Mat. 25.41 condemnation 77. Q. How is all that which Christ hath done made profitable to vs Iohn 5.29 A. By the inward and secret working of the holy Ghost 1 Cor. 12.13 Q. In what Article is this expressed A. In the eightth Article I beléeue in the holy Ghost Q. VVhat is the holy Ghost A. The third person in the Trinity very a Acts 5 4â— 3 4 true God equall with the Father and the Sonne and b Ioh. 14 26 15.26 procéeding from them both Q. What is the office of the holy Ghost A. To a Iohn 14.26.16.3 teach b Ioh. 3.5 1. Cor. 6.11 regenerate and sanctifie vs and to c 1 Ioh. 4.13 vnite vs with Christ 88. Q. Who are they which by the holy Ghost are sanctified gathered vnto Christ and made one with him A. The holy Catholike Church Q. What is the Catholike Church A. A a 1 Pet. 2.9 peculiar company of people b 1 The. 5.8 chosen of God to life euerlasting and c Eph. 5.30 Colos 1 made one with Christ Q. Why is the Church called holy A. Because by Christ it is made holy Ephes 5.26 27 Q. What signifieth Catholike A. Vniuersall Q. Why is it so called A. Because at all times in all places and of all sorts of people God hath some that are his Q. What are the speciall workes of the Church A. A sincere profession of the true a Acts 2.42 doctrine of the Word of God obedience to the doctrine and the right vse of the b Mat. 28.19 20 Sacraments Q. What do you then meane when you say The Catholike Church A. I beléeue there is a Catholike Church that is there are some that are chosen of God to life euerlasting and made one with Christ and that I am one of the number of them Q. What are the benefits belonging to the Church A. Foure especially Q. What is the first A. The Communion of Saints 1 Ioh. 1.3 â— Q. Who are those Saints A. All the faithfull as well in earth as in heauen Psal 16.3 Rom. 1.7 Q. What is meant by Communion A. A knitting together in one a societie and fellowship that one hath with another 1. Ioh. 1.7 Q. What is meant then by the Communion of Saints A. The spirituall fellowship which the faithfull haue with Christ 1. Ioh. 1.3 and all his benefits by faith Q. What else A. The society which the faithfull haue among themselues by loue which makes all their gifts touching the vse common to euery one Acts 4.32 Q. What is the second benefit A. The forgiuenes of sinnes Q. What do you meane when you say these words A. I beléeue that a Heb 8.12 God for b Ephes 1.7 Christs sake doth fréely forgiue the sinnes of the faithfull yea and my sinnes also Q. VVhat is the third and fourth benefit A. The resurrection of the body and the life euerlasting Q. What doe you professe to beleeue heerein A. That the bodies of the faithfull shal be raised vp by Christ in the last day and ioyned to their soules 1. Thess 4.14 16 17 Phil. 3.21 Mat. 25.46 and that both in body and soule they shall liue for euer with Christ in heauen 98. Q. What is required of vs that we may indeede be partakers of Christ and his benefits A. A true and liuely faith in Christ Ioh. 3.36 Acts 16.31 Q. What is this faith A. A speciall a Phil. 1.29 gift of God whereby we doe b Gal. 3.14 apprehend and apply Christ with all his benefits to our c Ioh. 20.28 Gal. 2.20 selues particularly Q. Who doth work this faith in vs A. The holy Ghost 1 Cor. 12 3.9 Q. By what means workes he it A. By the hearing of the Word of God preached Rom. 10.17 Q. Are we then saued by this our faith A. Yes by faith onely Rom. 3.28 Q. Why are we said to be saued by faith onely A. Because by faith onely we lay hold on Christ and apply Christ withall his merits to our selues and because nothing in vs can doe this but onely our faith The second part of the Catechisme Quest. 