Alms c. 4. Above all he is free and at liberty to sin Q. Hath not an unregenerate man Free Will to Actions freely good and pleasing unto God such as Faith Repentance and Love to God A. No for Jesus Christ teaches us that Whosoever committeth sâ—n is the servant of sin John 8.34 and Matth. 7.18 that A corrupt tree cannot bring forth good fruits And S. Paul Rom. 8.7 tells us that The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be And the same Apostle says that Men before they are savingly called are dead in their trespasses and sins Ephes 2.1 Q. What think you of the brave Actions of Pagans and the heroick Vertues which shined in them A. That they were brave and splendid Actions but that they could not be pleasing unto God because they were not moved by the consideration of his Glory but by their own Ambition and that these great men not being in Christ and being destitute of faith could not please God as the Apostle teacheth us that Without faith it is impossible to please God Heb. 11.6 Q. May not these civil Vertues which are in unregenerate men be saving dispositions to the Grace of God and merits of Congruity which may incline God to be merciful to them A. No For S. Paul says 2 Tim. 1.9 that God hath saved us and called us with an holy Calling not according to our works but according to his own Purpose and Grace which was given us in Christ Jesus before the world began And our Lord Jesus Christ doth not refer the Cause of his Disciples being called to the knowledge of God rather than the Pharisees to any thing but God's good pleasure Matth. 11.26 I thank thee O Father Lord of heaven and earth because thou hast hid those things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Q. What doth a man then contribute towards his heavenly Callong A. No more than one dead to his Resurrection or Adam to his Creation or a Child to his Conception and therefore Regeneration is called in the Word of God a Resurrection Col. 2.12 You are risen through the faith of the operation of God who hath raised Jesus Christ from the dead And a Creation Ephes 2.10 We are his workmanship created in Christ Jesus unto good works A Generation James 1.18 Of his own Will begat he us with the Word of Truth that we should be a kind of first fruits of his Creatures SECT XXVII Of Man's Free Will in a State of Grace Quest BVT After God hath called a man from a state of Sin to a state of Grace hath be not Free Will to apply himself to that which is good A. Yes For Jesus Christ saith John 6.36 If the Son shall make you free ye shall be free indeed even as when Jesus Christ had raised Lazarus from the dead he commanded that they should untie him and let him go So after God hath raised a man from the state of spiritual death and delivered him from the bonds of Sin he walketh freely in the paths of Righteousness and with gladness of heart willingly employs himself in his Service Rom. 7.22 Q. Do you think that after God hath called a man to Salvation he leaves him to himself and to his own conduct A. No For the same Grace of God which hath begun the work will accompany us Phil. 1.6 He which hath begun a good work in you will perform it until the day of Jesus Christ And Chap. 2.13 It is God that worketh in you both to will and to do of his good pleasure All the good motions of regenerate men proceed from the Grace of God 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Q. This being so a regenerate man is not at liberty since it is not he properly that acteth but God in him A. This doth not follow for God worketh so in the Will of Believers that he taketh not away their liberty but on the contrary maketh it more perfect making them incline to good not constrainedly but with a willing and filial Obedience Psal 119.32 35. Q. How do you understand this Divine Co-operation A. That God doth not deal with Believers as Stones or Stocks which are moved and drawn without feeling but as with Creatures endowed with Reason he conducts and moves them to good by enlightning their Understanding and sanctifying their Will and Affections So that whereas they were refractory he makes them become obedient and by the efficacy of Grace and a force without constraint he so draws them that he makes them follow his Will and Conduct freely and with delight as the Spouse says in Cant. 1.4 Draw me we shall run after thee And the Prophet Jeremy Lament 5.21 Turn us O Lord and we shall be turned And John 6.44 Our Saviour says No man can come to me except the Father draw him We go then to Christ when it pleases the Father to draw us Q. Doth not this Doctrine make men negligent in good Works A. No On the contrary S. Paul Phil. 2.12 exhorts us to work out our Salvation c. because It is God that worketh in us to will and to do according to his good pleasure Q. Is this Free Will to do good in Believers perfect A. No For their Regeneration is yet imperfect and there remains something of their Bondage to sin which is the cause that they do not the good that they would but the evil that they would not as S. Paul speaketh of himself Rom. 7.15 Q. When is it then that Man 's Free Will shall be perfect A. When the Soul delivered from this mortal Body shall enjoy the presence of God in Heaven for ther the Soul being made perfectly holy shall be also perfectly free as the Angels are and the Spirits of the Just SECT XXVIII Of Justification Quest WHat doth this word Justifie signifie in the Scripture A. To absolve the Just and therefore it is ordinarily opposed to the word Condemn Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. And Matth. 12.37 By thy words thou shalt be justiised and by thy words thou shalt be condemned Q. Who is it can justifie and absolve us A. God only Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth Q. Wherein consisteth that Justification A. In the free Remission and Pardon of Sin which he giveth us as David says Psal 32.1 Blessed is he whose transgression is forgiven whose sins are covered Rom. 4.6 7. Q. Vpon what consideration doth God justifie men and pardon their sin A. Upon the account of Christ's Righteousness and full Obedience he hath rendred unto his Father which he hath particularly testified in being obedient
