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
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
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
parents but also Princes Magistrates Ministers and other superiours Q. What are the duties of children and other inferiours A. To honour that is to a Leu. 19.3 feare b 1. Th. 5.13 loue c Tit. 3.1 Rom. 13.6 Heb. 13.17 obey relieue and d 1 Tim. 5.3 4 16 maintaine if néede require their parents and superiours Q. What is there promised to such as doe it A. The blessing of long life and good â—ayes Ephes 6.3 Q. How is this performed seeing that many times the obedient haue but a short life and the disobedient liue long A. It is promised to the obedient and performed so far as God séeth it good for them Esa 57.1 2 2. Chr. 34.28 and to the disobedient it is no blessing for they liue long to their further condemnation Q. VVhat is the sixt Commandement A. Thou shall not kill Q. VVhat doth this concerne A. The preseruation of our neighbours life Q. VVhat is forbidden heerein A. a Mat. 5.22 Anger b Le. 19.27 hatred and malice all c Leuit. 24.19 20 quarrelling and fighting with all such things as are hurtfull to the person of our neighbour Q. VVhat is commanded heerein A. That we loue one another Mat. 5.44 1. Ioh. 3.16 and séek to preserue the life of our neighbor Q. VVhich is the seuenth Commandement A. Thou shalt not commit Adultery Q. VVhat doth this Commandement concerne A. The preseruing of chastity both in our selues and others Q. VVhat is heerein forbidden A. Adultery 1. Cor. 6.18 Ephes 5.3 fornication and all manner of vncleannes Q. VVhat else A. All vnpure thoughts and lusts of the heart Mat. 5.28 Q. VVhat more A. All occasions and intieements to lust and vncleannesse Q. What be these inticements A. a 2. Sam. 11 1 Ezec. 16.49 Pro. 23.33 Idlenes pride gluttony and drunkennes b Ephes 4 39 5 3. 2 Cor. 7.1 1 Co. 7.34 filthy talk wanton dancing and such like Q. What is commanded heerein A. That we kéep our selues chaste both in bodie and soule and carefully vse the meanes thereto Q. What is the eightth Commandement A. Thou shalt not steale Q. VVhat doth this concerne A. The presernation of our neighbours goods Q. VVhat is forbidden herein A. That we doe not by theft by bribery Leuit. 19.1 Thes 4 6 vsurie or by any vniust dealing get to our selues other mens goods Q. What is commanded herein A. That we a 2 Thes 3 10. labour in some lawfull calling for the things of this life and deale b Mica 6.8 iustly with all men Q. VVhat else A. That we be c Heb. 13.5 content with that wée haue and d Ephes 4 28. doe good therewith to others Q. What is the ninth Commandement A. Thou shalt not beare false witnes against thy neighbour Q. What doth this Commandement concerne A. The good name of our neighbour Q. What is forbidden heerein A. All lying flattering and backbiting Eph. 4.25 Psal 101.5 with all other such things as are hurtfull to the good name of our neighbour Q. What is commanded heerein A. That we speake the truth from our hearts Psal 15.2 Philip. 4.8 and be carefull to maintain the good name and credit both of our selues and others Q. Which is the tenth Commandement A. Thou shalt not couet thy neighbours house c. Q. What is condemned heerein A. Originall corruption and the very euill thoughts and lusts of the heart without consent Gen. 6.5 Ier. 17.9 Q. What is commanded heerein A. A pure and cleane heart 1 Tim. 1.5 good thoughts and a desire of the good of our neighbour Q. Who is our neighbour A. Euery one euen our enemie Luk 10.29 30 37 247. Q. Can we be iustified or liue by the Law A. No because wée cannot fulfill the Law Rom. 3.20 Gal. 3.12 Q. Whereby then are we iustified and saued A. By the grace of God through faith in Christ Rom. 3.24 Ephes 2.8 Q. Why then doth Saint Iames say that a man is iustified by workes and not by faith onely A. His meaning is that as by faith we are iustified before God so by good workes wée are iustified before men Iam. 2.20 21 c. Luke 7.29 35 that is declared and approoued to be iust Q. If we cannot be iustified by the law then wherefore serueth the Law A. To shew vs our sinnes and our iust condemnation Rom. 3.20 Gala. 3.10 19 24 and so to bring vs to Christ Q. Wherefore doth it serue when we are come to Christ A. To be vnto vs the rule of righteousnes Psa 119.105 Psal 119.1 and a way for vs to walke in Q. Wherefore are we to doe good workes if we are not saued by them A. In respect of thankfulnes to God and that he may be glorified thereby Ioh. 14.15 Mat. 5.16 Q. Wherefore else A. In respect of our selues that thereby we may know that wée haue a true faith Titus 3.8 2. Pet. 1.10 and be assured of our calling and election Q. And wherefore else A. In respect of others that we may thereby eyther draw them to Christ 1. Pet. 2.12 15.3.1 or stop their mouthes Q. What is required that our works may be good and accepted of God A. That they bée a Deut. 12.32 commanded of God that they procéede from a true b Heb. 11.6 faith and bée done to the c 1. Cor. 10 31 glorie of God Q. Shall they then be rewarded of God A. Yes and that with eternall life Mat. 10.42 cha 25.34 35 Q. Doe our good workes deserue this reward A. No Luk. 17.20 Rom. 2.6 7.6.23 God doth fréely reward them for his promise sake and for the merits of Christ The fourth part of the Catechisme Quest. 254. CAn we of our selues doe any good workes A. No 2 Cor. 3.5 Philip. 2.13 but onely by the grace of God Q. How shall we obtaine the grace of God heereunto A. By earnest and hearty prayer Luke 11 13. Iames. 1.6 Psal 50.1 Iohn 16.23 Q. What is prayer A. A religious calling vpon God alone in the name of Christ Q. What be the parts of prayer A. Two petition and thanksgiuing Philip. 4.6 Q. Are the Creed and the ten Commandements a prayer A. No because there is neither petition nor thanksgiuing in them Q. What forme of prayer is there left vnto vs in the Scriptures A. That which wée call the Lords prayer Q. How many parts be there of it A. Thrée a preface six petitions and a conclusion Q. Which is the preface A. Our Father which art in heauen Q. What doth it teach vs A. To pray onely to the true God who both can will grant our requests Q. How know you that he can and will doe it A. He is our a Mat. 6.32 7.11 Father and therefore will doe it hée is in heauen and therefore hath b Ephes 3 20 power
