hee shall baptize you with the holy Ghost 1. Cor. 11.23 24 25. The Lord Iesus the same night in which he was betrayed tooke bread and when hee had giuen thankes hee brake it and said Take eat this is my body which is broken for you this doe in remembrance of mee After the same manner also he took the cup when he had supped saying This cup is the new Testament in my bloud this doe yee as oft as ye drinke it in remembrance of me 1. Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the Communion of the body of Christ The inward meanes whereby the Couenant of grace is reuealed are the Spirit and faith 1. Cor. 2.9 10 12. Eye hath not seene nor eare heard neyther haue entred into the heart of man the things which God hath prepared for them that loue him But God hath reuealed them vnto vs by his Spirit Now wee haue receiued not the spirit of the world but the Spirit which is of God that we might know the things that are freely giuen to vs of God Iohn 3.33 He that hath receiued his testimony hath set to his seale that God is true 1. Iohn 5.10 He that beleeueth on the Sonne of God hath the witnes in himselfe Of the manner of reuealing the Couenant of grace viz. vocation or calling Rom. 8.30 Whom he did predestinate them he also called 2. Tim. 1.9 God hath saued vs and called vs with an holy calling The Couenant of grace is reuealed to the Church Mat. 11.25 I thank thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes Eph. 5.25 Christ loued the Church and gaue himselfe for it Thus much of the benefit flowing vnto vs from the Prophetical Office of Christ The benefit we receiue from the Priestly office of Christ is our iustification before God through his righteousnes imputed vnto vs and apprehended by vs. Rom 8.30 Whom he called them he also iustified Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 3.24 25. Being iustified freely by his grace through the redemption that is in Iesus Christ c. Rom. 5.1 Being iustified by faith we are at peace with God c. Acts 13.39 By Christ all that beleeue are iustified from all things from which ye could not be iustified by the Law of Moses Of the benefit of Christs Kingly Office The benefit we receiue fromthe Kingly Office of Christ is our glorification whereby our whole nature estate and condition is restored according to the Image of Christ our King Rom. 8 29 30. Whom he did foreknow hee also did predestinate to be conformed to the Image of his Sonne c. Moreouer whom he did predestinate them hee also called and whom he called them hee also iustified and whom hee iustified them hee also glorified Colos 3.4 When Christ who is our life shall appeare then shall ye also appeare with him in glorie Reuelat. 20.6 Blessed and holy is hee that hath part in the first resurrection on such the second death hath no power but they shall be the Priests of God and of Christ c. Of Sanctification Titus 3.5 Not by workes of righteousnes which wee haue done but according to his mercy he saued vs by the washing of regeneration and renewing of the Holy Ghost 1. Thes 5.23 And the very God of peace sanctifie you wholly c. Ephes 4.24 And that ye put on that New man which after God is created in righteousnes and true holinesse Of the rule of Sanctification The rule and square of it is the whole word of God that is both the Lawe which requireth obedience and the Gospel which directeth vs how to performe it Ioh. 17.17 Sanctifie them through thy truth thy Word is truth 1. Pet. 1.23 Being borne againe not of corruptible seede but of incorruptible by the Word of God Tit. 2.11 12. For the grace of God that bringeth saluation hath appeared to all men teaching vs that denying vngodlinesse and worldly lusts we should liue soberly righteously and godly in this present world The Law is comprized in the ten Commandements Deut. 4.13 And hee declared vnto you his Couenant which he commanded you to performe euen tenne Commandements and hee wrote them vpon two Tables of stone Of the effect of Sanctification viz. Repentance Acts 26.20 But shewed first vnto them of Damascus c. that they should repent and turne to God and do workes meet for repentance Lam. 5.21 Turne thou vs vnto thee O Lord and we shall be turned c. 2. Cor. 7.10 Godly sorrow worketh repentance to saluation not to bee repented of c. The notes or signes of repentance are specially two the hatred of all sinnes and the practice of all good duties Psal 119.128 I hate euery false way ver 6. I haue respect vnto all thy Commandements The hatred of sinne is shewed in spirituall warfare against it which is the withstanding of all temptations vnto sinne from the diuell the world and our own flesh by the power of the grace of God Eph. 6.10 c. Put on the whole Armour of God c. Ephes 4.27 Neither giue place to the diuell Iam. 4.7 Resist the diuell and hee will flee from you 1. Ioh. 5.4 Whosoeuer is born of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Gal. 