his subtiltie Gen. 3.1 2 3 4 5 6. Now the Serpent was more subtill then any beast of the field c. Eccles 7.29 God made man vpright but they haue sought out many inuentions Rom. 5.12 By one man sinne entred into the world c. for in him all haue sinned Psal 51.5 Behold I was borne in iniquity and in sinne hath my mother conceiued me 1. Ioh. 3.4 Sinne is the transgression of the Lawe Of the punishment of sinne Rom. 5 12. By one man came sinne into the world and death by sinne Rom. 6 2â— The wages of sin is death 2. Thess 1.9 10. VVho shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his power Of the Couenant of Workes The Couenant of works is she Morall Law put into mens hearts by God and afterwards repeated by Moses Leuit. 18.5 Yee shall keepe my Statutes and my iudgements which if a man doe he shall liue in them Deut. 27.26 Galat. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Lawe to doe them This Couenant all haue broken and therefore are vnder the curse Ierem. 31.32 Which my Couenant they brake Gal. 3.19 Wherefore then serueth the Lawe It was added because of transgressions till the seede should come to whom the promise was made Rom. 3.20 By the Lawe is the knowledge of sinne Of the Couenant of grace Gen. 3.15 I will put enmitie betweene thee and the woman and betweene thy seede and her seed it shall bruize thy head c. Gen. 22.18 In thy seed shall all the Nations of the earth be blessed Heb. 8.10 11 12. This is the Couenant that I will make with the house of Israel sayth the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to mee a people And they shall not teach euery man his neighbour and euery man his brother saying Know the Lord For all shall know me from the least to the greatest for I will be mercifull to their vnrighteousnes and their sinnes and iniquities wil I remember no more Of CHRIST the Mediator I. Tim. 2.5 There is one God and one Mediator betweene God and man the Man CHRIST IESVS Heb. 9.15 And for this cause is hee the Mediatour of the new Testament that by meanes of death for the redemption of the transgressions that were vnder the first Testament they which are called might receiue the promise of eternall inheritance Iohn 11. In the beginning was the Word and the Word was with God and the Word was God Vers 14. And the Word was made flesh and dwelt among vs. Of Christs Propheticall office Christ performeth this office in opening and reuealing vnto vs the will of God Iohn 17.26 I haue declared vnto them thy name and will declare it Iohn 15.15 All things that I haue heard of my Father I haue made known vnto you Acts 3.22 For Moses truly sayd vnto the Fathers A Prophet shall the Lord your God raise vp vnto you of your brethren like vnto me him shall yee heare in all things whatsoeuer he shall say vnto you Luke 4.18 The Spirit of the Lord is vpon me because he hath anointed me to preach the Gospell to the poore to preach deliuerance to the Captiues and to preach the acceptable yeer of the Lord. Of the Priestly Office of Christ. Christ performeth this office by appeasing God and reconciling vs vnto God through his death and obedience 2. Cor. 5.18 19. who hath reconciled vs to himselfe by Iesus Christ God was in Christ reconciling the world to himself c. Ephes 2.16 And that he might reconcile both vnto God in one body by the Crosse c. Heb. 5.6 Thou art a Priest for euer after the order of Melchisedech Heb. 9.28 Christ was once offered to beare the sinnes of many c. Heb. 10.14 By one offering he hath perfected for euer them that are sanctified Heb. 7.25 Wherefore he is able to saue them to the vttermost that come vnto God by him seeing hee euer liueth to make intercession for them Of the Regall or Kingly Office of Christ This Christ performeth by gouerning all things for the saluation of his elect and destruction of his enemies Dan. 7.14 And there was giuen vnto him dominion and glory and a kingdome that all people nations and languages should serue him c. Luke 1.3 He shall raign ouer the house of Iacob for euer of his kingdome there shall be no end Eph. 1.22 23. And hath put all things vnder his feete and gaue him to be the Head ouer all things to the Church which is his body the fulnesse of him that filleth all in all Lu. â—0 27 But those mine enemies which would not that I should raigne ouer them bring hither and slay them before me Thus far of the Couenant of grace of Christ the Mediatour and of his thréefold office The next thing to be considered of is the application of the Couenant to the Elect giuing them a part in Christ and in all his benefits Heb. 3.14 For we are made partakers of Christ c. The part they haue in Christ is first vnion with Christ Secondly thereby Communion Of our vnion with Christ which is by the Spirit and Faith Ephes 5.30 For we are members of his body of his flesh and of his bones 1. Cor. 12.13 By one Spirit we are all baptized into one body Ephes 3.17 That Christ may dwell in your hearts by faith Of our Communion with Christ The which is the participation of the benefits flowing from his seuerall offices The benefit we receiue from the Propheticall office of Christ is the reuelation of the Couenant of grace whereby we are made wise vnto saluation Mat. 11.27 All things are deliuered vnto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father saue the Sonne and he to whomsoeuer the Sonne will reueale him 2. Tim. 3.25 The holy Scriptures are able to make thee wise vnto saluation c. The meanes of reuealing the Couenant of grace are both outward and inward The outward are the word and the Sacraments By the Word is meant the Gospell preached which containeth and publisheth the promises of saluation by Christ Rom. 1.16 17. The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth c. For therein is the righteousnes of God reuealed from faith to faith c. 2. Tim. 1.10 Christ hath abolished death and hath brought life and immortality to light through the Gospell Of the Sacraments Rom. 4.11 And hee receiued the signe of Circumcision as a seale of the righteousnes of faith c. Mat. 28 19. Goe ye therefore and teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Mark 1.8 I indeed haue baptized you with water but
of Catholikes and Catholike Church Although many sound and learned diuines haue of late yeeres fully laid open all points of Popery and throughly confuted the same yet the vulgar sort eyther for want of money to buy their bookes or leysure to reade them being for the most part verie large or else for want of knowledge to iudge of them being learnedly written know not so much as what Popery is but thinke yea and sometimes speake it that the Papists differ not much from vs and that wee might bee easily reconciled For the good therefore of the simple and vnlearned I haue briefly plainely and familiarly set downe such speciall points as they doe hold contrary to the very grounds of Religion that so such as yet stand may be confirmed the weake ones kept from embracing Popery and such as are of late falne from vs may if Gods will bee such bee reclaimed By Papists I vnderstand such as cleaue to the Pope in religion and are obedient vnto him And I thinke they will not be offended with the name no more then wee are with the name of Protestants And in setting downe their opinions I deale not with them as they deale with vs namely charging vs with such things as wee teach not but rather vtterly disclaime As for example There was not long since in a certaine Citie of this kingdome apprehended a Iesuite and among other things found about him hee had a certaine paper wherein were 44 positions set downe as doctrines maintained by Protestants and of these 44. almost 20 of them were grosse lies As for example First that wee hold and teach that children are saued onely by the faith of their parents without baptisme Secondly that one must not baptize but at a Sermon Thirdly that God doth not onely permit but doth cause sinne Fourthly that there is no Cup of consecration Fiftly that one may preach without being sent with such like things which are most notorious lies for Protestants teach no such things but rather the contrary If any haue broached such doctrine if they bee knowne they are punished by our Church And this hath bin their practice from time to time in charging vs with such points of doctrine as were neuer allow'd of but condemned by vs. In setting downe therefore of their opinions I alleadge eyther their very words or the summe therof and quote the places where the same are to bee found And I doe not set downe the words of some priuate man or of such as are of no account in the Church of Rome but of their Councell of Trent the Rhemists Bellarmine and such as whose words and writings are approued and allowed of by the Church of Rome And then at the end of euery particular point of Popery I quote also diuers of our owne late Writers where the points are handled more at large so that if any be disposed to see what they hold and how they are confuted hee may turne to the Authors and finde the same And because the Papists stand so much vpon antiquitie I haue also set downe the time when the most substantiall points of Popery came first into the Church See Doctor Abbot in defence of the reformed Catholike page 109. to 121. There is one thing which it may be some will not like of and that is the vsing of some homely comparisons and pleasant conceites but I would haue such to know that a Pill is a very bitter thing and