even to the death of the Cross Phil. 2.8 And offering himself a sacriffce for the propitiation of their sins as we are taught by S. Paul Rom. 3.25 And Ephes 1.7 In whom we have Redemption through his blood the forgiveness of sins according to the riches of his Grace And Rom. 5.19 That by the obedience of one many are made righteous Q. Do not mens Works contribute to their Justification A. No For S. Paul Phil. 3.9 desireth to be found in Christ Not having saith he mine own righteousness which is of the Law but that which is through the faith of Christ the righteousnoss which is of God By faith And Rom. 3.24 being justified freely by the Grace of God through the Redemption of Jesus Christ excludes Justification by Works for Rom. 11.6 If by Grace then it is no more of Works And having established the Righteousness of God instead of the Righteousness of the Law he concludes Rom. 3.8 that A man is justified by faith without the deeds of the Law Q. It is answered that the Apostle excludes only the works of the Ceremonial Law and not those of the Moral Law A. He excludes also the works of the Moral Law for he speaketh of the Law by which we are made to know sin Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin Now it is the Moral Law by which we know Sin we shall not then be justified by the works of the Moral Law Q. It may be said likewise that S. Paul excludes only works done before Regeneration and not these that are done in the state of Grace A. He excludes also works done after Regeneration for he excludes the works of Abraham and David who were regenerated Rom. 4.3 6 7. Q. Why can we not be justified by works that are done by the Grace of the Holy Ghost A. Because they are yet imperfect for the Spirit of God doth not regenerate Believers so perfectly in this life but there rests something of the Old Man which obliges them to look after their Justification through the Remission of their Sins Q. Faith is imperfect yet S. Paul tells us that we are justified by it A. We are not justified by Faith as a Work nor because of the excellency and perfection of it but as it is an instrument by which we apply the Righteousness of Jesus Christ and therefore S. Paul calls it Kom 3.22 The righteousness of God which is by faith in Jesus Christ Q. How then do you agree that which S. Paul says that Man is justified by faith without the works of the Law And that which S. James saith that Man is justified by works and not by faith only James 2.24 A. St. Paul speaks of the Justification wherewith we are justified before God but S. James of that wherewith we justifie our selves God justifies us as a Judge who absolves us upon the account of the death of Jesus Christ and not at all upon the account of our works but we justifie our selves by our works as Witnesses by which we manifest and declare that we are justified and that our Faith is sincere and true as S. James explains it saying vers 18. Shew me thy faith without thy works and I will shew thee my faith by my works And vers 17. that Faith without works is dead Q. Who are they that God justiifes A. They only who being converted to God by a serious Repentance believe in Jesus Christ our Lord according to that which St. Peter said to the Jews Acts 3.19 Repent ye and be converted that your sins may be blotted out and Acts 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Q. These thing being so explained how do you define Justification A. A gracious sencence whereby God in his mercy declares such an one absolved from his sins and justified in his sight as Repents of his sins and believes in Jesus Christ in consideration of his Righteousness and Obedience and of his death which he hath suffered for sinners SECT XXIX Of Merits Quest CAn we Merit Salvation by our Works A. No For we are justifyed freely by the Grace of God through the redemption that is in Jesus Christ Rom. 3.24 And we are saveed not of works least any man should boast Eph. 2.9 The gift of God is eternal life Rom. 6.23 Now Grace and Works Gift and Merits are incompatible and the Scripture calls us Children to teach us that we obtain not Salvation as Buyers and Mercenaries but as Children and Heirs Rom. 8.17 Col. 3.24 Q. Why canaot Works done by the Grace of God Merit A. First Because they are imperfect Secondly Because they do proceed from the Grace of God for that which is given cannot merit from him who gave it Thirdly Because they are due and the payment of Debts is no Merit Luke 17.10 When you shall have done all these things which are commanded say you we are unprofitable servants we have done that which was our duty to do Fourthly Because they signifie nothing to God My goodness extendeth not to thee Psal 16.2 Job 22.2 3. and 35.7 and Fifthly Because they are not to be compared with the glory which shall be revealed in us Rom. 8.18 Q. Why then doth the Word of God speak so often of salvation as of a reward A. It is not a reward merited or given to a Mercenary as a thing due of which St. Paul speaks Rom. 4.4 To him that worketh is the reward not reckoned of Grace but of debt but Salvation is a free reward which is given as to a child of which David speaks 103.4 The Lord crowneth thee with loving kindness and tender mercy Q. What say you to that which is said of believers Revel 3.4 That they are clothed in White Robes for they are worthy and to this that St. Paul calls Life Eternal a Crown of Righteousness which the Lord the Righteous Judge shall give him 2 Tim. 1.8 A. I answer Belivers are worthy of Life Eternal not because they have merited it but because God by his Grace hath made them worthy that is to say according to the stile of the Word of God capable of receiving it as John Baptist Matth. 3. says Bring forth fruits worthy of repentance he doth not understand that they merited Repentance but that they should be agreeable to Repentance And St. Paul exhorts the Philippians that their conversation be worthy of the Gospel that is to say becoming the Gospel also God is just in giving Life Eternal to those that believe not because they have merited it but because it is just with God to accomplish his free promise Nehem. 9.8 SECT XXX Of Predestination Quest WHat is it you call Predestination A. The absolute and free decree of God by which out of the corrupt mass of men he hath pleased to choose some to be Vessels
