dwell in us by the same reason Jesus Christ should eat us and we should enter into his body that we might dwell in him Q. How is it then that Jesus Christ dwelleth in us and we in him A. Jesus Christ dwelleth in us by his Spirit and we receive him by faith Ephes 3 17. That Christ may dwell in your hearts by faith and John 1.12 As many as received him to them gave he power to become the sons of God even to them that believe in his Name To believe in Jesus Christ then is to receive him and 1 Joh. 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us Q. If you take only the figure and not the true body of Jesus Christ in the Lord's Supper what advantage have you more than the wicked and prophane who often take the figure as well as you A. Very much for the wicked only eat the exterior part of the Sacrament with their bodily mouth but Believers together with the Sacrament and Sign eat the thing signified by faith which is the mouth of the Soul viz. the body of Jesus Christ which was crucified for us and drink his blood which was shed for the Redemption of our Souls Q. This eating with the mouth of the Soul seems to be an imaginary thing A. Not at all for as the Soul is as real a thing as the Body so the Operations thereof are as certain and real as those of the Body or rather more certain and if the Body is really nourished by Bread and Wine in the Sacrament the soul is not less nourished and strengthned by imbracing by Faith Jesus Christ our Saviour who died for our sins and rose again for our justification Q. Do you not believe that the eating of the Sacrament of Christs Body doth put into the Body a Seed of immortality as Jesus Christ says John 6.54 Whoso cateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day A. This saving effect doth not accompany the corporal eating of the Sacrament but the effectual working of the Holy Ghost which by Faith produceth a new life in the Elect giveth them an assurance and even beginning of a glorious immortality as we are taught by St. Paul Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you SECT LII Of Communion under both Kinds Quest MAY one lawfully partake of the Sacrament under the sign of Bread only as it is practised in the Church of Rome at this time A. No For Jesus Christ hath said Matth. 26.27 Drink ye all of it Q. But he speaks to his Disciples who were Priests and not to others A. The Apostles did not appear there as Pastors but as the Lords Disciples obliged to obey his Commands and if this Command Drink ye all of it oblige none but Pastours no more doth the other take eat both commands being made to the same persons and consequently then the people must be deprived of the whole Sacrament Q. Have ye no other passage where the people are commanded expresly to partake of the Cup A. St. Paul 1 Cor. 11.28 commandeth all without exception to examine themselves and so Eat of that Bread and Drink of that Cup whoever then are obliged to examine themselves are also obliged to drink of this Cup and since they of the Church of Rome understand the words of Jesus Christ John 6. to be spoken of the Sacrament of the Lords Supper what can they answer to words so express verse 53. Verily verily I say unto you except ye eat the flesh of the Son of man and drink his blood ye have no life in you Q. But what need is there of drinking since under the Species of Bread or of Wine Jesus Christ is wh lly contained A. This evasion comes from a false Supposition that Jesus Christ is corporally and wholly contained in each Crum of Bread even as it is usual for one error to produce more whereas we should mark this that since Jesus Christ hath commanded the Cup to be taken as well as Bread he would not have us believe this pretended Concomitance and Real Corporal substantial presence of his Body but would have us believe that the participation of the Cup is as necessary as the the partaking of the Bread Q. Notwithstanding there are examples of Believers in the Scripture who have taken Bread only in this Sacrament Acts 2.46 It is said that the Lords Disciples continued in the breaking of Bread A. The consequence is most absurd that the Disciples broke Bread therefore consequently they did not partake of the Cup as if we should say there they have eaten consequently they have not drunk but were not the Lords Disciples Priests and Pastours They were certainly obliged then to drink the Cup as well as to break the Bread according to the Opinion of these of the Roman Church that it was to Pastors that Jesus Christ gave this command Drink ye all of it THE END
119. l. 1. r. offers ibid. l. 5. r. many p. 122. l. 11. r. Gratulatory A CATECHISM AGAINST POPERY SECT I. Of the Scripture Quest WHat Religion are you of Answ Of the Reformed Christian Religion Q. Why call you your Religion the Christian Religion A. To distinguish it from the Religion of the Jews Turks and Pagans Q. Why call you it the Reformed Religion A. To distinguish it from the Religion of the Church of Rome Q. Why are you not of the Romish Religion A. Because in and by that Religion none can be Saved Q. Why so A. Because the Roman Church hath perverted the Doctrine of the Gospel and established Idolatry and hath taken Antichrist for her head Q. Vpon what is the true Christian Religion Founded A. Upon the Word of God Q. What mean you by the Word of God A. The Holy Scripture contained in the Old and new Testament written by the Prophets Evangelists and Apostles which