104. IF we be saued by faith onely then wherefore do the Sacraments serue A. They were ordained by Christ for the strengthening of our faith Q. What is a Sacrament A. An outward and visible signe and seale of an inward and spirituall grace Gen. 17.11 Rom. 4.11 Q. How many Sacraments bee there A. Two 1. Cor. 10.1 2 3 Baptisme and the Lords Supper Q. What is Baptisme A. A signe and seale of our receiuing into the Church and grafting into the body of Christ Gal. 3.27 Q. What is the outward signe in Baptisme A. Water Ioh. 1.38 Q. What is the inward grace A. The bloud and Spirit of Christ Marke 1.8 Q. What is signified by the sprinkling or washing with Water A. The a Reuel 1.5 washing away of our sins by the bloud of Christ and our newe b Titus 3.5 birth by the holy Ghost Q. Are Infants to be baptized A. Yes because the conenant and promise of God Gen. 17.7 Acts. 2.39 is made to the faithfull and to their séed also Q. Are such Infants as die without Baptisme damned A. God forbid It is not the want but the contempt of the Sacrament that bringeth death Q. VVhat is required of vs after Baptisme A. Truly to a Mark 16.16 beléeue in Christ to b Rom 6.4 by to sin and to rise vp to newnes of life Q. VVhat is the Lords Supper A. It is a signe and seale of the spirituall nourishing of our soules to eternall life 1 Cor. 10.16 Ioh. 6.54 by the body and bloud of Christ Q. What are the outward signes A. Bread and Wine 1. Cor. 11.23 Q. What are the things signified thereby A. The body and bloud of Christ 1 Cor. 11.24 25 Q. Are the Bread and Wine turned into the body and bloud of Christ A. No they remaine still Bread and Wine 1. Cor. 11.26 27 28 for take away the outward signe and then it is no Sacrament Q. Why so A. Because in euery Sacrament there must bée both an outward signe and an inward grace Q. Doth the Bread and Wine then in the Sacrament differ nothing from common Bread and Wine A. Yes not in nature and substance 1 Sam. 21.4 1 Cor. 10.16 but in the end and vse thereof Q. How is the Bread and Wine receiued A. After an outward and bodilie manner by the hand and mouth Q. How is the bodie and bloud of Christ reâ—eiued A. After an inward and spirituall manner by a true and liuely faith Joh. 6.35 â—â— Q. If it bee done by faith then wherefore doe wee receiue the Sacrament A. For a continuall thankfull remembrance of Christs death 1. Cor. 11.24 25 26 and the benefits me receiue thereby and for the
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
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
A. Because he doth sanctifie and make vs holy 1. Cor. 6.11 Q. Who are they which are sanctified by the holy Ghost A. The holy Catholike Church Ephe. 5.26 27 Q. What is the Catholik Church A. The company of Gods elect and chosen 1. Pet. 2.9 Q. What are the benefits bestowed on the Church A. The Communion of Saints The forgiuenes of sinnes The resurrection of the body and the life euerlasting Q. What is meant by the communion of Saints A. The fellowship which we haue with Christ by faith 1. Ioh. 1.3 6 7 and amongst our selues by loue Q. What is meant by the forgiuenes of sinnes A. That god for Christs sake doth freely forgiue vs all our sinnes Rom. 3.24 Ephes 1.7 Q. What is meant by the resurrection of the body A. That the bodies of the faithfull shall bée raised vp from the dead 1. Thes 4.16 Phil. 3.21 Iohn 6.39 40 by Christ their Sauiour and ioyned to their soules Q. What is meant by the life euerlasting A. That the faithfull both in body and soule shall liue for euer with Christ in heauen Mat. 25.46 Ioh. 17.24 Q. What is required of vs that we may be partakers of Christ his benefits A. A true and liuely faith in Christ Ioh. 1.12.3.26 Acts 16.31 Q. What is this faith A. A true perswasion of the heart grounded vpon the frée promises of God Rom. 10.10 Rom. 4.3 21 Q. In whom are the promises made to vs A. In a 2. Cor. 1.20 Christ Iesus as our b Heb. 7.7 22 surety Q. Who doth worke this faith in vs A. The holy Ghost 1. Cor. 12.3 Q. By what meanes doth hee work it in vs A. By the hearing of the Word of God Rom. 10.17 Q. Are we then saued by this our faith A. Yes by faith onely Rom. â— 28 Ephes 2.8 Q. Wherefore then do the Sacraments serue A. For the strengthening of our faith Rom 4.11 Q. How many Sacraments bee there A. Two Baptisme and the Lords Supper Q. What is a Sacrament A. An outward signe and seale of an inward grace Gen. 17.11 Q. What is the outward signe in Baptisme A. Water Mat. 3.11 Q. What is the inward grace A. The bloud and Spirit of Christ Mat. 3.11 Q. What is signnified by the washing with water