contrary to Scripture 10. Q. Hath every Christian liberty and power to examine and judge of things belonging to faith and salvation of the true sense of the Scripture or is he bound absolutely to submit his judgment to Ecclesiastical Judges and to receive their doctrine without Examination A. I speak as to wise men judge ye what I say 1 Cor. 10.15 Try the Spirits whether they be of God 1 John 4.1 The spiritual man judgeth all things 1 Cor 2.15 Take beed of false Prophets Matth. 7.15 Not that we have Dominion over your faith 2 Cor. 1.24 Try all things 1 Thes 5.21 Note The Church of Rome deals with people as the Philistins with Sampson when they put out his eyes they have no hope that Christian people will receive their doctrine if they be not first blinded and the light of their reason and judgment taken away they are not ashamed to affirm 1. That private Christians must receive the doctrine of the Church without examination 2. That they do not offend God nor are blameable for holding any errour or heresie or committing any sin if by so doing they follow the Doctrine of their Pastors and Spiritual Guides 11. Q. Are the Books commonly called Apocrypha any part of the holy Scripture or were all the Books of Divine Scripture written by the Prophets and Apostles or by other Apostolick men allowed by the Apostles and do the Divine Scripture contain nothing but truth by reason of the immediate assistance of the holy Ghost afforded to the Pen-men of them A. Thy word is truth John 17.17 The Scriptures of the Prophets Rom. 16.26 Ye are built upon the foundation of the Prophets and Apostles Eph. 2.20 Note The Apocrypha may not be received as Scripture for 1. The Apochryphal books were not received by the Jewish Church as Divine Scripture yet to them were committed all the Scriptures of the Old Testament Rom. 3.2 2. The Apocrypha was written after Malachie the last Prophet so that they could not be written by any of the Prophets and it is evident they were not written by any of the Apostles the Prophet swrote in Hebrew and did prophesie of Christ but these books were not written in Hebrew nor do they propose any Testimony or prophesie of Christ whereas all the Prophets speak of Christ Luke 14.27 Act. 10.13 3. The Apocrypha Books were not received as Divine Scripture by the primitive Christian Church as the ancient Fathers plainly testifie 4. These books are not cited and quoted by Christ and the Apostles as the books of the Old Testament are frequently 5. These books contain some things erroneous false superstitious and contradictious both to the Scripture and to themselves see Tob. 5.12 Tob. 6.7 Tob. 9.2 judith 9.2 Bar. 6.3 Ecclesiast 46.20 2 Maccab. 14.42 c. 2 Maccab. 12.9 2 Maccab. 12.42 43. c. Note Some of the Apocrypha the Church doth read for example of life and instruction of manners but it doth not apply them to establish any Doctrine 12. Q. Is the corruption of nature it self and all the motions of it truly and properly sin even in those who are regenerated hath concupiscence and lust of it self the nature of sin though a man doth not consent to act and fulfill it A. I had not known sin but by the Law I had not known lust except the law had said thou shalt not Covet Rom. 7.7 With the mind I serve the Law of God with the flesh the law of sin Rom. 7.25 Lust is not of the Father 1 John 2.16 The flesh lusteth against the Spirit c. Gal. 5.17 Note The Apostle in Rom 7. more than once calls concupiscence or lust sin and that not only because it is from sin and inclines to it but also because it is contrary to the law of the mind and lusteth against the spirit in which thing the true nature of sin doth consist viz. in non-conformity to the Law of God Note If concupiscence were only the punishment of sin St. John would not have said that it is not of the Father for from him is the punishment of sin Note The motions of the mind to evil are of three sorts 1. Such as are rejected as soon as they arise 2. Such as remain a while and tickle and affect the Soul with some delight 3. Such as both tickle the mind with pleasure and a man doth resolve to put them into practise There is no controversie about the first or third sort but the dispute is about the second sort which indeed are forbidden in the tenth Commandement for what else can it forbid for motions of the first sort are not sinful and motions of the third cause are forbidden in the other Commandements as is evident by our Saviours exposition in Matt. 5. Note The Papists deny concupiscence and the lusts thereof to be sin because otherwise their other errours are not defensible their doctrines of merits of perfection of superrogation yea they are so blasphemous as to say that concupiscence and the lusts thereof are so far from defiling the Soul that they make the operations of it more meritorious and if so then our actions are more meritorious than the actions of our Saviour Christ who had no manner of corruption or lust in