St. Paul calls Scripture divinely inspired 2 Tim. 3.16 And St. Peter 2d Epist 1.21 speaking of the Scripture says Prophesies came not by the will of men but holy men of God spake as they were moved by the Holy Ghost Q. Why call you the Scripture the Bible that is the Book or Writing A. Because it is the Book and Writing which ought to be most highly esteemed by us and wherein we may be instructed of the Will of God for our Salvation Q. How divide you the Scripture A. Into two Parts the Old and New Testament Q. What doth the Old Testament contain A. The five Books of Moses the Prophets and the Psalms Luke 24.44 Q. Why take you not in Tobit Susanna Judith and others which we call Apocripha A. Because the Jews to whom the Oracles of God were committed Rom. 3.2 never acknowledged these Books Jesus Christ nor his Apostles never cited them neither were they read in the Synagogue it is not reasonable then that these Books which were not received as Sacred and Canonical by the Jewish Church which then only was the Church of God should be received as such by the Christian Church Besides in these Books are found many Fables which are not agreeable to the Spirit of God who is Truth and Wisdom Q. What doth the New Testament contain A. The four Evangelists the Acts the Epistles of St. Paul of James of Peter of John of Jude the Epistle to the Hebrews and the Revelations Q. Why hath it pleased God that his Word should be put in Writing A. That men might not alter or change it and make their own imagination and inventions pass for Divine Inspirations and the Word of God Q. But why do you found your Religion on the Word of God A. That we may have solid and firm Comfort in Life and Death Rom. 15.4 Q. Wherein consists your Comfort in Life and Death A. In that Jesus Christ hath redeemed us from the power of the Devil so that living and dying we are his SECT II. How the Scripture may be known to be Divine Q. HOw know you the Scripture to be the word of God A. Three ways 1. By the Testimony of Believers under the Old and New Testament 2. By the Scripture it self for as the Sun makes it self to be seen by its own Light and the Fire makes it self to be felt by its Heat so the Scripture makes it self known to be Divine by the Majesty of its Stile and fullfilling of its Prophesies the excellency of its Doctrine and its efficacie to persuade and comfort Consciences as David Psalm 19.7 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple 3. By the Testimony of the Spirit of God such as Jesus Christ gave to the Consciences of the Disciples going to Emaus Did not our heart burn within us said they one to another while he talked with us by the way and opened to us the Scripture Luke 24.32 Q. How doth the Sprrit testifie the Scripture to be the Word of God A. Not by extraordinary Revelations as Prophesies were formerly made known to the Prophets which themselves often understood not but by Hearing and Meditating upon the Scripture instructing comforting and sanctifying the Heart he maketh known by these Divine effects to them that read and hearken thereunto with Humility Attention and Reverence that the Doctrine which is contained therein is truly Divine Q. Doth the Testimony of the Church give Authority to the Scripture A. No for seeing it is God that speaketh in the Scriptures its evident he cannot take his Authority from men John 5.34 I receive not testimony from man Q. Is then the Testimony that the Church gives to the Scripture unprofitable A. No for by it men are first brought to inquire after the Scripture and to read it and the Universal consent of the Church obliges them to an advantagious opinion of the Divinity of the Scripture which makes it be read with more Fear and Reverence Q. What is the difference between the testimony of the Church and that of the Scripture it self accompanied with the testimony of the Spirit of God A. The Testimony of the Church being only a Testimony from men can produce only an human Faith or an Opinion but the Testimony of the Scripture it self being the Testimony of God produces a Divine Faith The Testimony of the Church is like that which John Baptist gave to Jesus Christ John 5.33 and that of the Samaritan John 4. for as that woman brought those of Sychar to Jesus Christ so the Church brings us to the Word of God but the Scriptures Testimony of it self is like that of Christ himself by his Works which testifyed of him that the Father had sent him John 5.36 so that Believers knowing the Divinity of the Scripture by the reading of it may say as these of Sychar to the woman Now we believe not because of thy saying for we have heard him our selves The Testimony of the Church is only a simple Testimony but that of the Scripture is with Authority and from the Soveraign Judg. SECT III. Of the Authority of the Scripture Q. HAth God established in the Church a Soveraign Judg with full power to decide matters of Faith without Appeal A. None but the Word contained in the Holy Scriptures and it is by this Jesus Christ hath told us that men shall be judged at the last day John 12.48 He that rejecteth me hath one that judgeth him the word that I have spoken the same shall judg him at the last day And St. Paul Rom. 2.16 says That God will judg the secrets of men by Jesus Christ according to his Gospel and Believers never acknowledged any other judg of their Controversies about matters of Faith but the Word of God by it the Priests determined about things difficult Deut. 17.9.11 By it Ezechias and Josaphat reformed the Church and re-established the pure service of God 2 Chron. 31. and 17.7.9 By the Scriptures Jesus Christ