A. The washing away of our sins by the bloud of Christ Acts. 22 16 1 Iohn 1.7 Q. What else A. Our new birth by the holy Ghost Titus 3.5 Q. What are the outward signes in the Lords Supper A. Bread and Wine Mat. 26.26 27. Q. What are the inward graces A. The body and bloud of Christ 1 Cor. 10.16 11 24 2â— Q. What is signified by the giuing and receiuing of Bread Wine A. The giuing and receiuing of the body and bloud of Christ Q. How doe wee receiue the body and bloud of Christ A. By a true and liuely faith Iohn 6.35 63. Q. If it be done by faith wherfore doe we receiue the Sacrament A. For a remembrance of Christs death and for the strengthening of our faith 1 Cor. 12.24 25 26 Q. What things are required to the worthie receiuing of the Sacrament A. A true faith in Christ repentance and loue Q. What are we to doe in the receiuing thereof A. Wee are then to meditate on the death of Christ Q. What are we to doe after our receiuing of it A. We are then to giue thankes to God for our redemption by the death of Christ Q. Is it enough in words to bee thankfull onely at that time A. No we must also shew our thankfulnes to God Luk. 1.74 75. by good workes all the dayes of our life Q. What are the good workes which we must doe A. Such as God hath commanded Leuit. 18 5. Q. How many Commandements be there A. Ten. Deut. 10.4 Q. Into how many Table are they diuided A. Into two Deut. 9.10 Q. What doth the first Table concerne A. Our duty towards God Q. What doth the second Table concerne A. Our duty towards our neighbour Q. Which is the first commandement A. Thou shalt haue none other Gods before me Q. What is the meaning of it A. That God onely is to be worshipped with the inward and spirituall worship of the heart Mat. 4.10 Ioh. 4.24 Q. What is the second Commandement A. Then shalt not make to thy selfe any grauen image c. Q. What is the meaning heereof A. That God is not to be worshipped after any other manner Mat. 15.9 then as he himselfe hath commanded Q. Which is the third Commandement A Thou shalt not take the name of the Lord thy God in vaine c. Q. What is forbidden heerein A. That we doe not any way dishonour the name of God Q. What is commanded heerein A. That we in all things giue God his due glory 1 Cor. 10 31. Q. Which is the fourth Commandement A. Remember that thou kéepe holy the Sabbath day c. Q. What is required of vs heerein A. That euery one be carefull to spend the Lords day aright Q. Wherein is that day to bee spent A. In the exercises of religion and in doing the workes of mercy Q. Which is the sift Commandement A. â—â—nour thy Father Mother c. Q. What is the meaning of it A. That children and other inferiours must loue feare and obey their parents and superiours Q. What else is required of them A. That they doe also relieue and maintaine them if need require Q. What is the sixt Commandement A. Thou shalt not kill Q. What is forbidden heerein A. That we doe not hurt either our owne life or the life of our neighbour Q. What is commanded heerein A. That we be carefull to preserue both our owne life and the life of our neighbour Q. Which is the seuenth Commandement A. Thou shalt not commit adultery Q. What is required heerein A. That fornication and all other vncleannes is to be auoided Q. What else A. That we be carefull to preserue chastity both in our selues and others Q. Which is the eightth Commandement A. Thou shalt not steale Q. What is forbidden heerein A. That we doe not riotously waste our owne goods nor get goods vniustly from others Q. What is commanded heerein A. That we get goods by iust and lawfull meanes and that wée doe good therewith to others Q. Which is the ninth Commandement A. Thou shalt not beare false witnes against thy neighbour Q. What is forbidden heerein A. That we doe not any way hurt eyther our owne or the good name of our neighbour Q. What is commanded heerein A. To bée carefull to preserue the good name of our selues and others Q. Which is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. What is forbidden heerein A. That we doe not so much as desire that which is anothers Q. What is commanded