a Sacrament of the New Testament since it was practised under the Old Num. 27.23 Deut. 34.9 Q. Do you believe that the conferring of Orders upon a man imprints such an indelible Character upon his Soul that the flames of Hell cannot efface it or raze it out A. I believe this Character is a vain imagination and I know no other Character that is printed upon the Soul but that of the Spirit of God whereby the Elect are sealed to the day of Redemption Ephes 1.13 and 4.30 SECT XLVI Of the Order of Priesthood Quest WHat think you of the Order of Priests A. If the name of Priest from Presbyter be taken as it was in the time of the Apostles for an Elder or Pastor whose Office is to instruct and lead the Flock of Jesus Christ as S. Peter exhorts the Elders in his first Epistle Chap. 5.1 This Order is very lawful and instituted by Jesus Christ But if by Priest they understand a Sacrificer of the Body of Jesus Christ I hold that Order to be unlawful and an invention of men Q. Why do ye esteem it such A. Because no man taketh this honour of Priesthood unto himself but he that was called of God as was Aaron Heb 5.4 It is rashness then to look on themselves as Priests without producing any Authority from the Word of God for the institution of this Order St. Paul Ephes 4. and 1 Cor. 12.28 Rom. 12. where he reckons the Offices of the Church says not a word of this And to the Hebrews in all his Epistle in which he treats expresly and at length of the Priesthood of the Christian Church speaks not of any other Priest of the Body of Christ but Christ himself who offered himself to God by his Eternal Spirit Hebr. 19.14 It is also to be considered that the Apostle Hebr. 7. gives two reasons for abolishing the Priesthood of the Law which destroys also that which is now Established the one is that the Priests were subject to death the other that they were obliged to Sacrifice first for their own sins and then for the sins of the people Priests being then still Mortals and Sinners ought to be abolished Besides the Sacrificer being more excellent than the Sacrificed and he who Sacrifices more powerful and more excellent than the Victims it is too bold an enterprise to pretend to Sacrifice Jesus Christ for it is to make themselves greater and more excellent than Jesus Christ himself Q. They pretend notwithstanding to prove their Priesthood by these words of Jesus Christ Do this in remembrance of me A. But they do it without ground for First Since Jesus Christ by these words Instituted the Sacrament of the Lords Supper what appearance is there that by the same words he should Institute another Sacrament Secondly Jesus Christ in these words commands his Disciples to do afterwards that which he had ordered them to do then viz. to take and eat now to take and eat is not to sacrifice Thirdly Moreover he commands to do this in remembrance of him Now it is absurd to take and sacrifice a person in remembrance of him for we remember things absent Q. Yet the holy Scripture speaks of other Priests under the New Testament than Jesus Christ for St. John says Rev. 1.6 that Jesus Christ hath made us Kings and Priests unto God and his Father And in 1 Pet. 2.9 St. Peter calls us a Royal Priesthood A. It is greatly to be observed that this Title is given indifferently to all Believers and never particularly to Priests and Believers are called Priests because as we are taught in 1 Pet. 2.5 They are an holy Priestood to offer up spiritual sacrifices acceptable to God by Jesus Christ Q. And what are these Sacrifices A. Good Works Prayers Praises and Thanksgivings Heb. 13.15 Alms and Repentance Psal 51.19 And Rom. 12.1 Present your bodies a living sacrifice holy acceptable unto God which is your reasonable Service SECT XLVII Of the Sacrifice of the Mass Quest DDo you believe that in the Mass the Priests offer the Body of Jesus Christ a Propiciatory Sacrifice for the Living and the Dead A. As I acknowledge no other Priest in the Church but Jesus Christ who is a Priest for ever after the Order of Melchisedech Psal 110.4 Also I acknowledge no other Propitiatory Sacrifice for Sin but the death of Jesus Christ who hath loved us and hath given himself for us an Offering and Sacrifice to God for a sweet smelling savour Ephes 5.2 Q. Why do you not acknowledge any other A. Because the Word of God makes no mention of any other under the Gospel And the Apostle to the Hebrews who writes an Epistle expresly to teach us by what Sacrifice Sins are truly expiated and the Sacrifices of the Law fulfilled mentions no other but the Blood of Jesus Christ who by his Eternal Spirit offered himself to God to purchase for us an Eternal Redemption yea he tells us expresly that Jesus Christ offess not himself often Heb. 9.25 26. And that as It is appointed for men once to die and after this the judgment so Christ was once offered to bear the Sins of Man Heb. 9.27 28. That by one Offering he hath perfected for ever them that are sanctified through the Offering of the body of Jesus Christ once for all Heb. 10.10 14. Q. It is true he offered himself but once a bloody Sacrifice but he offers himself an unbloody Sacrifice every day at the Mass A. This distinction is not found in the Word of God neither is there any propitiatory Sacrifice without shedding of Blood Heb. 9.22 Without shedding of blood is no Remission Q. It is only by the death of Jesus Christ that Forgiveness of Sins is purchased for us but by the Mass as by an Applicatory Sacrifice of the former is applied to us the Propitiation of Sins A. I answer to that That as it is not needful that Jesus Christ die again that his death may be applied to us neither is it needful that he be sacrificed again that his Sacrifice may be applied to us God hath appointed other means than the Mass to apply the death and Sacrifice of Jesus Christ unto us viz. the preaching of the Gospel Sacraments and Faith Q. But if Jesus Christ is not offered every day wherein consists his everlasting Priesthood after the Order of Melchisedeck A. The Apostle to the Hebrews makes it to consist in two things 1. In the perpetual Efficacy of his Blood once offered on the Cross and therefore it is said Heb. 12.24 that His blood speaketh better things than that of Abel 2. In that being entred into the holy Place according to the Office of the High Priest he interceeds continually for us Heb. 7.24.25 This Man because he continueth ever hath an unchangeable Priesthood wherefore he is able also to save them to the utmost that come unto God by him seeing he ever liveth to make intercession for them Q. They alledge for the