5.24 They that are Christs haue crucified the flesh with the affections lusts Of good Workes Eph. 2.10 We are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Titus 3.14 And let ours also learne to maintaine good works to necessarie vses that they be not vnfruitfull Iam. 2.26 As the bodie without the spirit is dead so faith without workes is dead also Heb. 13.16 To doe good and distribute forget not for with such sacrifices God is well pleased Luke 11.41 But rather giue aims of such things as ye haue and behold all things are cleane vnto you Of Prayer 1. Thes 5.17 18. Pray without ceasing In euery thing giue thanks c. 1. Tim. 2.1 2. I exhort therfore that first of all Supplications Prayers Intercessions and giuing of thanks be made for all men c. Iam. 1.5 If any of you lacke wisedome let him aske of God c. Mat. 6.9 After this manner pray yee Our Father which art in heauen c. The speciall helpes to prayer and other good workes are vows and fasting A vow is a solemne promise to God of some lawfull thing that is in our power for the confirmation of our faith and testifying our thankfulnesse to God Psal 50.14 Offer vnto God thankesgiuing and pay thy vowes vnto the most High Of Fasting Fasting is an abstinence for a time
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
accounted the true Church and true Christians bee carefull to adorne the doctrine of God our Sauiour in all things and that by a godly conuersation and by dooing of good workes C. The name of God bee blessed for this our conference whereby I finde my selfe much edified There remaineth yet one thing more which I will demand of you and that is how I may come to know and be assured that I am indeed a member of the true Church and that I shall certainely be saued M. Bee diligent to heare the Word of God preached Reade the Scriptures Receiue often the Sacrament Acquaint your selfe throughly with the aforesaid grounds of Religion Ioyne heereunto earnest and hearty prayer Set apart some time for these things specially bee carefull to spend the Sabbath heerein And to all these things ioyne an holy conuersation indeuouring aboue all things to haue alway a cleare conscience toward God and toward men In doing this you shall at length come to that full assurance whereof S. Paul speaketh namely that you are the childe of God and that nothing shall bee able to separate you from the loue of God which is in Christ Rom. 8.38 Babylon is fallen is fallen Reuelation 14.8 Prayse honour glorie and power bee vnto him that sitteth vpon the Throne and vnto the Lambe for euermore Amen Reuelation 5.13 FINIS A TABLE OF the Simples whereof the Pill is compounded IMplicit faith Dialogue 1. Denying of Christs humanitie Dialogue 2. Merits of Saints Ibid. Saint Francis the Virgine Mary and the Pope made Sauiours Ibid. Blasphemies Ibid. Popish Traditions Images Denying of CHRISTS Propheticall Office Dialogue 3. Popish Priest-hood Ibid. Sacrifice of the Masse Ibid. Intercession of Saints Ibid. Denying of Christs Priesthood Ibid. Pope the head of the church Denying of the Kingly office of Christ Ibid. The Christ of the Papists a counterfeit Christ Ibid. Conception of the Virgine vvithout sinne Dialogue 4. Purgatory Ibid. Carnall presence Dialogue 5. Catholike Church of Rome Ibid. Canonizing of SAINTS Ibid. Humane satisfactions Ibid. Iustification by workes Ibid. Merits Ibid. Fiue bastard Sacraments Dialogue 6. SACRAMENTS giue grace Ibid. Sacraments iustifie Ibid. Cuppe taken away Dialogue 6. Reseruing of the Bread Ibid. Adoration of the Sacrament Ibid. Transubstantiation Ibid. Workes without faith Dialogue 7. Scriptures in a strange tong Ibid. Pilgrimages Ibid. Vow of single life Ibid. Workes of Supererogation Ibid. Ignorance the mother of deuotion Dialogue 8. CHRISTS body The Pope c. are made gods Ibid. Images made and worshipped Ibid. Prayer in a strange tongue Ibid. Popish vowes and fasting Ibid. Swearing by Saints Dialogue 9. Periurie Ibid. Blasphemie Ibid. Popes Supremacie Ibid. Popes pride Ibid. Disobedience to Parents Ibid. Killing of KINGS Dialogue 10. Crueltie Treacherie Flatterie Ibid. Priests marriage made vnlawfull Dialogue 11. Filthy liues of Popes Monks c. Ibid. Popes Bulls and Pardons c. Ibid. Equiuocation Dialogue 12. Railing Mocking c. Ibid. Lying Ibid. Concupiscence Ibid. Veniall sinne Ibid. Prayer to Saints Dialogue 13. Free will holy water c. Ibid. No vnion can bee made betweene Poperie and the Religion now professed in England Dialogue 14. Fiue causes why so many embrace Popery Ibid. The Church of England a true Church Dialogue 15. Diuisions and contradictions among Papists Ibid. Separatists Dialogue 16. Barren professours are but hypocrites Ibid. The Conclusion Ibid. FINIS LONDON Printed by H. L. for Beniamin Fisher and are to be sold at his Shop in Pater-noster Row at the signe of the Talbot 1623.