therefore men many times before they come to swallow it will roll it in hony or some other sweet thing that it may goe down the more pleasantly and therefore I haue done the like with this my Pill that so it may be taken with the more delight And heerein I haue done but as Elias did with Baals Priests 1. Kings 18.27 and no more then Esay did with idolaters in his time Esay 44.16 My request then to you is that you will accept these foure small mites and employ them for your owne direction and the good of your families Teach your little ones the first and then as they growe in yeeres let them learne the rest And heerein you are to haue a respect to the nature and condition of your children If they be but of weake capacitie and haue but weake memories you are to require the lesse of them If that you would allow them some small time in euery weeke to learne the same and euery Lords day after the publike exercises in the Church you would spend but one hour or halfe in examining them you shall finde that in a few yeeres they would euen learn them all And further this you shal finde that by teaching your families you shall much profit your selues so that when you shall heare the Catechisme expounded in the Church as Ministers are now cōmanded to do it you shall by this meanes vnderstand the better what is taught and profit a great deale the more by it You shall doe well also to reade ouer oftentimes the Texts of Scriptures as they are set downe in order and so you shall see how euery point of doctrine deliuerd by the Minister in Catechizing is confirmed And concerning the Catechisme for Catholikes you shall doe well also sometimes to reade it or cause your children to doe it that so you may see what Poperie is and accordingly take heede of it These things if you be carefull to performe I doubt not but in a short time you shall finde great good to come heereof to your children much comfort to your selues and God hereby shall be glorified to whose most blessed and holy direction I commend you now and for euer Yours to his vttermost I. M. A CATECHISME for little Children Q. WHo made you A. God Q. What is God A. God is a Spirit Q. How many persons be there A. Three persons but one God Q. Whereof did God make man A. Of the dust of the ground Q. Whereunto did God make man like A. To himselfe Q. Wherein was that A. In righteousnes and holines principally Q. Wherefore did God make you A. To serue him Q. How will God be serued A. As he himselfe hath commanded in his Word Q. How is that A. In spirit and truth Q. Are we such now as God did make vs A. No we are all sinners Q. What is sinne A. The transgression of the Law Q. By whome came sinne into the world A. By man euen Adam Q. What is the reward of sinne A. Eternall death and damnation Q. How shall wee escape this death and damnation A. Onely by Iesus Christ Q. What is Iesus Christ A. The onely begotten Sonne of God Q. Is he God or man A. Both God and man Q. What did he to redeeme thee A. Hée suffered the torments of death for me Q. Christ was God how could he then die A. Christ was also man and so he suffered and died Q. Did Christ suffer in bodie or in soule A. Both in body and in soule Q. Did Christ
continue dead in the graue A. No hée rose againe from the dead Q. Wherefore did Christ die A. For my sinnes Q. Wherefore did he rise againe A. To make me righteous Q. What else doe you beleeue A. That whatsoeuer Christ hath done for mans saluation he hath done it also for me Q. Shall all be saued by Christ A. No but onely such as haue a true faith in Christ Q. What is faith A. A true perswasion of the heart Q. Vpon what is faith grounded A. Vpon the free promises of God in Iesus Christ Q. Who doth work this faith in vs A. The holy Ghost Q. Whereby doth he work it A. By the hearing of his Word Q. What is the summe of your faith A. The Apostles Creed Q. Rehearse the Articles of the Creed A. I beléeue in God the Father almighty maker of heauen and earth c. Q. Do you thinke to be saued by this your faith A. Yes onely by faith Q. Wherefore then doe the Sacraments serue A. To strengthen my faith Q. How many Sacraments bee there A. Two Baptisme and the Supper of the Lord. Q. What is a Sacrament A. An outward signe and seale of an inward grace Q. What is signified by Baptisme A. That we are washed from all our sinnes by the bloud of Christ Q. What else A. Our new birth by the holy Ghost Q. What is signified by the Supper of the Lord A. Our spirituall nourishment to eternall life by the body and bloud of Christ Q. What is required to the worthie receiuing of the Sacrament A. Faith and repentance Q. What is repentance A. A turning from sinne to God Q. What doth repentance bring forth A. Good workes Q. What are