Schism but that which is the cause of Separation now our Separation being upon a just account cannot be called Schism for the Errors and Superstitions of the Roman Church made our Separation necessary for God having discovered them to us by his Word we could not without bringing guilt upon our selves neglect that Commandment of God Revel 18.4 to come out of Babylon that ye be not partakers of her sins and that ye receive not of her Plagues besides it doth not become them to reproach us with our Separation and to accuse us of Schism since they first thrust us from amongst them by their Excommunications and all sorts of violence and we may much more justly call them Schismaticks they having so unworthily separated from Jesus Christ and his Apostles and from the purity of his Doctrine by so many Heresies which they teach Q. Yet could you not for peace sake have dissembled and contented your selves with distasting them in your heart A. No For God vomits out of his Mouth those that are luke warm Revel 3.16 and would have us to glorifie him as well in our bodies as in our spirits which are his 1 Cor. 6.20 and that as we believe with the Heart unto Righteousness we should with our own mouth make Confession unto Salvation Rom. 10.10 SECT X. Of the Head of the Church Quest WHo is the Head of the Church A. Jesus Christ only for St. Paul says Ephes 4.5 There is one Lord and one Faith and Chap. 1.22 he says that God hath put all things under his feet and gave him to be the Head over all things to the Church which is his Body Now as Jesus Christ hath but one mystical Body viz. his Church also this Body can have but one Head Q. But hath not Jesus Christ established under him one here upon Earth to be the visible Head of the Church A. No for the Word of God hath made no mention thereof and Ephes 4.11 St. Paul rekoning up the Offices in the Church says He gave some Apostles and some Pastors and Teachers but says nothing of this pretended Head which should have been the first And Jesus Christ forbids all Superiority of Authority amongst his Disciples Luke 22.25 26. The Kings of the earth exercise Lordship over them but ye shall not be so and Matth. 23.8 Be not ye called Rabby for one is your Master even Christ and all ye are brethren Q. It would seem that Jesus Christ looked on St. Peter as a Head Ordinarily he is first named in the Gospel and Matth. 16.18 Jesus Christ says to him Thou art Peter and upon this Rock I will build my Church A. His being named first doth not import any Superiority of Authority or Jurisdiction but of Honour and Order because of his Age or Gifts and when Jesus Christ says upon this Rock will I build my Church he had not regard to the person of St. Peter but to his Doctrine and the Confession he had made in the name of the other Apostles saying Thou art Christ the Son of the living God and on this consideration not only Peter but the rest of the Apostles are called the Foundation of the Church as we are taught by St. Paul Ephes 2.20 And are built upon the foundation of the Apostles and Prophets Jesus Christ himself beeing the chief corner stone Q. But Jesus Christ in the same place promises to give him the Keys of the Kingdom of Heaven and that whosoever he shall bind on Earth shall he bound in Heaven A. In those words he gives no Authority to St. Peter which he gives not to the other Apostles to whom also he hath given the Keys and the power of binding and loosing and of remitting and retaining sins John 20.21 As my Father hath sent me so send I you verse 23. Whosoever sins ye remit they are remitted But supposing it were as true as it is false that Jesus Christ did in this passage Establish Peter Visible Head of the Church it would not follow that the Bishops of Rome are his Successors in that Office since we see no warrant for it in the Scripture neither hath the other Apostles had any Successors in their Offices as Apostles Q. But since the death of Jesus Christ and his Ascension did not the Apostles acknowledge St. Peter for their Head A. No on the contrary Acts 8.14 the Apostles send him with John to Preach the Gospel in Samaria and St. Paul says 2 Cor. 11.5 That he esteemeth not himself a whit behind the very chiefest Apostles and Gal. 2.9 Naming James before Peter he says James Peter and John gave him the right hand of Fellowship and proves at length in the same place that he was not called to be an Apostle by any but by Jesus Christ alone and 1 Cor. 1.12.13 He reproves those amongst the Corinthians that did choose to themselves any other Head or Patron but Jesus Christ every one of you says I am of Paul and I of Apollo and I of Cephas and I of Christ Is Christ divided Was Paul Crucified for you Or were you Baptized in the name of Paul To acknowlege then another Head than Christ is to divide Christ Neither can we acknowlege any other Head but he who was Crucified for us and in whose Name we are Baptized St. Peter himself takes no other Title in his Epistles but that of Apostle and Elder and speaks to the Pastors of the Church not as having Authority over them but as their comparison in service 1 Pet. 5.1 The Elders that are among you I exhort who am also an Elder SECT XI Of the Invocation of Saints Quest MVst we pray to Saints A. No Because we have neither Command nor Example in the Word of God for it and when the Apostles desired Jesus Christ to teach them to Pray he injoyns them to pray to God only Luke 11.2 When you Pray say Our Father which art in Heaven c. Now that which is without the Word of God is without Faith Rom. 10.17 Faith cometh by hearing and hearing by the word of God It is then a sin to Pray unto Saints since it is to Pray without Faith which is required in Prayer James 1.6 Let him ask in Faith nothing wavering Q. But is not Praying to Saints expresly forbidden in the Word of God A. Yes For God hath commanded us to Adore and Serve him only Matth. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve now praying is one of the chief and principal Acts of Religious Worship and Service and St. Paul teaches us that we cannot call on those we do not believe in Rom. 10.14 How shall they call on him in whom they have not believed then we are not to Pray to Saints since it is not lawful to put our confidence in them for God declares them cursed that put their trust in man Jerem. 17.5 Cursed be the the man that trusteth in man Q. It is true we are to serve God
