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
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
of Catholikes and Catholike Church Although many sound and learned diuines haue of late yeeres fully laid open all points of Popery and throughly confuted the same yet the vulgar sort eyther for want of money to buy their bookes or leysure to reade them being for the most part verie large or else for want of knowledge to iudge of them being learnedly written know not so much as what Popery is but thinke yea and sometimes speake it that the Papists differ not much from vs and that wee might bee easily reconciled For the good therefore of the simple and vnlearned I haue briefly plainely and familiarly set downe such speciall points as they doe hold contrary to the very grounds of Religion that so such as yet stand may be confirmed the weake ones kept from embracing Popery and such as are of late falne from vs may if Gods will bee such bee reclaimed By Papists I vnderstand such as cleaue to the Pope in religion and are obedient vnto him And I thinke they will not be offended with the name no more then wee are with the name of Protestants And in setting downe their opinions I deale not with them as they deale with vs namely charging vs with such things as wee teach not but rather vtterly disclaime As for example There was not long since in a certaine Citie of this kingdome apprehended a Iesuite and among other things found about him hee had a certaine paper wherein were 44 positions set downe as doctrines maintained by Protestants and of these 44. almost 20 of them were grosse lies As for example First that wee hold and teach that children are saued onely by the faith of their parents without baptisme Secondly that one must not baptize but at a Sermon Thirdly that God doth not onely permit but doth cause sinne Fourthly that there is no Cup of consecration Fiftly that one may preach without being sent with such like things which are most notorious lies for Protestants teach no such things but rather the contrary If any haue broached such doctrine if they bee knowne they are punished by our Church And this hath bin their practice from time to time in charging vs with such points of doctrine as were neuer allow'd of but condemned by vs. In setting downe therefore of their opinions I alleadge eyther their very words or the summe therof and quote the places where the same are to bee found And I doe not set downe the words of some priuate man or of such as are of no account in the Church of Rome but of their Councell of Trent the Rhemists Bellarmine and such as whose words and writings are approued and allowed of by the Church of Rome And then at the end of euery particular point of Popery I quote also diuers of our owne late Writers where the points are handled more at large so that if any be disposed to see what they hold and how they are confuted hee may turne to the Authors and finde the same And because the Papists stand so much vpon antiquitie I haue also set downe the time when the most substantiall points of Popery came first into the Church See Doctor Abbot in defence of the reformed Catholike page 109. to 121. There is one thing which it may be some will not like of and that is the vsing of some homely comparisons and pleasant conceites but I would haue such to know that a Pill is a very bitter thing and therefore men many times before they come to swallow it will roll it in hony or some other sweet thing that it may goe down the more pleasantly and therefore I haue done the like with this my Pill that so it may be taken with the more delight And heerein I haue done but as Elias did with Baals Priests 1. Kings 18.27 and no more then Esay did with idolaters in his time Esay 44.16 My request then to you is that you will accept these foure small mites and employ them for your owne direction and the good of your families Teach your little ones the first and then as they growe in yeeres let them learne the rest And heerein you are to haue a respect to the nature and condition of your children If they be but of weake capacitie and haue but weake memories you are to require the lesse of them If that you would allow them some small time in euery weeke to learne the same and euery Lords day after the publike exercises in the Church you would spend but one hour or halfe in examining them you shall finde that in a few yeeres they would euen learn them all And further this you shal finde that by teaching your families you shall much profit your selues so that when you shall heare the Catechisme expounded in the Church as Ministers are now cōmanded to do it you shall by this meanes vnderstand the better what is taught and profit a great deale the more by it You shall doe well also to reade ouer oftentimes the Texts of Scriptures as they are set downe in order and so you shall see how euery point of doctrine deliuerd by the Minister in Catechizing is confirmed And concerning the Catechisme for Catholikes you shall doe well also sometimes to reade it or cause your children to doe it that so you may see what Poperie is and accordingly take heede of it These things if you be carefull to performe I doubt not but in a short time you shall finde great good to come heereof to your children much comfort to your selues and God hereby shall be glorified to whose most blessed and holy direction I commend you now and for euer Yours to his vttermost I. M. A CATECHISME for little Children Q. WHo made you A. God Q. What is God A. God is a Spirit Q. How many persons be there A. Three persons but one God Q. Whereof did God make man A. Of the dust of the ground Q. Whereunto did God make man like A. To himselfe Q. Wherein was that A. In righteousnes and holines principally Q. Wherefore did God make you A. To serue him Q. How will God be serued A. As he himselfe hath commanded in his Word Q. How is that A. In spirit and truth Q. Are we such now as God did make vs A. No we are all sinners Q. What is sinne A. The transgression of the Law Q. By whome came sinne into the world A. By man euen Adam Q. What is the reward of sinne A. Eternall death and damnation Q. How shall wee escape this death and damnation A. Onely by Iesus Christ Q. What is Iesus Christ A. The onely begotten Sonne of God Q. Is he God or man A. Both God and man Q. What did he to redeeme thee A. Hée suffered the torments of death for me Q. Christ was God how could he then die A. Christ was also man and so he suffered and died Q. Did Christ suffer in bodie or in soule A. Both in body and in soule Q. Did Christ