him to wrestle or strive against the will of God 13. Q. Are some sins Venial that is so small that they do not deserve or bind over to the wrath and curse of God and everlasting death A. Cursed is every one that doth not continue in all things written in the Law Gal. 3.10 Whosoever shall keep the whole law and offend in one point he is guilty of all Jam. 2.10 The wages of sin is death and the gift of God eternal life Rom. 6.23 so Rom. 6.16 Note The Apostle saith all sin deserveth death that is everlasting as appears by the opposition of life everlasting which the Apostle joyneth in the same verse Note without this filthy distinction of sins venial and mortal the Popish doctrine of a regenerate mans perfect keeping the whole law and so meriting a heaven falls to the ground and it is the less wonder that some debauched persons turn Papists when they precisely mention drunkenness as one in their Catalogue of veinal sins Note The ground of this Popish mistake about sins venial is that they take the measures of sin from the Act which is finite and not from the Object which is infinite so God offended by it Now this must needs be a false rule for so no sin would deserve infinite punishment but all sins would be venial for all sin is finite in it self and yet becomes infinite in merit because it is committed against an infinite God 14. Q. Must we disavow all communion with and separate from the Church of Rome in their Idolatrous worship or is Idolatry a sin not so heinous but that it may stand with the fellowship a Christian ought to have both with Christ the Head and with his
made righteous Rom. 5.19 Christ is made of God to us righteousness 1 Cor. 1.30 A man is justified by faith without the deeds of the Law Rom. 3.28 A man is not justified by the works of the Law but by the faith of Christ Gal. 2. â—6 By the deeds of the Law shall no flesh be justified Rom. 3.20 By grace ye are saved through faith not of works lest any should boast Eph. 2.8 Where is boasting then it is excluded by what Law of Works nay but by the law of faith Rom. 3.27 see Rom. 4.2 3 4 5 6 7. Phil. 3.8 9. Note The Church of Rome by their false Doctrine in the matter of justification raze the very foundation of the Christian Religion Gal. 5.4 Note There is a new invention of the Papists of a first and second justification The first justification they call that when a wicked man is at first made holy having a supernatural principle of grace infused into him which doth inherently justifie him A second justification they call that whereby a man being already just doth encrease and grow in his righteousness and so is more justified The second justification they plainly acknowledge is obtained by our merits and the good use of grace already received St. Paul they say speaks of the first justification but St. James of the second justification Rom. 3.28 Gal. 2.16 Jam. 2.24 But this distinction as they explain it is reproachful to Christs righteousness and flatly contrary to the Scripture for both these justifications are built upon a false foundation viz. That our inherent righteousness habitual or actual is that which doth justifie us in Gods sight Now this is a palpable errour for 1. The Scripture doth exclude all kind of works from the business of justification as appears by the frequent disjunction or opposition of faith and works throughout the Scripture 't was the Errour of those against whom St. Paul dealeth in his Epistles to rest half upon Christ and half upon works 2. Our righteousness and best works are imperfect and therefore will not endure the pure eyes of God Hence it is that Gods Children so oft in Scripture disclaim the Plea of their own righteousness Job David the Apostle Paul Job 9.3 Psal 143.3 Phil. 3 9. 3. When we make our own righteousness and obedience the matter of our justification we glory in our selves and detract from free grace by which alone we are justified through the merits of Christ Note St. Paul disputeth how we are justified St. James how we shall evidence our selves to be justified he takes justification for the declaration and manifestation of it Jam. 2.24 Note When the Apostle Paul argueth vehemently against justification by the law he doth yet press the duty of the law Rom. 3.13 So then the Law continueth as a rule though not as a covenant by which we are to be justified though it be not appointed to â—ustifie yet it is commanded as the way we should walk in It is a dangerous Antichristian error when we do good works and endeavour to keep Gods Commandements that thereby God may pronounce us righteous and it 's no less dangerous on the contrary to neglect the doing of good works because Gods order is to Communicate the benefit of Christs righteousness to none but such as shall by faith receive him and walk obedientially in his Commands Note Excellent is the Doctrine of the Church of England which I wish were more carefully observed by some late learned writers of her