strengthening of our faith Q. VVhat is to be done before the receiuing of the Sacrament A. Euery one is to trie and examine himselfe 1 〈…〉 Q. VVherefore are we to doe this A. Because he that eateth and drinketh vnworthily is guilty of the body and bloud of Christ 1. Cor. 11.27 29.30 and doth eat and drinke iudgement to himselfe Q. VVherein are wee to examine our selues A. In foure things especially Q. VVhat is the first A. Whether wée haue any knowledge of the grounds of Religion Hos 4.6 6.6 and namely of the Sacrament Q. VVhat is the second A. Whether we haue a true sauing faith or no. 1. Cor. 13.5 Heb. 11.6 Q. VVhat is the third thing A. Whether we be truly repentant for our sinnes Esay 1.13 14 16 Tit 1.15 Q. VVhat is the fourth thing A. Whether we be in charitie with all men Mat. 5.23.24 Mar. 11.25 Q. VVhat is to be done in the receiuing of the Sacrament A. We are then to meditate and thinke vpon such things as are signisted by the outward signes and actions in the Sacrament Q. VVhat is signified by the breaking of the Bread and the powring out of the Wine A. The crucifying of Christs body and the shedding of his bloud Esay 53.5 1. Cor. 11.24 Mat. 26.28 the sufferings of Christ and the benefits procured thereby Q. What is signified by the giuing of the Bread and VVine by the Minister A. That God doth giue to the faithfull the body and bloud of Christ that is the merit of his death Iohn 6.32 51 and the benefits of his passion Q. What is signified by our taking eating and drinking of the Bread and Wine A. A spirituall receiuing Iohn 6 3â— eating and drinking of the body and bloud of Christ Q. VVhat is it to eate the flesh of Christ and to drink his bloud A. It is truly to beléue in Christ to haue a Communion and fellowship with the true flesh and bloud of Christ and to be partakers of the benefits of his death and passion Iohn 6.56 Q. VVhat is to bee done immediately after the receiuing of the Sacrament A. Euery one is then to giue hearty thanks to God for his Redemption by the death of Christ 1. Cor. 11.26 Q. VVhat is Recemption A. A deliuerance of vs from sinne and the punishment thereof Rom. 5.15 16 7 and a restoring to a happie life Q. VVhat are the parts of this Redemption A. a 2. Cor. 5.18 19 Rom. 5.10 Reconciliation and b 1. Cor. 1.30.6.11 Sanctification Q. What is Reconciliation A. That wherby the wrath of God is taken from vs and we restored to his fauour Q. VVherein doth it consist A. In the forgiuenesse of sinnes and imputation of righteousnesse Rom. 4.7 8 Q. VVhat is remission of sinnes A. The abolishing and taking away of all our sinnes Col. 2.13 14 1. Ioh. 1.7.9 by Christs death Q. VVhat is the imputation of Righteousnesse A. The reckoning of Christs righteousnes vnto vs Rom. 4.9 5.18 19 the taking it for ours Q. VVhat is Sanctification A. A freedome within vs Rom. 6.6.14 8.2 from thé bondage of sinne and Satan and a restoring of vs to a godly life Acts 26.18 Q. From whence doth this our Redemption Iustification and Sanctification proceed A. Not from our selues or anie workes of ours Eph. 1.7 2. 8 9 10 but from the grace of God The third part of the Catechisme Quest 144. DOth not this doctrine of saluation by grace through faith make men to liue carelesly in their sins and to neglect good works A. No Tit. 2.11 〈◊〉 Ephes 2.10 Tims 3.8 it rather teached them to turne from sinne and to be carefull to bring foorth the fruits of a true faith Q. Cannot faith be without good workes A. No for if it be Gal. 5.6 Lam. 2.17.26 it is a dead faith Q. VVhat then doth a true faith worke in vs A. Repentance or newnes of life Q. VVhat is repentance A. It is a turning from sin to God Ioel. 2.11 13. Q. Can we doe this of our selues A. No Iere. 31.19 Lam. 5.21 It is the work of God Q. By what meanes doth GOD worke it A. By the preaching of the Gospell Luk. 24.47 Acts 2.38 39 Q. Is it not done also by the preaching of the Lawe A. The Law is an occasion thereof but no cause of it Q. From whence doth it proceed A. From a godly sorrow in the hart 2. Cor. 7.10 Q. VVherein doth it consist A. In mortifying the flesh and old man Eph. 4.22 23 24 and in quickning the Spirit and new man Q. VVhat is meant by the flesh and old man A. Our corrupted nature through the deceitfull lusts of the