these good works A. Such as God hath commanded Q. How many Commandements be there A. Ten. Q. Which be they A. God spake these words and said I am the Lord thy God c. Q. Into how many Tables are they diuided A. Into two Q. How many bee there of the first Table A. Foure Q. What doe they teach vs A. Our dutie towards God Q. How many bee there of the second Table A. Sir Q. What doe they teach vs A. Our duty towards our neighbour Q. Can we of our selues do good workes A. No but only by Gods grace Q. How shall wee obtaine the grace of God hereunto A. By harty prayer Q. How must we pray A. As Christ hath taught vs. Q. How many parts bee there of the Lords prayer A. Thrée A preface si◠petitions and the conclusion Q. Which is the preface A. Our Father which art in heauen Q. What doth it teach vs A. To pray to God onely in the name of Iesus Christ Q. What doe wee ask of God in the three first petitions A. Such things as concerne Gods glory Q. What doe we ask in the three last petitions A. Such things as are necessarie for the body and soule Q. What is the conclusion A. A reason why we doe ask these things of God Q. What signifieth the word Amen A. So be it FINIS MILKE FOR the Younger OR A Catechisme for the younger sort Q. WHerin consisteth our true wisedome and happinesse A. In the true knowledge of God and of our selues Q. What is God A. God is a a Iohn 4.24 Spirit hee is b Gen. 17.1 Almighty the c Acts 17.24 Maker and d Iohn 5.17 Gouernor of all things Q. What else are wee to know concerning God A. That there is but a Esa 45.21 one God onely Q. What more A. That there are thrée persons and these thrée are but one God Q. Which be these three persons A. The Father Mat. 28.19 the Sonne and the holy Ghost Q. What are we to know concerning our selues A. How wée were created and what we are now by nature Q. What else A. How wée are redéemed and what thankes we owe to God for it Q. Who made man and woman A. God Q. Whereof did God make man A. Of the dust of the ground Gen 12.7 Q. Whereunto did God make man like A. To his owne image and likenesse Gen. 1.26.27 Q. Wherein standeth this image of God A. In righteousnes and true holines principally Eph. 4.24 Q. Wherfore did God thus make man A. To worship and serue him Esa 43.7 Q. How will God be serued A. As he himselfe hath commanded in his Word Deut. 4.32 Q. What was man then by creation A. Perfectly holy and perfectly happy Q. What are we now by nature A. The children of wrath Ephes 2.3 subiect to the wrath of God Q. What is the cause that we are so A. Sinne. Rom. 3.23 Q. What is sinne A. The transgression of the Law of God 1 Iohn 3.4 Q. By whom came sinne into the world A. By man euen Adam Rom. 5.12 Q. What is the reward of sinne A. Death and eternall damnation Rom. 6.23 Q. By whom are wee deliuered from death and damnation A. Onely by Iesus Christ Acts 4.12 Q. What is Iesus Christ Rom. 7.24 25 A. The onely begotten Sonne of God Ioh. 3.16 Q. Is he God or man A. He is both a 1 Iohn 1.14 God and b 1 Iohn 5.20 Ioh. 19.30 34. man Q. What did hee to redeeme vs A. He suffered died and shed his bloud for vs. Q. Did Christ suffer in his Godhead A. No but in his Man-hood and that both in c Mat 27.3 35. body and d Lu. 22.44 soule Q. Were not Christs sufferings the sufferings of the person God and man A. e Act 20 28 1. Cor. 2.8 Yes but the nature wherein he suffered was not the diuine but the humane nature Q. Did Christ continue dead in the graue A. No 1. Cor. 15.4 hée rose againe the third day from the dead Q. Wherefore did Christ die A. For our sinnes 1. Cor. 15.3 Q. Wherefore did he rise againe A. For our iustification Rom. 4.25 Q. Whither went Christ after his resurrection A. He ascended into heauen Acts 1.9 Q. Wherefore did he ascend into heauen A. To prepare a place for vs. Ioh. Q. What doth Christ now in heauen A. He sitteth at the right hand of God Mar. 16.19 the Father almightie Q. Hath God a right hand indeede A. God is a Spirit Luk. 24.39 and therefore hath neither right hand nor left Q. What is meant then by Christs sitting at the right hand of God A. That Christ hath all power giuen vnto him in heauen and in earth Mat. 28.18 Q. When shall Christ come againe A. In the end of the world Acts 1.11 Q. What shall he then doe A. He shall iudge both the quick and the dead Iude 15 Q. How doth that which Christ hath done profit vs A. By the inward and secret working of the holy Ghost 1. Cor. 12.13 Q. Who is the holy Ghost A. The third person in Trinity Q. Why is he called holy
