follow thom And Eccles 12.7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God who gave it And 2 Cor. 5.1 that If our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with hands eternal in the Heavens Likewise Jesus Christ by the Parable Luke 16. of Dives and Lazarus teacheth us that Believers after Death are carried into Abraham's Bosome where they are comforted and at his Death he says to the Converted Thief This day thou shalt be with me in Paradise Luk. 23.43 and St. Paul 2 Tim. 4.7 8. Promises to himself That having kept the Faith and fought the good Fight he should receive the Crown of Righteousness and the Spirit of Christ says to Believers Rev. 2.10 Be Faithful unto Death and I will give thee a Crown of Life In a word Jesus Christ John 5.24 saith That he that believeth on him shall never enter into condemnntion but is passed from death unto Life And St. Paul Rom. 8.1 says There is no condemnation to them which are in Christ Jesus then certainly neither in this Life nor in that which is to come is there any condemnation to them it must then be much rashness to condemn those whom God hath justified and to think that God takes pleasure to punish his Children many thousands of years for Sins already pardoned and for which he hath had full satisfaction by the death of his Son our Saviour Q. But since the Scripture tells us Rev. 21.17 That no unclean thing shall enter into the Holy City is it not necessary that Souls so much infected with Sin should be purged with fire that they might be presented pure and holy unto God A. In this passage of the Revelations God speaketh of wicked persons and not of Believers such as Traitors and Adulterers who committed abomination and falsehood and who entered not into the City of God Revel 22.15 And it is not material fire that cleanses the soul but the blood of Jesus Christ that cleanseth us from all sin 1 John 1.7 for by vertue of his blood our sins are blotted out we are also cleansed by the Holy Ghost in Regeneration and Sanctification Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God 1 Cor. 6.11 Q. Have Believers no need then to be purged after death A. No For God hath in this life freely forgiven all our sins Col. 2.13 Neither is there any place for Repentance and Amendment after this life and where the Tree faleth there it shall be Eccles 11.3 Q. What do you understand then by the fire St. Paul speaks of 1 Cor. 3.15 That the fire shall try every mans work of what sort it is A. I understand the Word of God by which all Doctrines are to be tryed for the Apostle in that place speaks of the Doctrine of the Gospel as of a Building whose Foundation is in Jesus Christ and upon which Pastors builded some Gold Silver and Precious Stones that is good and solid Doctrines and others Wood Hay and stubble that is light and curious Doctrine which will perish and vanish away when they are examined by the Word of God as Wood Hay and Stubble in the fire is burned and turned to Smoak Q. Doth not that saying of St. Paul 1 Cor. 15.29 What shall they do which are Baptised for the dead if the dead rise not imply a Purgatory A. This passage cannot prove Purgatory for it is only the Resurrection that the Apostle considers Many Learned men in the Church have thought that St. Paul speaks of certain Hereticks who denyed the Resurrection of Jesus Christ and yet when any of them dyed without Baptism Baptised some others for the dead and in their name fearing that they should be punished for dying without Baptism Q. But Jesus Christ says in Matth. 12.32 That the sin against the Holy Ghost shall not be forgiven either in this world or in the world to come there must then be a world to come in which sins are forgiven and punished A. These words shall not be forgiven signifie only that it shall be punished in this World and in that which is to come as St. Mark explains it Chapter 3.29 He that Blasphemeth against the Holy Ghost hath never Forgiveness but is in Danger of Eternal Damnation Also by the World to come may be understood the day of Judgment in which the Scriptures tell us Sins shall be forgiven and punished because then shall be publickly pronounced the Sentence of Condemnation or of Absolution according as St. Paul prayed for Onesyphorus That he might find mercy of the Lord in that day 2 Tim. 1.18 because then mercy or Punishment would be manifested SECT XVI Of Human Satisfactions Quest CAn men satisfie the Justice of God for their Sins by Works of Penitence as Fasting Alms Stripes and such like A. No for they are imperfect and to think that any Suffering and Pains but those of Jesus Christ can Reconcile us to God is to esteem the Blood of Jesus Christ and his Sufferings superfluous and unprofitable for God takes not two payments for one debt and the Scripture tells us Col. 2.13.14 That God hath freely forgiven all our Trespasses in blotting out the hand-writinng of Ordinances that was against us Nailing it to his Cross and this Word freely excludes all Satisfaction on our part for as St. Paul Rom. 11.6 says If by Grace then it is not by Works Q. But they will tell you that they hold those penitential works Satisfactory only by vertue of the death of Christ A. These things are contradictory for Jesus Christ dyed that we should not be obliged to make satisfaction our selves and to pay that debt which it was impossible for us to pay and the Apostle Hebr. 1.3 tells us That he had by himself purged our sins and not by our making Satisfaction Q. God hath indeed freed us from the guilt of our sins for Jesus Christ's sake but not from all the punishment of them A. This is an absurd evasion for the forgiving of Sin is nothing else but the not punishing of it and when we desire That God would forgive our Sins as we forgive them that trespass against us we pray That God would not inflict the punishment that we deserve for our sins no more than we seek to Revenge the Wrongs done unto us Q. Yet God often inflicts punishments after he hath pardoned Sins as he did upon David after having signified to him that his Adultery and Murder were pardoned 2 Sam. 12.10 14. A. Such punishments God inflicts for to humble and correct his Children but not to satisfie his Justice and are rather Effects of Love and Mercy than of Justice therefore Eliphas says to Job Happy is the man whom God Correcteth therefore despise not thou the chastning of the Almighty Job 5.17 Q.
Sacrifice of the Mass that which is said Gen. 14.18 that Melchisedeck sacrificed Bread and Wine A. If it were so in this passage as it is alledged there could nothing be gathered from it but that the Priests according to the Order of Melchisedeck should offer Bread and Wine and not the Body of Jesus Christ But this passage is not well translated for in the Hebrew it is not that Melchisedeck sacrificed but that he brought forth or presented Bread and Wine and that to Abraham for to refresh him and his people and not to God in Sacrifice Q. They prove likewise the Sacrifice of the Mass by Mal. 1.11 From the rising of the Sun even unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my Name and a Pure-Offering A. In all this passage there is nothing spoke of the Sacrifice of the body of Christ but the Prophet speaking of the Calling of the Gentiles foretels that every where a pure Offering should be offered unto God for so the Word of God calls the preaching of the Gospel Prayers and Alms and such like good works which are spiritual Sacrifices acceptable to God through Jesus Christ 1 Pet. 2.5 Q. What answer you to that which the Apostle says H. 13.10 We have an Altar whereof they have no right to eat which serve the Tabernacle A. That by this Altar is meant the Sacrifice that is spoken of in all the Epistle viz. the death of Jesus Christ and not the Sacrifice of Mass of which there is no mention made Q. Of what Sacrifice then speaks the Apostle besides the Sacrifice of Jesus Christ when he says Heb. 9.23 That it was necessary that the Heavenly things should be purified with better Sacrifices than those naming more than one A. He speaks only of the Sacrifice of Jesus Christ more excellent than all the Sacrifices of the Law names it Sacrifices putting it in the Plural 1. Because of his opposing it to the ancient Sacrifices of the Law 2. Because of its Excellency so David calls Repentance Psal 51.17 The Sacrifices of God and The most Holy Place in Greek is called Holy Places The Right Hand of God is called Right Hands Q. May not the Lord's Supper be called a Sacrifice A. Yes in the same sense that Alms and good Works are called Sacrifices not Propitiatory but Congratulatory or a Thanksgiving Sacrifice It may also be called a Sacrifice because it represents the Sacrifice of Jesus Christ's death even as the Sacraments take the name of the things they represent SECT XLVIII Of Baptism Quest WHat doth Baptism represent to you A. Two Washings 1. The Washing of our Justification which consists in the Forgiveness of our Sins 2. The Washing of Regeneration which consists in our being renewed spiritually by the Holy Ghost Q. Are those Graces communicated by Baptism Ex opere operato as they speak in the Schools by the thing done that is to say by the bare Action of the Sacrament wiihout the disposition of him that receives contributing thereunto A. No But by the power of the Holy Ghost in them who have Faith and Repentance for as it was not the blood of the Heifer that purified the Conscience neither is it the Water of Baptism but the Blood of Jesus Christ that cleanses from Sin and therefore Baptism is called 1 Pet. 3.21 A figure which saves us not the putting away the filth of the flesh says the Apostle but the answer of a good Conscience towards God by the Resurrection of Jesus Christ Q. Why then are Children baptized which are not capable of Faith and Repentance A. Because having an interest in the Covenant they ought also to receive the Sign thereof Acts 2.38 39. Be ye baptized every one of you in the name of Jesus Christ for the Remission of sins for the promise is unto you and to your children But these Children when they come to Age must apply to themselves the Promise made to them in Baptism or else the Sacrament will serve only to aggravate their Condemnation SECT XLIX If Original Sin continues after Baptism Quest HAth Baptism that efficacy wholly to efface or abolish Original Sin so that after Baptism there remains in Man no sinful Corruption A. No For Experience shews that Children have perverse inclinations and are sinners after Baptism and if they were