own Christ is the righteousness of all them that truly beliâ—ve in him he hath paid their Ransome by his death he for them fulfilled the law in his life so that now in him and by him every true Christian man may be called a fulfiller of the low 2. Part of the Serm. of salvation because faith doth directly send us to Christ for Remission of sins and that by faith we embrace the promise of Gods mercy and of the Remission of our sins which thing no other of our vertues or works properly doth therefore the Scripture useth to say that faith without works doth justifie And therefore the ancient Fathers of the Church say only faith justifieth us 3. Part of the Serm. of salvation 38. Q. Can we merit and deserve Heaven and eternal life by good works done by us A. Eternal life is the gift of God Rom. 6.23 When ye have done all say ye are unprofitable servants Luke 17.10 If thou be righteous what givest thou to God or what receiveth he at thy hand Job 35.7 Note The Papists arrogantly hold that by good works we bind God to give us eternal life and that for the Dignity and Excellency of the thing done by us and that thereby we are worthy of everlasting life Note Christ alone is the Store-house of all our merits we renounce all merits of our own works and rest only on the merits of Christ Note The Doctrine of merits is most false and Antichristian for 1. The Scripture directly condemns it Eph. 2.8 10. Tit. 3.5 2. Our best works are imperfect 3. There is a vast disproportion between them and the glory to come 4. They are debts which we owe to God 5. As good they proceed from the Spirit of God 6. We do not profit God by them Note Reward is two-fold of Debt and of Mercy life everlasting is not a reward of debt but of Mercy Note Every true believer is worthy not by his own works but in Christ and by his merits and righteousness Note It is a Popish dotage contrary to Scripture to say that Christ by his death merited that our works should merit everlasting life this is to make our selves Christs Partners in the office of Mediation and so become our own Saviours and Redeemers Note The ancient Fathers by merits mean those good works to which God hath promised a reward but utterly disclaim all condignity in such works and with them to merit is only to impetrate and obtain how much they did abhor Popish merits appears by such speeches as these oft used by them If God should deal with men according to their Deserts all must be damned saith one Another holy Father speaks thus The mercy of God is our merit Another thus When the reward comes God will crown his gifts not thy merits Again the righteousness of man is the indulgence of God c. Note The meritorious works the Papists boast of are chiefly the obedience chastity wilful poverty of their Monks and Fryars and people were perswaded by them that to wear a Fryars Coat would deliver them from Agues or Pestilence and to be buried in it might save them and that the merits of these Monks did so abound that they were able to satisfie not only for their own sins but also for all their Benefactors and friends Now 1. For their obedience under colour of obedience to their Father Abbot or Pryor they freed themâ—elves from obedience to their natural Parents and from obedience to
our Saviour excepted keep all the commandements without the least sin A. There is not a just man upon Earth that doth good and sinneth not Eccl. 7.20 Who can say I have made my heart clean Pro. 20.9 If we say we have no sin we deceive our selves 1 John 1.8 In many things we offend all Jam. 3.2 Note we are so far from perfect keeping the Law that we cannot perfectly do any good work as the Church and St. Paul confesses Esa 64.6 Rom. 7.21 Note The Papists have taught the Quakers this arrogant Doctrine of perfection whereas the ancient Fathers affirm that the highest perfection of a Christian in this life is to see his own imperfection Note The grace of God in this life never raiseth man to perfect exact unsinning obedience but it creates in him a sincere obedience to the whole Gospel and quickens him to bewail his frailties and infirmities all the perfection attainable in this life is when the will habitually entertains nothing that is contrary to the love of God Note If a man could perfectly fulfil the law then he need not daily pray as our Saviour hath taught for the pardon of his sins 2. Then after grace received and sanctification he would no more need Christ as a Mediator 3. Then he might be justified and obtain eternal life by the law which is contrary to the Doctrine of St. Paul Note The impossibility of keeping Gods commandments perfectly is not from the nature of his commands but the corruption of mans nature and thus we are to understand the ancient Fathers when they say that God doth not command things impossible 25. Q. May a true believer in this life be certainly assured that he is in the state of grace is this certainty more than a bare conjectural hope is it an