of Abraham Isaac Iacob From hence this truth is strongly collected viz. that Abraham Isaac and Iacob shall liue and rise according to their bodies because God saith Christ is not the God of the dead but of the liuing Therefore now this consequence that Abraham and the Saints departed shall rise must bee credited no lesse then that expresse Scripture from whence Christ drew it And to the end that you may see that all necessary poynts of faith manners are plainely expressed in the Scriptures I haue heere in order set downe the summe substance of Christian Religion in certaine Texts of Scripture The order of it is this The true knowledge of God and of Iesus Christ which is life eternall that is the way and meanes to eternall life is to be found in the Scriptures Therfore first we begin with the Scriptures then wee come to the knowledge of God and of his workes as of his eternall decree of Predestination Creation and Prouidence concerning Angels and men in which Prouidence is to be considered the fall of Angels and man and the misery that followed therof namely sinne and death Secondly followeth Gods Couenant with man namely the couenant of works and the couenant of grace Concerning the couenant of workes there is shewed the impossibility of keeping it and to what end it serues In the couenant of grace is noted First the foundation of it which is Christ the Mediator Secondly the meanes of applying Christ vnto vs. In Christ wee are to consider his person and office His office is threefold The application of the couenant of grace where is shewed the vnion communion which the elect haue with Christ The meanes of the reuealing and applying of the couenant of grace are eyther inward as the Spirit of Christ and faith or outward namely the Word and Sacraments The māner of reuealing it is our calling vnto Christ The persons to whom it is reuealed namely to the Church As the benefit we receiue from the propheticall office of Christ is the reuealing of the couenant of grace whereby we are made wise to saluation so the benefit we receiue from the Priestly office of Christ is our instification before God The benefit we receiue from the kingly office of Christ is our glorification which is partly in this present life but fully and perfectly in the life to come Our glorification in this life consisteth in this that in our condition we are made blessed and made holy in our nature which is Sanctification The rule of Sanctification is the Word of God euen the Law and the Gospell The effect of Sanctification is Repentance The notes of Repentance are specially two A hatred of all sinnes and the practice of good workes Among good workes almes and prayer are specially commended to vs. The speciall helps to prayer and to the performing of other good workes are vowes and fasting Then lastly is to be considered Gods dealing with man after this life by bringing all men to Iudgement which is eyther particular or generall And to the end that you may in reading these Texts of Scripture perceiue how one thing depends vpon an other I haue set downe ouer the Texts of Scripture the things whereof the places following doe speake If therefore you will accordingly be diligent inreading the Texts of Scripture I doubt not but by Gods grace assisting you you shall in a short time much benefit your selues thereby and shall be able when need requires to proue any ground of Religion by some Text of Scripture And so I commit you to the mercifull protection of Almighty God beseeching him to endue you with all sauing grace and to present you faultless before the presence of his glory with exceeding ioy through Iesus Christ Amen THE SVBSTANCE of Diuinitie Of the holy Scripture Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of mee 2 Tim. 3.16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnes that the man of God may be perfect throughly furnished vnto all good workes Marke 12.24 Doe yee not therefore erre because yee know not the Scriptures neither the power of God Of God Iohn 17.3 This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Heb. 11.6 Hee that commeth to God must beleeue that God is c. Iohn 4.24 God is a Spirit c. Exodus 34.6 The Lord God mercifull and gracious long suffering and abundant in goodnes and truth c. 1 Cor. 8.4 We know that an idoll is nothing in the world and that there is none other God but one 1 Iohn 5.7 There are three which beare record in heauen the Father the Word and the holy Ghost and these three are one Of Gods decree of Predestination 1 Thes 5.9 God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Ephes 1.4 God hath chosen vs in Christ before the foundation of the world that we should be holy and without blame before him in loue Rom. 11.5 6. There is a remnant according to the election of grace and if by grace then is it no more of workes c. Iude 4. Who were before of old ordained to this condemnation 2. Tim. 2.20 In a great house there are not only vessels of gold and of siluer but also of wood and of earth and some to honour and some to dishonour Of Creation Gen. 1.1 In the beginning God created the heauen and the earth Psal 33.6 By the word of the Lord were the heauens made all the hosts of them