saying onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had it been inserted would have clearly shewn that he had truly raised himself though even then it could not have been thence firmly collected that he did it by his own power and consequently was the most High God Quest How thence is the place to be understood Answ As if Christ should say though you take me out of the way yet shall I after three dayes be raised from the dead and restored which will be a clear signe that I was sent by God Q What say you to the second A. This speech doth not prove that Christ when he was dead had some power in him to raise himself since we read of believers that power is given to them to become the Children of God that is immortall though it be certain that God enduing them with immortality will make them his sons John 1. 12. so that the meaning of the passage is this I have power to lay down my life because I have received this commandment from my Father whose command giveth sufficient power and authority for the doing of any thing I have also power or right or priviledge as the Greek will bear to take it or receive it as the Greek may also be rendred because the Father hath promised that if I lay down my

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

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

thus And Iesus was about thirty years of age when he began being as it was received by Law the son of Ioseph I say if you compare these Texts with the first words of Iohns Gospel Q. What answer you to the second A. Neither is here any express mention made of his being from Eternity from this place the Scripture testifieth that the Son of man that is Jesus Christ as man who it is certain could not possibly have been from Eternity in that he was born at a certain time had been sometimes in Heaven namely when he ascended up thither to receive his message from God Q. What answer you to the third A. In this place the being of Christ from Eternity is not onely not exprest since it is one thing to have been before Abraham another to have been from Eternity but not so much as this namely that he was before his Virgin-Mother For that those words may be read otherwise namely Verily verily I say unto you before he become Abraham I am he appeareth from those places in the same Evangelist where there is the same expressions in Greek as chap. 13. 19. From this instant I tell it you before it come to passe that after it is come to passe you may believe that I am he And chap. 14. 29 Now I have told you before it come to passe that when it is come to pass you may believe Q. What would the sense of that reading be A. Very elegant For Christ admonisheth the Jewes who went about to catch him in his words that whilst they had opportunity they should believe him to be the Christ or Light of the world before the Divine Grace that Christ offered to them was taken away from them and translated to the Gentiles Now that those words I am he are to be supplyed in the same manner as if he had said I am the Christ will appear by comparing Mark 13. 6. with Math. 24. 5. See also Iohn 8. 24. 28. Again that those words Before he become Abraham do signifie what we have said may be discovered by the meaning of the word Abraham which as the Scripture Gen 17. 5. doth hint signifieth a Father of many Nations Wherefore since Abraham did not become Abraham indeed that is a Father of many Nations until the grace of God manifested in Jesus Christ redounded unto many Nations in that he was before the Father of but one Nation it is apparent that the meaning of these words which we have brought is genuine and true Q. What are the testimonies of the Scripture wherein they think the being of Christ from Eternity is not expressed yet may be deduced thence A. Those which seem to attribute some things to the Lord Jesus from Eternity but others at a certain and determinate time Q. What are those places that attribute certain things to the Lord Iesus from Eternity A. They are those from whence they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity Q. From what places do they endeavour to evince that Christ was begotten out of the Essence of the Father from Eternity A. From these chiefly Mich. 5. 2. And thou Bethlchem Ephrata though thou be least amongst the thousands of Iudah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from the beginning from the dayes of Eternity And Psalm 2. 7. Thou art my Son this day have I begotten thee And Pal. 110. 3. Where according to the vulgar translation it is read From the womb before the morning star have I begotten thee And Prov. 8. 23. where Wisdome saith of her self I was begotten from Eternity Q. How must one answer these quotations A. Before I make an answer to each you must know that that generation out of the Essence of the Father is impossible For if Christ had been begotten out of the Essence of the Father either he had taken part of the Essence or the whole he could not take part of the Essence because it is not dividable nor the whole since it is one in number and therefore incommunicable Q. What answer is to be given to the first quotation A. This passage maketh nothing for Christs generation out of the Essence of the Father from eternity in that mention is here made of a beginning and of dayes which have no place in eternity And these words which in the vulgar translation are rendred From the dayes of eternity are read in the Hebrew From the dayes of age but the dayes of age are the same with the dayes of old as Isa 63. 