Schism but that which is the cause of Separation now our Separation being upon a just account cannot be called Schism for the Errors and Superstitions of the Roman Church made our Separation necessary for God having discovered them to us by his Word we could not without bringing guilt upon our selves neglect that Commandment of God Revel 18.4 to come out of Babylon that ye be not partakers of her sins and that ye receive not of her Plagues besides it doth not become them to reproach us with our Separation and to accuse us of Schism since they first thrust us from amongst them by their Excommunications and all sorts of violence and we may much more justly call them Schismaticks they having so unworthily separated from Jesus Christ and his Apostles and from the purity of his Doctrine by so many Heresies which they teach Q. Yet could you not for peace sake have dissembled and contented your selves with distasting them in your heart A. No For God vomits out of his Mouth those that are luke warm Revel 3.16 and would have us to glorifie him as well in our bodies as in our spirits which are his 1 Cor. 6.20 and that as we believe with the Heart unto Righteousness we should with our own mouth make Confession unto Salvation Rom. 10.10 SECT X. Of the Head of the Church Quest WHo is the Head of the Church A. Jesus Christ only for St. Paul says Ephes 4.5 There is one Lord and one Faith and Chap. 1.22 he says that God hath put all things under his feet and gave him to be the Head over all things to the Church which is his Body Now as Jesus Christ hath but one mystical Body viz. his Church also this Body can have but one Head Q. But hath not Jesus Christ established under him one here upon Earth to be the visible Head of the Church A. No for the Word of God hath made no mention thereof and Ephes 4.11 St. Paul rekoning up the Offices in the Church says He gave some Apostles and some Pastors and Teachers but says nothing of this pretended Head which should have been the first And Jesus Christ forbids all Superiority of Authority amongst his Disciples Luke 22.25 26. The Kings of the earth exercise Lordship over them but ye shall not be so and Matth. 23.8 Be not ye called Rabby for one is your Master even Christ and all ye are brethren Q. It would seem that Jesus Christ looked on St. Peter as a Head Ordinarily he is first named in the Gospel and Matth. 16.18 Jesus Christ says to him Thou art Peter and upon this Rock I will build my Church A. His being named first doth not import any Superiority of Authority or Jurisdiction but of Honour and Order because of his Age or Gifts and when Jesus Christ says upon this Rock will I build my Church he had not regard to the person of St. Peter but to his Doctrine and the Confession he had made in the name of the other Apostles saying Thou art Christ the Son of the living God and on this consideration not only Peter but the rest of the Apostles are called the Foundation of the Church as we are taught by St. Paul Ephes 2.20 And are built upon the foundation of the Apostles and Prophets Jesus Christ himself beeing the chief corner stone Q. But Jesus Christ in the same place promises to give him the Keys of the Kingdom of Heaven and that whosoever he shall bind on Earth shall he bound in Heaven A. In those words he gives no Authority to St. Peter which he gives not to the other Apostles to whom also he hath given the Keys and the power of binding and loosing and of remitting and retaining sins John 20.21 As my Father hath sent me so send I you verse 23. Whosoever sins ye remit they are remitted But supposing it were as true as it is false that Jesus Christ did in this passage Establish Peter Visible Head of the Church it would not follow that the Bishops of Rome are his Successors in that Office since we see no warrant for it in the Scripture neither hath the other Apostles had any Successors in their Offices as Apostles Q. But since the death of Jesus Christ and his Ascension did not the Apostles acknowledge St. Peter for their Head A. No on the contrary Acts 8.14 the Apostles send him with John to Preach the Gospel in Samaria and St. Paul says 2 Cor. 11.5 That he esteemeth not himself a whit behind the very chiefest Apostles and Gal. 2.9 Naming James before Peter he says James Peter and John gave him the right hand of Fellowship and proves at length in the same place that he was not called to be an Apostle by any but by Jesus Christ alone and 1 Cor. 1.12.13 He reproves those amongst the Corinthians that did choose to themselves any other Head or Patron but Jesus Christ every one of you says I am of Paul and I of Apollo and I of Cephas and I of Christ Is Christ divided Was Paul Crucified for you Or were you Baptized in the name of Paul To acknowlege then another Head than Christ is to divide Christ Neither can we acknowlege any other Head but he who was Crucified for us and in whose Name we are Baptized St. Peter himself takes no other Title in his Epistles but that of Apostle and Elder and speaks to the Pastors of the Church not as having Authority over them but as their comparison in service 1 Pet. 5.1 The Elders that are among you I exhort who am also an Elder SECT XI Of the Invocation of Saints Quest MVst we pray to Saints A. No Because we have neither Command nor Example in the Word of God for it and when the Apostles desired Jesus Christ to teach them to Pray he injoyns them to pray to God only Luke 11.2 When you Pray say Our Father which art in Heaven c. Now that which is without the Word of God is without Faith Rom. 10.17 Faith cometh by hearing and hearing by the word of God It is then a sin to Pray unto Saints since it is to Pray without Faith which is required in Prayer James 1.6 Let him ask in Faith nothing wavering Q. But is not Praying to Saints expresly forbidden in the Word of God A. Yes For God hath commanded us to Adore and Serve him only Matth. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve now praying is one of the chief and principal Acts of Religious Worship and Service and St. Paul teaches us that we cannot call on those we do not believe in Rom. 10.14 How shall they call on him in whom they have not believed then we are not to Pray to Saints since it is not lawful to put our confidence in them for God declares them cursed that put their trust in man Jerem. 17.5 Cursed be the the man that trusteth in man Q. It is true we are to serve God
What think you of Stripes and Pilgrimages and such voluntary works by which the Roman Church think they make satisfaction to the Justice of God A. Not only that they cannot satisfie Gods Justice but that they deserve punishment because they are Superstitious Traditions of men and of which it shall be said Who hath required these things at your hands Q. What say you to the Counsel that Daniel gave Nebucadnezar to redeem his sins by Alms Dan. 4.27 A. That he doth not mean that the Alms of Nebucadnezar could be the price of his Redemption but that he would change his life in the presence of God and make up the time spent in unjustice and extortions by a serious amendment of life and giving liberally Alms to the poor and that in so doing God would be propitious to him who according to his mercy to repenting sinners hath promised Ezech. 18.21 22. That if the wicked turn from his sins they shall not be mentioned unto him and the word Translated by some Redeem signifies to break to tear and undoe what hath been done Q. If by our Works we cannot make satisfaction for our selves than we can far less do it for others A. That is certain therefore the Apostle Galat. 6.5 tells us That every man shall bear his own burthen and 2 Cor. 5.10 That we must all appear before the Judgment Seat of Christ that every one may receive the things done in his Body according that he hath done whether it be good or bad Q. Yet Colos 1.24 St. Paul tells us That he fills up that which is behind of the afflictions of Christ in his Flesh for his Body sake which is the Church A. St. Paul saying for his Body which is the Church answers this objection for this shews us that besides Jesus Christs Natural Body whose sufferings were accomplished on the Cross when he said it is finished John 19.30 he hath a Mystical Body viz. the Church whose Afflictions and Sufferings are called Sufferings of Christ because of the near Union with Christ who looks upon that which is done to any of his as done to himself Matth. 25.40 and who cried from Heaven to Saul who Persecuted the Churches Act. 9.41 Saul Saul why persecutest thou me and St. Paul saying that he suffered for his Body which is the Church doth not mean for her Redemption but for her Example and Edification SECT XVII If the Sufferings of Christ were accomplished on the Cross Quest YOur saying that the Sufferings of Jesus Christ were accomplished on the Cross seems to contradict that which they say you Teach of Christ's descending into Hell that the Soul of Jesus Christ did locally descend into Hell after his death and was tormented with the Devils till his Resurrection A. This Accusation is an impudent Calumny invented by the Monks to make us odious to the people for on the contrary we have always Taught that the Sufferings of Jesus Christ were finished in his death and we overthrow the Doctrine of Purgatory and of Limbo's and Christ's Local Descension into Hell by his own words to the Converted Thief upon the Cross Luke 23.43 This day thou shalt be with me in Paradise which words shew that his Soul was with our Saviours in Paradise that same day Q. What hath given occasion to this Calumny A. An Evangelical Doctrine plainly taught in the Word of God that Jesus Christ suffer'd not only in his Body but likewise in his Soul having been extreamly afflicted and grieved therein which made him sweat drops of blood Luke 22.44 and to say Matth. 26.38 My Soul is exceeding sorrowful even unto death and upon the Cross Why hast thou forsaken me Matth. 