by the breath of his mouth Heb. 11.3 Through faith we vnderstand that the worlds were fram'd by the word of God so that things which are seene were not made of things which do appear Gen. 1.31 And God saw all that he had made and lo it was verie good Gen. 2.7 The Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a liuing soule Gen. 1.27 God created man in his owne Image c. Eph. 4.24 And put on the new man which after God is created in righteousnes and true holinesse Of Gods Prouidence Acts 17 25 28. Hee giueth to all life and breath and all things For in him we liue and moue and haue our being Mat. 10.29 30. Are not two Sparrowes sold for a farthing and one of them shall not fall to the ground without your Father Yea and all the haires of your head are numbred Prou. 16.33 The lot is cast into the lappe but the whole disposing thereof is of the Lord. Of the fall of Angels and Man 2. Pet. 2.4 God spared not the Angels that sinned c. Iude 6. The Angels which kept not their first estate c. 2. Cor. 11 3. The Serpent beguiled Eue through
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
SPIRITVALL FOOD AND PHYSICK Viz. MILKE for the Younger MEAT for the Stronger The Substance of Diuinitie A Pill to purge out Poperie The Second EDITION corrected and inlarged LONDON Printed by H. L. for Beniamin Fisher and are to be sold at his Shop in Pater-noster Row at the signe of the Talbot 1623. TO ALL CHRISTIAN Parents and Gouernours of Families Grace Peace be multiplied IT is as yee know welbeloued the Commandement of God that Parents should teach and instruct their children in the true Religion and worship of God as it is to be seene in these places following Deut. 4.9.6.6.11.18 19. Prouerbs 22.6 Ephes 6.4 Examples also there are of many that did it as Abraham Dauid c. Gen. 18.19 1 Chro. 28.9 Prouerbs 4.3 4. Timothy knew the Scriptures from a child 2. Tim. 3.15 that no doubt by the instruction of his mother and his grandmother who are commended for their faith by S. Paul 2. Tim. 1.5 Secondly the benefit that followeth heereof is great Prouerbs 22.6 And the want heereof is the cause of much euill to your children and many times of great griefe to your selues Be diligent therefore and carefull to performe this duty Parents generally teach their children to say the Lords prayer the Creede and the ten Commandements and it is a good and commendable thing for them so to doe But they are not there to stay as if it were sufficient to say these things without booke but to goe further and to teach them the meaning thereof Many aged persons there be that can say the words but vnderstand little or nothing thereof nay know not so much as what the Creed is but vse it for a prayer The reason heerof is they were not â—nstructed in their youth That all therefore euen the simplest may be able to teach their children the meaning of the things aforesaid I haue heer framed first of all a very short Catechisme for little ones from the age of foure to 6 or 7 yeeres In which time I think there is scarce any of so weak capacitie but may be able to learne it Secondly I haue framed another fit for such as are of six or seuen till they come to ten or twelue yeeres of age and may in that time be easily learned and the rather because the first is comprehended in it Then thirdly I haue more particularly largely set downe the meaning of each Article of the Creede of the Sacraments of euery Commandement and of euery petition of the Lords prayer with diuers other points necessary to be knowne of all Christians and that before they come to bee partakers of the Lords Supper And this also may the more easily be learned because the second Catechisme is included in it And in all three I haue laboured for three things namely order breuitie and plainness For this I finde by almost 30. yeeres experience in the Ministerie that things orderly briefly and plainely handled are best remembred and soonest learned and though the Answeres bee many yet if they bee short and plaine both children and others will learne them with ease and delight Concerning the method and order heere obserued it is this First briefly it sheweth the benefit of Catechizing what it is and what be the parts of it Quest 1. to Q. 8. Secondly it sheweth what God is and setteth downe his workes of Creation and Prouidence and namely mans creation All which are comprehended in the first Article of the Creed Quest 8. to 30. Thirdly it discouereth our misery by reason of sinne Quest 30. to 44. Fourthly it declareth how we are redeemed from our misery namely by Christ where is shewed what Christ is concerning his person Quest 44. to 57. Then what hee did to worke our redemption and to make it perfect the which is set downe in the 4.5 and 6. Articles Quest. 57. to 74. And what is the last worke that Christ shall performe on earth Quest 74 75 76. Fiftly it maketh knowne how all that which Christ hath done is made profitable to vs Quest 77. to 81. Sixtly it sheweth who they are which are sanctified and ioyned to Christ namely the Church and what benefits belong to the Church Quest 81. to 98. Seuenthly it sheweth what is required on our behalfe that we may be partakers of Christ and his benefits namely a true faith what this faith is how it is wrought in vs and wherefore wee are said to bee saued by faith onely Quest 98. to 104. Now because the Sacraments are ordained of God for the helpe of our faith it sheweth next what these Sacraments are what things are thereby signified and sealed to vs and what is required to the right vse of them Quest 104. to 144. And forasmuch as that faith whereby we are iustified is not a dead but a liuely faith it sheweth what this faith doth bring forth in vs namely repentance and repentance good workes what these good workes are namely such as God hath commanded Quest 144. to 159. And then followeth in order the meaning of the ten Commandements Quest 159. to 247. Then after that follow certaine points concerning the Law as whether wee can bee iustified by the workes of the Law If not then to what end the Law doth serue and wherefore wee are to doe good workes how they are to bee done and whether they shall be rewarded of God or no Quest 247. to 258. Lastly it sheweth that wee of our selues can doe no good work but onely by the grade of God and that the grace of God is to be obtained of vs by prayer and then followeth the meaning of the Lords prayer and what shall become of all after this life Quest. 