follow thom And Eccles 12.7 Then shall the Dust return to the Earth as it was and the Spirit shall return unto God who gave it And 2 Cor. 5.1 that If our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with hands eternal in the Heavens Likewise Jesus Christ by the Parable Luke 16. of Dives and Lazarus teacheth us that Believers after Death are carried into Abraham's Bosome where they are comforted and at his Death he says to the Converted Thief This day thou shalt be with me in Paradise Luk. 23.43 and St. Paul 2 Tim. 4.7 8. Promises to himself That having kept the Faith and fought the good Fight he should receive the Crown of Righteousness and the Spirit of Christ says to Believers Rev. 2.10 Be Faithful unto Death and I will give thee a Crown of Life In a word Jesus Christ John 5.24 saith That he that believeth on him shall never enter into condemnntion but is passed from death unto Life And St. Paul Rom. 8.1 says There is no condemnation to them which are in Christ Jesus then certainly neither in this Life nor in that which is to come is there any condemnation to them it must then be much rashness to condemn those whom God hath justified and to think that God takes pleasure to punish his Children many thousands of years for Sins already pardoned and for which he hath had full satisfaction by the death of his Son our Saviour Q. But since the Scripture tells us Rev. 21.17 That no unclean thing shall enter into the Holy City is it not necessary that Souls so much infected with Sin should be purged with fire that they might be presented pure and holy unto God A. In this passage of the Revelations God speaketh of wicked persons and not of Believers such as Traitors and Adulterers who committed abomination and falsehood and who entered not into the City of God Revel 22.15 And it is not material fire that cleanses the soul but the blood of Jesus Christ that cleanseth us from all sin 1 John 1.7 for by vertue of his blood our sins are blotted out we are also cleansed by the Holy Ghost in Regeneration and Sanctification Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God 1 Cor. 6.11 Q. Have Believers no need then to be purged after death A. No For God hath in this life freely forgiven all our sins Col. 2.13 Neither is there any place for Repentance and Amendment after this life and where the Tree faleth there it shall be Eccles 11.3 Q. What do you understand then by the fire St. Paul speaks of 1 Cor. 3.15 That the fire shall try every mans work of what sort it is A. I understand the Word of God by which all Doctrines are to be tryed for the Apostle in that place speaks of the Doctrine of the Gospel as of a Building whose Foundation is in Jesus Christ and upon which Pastors builded some Gold Silver and Precious Stones that is good and solid Doctrines and others Wood Hay and stubble that is light and curious Doctrine which will perish and vanish away when they are examined by the Word of God as Wood Hay and Stubble in the fire is burned and turned to Smoak Q. Doth not that saying of St. Paul 1 Cor. 15.29 What shall they do which are Baptised for the dead if the dead rise not imply a Purgatory A. This passage cannot prove Purgatory for it is only the Resurrection that the Apostle considers Many Learned men in the Church have thought that St. Paul speaks of certain Hereticks who denyed the Resurrection of Jesus Christ and yet when any of them dyed without Baptism Baptised some others for the dead and in their name fearing that they should be punished for dying without Baptism Q. But Jesus Christ says in Matth. 12.32 That the sin against the Holy Ghost shall not be forgiven either in this world or in the world to come there must then be a world to come in which sins are forgiven and punished A. These words shall not be forgiven signifie only that it shall be punished in this World and in that which is to come as St. Mark explains it Chapter 3.29 He that Blasphemeth against the Holy Ghost hath never Forgiveness but is in Danger of Eternal Damnation Also by the World to come may be understood the day of Judgment in which the Scriptures tell us Sins shall be forgiven and punished because then shall be publickly pronounced the Sentence of Condemnation or of Absolution according as St. Paul prayed for Onesyphorus That he might find mercy of the Lord in that day 2 Tim. 1.18 because then mercy or Punishment would be manifested SECT XVI Of Human Satisfactions Quest CAn men satisfie the Justice of God for their Sins by Works of Penitence as Fasting Alms Stripes and such like A. No for they are imperfect and to think that any Suffering and Pains but those of Jesus Christ can Reconcile us to God is to esteem the Blood of Jesus Christ and his Sufferings superfluous and unprofitable for God takes not two payments for one debt and the Scripture tells us Col. 2.13.14 That God hath freely forgiven all our Trespasses in blotting out the hand-writinng of Ordinances that was against us Nailing it to his Cross and this Word freely excludes all Satisfaction on our part for as St. Paul Rom. 11.6 says If by Grace then it is not by Works Q. But they will tell you that they hold those penitential works Satisfactory only by vertue of the death of Christ A. These things are contradictory for Jesus Christ dyed that we should not be obliged to make satisfaction our selves and to pay that debt which it was impossible for us to pay and the Apostle Hebr. 1.3 tells us That he had by himself purged our sins and not by our making Satisfaction Q. God hath indeed freed us from the guilt of our sins for Jesus Christ's sake but not from all the punishment of them A. This is an absurd evasion for the forgiving of Sin is nothing else but the not punishing of it and when we desire That God would forgive our Sins as we forgive them that trespass against us we pray That God would not inflict the punishment that we deserve for our sins no more than we seek to Revenge the Wrongs done unto us Q. Yet God often inflicts punishments after he hath pardoned Sins as he did upon David after having signified to him that his Adultery and Murder were pardoned 2 Sam. 12.10 14. A. Such punishments God inflicts for to humble and correct his Children but not to satisfie his Justice and are rather Effects of Love and Mercy than of Justice therefore Eliphas says to Job Happy is the man whom God Correcteth therefore despise not thou the chastning of the Almighty Job 5.17 Q.