not sinners they would not die for says the Apostle The wages of sin is death Rom. 6.23 And St. Paul who was circumcised and after that baptized grants that sin dwelt in him and that he was sold under sin Rom. 7.14 17. The Romanists themselves confess in the Council of Trent that Lust continueth after Baptism Now if we believe St. Paul Lust is Sin Rom. 7.7 I had not known Lust except the Law had said Thou shalt not covet Q. But how often doth the Scripture tell us that We are baptised to the Remission of Sins and that We are therein washed from our Sins Act. 22.16 A. We do receive Forgiveness of Sins therein and to those that believe in Jesus Christ their sin shall not be imputed but that doth not hinder but after Baptism our Corruption doth continue more or less even till death SECT L. Of the Necessity of Baptism Quest IS Baptism so necessary to Salvation that without it we cannot be saved A. Baptism is necessary to Salvation when it may be had and this holy Sacrament ought not to be neglected but to exclude from Salvation a person who could neither have the time nor the opportunity to be baptised or a Child whose sudden death hath prevented Baptism is a cruel Doctrine and contrary to the goodness of God who tieth not his Grace to exterior Elements and maketh not the Salvation of Children to depend upon the negligence of their Parents Q. Nevertheless Jesus Christ says to Nicodemus John 3.5 Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God A. Jesus Christ doth not mean the material Water of Baptism but the Grace of the Holy Ghost which is often both in the Old New Testament called water Is 44.3 I will pour water upon him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed And Jesus Christ promised to give them that believe on him a well of water springing up into Everlasting Life John 4.14 By those words Jesus Christ doth not shew Nicodemus the Necessity of being Baptised since he was already Circumcised but the Necessity of being Regenerated that he might enter into the Kingdom of Heaven SECT LI. Of the Lords Supper Quest FOR what End did Jesus Christ institute the Sacrament of the Lords Supper A. That it might be a memorial of his death as Saint Paul teacheth us 1 Cor. 11.26 As often as you Eat this Bread and Drink this Cup ye do shew the Lords Death till he come And himself when he
Alms c. 4. Above all he is free and at liberty to sin Q. Hath not an unregenerate man Free Will to Actions freely good and pleasing unto God such as Faith Repentance and Love to God A. No for Jesus Christ teaches us that Whosoever committeth sâ—n is the servant of sin John 8.34 and Matth. 7.18 that A corrupt tree cannot bring forth good fruits And S. Paul Rom. 8.7 tells us that The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be And the same Apostle says that Men before they are savingly called are dead in their trespasses and sins Ephes 2.1 Q. What think you of the brave Actions of Pagans and the heroick Vertues which shined in them A. That they were brave and splendid Actions but that they could not be pleasing unto God because they were not moved by the consideration of his Glory but by their own Ambition and that these great men not being in Christ and being destitute of faith could not please God as the Apostle teacheth us that Without faith it is impossible to please God Heb. 11.6 Q. May not these civil Vertues which are in unregenerate men be saving dispositions to the Grace of God and merits of Congruity which may incline God to be merciful to them A. No For S. Paul says 2 Tim. 1.9 that God hath saved us and called us with an holy Calling not according to our works but according to his own Purpose and Grace which was given us in Christ Jesus before the world began And our Lord Jesus Christ doth not refer the Cause of his Disciples being called to the knowledge of God rather than the Pharisees to any thing but God's good pleasure Matth. 11.26 I thank thee O Father Lord of heaven and earth because thou hast hid those things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Q. What doth a man then contribute towards his heavenly Callong A. No more than one dead to his Resurrection or Adam to his Creation or a Child to his Conception and therefore Regeneration is called in the Word of God a Resurrection Col. 2.12 You are risen through the faith of the operation of God who hath raised Jesus Christ from the dead And a Creation Ephes 2.10 We are his workmanship created in Christ Jesus unto good works A Generation James 1.18 Of his own Will begat he us with the Word of Truth that we should be a kind of first fruits of his Creatures SECT XXVII Of Man's Free Will in a State of Grace Quest BVT After God hath called a man from a state of Sin to a state of Grace hath be not Free Will to apply himself to that which is good A. Yes For Jesus Christ saith John 6.36 If the Son shall make you free ye shall be free indeed even as when Jesus Christ had raised Lazarus from the dead he commanded that they should untie him and let him go So after God hath raised a man from the state of spiritual death and delivered him from the bonds of Sin he walketh freely in the paths of Righteousness and with gladness of heart willingly employs himself in his Service Rom. 7.22 Q. Do you think that after God hath called a man to Salvation he leaves him to himself and to his own conduct A. No For the same Grace of God which hath begun the work will accompany us Phil. 1.6 He which hath begun a good work in you will perform it until the day of Jesus Christ And Chap. 2.13 It is God that worketh in you both to will and to do of his good pleasure All the good motions of regenerate men proceed from the Grace of God 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Q. This being so a regenerate man is not at liberty since it is not he properly that acteth but God in him A. This doth not follow for God worketh so in the Will of Believers that he taketh not away their liberty but on the contrary maketh it more perfect making them incline to good not constrainedly but with a willing and filial Obedience Psal 119.32 35. Q. How do you understand this Divine Co-operation A. That God doth not deal with Believers as Stones or Stocks which are moved and drawn without feeling but as with Creatures endowed with Reason he conducts and moves them to good by enlightning their Understanding and sanctifying their Will and Affections So that whereas they were refractory he makes them become obedient and by the efficacy of Grace and a force without constraint he so draws them that he makes them follow his Will and Conduct freely and with delight as the Spouse says in Cant. 1.4 Draw me we shall run after thee And the Prophet Jeremy Lament 5.21 Turn us O Lord and we shall be turned And John 6.44 Our Saviour says No man can come to me except the Father draw him We go then to Christ when it pleases the Father to draw us Q. Doth not this Doctrine make men negligent in good Works A. No On the contrary S. Paul Phil. 2.12 exhorts us to work out our Salvation c. because It is God that worketh in us to will and to do according to his good pleasure Q. Is this Free Will to do good in Believers perfect A. No For their Regeneration is yet imperfect and there remains something of their Bondage to sin which is the cause that they do not the good that they would but the evil that they would not as S. Paul speaketh of himself Rom. 7.15 Q. When is it then that Man 's Free Will shall be perfect A. When the Soul delivered from this mortal Body shall enjoy the presence of God in Heaven for ther the Soul being made perfectly holy shall be also perfectly free as the Angels are and the Spirits of the Just SECT XXVIII Of Justification Quest WHat doth this word Justifie signifie in the Scripture A. To absolve the Just and therefore it is ordinarily opposed to the word Condemn Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. And Matth. 12.37 By thy words thou shalt be justiised and by thy words thou shalt be condemned Q. Who is it can justifie and absolve us A. God only Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth Q. Wherein consisteth that Justification A. In the free Remission and Pardon of Sin which he giveth us as David says Psal 32.1 Blessed is he whose transgression is forgiven whose sins are covered Rom. 4.6 7. Q. Vpon what consideration doth God justifie men and pardon their sin A. Upon the account of Christ's Righteousness and full Obedience he hath rendred unto his Father which he hath particularly testified in being obedient
even to the death of the Cross Phil. 2.8 And offering himself a sacriffce for the propitiation of their sins as we are taught by S. Paul Rom. 3.25 And Ephes 1.7 In whom we have Redemption through his blood the forgiveness of sins according to the riches of his Grace And Rom. 5.19 That by the obedience of one many are made righteous Q. Do not mens Works contribute to their Justification A. No For S. Paul Phil. 3.9 desireth to be found in Christ Not having saith he mine own righteousness which is of the Law but that which is through the faith of Christ the righteousnoss which is of God By faith And Rom. 3.24 being justified freely by the Grace of God through the Redemption of Jesus Christ excludes Justification by Works for Rom. 11.6 If by Grace then it is no more of Works And having established the Righteousness of God instead of the Righteousness of the Law he concludes Rom. 3.8 that A man is justified by faith without the deeds of the Law Q. It is answered that the Apostle excludes only the works of the Ceremonial Law and not those of the Moral Law A. He excludes also the works of the Moral Law for he speaketh of the Law by which we are made to know sin Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin Now it is the Moral Law by which we know Sin we shall not then be justified by the works of the Moral Law Q. It may be said likewise that S. Paul excludes only works done before Regeneration and not these that are done in the state of Grace A. He excludes also works done after Regeneration for he excludes the works of Abraham and David who were regenerated Rom. 4.3 6 7. Q. Why can we not be justified by works that are done by the Grace of the Holy Ghost A. Because they are yet imperfect for the Spirit of God doth not regenerate Believers so perfectly in this life but there rests something of the Old Man which obliges them to look after their Justification through the Remission of their Sins Q. Faith is imperfect yet S. Paul tells us that we are justified