continue dead in the graue A. No hée rose againe from the dead Q. Wherefore did Christ die A. For my sinnes Q. Wherefore did he rise againe A. To make me righteous Q. What else doe you beleeue A. That whatsoeuer Christ hath done for mans saluation he hath done it also for me Q. Shall all be saued by Christ A. No but onely such as haue a true faith in Christ Q. What is faith A. A true perswasion of the heart Q. Vpon what is faith grounded A. Vpon the free promises of God in Iesus Christ Q. Who doth work this faith in vs A. The holy Ghost Q. Whereby doth he work it A. By the hearing of his Word Q. What is the summe of your faith A. The Apostles Creed Q. Rehearse the Articles of the Creed A. I beléeue in God the Father almighty maker of heauen and earth c. Q. Do you thinke to be saued by this your faith A. Yes onely by faith Q. Wherefore then doe the Sacraments serue A. To strengthen my faith Q. How many Sacraments bee there A. Two Baptisme and the Supper of the Lord. Q. What is a Sacrament A. An outward signe and seale of an inward grace Q. What is signified by Baptisme A. That we are washed from all our sinnes by the bloud of Christ Q. What else A. Our new birth by the holy Ghost Q. What is signified by the Supper of the Lord A. Our spirituall nourishment to eternall life by the body and bloud of Christ Q. What is required to the worthie receiuing of the Sacrament A. Faith and repentance Q. What is repentance A. A turning from sinne to God Q. What doth repentance bring forth A. Good workes Q. What are these good works A. Such as God hath commanded Q. How many Commandements be there A. Ten. Q. Which be they A. God spake these words and said I am the Lord thy God c. Q. Into how many Tables are they diuided A. Into two Q. How many bee there of the first Table A. Foure Q. What doe they teach vs A. Our dutie towards God Q. How many bee there of the second Table A. Sir Q. What doe they teach vs A. Our duty towards our neighbour Q. Can we of our selues do good workes A. No but only by Gods grace Q. How shall wee obtaine the grace of God hereunto A. By harty prayer Q. How must we pray A. As Christ hath taught vs. Q. How many parts bee there of the Lords prayer A. Thrée A preface si◠petitions and the conclusion Q. Which is the preface A. Our Father which art in heauen Q. What doth it teach vs A. To pray to God onely in the name of Iesus Christ Q. What doe wee ask of God in the three first petitions A. Such things as concerne Gods glory Q. What doe we ask in the three last petitions A. Such things as are necessarie for the body and soule Q. What is the conclusion A. A reason why we doe ask these things of God Q. What signifieth the word Amen A. So be it FINIS MILKE FOR the Younger OR A Catechisme for the younger sort Q. WHerin consisteth our true wisedome and happinesse A. In the true knowledge of God and of our selues Q. What is God A. God is a a Iohn 4.24 Spirit hee is b Gen. 17.1 Almighty the c Acts 17.24 Maker and d Iohn 5.17 Gouernor of all things Q. What else are wee to know concerning God A. That there is but a Esa 45.21 one God onely Q. What more A. That there are thrée persons and these thrée are but one God Q. Which be these three persons A. The Father Mat. 28.19 the Sonne and the holy Ghost Q. What are we to know concerning our selues A. How wée were created and what we are now by nature Q. What else A. How wée are redéemed and what thankes we owe to God for it Q. Who made man and woman A. God Q. Whereof did God make man A. Of the dust of the ground Gen 12.7 Q. Whereunto did God make man like A. To his owne image and likenesse Gen. 1.26.27 Q. Wherein standeth this image of God A. In righteousnes and true holines principally Eph. 4.24 Q. Wherfore did God thus make man A. To worship and serue him Esa 43.7 Q. How will God be serued A. As he himselfe hath commanded in his Word Deut. 4.32 Q. What was man then by creation A. Perfectly holy and perfectly happy Q. What are we now by nature A. The children of wrath Ephes 2.3 subiect to the wrath of God Q. What is the cause that we are so A. Sinne. Rom. 3.23 Q. What is sinne A. The transgression of the Law of God 1 Iohn 3.4 Q. By whom came sinne into the world A. By man euen Adam Rom. 5.12 Q. What is the reward of sinne A. Death and eternall damnation Rom. 6.23 Q. By whom are wee deliuered from death and damnation A. Onely by Iesus Christ Acts 4.12 Q. What is Iesus Christ Rom. 7.24 25 A. The onely begotten Sonne of God Ioh. 3.16 Q. Is he God or man A. He is both a 1 Iohn 1.14 God and b 1 Iohn 5.20 Ioh. 19.30 34. man Q. What did hee to redeeme vs A. He suffered died and shed his bloud for vs. Q. Did Christ suffer in his Godhead A. No but in his Man-hood and that both in c Mat 27.3 35. body and d Lu. 22.44 soule Q. Were not Christs sufferings the sufferings of the person God and man A. e Act 20 28 1. Cor. 2.8 Yes but the nature wherein he suffered was not the diuine but the humane nature Q. Did Christ continue dead in the graue A. No 1. Cor. 15.4 hée rose againe the third day from the dead Q. Wherefore did Christ die A. For our sinnes 1. Cor. 15.3 Q. Wherefore did he rise againe A. For our iustification Rom. 4.25 Q. Whither went Christ after his resurrection A. He ascended into heauen Acts 1.9 Q. Wherefore did he ascend into heauen A. To prepare a place for vs. Ioh. Q. What doth Christ now in heauen A. He sitteth at the right hand of God Mar. 16.19 the Father almightie Q. Hath God a right hand indeede A. God is a Spirit Luk. 24.39 and therefore hath neither right hand nor left Q. What is meant then by Christs sitting at the right hand of God A. That Christ hath all power giuen vnto him in heauen and in earth Mat. 28.18 Q. When shall Christ come againe A. In the end of the world Acts 1.11 Q. What shall he then doe A. He shall iudge both the quick and the dead Iude 15 Q. How doth that which Christ hath done profit vs A. By the inward and secret working of the holy Ghost 1. Cor. 12.13 Q. Who is the holy Ghost A. The third person in Trinity Q. Why is he called holy