a Col. 3.10 knowledge in b Ephes â— 24 righteousnes and true holines Q. Did God onely make man and all other creatures A. No hée doth also by his prouidence rule gouerne man and all other things Pro. 16.33 Mat. 10.29 30. Q. What was mans estate by creation A. A most happy estate frée from all misery 30. Q. VVhat is our estate now by nature A. A most miserable estate Eph. 2.3 for we are all by nature the children of wrath Q. How came this to passe A. By the fall of Adam and Eue. Q. How did they fall A. By the a Gen. 3.1.2 inticement of the diuell and their owne willing b Gen. 2.17 3.6 disobedience in transgressing Gods Commandement Q. What if they thus offended what is that to vs A. Yes very much for wée all did fall in Adam Rom 5.12 Heb. 7.9.10 and are partakers of his fault Q. VVhat else hath followed hereof A. We also by imputation are become guilty before God Rom. 5.18 Q. Is this all A. No the corruption of nature is also by generation Gen 5.3 from Adam conueied to vs. Q. VVhat is meant by the corruption of natue A. Originall sinne Q. VVhat is originiall sinne A. A want of originall righteousnes Q. VVhat else A. It is corruption ingendred in our first conception Psal 51.5 Rom. 7.23 whereby euery faculty and power of soule body is prone and disposed to euill Q. VVhy is it called originall A. Because it was from the beginning assoone as Adam fell Gen. 3.7.10 Q. VVherefore else A. Because it is the beginning of all actuall sinne Mat. 15.19 Q. VVhat is actuall sinne A. Euery inward and outward action contrary to the Law of God yea the leauing vndone of such good things as the Law requireth Q. VVhat is the reward punishment of sinne A. All kind of a Gen. 3.16 17. miseries and b Rom. 6.23 death in this world and c Reuel 21.8 eternall condemnation in the world to come Q. Are all without exception subiect heereunto A. Yes generally all Rom. 3.9.23.5.12 44. Q. Can we of our selues escape this death and condemnation A a Psal 4â— 7 8. No but onely by b Acts. 4.12 Iesus Christ Q. What is Iesus Christ A. The second Person in the Trinity the onely Sonne of God Q. Where is this contained A. In the second Article And in Iesus Christ his onely Sonne our Lord. Q. Why is he called Iesus A. Because he is A Sauiour Mat. 1.21 which doth saue vs from all our sinnes Q. VVhat signifieth Christ A. Anointed Q. VVhy is he so called A. Because God anointed him with the holy Ghost Acts. 10.38 and with power Q. Whereunto was hee thus anointed A. To bée a a Acts. 3.22 Prophet b Heb. 5.5 6. Priest and c Luk. 1.33 Heb. 1.8 9. King for vs. Q. VVhy is hee called the onely Sonne of God A. Because hée alone by nature is the Sonne of God and very true God Q. Why must our Sauiour be God A. Because none other was able to abide and ouercome the wrath of God and the punishment due vnto sinne Deut. 4.24 Q. VVhy is he called our Lord Acts 20.28 A. Because hée hath redeemed vs with his bloud 1. Pet. 1.18 19 and purchased vs to bée a peculiar people to himselfe Titus 2.14 Q. VVas not Christ very true man also A. Yes a Ioh. 1.14 but yet without all b Heb. 4.15 spot of sinne Q. In what Article is this contained A. In the hird Article Which was conceiued by the holy Ghost borne of the Virgin Mary Q. VVhat is the meaning heereof A. That the Sonne of God by the working of the a Luk. 1 3â— holy Ghost took the very nature of man of the flesh bloud of the b Gal 4.4 Virgin Mary and was in all c Heb. 2.17 things like vnto man d Heb. 4.15 excepting sin 57. Q. VVhy must Christ bee very true man A. That he might die and satisfie the iustice of God for our sinnes Heb. 2.17 Q. VVhat kinde of death did hee die A. An accursed kinde of death Deu. 21. â—â— euen the death of the Crosse Q. VVherefore died he this kinde of death A. Toredéeme vs from the curse of the Law Galat 3.13 Q. In what Article is this expressed A. In the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried he descended into Hel. Q. VVhat was Pontius Pilate A. A Iudge and the gouernour of Iudea Luke 3.1 Q. VVhy was Christ arraigned before a Iudge and condemned by him A. That we might not be arraigned and condemned in the day of iudgement Esay 53.8 9 10 11 12 but might receiue the sentence of absolution and be saued Q. VVhat is then the summe of the fourth Article A. That Christ in his humane nature did suffer for vs Esay 53.4 5 6 most grieuous torments both of body and soule Luke 22.44 Mat. 27.46 Q. Did Christ onely suffer and die for vs A. No hée rose againe likewise from the dead Rom. 14.9 Q. In what Article is this contained A. In the fift Article The third day he rose againe from the dead Q. VVhat is the meaning of it A. That Christ by his diuine power rose againe in the very same body wherein he died Iohn 2.19.10 18 Q. VVherefore did Christ rise againe A. That he might ouercome death and make vs partakers of that righteousnes Rom. 4.25 which by his death he had purchased for vs. Q. How long did Christ continue on earth after his resurrection A. The