by it A. We are not justified by Faith as a Work nor because of the excellency and perfection of it but as it is an instrument by which we apply the Righteousness of Jesus Christ and therefore S. Paul calls it Kom 3.22 The righteousness of God which is by faith in Jesus Christ Q. How then do you agree that which S. Paul says that Man is justified by faith without the works of the Law And that which S. James saith that Man is justified by works and not by faith only James 2.24 A. St. Paul speaks of the Justification wherewith we are justified before God but S. James of that wherewith we justifie our selves God justifies us as a Judge who absolves us upon the account of the death of Jesus Christ and not at all upon the account of our works but we justifie our selves by our works as Witnesses by which we manifest and declare that we are justified and that our Faith is sincere and true as S. James explains it saying vers 18. Shew me thy faith without thy works and I will shew thee my faith by my works And vers 17. that Faith without works is dead Q. Who are they that God justiifes A. They only who being converted to God by a serious Repentance believe in Jesus Christ our Lord according to that which St. Peter said to the Jews Acts 3.19 Repent ye and be converted that your sins may be blotted out and Acts 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Q. These thing being so explained how do you define Justification A. A gracious sencence whereby God in his mercy declares such an one absolved from his sins and justified in his sight as Repents of his sins and believes in Jesus Christ in consideration of his Righteousness and Obedience and of his death which he hath suffered for sinners SECT XXIX Of Merits Quest CAn we Merit Salvation by our Works A. No For we are justifyed freely by the Grace of God through the redemption that is in Jesus Christ Rom. 3.24 And we are saveed not of works least any man should boast Eph. 2.9 The gift of God is eternal life Rom. 6.23 Now Grace and Works Gift and Merits are incompatible and the Scripture calls us Children to teach us that we obtain not Salvation as Buyers and Mercenaries but as Children and Heirs Rom. 8.17 Col. 3.24 Q. Why canaot Works done by the Grace of God Merit A. First Because they are imperfect Secondly Because they do proceed from the Grace of God for that which is given cannot merit from him who gave it Thirdly Because they are due and the payment of Debts is no Merit Luke 17.10 When you shall have done all these things which are commanded say you we are unprofitable servants we have done that which was our duty to do Fourthly Because they signifie nothing to God My goodness extendeth not to thee Psal 16.2 Job 22.2 3. and 35.7 and Fifthly Because they are not to be compared with the glory which shall be revealed in us Rom. 8.18 Q. Why then doth the Word of God speak so often of salvation as of a reward A. It is not a reward merited or given to a Mercenary as a thing due of which St. Paul speaks Rom. 4.4 To him that worketh is the reward not reckoned of Grace but of debt but Salvation is a free reward which is given as to a child of which David speaks 103.4 The Lord crowneth thee with loving kindness and tender mercy Q. What say you to that which is said of believers Revel 3.4 That they are clothed in White Robes for they are worthy and to this that St. Paul calls Life Eternal a Crown of Righteousness which the Lord the Righteous Judge shall give him 2 Tim. 1.8 A. I answer Belivers are worthy of Life Eternal not because they have merited it but because God by his Grace hath made them worthy that is to say according to the stile of the Word of God capable of receiving it as John Baptist Matth. 3. says Bring forth fruits worthy of repentance he doth not understand that they merited Repentance but that they should be agreeable to Repentance And St. Paul exhorts the Philippians that their conversation be worthy of the Gospel that is to say becoming the Gospel also God is just in giving Life Eternal to those that believe not because they have merited it but because it is just with God to accomplish his free promise Nehem. 9.8 SECT XXX Of Predestination Quest WHat is it you call Predestination A. The absolute and free decree of God by which out of the corrupt mass of men he hath pleased to choose some to be Vessels
a Sacrament of the New Testament since it was practised under the Old Num. 27.23 Deut. 34.9 Q. Do you believe that the conferring of Orders upon a man imprints such an indelible Character upon his Soul that the flames of Hell cannot efface it or raze it out A. I believe this Character is a vain imagination and I know no other Character that is printed upon the Soul but that of the Spirit of God whereby the Elect are sealed to the day of Redemption Ephes 1.13 and 4.30 SECT XLVI Of the Order of Priesthood Quest WHat think you of the Order of Priests A. If the name of Priest from Presbyter be taken as it was in the time of the Apostles for an Elder or Pastor whose Office is to instruct and lead the Flock of Jesus Christ as S. Peter exhorts the Elders in his first Epistle Chap. 5.1 This Order is very lawful and instituted by Jesus Christ But if by Priest they understand a Sacrificer of the Body of Jesus Christ I hold that Order to be unlawful and an invention of men Q. Why do ye esteem it such A. Because no man taketh this honour of Priesthood unto himself but he that was called of God as was Aaron Heb 5.4 It is rashness then to look on themselves as Priests without producing any Authority from the Word of God for the institution of this Order St. Paul Ephes 4. and 1 Cor. 12.28 Rom. 12. where he reckons the Offices of the Church says not a word of this And to the Hebrews in all his Epistle in which he treats expresly and at length of the Priesthood of the Christian Church speaks not of any other Priest of the Body of Christ but Christ himself who offered himself to God by his Eternal Spirit Hebr. 19.14 It is also to be considered that the Apostle Hebr. 7. gives two reasons for abolishing the Priesthood of the Law which destroys also that which is now Established the one is that the Priests were subject to death the other that they were obliged to Sacrifice first for their own sins and then for the sins of the people Priests being then still Mortals and Sinners ought to be abolished Besides the Sacrificer being more excellent than the Sacrificed and he who Sacrifices more powerful and more excellent than the Victims it is too bold an enterprise to pretend to Sacrifice Jesus Christ for it is to make themselves greater and more excellent than Jesus Christ himself Q. They pretend notwithstanding to prove their Priesthood by these words of Jesus Christ Do this in remembrance of me A. But they do it without ground for First Since Jesus Christ by these words Instituted the Sacrament of the Lords Supper what appearance is there that by the same words he should Institute another Sacrament Secondly Jesus Christ in these words commands his Disciples to do afterwards that which he had ordered them to do then viz. to take and eat now to take and eat is not to sacrifice Thirdly Moreover he commands to do this in remembrance of him Now it is absurd to take and sacrifice a person in remembrance of him for we remember things absent Q. Yet the holy Scripture speaks of other Priests under the New Testament than Jesus Christ for St. John says Rev. 1.6 that Jesus Christ hath made us Kings and Priests unto God and his Father And in 1 Pet. 2.9 St. Peter calls us a Royal Priesthood A. It is greatly to be observed that this Title is given indifferently to all Believers and never particularly to Priests and Believers are called Priests because as we are taught in 1 Pet. 2.5 They are an holy Priestood to offer up spiritual sacrifices acceptable to God by Jesus Christ Q. And what are these Sacrifices A. Good Works Prayers Praises and Thanksgivings Heb. 13.15 Alms and Repentance Psal 51.19 And Rom. 12.1 Present your bodies a living sacrifice holy acceptable unto God which is your reasonable Service SECT XLVII Of the Sacrifice of the Mass Quest DDo you believe that in the Mass the Priests offer the Body of Jesus Christ a Propiciatory Sacrifice for the Living and the Dead A. As I acknowledge no other Priest in the Church but Jesus Christ who is a Priest for ever after the Order of Melchisedech Psal 110.4 Also I acknowledge no other Propitiatory Sacrifice for Sin but the death of Jesus Christ who hath loved us and hath given himself for us an Offering and Sacrifice to God for a sweet smelling savour Ephes 5.2 Q. Why do you not acknowledge any other A. Because the Word of God makes no mention of any other under the Gospel And the Apostle to the Hebrews who writes an Epistle expresly to teach us by what Sacrifice Sins are truly expiated and the Sacrifices of the Law fulfilled mentions no other but the Blood of Jesus Christ who by his Eternal Spirit offered himself to God to purchase for us an Eternal Redemption yea he tells us expresly that Jesus Christ offess not himself often Heb. 9.25 26. And that as It is appointed for men once to die and after this the judgment so Christ was once offered to bear the Sins of Man Heb. 9.27 28. That by one Offering he hath perfected for ever them that are sanctified through the Offering of the body of Jesus Christ once for all Heb. 10.10 14. Q. It is true he offered himself but once a bloody Sacrifice but he offers himself an unbloody Sacrifice every day at the Mass A. This distinction is not found in the Word of God neither is there any propitiatory Sacrifice without shedding of Blood Heb. 9.22 Without shedding of blood is no Remission Q. It is only by the death of Jesus Christ that Forgiveness of Sins is purchased for us but by the Mass as by an Applicatory Sacrifice of the former is applied to us the Propitiation of Sins A. I answer to that That as it is not needful that Jesus Christ die again that his death may be applied to us neither is it needful that he be sacrificed again that his Sacrifice may be applied to us God hath appointed other means than the Mass to apply the death and Sacrifice of Jesus Christ unto us viz. the preaching of the Gospel Sacraments and Faith Q. But if Jesus Christ is not offered every day wherein consists his everlasting Priesthood after the Order of Melchisedeck A. The Apostle to the Hebrews makes it to consist in two things 1. In the perpetual Efficacy of his Blood once offered on the Cross and therefore it is said Heb. 12.24 that His blood speaketh better things than that of Abel 2. In that being entred into the holy Place according to the Office of the High Priest he interceeds continually for us Heb. 7.24.25 This Man because he continueth ever hath an unchangeable Priesthood wherefore he is able also to save them to the utmost that come unto God by him seeing he ever liveth to make intercession for them Q. They alledge for the