258. to the end All which things are briefly familiarly and plainely set downe by Questions and Answers that euen the simplest may easily if they will vse the meanes both learne and vnderstand the same And because that in matters of Religion nothing is to bee receiued but what is plainely proued by the Scriptures I haue at the end of almost euery Answere quoted the places of Scriptures for the proofe of the same And the places for the most part are plaine and easie as you shall finde if you turne to them And that you may see that whatsoeuer is necessary to be knowne beleeued and practised of vs to saluation is conteined in the Scriptures I haue also set downe in order the very substance of Diuinity in Texts of Scripture Lastly to the end that all may the more detest Popery I haue added a Dialogue betweene a weake Christian and a Minister shewing that Popery is contrary to the very grounds of the Catholike Religion and that therefore Papists cannot be good Catholikes And this I haue done not in hatred of their persons for I wish vnfainedly their conuersion in this world and their saluation in the world to come but in hatred of their false doctrine and that the simple may not be seduced with the title and colour
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
to doe it Q. VVhat else doth the preface teach vs A. That wée are to come to God with c Heb. 4.16 boldnes because he is our Father and with d Eccles 5.1 2 reuerence because his Maiesty filleth the heauens Q. VVhich is the first petition A. Hallowed be thy name Q. VVhat is it to hallow Gods name A. It is to acknowledge and declare that God and his name is holy Luke 7.29 35 and is so to be vsed Q. VVhat doe wee ask of God herein A. That we may rightly know and acknowledge God and may reuerence praise and set forth his Almighty power Wisdome goodnes iustice mercy and truth shining in all his workes Ier. 9.23.24 Psal 145.8 9 10. Q. VVhat else doe we ask herein A. That both in minde and heart in life and conuersation we may glorifie God both in himselfe and in his works Q. VVhat is the second petition A. Thy kingdome come Q. VVhat is heere meant by the kingdome of God A. The kingdome of grace Mat. 6.33 Colos 1.13 14. Luke 23 42 and the kingdome of glory Q. What doe we desire heerein A. That God will more and more subdue and weaken the kingdome and power of sinne and Satan Q. What else A. That God by his holy Word and Spirit will rule raign in vs and that in the end he will bring vs to the kingdome of glory Q. VVhat is the third petition A. Thy will be done in earth as it is in heauen Q. VVhat doe wee craue of God heerein A. That wée héere in earth may readily willingly chéerefully and faithfully doe the will of God as the Angels doe in heauen Q. Wherein consisteth the doing of Gods will A. In thrée things especially Q. VVhat is the first A. In denying our owne a Luke 22 42 will and b Iohn 6.40 1. Iohn 3 23 1 Thes 4.3 4 5 6 Acts 14.22 beléeuing in Christ Q. What is the second A. In dooing such good workes as God requireth Q. What is the third thing A. In the patient bearing of afflictions Q. VVhich is the fourth petition A. Giue vs this day our daily bread Q. What doe we ask heerein A. That God will giue vnto vs all things necessary and comfortable for this life Pro. 30.8 Q. What else A. That God will giue vs the grace to be contented with that he giueth vs. Phil. 4.12 13 Heb. 13.5 Q. VVhat needes the rich man to pray for daily bread A. Yes because without Gods blessing his abundance can do him no good Deut. 8.4 Psal 127.1 2 3. Q. Which is the fift petition A. And forgiue vs our trespasses c. Q. What doe wee desire of God heerein A. That God for Christs sake will forgiue vs all our sinnes Ier. 31.34 for euen wée forgiue such as offend vs. Q. Can wee forgiue others their sinnes A. We may and must a Luke 17 3 4. forgiue the wrongs don vnto vs by others but none can forgiue b Esay 43.25 Marke 2.7 sinnes but God onely Q. Is our forgiuing of others the cause why God doth forgiue vs A. No but it is a signe thereof Q. What if we forgiue not others A. Then God will not forgiue vs. Mat. 18.35 Q. Which is the sixt petition A. And lead vs not into temptation but deliuer vs from euill Q. What doe we ask heerein A. That God will not leaue vs to our selues 2. Chro. 32 31 Esay 63.17 Mat. 26.41 and giue vs euer to Satan to be tempted and ouercome in temptations Q. What else doe we ask heerein A. That God will strengthen vs against all temptations vnto euill and deliuer vs from sinne and the dwell 3 Tim. 4.18 Q. Which is the Conclusion A. For thine is the kingdome power and glory for euer Amen Q. VVhat are these words A. A reason why we doe ask the former things of God namely because the kingdome power and glory are his and therefore he both can and will giue them vs. Q. What signifieth the word Kingdome A. Gods absolute Soueraignty and Right ouer all things 1. Cor. 29 11 Q. VVhat signifieth the word Power A. Gods omnipotencie whereby he is able to doe whatsoeuer he will Luke 1.37 Q. VVhat is meant by the word Glory A. Maiesty and excellencie