heerein A. That we couet that which is for our neighbours good Q. Can wee be saued by our good workes A. No because we cannot fulfill the Law Q. Whereby then are we iustified and saued A. By the grace of God through faith in Christ Ephes 2.8 Q. Wherefore then serueth the Law A. To a Rom 3 20 shew vs our sinnes and the punishment thereof b Gaâ—at 3.24 and so to bring vs to Christ Q. Wherefore doth it serue when we are come to Christ A. To teach vs how to walke Psal 119.1 105. and to place God Q. Wherefore are we to doe good workes if wee cannot bee saued by them A. First to testifie our c Ioh. 14.1 15. loue and d Mat. 5.16 thankfulnes to God thereby Q. And wherefore else A. Secondly to make our calling and election sure to our selues And thirdly 2. Pet. 1.10 1. Pet. 3.1 to win others to Christ thereby Q. Can we of our selues doe good workes A. No but onely by the grace of God 2 Cor 3.5 Phâ—â—ip 2.13 4.13 Q. How shall we obtaine the grace of God heereunto A. By harty and earnest prayer Luk. 11.9 13. Q. How must we pray I am 1.5 6. A. As Christ hath taught vs in the Gospell Mat 6.9 Q. How many parts be there of the Lords prayer A. Thrée a preface six petitions the conclusion Q. Which is the preface A. Our Father which art in heauen Q. What doth it teach vs A. To pray onely to God in the name of Iesus Christ Ioh. 16.23 Q. How may we doe this A. By the helpe of the holy Ghost Rom. 8.26 Q. What do we ask of God in the three first petitions A. Such things as doe onely concerne Gods glory Q. What doe we ask in the three last petitions A. Such things as concern our own necessities both of body and soule Q. Which is the first petition A. Hallowed be thy nme Q. What do we ask of God herein A. That in all things God may bée glorified by vs. Q. Which is the second petition A. Thy kingdome come Q. What doe we desire heerein A. That God may rule and raigne in vs by his holy Word and Spirit Q. Which is the third petition A. Thy will be done in earth as it is in heauen Q. What doe we aske heerein A. That Gods will may be done by vs héere in earth as it is by the Angels in heauen Q. Which is the fourth petition A. Giue vs this day our daily bread Q. What doe we aske heerein A. That God wil giue vs all things necessarie and comfortable for this life Q. VVhich is the fift petition A. And forgiue vs our trespasses as wée forgiue them that trespasse against vs. Q. What do we aske heerein A. That God will forgiue vs all our sinnes as we forgiue such as do offend vs. Q. Which is the sixt petition A. And lead vs not into temptation but deliuer vs from euill Q. What do we aske heerein A. That God by his grace will strengthen vs against all temptations to sinne and deliuer vs from the diuell and from sinne Q. Which is the Conclusion A. For thine is the Kingdome the power and the glory for euer and euer Amen Q. What doe these words contayne in them A. A reason why wée doe aske the former things of God namely because the kingdome power and glory are his FINIS MEATE FOR the Stronger OR A Catechisme for the Elder sort Q. WHerein consisteth our true wisdome and happiness A. In the true knowledge of God and of our selues Q. By what meanes are we soonest brought to the true knowledge of God and of our selues A. By Catechizing Q. VVhat is catechizing A. An instruction of the ignorant in the grounds of Religion Acts 18.25 26. Q. To whom doth the duty of Catechizing specially belong He. 6.1.2 3. A. To a Heb. 5.12 6.1.2 Ministers b Eph. 6.4 Parents c Gen. 18.10 Housholders and Schoolmasters Q. What be the ordinary parts of the Catechisme A. Foure The Créed the Sacraments the ten Commandements and the Lords prayer Q. VVhat is the Creed A. A confession of faith containing the summe of the Gospell Q. How many parts are there of the Creed A. Two of God and of the Church 8. Q. What doth the first part concerne A. Our faith in God the Father in God the Sonne and in God the holy Ghost Q. Are there any more Gods then one A. No a 1 Cor. 8.4 but there are thrée b 1 Ioh. 5.7 persons and these thrée are but one God Q. What is the Father A. The first Person in the Trinity the c 1 Cor. 8.6 maker and d Amos 3.6 gouernour of all things Q. Where is this set downe A. In the first Article of the Creed I beleeue in God the Father Almighty maker of heauen and earth Q. Why doe we say I belieue and not We beleeue A. Because euery one is to haue a particular a Hab. 2.4 faith of his owne and to make b 2 Pet. 3.15 confession of his owne faith Q. What is it to belieue in God A. It is to know and acknowledge him 1 Chro. 28.9 as he hath reuealed himselfe in his Word Q. VVhat else A. To beléeue that he is my God and to put my whole trust in him Iohn 20.28 Q. What is God A. God is a a Ioh. 4.24 Spirit most b Rom. 16.27 wise most c Esay 6.3 holy d Reuel 1.8 eter nall e Ier. 23.24 infinite c. Q. In what respects is God called Father A. In respect of f Ephes 1.4 Christ and in respect of g Esay 63.16 vs. Q. How is he the Father of Christ A. By nature eternal generation Heb. 1.3 5. Q. How is he our Father A. By grace of Adoption Q. VVhy is he called Almighty Gal. 4.5 6. A. Because he can doo whatsoeuer he a Psal 135.6 will yea more then he b Mat. 33.9.26.53 will doe Q. And wherefore else A. Because he is the Author of all that power which is in the creatures Esay 40.19 Iohn 19. â—â— Q. VVhy is he said to be maker of heauen and earth A. Because he created all things in heauen and earth Ex. 20.11 Q. How did God create all things A. Of a Heb. 11.4 nothing by his b Psal 33.6 Word and that c Gen. 1.31 very good Q. VVhereof was man made A. Of the dust of the ground Q. How was the woman made Gen. 2.7 A. Shée was taken and made out of man Gen. 2.21 Q. How came the soule into them A. It was created and put into them by God Gen. 2.7 Q. After what fashion did God make man and woman A. In his own image and likenes Gen. 1.26 27. Q. VVherein especially did this image of God consist A. In
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