Elected God only knoweth who are his 2 Tim. 2.19 Q. How understand you that out of the Church there is no Salvation A. First Out of the Church of the Elect none can be saved for they that have no Communion with the Members of the Body have none also With the Head which is Christ and which is the only name by which we can be saved Secondly Out of the Communion of the Catholick Visible Curch there is no Salvation if there be not an impossibility which cannot be overcome as suppose some among the Turks and Pagans Converted to Christ at the hour of death but it is altogether necessary to Salvation when it is possible to be joyned to some Assembly of Christians and make profession of the Faith of Christ for with the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation Rom. 10.10 But this Maxim may not be understood of any particular Church much less of the Roman Church which is the most corrupted of all the Churches which call themselves Christian Churches SECT VII If the Church can err Quest IS there any particular Church in the world to whom God hath given this priviledge not to err but to be infallible A. There is none which hath this privilege The Church of Israel who before the coming of Jesus Christ was the only Visible Church of God hath erred and fell many times into Idolatry in the 2 Chron. 15. it is said that for a long season Israel had been without the true God and without a teaching Priest and without Law and the Prophets Isaiah 56.10 Reproaches the Church of Israel that their watchmen were all blind and ignoraant Ezek. 20.7 We may learn that the Church of Israel committed Idolatry in Egypt did she not err in making of the Golden Calf Exod. 32. And when Juda had as many gods as Cities Jerem. 2.28 And in the time of Jesus Christ the Church of the Jews was infected with many Heresies and with the evil Leven of the Pharisees and there is not to be found an example of any particular Church from the Apostles time till now that hath persisted in their purity and it was for good reason that St. Paul writing to the Church of Rome bids her take heed least she should be cut off for her incredulity Rom. 11.21 22. For she hath fallen the most heavily and gone the furthest astray from the truth of all others Q. But if it be so that every particular Church hath erred and may err then it follows that all the Church hath failed and then what will become of the promise Jesus Christ made to his Church that the Gates of Hell should never prevail again her Math. 16.18 A. Jesus Christ in that passage speaks not of any particular Church precisely but of the Church of the Elect and gives us assurance by these words that all the machinations of the World and Satan shall never be able to hinder the Church from subsisting in the Earth but that there shall be a company of Believers which shall confess his Name for the Foundation of the Lord standeth sure God knoweth who are his 2 Tim. 2.19 and notwithstanding the Corruption of the World there is all ways reserved some who boweth not the Knee before Baal 1 Kings 19.18 And if it happen that some Church fall from the Truth God raiseth up another in whom he manifests his Knowledg Q. What you say seems contrary to your received opinion that the state of the Church hath been interred A. We only understand by this the general condition of the Church in the West which by reason of the Dominion of the Pope and the Supperstitions in the Roman Church hath been interrupted or greatly Corrupted but it follows not that though there were not in the West pure particular Visible Churches that there was not in the East and other parts of the World Q. But though each particular Church may err yet General Councils assembled in the Name of Jesus Christ cannot err for Jesus Christ hath promised that when two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 A. I answer it cannot be affirmed with any certainty of Faith that there hath been any Council that hath not erred in some kind except that of the Apostles Acts 15. because they were immediately and infalliably lead into all Truth as Jesus Christ promised John 14.26 The Church of Israel assemnled in Council erred having condemned Jesus Christ to death as a Blasphemer Many that have named themselves General Councils have manifestly erred as that of Nice 2. which commanded to Worship Images upon pain of Curse and Anathem and that of Constance which took away the Cup in the Sacrament from the people though they grant that Jesus Christ had Instituted it and the Primitive Church had practised otherwise such Councils though they say they are assembled in the Name of Jesus Christ are not so since they Combat his Doctrine Q. What call you then a Council assembled in the Name of Jesus Christ A. These who being assembled by his Authority submit their decisions to his Holy Word SECT VIII Of the marks of the True Church Quest BY what mark know you the True Church since there are so many and so different in their sentiments and each of them pretending to be the true one A. By that which Jesus Christ gives us John 10.27 My sheep hear my voice and they follow me and Chap. 8.31 If you continue in my word then are you my disciples indeed That is then the true Church which is Conform to the word of Jesus Christ and obeys his voice Q. But what say you to Antiquity A. That it is a deceitful mark untruth being little later then Truth An error is nor the truer because it is ancient Antiquity destitute of Truth is but an antient error as an Antient Elegantly spoke Jesus Christ said not I am Custom but I am the Truth John 14. The only Antiquity that we receive is the first Truth which we have in the Holy Scripture to the which we Appeal for the condemnation of all error saying with Jesus Christ In the beginning it was not so Matth. 19.8 Q. What juâ—gment make you of Succession in the Chair A. That is also a false mark for Hereticks may also make use of Antiquity and Succession in the Chair without Truth is void We are not to judg of the Truth of a Church by her Succession but upon the contrary of her Succession by the Truth she Teaches The Pharisees in Moses Chair corrupted the Law and at this time the Doctors of the Roman Church in the pretended Chair of St. Peter Combat his Doctrine Q. Visibility and splendor may not it be a mark of the True Church A. No for the Word of God upon the contrary foretels crosses and afflictions to befal the Church and there happens sometimes so much calamity to the Church that she
What think you of Stripes and Pilgrimages and such voluntary works by which the Roman Church think they make satisfaction to the Justice of God A. Not only that they cannot satisfie Gods Justice but that they deserve punishment because they are Superstitious Traditions of men and of which it shall be said Who hath required these things at your hands Q. What say you to the Counsel that Daniel gave Nebucadnezar to redeem his sins by Alms Dan. 4.27 A. That he doth not mean that the Alms of Nebucadnezar could be the price of his Redemption but that he would change his life in the presence of God and make up the time spent in unjustice and extortions by a serious amendment of life and giving liberally Alms to the poor and that in so doing God would be propitious to him who according to his mercy to repenting sinners hath promised Ezech. 18.21 22. That if the wicked turn from his sins they shall not be mentioned unto him and the word Translated by some Redeem signifies to break to tear and undoe what hath been done Q. If by our Works we cannot make satisfaction for our selves than we can far less do it for others A. That is certain therefore the Apostle Galat. 6.5 tells us That every man shall bear his own burthen and 2 Cor. 5.10 That we must all appear before the Judgment Seat of Christ that every one may receive the things done in his Body according that he hath done whether it be good or bad Q. Yet Colos 1.24 St. Paul tells us That he fills up that which is behind of the afflictions of Christ in his Flesh for his Body sake which is the Church A. St. Paul saying for his Body which is the Church answers this objection for this shews us that besides Jesus Christs Natural Body whose sufferings were accomplished on the Cross when he said it is finished John 19.30 he hath a Mystical Body viz. the Church whose Afflictions and Sufferings are called Sufferings of Christ because of the near Union with Christ who looks upon that which is done to any of his as done to himself Matth. 25.40 and who cried from Heaven to Saul who Persecuted the Churches Act. 9.41 Saul Saul why persecutest thou me and St. Paul saying that he suffered for his Body which is the Church doth not mean for her Redemption but for her Example and Edification SECT XVII If the Sufferings of Christ were accomplished on the Cross Quest YOur saying that the Sufferings of Jesus Christ were accomplished on the Cross seems to contradict that which they say you Teach of Christ's descending into Hell that the Soul of Jesus Christ did locally descend into Hell after his death and was tormented with the Devils till his Resurrection A. This Accusation is an impudent Calumny invented by the Monks to make us odious to the people for on the contrary we have always Taught that the Sufferings of Jesus Christ were finished in his death and we overthrow the Doctrine of Purgatory and of Limbo's and Christ's Local Descension into Hell by his own words to the Converted Thief upon the Cross Luke 23.43 This day thou shalt be with me in Paradise which words shew that his Soul was with our Saviours in Paradise that same day Q. What hath given occasion to this Calumny A. An Evangelical Doctrine plainly taught in the Word of God that Jesus Christ suffer'd not only in his Body but likewise in his Soul having been extreamly afflicted and grieved therein which made him sweat drops of blood Luke 22.44 and to say Matth. 26.38 My Soul is exceeding sorrowful even unto death and upon the Cross Why hast thou forsaken me Matth. 