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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	appear_v	body_n	life_n	3,755	5	4.6231	4	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

life and suffer death he will raise me again from the dead Q. VVhat say you to the third A. Neither from this place doth it appear that Christ raised himself from the dead since it is not here written that he was quickned with his own Spirit but only quickned with the Spirit or in Spirit Q. In what body was Christ raised A. In the self same that he was crucified in in as much as we read that he did after his resurrection eat and drink with his Disciples Act. 10. 41. And shewed the wounds in his hands feet and side John 20. 27. Q. VVhy was Christ raised in that body A. That he might ascertain his Disciples of his resurrection which was also the cause why he conversed with them forty dayes that he might discourse of the Kingdome of God and ever and anon appear to them after that he had been raised from the dead Q. But what body hath Christ at this time A. He hath a glorious powerfull spirituall and immortall body as being made a quickning Spirit 1 Cor. 15. 45. Q. VVhat bodies shall those that believe in him have A. Such as are like unto his glorious body Phil. 3. last verse Q. VVhere doth the scripture testifie that Christ was taken up into Heaven A. Luke 24. 50 51. where we read And he brought them forth unto Bethany and lifting up his hands blessed them And it came to passe that as he blessed them he parted from them and was carryed up into Heaven And Mark 16. 19. and Act 1. 9. Q. Why was he lifted up to Heaven A. Because that is the seat of immortality and there is the mansion and common-wealth of all Gods people whether he as their fore-runner is entered in that he may prepare a place for them Phil. 3. 20. Heb. 6. 20. Joh. 14. 2 3. Q. Where doth the Scripture deliver that Christ is sate down at the right hand of God and hatb all things subject to him A. Ephes 1. 20 21 22. where the Apostle expresly treateth of this matter And 1 Cor. 15. 27. 1 Pet. 3. 22. Heb. 1. 3 13. Heb. 12. 2. Q. VVhat is it to sit at the Right hand of God A. To be next to him in Dignity to be his Vicegerent and to have efficacious authority to govern and protect the people of God which eminently appeareth in this that Christ hath absolute dominion over the bodies and souls of men yea over Angels both good and bad and over Death and Hell it self Q. Why hath Jesus that power over the bodies and souls of men A. That he may be able to relieve them in all necessities whether corporall or spirituall and because he is appointed Judge of the Quick and Dead and will render to every one according to his works and will exercise judgment according to the very secrets of the hearts Q. Why hath he power over Angels both good and bad A. Over the Good that he may use their Ministry in accomplishing the ends of his Kingdome and assisting his people in all their necessities Over the Evill that he may quell their endeavours and machinations who are wholly set to root out and exterminate all mankind but especially the Faithfull who are to inherit Salvation and that he may employ them when he will either to punish or restrain men who hinder either his honour or his peoples salvation or any way hurt or oppose them Quest VVhy hath he power over Hell and Death Answ That he may be able to restore to life the faithfull after they are swallowed up by death and make them immortall wherefore he is expresly said to have the keyes of Hell and Death Revel 1. 18. Of Christs PRIESTLY Office Q. YOu have explained the Kingly Office of Christ explain now his Priestly Office also A. Although I ought of right to proceed to the explication of the doctrine touching the people of Christ yet for as much as the Priestly office of Christ is nearly linked with his Kingly Office I will first treat thereof The Priestly Office of Christ therefore consisteth herein that as by his Kingly Office he is able to assist us in all our necessities so by his Priestly Office he is willing to doe so and consequently assisteth us And this manner of assisting or giving aid to us is called his Sacrifice Quest Why is this manner of assisting called a Sacrifice Answ Because as under the Old Covenant the High Priest entring into the Holy of Holies did perfect those things that pertained to the expiation of the peoples sins so Christ hath now passed the Heavens that he may there appear before the face of God in our behalf and accomplish all things pertaining to the expiation of our sins Heb. 2. 17. 4. 14. 5. 1. 9. 24. Quest What is the expiation of sins Answ The deliverance from both the temporary and eternall punishments of sinnes and from the very sins themselves that we may no longer serve them Q. How doth Jesus accomplish in Heaven the expiation of our sins A. First he delivereth from the punishments of them whilst by the full and absolute authority which he hath obtained of the Father he doth perpetually defend us and by his intervening in a manner keep off from us the wrath of God which is wont to be poured out upon the ungodly which the Scripture expresseth when it saith that he intercedeth for us Next he delivereth us from the servitude of the sins themselves whilst by the same authority he withdraweth and calleth us away from all kind of sinnes by shewing us in his own person what he shall gain who desisteth from sinning or else by exhorting and warning and helping yea sometimes by punishing us Q. What is the difference between the expiation of the Old and New Covenant A. That of the New is more excellent and that for two reasons chiefly first in that the legall expiation extended onely to such sins as were committed out of ignorance or weaknesse but for greater fins which were manifest transgressions of the Law no sacrifices were appointed but the penalty of death was proposed But if God did remit such sins to any one that was not done by vertue of the Covenant but by the singular Grace of God which God beyond the Covenant exhibited when and to whom he listed But under the New Covenant not only those sins are remitted which have been acted through ignorance and weaknesse but such as are the most open transgressions of the Law of God so that he who hath fallen in that manner do not persevere therein but truly repent and relapse no more into such sins Secondly in that under the Old Covenant the expiation of sins was so made as that the temporary punishment onely was taken away whereas the New Covenant exhibites such an expiation as removeth not only the temporary but the eternall penalties of sins and instead of punishment offereth Eternall Life promised in the Covenant to those whose sins are expiated Q. How do