strengthening of our faith Q. VVhat is to be done before the receiuing of the Sacrament A. Euery one is to trie and examine himselfe 1 〈…〉 Q. VVherefore are we to doe this A. Because he that eateth and drinketh vnworthily is guilty of the body and bloud of Christ 1. Cor. 11.27 29.30 and doth eat and drinke iudgement to himselfe Q. VVherein are wee to examine our selues A. In foure things especially Q. VVhat is the first A. Whether wée haue any knowledge of the grounds of Religion Hos 4.6 6.6 and namely of the Sacrament Q. VVhat is the second A. Whether we haue a true sauing faith or no. 1. Cor. 13.5 Heb. 11.6 Q. VVhat is the third thing A. Whether we be truly repentant for our sinnes Esay 1.13 14 16 Tit 1.15 Q. VVhat is the fourth thing A. Whether we be in charitie with all men Mat. 5.23.24 Mar. 11.25 Q. VVhat is to be done in the receiuing of the Sacrament A. We are then to meditate and thinke vpon such things as are signisted by the outward signes and actions in the Sacrament Q. VVhat is signified by the breaking of the Bread and the powring out of the Wine A. The crucifying of Christs body and the shedding of his bloud Esay 53.5 1. Cor. 11.24 Mat. 26.28 the sufferings of Christ and the benefits procured thereby Q. What is signified by the giuing of the Bread and VVine by the Minister A. That God doth giue to the faithfull the body and bloud of Christ that is the merit of his death Iohn 6.32 51 and the benefits of his passion Q. What is signified by our taking eating and drinking of the Bread and Wine A. A spirituall receiuing Iohn 6 3â— eating and drinking of the body and bloud of Christ Q. VVhat is it to eate the flesh of Christ and to drink his bloud A. It is truly to beléue in Christ to haue a Communion and fellowship with the true flesh and bloud of Christ and to be partakers of the benefits of his death and passion Iohn 6.56 Q. VVhat is to bee done immediately after the receiuing of the Sacrament A. Euery one is then to giue hearty thanks to God for his Redemption by the death of Christ 1. Cor. 11.26 Q. VVhat is Recemption A. A deliuerance of vs from sinne and the punishment thereof Rom. 5.15 16 7 and a restoring to a happie life Q. VVhat are the parts of this Redemption A. a 2. Cor. 5.18 19 Rom. 5.10 Reconciliation and b 1. Cor. 1.30.6.11 Sanctification Q. What is Reconciliation A. That wherby the wrath of God is taken from vs and we restored to his fauour Q. VVherein doth it consist A. In the forgiuenesse of sinnes and imputation of righteousnesse Rom. 4.7 8 Q. VVhat is remission of sinnes A. The abolishing and taking away of all our sinnes Col. 2.13 14 1. Ioh. 1.7.9 by Christs death Q. VVhat is the imputation of Righteousnesse A. The reckoning of Christs righteousnes vnto vs Rom. 4.9 5.18 19 the taking it for ours Q. VVhat is Sanctification A. A freedome within vs Rom. 6.6.14 8.2 from thé bondage of sinne and Satan and a restoring of vs to a godly life Acts 26.18 Q. From whence doth this our Redemption Iustification and Sanctification proceed A. Not from our selues or anie workes of ours Eph. 1.7 2. 8 9 10 but from the grace of God The third part of the Catechisme Quest 144. DOth not this doctrine of saluation by grace through faith make men to liue carelesly in their sins and to neglect good works A. No Tit. 2.11 〈◊〉 Ephes 2.10 Tims 3.8 it rather teached them to turne from sinne and to be carefull to bring foorth the fruits of a true faith Q. Cannot faith be without good workes A. No for if it be Gal. 5.6 Lam. 2.17.26 it is a dead faith Q. VVhat then doth a true faith worke in vs A. Repentance or newnes of life Q. VVhat is repentance A. It is a turning from sin to God Ioel. 2.11 13. Q. Can we doe this of our selues A. No Iere. 31.19 Lam. 5.21 It is the work of God Q. By what meanes doth GOD worke it A. By the preaching of the Gospell Luk. 24.47 Acts 2.38 39 Q. Is it not done also by the preaching of the Lawe A. The Law is an occasion thereof but no cause of it Q. From whence doth it proceed A. From a godly sorrow in the hart 2. Cor. 7.10 Q. VVherein doth it consist A. In mortifying the flesh and old man Eph. 4.22 23 24 and in quickning the Spirit and new man Q. VVhat is meant by the flesh and old man A. Our corrupted nature through the deceitfull lusts of the flesh Q. What is it then to mortifie the flesh and old man A. To be truely and heartily sorie for that wee hane offended God by our sinnes and daily more and more to hate and anoide sinne Rom. 8 13 Q. VVhat is meant by the Spirit and new man A. A renewing in the spirit of our minde the Image of God which after God is created in righteousnes and true holinesse Eph. 4.33.24 Q. What is then the quickning of the new man A. A true ioy in God through Christ Rom. 5.1 chap. 14.17 and an earnest and ready desire to order our life according to Gods will Q. VVhat doth repentance bring forth A. Fruits worthy amendment of life that is Luke 3.8 Acts 26.20 good workes Q. VVhat are these good workes A. Such as God hath commanded Deut. 8.12 32 Ephes 2.10 159. Q. How many Commandements be there A. Ten. Deut 10.4 Q VVhat are the ten Commandements A. They are a summe of the Law of God commanding good things â—â—d forbidding euil Q. Into how many Tables are they diuided A. Into two Deut. 9.10 Q. How many be there of the first Table A. Foure and six of the second Q. VVhat doe they teach vs A. The first Table teacheth vs our duty towards God and the second our duty towards our neighbour Q. Why are the duties towards God set downe before the duties towards our neighbour A. Because the loue of God is the ground of the loue of our neighbour 1. Ioh. 5.1 2 Q. VVhat followeth heereof A. That none can rightly loue his neighbour except he first loue God Q. VVhy are the duties towards our neighbour ioyned to our duties towards God A. Because the loue of our neighbor is the proofe of our loue towards God 1. Ioh. 4.20 21 Q. VVhat followeth heereof A. That hée which loueth not his â—eighbour doth not loue God Q. What are these words I am the Lord thy God which brought thee out of the land of Egypt c. A. They are a preface to the Commandements Q. What containe they in them A. Thrée seuerall reasons of obedience to the Commandements Q. VVhat is