of their Salvation but it follows not that other Believers must have such Assurance A. It doth follow since that these Saints had not this Assurance by an extraordinary Revelation of their Salvation but that it was built upon the goodness of God the stability of his Promises and upon the efficacy of the death and intercession of Jesus Christ which are Motives and Considerations common to all Believers Q. Have Believers always this Assurance A. No For Faith hath its weaknesses and distempers and according as Sin and the Flesh predominates Faith and Assurance diminishes but at last Faith becomes victorious Q. But may not one be deceived in this Assurance and take carnal Security for true Faith and Assurance A. I grant some may deceive themselves but from thence it follows not but that true Believers may know they have a true Faith otherwise S. Paul's Exhortation was in vain 2 Cor. 13.5 Examine your selves whether you be in the faith if it cannot be known by Examination Q. By what marks do you certainly know true Faith A. By its effects as a Tree by its Fruits Matth. 7.16 If it worketh by love Gal. 5.6 If it produces in us the love of God and disesteem of the World Ardour and pleasure in praying to God and Zeal for his Glory And besides these Testimonies a Believer hath The spirit of God which beareth witness with our spirit that we are the children of God Rom. 8.16 Which sealeth us unto the day of Redemption Ephes 4.30 and Who is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Ephes 1.14 Q. This Doctrine seems to incline men to be licentious for every one may say If I have assurance of Salvation what need I employ my self in good works A. This is the thought of a prophane person and not of a child of God for none can promise themselves Salvation without good works We know not our Election by Election but by the examination of our Consciences therefore S. Peter 2 Epist 1.10 compared with vers 5 6 7 8. would have us give diligence to make our Calling and Election sure by good works And the Holy Ghost who is the Spirit of Adoption in the hearts of Believers is also the spirit of Holiness And in witnessing to them that they are the children of God he giveth to them also such holy Motions and Affections Q. Yet in the Scripture we are often exhorted to fear and trembling Psal 2.11 Serve the Lord with fear and rejoyce with trembling And Phil. 2.12 S. Paul would have us to work out our Salvation with fear and trembling And 1 Cor. 10.12 Let him that thinketh he standeth take heed lest he fall A. By these words we are not exhorted to distrust but to a reverend fear and to walk before God with an holy care and fear lest we should offend him And this fear of God is so far from being prejudicial to the Confidence we ought to have in the goodness of God and to the assurance of Salvation that on the contrary it is an effect of Faith and a most assured indication that our Assurance is not a carnal Security but sincere and right and in this fear Believers walk on to the Salvation that they wait for Jer. 32.40 Acts 9.31 SECT XXXIII Of Sin and if all Men are Sinners Quest WHat is Sin A. Whatsoever is contrary to the Law 1 Joh. 3.4 Q. Are all Men defiled therewith A. Yes except only Jesus Christ who is the Lamb without blemish 1 Pet. 1.19 For if we say we have no sin we are Lyers and the truth is not in us 1 Joh. 1.8 In many things we offend all James 3.2 Q. Yet the Scripture gives testimony to many Believers that they have walked without reproach in the Commandments of God that they have been holy and righteous and have loved God with all their heart as David Job Zacharia and Elizabeth A. These things are not said of them because they were without sin for the Scripture it self gives us an account of great sins committed by them as of David's Adultery Zacharia's Distrust Job's Murmuring but because they walked in the integrity of Conscience and gave themselves with all their heart and power to serve God Q. In what sense then are Believers called just and holy A. They are called just and righteous because the Righteousness of Jesus Christ is imputed to them Rom. 1.17 and they are accepted of God as righteous themselves Secondly They are called righteous in opposition to the wicked which the Word of God calls Workers of iniquity Thirdly They are particularly called holy because God sanctifies them by his Spirit and consecrates them to his Service and calls them to be Saints Rom. 5.17 and 6.17 Q. Why doth David say then Psal 18.24 that God hath recompensed him according to his Righteousness and according to the cleanness of his hands A. He speaks so to maintain the innocence of his Carriage in respect of Saul and his other Enemies which persecuted him without cause but when he speaks of his Righteousness before God he prays that He would not enter into Judgment with his Servant for in thy sight says he shall no man living be justified Psal 143.2 and Psal 130.3 4. If thou Lord shouldst mark iniquity O Lord who shall stand But there is forgiveness with thee that thou maist be feared Q. Notwithstanding S. Paul speaks of perfect men Phil. 3.15 Let us therefore as many as be perfect be thus minded A. S. Paul calls not them perfect in respect of their fulfilling of the Law but in respect of the perfection of their growth and Advancement in the knowledge of God and therefore he opposed 1 Cor. 14.20 perfect men to children Be not childrin in understanding but be ye children in malice but in understanding be ye men in the Original be ye perfect And the Apostle Heb. 5.14 says that Strong meat that is to say Solid Doctrine belongeth to them that are of full age even those who by reason of their use have their Senses exercised to discern both good and bad SECT XXXIV Of Venial and Mortal Sins Quest WHat doth Sin deserve A. Death The soul that sinneth shall die Ezek. 18.4 Q. Yes indeed for mortal sins but there are venial sins which are of so small importance that it would seem that they merited not to be punished with death A. The Word of God makes no such distinction it shews us indeed that some Sins are more grievous than others and that he who knoweth his Masters will and doth it not shall be beaten with many stripes but it shews us likewise that all Sins without exception are by nature worthy of death Rom. 6.23 The wages of Sin is death And our Saviour tells us Matth. 12.36 That for every idle word that men shall speak they shall give account thereof in the day of judgement and Matth. 5.22 That he who call'd his Brother Fool is