honour and praise Q. VVhat doth this Conclusion teach vs A. How to giue thankes to God 1. Chro. â—9 10 〈…〉 for these thrée kingdome power and glory doe generally comprehend all matter of praise and thanksgiuing vnto God Q. What do you meane then when you say these words A. It is as if wée should say The Kingdome of heauen is thine all power in heauen and earth is thine and therefore the glory is thine and from our hearts we do ascribe the same vnto thée Q. What signifieth the word Amen A. So be it 1. Cor. 1.20 or so it shall be Q. What doth it teach vs A. Feruently to desire the things aforesaid Ephes 6.18 Iames 1.6 and to assure our selues therof Q. What shall become of such after this life as are carefull to know and practise these grounds of Religion A. They shall liue in glory for euer with Christ in heauen Mat. 25.46 Iohn 17.24 305. Q. What shall become of such as care not eyther to know or to practise these things A. They shall liue for euer in Hell in forments 2 Thes 1 8 9 Mat. 25.41 with the diuell and his Angels FINIS To the Christian Reader THere is one thing Christian Reader which I would haue thee especially to take notice of concerning the former Principles or Grounds of Religion namely that nothing is to be receiued for a Principle of Religion or true and sound doctrine which hath not foundation in the Word of God or is not contained therein for the Word of God or the Scripture as we call it is the rule of all truth and giues vs a perfect direction both for faith and manners and whatsoeuer Article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture and therefore in reading this or any Catechism you are not by and by to beleeue whatsoeuer is therein contained but to see and consider how euery thing is confirmed by the Scriptures for your faith and conscience must be grounded not vpon the weake and vnperfect speeches of sinnefull men but vpon the pure and sure Word of God And therefore at the end of euery answere I haue quoted some plaine place of Scripture to confirm the same some few only excepted which though in plain words they are not to be found in the Scriptures yet by good consequence they are drawn from the Scriptures And whatsoeuer is truly and soundly collected from Scripture is to be beleeued of vs as though it were expresly written As for example when Christ would confute the Sadduces that denyed the resurrection he alleadgeth the words of God to Moses I am the God
hee shall baptize you with the holy Ghost 1. Cor. 11.23 24 25. The Lord Iesus the same night in which he was betrayed tooke bread and when hee had giuen thankes hee brake it and said Take eat this is my body which is broken for you this doe in remembrance of mee After the same manner also he took the cup when he had supped saying This cup is the new Testament in my bloud this doe yee as oft as ye drinke it in remembrance of me 1. Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the Communion of the body of Christ The inward meanes whereby the Couenant of grace is reuealed are the Spirit and faith 1. Cor. 2.9 10 12. Eye hath not seene nor eare heard neyther haue entred into the heart of man the things which God hath prepared for them that loue him But God hath reuealed them vnto vs by his Spirit Now wee haue receiued not the spirit of the world but the Spirit which is of God that we might know the things that are freely giuen to vs of God Iohn 3.33 He that hath receiued his testimony hath set to his seale that God is true 1. Iohn 5.10 He that beleeueth on the Sonne of God hath the witnes in himselfe Of the manner of reuealing the Couenant of grace viz. vocation or calling Rom. 8.30 Whom he did predestinate them he also called 2. Tim. 1.9 God hath saued vs and called vs with an holy calling The Couenant of grace is reuealed to the Church Mat. 11.25 I thank thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes Eph. 5.25 Christ loued the Church and gaue himselfe for it Thus much of the benefit flowing vnto vs from the Prophetical Office of Christ The benefit we receiue from the Priestly office of Christ is our iustification before God through his righteousnes imputed vnto vs and apprehended by vs. Rom 8.30 Whom he called them he also iustified Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 3.24 25. Being iustified freely by his grace through the redemption that is in Iesus Christ c. Rom. 5.1 Being iustified by faith we are at peace with God c. Acts 13.39 By Christ all that beleeue are iustified from all things from which ye could not be iustified by the Law of Moses Of the benefit of Christs Kingly Office The benefit we receiue fromthe Kingly Office of Christ is our glorification whereby our whole nature estate and condition is restored according to the Image of Christ our King Rom. 8 29 30. Whom he did foreknow hee also did predestinate to be conformed to the Image of his Sonne c. Moreouer whom he did predestinate them hee also called and whom he called them hee also iustified and whom hee iustified them hee also glorified Colos 3.4 When Christ who is our life shall appeare then shall ye also appeare with him in glorie Reuelat. 