forgiuenes of our sinnes and eternall saluation The Papists say It is presumption to be assured of saluation and will haue men to doubt thereof the which is contrary to the nature of true faith They call the certaintie of remission of sinnes a faithles perswasion and the faith of diuels not of Apostles Concil Trid. Sess 6 cap. 9.12 13. Rhemists Annot. 1. Cor. 9. Sect. 9. DIALOGVE 2. C. Shew me I pray you what things in particular they teach contrary to any Article of the Creed M. I could shew you many but I feare that then I should be tedious to you I will therefore set downe onely the chiefest In the second and third Article is described and set foorth vnto vs both the person office of our Mediator namely that he is both God and man a Prophet Priest and King Concerning his person although in words they confesse him to be God and man yet indéed they deny it for they ascribe to him a body inuisible and infinite they teach that hee is corporally present in infinite places at once which is proper onely to God and contrary to the nature of a true body And so in effect they do euen deny his Man-hood The Sonne of God is called Iesus because he is a Sauiour yea the onely and perfect Sauiour which saueth vs from our sinnes that is hath deliuered vs not onely from the blame or guiltines but fully also from the punishment due to our sinnes Mat. 1.21 Acts 4.12 Heb. 7.25 The Papists teach that there must also some satisfaction of our owne come to make vp our perfect Redemption Concil Trid. Sess 14.6.8 Can. 11.15 They will not be saued only by IESVS CHRIST but by the merits also of Saints their owne merits Popes pardons c. yea they ascribe that to others which is proper to Christ alone and so consequently make them their Sauiours As for example They ascribe to S. Francis the same titles properties power and the very same office due to Iesus Christ in all respects they make him like to Christ whatsoeuer Christ did that as they say did S. Francis And what is this in effect but to make him their Sauiour That they do ascribe the former things to S. Francis is to be séene in a booke written on purpose to shew the conformity betwéen him and Christ called The Conformity of Francis the which hath bin confirmed by the authority of the Church of Rome Pope Gregory the Ninth inioyned the faithfull to hold and firmely to beléeue the things taught in the said booke concerning S. Francis and that he should be punished as an Heretike that would thinke the contrary Confor F. 2. lib. 1 Fol. 3. C. To whom else doe they ascribe that which is proper to Iesus Christ M. To the Virgin Mary They describe her nature by her name Maria consisting of fiue letters and these as they say doe import the fiue offices to be exercised by her toward vs. The first is Maternitatis of Mother-hood signified by the letter M for shée as they say is the mother of mercy through whom wée obtaine mercy Her second office is Conseruationis of conseruing the treasure of God signified by the letter A which representeth Arcam thesauri the chest of treasure for in her as they say we shall finde an infinite treasure of the wisdome and grace of God Her third office is Directionis et gubernationis of direction and gouerning by example of her life This is imported by the letter R. and therefore shée is named Regina the Quéene Her fourth office is Iaculationis et repulsionis inimicorum of flinging and repelling back of enemies signified by the letter I and therefore they pray thus to her Tu nos ab hoste protege et hora mortis suscipe Protect thou vs from the enemie and receiue vs at the houre of death Her last Office is Aduocatiâ—nis of Aduocation imported by the letter A. from whence they pray thus O our aduocate turne thy mercifull eyes vnto vs. And what doe they héerein but euen place her in the roome of Iesus and make her their Sauiour These are the very words of Fryer Iohn Viguerius a Doctour yea and a publike professour of diuinity among them in his Institutions to his Catholike Theologie Cap. 20. Sect. 9. Fol. 214. And heerein he is like to such as can make Bells to sound euen what pleaseth their phantasticall braine and as best may féed their superstitions humours Further they say that shée is the originall or our saluation the recouerer of grace and forgiuenes our hope our saluation resurrection c. yea that to her it is giuen to bruise the Serpents head that shée hath done it and procured that peace betwéene God and man which no man could procure Viguerius Ibid. 214.215 Confor Fran. in conclus lib. 1. Is not this to make her a Sauiour C. Surely yes and I thinke it most horrible blasphemie M. Account you this blasphemy what say you then to that which Carolus Scribanius a Iesuit hath written of her As namely First that the milke of Mary may come into comparison with the bloud of Christ Secondly that the Christian mans faith may lawfully take hold of both as well as one Thirdly that the best compound for a sick soule is to mix together her milk and Christs bloud Fourthly that the sinnes and spirituall diseases of the soule are cured aswel by her milk as by his bloud Fiftly that her milk and the merit and vertue of it is more precious and excellent then Christs bloud These most horrible blasphemies with many such like are to be found in the aforesaid Iesuits book which M. C. hath put into English and sufficiently answered calling it The Iesuits Gospell Besides all these things in a book called The Ladies Psalter they haue put out the word Lord and put in the word Lady As for example Psalm 110.1 The Lord said vnto our Lady Sit thou mother at my right hand c. The like they doe in the rest of the Psalmes And is not this good stuffe thinke you C. These books were written long agone and it may be that they are now reiected by the Papists M. The latter of them was indéede written long agone but is not reiected but stands vncontrouled or rather defended by the Iesuits and those of the principall The former was written but lately And whereas both the Author and his book as M. C. saith deserued the fire and halter it was so farre from béeing misliked in the Romish Synagogue or any way censured that the booke hath béene reprinted and the Authour and his book stand enrolled approoued and commended in their great volumes set out for that purpose for good and Catholike As they place S. Francis and the Virgin Mary in Christs roome so doe they the Pope also ascribing that to him which is proper vnto Iesus Christ and may not without blasphemie be ascribed to any creature They say that the Pope is the Sunne the