infallible assurance grounded upon the promises of God the inward evidence of those graces unto which those promises are made the Testimony of the spirit witnessing that we are the children of God A. Hereby we know that we know him if we keep his commandements 1 John 2.3 We know that we have passed from death unto life because we love the Brethren 1 John 3.14 These things have I written unto you that ye may know that ye have eternal life 1 Joh. 5.13 We desire you to shew the same diligence to the full assurance of hope Heb. 6.11 The spirit it self beareth witness with our spirits that we are the Children of God Rom. 8.16 Grieve not the spirit whereby ye are sealed to the day of Redemption Eph. 4.30 God is willing that the Heirs of the promise should have strong Consolation Heb. 6.17.18 Give diligence to make your calling and election sure 2 Pet. 1.10 Note All the ancient creeds agree to this they have this article expresly I believe the forgiveness of sins now the meanning of it as St. Augustine and the Schoolmen observe is this I believe that Remission of sins by Christ is given to me because I believe in him So that it was the judgment of the primitive Church that men should believe the forgiveness of their own sins Note A Papist in saying the Creed believes no more than the Devil himself doth viz. That God gives Remission of sins to his Church and people and so in saying the Lords prayer he believes no more than the Devil doth viz. That God is a Father to some not that he is his Father in Christ Oh! into what a gulph of discomforts doth Popery plunge men their Souls must hang in fears and doubts all their dayes they cannot tell whether they shall be saved or damned it 's a Hell on this side Hell 26. Q. Should we pray to the Apostles and Saints departed the B. Virgin Mary c. Should we give Religious worship to them or to God alone Should we go to God in the mediation of Christ alone or do we need the Saints departed to be mediators and intercessors for us what direction doth the Scripture give A. Call upon me in the day of trouble Psal 50.15 Say our Father which art in Heaven Luke 11.2 Thou shalt worship the Lord thy God and him only Mat. 4.10 My glory I will not give to another Esa 42.8 How shall they call upon him in whom they have not believed Rom. 10.14 Let no man beguile you in a voluntary humility and worshipping of Angels Col. 2.18 There is one mediatour between God and men the man Christ Jesus 1 Tim. 2.5 Through him we access unto the Father Eph. 2.18 Do all in the name of the Lord Jesus Col. 3.17 Whatsoever ye shall ask in my name I will do it John 14.3 No man comes to the Father but by me John 14.6 We have an advocate with the Father Jesus Christ the righteous 1 John 2.1 27. Q. Is there any ground for us to believe that the Saints in â—eaven know our particular persons wants necessities desires or doth the Scripture intimate the contrary A. Doubtless thou art our Father though Abraham be ignorant of us and Israel know us not Esa 63.16 Thou sendest man away his Sons come to honour and he knows it not they are brought low but he perceives it not Job 14.21 28. Q. If an Angel should appear to us or if the Apostles were present upon Earth with us or the blessed Virgin would they suffer us to kneel down and give religious worship and adoration to them with such solemnity as the Popish Crue adore and worship Angels and Saints departed and their Images A. I John fell down to worship before the feet of the Angel then saith he see thou do it not for I am thy fellow servant worship God Rev. 22 8 9. Cornelius fell down at Peters feet and worshipped him and Peter said stand up I my self also am a man Act. 10.25 They would have done Sacrifice and Paul and Barnabas run in among the people crying Sirs why do yee these things Act. 14.14 Note The Papists pray as much or more to the Virgin Mary and Saints departed as to God What is spoken of God and to God in the Psalms they apply to the Virgin Mary in a book called our Ladies Psalter they teach that it is lawful to say the Lords prayer to the Virgin Mary and the Saints departed that we say to them our Fathers hallowed be your name and so of all the other Petitions Note We find in the word of God but two kinds of worship a Religious worship due only to God and a civil honour used amongst men the Popish distinction of Religious worship into Dulia and Latria the former to men the latter to God is blasphemous contrary to Scripture directly a new coined device to palliate Idolatry Note The Papists by praying in that manner as they do to the Saints departed do give them the highest Religious worship and adoration that can be and so are guilty of fearful Idolatry Note The Angel Gen. 48 16 must be understood of Christ who is called an Angel Mal.