27.46 Which also was very necessary for our Redemption for he being the Redeemer of our Souls as well as of our Bodies it was necessary he should suffer for us in his Soul as well as in his Body Q. Yet it will seem no Calumny to say That you Teach that Jesus hath been damned for these words are found in one of your Catechisms viz. in the French Section 10. How could Jesus be in such damnation A. The Author of that Catechism by that word damnation meaneth nothing but condemnation according to the primitive signification of the word and the word such which is added to that of damnation fully justifies that for being a relative word it must needs design the damnation spoken of before which is such as all Christians grant Jesus Christ hath suffered viz. That he drunk the Cup of the Wrath of God for Sin and suffered the Punishment that Sinners had merited and afterward the same Author explains himself so clearly that without much Malice he cannot be accused of teaching that Jesus Christ suffered the Punishment of the damned in Hell with the Devils for he put this difference betwixt Jesus Christs Suffering and the Wickeds Sufferings that the wicked continued therein but that the Anguish which Christ suffered was but a Sting for to prick him and that the wicked despair and are angry against God and blaspheme him whereas Jesus Christ never ceased to hope always in God in the midst of his distress SECT XVIII Of Pilgrimages Quest IS it lawful to go in Devotion to the Images and Relicks of Saints to be cured of any Distemper or for good success in our undertaking A. No For this is to leave the Creator and go to the Creature whereas we ought to have recourse to God only for Grace to help us in time of need Heb. 4.16 And the mercy of God being extended to all Nations he is not more accessible in one place than in another as Christ says to the Samaritan upon the contest between them and the Jews about the place of Worship which the one would have to be in Jerusalem the others in Mount Garizim John 4.21 23. Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father but the true worshipers shall worship the Father in spirit and in truth SECT XIX Of Monkish Vows and first of that of a Single Life Quest MAy one lawfully Vow a single life to God A. No For a single life is only fit for those that have the gift of Continence for those that have it not God commands to Marry 1 Cor. 7.9 If they cannot contain let them marry for it is better to marry than to burn Q. But may not perpetual Continency be Vowed to God A. No For it is the gift of God and not in our power St. Paul speaking of this gift 1. Cor. 7.7 says I would that all men were even as I my self but every man hath his proper gift of God one after this manner another after that Q. Who are then they that make themseves Eunuches for the Kingdom of Heaven Matth. 19.12 A. Those that finding that God hath granted them this gift have taken up a firm resolution in themselves to abstain from Marriage that they may serve God
Bondage Gal. 5.1 And Secondly in that passage of St. Paul 1 Tim. 4. where he calls them seducing spirits that teach to abstain from meats that God hath created to be received with thanksgiving of them which believe the Truth he speaketh in the general without any restriction and Colos 2.22 23. He condemns them that say Touch not Tast not Handle not though such things had a shew of Wisdom in Will-worship and Humility and neglecting of the Body not in any honour to satisfying of the flesh Now the forbidding to eat flesh upon certain days must be of these kind of Ordinances Q. Do you blame then all manner of Fasts A. No for though Fasting of it self be an indifferent thing yet it becomes profitable and good when Superstition and the opinion of Merit is separated from it and when it is employed to subdue the flesh and humble the mind to help forward Repentance and to excite Zeal in Prayer and therefore the Scripture ordinarily joyns Prayer and Fasting together Matth. 17.21 Jesus Christ saith that There is a kind of Devils that goeth not out hut by prayer and fasting And 1 Cor. 7.5 St. Paul would would have the Husband and the Wife to separate themselves for a time to give themselves to Fasting and Prayers Q. When is Fasting requisite A. First In time of Affliction either publick or private for extraordinary Humiliation before God in such a time is needful as in Joel 2.15 when the Church was in distress they were commanded to Blow the Trumpet in Sion sanctifie a Fast call a solemn Assembly Secondly When it is necessary to make Request by Prayer to obtain something of importance for the Church and to obtain a Blessing upon their Ministry Acts 14.23 And besides these publick Fasts every one ought to fast and to implore the Mercy of God for their Falls and for his assistance in dangers for to prepare them better for the Sacrament of the Lord's Supper SECT XXIV Of Holy Days Quest WHat do you blame in the Church of Romes Holy Days or Feasts A. First That it is a departing from the Liberty that God hath given us in the fourth Commandment Six days shalt thou labour Secondly By them the Yoke is again put upon the Christians which Jesus Christ delivered us from by his death as heavy or heavier than it was upon the Jews Whereas S. Paul commands Colos 2.16 17. Let no man judge you in meat or in drink or in respect of an Holy Day or of the New Moon or of the Sabbath days which are a shadow of things to come but the Body is of Christ Thirdly That they are dedicated to the Saints Fifthly That the Observation is required as a thing as necessary as the Observation of the Lords Day Sixthly That they think they merit Salvation by the Observation of them Q. Are you then against all Holy Days except the Sabbath day A. Believers may profitably assemble themselves together on other days as well as on the Sabbath day to celebrate the Memory of signal Deliverances that we have received from God by Jesus Christ by Prayers and Thanksgiving and Meditation on the Word to give thanks for extraordinary deliverance or for publick humiliation provided that these days be celebrated without Superstition and without Scruple of Conscience and without an Opinion of any particular Holiness in that day or Merit in its Celebration SECT XXV Of the Providence of God Quest DOth any thing happen in the World that is not ordered by the wise Providence of God A. No For A Sparrow falleth not to the ground without the Will of your Father which is in heaven and the very hairs of your head are all numbred Matth. 10.29 Q. Do Evils come to pass by His Will and Permission A. Yes For if he would not have them to come he is Almighty and could hinder them Amos 3.6 Shall there be Evil in the City and the Lord hath not done it Doth not Evil and Good proceed from the Most High Lam. 3.38 Q. These places speak of Afflictions and Calamities which happen to men by the Providence and Permission of God for the manifestation of his Justice in the punishment of the wicked and of his Goodness in trying of his own people But do you believe that the sins and actions of the wicked are ordered by the Providence of God A. Yes For the Word of God shews us that the selling of Joseph by his Brethren came to pass by the Providence of God for the preservation of Jacob's Family Gen. 50.20 As for you ye thought evil against me but God meanâ— it unto good to bring to pass to save much people alive Likewise the taking away Joh's Goods was an effect of God's Providence for his trial and therefore he says The Lord hath given and the Lord hath taken away blessed be the Name of the Lord Job 1.21 And S. Peter saith Act. 2.23 that Jesus Christ was delivered by the determinate Counsel and Fore-knowledge of God And Act. 4.27 28. he speaks thus Of a truth against thy holy Child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together to do whatsoever thy Hand and thy Council determined before to be done Q. Can this be and God not be the Author of sin nor Partaker of the sins of the wicked A. Yes Even as a Physician gives not to Leeches their bloody Nature but doth fitly himself with the inclination of this Animal to draw blood of his Patient for his health and comfort so God doth not give to the wicked their wickedness nor incite them to evil against his Children but doth wisely employ their wicked inclinations for their Consolation and Salvation knowing how to make all their evil designs serve by his admirable Providence the end that he hath determined and tend to the accomplishment of his wise and holy Will Q. Doth not that excuse the wicked since they only execute the Will of God A. No For they do it without their knowledge and contrary to their intentions for we are not to rule our Actions by God's Decree which is unknown to us but by his Commands which are revealed to us Deut. 29.29 Secret things belong unto the Lord our God but these things which are revealed belong unto us and to our Children SECT XXVI Of Man's Free Will in the State of Sin Quest IS Not this Doctrine of Providence contrary to that of Man's Free Will A. Not at all For God so governs the things of the World that he lets them act according to their nature and inclination necessary things necessarily and the Free as Men and Angels freely Q. Wherein consâ—sts the Free Will and Liberty of Man in the State of Sin before Regeneration A. In four things 1. in Natural Actions as Eating and Drinking 2. In Civil Actions as Buying and Selling. 3. In external good and vertuous Actions as frequenting the Assemblies of God's People giving