20.6 Blessed and holy is hee that hath part in the first resurrection on such the second death hath no power but they shall be the Priests of God and of Christ c. Of Sanctification Titus 3.5 Not by workes of righteousnes which wee haue done but according to his mercy he saued vs by the washing of regeneration and renewing of the Holy Ghost 1. Thes 5.23 And the very God of peace sanctifie you wholly c. Ephes 4.24 And that ye put on that New man which after God is created in righteousnes and true holinesse Of the rule of Sanctification The rule and square of it is the whole word of God that is both the Lawe which requireth obedience and the Gospel which directeth vs how to performe it Ioh. 17.17 Sanctifie them through thy truth thy Word is truth 1. Pet. 1.23 Being borne againe not of corruptible seede but of incorruptible by the Word of God Tit. 2.11 12. For the grace of God that bringeth saluation hath appeared to all men teaching vs that denying vngodlinesse and worldly lusts we should liue soberly righteously and godly in this present world The Law is comprized in the ten Commandements Deut. 4.13 And hee declared vnto you his Couenant which he commanded you to performe euen tenne Commandements and hee wrote them vpon two Tables of stone Of the effect of Sanctification viz. Repentance Acts 26.20 But shewed first vnto them of Damascus c. that they should repent and turne to God and do workes meet for repentance Lam. 5.21 Turne thou vs vnto thee O Lord and we shall be turned c. 2. Cor. 7.10 Godly sorrow worketh repentance to saluation not to bee repented of c. The notes or signes of repentance are specially two the hatred of all sinnes and the practice of all good duties Psal 119.128 I hate euery false way ver 6. I haue respect vnto all thy Commandements The hatred of sinne is shewed in spirituall warfare against it which is the withstanding of all temptations vnto sinne from the diuell the world and our own flesh by the power of the grace of God Eph. 6.10 c. Put on the whole Armour of God c. Ephes 4.27 Neither giue place to the diuell Iam. 4.7 Resist the diuell and hee will flee from you 1. Ioh. 5.4 Whosoeuer is born of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Gal. 5.24 They that are Christs haue crucified the flesh with the affections lusts Of good Workes Eph. 2.10 We are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Titus 3.14 And let ours also learne to maintaine good works to necessarie vses that they be not vnfruitfull Iam. 2.26 As the bodie without the spirit is dead so faith without workes is dead also Heb. 13.16 To doe good and distribute forget not for with such sacrifices God is well pleased Luke 11.41 But rather giue aims of such things as ye haue and behold all things are cleane vnto you Of Prayer 1. Thes 5.17 18. Pray without ceasing In euery thing giue thanks c. 1. Tim. 2.1 2. I exhort therfore that first of all Supplications Prayers Intercessions and giuing of thanks be made for all men c. Iam. 1.5 If any of you lacke wisedome let him aske of God c. Mat. 6.9 After this manner pray yee Our Father which art in heauen c. The speciall helpes to prayer and other good workes are vows and fasting A vow is a solemne promise to God of some lawfull thing that is in our power for the confirmation of our faith and testifying our thankfulnesse to God Psal 50.14 Offer vnto God thankesgiuing and pay thy vowes vnto the most High Of Fasting Fasting is an abstinence for a time
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
oath viz. that if hee knew that the Scriptures should bee put into English and that the King would haue them to bee read in the Church rather then hee would liue so long to see it he would cut his owne throat But as Hall saith who heard him speake it hee was not so good as his word for in stead of cutting his throat he hanged himselfe C. What is the cause that they cannot abide to haue the Scriptures in their owne Language M. S. Iohn giues the reason For euery one that doth euill hateth the light neither commeth to the light lest his déeds should be reproued and discouered Iohn 3.20 If the Owle fly abroad by day the birds by and by discerne him follow him and fall vpon him and therefore hee flyes abroad vsually in the night and then he is quiet If the Scriptures should be suffered to be expounded and read of all Nations in their owne language then that Owle of Rome the Pope I meane with all his fooleries and abominations would be discerned and discouered and then the world would hate him follow after him and persecute him euen as the small birds doe the Owle and therfore they cānot abide the Scriptures in the vulgar tongue but loue darknes rather then light because these déeds are euil Ioh. 3.19 C. What say you then to their good works as building of Churches giuing of Almes c. M. These and such like works required in the Law of God in themselues are good and to be practised of all but to them they are as the Fathers called the vertues of the Heathen but splendidae peccata glittering drosse and beautifull deformities C. Do they teach any thing contrary to the Morall Lawe and to the doctrine of good workes M. Yes they do both teach practise many things directly contrary to Gods Commandements They teach for good workes such things as are not commanded but rather forbidden in the Law of God as namely to goe on Pilgrimage to vow single life to fast forty dayes and forty nights c. First concerning set Pilgrimages vnto certaine Images there was none of the Fathers that did so much as dreame of them for 600. yéers after Christ at the least Perkins 2. Vol. page 541 542. Secondly the necessitie of the vowe of continency was established first and annered vnto Orders about 380. yéeres after Christ and that by Pope Siricius But it had no vniuersall admission vntill the time of Pope Hildebrand in the yéere 1070. Perkins 1. Vol. 583. to 587. 2. Volume 575 576. Acts and Monuments 1151. Thirdly their doctrine of single life was nener commanded of God nor knowne in the Primitiue Church but hath sprung vp since and is indeed the very doctrine of diuels 1. Tim. 4.13 So is also their forbidding of meates for religions sake They teach also that a man may fulfill the Lawe yea do workes of Supererogation that is more then the Lawe doth require and that men of their abundance may allot vnto others such works of Supererogation Rhem. on 1. Cor. 9. sect 6. 