merit of the person is as they say a dignitie in the person whereby it is worthy of life euerlasting The merit of the worke is a dignity or excellencie in the work whereby it is made fit inabled to deserue life euerlasting for the doer of the worke See Rhem. on Rom. 8. Sect. 5. We now do renounce our owne personall merits and all merit of our owne workes and rely onely vpon the merits of Christ and wee hold that no workes of ours can merit That no man by any workes of his can merit may bee proued by the properties and conditions that must be in a worke meritorious and they are fiue First the worke must be absolutely perfect but all our workes are vnperfect aswell in parts as in degrées of accomplishment In parts because we omit many things which the Law prescribeth and doe many euill things which the Law prohibiteth In degrees because the workes of the Saints are vncleane Esay 64.6 Phil. 3.8 Secondly a man must doe the worke of himselfe and by himselfe for if it bee done by the hélpe of another the merit doth not properly belong to the dooer But the good workes which we doe are not ours but are wrought by God in vs. Thirdly a man must doe the worke of his owne free will and pleasure not of due debt for when we doe that which we are bound to doe we doe no more but our duty But whatsoeuer we doe we doe it as poore debters nay we are worse then poore debters wee are miserable bankrupts wee haue nothing wee haue lesse then nothing to pay Luke 17.10 Fourthly the worke must bée done to the benefit and profit of him from whom we looke to be repayed But no man by any worke of his can bring any profit vnto God Iob 22.2.35.7 Psal 16.2.50.12 Wée may benefit men but wée cannot benefit our Maker from whome wee haue receiued life and limbe soule and body and all that we haue wee can giue him nothing and therefore can deserue nothing from him Ro. 11.35 36. Lastly the worke and the reward must be in proportion equall for if the reward be more then the worke it is not then a reward of desert but a gift of good will But there is no proportion betweene our workes which are altogether vnperfect and the excellencie of those great blessings and benefits which the Father giueth vs freely in his Sonne Rom. 8.18 And therefore in this and the former respects there can bee no merit in any meere man wherefore it is no lesse absurd to say that wee merit saluation at Gods hands by good workes then if one should say Thou hast giuen mee an hundred pounds therefore thou oughtest to giue mee a thousand C. Was not this doctrine of merit taught in the times of ancient Fathers M. Merit being taken in his proper sense for due and iust desert was neuer allowed of the sound Professours for a thousand yeeres after Christ Perkins first Vol. 574 575. second Vol. 535 536 Such therefore as will be iustified and saued by their owne workes and challenge eternall life by their merits do shew themselues to be most proud and vnthankfull persons and deserue most iustly to bee condemned eternally C. The Papists at their end doe renounce their owne merits and professe that they look to be saued only by the merits of Christ M. If there were nothing else but this it were enough to proue their doctrine of merit to be a false doctrine for if it were a truth then a man is not only in his life time to professe it and maintaine it but also in his death yea rather to dye for it then to deny it But séeing they in their life professe it and maintaine it but at their death renounce it it is a manifest argument that euen they themselues do know that it is not a true but a false doctrine C. If they know that it is not a truth what makes them then in their life time so stifly to maintaine it M. It serues greatly to maintaine and vphold the Popes kingdome for they teach that the ouer-plus of Christs merits and of the merits of Saints and Martyrs is the treasure of the Church which being gathered together and put into a store-chest is in the Popes custodie and he alone hath the plenary opening and shutting of this Chest and the ordering and disposing of these merits by vertue whereof he giues out Indulgences and Pardons when and to whom he will So that such as haue not merits enow of their owne may haue them from thence And so héereby he maintaines and vpholds his kingdome for heerby comes in infinite wealth and reuenewes Perkins 3. vol. 1. part page 165.2 D. 2. vol. 590. 2. a. In these and many other particular points the Papists teach contrary to the Articles of the Créed and therefore are no true Catholikes neither doe they belong to the Catholike Church as is thus proued Whosoeuer haue not the Catholike faith doe not belong to the Catholike Church but the Papists haue not the Catholike faith therefore they do not belong to the Catholike Church That they haue not the Catholike faith is plaine by that aforegoing DIALOGVE 6. C. Doe they teach any thing contrary to the doctrine of the Sacraments M. Yes many things Christ ordained but onely two Sacraments The Church of Rome hath added to them fiue more namely Confirmation Penance Matrimonie Orders and ertreme Vnction C. Are not these Sacraments indeede M. No surely for there are foure things necessarily required to make a Sacrament First the authority of Christ commanding it Secondly the element or outward signe as the matter of it Thirdly the word of institution as the forme Fourthly the end and vse to bee a scale of our faith for remission of sinnes These foure things are not to be found in their fiue latter Sacraments and therefore they are no Sacraments indéede Master Attersoll on the Sacraments page 119. to 150. Synopsis Papis Controu 14 15 16. C. May not the Church then institute and ordaine Sacraments M. None may ordain a Sacrament but only the Lord. As none may put a signe and seale to a mans last will and Testament but onely the maker of the Testament so none may ordaine Sacraments which are signes and seales of the new Testament and couenant of grace but onely the Lord which made the couenant And therefore the Church of Rome in doing the contrary proues her selfe not to be the true Church of Christ but rather the Church of Antichrist They doe also in many other things teach contrary to the doctrine of the Sacraments As First that the Sacraments doe giue grace and namely remission of sinnes ex opere operato by the worke wrought Rhem. Acts. 22. Sect. 1. Secondly that not onely faith doth iustifie but the Sacraments also Rhem. Rom. 6. Sect. 5. Whereas Sacraments me signes and seales of iustification Rom. 4.11 Thirdly that Infants dying without Baptisme cannot bee saued