of their Salvation but it follows not that other Believers must have such Assurance A. It doth follow since that these Saints had not this Assurance by an extraordinary Revelation of their Salvation but that it was built upon the goodness of God the stability of his Promises and upon the efficacy of the death and intercession of Jesus Christ which are Motives and Considerations common to all Believers Q. Have Believers always this Assurance A. No For Faith hath its weaknesses and distempers and according as Sin and the Flesh predominates Faith and Assurance diminishes but at last Faith becomes victorious Q. But may not one be deceived in this Assurance and take carnal Security for true Faith and Assurance A. I grant some may deceive themselves but from thence it follows not but that true Believers may know they have a true Faith otherwise S. Paul's Exhortation was in vain 2 Cor. 13.5 Examine your selves whether you be in the faith if it cannot be known by Examination Q. By what marks do you certainly know true Faith A. By its effects as a Tree by its Fruits Matth. 7.16 If it worketh by love Gal. 5.6 If it produces in us the love of God and disesteem of the World Ardour and pleasure in praying to God and Zeal for his Glory And besides these Testimonies a Believer hath The spirit of God which beareth witness with our spirit that we are the children of God Rom. 8.16 Which sealeth us unto the day of Redemption Ephes 4.30 and Who is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Ephes 1.14 Q. This Doctrine seems to incline men to be licentious for every one may say If I have assurance of Salvation what need I employ my self in good works A. This is the thought of a prophane person and not of a child of God for none can promise themselves Salvation without good works We know not our Election by Election but by the examination of our Consciences therefore S. Peter 2 Epist 1.10 compared with vers 5 6 7 8. would have us give diligence to make our Calling and Election sure by good works And the Holy Ghost who is the Spirit of Adoption in the hearts of Believers is also the spirit of Holiness And in witnessing to them that they are the children of God he giveth to them also such holy Motions and Affections Q. Yet in the Scripture we are often exhorted to fear and trembling Psal 2.11 Serve the Lord with fear and rejoyce with trembling And Phil. 2.12 S. Paul would have us to work out our Salvation with fear and trembling And 1 Cor. 10.12 Let him that thinketh he standeth take heed lest he fall A. By these words we are not exhorted to distrust but to a reverend fear and to walk before God with an holy care and fear lest we should offend him And this fear of God is so far from being prejudicial to the Confidence we ought to have in the goodness of God and to the assurance of Salvation that on the contrary it is an effect of Faith and a most assured indication that our Assurance is not a carnal Security but sincere and right and in this fear Believers walk on to the Salvation that they wait for Jer. 32.40 Acts 9.31 SECT XXXIII Of Sin and if all Men are Sinners Quest WHat is Sin A. Whatsoever is contrary to the Law 1 Joh. 3.4 Q. Are all Men defiled therewith A. Yes except only Jesus Christ who is the Lamb without blemish 1 Pet. 1.19 For if we say we have no sin we are Lyers and the truth is not in us 1 Joh. 1.8 In many things we offend all James 3.2 Q. Yet the Scripture gives testimony to many Believers that they have walked without reproach in the Commandments of God that they have been holy and righteous and have loved God with all their heart as David Job Zacharia and Elizabeth A. These things are not said of them because they were without sin for the Scripture it self gives us an account of great sins committed by them as of David's Adultery Zacharia's Distrust Job's Murmuring but because they walked in the integrity of Conscience and gave themselves with all their heart and power to serve God Q. In what sense then are Believers called just and holy A. They are called just and righteous because the Righteousness of Jesus Christ is imputed to them Rom. 1.17 and they are accepted of God as righteous themselves Secondly They are called righteous in opposition to the wicked which the Word of God calls Workers of iniquity Thirdly They are particularly called holy because God sanctifies them by his Spirit and consecrates them to his Service and calls them to be Saints Rom. 5.17 and 6.17 Q. Why doth David say then Psal 18.24 that God hath recompensed him according to his Righteousness and according to the cleanness of his hands A. He speaks so to maintain the innocence of his Carriage in respect of Saul and his other Enemies which persecuted him without cause but when he speaks of his Righteousness before God he prays that He would not enter into Judgment with his Servant for in thy sight says he shall no man living be justified Psal 143.2 and Psal 130.3 4. If thou Lord shouldst mark iniquity O Lord who shall stand But there is forgiveness with thee that thou maist be feared Q. Notwithstanding S. Paul speaks of perfect men Phil. 3.15 Let us therefore as many as be perfect be thus minded A. S. Paul calls not them perfect in respect of their fulfilling of the Law but in respect of the perfection of their growth and Advancement in the knowledge of God and therefore he opposed 1 Cor. 14.20 perfect men to children Be not childrin in understanding but be ye children in malice but in understanding be ye men in the Original be ye perfect And the Apostle Heb. 5.14 says that Strong meat that is to say Solid Doctrine belongeth to them that are of full age even those who by reason of their use have their Senses exercised to discern both good and bad SECT XXXIV Of Venial and Mortal Sins Quest WHat doth Sin deserve A. Death The soul that sinneth shall die Ezek. 18.4 Q. Yes indeed for mortal sins but there are venial sins which are of so small importance that it would seem that they merited not to be punished with death A. The Word of God makes no such distinction it shews us indeed that some Sins are more grievous than others and that he who knoweth his Masters will and doth it not shall be beaten with many stripes but it shews us likewise that all Sins without exception are by nature worthy of death Rom. 6.23 The wages of Sin is death And our Saviour tells us Matth. 12.36 That for every idle word that men shall speak they shall give account thereof in the day of judgement and Matth. 5.22 That he who call'd his Brother Fool is
worthy or in danger of hell-fire which are the sins that now are thought to be the most venial But there is no sin venial before God since thereby his infinite Majesty is offended and his Law infringed All sins are mortal to the impenitent and all are venial and pardonable to those that repent Q. It will seem notwithstanding That S. John makes that distinction in his 1 Epist 5.16 There is a sin unto death and there is a sin not unto death A. By sin unto death he doth not mean every sin that deserves death but the blasphemy against the Holy Ghost for he would not have us pray for him that sinneth this sin unto death Now it is evident that we ought to pray for them that have committed mortal sins and sins worthy of death but St. John would not have us to pray that God would pardon the sin against the Holy Ghost because Jesus Christ tells us Matth. 12.32 That it shall not be forgiven neither in this world nor in the world to come Q. Why is this Sin never to be forgiven A. Not because it is too great for the infinite Mercy of God to pardon but because it is a Sin that the wicked never Repent of but is always accompanied with hardness of heart even to the last SECT XXXV Of Works of Supererogation Quest CAN We do more good than God hath commanded A. We acknowledge our selves so far from being able to do more good than God hath commanded that we feel our selves uncapable of doing that which he hath commanded us to do as to love him with all our hearts and with all our strength and who can love him more And Phil. 4.8 we are commanded to Do all things that are honest just and praise-worthy It is impossible then to do any things that are honest just or worthy of praise that are not commanded And Jesus Christ says that He came only to do the Will of the Father Therefore they that think they can do more than the Will of God think themselves better than Jesus Christ himself Q. But there are Counsels of Perfection which are not comprehended in the Law which if a man do he doth more than God commands him and notwithstanding they are works pleasing to God as to give our Goods to the Poor and for a Minister not to take any Reward for his Labour when he may be without it for a chast person not to Marry that he may serve God with less distraction A. To that I say that those counsels are from God and are the suggestion of his Spirit and are not only counsels but commands and a man that finds himself called to do those things would sin greatly if he did resist for God counsels nothing but what he commands and therefore the commandments of God are called also his counsels The Pharisees because they rejected Jesus Christ and his Baptism are condemned because they had rejected the counsel of God Luk. 7.30 and Prov. 1.25 Wisdom pronounces sentence of condemnation against them that set at nought her counsel Q. What think you of the Works of supererogation and counsels of the Romish Church by which they pretend to merit a degree of glory in Heaven above others as that of voluntary poverty and Monastical Obedience and perpetual abstinence from certain Meats A. That they are works displeasing unto God because he hath neither counselled nor commanded them and they are so far from meriting a degree of glory above ordinary that they deserve punishment for the Law being the most perfect rule of our duty to go beyond it is to transgress and to them it shall be said Who hath required those things at your hands Esay 1.12 And in vain do they worship me teaching for doctrines the commandments of men Matth. 15.9 for whatsoever is not of Faith is Sin Rom. 14.23 Q. But our Lord seems to give a more perfect counsel than the Commandments of God for to the Yoang Man that said he had kept from his youth all the Commandments of God Jesus Christ gives this counsel Mat. 19.21 If thou wilt be perfect go and sell that thou hath and give to the poor and thou shalt have treasure in Heaven A. I answer first That this counsel was a command to this Young Man therefore if he had done it he had done no work of supererogation but only that which was commanded him besides Jesus Christ doth not give him this counsel to oblige him to do something more perfect than the Law he thought he had fulfilled but to discover his presumption and to manifest that he boasted in vain that he had kept the Law from his Youth since his heart was so set upon his riches that he would not part with them for the service of God Q. Why then doth the Gospel tell us that Jesus Christ loved him A. This love did not imply that he had no sin for Jesus Christ loved sinners and died for them but it was a love of compassion towards this young man in whom he knew there were some endeavours that deserved praise and some fear of God SECT XXXVI Of Repentance Quest WHat is Repentance A. A serious displeasure for having offended God accompanied with a firm resolution of turning from Sin from whence follows a true amendment of Life Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out Q. Into how many parts doth the Church of Rome divide Repentance A. Into four parts Contrition Confession Absolution and Satisfaction Q. Is this a good Division A. No For Absolution can be no part of Repentance for it is not a thing done by the Sinner but conferred by the Pastor and Satisfaction which they make to consist in undergoing some Penalties that the Priest enjoyns them after Absolution is an humane invention of which there is no ground at all in the Word of God Q. Do you approve of Contrition A. Yes provided they do not make it consist in external things as knocking their breast and saying mea culpa nor that they imagine that they merit pardon by it but that it consist in having a contrite heart and humbled by reason of their grief for sin and filled with that sorrow which worketh repentance to salvation not to be repented of which St. Paul speaks of 2 Cor. 7.10 and which is the contrition David extolls so much Psal 51.17 The Sacrifices of God are a broken spirit a broken and contrite heart c. SECT XXXVII Of Auricular Confession Quest WHat say you of Confession A. That it is necessary to salvation to Confess our sins to God Prov. 28.13 He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy and 1 Joh. 1.9 If we confess our sins he is faithful and and just to forgive us our sins and to cleanse us from all unrighteousness Q. May not Confession be made to Pastors of the Church A. Yes We would have sinners that have scandaliz'd