2. Cor. 8. sect 3. This doctrine of theirs makes the Law of God to bée vnperfect and is directly contrary to the words of Christ Luke 17.10 And it was not knowne of the ancient Fathers They spake indeede sometimes of supererogation but in a far other sense then the Papists doe There are no such works to be found in the person of any meer man or Angell but onely in the person of Christ God and man Perk. 1. vol. 598.599.2 vol. 540.541 DIALOGVE 8. C. Shew me I pray you in particular what things they teach contrary to the Commandements M. I could plainly proue vnto you that they doe both teach and practise many things contrary to euery one of the Commandements but I wil onely set downe the chiefest and such as most men know to be true The first Commandement concernes the inward worship of God the ground of which worship is the true knowledge of God and without which none can truly worship and serue him for such as our knowledge is such is our worship 1. Chron. 28.9 Psal 9.10 Ier. 9.24 The Papists teach that ignorance is the mother of deuotion but the truth is it is the mother of superstition and idolatry Gal. 4.8 The Papists therefore being ignorant and without the true knowledge of God cannot truely worship him but must néeds bee Idolaters worshipping they know not what The first Commandement requireth that we haue the true Iehoua for our onely God They make Christs body to bee God because they hold that it may be in many places at once which thing is proper onely to God They make the Pope to bee God and that in plaine words Christopher Marcellus said to the Pope Thou art another God vpon earth and the Pope tooke it to himselfe Concil Later Sess 4. They giue the power to the Pope which is proper to God and so make him to be God As that hee can make holy that which is vnholy pardon sinnes c. Perk. 1. vol. 400.1 and they giue diuine worship to creatures and so make them their Gods The second Commandement concerneth the outward worship of God or the forme and manner of his worship This Commandement they haue cleane put out of the Decalogue and to fill vp the number they diuide the last into two The scope of this Commandement is that no image is to be made of God nor any worship performed to him in an image Deut. 4.15 16. But they teach it lawfull to make images of the true God and to worship him in them and that there is a religious worship due to them Bellar. de imag sanct lib. 2. cap. 21. And in the second Nicen Councell it was decreed that the Image of God should be worshipped with the same worship that is due vnto God Their practice is answerable to their doctrine for they worship the Images of God of Christ the Saints the woodden Crosse yea a piece of bread C. They say that they doe not worship the images but God Christ and the Saints in the image M. Suppose that this were true yet in so doing they commit grosse idolatry and the same that the people of Israel did for which God plagued them greatly Exod. 32.5 28. I think there is none so very a Calfe as to thinke that they did worship the Calfe it selfe The Calfe was but a representation of God and yet they sinned greatly in making it and worshipping God in it The Heathen in times past could say as much for themselues concerning their worshipping of Images as the Papists now do and yet as they were Idolaters so are the Papists for as touching their superstition and idolatry bloud cannot be more like to bloud or an egge to an egge then one of them is to another The Heathen had for euery nation and prouince some peculiar god Among them the Elements had their seuerall gods to rule ouer them The Heathen had a certaine god
6. you may terme in plaine English lying and cogging They are not orious lyers slanderers railers and workers Willet on Iude page 195 and 205. 212. They haue falsified mens writings putting in and putting out what they please as is to bee séene in their Index expurgatorius See Perk. 2. vol. page 489 c. There haue bin in times past games appointed for lying If there were any such now the Papists would carry the whet stone from all the heretikes in Christendome The tenth Commandement condemneth originall corruption and the very euill thoughts and lusts of the heart without consent They teach that concupiscence in it selfe is not sinne These are the very words of the Concell of Trent This concupiscence which the Apostle sometime calleth sinne the holy Synod declareth that the Catholike Church did neuer vnderstand to be called sinne because it is truly and properly sinne in the regenerate but because it commeth of sinne and inclineth vnto sinne If any man thinke the contrary let him be accursed Sess 5. cap. 1. de pecc orig Wherein they both decrée against the Apostle himselfe Rom. 7.23 and also they gain-say themselues for if this concupiscence boyle out of originall sin as out of a fountaine and that is damnable it followeth that conrupisence or lust is also sinne before God and doth deserue condemnation They say that in the regenerate it is veniall But this is an vndoubted principle that all sinnes in themselues and their owne nature are mortall And concerning this veniall sinne it was not knowne among the Fathers for 700 yéeres after Christ And thus you see what grosse things they both teach practise contrary to the Commandements of God whereby it plainely appeareth that Popery cannot be of God for thus I reason Whatsoeuer religion doth teach things contrary to the Commandements of God is not of God but Poperie doth so and therefore it is not of God and so by good consequence Papists cannot be good Catholikes DIALOGVE 13. C. Hitherto you haue shewed that the Papists teach many things contrary to the Creed the Sacraments the ten Commandements now tell me I pray you whether they teach any thing contrarie to