27.46 Which also was very necessary for our Redemption for he being the Redeemer of our Souls as well as of our Bodies it was necessary he should suffer for us in his Soul as well as in his Body Q. Yet it will seem no Calumny to say That you Teach that Jesus hath been damned for these words are found in one of your Catechisms viz. in the French Section 10. How could Jesus be in such damnation A. The Author of that Catechism by that word damnation meaneth nothing but condemnation according to the primitive signification of the word and the word such which is added to that of damnation fully justifies that for being a relative word it must needs design the damnation spoken of before which is such as all Christians grant Jesus Christ hath suffered viz. That he drunk the Cup of the Wrath of God for Sin and suffered the Punishment that Sinners had merited and afterward the same Author explains himself so clearly that without much Malice he cannot be accused of teaching that Jesus Christ suffered the Punishment of the damned in Hell with the Devils for he put this difference betwixt Jesus Christs Suffering and the Wickeds Sufferings that the wicked continued therein but that the Anguish which Christ suffered was but a Sting for to prick him and that the wicked despair and are angry against God and blaspheme him whereas Jesus Christ never ceased to hope always in God in the midst of his distress SECT XVIII Of Pilgrimages Quest IS it lawful to go in Devotion to the Images and Relicks of Saints to be cured of any Distemper or for good success in our undertaking A. No For this is to leave the Creator and go to the Creature whereas we ought to have recourse to God only for Grace to help us in time of need Heb. 4.16 And the mercy of God being extended to all Nations he is not more accessible in one place than in another as Christ says to the Samaritan upon the contest between them and the Jews about the place of Worship which the one would have to be in Jerusalem the others in Mount Garizim John 4.21 23. Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father but the true worshipers shall worship the Father in spirit and in truth SECT XIX Of Monkish Vows and first of that of a Single Life Quest MAy one lawfully Vow a single life to God A. No For a single life is only fit for those that have the gift of Continence for those that have it not God commands to Marry 1 Cor. 7.9 If they cannot contain let them marry for it is better to marry than to burn Q. But may not perpetual Continency be Vowed to God A. No For it is the gift of God and not in our power St. Paul speaking of this gift 1. Cor. 7.7 says I would that all men were even as I my self but every man hath his proper gift of God one after this manner another after that Q. Who are then they that make themseves Eunuches for the Kingdom of Heaven Matth. 19.12 A. Those that finding that God hath granted them this gift have taken up a firm resolution in themselves to abstain from Marriage that they may serve God
of their Salvation but it follows not that other Believers must have such Assurance A. It doth follow since that these Saints had not this Assurance by an extraordinary Revelation of their Salvation but that it was built upon the goodness of God the stability of his Promises and upon the efficacy of the death and intercession of Jesus Christ which are Motives and Considerations common to all Believers Q. Have Believers always this Assurance A. No For Faith hath its weaknesses and distempers and according as Sin and the Flesh predominates Faith and Assurance diminishes but at last Faith becomes victorious Q. But may not one be deceived in this Assurance and take carnal Security for true Faith and Assurance A. I grant some may deceive themselves but from thence it follows not but that true Believers may know they have a true Faith otherwise S. Paul's Exhortation was in vain 2 Cor. 13.5 Examine your selves whether you be in the faith if it cannot be known by Examination Q. By what marks do you certainly know true Faith A. By its effects as a Tree by its Fruits Matth. 7.16 If it worketh by love Gal. 5.6 If it produces in us the love of God and disesteem of the World Ardour and pleasure in praying to God and Zeal for his Glory And besides these Testimonies a Believer hath The spirit of God which beareth witness with our spirit that we are the children of God Rom. 8.16 Which sealeth us unto the day of Redemption Ephes 4.30 and Who is the Earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his Glory Ephes 1.14 Q. This Doctrine seems to incline men to be licentious for every one may say If I have assurance of Salvation what need I employ my self in good works A. This is the thought of a prophane person and not of a child of God for none can promise themselves Salvation without good works We know not our Election by Election but by the examination of our Consciences therefore S. Peter 2 Epist 1.10 compared with vers 5 6 7 8. would have us give diligence to make our Calling and Election sure by good works And the Holy Ghost who is the Spirit of Adoption in the hearts of Believers is also the spirit of Holiness And in witnessing to them that they are the children of God he giveth to them also such holy Motions and Affections Q. Yet in the Scripture we are often exhorted to fear and trembling Psal 2.11 Serve the Lord with fear and rejoyce with trembling And Phil. 2.12 S. Paul would have us to work out our Salvation with fear and trembling And 1 Cor. 10.12 Let him that thinketh he standeth take heed lest he fall A. By these words we are not exhorted to distrust but to a reverend fear and to walk before God with an holy care and fear lest we should offend him And this fear of God is so far from being prejudicial to the Confidence we ought to have in the goodness of God and to the assurance of Salvation that on the contrary it is an effect of Faith and a most assured indication that our Assurance is not a carnal Security but sincere and right and in this fear Believers walk on to the Salvation that they wait for Jer. 32.40 Acts 9.31 SECT XXXIII Of Sin and if all Men are Sinners Quest WHat is Sin A. Whatsoever is contrary to the Law 1 Joh. 3.4 Q. Are all Men defiled therewith A. Yes