the Church by some great sins to confess and testifie their Repentance before the assembly of Pastors and Elders 2. That a sinner who finds his conscience burdened with some great sin should confess it to his Pastour to ease his oppression and by this seek consolation and assurance of the forgiveness of his sins after this manner they came to John Baptist Matt. 3.6 confessing their sins Q. What do you blame then in the private Confession of the Church of Rome A. 1. That it is tyrannical and a torture to the consciences of the People obliging them upon pain of damnation to pour forth all their thoughts in the ear of a man and to discover unto him not only all their sins but likewise all the circumstances which vary the nature of sin of which if they omit any thing knowingly their Confession is without fruits and their Absolution void which obliges man to a thing impossible and which the word of God obliges him not to 2. That they Confess their sins to Saints 3. That by their Confession they pretend to merit Salvation Q. But S. James obliges us thereunto James 5.16 Confess your faults one to another and pray one for another A. He says Confess one to another and not to the Priest he speaks of a mutual Confession that Believers should make one to another of their reciprocal offences even as they ought to pray unto God one for another SECT XXXVIII Of Absolution Quest HAve Priests power to absolve from and to pardon Sins A. Priests being criminal themselves have no Authority to remit Crimes and to exempt those that are Criminals with them from punishment There is none but God to speak properly that can forgive sins for he only is the Party offended as David says Psal 51.4 Against thee only have I sinned It is God alone that is the Soveraign Law-giver to save or to kill according to his good pleasure and to inflict punishments upon the Transgressors of his Laws there being none but he only that knows the sincerity of the Sinner's Repentance so none but he can absolve the Penitent It is I says the Lord Isa 43.25 even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins Therefore the Pharisees were in the right to conclude when Jesus Christ forgave the Sins of him that was sick of the Palsie Mark 2.7 That he did attribute to himself a Divine Power Q. Nevertheless Jesus Christ promised to his Apostles and in them to all Pastors that whosoever sins they remitted they should be remitted Joh. 20.23 A. Pastors remit and retain tie or untie not by Princely Authority of Jurisdiction but by Ministerial Declarative Authority as Heraulds and Ambassadors for Christ declaring from him forgiveness of sins to those that Repent and Believe in Jesus Christ 2 Cor. 5.20 And declaring on the contrary the wrath of God against the Unbelieving and Impenitent besides they pardon and remit sin with respect to Ecclesiastick Censure that they impose or mitigate as they find expedient for the humiliation or consolation of the sinner Q. When Jesus Christ says whose sins ye remit they are remitted doth he not give Pastors authority without limitation insomuch that God obliges himself to ratifie all kind of absolution or condemnation that they pronounce to sinners A. No for God obliges not himself to ratifie all sorts of Sentences and Judgments of Pastors which are very often rash and contrary to Justice and Charity but this general sentence must be understood with the same restriction that the general promise that Jesus Christ made us Joh. 16.23 That whatsoever ye shall ask the father in my name he will give it you to wit when the things we ask are necessary to salvation and according to his will so God promises to ratifie the Absolution and Pardon that Pastors pronounce when it is done according to his word and when they assure penitent souls of the forgiveness of their sins SECT XXXIX Of Satisfactions and Indulgences Quest HAth a Pastor power when he giveth absolution to a sinner to impose any pennance upon him as Alms Deeds Fasting and such like things to make sarisfaction for his sins for which he hath received Absolution upon his Confession A. No for the word of God teaches us on the contrary that God pardons us all our sins only for Christs sake Colos 2.13 And our Saviour when he pardoned the Woman taken in Adultery did not inflict any punishment upon her but only said to her Go and sin no more Joh. 8.11 Besides it is a great abuse to impose alms praying and fasting as a punishment which are good works and ought to be done with pleasure and delight Q. What do you believe concerning the Indulgences of the Church of Rome and of the treasure of the Church from whence the Popes draw the superabundant Satisfactions of Jesus Christ and of the Saints for the comfort of Sinners in this life and the Dead in Purgatory A. That this Doctrine is nothing but a chimera and an invention of the covetousness and ambition of the Pope to rule over the Consciences and Purses of Christians those pretended favours not being communicated but to those that stretch forth their helping hand as they speak and I acknowledge no other satisfaction but the free Redemption of my Saviour nor any other Indulgences but the Mercy of God which pardons all our Offences freely for Jesus Christ's sake SECT XL. Of the Sacraments Quest WHat is a Sacrament in the Christian Church A. It is a visible Sign instituted by Jesus Christ in his Church for to represent his Person his Death and his Graces that he hath purchased for us by his death Q. How many such Sacraments do you acknowledge A. Two Baptism and the Lord's Supper Q. Why do you acknowledge no more A. Because that in reading of the Gospel I see only these two instituted in the Church Q. Yet the Church of Rome besides these two believes five others Confirmation Pennance Marriage Extream Vnction and the Sacrament of Orders A. I cannot acknowledge them for Sacraments because they have not the Conditions necessary to the lawful Sacraments of the Christian Church Q. What are the Conditions of a lawful Sacrament A. 1. That it be instituted by Jesus Christ 2. That it be a visible sign of an invisible Grace 3. That it represent Jesus Christ and his Graces 4. That they be common to all Believers 5. That it be conferred by a lawful Pastor SECT XLI Of Confirmation Quest WHat is the Sacrament of Confirmation A. It is a Sacrament of the Church of Rome which cannot be reiterated and is done by a Bishop which Bishop greases the face of a Child in form of a Cross saying in Latin I mark thee with the mark of the Cross and confirm thee with the Crisme of Salvation in the Name of the Father and of the Son and of the Holy Ghost And the End of this Sacrament is