the Church by some great sins to confess and testifie their Repentance before the assembly of Pastors and Elders 2. That a sinner who finds his conscience burdened with some great sin should confess it to his Pastour to ease his oppression and by this seek consolation and assurance of the forgiveness of his sins after this manner they came to John Baptist Matt. 3.6 confessing their sins Q. What do you blame then in the private Confession of the Church of Rome A. 1. That it is tyrannical and a torture to the consciences of the People obliging them upon pain of damnation to pour forth all their thoughts in the ear of a man and to discover unto him not only all their sins but likewise all the circumstances which vary the nature of sin of which if they omit any thing knowingly their Confession is without fruits and their Absolution void which obliges man to a thing impossible and which the word of God obliges him not to 2. That they Confess their sins to Saints 3. That by their Confession they pretend to merit Salvation Q. But S. James obliges us thereunto James 5.16 Confess your faults one to another and pray one for another A. He says Confess one to another and not to the Priest he speaks of a mutual Confession that Believers should make one to another of their reciprocal offences even as they ought to pray unto God one for another SECT XXXVIII Of Absolution Quest HAve Priests power to absolve from and to pardon Sins A. Priests being criminal themselves have no Authority to remit Crimes and to exempt those that are Criminals with them from punishment There is none but God to speak properly that can forgive sins for he only is the Party offended as David says Psal 51.4 Against thee only have I sinned It is God alone that is the Soveraign Law-giver to save or to kill according to his good pleasure and to inflict punishments upon the Transgressors of his Laws there being none but he only that knows the sincerity of the Sinner's Repentance so none but he can absolve the Penitent It is I says the Lord Isa 43.25 even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins Therefore the Pharisees were in the right to conclude when Jesus Christ forgave the Sins of him that was sick of the Palsie Mark 2.7 That he did attribute to himself a Divine Power Q. Nevertheless Jesus Christ promised to his Apostles and in them to all Pastors that whosoever sins they remitted they should be remitted Joh. 20.23 A. Pastors remit and retain tie or untie not by Princely Authority of Jurisdiction but by Ministerial Declarative Authority as Heraulds and Ambassadors for Christ declaring from him forgiveness of sins to those that Repent and Believe in Jesus Christ 2 Cor. 5.20 And declaring on the contrary the wrath of God against the Unbelieving and Impenitent besides they pardon and remit sin with respect to Ecclesiastick Censure that they impose or mitigate as they find expedient for the humiliation or consolation of the sinner Q. When Jesus Christ says whose sins ye remit they are remitted doth he not give Pastors authority without limitation insomuch that God obliges himself to ratifie all kind of absolution or condemnation that they pronounce to sinners A. No for God obliges not himself to ratifie all sorts of Sentences and Judgments of Pastors which are very often rash and contrary to Justice and Charity but this general sentence must be understood with the same restriction that the general promise that Jesus Christ made us Joh. 16.23 That whatsoever ye shall ask the father in my name he will give it you to wit when the things we ask are necessary to salvation and according to his will so God promises to ratifie the Absolution and Pardon that Pastors pronounce when it is done according to his word and when they assure penitent souls of the forgiveness of their sins SECT XXXIX Of Satisfactions and Indulgences Quest HAth a Pastor power when he giveth absolution to a sinner to impose any pennance upon him as Alms Deeds Fasting and such like things to make sarisfaction for his sins for which he hath received Absolution upon his Confession A. No for the word of God teaches us on the contrary that God pardons us all our sins only for Christs sake Colos 2.13 And our Saviour when he pardoned the Woman taken in Adultery did not inflict any punishment upon her but only said to her Go and sin no more Joh. 8.11 Besides it is a great abuse to impose alms praying and fasting as a punishment which are good works and ought to be done with pleasure and delight Q. What do you believe concerning the Indulgences of the Church of Rome and of the treasure of the Church from whence the Popes draw the superabundant Satisfactions of Jesus Christ and of the Saints for the comfort of Sinners in this life and the Dead in Purgatory A. That this Doctrine is nothing but a chimera and an invention of the covetousness and ambition of the Pope to rule over the Consciences and Purses of Christians those pretended favours not being communicated but to those that stretch forth their helping hand as they speak and I acknowledge no other satisfaction but the free Redemption of my Saviour nor any other Indulgences but the Mercy of God which pardons all our Offences freely for Jesus Christ's sake SECT XL. Of the Sacraments Quest WHat is a Sacrament in the Christian Church A. It is a visible Sign instituted by Jesus Christ in his Church for to represent his Person his Death and his Graces that he hath purchased for us by his death Q. How many such Sacraments do you acknowledge A. Two Baptism and the Lord's Supper Q. Why do you acknowledge no more A. Because that in reading of the Gospel I see only these two instituted in the Church Q. Yet the Church of Rome besides these two believes five others Confirmation Pennance Marriage Extream Vnction and the Sacrament of Orders A. I cannot acknowledge them for Sacraments because they have not the Conditions necessary to the lawful Sacraments of the Christian Church Q. What are the Conditions of a lawful Sacrament A. 1. That it be instituted by Jesus Christ 2. That it be a visible sign of an invisible Grace 3. That it represent Jesus Christ and his Graces 4. That they be common to all Believers 5. That it be conferred by a lawful Pastor SECT XLI Of Confirmation Quest WHat is the Sacrament of Confirmation A. It is a Sacrament of the Church of Rome which cannot be reiterated and is done by a Bishop which Bishop greases the face of a Child in form of a Cross saying in Latin I mark thee with the mark of the Cross and confirm thee with the Crisme of Salvation in the Name of the Father and of the Son and of the Holy Ghost And the End of this Sacrament is
119. l. 1. r. offers ibid. l. 5. r. many p. 122. l. 11. r. Gratulatory A CATECHISM AGAINST POPERY SECT I. Of the Scripture Quest WHat Religion are you of Answ Of the Reformed Christian Religion Q. Why call you your Religion the Christian Religion A. To distinguish it from the Religion of the Jews Turks and Pagans Q. Why call you it the Reformed Religion A. To distinguish it from the Religion of the Church of Rome Q. Why are you not of the Romish Religion A. Because in and by that Religion none can be Saved Q. Why so A. Because the Roman Church hath perverted the Doctrine of the Gospel and established Idolatry and hath taken Antichrist for her head Q. Vpon what is the true Christian Religion Founded A. Upon the Word of God Q. What mean you by the Word of God A. The Holy Scripture contained in the Old and new Testament written by the Prophets Evangelists and Apostles which St. Paul calls Scripture divinely inspired 2 Tim. 3.16 And St. Peter 2d Epist 1.21 speaking of the Scripture says Prophesies came not by the will of men but holy men of God spake as they were moved by the Holy Ghost Q. Why call you the Scripture the Bible that is the Book or Writing A. Because it is the Book and Writing which ought to be most highly esteemed by us and wherein we may be instructed of the Will of God for our Salvation Q. How divide you the Scripture A. Into two Parts the Old and New Testament Q. What doth the Old Testament contain A. The five Books of Moses the Prophets and the Psalms Luke 24.44 Q. Why take you not in Tobit Susanna Judith and others which we call Apocripha A. Because the Jews to whom the Oracles of God were committed Rom. 3.2 never acknowledged these Books Jesus Christ nor his Apostles never cited them neither were they read in the Synagogue it is not reasonable then that these Books which were not received as Sacred and Canonical by the Jewish Church which then only was the Church of God should be received as such by the Christian Church Besides in these Books are found many Fables which are not agreeable to the Spirit of God who is Truth and Wisdom Q. What doth the New Testament contain A. The four Evangelists the Acts the Epistles of St. Paul of James of Peter of John of Jude the Epistle to the Hebrews and the Revelations Q. Why hath it pleased God that his Word should be put in Writing A. That men might not alter or change it and make their own imagination and inventions pass for Divine Inspirations and the Word of God Q. But why do you found your Religion on the Word of God A. That we may have solid