the King and all temporal power 2. For their Chastity under colour of single life what execrable Whoredoms Adulteries and Sodomitry they are guilty of is sufficiently known In the year 1538. The Kings visiters found in some Abbies Twenty Sodomitres and Adulterers some kept five some seven some twenty Harlots Six thousand heads of young children were found in the Fish ponds of Gregory the first a Bishop of Rome Yea they are not ashamed to write that if any of their Monks or Priests be found embracing a woman it must be supposed that he doth it to bless her 3. For their poverty though in possessions Money Jewels Plate and Riches they exceed Barons Earls or Dukes yet they pretend they keep their Vow are Poor because what they have is proper in common they cannot dispose of any thing without leave of their Abbot These are the goodly merits of the Romish Church 39. Q. Is it lawful for Ministers or persons in holy Orders to marry A. Marriage is honourable among all men Heb. 13.3 For avoiding of fornication let every man have his own Wife 1 Cor. 7.2 Have we not power to lead about a Sister as a Wife as well as other Apostles and as the Brethren of the Lord and Cephas 1 Cor. 9.5 A Bishop must be blameless the Husband of one Wife 1 Tim. 3.2 Their Wives must be grave and sober 1 Tim. 3.11 Doctrines of Devils forbidding to marry 1 Tim. 4.3 Note St. Paul saith forbidding to marry is a Doctrine of Devils but the Papists forbid their Priests to marry affirming marriage in Priests to be a greater sin than Whoredom in compensation for their single life they will allow their Priests and Monks three or four Whores a piece they think marriage inconsistent with the Dignity of a Clergy-man not fornication they who would have Popery prevail must be content to have their Children Priests and Monks Bastards 40. Q. Is every man and woman bound to a particular confession of all his sins to a Priest under pain of Damnation A. Make confession unto the Lord God of your Fathers Ezra 10.11 Against thee only have I sinned Psal 51.3 Note The Popish Doctrine of confessing once a year to a Priest hath no example or precept for it in Scripture but this is one great artifice and engine by which the Pope keeps people in Devotion to his interest knowledge of secrets rendring him and his party the more feared and it 's the pick-lock of the Cabinets of Princes Besides he that makes confession must submit to the penance however chargeable or foolish which the Priest enjoins so that he and his Family are entirely in the power of this master of their secrets 41. Q. Hath Christ fully satisfied for the sins of men and for the whole punishment both Eternal and Temporal and doth God fully forgive our sins for Christs sake A. There is no condemnation to them that are in Christ Jesus Rom. 8.1 On him was laid the iniquity of us all Esa 53.5 He hath delivered us from the curse of the Law Gal. 3.13 He had made peace through the blood of his Cross reconciling us unto God Col. 1.20 I will forgive their sins and remember their iniquities no more Jer. 31.34 See Micha 7.19 Esa 1.18 The blood of Christ cleanseth us from all sin 1 John 1.7 Christ is the propitiation for our sins 1 John 2.2 The Lamb of God that takes away the sins of the world John 1.29 We are justified freely through the Redemption that is in Christ Rom. 3.24 Note Although the Scripture be so copious and cleer in this point yet the Papists blasphemously teach that Christ hath satisfied only for the eternal punishment and we must satisfie for the temporal punishment of our sins either in this life or purgatory after this life and that we must make satisfaction by works of charity whipping our selves fulfilling penance enjoined by a Priest enduring the pains of purgatory or buying pardons c. Note By this Doctrine they fill their purses but derogate from the sufficiency of Christs satisfaction and make him but half a Saviour his satisfaction imperfect and man his own redeemer and Saviour and God not to forgive sins freely Note In this point the Papists err again in the very foundation and life of Religion Note The afflictions of Gods children in this life are not properly punishments or satisfactory but chastisements corrections tryals for their spiritual benefit and advantage 1 Cor. 11.32 Heb. 12.7 42. Q. Hath God only power to forgive sins A. Who can forgive sins but God only Mark 2.7 I even I am he that blotteth out thy Transgressions Esa 43.25 Note Those words Whosoever sins ye remit they are remitted and whosoever sins ye retain they are retained were spoken to the Apostles and in them to all other Ministers of the Gospel and have this meaning viz. As many as upon the preaching of the Gospel by you shall come in and yield themselves up to the tenders of grace therein proclaimed shall be pardoned and such as continue obstinate shall perish under their former guilt John 20.23 In like manner we are to understand the words of our Saviour concerning the promise of the Keyes of the Kingdom of Heaven to be given to the Apostles and in them to their successors in preaching the Gospel Matt. 16.19 God giveth to the Ministers in his Church power