space of fortie daies Acts. 1.3 Q. VVhat did he then afterwards A. He ascended into heauen Acts 1.9 Q. In what Article is this contained A. In the sixt Article He ascended into heauen and sitteth at the right hand of God the Father Almightie Q. What is meant by his ascending into heauen A. That Christ in his humane nature by the power of his God-head went vp into heauen Q. VVherefore did he ascend into heauen A. To a Ioh. 14.2 prepare a place for vs b Heb. 9.24 to appeare before God and to make c Rom. 8.34 intercession for vs. Q. What is meant by Christs sitting at the right hand of God A. That Christ hath a Mat. 28.18 all power and authority giuen vnto him and that hée doth b Eph. 1.20.21 22 Phi. 2.9 10 11 rule gouerne all things in heauen and earth 74 Q. VVhen shall Christ come againe from heauen A. In the end of the world Acts 1.11 Q. What shall he then doe A. Hée shall iudge both the quick and the dead 2. Tim. 4.1 Q. Shal all generally come to iudgement A. Yes the faithful shal come into the a Mat. 25.34 Ioh. 5.24 iudgement of absolution and the wicked into the iudgement of b
Church the Moone The Pope is the Bridegroom the Church the Bride The Pope is the head the Church the body And what is this but to place the Pope in the roome of Iesus Christ and euen to say that the Pope is Christ Confor F. 2. li. 2. fol. 10. That they do thus place S. Francis the Virgin Mary and the Pope in Christs roome and so make them Sauiours is more at large and sufficiently prooued out of their owne Writers in a little Treatise set forth by M. Thomas Rogers in the yéere 1589 intituled An historicall Dialogue of Antichrist and Poperie DIALOGVE 3. Ch. Hitherto you haue shewed how the Sonne of God is called IESVS because he is a Sauiour and how the Papists do place others in his roome Now shew me also why hee is called CHRIST and what that title signifieth M. Christ signifieth Anointed which title setteth forth his Office namely that he is our only true Prophet Priest and King C. Do they teach any thing contrary hereunto M. They doe euen denie this Office of his and so consequently deny the fruites of his comming in the flesh 1. Ioh. 4.3 C. Shew me wherein they deny his Office M. Christ is a Prophet to teach his Church and to reueale the will of God vnto vs to whom all are to hearken Mat 17.5 Ioh. 10.27 Act. 3.22 23. And this he hath perfectly done in the Scriptures They preferre their owne blinde traditions before the Scriptures they lay aside the Scriptures accounting and calling them Dumb Iudges A Nose of waxe The black Gospell Inken diuinity c. Piggius Contr. 3. de Eccl. Hierarch lib. 3. cap. 3. A certaine popish Doctor reasoning with M. Tindal was not ashamed to say that wee were better to be without Gods Law then the Popes They likewise set vp Images to be Lay-mens books and so in all this they deny by consequence his Prophetical office Christ is also a Priest and that for euer after the order of Melchisedech Heb. 7.24 And in this his office he hath none to succéede him They acknowledge not this but maintain still an outward and corporall Priest-hood to offer vp an outward sacrifice euen Christ himselfe Rhem on Heb. chap. 7.7 Sect. 7.8 C. If this were true why then the Priest were become a Mediatour betweene God and Christ the which is most absurd to think that any creature should be such a one M. It is indéede most absurd and yet in the very Canon of the Masse they intimate thus much when they request God to accept their gifts and offerings namely Christ himselfe offered as he did the sacrifices of Abel Noah And which is more absurd than this yea blasphemy for any to affirme they by their former doctrine do make the Priest to be more worthy in some respect then Christ for the person that doth offer a sacrifice is of more worth and honour then the thing which he offereth but the Priest as they say offereth vs Christ to God his Father therefore the Priest that offereth him is of more worth and honor then Christ whom he offereth As Christ is a Priest so he alone and that but once for all effred himselfe and by his one offering once offered hath made a full and perfect satisfaction for all our sins so that now there remaineth no more offering for sinnes Heb. 9.12 14 26 10 14 18. They teach that in the Masse there is dayly a sacrifice offered for the sinnes both of the quick and the dead and so they make Christs sacrifice not to bee the perfect and onely sacrifice of the new Testament but set vp another instead thereof C. They say that their sacrifice is not a new sacrifice or another from Christs but that it is the same M. The Author to the Hebrewes teacheth that Christs sacrifice neither may nor ought to be reiterated and repeated for as it is but