9 11 Mal. 3. 4. So that the sense of the place is that Christ should fetch the Original of his Birth from the very beginning and from the antient times that is from that time when God established a King over his people which was done in David who was both a Bethlemite and the Author of the Stock and Family of Christ It is further observable that those words Have been are not found in the Hebrew and therefore nothing compelleth us to understand them rather then some others as namely have been determined or appointed or fore-known which last word is taken out of the Apostle Peter 1 Epist 1. 19. 20. Q. What say you to the second A. Neither is there any mention touching the generation of Christ out of the Essence of the Father from eternity for the word to day inasmuch as it denoteth a certain time cannot signifie eternity And that God begate him doth not evince that it was out of his own Essence especially considering that these words as Interpreters observe were in the first sense spoken of David of whom it is certain that he was neither begotten from eternity not out of the Essence of God Besides the Apostle Paul applyeth the same words to the resurrection of Christ Acts 13 33. and the divine Author to the Hebrews alledgeth them to demonstrate the glorification of Christ whereby he became an High-Priest Hebr. 5. 5. Finally it is apparent from the Scripture that God begeteth sons otherwise then out of his Essence thus are the faithful said to be begotten of God Iohn 1. 13. 1 Iohn 3. 9. 1. Iohn 5. 1. 4. Iames 1. 18. Q. What say you to the third A. We must know that in the vulgar and Greek versions that place is ill rendered for it is read otherwise in the Hebrew namely From the womb of the morning thou hast the dew of thy youth or Birth In which words he either speaketh of the perpetual vigour of Christs life which should be continually fresh and flourishing or else of the multitude of Christians that should issue from him and be in number equal to the drops of the morning dew Q. What say you to the fourth A. That you may the better perceive the thing you must know that the Adversaries reason from this place in this manner The Wisdome of God was begotten from

eternity Christ is the Wisdome of God Therefore he was begotten from eternity That this argument is invalid appeareth hence First because Salomon speaketh of wisdome simply and absolutely considered without addition of the word God but Paul 1 Cor. 1. 24. whose words they are wont to confer with those of Salomon doth not speak of wisdome simply and absolutely but with addition of the word God 2 By wisdome sundry Expositors whom the Adversaries themselves account to be Orthodox do not conceive that a true and real person is meant but onely that a feigned person is here ascribed to Wisdome and it brought in speaking like a woman Thirdly though we should admit that by Wisdome is understood a person yet what hinders but that we may with far greater probability understand it of the holy Spirit who is called the Spirit of Wisdom and hath the same things attributed to him that are ascribed to Wisdome see Isaiah 11. 1 2 3. 4 5. Isaiah 4. 4. Exod. 31. 1 2 3 4 5 6. compared with Prov. 8. 12 14 15 16 20. and Gen. 1. 2. compared with Prov. 8. 22 29 30. Where it is observable that Moses describing the Creation of the world maketh mention of the holy Spirit but not of the Son of God who was as worthy to have been mentioned and would accordingly have been expressed had he been then present with God as well as the Spirit Neither will it be amisse to cite the concurrent suffrages of holy men under the Old Covenant whose writings though put out of the Canon as not found in the Hebrew are yet deservedly of great esteem among the people of God For it is apparent from sundry passages both of the book of Wisdome and that of Ecclesiasticus that these Writers as they by wisdome understood a creature so did they conceive that creature to be the Spirit of God See Wisdome 6. 24 chap. 1. 4 5 6 7. chap. 7. 27. chap. 9. 17 18 19. Ecclesiasticus 24. 12 13 14. chap. 1. 4 5 7 8 9. Fourthly those words Pro. 8. 23. which are rendred from everlasting are in the Hebrew à seculo from the age or from of old But it is one thing to be à seculo from the age or from of old and ab aeterno from everlasting See Isa 64. 4. Jer. 2. 20. Luke 1. 70. Q. What are those places of the Scripture that seem to attribute some things to Christ at a certain and determinate time A. They are of two sorts the one having respect to names the other to things which they imagine to be attributed unto Christ by the Scripture Q. What are they that have respect to the names of Christ A. Those wherein they think that Jesus is called Jehovah Lord of Hosts the true God the only Master the great God the Lord God Almighty who was is and is to come the God that purchased the Church with his own bloud the God that laid down his life for us See Jer. 23. 