to forgive sins not absolutely and properly but declaratively and ministerially that is authority to assure repenting and believing sinners of Gods forgiveness and thus also the ancient Fathers expound the forementioned places Note The Pope takes upon him for money to grant pardons and indulgencies for hundreds yea for thousands of years but if he have such power why doth he not out of charity deliver all Souls out of purgatory yea out of Hell if his pardons be as they are called plenary and general pardons and indulgences Note Popish pardons and indulgences are grounded upon a Dunghill of filthy errours 1. They say there is such a place as purgatory 2. That God upon a mans confession of his sins to a Priest forgives the fault of his sins but changeth the eternal punishment into temporal punishment so though the fault be remitted and the eternal punishment yet the temporal punishment of sin remains for which God must be satisfied either by a mans satisfactory works or by his enduring of the pains of purgatory 3. They say that the blessed Virgin the Apostles and Martyrs and other Saints have suffered more punishment than the merit of their sins required and done more good works than were necessary to their Salvation 4. That their works of supererrogation superabounding merits together with the superabounding sufferings and merits of Christ are laid up and kept in our common Treasury of the Church 5. That this Treasury is committed by God to the Pope who may give it out by pardons and indulgences to any contrite and penitent person and thereby he
shall be discharged from all temporal punishment for his sins both in this life and in purgatory Now this is the received Doctrine of the Roman Church for which they have no proof of Scripture nor testimony of the ancient Fathers nor can they agree among themselves about the effect and validity of these pardons and indulgencies yea this Doctrine is evidently contrary to Scripture absurd and basphemous For 1. Experience shews that the Popes pardons do not free men from sickness and death therefore not from all temporal sufferings 2. If Christs satisfaction be enough what need the Saints merits be joyned with it 3. How came the Treasure of the Church into the Popes keeping When did Christ give him the keyes of it 4. Why doth not Christs satisfaction remit the temporal punishment as well without the Popes indulgence as with it 5. The Scripture teaches that all punishment of sin is remitted by the merits and satisfaction of Christ alone Esa 63.3 Matth. 26.28 6. The Scripture affirms that God forgives sin fully and freely Rom. 8.1 7. No Saints have superabounding merits for their best works are imperfect Psal 130.3 8. One Saint cannot satisfie or merit for another every man shall bear his own burthen Gal. 6.5 Ezek. 18.20 Psal 49.8 Matth. 25.9 Prov. 9.12 Every man shall receive his own reward according to his own labour 1 Cor. 3.8 Ezek. 14.20 Note The Popish Jubilee is now brought from every fiftieth year to every five and twentieth year or as oft as the Pope pleases he promises to give full remission of sins to all that personally visit the Apostles Churches at Rome if they be truly penitent and confessed this hath been so gainful a Trade that one of the Popes left 115000 Ducats to his Successor which he had scraped together by selling pardons upon computation it hath been found that the Pope hath had Three hundred thousand pounds yearly out of England for indulgences pardons Peter-pence jubilees and such like Popish trumpery in so much that England was by the Popes styled an inexhaustible Mine 43. Q. Is there any such place as Purgatory or doth the Scripture acknowledge only two places for men after this life viz. Heaven and Hell A. In Hell he lift up his eyes being in torments and seeth Abraham afarr off and Lazarus in his bosome Luke 16.23 They shall sit down with Abraham c. In the Kingdom of Heaven but the other shall be cast out into â—tter darkness where shall be weeping and â—nashing of Teeth Matth. 8.12 He that believeth shall be saved he that believeth not shall be damned Mark 16.16 2 Cor. 5.1 Rev. 14.13 Rev. 22.13 Esa 57.1 2 Tim. 4.8 Note It is blasphemy to say that men are purged by suffering of pains in purgatory whereby they satisfie for lesser sins and for the temporal punishment of their greater sins for the blood of Christ is the only purgatory for our sins Heb. 1.3 Heb. 9.14 Note The Papists divide Hell into four Regions 1. The Hell of the damned the place of eternal torment this we grant but the other are not only unwritten in Scripture but contrary to it 2. Purgatory next adjoyning to Hell and the torments of purgatory they say are as extreme as Hell torments but not eternal here they say the Souls of the faithful are tormented it may be a 100 or a 1000 years or longer except they be delivered by the Prayers Masses Alms of the living or the Popes pardons 3. The place or receptacle of Infants dying without