except only Jesus Christ who is the Lamb without blemish 1 Pet. 1.19 For if we say we have no sin we are Lyers and the truth is not in us 1 Joh. 1.8 In many things we offend all James 3.2 Q. Yet the Scripture gives testimony to many Believers that they have walked without reproach in the Commandments of God that they have been holy and righteous and have loved God with all their heart as David Job Zacharia and Elizabeth A. These things are not said of them because they were without sin for the Scripture it self gives us an account of great sins committed by them as of David's Adultery Zacharia's Distrust Job's Murmuring but because they walked in the integrity of Conscience and gave themselves with all their heart and power to serve God Q. In what sense then are Believers called just and holy A. They are called just and righteous because the Righteousness of Jesus Christ is imputed to them Rom. 1.17 and they are accepted of God as righteous themselves Secondly They are called righteous in opposition to the wicked which the Word of God calls Workers of iniquity Thirdly They are particularly called holy because God sanctifies them by his Spirit and consecrates them to his Service and calls them to be Saints Rom. 5.17 and 6.17 Q. Why doth David say then Psal 18.24 that God hath recompensed him according to his Righteousness and according to the cleanness of his hands A. He speaks so to maintain the innocence of his Carriage in respect of Saul and his other Enemies which persecuted him without cause but when he speaks of his Righteousness before God he prays that He would not enter into Judgment with his Servant for in thy sight says he shall no man living be justified Psal 143.2 and Psal 130.3 4. If thou Lord shouldst mark iniquity O Lord who shall stand But there is forgiveness with thee that thou maist be feared Q. Notwithstanding S. Paul speaks of perfect men Phil. 3.15 Let us therefore as many as be perfect be thus minded A. S. Paul calls not them perfect in respect of their fulfilling of the Law but in respect of the perfection of their growth and Advancement in the knowledge of God and therefore he opposed 1 Cor. 14.20 perfect men to children Be not childrin in understanding but be ye children in malice but in understanding be ye men in the Original be ye perfect And the Apostle Heb. 5.14 says that Strong meat that is to say Solid Doctrine belongeth to them that are of full age even those who by reason of their use have their Senses exercised to discern both good and bad SECT XXXIV Of Venial and Mortal Sins Quest WHat doth Sin deserve A. Death The soul that sinneth shall die Ezek. 18.4 Q. Yes indeed for mortal sins but there are venial sins which are of so small importance that it would seem that they merited not to be punished with death A. The Word of God makes no such distinction it shews us indeed that some Sins are more grievous than others and that he who knoweth his Masters will and doth it not shall be beaten with many stripes but it shews us likewise that all Sins without exception are by nature worthy of death Rom. 6.23 The wages of Sin is death And our Saviour tells us Matth. 12.36 That for every idle word that men shall speak they shall give account thereof in the day of judgement and Matth. 5.22 That he who call'd his Brother Fool is
worthy or in danger of hell-fire which are the sins that now are thought to be the most venial But there is no sin venial before God since thereby his infinite Majesty is offended and his Law infringed All sins are mortal to the impenitent and all are venial and pardonable to those that repent Q. It will seem notwithstanding That S. John makes that distinction in his 1 Epist 5.16 There is a sin unto death and there is a sin not unto death A. By sin unto death he doth not mean every sin that deserves death but the blasphemy against the Holy Ghost for he would not have us pray for him that sinneth this sin unto death Now it is evident that we ought to pray for them that have committed mortal sins and sins worthy of death but St. John would not have us to pray that God would pardon the sin against the Holy Ghost because Jesus Christ tells us Matth. 12.32 That it shall not be forgiven neither in this world nor in the world to come Q. Why is this Sin never to be forgiven A. Not because it is too great for the infinite Mercy of God to pardon but because it is a Sin that the wicked never Repent of but is always accompanied with hardness of heart even to the last SECT XXXV Of Works of Supererogation Quest CAN We do more good than God hath commanded A. We acknowledge our selves so far from being able to do more good than God hath commanded that we feel our selves uncapable of doing that which he hath commanded us to do as to love him with all our hearts and with all our strength and who can love him more And Phil. 4.8 we are commanded to Do all things that are honest just and praise-worthy It is impossible then to do any things that are honest just or worthy of praise that are not commanded And Jesus Christ says that He came only to do the Will of the Father Therefore they that think they can do more than the Will of God think themselves better than Jesus Christ himself Q. But there are Counsels of Perfection which are not comprehended in the Law which if a man do he doth more than God commands him and notwithstanding they are works pleasing to God as to give our Goods to the Poor and for a Minister not to