6. Zach. 2. 8. 1 John 5. 20. Jude 2. Tit. 2. 13. Rev. 1. 8. and Rev 4. 8. Act. 20. 28. 1 John 3. 16. Q. What answer give you to these places and first to the first A. It doth not of necessity follow that the name Jehovah is here attributed to Christ For those words And this is the name wherewith he shall be called JEHOVA-TZIDKENU or the Lord of Righteousnesse may be referred to Israel of whom the Prophet spake in the clause immediately going before Yea that it ought so to be will appear by comparing this place with that in the 33. chap. v. 15. 16. where the Prophet saith In those daies and in that time will I cause the branch of righteousnesse to grow up to David and he shall execute judgement and righteousnesse in the land In those daies shall Judah be saved and Jerusalem dwell safely and this is the name wherewith she shall be called JEHOVA-TZIDKENU that is the Lord our rigoteousnesse In this place the feminine Hebrew particle rendred She in English must of necessity be referred to Jerusalem and doth in this place answer to Israel which was put in the former place chap. 23. 6. and consequently those words And this is the name wherewith he shall be called are to be referred unto Israel But though we should grant that the word Jebovah may be referred to Christ yet is it apparent hat he is not simply called Iehovah so that it cannot thence be concluded that he is indeed Iehovah no more then the Altar which Moses erected and called Jehovah-Nissi Exod. 17. 15. was indeed Iehovah Or that which Gedeon erected Judg 6. 24. and called Iehova-Shalom Or the place which Abraham called Iehova-jireth Gen. 22. 14. whether therefore those words Ier. 23. 6. be spoken of Christ or of Israel the meaning of them is that God would justifie the Israelites which was then accomplished when he sent Christ amongst them Q. What say you to the second A The words of Zachary run thus chap. 2. 8. 9. Thus saith the Lord of Hosts After the glory hath he sent me unto the Nations that spoiled you for he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoil to their servants and ye shall know that the Lord of Hosts hath sent me This passage is by the Adversaries wrested to Christ because they suppose it here to be said that the Lord of Hosts was sent by the Lord of Hosts Which exposition is so absurd that any other sense was rather to be put upon the words But it is evident that they were uttered by another then the Lord of Hosts namely by the Angell who talked with Zachary and the other Angell and is in the fourth verse first brought in speaking For he saith not He that toucheth you toucheth the apple of mine eye but of his eye meaning the Eye of the Lord of Hosts that sent him Q. What say you to the third A. In this passage 1 Iohn 5. 20 21. We know that the Son of God is come and hath given us understanding to know the true one and we are in the true one in or by his Son Jesus Christ This is the true God and eternall life These words This is the true God cannot be referred unto Christ not as if he were not a true God but because he is not the true God that is here spoken of as the article added in the Greek doth intimate Neither doth it any whit advantage the adversaries cause who will have these words This is the true God referred unto Christ that Christ was mentioned immediately before For relatives are not alwaies referred to the antecedents immediately going before but oftentimes to that which is chiefly spoken of as appeareth from these places Act. 7. 18 19. Till another King arose which knew not Joseph The same or he dealt subtilly with with our kindred Act. 10. 6. He Peter lodgeth with one Simon a Tanner

since it may of him be affirmed that he was manifested in Christ and the Apostles who were flesh And though it be afterwards according to the vulgar translation read that he was received up into glory yet is it in the Greek he was received in glory that is with glory or gloriously Q. What then is the sense of this place A. That you may the better perceive it I will cite the whole Thus therefore the Apostle sai●h God was manifested in flesh was justified in spirit was seen of Angels was preached to the Gentiles was believed in the world was received in glory The meaning of all which is this The Christian Religion is full of mysteries For God that is the divine Will touching the salvation of men was perfectly discovered by weak and mortall men and yet notwithstanding by reason of the miracles wrought by the spirit in confirmation of the Gospel it was acknowledg'd for true The same was at length perceived by the Angels themselves preached not only to the Jews but also to the Gentiles and not only generally believed but entertained with the greatest glory and magnificence Q. What say you to the fourth A. In it there is not so much as a resemblance of an Incarnation since the divine Author doth not say took but taketh nor humane nature but the seed that is the posterity of Abraham And indeed to shew the invalidity