Baptisme who they say suffer the loss of Heaven but no pain or torment 4. The place or receptacle of the Saints who dyed before Christ where they did remain in darkness but without pain until they were delivered by Christs descending into Hell Note The things which are seen are temporal the things which are not seen are eternal 2 Cor. 4.18 Hence it follows that there is no invisible place after this life which is not eternal therefore no Purgatory or Limbus Patrum Note The Apostle saith the whole Church all the Family whereof Christ is Head is either in Heaven or upon Earth Eph. 1.10 Eph. 3.15 Therefore there is no Purgatory or Limbus Note If any did need satisfactory purgation after death sure that Thief who was converted upon the Cross ought to have suffered the pains of purgatory many hundred years yet he went not into purgatory but Paradise Luke 23.43 Note If it be necessary as the Papists hold that the Saints must satisfie God for the guilt of temporal punishment and for lesser sins which they call venial then the Saints that are alive upon the Earth at Christs second coming must first go into purgatory before they can meet the Lord in the Air which is contrary to the Scripture 1 Thes 4.17 Note The Fable of purgatory came into the Romish Church out of the Heathen Writers Philosophers and Poets Plato Virgil Ovid c. Note The more men are afraid of the fire of purgatory the more money they will give for Indulgences Pardons Masses Prayers to be made for them after death The Popish Church knowing how gainful this Doctrine is contend fiercely for it for want of better proofs flye to Enthusiastick lying visions revelations forged miracles in their Legends strange stories are told of persons that have come out of purgatory and have related the manner and extremity of sufferings there which things have been believed by the ignorant multitude 44. Q. Are there more than two Sacraments namely Baptisme and the Lords Supper A. Go tâ—ach all Nations and Baptise them Matth. 28.19 Jesus took bread and when he had given thanks he brake it saying Take eat this is my body c. 1 Cor. 11.23 By one Spirit are we all Baptized into one Body and have been all made to drink into one Spirit 1 Cor. 12.13 see 1 Cor. 10.2 3. Note The Papists reckon seven Sacraments viz. Baptism the Lords Supper Confirmation Penance Matrimony Orders extreme unction But there can't be seven Sacraments properly so called For 1. They are never mentioned in any Scripture Creed or ancient Father they were first devised by Peter Lumbard 1439. Afterwards confirmed in the Council of â—â—ent 2. The Conditions required to a â—â—crament agree only unto Baptism and ◠〈◊〉 Lords Supper Note Five Conditions are required to a â—â—crament of the Gospel 1. That it be inâ—â—uted by Christ himself immediately 2. That it have some sensible sign 3. That it â—â—ve the promise of God concerning saâ—ng grace and eternal life added to the â—â—gn 4. That it represent seal and apply to â—elievers Christ and the benefits of the â—ew Covenant 5. That it be given to the â—hole Church to continue to the end of â—â—e world Note Though the Papists and Quakers â—gree in many things yet in the Doctrine â—f the Sacraments they differ very much â—or the Papists will have too many Sacraments and the Quakers none at all Papists set up false Sacraments and Quakers reâ—ect
the true Sacraments 45. Q. Doth the efficacy and being of the Sacrament depend upon the intention of the Priest or Minister A. Neither is he that planteth any thing neither he that watereth but God that giveth the encrease 1 Cor. 3.7 Notwithstanding every way whether in pretence or in truth Christ is preached I therein do rejoyce Phil. 1.18 Note The Ordinances of God depâ—â—â— not upon the holiness or intention of 〈◊〉 person that doth administer them but on the work of the spirit and the word 〈…〉 institution containing a precept for the 〈◊〉 of them and a promise of benefit 〈◊〉 them Note The Papists holding the intentiâ—â— of the Priest to be necessary to the makiâ—â— of a Sacrament hang their faith and salâ—â—tion upon great uncertainties they h 〈…〉 they cannot be saved without Baptism thâ—â— Baptism is no Baptism if the Priest did nâ—â— intend to make it a Sacrament How caâ— a Papist be sure of the Priests intention thus they hang their salvation upon thâ— meer will of an impious Priest They can be sure that they have any Sacraments oâ— Priests among them I must be certain thaâ— he is a Priest that Consecrates and that hâ— hath an intention to make a Sacrament but how can I be sure of this how can be sure of his Priesthood For I must firsâ— be assured of the Priesthood of him thaâ— Baptized him and of the intention of the Bishop that ordained him and of the intention of the Archbishop that ordained that Bishop which is impossible for me so that according to their own principles they can have no certainty that they are Christians 46. Q. Do the Sacraments confer grace by the meer