one so it was but once offered And this word Once he vseth fiue seuerall times Heb. 7.27.9.12.26 28.10 C. They say that Christ indeed was offered but once after a bloudy manner but he is often offered after an vnbloudy manner M. This distinction of theirs hath no warrant out of Gods Word nay rather it is directly against the Word for Heb. 9.22 it is said Almost all things are by the law purged with bloud and without shedding of bloud is no remission From whence we may thus reason Without shedding of bloud is no remission but in the Masse is no shedding of bloud therefore no remission And therefore it is no sacrifice for sinne C. Though this their distinction bee not to be found in the Scriptures yet it is in the writings of the Fathers M. The Fathers indéede make mention of vnbloody Sacrifices but they hereby vnderstand not outward and bodily Sacrifices for sinne but the Spirituall Sacrifices of Christians and they so call them in comparing them with the bloudy sacrifices of the Law and with Christs bloudy Sacrifice C. The Papists doe not say that the sacrifice of the Masse is an expiatorie but an applicatory sacrifice that is it serues not properly to make any satisfaction to God but rather to apply vnto vs the satisfaction of Christ alreadie made M. Their doctrine is that it is a sacrifice propitiatory that is auaileable to obtaine ex opere operato by the very worke wrought remission and pardon of all their sinnes yea that it is auaileable to obtain all other benefits as peace health and such like Concil Trid. Sess 22. Can. 3. Bellarm. lib. 1. de Miss cap. 25. lib. 2. cap. 9. But let it be as you say that they account it but an applicatory sacrifice yet this maketh nothing for them The Sacrifices of the Law did serue to apply the vertue of Christs Crosse and yet the Apostle excludeth them by this reason that where there is remission of sins there is no more Sacrifice Heb. 10.18 Wherfore if the Apostles reason be good it concludeth also against their Sacrifice applicatory Again the Apostle teacheth that therefore the Sacrifices of the Lawe are abolished by the death of Christ because they were but shadowes of good things to come and could not make the offerers perfect c. Heb. 10.1 2 3. And therefore this kind of applying Sacrifice which they faine themselues hath ceased Wée néede not now a Sacrifice for the application of Christs death for Christ to that end hath appointed the preaching of the Word and hath instituted Sacraments whereby his death with all the benefits thereof are most fruitfully applied vnto vs Gal. 3.1 1. Cor. 11.26 Againe this their applying sacrifice is against the nature of a Sacrament in which God giues Christ vnto vs wheras in a Sacrifice God receiues from man and man giues something to God C. The ancient Fathers vsed to call the Supper of the Lord a Sacrifice it should seem therefore that there is some Sacrifice offered therein to God M. It is true that they called it so not that
imputation of Christs righte ousnesse to vs. The Papists teach many things contrary to this Article First that men are to make satisfaction for their sinnes Now satisfaction for sinnes and forgiuenes of sinnes are contraries If wee satisfie in our owne person we are not iustified fréely if we be iustified fréely as most certainly we are Rom 3.23 then we make no satisfaction at all If a man can satisfie and pay a debt then he néedes no forgiuenes but if the debt be forgiuen him then it is plaine that there is no satisfaction made The satisfaction for our sinnes was made by Christ and not by vs. C. Did not the ancient Fathers teach men to make satisfaction for their sinnes M. The satisfaction which they maintained was an ecclesiasticall and publike mulct or penalty imposed vpon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. V. 577 c. 2. vol. 165.2 D. 166. The efficient cause of our iustification is God alone It is God only that forgiueth our sins Esa 43.25 Mar. 2.7 Ro. 8.33 They teach that the Pope can forgiue sins and we know that he giues pardons not only for the time past but also for the time to come yea they teach that priests haue full right to remit sins they alleadge these places to prooue it Mat. 16.19 Ioh. 20.23 Now we are to note this that as none can forgiue a debt but the party to whom the debt is due so none can forgiue sins but God only against whom the sin is committed Ps 51.4 The power of binding and loosing committed to the Apostles Ministers of the Word is by declaring the wil and pleasure of God out of his Word both to pronounce forgiuenes of sins to al that are truly penitent and the retaining of them to the impenitent The Pope and his Clergie are neuer able to proue themselues to bee she true Ministers of