of the argument taken from this place there needs no more then to consult the various reading of the English Translators set in the margin Q. What then is the sense of this place A. The meaning of the Author is that Christ is not the Saviour of Angels but men who being subject to afflictions leath which thing he before exprest by the participation of flesh bloud therfore Christ of his own accord submitted himself to the same that he might free the faithfull from the fear of death and succour them in all their afflictions Q. What say you to the fifth A. Here likewise is nothing to assert the incarnation as they term it For wheras it is read in the ordinary Bibles Every spirit that confesseth Jesus to be come in the flesh is of God The Greek hath it Every spirit that confesseth Iesus Christ come in flesh or Every spirit that confesseth Iesus come in flesh to be Christ That is Every spirit is of God that confesseth Iesus who discharged his Embassie on the earth without any worldly pomp ostentation in the most humble manner as to his outward presence with the greatest contempt finally indured a most ignominious death to be the Christ or King of the people of God Q. VVhat say you to the sixth A. Here also is no mention of any Incarnation since the world whereinto this Author here saith that Christ entred to performe his offering is as hath been formerly shown the vvorld to come Whence to enter into the world doth not here signifie to be born but to passe into the heaven Again by body in those words A body hast thou prepared me may be understood an immortall one Q. What then is the sense of the place A. That God while Jesus was entring into heaven furnished him with such a body as was very suitable fit to discharge his Priestly Office Q. You have hitherto explained the places of Scripture from whence they endeavour to prove that which is not found there I entreat you therefore now to alledge those places from whence they draw wrong conclusions A. The Scriptures from whence they draw their wrong conclusions either directly concern Christ or are referred to him by a certain accommodation Q. What are those that directly have respect to Christ A. They are such wherein Christ is called either a God or one with God or equall to God or the Son of the living God or the proper or only begotten Son of God or the first born of every creature or having all things that the Father hath or the Father of eternity or the Word of God or the Image of the Invisible God or the Character of his substance or he who being seen the Father is seen or in whom the fulnesse of Deity dwelleth bodily or that had glory with the Father before the world was or whose Spirit was in the Prophets or that came down from heaven came out from the Father and came into the world was sent by the Father into the world or the only Lord Lord of Glory King of Kings Lord of Lords and to whom Faith and divine honor pertaineth Q. In what places of the Scripture is the word God attributed to Christ A. Joh. 1. 1. The Word was a God And c. 20. 28. Thomas saith to Christ My Lord and my God And Rō 9. 5. writeth that Christ is a God over all to be blessed for evermore Q. What say you to these passages A. That it cannot from thence be demonstrated that Christ had as the adversaries speak a Divine Nature may to omit what hath been formerly spoken be made appear from hence namely that it is spoken in the first testimony touching such a word as was with God In the second Thomas calleth him his God in whose hands and feet he found the prints of the nails and in his side the print of the spear And Paul saith that he who was of the Fathers according to the flesh was over all a God to be blessed for evermore All which it is cleer cannot possibly be said of him that is God by Nature For from the first it would follow that there are two Gods whereof the one was with the other As for the other twain namely to have the prints of wounds and to be of the Fathers do altogether pertain to a man which that they should be ascribed to him that is God by Nature is very absurd But if any one to cloak the businesse pretend the distinction of Natures we have formerly removed that and taught that this distinction is not to be endured Q. Where doth the Scripture teach that Christ is one with the Father A. John 10. 29. 30. Where the Lord saith The Father that gave me the sheep is greater then all and none can snatch them out of the Fathers hand I and my Father are one Q. What say you to this proof A. When it is said that Christ is one with the Father it cannot be thence evinced that he is one with him in Nature as the words of Christ himself spoken to the Father about the Disciples to demonstrate see Jo. 17. 11. Father keep them in thy name whom thou hast given to me that they may be one as we are one And afterwards v. 22 The glory which thou hast given me have I given them that they may be one as we are one Now that Christ is one with the Father this ought to be taken of unity or onenesse in will or power as to the businesse of mans Salvation Yea that the Divine Nature of Christ

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