work done the meer Sacramental action So that there needs no preparation qualification faith or devotion in those who receive A. Baptism doth save not the putting away of the filth of the flesh but he answer of a good Conscience 1 Pet. 3.21 Let a man examine himself and so let him eat of this Bread and drink of this cup 1 Cor. 11.28 Note The Papists teach that the Sacramental signs as water in Baptism c. have in them inherent power and vertue to work and produce grace as physick to cure fire to burn and that the Sacraments do always confer grace in the very moment of time when received But this is most absurd and false For 1. It is injurious to God for he only who made the heart can sanctifie it for the cleansing of the Soul by grace infused is of the same nature with Creation 2. It is plainly contrary to the Doctrine of the Apostles in the forementioned places 3. The Sacramental signs touch not the soul For instance water in Baptism toucheth not the Soul therefore cannot work grace in it 4. The word preached doth not profit without faith therefore much less Sacraments 5. Did the Sacrament conferr grace upon Judas did Simon Magus receive grace by Baptism doth not St. Peter say the contrary Act. 8.13 with 23. 6. The Scripture ascribes grace to God only as the immediate worker of it in us 7. If there be seven Sacraments and they confer grace by the meer work done it is strange that the Papists should have no more grace having so many and so efficacious Sacraments Note We grant the Sacraments are not meer signs but efficacious to work grace if they be rightly used we say 1. They are efficacious not by the meer work done but by the power and operation of the spirit 1 Cor. 12.13 Matth. 3.11 As Elishas bough made Iron to swim Moses Rod divided the Red Sea not by inherent force in it self but by the power of God 2. The efficacy of the Sacraments is not tyed to that moment of time wherein they are administred John 3.8 3. They become effectual means of salvation to such only as by faith receive them Mark 16.16 47. Q. Is water the only visible substantial sign to be used in Baptism A. I Baptize you with water Math. 3.11 Can any forbid water that these should not be Baptized Act. 10.47 Note The Papists use Salt Oyl and Spittle with many superstitious Ceremonies additions to the institution of Christ in Baptism King James of famous memory in his Apology hath these words The Queen my Mother at my Baptism although I was Baptized by a Popish Archbishop sent him word to forbear to use the spettle in my Baptism which was obeyed being indeed a filthy and apish trick Her own very words were that she would not have a Pockie Priest to spet in her Childs mouth 48. Q. Are all that die without Baptism undoubtedly damned and shut out of Heaven A. Baptism doth now save us not the putting away of the filth of the flesh but the answer of a good Conscience 1 Pet. 3.21 Mark 16.16 Note The Papists teach that all unbaptized are damned this is false for then 1. The penitent Thief could not be saved conrary to Luk. 23.43 2. Innumerable Infants must be damned for the neglect of their Parents a cruel uncharitable censure contrary to Gen. 17.7.1 Cor. 7.14 Rom. 4.11 Math. 19.14 Note Not the meer want but the contempt of Baptism is damnable Luke 7.31 The holy Ghost may be had without Baptism so it be not contemned therefore Salvation also Act. 10.47 Note John 3.5 is not to be understood of material water but rather of the sanctifying grace of Christ whereas water in Baptism is a sign The words of our Saviour are not properly of the external Sacrament more than John 6. Of the other Sacrament except ye eat the flesh of the Son of Man and drink his blood ye have no life in you whereas all Infants are excluded from that Sacrament and consequently should be excluded from eternal life if the words were meant of the outward Sacrament It is a true rule in Divinity given by the ancient Fathers that the visible Sacrament is then supplyed invisibly when not the contempt of Religion but some inevitable necessity doth exclude the mystery of Baptism 49. Q. Is the Popish Sacrifice of the Masse a most abominable Idol is Christ offered up as a Sacrifice in the Lords Supper by the Priest Doth the Scripture say that Christ is often offered up as a Sacrifice for us or that he was only once offered up as a Sacrifice for us when he dyed upon the Cross A. Christ was once offered to bear the sins of many Heb. 9.28 We are sanctified through the offering of the body of Jesus once for all Heb. 10.10 Christ after he had offered one Sacrifice for fins for ever sate down at the right hand of God Heb. 10.12 By one offering Christ hath perfected for ever them that are sanctified Heb. 10.14 Christ hath once suffered for sins that he might bring us to God 1 Pet. 3.18 Note The Papists say that in the Lords Supper the Minister is a Priest properly and doth offer up Christs body and blood as a Sacrifice to God for obtaining the pardon of