flesh Q. What is it then to mortifie the flesh and old man A. To be truely and heartily sorie for that wee hane offended God by our sinnes and daily more and more to hate and anoide sinne Rom. 8 13 Q. VVhat is meant by the Spirit and new man A. A renewing in the spirit of our minde the Image of God which after God is created in righteousnes and true holinesse Eph. 4.33.24 Q. What is then the quickning of the new man A. A true ioy in God through Christ Rom. 5.1 chap. 14.17 and an earnest and ready desire to order our life according to Gods will Q. VVhat doth repentance bring forth A. Fruits worthy amendment of life that is Luke 3.8 Acts 26.20 good workes Q. VVhat are these good workes A. Such as God hath commanded Deut. 8.12 32 Ephes 2.10 159. Q. How many Commandements be there A. Ten. Deut 10.4 Q VVhat are the ten Commandements A. They are a summe of the Law of God commanding good things â—â—d forbidding euil Q. Into how many Tables are they diuided A. Into two Deut. 9.10 Q. How many be there of the first Table A. Foure and six of the second Q. VVhat doe they teach vs A. The first Table teacheth vs our duty towards God and the second our duty towards our neighbour Q. Why are the duties towards God set downe before the duties towards our neighbour A. Because the loue of God is the ground of the loue of our neighbour 1. Ioh. 5.1 2 Q. VVhat followeth heereof A. That none can rightly loue his neighbour except he first loue God Q. VVhy are the duties towards our neighbour ioyned to our duties towards God A. Because the loue of our neighbor is the proofe of our loue towards God 1. Ioh. 4.20 21 Q. VVhat followeth heereof A. That hée which loueth not his â—eighbour doth not loue God Q. What are these words I am the Lord thy God which brought thee out of the land of Egypt c. A. They are a preface to the Commandements Q. What containe they in them A. Thrée seuerall reasons of obedience to the Commandements Q. VVhat is
doth who many times hath in his net a true and liuing Larke indéede but it is onely to deceiue the Larkes and the more easily to catch them in his net So they professe Christ haue his Word and Sacraments among them but it is onely to deceiue simple people and to make a prey of them DIALOGVE 4. C. Doe they teach any other thing conâ—arie to any other Article of the Creed M. Yes diuers things In the Article we professe to beléeue that Christ was conceiued by the holy Ghost and so he and he onely was conceiued without originall sinne They teach that the Virgin Mary was also conceiued without originall sinne and that by this meanes it came to passe that Christ was frée from all spot Concil Trid. Sess 5. cap. 1. de peccato originali And so héerein they doe altogether ouerthrowe this Article of Christs conception by the holy Ghost to whose onely power the Scripture doth impute Christs holines not to the Virgin Mary which was no lesse then all others conceiued and borne in sinne and did néede Christ to be her Mediatour aswell as the rest of mankinde There was a long time a foule stirre in the Church of Rome betwéene the Dominicans and the Franciscans about this point Acts and Monuments page 732. It was the common opinion of Fathers and Writers vntill Lumbards time which was about the yéere 1150 that shée was conceiued in Originall sinne Perkins 2. Vol. 596. In the 4. Article we professe that Christ suffered c. by which he hath made a full and perfect satisfaction for the sinnes of his elect and for the whole punishment thereof both eternall and temporall The Popists teach that Christ hath satisfied for sinnes going before Baptisme but concerning sinnes following Baptisme the fault is remitted by the passion of Christ and the punishment which of infinite is made finite is to bee satisfied for by men themselues eyther heere or in Purgatorie that is men themselues must satisfie the iustice of God for the temporall punishment of their offences eyther on earth or in Purgatorie There is say they a certaine infernall place in the earth called Purgatorie in the which as in a prison-house the soules which were not fully purged in this life are there clensed and purged by fire before they can be receiued into heauen Bellar. de Purgat lib. 1. cap. 1. and cap. 3. lib. 2. cap. 6. Rhem. on 