Rhem. Iohn 3. Sect. 2. They haue also added many idle ceremonies to Baptisme as Creame Tapers Salt c. with an opinion of saluation and worship annexed vnto them yea in times past they baptized bells but now they beginne to bee ashamed of it and say that they were but onely hallowed and consecrated to holy vses Bellarm. lib. 4. de Pont. Rom. cap. 12. Synopsis Papismi Controuersie 12. Question 5. Concerning the Lords Supper they haue likewise most grosty abused it in many things First they take away the Cup from the Lasty whereas the Church of Rome for aboue a thousand yéeres after Christ vsed both signes in the Communion The Communion vnder one kinde was decréed defined and determined as a publike Law in the Councell of Constance about the yéere 1114. Perk. 2. vol. 554 2. b. Secondly they reserue the bread in boxes pixes and other vessels of the Church for daies wéekes and moneths They shew it to the people the Priest lifting it ouer his head and going with it in procession All this is contrary to the Sacrament for it is no Sacrament vnlesse there bee a giuing receiuing eating and drinking Master Attersoll on the Sacraments 386.387 The reseruation of the Sacrament was not allowed of but rather found fault withall by the Fathers Perk. 2. vol. 557. Thirdly they adore fall downe and honour the Sacrament with diuine worship calling it their Lord and God A thing neuer heard of among the heathen Idolaters namely to worship a piece of bread or rather a thinne wafer The adoration in the Sacrament belongeth vnto Christ sitting in heauen and is an inward worship of the heart or lifting vp of the minde being stirred vp with the outward signes Pope Honorius the Third in the yéere 1220 was the first that euer instituted the adoration of the Sacrament And after him Vrban the fourth ordained a feast in honour of the body of Christ Perk. 2 Vol. 564. Attersoll on the Sacraments 388.389 Fourthly they turne the Sacrament into a sacrifice for the quick and the dead abolishing the fruit and remembrance of the death of Christ disannulling his Priest-hood giuing him to his Father wheras the Father hath giuen him to vs c. ibid. page 390. Fiftly they maintaine Transubstantiation These are their very words If any man shall say that there remaineth the substance of Bread and Wine in the Sacrament after the words of consecration or shall denie that the whole substance of Bread Wine is changed conuerted into the body and bloud of Christ the formes shews only of Bread Wine remaining which singular and miraculous conuersion the Church calleth Transubstantiation let him be accursed Con. Trid. Sess 13. can 2. This their doctrine of Transubstantiation is a very fable to mock fooles withall and it ouerturneth both the nature and vse of the Sacrament Attersoll on the Sacraments page 45. 46. and page 365. to 369. If there were a miraculous conuersion as they say there is of the Bread and Wine it would appeare to the outward senses For all true miracles are wrought openly clearely and euidently to mens senses Iohn 6.26 But the Bread and Wine by the iudgement of all the senses remaineth and appeareth to bée the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before If a man should bee called in when the Bread and Wine is set on the Table and bidden to consider well what hee there séeth smelleth and tasteth and then is willed to goe forth and to come in againe after the Consecration is ended by the Priest and to doe the like and then is asked what he thinketh of it he no doubt will answere vnlesse feare of persecution make him to conceale the truth I see feele smell and taste the same water-cake and wine that I did before I can perceiue no naturall and substantiall change therein And therefore it followeth that there is no miracle wrought and consequently no Transubstantiation at all The difference that is is in the end and vse onely Before consecration it was common bread wine ordained for the nourishing of our bodies After consecration it becommeth holy Bread Wine sanctified by the Lord not so much to féede the body as the soule C. Did not the ancient Fathers hold this doctrine of Transubstantiation M. They knew nothing héereof for at least 800. yéeres after Christ Afterwards begun the disputations of Transubstantiation but not approued as an Article of faith The Church for a whole thousand yéeres taught no other then spirituall receiuing of Christ In the yéere 1215. Transubstantiation was decreed and determined in the Councell of Lateran vnder Pope Innocent the Third and made a maine matter of faith Perk. 2. vol. 558.559 C. What say you then of their Transubstantiated or consecrated host as i◠is called or the bread in the boxe carried in procession and worshipped M. Surely it is nothing else but a wheaten or breaden god or rather an Idoll nothing inferiour to Aarons Calfe or Ieroboams Calues or the Nehustan and piece of brasse that Ezechias brake in pieces nay as vile and detestable as any Idoll among the Heathen And for a conclusion of their doctrine of Transubstantiation I will héere set downe a wittie conceit which one shewed me not long since I haue kept the matter but changed the méeter to make it sound somewhat the swéeter The Priests do make Christs body bloud Heereof none must once doubt They eat they drinke they box him vp They beare him all about DIALOGVE 7. C. I am satisfied touching the first poynt namely that the Papists are not of sound faith but how doe you proue that they are not of good life seeing they doe so many good workes M. I proue it thus Where the doctrine is corrupt the life cannot be good but their doctrine as you haue heard is most corrupt therefore their life cannot bee good A true faith is the ground of a good life and without which it is impossible to please God Heb. 11.6 Yea whatsoeuer is not of faith is sinne Rom. 14.23 A true faith they haue not and therefore their workes cannot bee good and such as may please God That they haue not a true and sound faith hath bin shewed in many particulars and it further appeareth also in this that they doe euen wilfully reied she meanes wherby it is wrought namely the preaching hearing and reading the Word of God They haue not neither will they haue the Scriptures to be soundly preached read and heard in their owne tongue That they cannot abide to haue them in their owne language appeareth by this one example One Pauier a Towne-clarke of London in the time of King Henry the Eightth hearing that the Scriptures should bee put into English hee spake to this effect and confirmed it with an