take any Reward for his Labour when he may be without it for a chast person not to Marry that he may serve God with less distraction A. To that I say that those counsels are from God and are the suggestion of his Spirit and are not only counsels but commands and a man that finds himself called to do those things would sin greatly if he did resist for God counsels nothing but what he commands and therefore the commandments of God are called also his counsels The Pharisees because they rejected Jesus Christ and his Baptism are condemned because they had rejected the counsel of God Luk. 7.30 and Prov. 1.25 Wisdom pronounces sentence of condemnation against them that set at nought her counsel Q. What think you of the Works of supererogation and counsels of the Romish Church by which they pretend to merit a degree of glory in Heaven above others as that of voluntary poverty and Monastical Obedience and perpetual abstinence from certain Meats A. That they are works displeasing unto God because he hath neither counselled nor commanded them and they are so far from meriting a degree of glory above ordinary that they deserve punishment for the Law being the most perfect rule of our duty to go beyond it is to transgress and to them it shall be said Who hath required those things at your hands Esay 1.12 And in vain do they worship me teaching for doctrines the commandments of men Matth. 15.9 for whatsoever is not of Faith is Sin Rom. 14.23 Q. But our Lord seems to give a more perfect counsel than the Commandments of God for to the Yoang Man that said he had kept from his youth all the Commandments of God Jesus Christ gives this counsel Mat. 19.21 If thou wilt be perfect go and sell that thou hath and give to the poor and thou shalt have treasure in Heaven A. I answer first That this counsel was a command to this Young Man therefore if he had done it he had done no work of supererogation but only that which was commanded him besides Jesus Christ doth not give him this counsel to oblige him to do something more perfect than the Law he thought he had fulfilled but to discover his presumption and to manifest that he boasted in vain that he had kept the Law from his Youth since his heart was so set upon his riches that he would not part with them for the service of God Q. Why then doth the Gospel tell us that Jesus Christ loved him A. This love did not imply that he had no sin for Jesus Christ loved sinners and died for them but it was a love of compassion towards this young man in whom he knew there were some endeavours that deserved praise and some fear of God SECT XXXVI Of Repentance Quest WHat is Repentance A. A serious displeasure for having offended God accompanied with a firm resolution of turning from Sin from whence follows a true amendment of Life Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out Q. Into how many parts doth the Church of Rome divide Repentance A. Into four parts Contrition Confession Absolution and Satisfaction Q. Is this a good Division A. No For Absolution can be no part of Repentance for it is not a thing done by the Sinner but conferred by the Pastor and Satisfaction which they make to consist in undergoing some Penalties that the Priest enjoyns them after Absolution is an humane invention of which there is no ground at all in the Word of God Q. Do you approve of Contrition A. Yes provided they do not make it consist in external things as knocking their breast and saying mea culpa nor that they imagine that they merit pardon by it but that it consist in having a contrite heart and humbled by reason of their grief for sin and filled with that sorrow which worketh repentance to salvation not to be repented of which St. Paul speaks of 2 Cor. 7.10 and which is the contrition David extolls so much Psal 51.17 The Sacrifices of God are a broken spirit a broken and contrite heart c. SECT XXXVII Of Auricular Confession Quest WHat say you of Confession A. That it is necessary to salvation to Confess our sins to God Prov. 28.13 He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy and 1 Joh. 1.9 If we confess our sins he is faithful and and just to forgive us our sins and to cleanse us from all unrighteousness Q. May not Confession be made to Pastors of the Church A. Yes We would have sinners that have scandaliz'd
a Sacrament of the New Testament since it was practised under the Old Num. 27.23 Deut. 34.9 Q. Do you believe that the conferring of Orders upon a man imprints such an indelible Character upon his Soul that the flames of Hell cannot efface it or raze it out A. I believe this Character is a vain imagination and I know no other Character that is printed upon the Soul but that of the Spirit of God whereby the Elect are sealed to the day of Redemption Ephes 1.13 and 4.30 SECT XLVI Of the Order of Priesthood Quest WHat think you of the Order of Priests A. If the name of Priest from Presbyter be taken as it was in the time of the Apostles for an Elder or Pastor whose Office is to instruct and lead the Flock of Jesus Christ as S. Peter exhorts the Elders in his first Epistle Chap. 5.1 This Order is very lawful and instituted by Jesus Christ But if by Priest they understand a Sacrificer of the Body of Jesus Christ I hold that Order to be unlawful and an invention of men Q. Why do ye esteem it such A. Because no man taketh this honour of Priesthood unto himself but he that was called of God as was Aaron Heb 5.4 It is rashness then