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

not be covetous Q. VVhat is it to be covetous A. To desire more then is necessary for the maintenance of the life both of you and yours Heb. 13. 5. 1 Tim. 6. 8 9 10 11. Q. How is that done A. Whilst men beyond their private and just necessity do either get or lay up Luke 12. 15. c. Q. VVhat is the just necessity pertaining to the maintenance of our life A. Food and raiment and such things without which the present life cannot be conserved Q. To what uses then ought Christians to convert those things that exceed just necessity A. Either to the use of the Divine Glory or to the relief of the Poor especially the Domesticks of the Faith yet with such caution as that they do nothing with an aime to their own private Glory which Christ teacheth in those words Let not thy left hand know what thy right hand doth Mat. 6. 3. Q. VVhat measure is to set to food and raiment A. Such as that neither luxury nor bodily pleasure be found in us Q. How may luxury and bodily pleasure be avoided A. When we fit the use of meat and drink to the procurement of health afford such rayment to the body wherein neither luxury nor levity appeareth Q. VVhat do you call luxury in the use of meat and drink A. Gluttony and Drunkenesse whereunto pertaineth Revelling which our Saviour forbiddeth as the writings of the New Covenant plainly shew Luke 21. 34. Rom. 13. 14. Gal. 5. 21. Q. VVhat is the ninth precept A. Thou shalt not bear false witnesse against thy neighbour Q. VVhat pertaineth to this precept A. All lying whatsoever which not onely proceedeth from a minde desirous to deceive but also from levity Besides all sorts of back-biting and detraction and condemning Rev. 21. 8. Ephes 4. 25. 1 Pet. 2. 1. Mat. 7. 1. Luke 6. 37. Q. VVhat is the tenth precept A. Thou shalt not covet thy neighbours house nor his wife c. Q. VVhat is it to desire ones neigbbours house A. It is to determine in ones heart to grasp that which is our neighbours though it be by any unjust means Q. VVhat is added to this precept under the New Covenant A. That it is not onely unlawfull to desire that which is our neighbours in that manner but so to set our minds upon it that though we doe not resolve to gain it yet we take some delight in our hearts from the very desire thereof For what is unlawfull for a Christian to do or possesse he must not so much as desire CHAP. II. Of the speciall Precepts delivered apart by Christ Q. YOu have explained to me the Precepts of Christ which are contained in the Commandements of God delivered by Moses and such as are added unto them by Christ it remaineth that you explain those also which Christ hath proposed in particular and by name A. They are twofold for the one hath respect to manners the orher to outward religious acts commonly called ceremonies Q. VVhat are they that have respect to manners A. These the deniall of ones self the bearing of the crosse and imitation of Christ Matt. 16. 24. Q. VVhat is self denyall A. The renouncing of our private wills and evill lusts and worldly and carnall interests Q. VVhat are these Interests A. Such as pertain either to the pleasure of the flesh or riches or pride of life which Iohn comprehendeth in these words love not the world nor the things in the world for whatsoever is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the father but of the world 1 Epist 2. 15. 16. All which Iohn doth not only forbid to be sought with the prejudice of health or injury of others or contumely but if they happen unto the faithfull without these indirect means he would have them to be despised and contemned Q. VVhat is the manner of bearing the crosse A. It is when a man is prepared in mind not onely to undergo all sorts of afflictions but even a most bitter and ignominious death for Christs sake together with a voluntary receiving and suffering thereof when occasion is offered Q. VVhat is the imitation of Christ A. It is the composure of our life according to the rule of his life Q. VVherein doth it consist A. In the exercise of those vertues which the Lord Jesus proposed to us in himself as in a living pattern Q. VVhat are those vertues A. The chief are confidence in God perfect love humility and assiduity in prayer Q. VVhat is confidence in God A. You shall hear of that hereafter Q. VVhat is love A. It hath respect either to God or to our neighbour Q. VVhat is perfect love towards God A. To love him with all the heart with all the Soul with all the strength Q. VVhat is love towards our neighbour A. That is directed either towards a brother or towards an enemie Q. VVherein consisteth perfect charity towards a brother A. That we even lay down our life for him which the Lord Jesus calleth his new commandement Iohn 13. 34. whence it appeareth that a brother is to be loved not onely as our selves but above our selves Q. VVhat is it to lay down our life for a brother A. Not onely to make no spare of other things but to bring our life it self into hazzard that we may save a brother as we see an example thereof proposed by Paul in Priscilla and Aquila and Epaphroditus Rom. 16. 3. 4. Phil. 2. 30. Q. VVherein consisteth love towards an enemy A. As an enemy is of sundry sorts so also is the love towards him For to those that curse us we are bound to wish well to those that hate us to do good for those that afflict and persecute us to pray when they ask we must give to them when they hunger and thirst we must give them meat and drink and when in a true and proper necessity they will borrow of us we are not to reject them Mat. 5. 42. 44. Luke 6. 27 28. Rom. 12. 20. Q. VVhat is humility A. It is the submission of our mind although we be chief persons and the readiness to perform the meanest offices for the least of the faithfull wherof he gave a pattern in himself when he washed his disciples feet Phil. 2. 34. John 13. 4. 5. Q. What is assiduity in Prayers A. It is the most frequent lifting up of our heart to God in every place and commending our necessities to him and not onely ours but the necessities of all the faithfull yea of all men but especially of Kings and all that are in Authority Q. With what things ought those that tray to be furnished A. They ought to confide in God not doubting but that he is able to give what they desire They ought also to ask according to the will of God that is those things which God hath promised They ought finally to fulfill the will of God

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