1 Cor 3. Sect. 4. They say also that it is an Article of faith to beléeue that there is a Purgatorie and that he which beliues it not is sure to go to Hell Bellarm. ibid. lib. 1. cap. 15. But this is so farre from béeing an Article of faith as that it is a méere fable and contrary to an Article of faith The bloud of Christ is the Purgatorie of our sinnes 1. Iohn 1.7 Afflictions are called the fiery triall 1 Pet. 1.7 4.12 whereby we are clensed from our corruption as gold is from the drosse by fire No other Purgatorie is to bee found in the Scriptures The Scriptures mention but two sorts of men beléeuers and vnbeléeuers and but two places after this for them heauen for the one and hell for the other Luke 16.25 26. Iohn 3.36 Reuel 20.14 15.21.7 8. They that die in the Lord rest from their labours which cannot bee true if any of them goe to Purgatorie Their workes follow them that is the reward of their workes Reuel 14.13 If any man should haue gone to Purgatorie then the thiefe vpon the Crosse had gone thither who repenting at his end wanted time to make satisfaction for the temporall punishment of his sinnes but Christ said to him To day shalt thou be with mée in Paradise The doctrine of Purgatorie came into the Church out of the heathen writers for the Philosophers and Poets were the first that euer wrote of it Popish Purgatorie was vnknowne to the Fathers many hundred yéeres after Christ Perkins 2. Vol. 568.569 C. If Purgatorie be but a fable contrary to an Article of faith then what is the cause that the Church of Rome so stifly maintaines it M. There is great cause why they should so do for it kéepes in the fire in the Popes Kitchin for if the fire of Purgatorie were not great the fire in the Popes Kitchin would bee but small for by this meanes they haue store of money for Pardons Masses Diriges and other such like trumperies DIALOGVE 5. C. Doe they teach any thing else contrary to the Creed M. Yes The sirth Article saith that Christ ascended into heauen c. and the Scriptures say that the heauens must containe him c. Acts. 1.11.3.21 They teach contrary héereunto namely that Christ is corporally present in the Sacrament and that in many places at once The which is contrary to the nature of a true body and contrary to the nature of the Sacrament which is a remembrance of Christ Vigilius against Eutyches lib. 4. saith thus When it that is the flesh of Christ was on earth it was not in heauen and because it is now in heauen it is not on earth This is the Catholike faith and confession It is an Article of faith to beléeue the Catholike Church and faith is the euidence of things not séene Heb. 11 1. Therfore the Catholike Church is alwaies vnto the world inuisible and not to be espied but by the eyes of faith because things seene are not beléeued The Papists teach that the Catholike Church is and hath but alwaies visible Rhem. on Mat. 5. Sect. 3. The Church is said to be Catholike that is vniuersall because it is not tyed to any one speciall place but is spred abroad ouer the face of the earth They tie it to Rome alone which can be but a particular Church and not vniuersall In the Church there is a Communion of Saints and these are they that are sanctified by the blond and Spirit of Christ hauing the perfect holines of Christ put vpon them by imputation of faith and the quality of imperfect holines powred into their heart by the Spirit of sanctification And such are the faithfull heere on earth 1. Cor. 1.2 Psal 16.2 The Papists acknowledge none to be Saints but such as are in heauen They teach that the Pope can canonize Saints whereas to make one a Saint is onely the work of God 1. Cor. 11. The Pope hath canonized many that indéede were neuer true Saints of God but wicked men and rank Traitors to their Princes as Becket with many others This canonizing of Saints was neuer heard of with the Fathers vntill the yéere 880. and then Adrian took vp this authority And Alexâder the Third after him confirmed it in his decrées In the Créed we professe to beléeue the forgiuenes of sinnes that is I beléeue that God for Christs sake doth fréely forgiue the sinnes of his elect and my sinnes also And héerein consisteth our iustification namely in the frée forgiuenes of our sinnes and the