Christ and therefore they cannot so much as challenge this latter authoritie and power to themselues much lesse she former which is proper to God only The motiue or impulsiue cause which moued God to iustifie vs was not any thing in vs but only the grace of God that is the free good wil pleasure of God Ro. 3.24 Eph. 2 8. Tit. 3.5 7. They teach that we are not iustified by grace only but by works also that is by the merit of our workes And to this end they haue of late yéeres deuised a first and secand iustification The first is when a sinner of an euill man is made a good man and this they say commeth only of Gods mercie by the merit of Christ The second is when one of a good of iust man is made better and more iust and this procéedeth from workes But wee are to know that there are not two kinos of iustification a first and second but one and the same iustification considered in different respects In respect of Gods actuall acceptation of a maus person iustification is absolute but in respect of the actuall application and manifestation of Gods acceptation vnto a mans conscience iustification is by parts and degrées M. Scudder on the Lords Prayer page 303. to 309. And further we are to note that the Papists second iustification is no other then sanctification which is an effect and fruit of iustification the which is imperfect and not able to iustifie vs before God Themateriall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ his inherent holines his fulfilling of the Law his death sacrifice and full satisfaction The formal cause or the forme of iustification is the righteousnes of Christ imputed of God vnto vs Rom. 5.19 Rom. 4.5 6 7 8. 1. Cor. 1.30 2. Cor. 5.19 21. Phil. 3.9 The Papists detide this doctrine that Men are iustified by the imputation of the righteousnes of Christ which righteousnes is not in vs but in Christ The Rhemists call it a new no-iustice a phantasticall apprehension of that which is not Rhem. on Ro. 3. Sect. 7. They hold them accursed that so affirm and teach And they teach that the onely formall cause of our iustification is the iustice of God whereby we are not reputed and accounted iust but are made iust indéede and this iustice is that which euery man hath within himselfe and is inherent in him Concil Trid. Sess 6. can 10.11 Rhem. on Phil. chap. 3. Sect. 3. The instrumentall cause of iustification on our part is a true and liuely faith whereby wee receiue and apply vnto our selues the merrie of God Christ Iesus and all his benefits resting vpon him alone for our saluation They teach that faith doth not iustifie as an instrument in apprehending the righteousnes of Christ but as a proper and true cause it actually iustifieth by the dignity worthines and meritorious work thereof Bellarm. lib. 1. de iustificat cap. 17. They teach also that faith is not the only cause of our iustification but that there are other also as hope charity almes-déedes and other vertues yea they say that workes are more principall then faith in the matter of iustification and pronounce him accursed that shall say a man is iustified onely by faith Rhem. on Rom. 8. Sect. 6. and on Iames 2. Sect. 7. Bellarm. lib. 1. de iustificat cap. 13. Concil Trid. Sess 6. can 9. These and other such like things they teach contrary to the doctrine of iustification which is a maine ground of Religion And if there were no more points of difference betweene vs these were sufficient to kéepe vs from vniting of our religions for héereby the Church of Rome doth raze the very foundation C. You said before that we are iustified freely I would know how this can be if we be iustified by the righteousnes and for the merit of Christ M. Because the decrée of God the Father for our redemption is frée and we pay nothing againe to God of our owne And therefore by the word fréely our merits are excluded but not Christs By which it appeareth that in respect of our selues we are iustified fréely of Gods méere mercie and grace without any respect of our owne righteousnes or worthines but yet through Christ and for his righteousnes and obedience imputed to vs both which are signified by the Apostle Rom. 3.23 24. C. Shew mee I pray you what is meant by Merit what the doctrine of the Papists is concerning merit and whether that our works be meritorious or no. M. By Merit we vnderstand any thing or any worke whereby Gods fauour and life euerlasting is procured and that for the dignitie and excellencie of the work or thing done Now the true merit whereby we looke to attaine the fauour of God and life euerlasting is to be found in the person of Christ alone in whom God is well pleased The Papists make two kindes of merit the merit of the person and the merit of the worke The