not only from meat and drink but also from all delights for the furtherance of the speciall practice of repentance and the enforcing of our Prayers Ioel 2.12 Turne ye euen to me with all your hearts with fasting c. 1. Cor. 7.5 Defraud ye not one the other except it be with consent for a time that yee may giue your selues to fasting and prayer Of Death and the last Iudgement Heb. 9.2 27. It is appointed vnto men once dye and after this the Iudgement Acts 17.31 God hath appointed a day in the which he will iudge the world in righteousnesse by that Man whom he hath ordained c. 2. Corin. 5.10 VVe must all appeare before the Iudgement seat of Christ c. Mat. 25.31 32 c. When the Sonne of man shall come in his glory and all the Angels with him then shall he sit vpon the throne of his glory And before him shall be gathered all Nations c. Verse 46. These shall goe away into euerlasting punishment but the Righteous into life eternall FINIS A Pill to purge out Poperie OR A Catechisme for Romish Catholikes Shewing that Poperie is contrarie to the grounds of the Catholike Religion and that therefore Papists cannot be good Catholikes The Speakers A weake Christian A Minister DIALOGVE I. Christian AMong the diuersities of opinions that are in the world how may I know which is the truth whereto I must cleaue and who are the true Church and true Catholikes Minist a Beleeue not euery spirit that is euery doctrine which men bragging of the Spirit do teach but trie them whether they be of God or no b Examine all things hold fast that which is good a 1. Iohn 4.1 b 1. Thessal 5.21 C. VVhereby shall I trie them M. By the Scriptures Iohn 5.39 Acts 17.11 C. I am vnlearned and the Scriptures are hard to be vnderstood M. There are indeed many things in them hard to be vnderstood 2. Pet. 3.16 but such things as are necessary to bee knowne of all to saluation are plainly set downe Prouer. 8.9 The meaning of which place is this The Word of God in points necessary to saluation is easie vnto all that haue a desire vnto it Turne to the places of Scripture added to euery answer of the Catechisme and you shall finde this to be most true C. Is there no other way and meanes whereby to try and know the truth and the true professours thereof M. Yes it may be done euen by the aforesaid grounds of Religion Whatsoeuer doctrine is agréeable thereunto is true and to be receiued but whatsoeuer is contrary to the same is false and to be reiected As many as doe sincerely and soundly embrace professe and practise the same they are the Catholike Church that is parts and members of the Catholike Church and true Catholikes indeed But such as teach professe and practise things contrary thereunto are not the true Church nor true Catholikes C. The Papists say that they onely are the true Church and true Catholikes and that we are not M. So the Iewes cried a The Temple of the Lord b We are the séede of Abraham the children of GOD. a Ieremy 7.4 b Iohn 8.33 41. But Christ told them they were the children of the diuell Ioh. 8.44 Ch. Are not the Papists then good Catholikes M. No but rather grosse Heretikes C. What is an Heretike M. One that doth erre in any fundamentall point of Christian Religion and dooth obstinately teach maintaine and defend the same C. Do the Papists erre in the fundamentall points of Religion M. They doe teach and maintaine many false opinions against the verie grounds of Religion as by and by shall be shewed in many particulars C. Are all Papists then hereticks M. No for there are no doubt many of them that doe erre of simplicity and ignorance which would be brought from their errours if they had the meanes namely the Scriptures in their owne language preaching catechizing and the like Wée doe not therefore account them all Hereticks but onely those before mentioned C. How doe you prooue that they are not good Catholiâ—ks M. I prooue it thus They are good Catholikes which are of sound faith and good life Augustin lib. quaest in Mat Chap. 11. but Papists are neither of sound faith nor good life therefore they are no good Catholikes C. How doe you proue that they are not of sound faith M. Euen by the Apostles Créed which may serue instead of a rule whereunto the faith of all men ought to agrée contrary whereunto they teach many things C. Shew mee wherein M. The Créed is a confession of faith containing the summe of the Gospell and of such things as are necessary to be beléeued of all that wil be saued They haue deuised many other new Articles of faith besides and contrary to the Articles of the Apostles Créed which they hold necessarily to be beléeued of all that will bée saued As namely indulgences and a treasury of saints merits the reall presence the Popes supremacie Purgatorie and such like In the Councell of Trent the curse Anathema is pronounced vpon all such as denie these or any of them Master Perkins first Vol. page 621. The Créed teacheth what euerie one in particular is to knowe and beleeue and a true faith cannot stand without certain knowledge The Papists maintaine an implicite or an ignorant faith namely that it is enough to beleeue as the Church beleeueth though they know not what the Church is nor what the Church beleeueth And they commend this faith by the example of an old deuout father a Colliar who being tempted of the Diuell and asked how he beléeued answered That he beléeued as the Church beléeued being asked againe how the Church beléeued he answered As I beléeue whereupon the Diuell as they say was faine to depart C. It should seeme it was but a simple diuell for if he had bin wise he would haue asked him this question What if the Church beleeue that thou art a foole what would the Colliar think you haue answered then M. I thinke hee would haue sayd nothing for if he should haue said I beléeue so too the diuell might then haue begged him for a foole indéede And yet such fooles are the simple ignorant Papists which content themselues with this kind of faith for thus one may reason with them You are to beléeue as the Church beléeueth but the Church beléeues that you are fooles therefore you are to beléeue so to This their implicite faith euery one of himself may haue The diuels in some sence may be said to haue a better faith then this for they know what is contained in the Scriptures and beléeue it to be true Mat. 4.6 Iam. 2.19 This fond ridiculous kinde of faith is a notable meanes to muzzle people in blindnes superstition and perpetuall ignorance Againe faith is a certaine and true perswasion of the heart whereby wée are perswaded and in some measure assured of the