to look on themselves as Priests without producing any Authority from the Word of God for the institution of this Order St. Paul Ephes 4. and 1 Cor. 12.28 Rom. 12. where he reckons the Offices of the Church says not a word of this And to the Hebrews in all his Epistle in which he treats expresly and at length of the Priesthood of the Christian Church speaks not of any other Priest of the Body of Christ but Christ himself who offered himself to God by his Eternal Spirit Hebr. 19.14 It is also to be considered that the Apostle Hebr. 7. gives two reasons for abolishing the Priesthood of the Law which destroys also that which is now Established the one is that the Priests were subject to death the other that they were obliged to Sacrifice first for their own sins and then for the sins of the people Priests being then still Mortals and Sinners ought to be abolished Besides the Sacrificer being more excellent than the Sacrificed and he who Sacrifices more powerful and more excellent than the Victims it is too bold an enterprise to pretend to Sacrifice Jesus Christ for it is to make themselves greater and more excellent than Jesus Christ himself Q. They pretend notwithstanding to prove their Priesthood by these words of Jesus Christ Do this in remembrance of me A. But they do it without ground for First Since Jesus Christ by these words Instituted the Sacrament of the Lords Supper what appearance is there that by the same words he should Institute another Sacrament Secondly Jesus Christ in these words commands his Disciples to do afterwards that which he had ordered them to do then viz. to take and eat now to take and eat is not to sacrifice Thirdly Moreover he commands to do this in remembrance of him Now it is absurd to take and sacrifice a person in remembrance of him for we remember things absent Q. Yet the holy Scripture speaks of other Priests under the New Testament than Jesus Christ for St. John says Rev. 1.6 that Jesus Christ hath made us Kings and Priests unto God and his Father And in 1 Pet. 2.9 St. Peter calls us a Royal Priesthood A. It is greatly to be observed that this Title is given indifferently to all Believers and never particularly to Priests and Believers are called Priests because as we are taught in 1 Pet. 2.5 They are an holy Priestood to offer up spiritual sacrifices acceptable to God by Jesus Christ Q. And what are these Sacrifices A. Good Works Prayers Praises and Thanksgivings Heb. 13.15 Alms and Repentance Psal 51.19 And Rom. 12.1 Present your bodies a living sacrifice holy acceptable unto God which is your reasonable Service SECT XLVII Of the Sacrifice of the Mass Quest DDo you believe that in the Mass the Priests offer the Body of Jesus Christ a Propiciatory Sacrifice for the Living and the Dead A. As I acknowledge no other Priest in the Church but Jesus Christ who is a Priest for ever after the Order of Melchisedech Psal 110.4 Also I acknowledge no other Propitiatory Sacrifice for Sin but the death of Jesus Christ who hath loved us and hath given himself for us an Offering and Sacrifice to God for a sweet smelling savour Ephes 5.2 Q. Why do you not acknowledge any other A. Because the Word of God makes no mention of any other under the Gospel And the Apostle to the Hebrews who writes an Epistle expresly to teach us by what Sacrifice Sins are truly expiated and the Sacrifices of the Law fulfilled mentions no other but the Blood of Jesus Christ who by his Eternal Spirit offered himself to God to purchase for us an Eternal Redemption yea he tells us expresly that Jesus Christ offess not himself often Heb. 9.25 26. And that as It is appointed for men once to die and after this the judgment so Christ was once offered to bear the Sins of Man Heb. 9.27 28. That by one Offering he hath perfected for ever them that are sanctified through the Offering of the body of Jesus Christ once for all Heb. 10.10 14. Q. It is true he offered himself but once a bloody Sacrifice but he offers himself an unbloody Sacrifice every day at the Mass A. This distinction is not found in the Word of God neither is there any propitiatory Sacrifice without shedding of Blood Heb. 9.22 Without shedding of blood is no Remission Q. It is only by the death of Jesus Christ that Forgiveness of Sins is purchased for us but by the Mass as by an Applicatory Sacrifice of the former is applied to us the Propitiation of Sins A. I answer to that That as it is not needful that Jesus Christ die again that his death may be applied to us neither is it needful that he be sacrificed again that his Sacrifice may be applied to us God hath appointed other means than the Mass to apply the death and Sacrifice of Jesus Christ unto us viz. the preaching of the Gospel Sacraments and Faith Q. But if Jesus Christ is not offered every day wherein consists his everlasting Priesthood after the Order of Melchisedeck A. The Apostle to the Hebrews makes it to consist in two things 1. In the perpetual Efficacy of his Blood once offered on the Cross and therefore it is said Heb. 12.24 that His blood speaketh better things than that of Abel 2. In that being entred into the holy Place according to the Office of the High Priest he interceeds continually for us Heb. 7.24.25 This Man because he continueth ever hath an unchangeable Priesthood wherefore he is able also to save them to the utmost that come unto God by him seeing he ever liveth to make intercession for them Q. They alledge for the