Sacrifice of the Mass that which is said Gen. 14.18 that Melchisedeck sacrificed Bread and Wine A. If it were so in this passage as it is alledged there could nothing be gathered from it but that the Priests according to the Order of Melchisedeck should offer Bread and Wine and not the Body of Jesus Christ But this passage is not well translated for in the Hebrew it is not that Melchisedeck sacrificed but that he brought forth or presented Bread and Wine and that to Abraham for to refresh him and his people and not to God in Sacrifice Q. They prove likewise the Sacrifice of the Mass by Mal. 1.11 From the rising of the Sun even unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my Name and a Pure-Offering A. In all this passage there is nothing spoke of the Sacrifice of the body of Christ but the Prophet speaking of the Calling of the Gentiles foretels that every where a pure Offering should be offered unto God for so the Word of God calls the preaching of the Gospel Prayers and Alms and such like good works which are spiritual Sacrifices acceptable to God through Jesus Christ 1 Pet. 2.5 Q. What answer you to that which the Apostle says H. 13.10 We have an Altar whereof they have no right to eat which serve the Tabernacle A. That by this Altar is meant the Sacrifice that is spoken of in all the Epistle viz. the death of Jesus Christ and not the Sacrifice of Mass of which there is no mention made Q. Of what Sacrifice then speaks the Apostle besides the Sacrifice of Jesus Christ when he says Heb. 9.23 That it was necessary that the Heavenly things should be purified with better Sacrifices than those naming more than one A. He speaks only of the Sacrifice of Jesus Christ more excellent than all the Sacrifices of the Law names it Sacrifices putting it in the Plural 1. Because of his opposing it to the ancient Sacrifices of the Law 2. Because of its Excellency so David calls Repentance Psal 51.17 The Sacrifices of God and The most Holy Place in Greek is called Holy Places The Right Hand of God is called Right Hands Q. May not the Lord's Supper be called a Sacrifice A. Yes in the same sense that Alms and good Works are called Sacrifices not Propitiatory but Congratulatory or a Thanksgiving Sacrifice It may also be called a Sacrifice because it represents the Sacrifice of Jesus Christ's death even as the Sacraments take the name of the things they represent SECT XLVIII Of Baptism Quest WHat doth Baptism represent to you A. Two Washings 1. The Washing of our Justification which consists in the Forgiveness of our Sins 2. The Washing of Regeneration which consists in our being renewed spiritually by the Holy Ghost Q. Are those Graces communicated by Baptism Ex opere operato as they speak in the Schools by the thing done that is to say by the bare Action of the Sacrament wiihout the disposition of him that receives contributing thereunto A. No But by the power of the Holy Ghost in them who have Faith and Repentance for as it was not the blood of the Heifer that purified the Conscience neither is it the Water of Baptism but the Blood of Jesus Christ that cleanses from Sin and therefore Baptism is called 1 Pet. 3.21 A figure which saves us not the putting away the filth of the flesh says the Apostle but the answer of a good Conscience towards God by the Resurrection of Jesus Christ Q. Why then are Children baptized which are not capable of Faith and Repentance A. Because having an interest in the Covenant they ought also to receive the Sign thereof Acts 2.38 39. Be ye baptized every one of you in the name of Jesus Christ for the Remission of sins for the promise is unto you and to your children But these Children when they come to Age must apply to themselves the Promise made to them in Baptism or else the Sacrament will serve only to aggravate their Condemnation SECT XLIX If Original Sin continues after Baptism Quest HAth Baptism that efficacy wholly to efface or abolish Original Sin so that after Baptism there remains in Man no sinful Corruption A. No For Experience shews that Children have perverse inclinations and are sinners after Baptism and if they were not sinners they would not die for says the Apostle The wages of sin is death Rom. 6.23 And St. Paul who was circumcised and after that baptized grants that sin dwelt in him and that he was sold under sin Rom. 7.14 17. The Romanists themselves confess in the Council of Trent that Lust continueth after Baptism Now if we believe St. Paul Lust is Sin Rom. 7.7 I had not known Lust except the Law had said Thou shalt not covet Q. But how often doth the Scripture tell us that We are baptised to the Remission of Sins and that We are therein washed from our Sins Act. 22.16 A. We do receive Forgiveness of Sins therein and to those that believe in Jesus Christ their sin shall not be imputed but that doth not hinder but after Baptism our Corruption doth continue more or less even till death SECT L. Of the Necessity of Baptism Quest IS Baptism so necessary to Salvation that without it we cannot be saved A. Baptism is necessary to Salvation when it may be had and this holy Sacrament ought not to be neglected but to exclude from Salvation a person who could neither have the time nor the opportunity to be baptised or a Child whose sudden death hath prevented Baptism is a cruel Doctrine and contrary to the goodness of God who tieth not his Grace to exterior Elements and maketh not the Salvation of Children to depend upon the negligence of their Parents Q. Nevertheless Jesus Christ says to Nicodemus John 3.5 Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God A. Jesus Christ doth not mean the material Water of Baptism but the Grace of the Holy Ghost which is often both in the Old New Testament called water Is 44.3 I will pour water upon him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed And Jesus Christ promised to give them that believe on him a well of water springing up into Everlasting Life John 4.14 By those words Jesus Christ doth not shew Nicodemus the Necessity of being Baptised since he was already Circumcised but the Necessity of being Regenerated that he might enter into the Kingdom of Heaven SECT LI. Of the Lords Supper Quest FOR what End did Jesus Christ institute the Sacrament of the Lords Supper A. That it might be a memorial of his death as Saint Paul teacheth us 1 Cor. 11.26 As often as you Eat this Bread and Drink this Cup ye do shew the Lords Death till he come And himself when he