and firm Comfort in Life and Death Rom. 15.4 Q. Wherein consists your Comfort in Life and Death A. In that Jesus Christ hath redeemed us from the power of the Devil so that living and dying we are his SECT II. How the Scripture may be known to be Divine Q. HOw know you the Scripture to be the word of God A. Three ways 1. By the Testimony of Believers under the Old and New Testament 2. By the Scripture it self for as the Sun makes it self to be seen by its own Light and the Fire makes it self to be felt by its Heat so the Scripture makes it self known to be Divine by the Majesty of its Stile and fullfilling of its Prophesies the excellency of its Doctrine and its efficacie to persuade and comfort Consciences as David Psalm 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple 3. By the Testimony of the Spirit of God such as Jesus Christ gave to the Consciences of the Disciples going to Emaus Did not our heart burn within us said they one to another while he talked with us by the way and opened to us the Scripture Luke 24.32 Q. How doth the Sprrit testifie the Scripture to be the Word of God A. Not by extraordinary Revelations as Prophesies were formerly made known to the Prophets which themselves often understood not but by Hearing and Meditating upon the Scripture instructing comforting and sanctifying the Heart he maketh known by these Divine effects to them that read and hearken thereunto with Humility Attention and Reverence that the Doctrine which is contained therein is truly Divine Q. Doth the Testimony of the Church give Authority to the Scripture A. No for seeing it is God that speaketh in the Scriptures its evident he cannot take his Authority from men John 5.34 I receive not testimony from man Q. Is then the Testimony that the Church gives to the Scripture unprofitable A. No for by it men are first brought to inquire after the Scripture and to read it and the Universal consent of the Church obliges them to an advantagious opinion of the Divinity of the Scripture which makes it be read with more Fear and Reverence Q. What is the difference between the testimony of the Church and that of the Scripture it self accompanied with the testimony of the Spirit of God A. The Testimony of the Church being only a Testimony from men can produce only an human Faith or an Opinion but the Testimony of the Scripture it self being the Testimony of God produces a Divine Faith The Testimony of the Church is like that which John Baptist gave to Jesus Christ John 5.33 and that of the Samaritan John 4. for as that woman brought those of Sychar to Jesus Christ so the Church brings us to the Word of God but the Scriptures Testimony of it self is like that of Christ himself by his Works which testifyed of him that the Father had sent him John 5.36 so that Believers knowing the Divinity of the Scripture by the reading of it may say as these of Sychar to the woman Now we believe not because of thy saying for we have heard him our selves The Testimony of the Church is only a simple Testimony but that of the Scripture is with Authority and from the Soveraign Judg. SECT III. Of the Authority of the Scripture Q. HAth God established in the Church a Soveraign Judg with full power to decide matters of Faith without Appeal A. None but the Word contained in the Holy Scriptures and it is by this Jesus Christ hath told us that men shall be judged at the last day John 12.48 He that rejecteth me hath one that judgeth him the word that I have spoken the same shall judg him at the last day And St. Paul Rom. 2.16 says That God will judg the secrets of men by Jesus Christ according to his Gospel and Believers never acknowledged any other judg of their Controversies about matters of Faith but the Word of God by it the Priests determined about things difficult Deut. 17.9.11 By it Ezechias and Josaphat reformed the Church and re-established the pure service of God 2 Chron. 31. and 17.7.9 By the Scriptures Jesus Christ
combated Satan Matth. 4. He proved the Resurrection from the dead to the Saducees Matth. 22.23.29 31 32. And showed to his Disciples the necessity of his Death and of his Resurrection Luke 24.46 By them John Baptist proved his Mission Matth. 3.3 And by them the Apostles overcame the Jews and shewed powerfully that Jesus was the Christ Acts 9.22 and Acts 18.28 Q. Hath God commanded us to consult the Scriptures as our Judge A. The Prophet Esay 8.20 sends to the Law and to the Testimony and if they speak not according to this word it is because there is no Light in them And Jesus Christ commands the Jews to search the Scriptures because they testified of him John 5.39 and Luke 16.29 They have Moses and the Prophets let them hear them And St. Peter after having mentioned the voice from Heaven This is my beloved Son in whom I am well pleased adds We have also a more sure Word of Prophesie whereunto ye do well that ye take heed 2 Pet. 1.17 18.19 Q. But when there is a difference about the interpretation and sense of the Scripture is it not necessary to have a Judge who can judge Infallibly and with Authority of the meaning of the Scripture and declare it to us for our agreement A. God hath not given this power to any in the world but Scripture must Interpret Scripture one passage must be Interpreted by another as they did in the time of Esra who made them understand the Law by Reading of the Scripture Nehem. 8.8 Q. How can you decide matters of Faith by the Scripture since it is obscure A. If our Gospel be hid it is hid to them that are lost of whom the God of this world hath blinded the minds even Unbelievers 2 Cor. 4.3.4 But it is not obscure to them who have received the Spirit of God that they might know the things that are freely given to us of God 1 Cor. 2.12 And to accuse the Scripture of obscurity is to accuse it falsely for David Psal 119.105 says Thy word is a lamp unto my feet and a light unto my paths Q. Yet St. Peter says in the 2 Epistle 3.16 That in the Epistles of St. Paul there are some things hard to be understood A. I grant there are many obscure places in the Scripture to exercise the Faith of Believers and keep the most Learned humble but God hath so ordered that all things necessary to Salvation are clear and easie to be understood Q. But since St. Paul would have Believers to judge of his Doctrine 1 Cor. 10.15 I speak as to wise men judg ye what I say Why should not the Church assembled in Council hvve that Authority A. There are two kinds of judgment one is a judgment of Authority the other of discretion by which particular Believers ought to try the Spirits whether they be of God and discern the true Doctrine of Christ from lies and of this judgment Paul speaks when he says judge ye what I say but for the judgment of Authority God hath not given it to any Mortal man not to the Councils themselves which have no power to make any Canons or Decisions to oblige the Consciences of any but so far as they are conform to the word of God Jesus Christ only hath Soveraign Authority in the Church as the well beloved Son that the Father hath commanded us from Heaven to hear Matth. 3.17 and John 5.22 Jesus Christ says that the Father hath given all judgment to the Son SECT IV. Of the Perfection of the Scripture Q. IS the Scripture the perfect Rule of our Faith A. Yes Because all the Articles of Faith and Doctrines necessary to Salvation are contained therein and therefore St. Paul 2. Tim. 3.15 says That the Holy Scriptures are able to make wise unto Salvation through Faith which is in Christ Jesus Q. St. Paul speaks there only of the Books of the Old Testament for the New was not then writ so it follows by your reason that the New Testament is superfluous since the Old is sufficient for to instruct us to Salvation A. Upon the contrary St. Paul speaking of the Books of the Old Testament only fortifies strongly our reason for the sufficiency and perfection of the Scripture for if the Books of Moses and the Prophets were sufficient to make the Church wise unto Salvation Why may not the Scripture be sufficient now since to Moses and the Prophets God hath added the Evangelists and the Apostles Besides it follows not that because the Books of the Old Testament were sufficient for the Church then that the New is Superfluous since God hath pleased to give it us to manifest the Doctrine of Salvation more clearly and fully as 2 Tim. 1.10 Paul says That Jesus hath brought Life and Immortality to light through the Gospel Q. Is all Tradition to be Condemned A. No for this word Tradition signifies nothing but a Doctrine given from hand to hand the Scripture it self is a Tradition and the Doctrine of Salvation before it was written was a Tradition and hath been called Scripture since it was put into Writing and St. Paul calls the Doctrine of the Gospel Tradition which is written 1 Cor. 15.3 I have given unto you that which I have received viz. That Christ dyed for our Sins according to the Scriptures Q. What Traditions then are to be condemned A. All Traditions of men wherewith they pretend to bind the Consciences of men and give them for Articles of Faith which S. Paul Colos 2.8 would that we should take heed of Beware lest any man spoil you through Philosophy and vain deceit after the Traditions of men after the Rudiments of the World and not after Christ Such were the Traditions that the Pharisees added to the Law which Christ condemns Matth. 15.3 Why do ye transgress the Commandement of God by your Tradition applying to them what God says of Hypocrites Esay 29.13 In vain they do Worship me teaching for Doctrines the Commandements of men Such are the Traditions which the Roman Church hath added to the Gospel as Worshipping Images and Praying to Saints which tho' they have no foundation in the Scripture but are formally condemned therein yet the Council of Trent hath commanded them to be received with the same Devotion and Piety that the Scripture is Q. Nevertheless St. Paul 2 Thess 2.15 Commands the Thessalonians to hold the Traditions that they had been Taught by Word or Epistles and 2 Tim. 2.2 He recommends to Timothy to commit to faithful men the things which he had heard in presence of many Witnesses A. I Answer that those Traditions and Instructions of St. Paul are not Traditions of men but the Word of God as he himself says 1 Thess 2.13 And the Instructions he gave Believers by Word and Living Voice are the same he hath writ in his Epistles and that we may be assured that his Doctrine is not Traditions of men he protests to the Jews Acts 26.22