the Lords prayer M. They doe likewise teach and practise many things contrary thereunto I will but onely name some of them The Lords prayer teacheth vs to call vpon God onely They teach and practise prayer to Saints In the first petition we pray for the hallowing of Gods name They giue vnto Saints departed that which is proper to God and so dishonour Gods name In the second position we pray for the erecting of Gods Kingdom of grace in our hearts and also for the meanes thereof namely the preaching and hearing of Gods Word They hinder the comming of Gods kingdom in reiecting the Word of God and in persecuting such as will preach heere and reade it Contrary to the third petition is their doctrine of frée-will Contrary to the fift petition is their doctrine of satisfaction for sin In the sixt petition we pray for strength to withstand Satan and his temptations They teach people to driue away the diuell with holy water and such like childish toyes These and other such like things they teach practise contrary to the Lords prayer DIALOGVE 14. C. If Popery be so contrary to the grounds of Religion then we may not ioyne with the Papists in their profession M. It is true indéede we must therfore do as the Lord bade Ieremy chap. 15.19 Let them returne to thée but returne not thou to them We may ioyne with them in respect of ciuill societie but not in respect of Religion and yet euen then we are to take héede lest wee bee corrupted by them for hee that teacheth pitch shall bee defiled therewith Some think that our Religion and the religion of the present Church of Rome are all one for substance and that they may be vnited but they are grossly deceiued for a vnion of these two religions can neuer bee made more then the vnion of light and darknes and that because the Church of Rome as hath at large bin shewed hath strooke at the very foundation C. If Popery bee so contrary to the very grounds of Religion then what is the cause that so many yea euen of the more wise and learned sort do embrace and cleaue to it M. One speciall cause of it is that because men will not receiue the loue of the truth therefore God shall send them strong delusion that they should beléeue a lie 2. Thes 2.10 11. A second cause is ignorance of the Scriptures and of the grounds of Religion for if men would well acquaint themselues héerewith they should easily fee the grossenes of Popery A third cause is that Popery is very agreeable and pleasing to mans corrupt nature As for example to be iustified by our good workes to haue Images to worship God in to liue in ignorance to haue pardons for our sinnes to serue God in outward ceremonies as in choice of meat difference of daies c. these are things very agreeable and pleasing to our corrupt nature and therefore one speciall cause why so many embrace Popery A fourth cause is the tyrannie of the Church of Rome whose chiefe meanes to vphold her religion is fire and sword for were it not for this many thousands in a few yeeres would vtterly renounce Poperie A fift cause why so many specially of the Learned doe embrace it is pomp and profit that is ambition and couetousnesse This was that which made the Scribes and Pharises euen against their owne knowledge to withstand Christ and his Gospell And this makes many learned Papists to doe the like They know no doubt that in some things they erre as it doth appeare by the words of Stephen Gardiner on his death bead The Bishop of Chichester séeing him to be in a desperate case comforteth him with the hope of remission of sinnes by the merits of Christ Gardiner héereunto answereth thus What will you open that gape now you may speake it to mee to such as are in my case but if you teach it to the people then farewell all meaning our authority pompe and profit by absolutions Masses c. These are the speciall causes why so many embrace Poperie C. There is one thing more that I would gladly know concerning the Papists and that is whether a Papist may be saued seeing that Poperie is so contrary to the grounds of Religion M. You are then to marke what a Papist is A Papist as the Rhemists on Acts 11. Sect 4. doe describe him is one that cleaueth to the Pope in Religion and is obedient to him in all things Euery one now that is vnder the iurisdiction of the Pope is not to be counted a Papist for their are some euen in Italy Spaine c. that hold the Grounds of Religion doe sigh and grone vnder the Romish yoke and desire to bee fréed from it yea would reioice to
see it Againe there may be some that for want of knowledge and the meanes thereof are intangled with some points of Popery but yet they hold the foundation which is CHRIST IESVS and looke to be saued by his merits and not by their owne or any others Such we account not Papists our the true Church and children of God But by Papists we meane such as cleaue fast to the Pope in religion are in all things obedient to him will not be reclaimed from their errours refuse to heare the Word of God to read the Scriptures or any other good books ' Of such wée may boldly say that if they thus continue to the end they cannot bee saued DIALOGVE 15. C. I do now plainely see that Papists are no good Catholikes because they are neither of sound faith nor good life but tell me I pray you who indeed are the true Church and true Catholikes M. All that doe truly and sincerely embrace professe and practise the aforesaid grounds of Religion in what Countrey soeuer they liue C. Is the Church of England the true Church M. Yes for it hath the speciall markes of the true Church namely the Word of God sincerely and soundly preached and the Sacraments rightly administred C. The Papists say that there are diuersities of opinions amongst vs that we cannot agree among our selues and that therefore wee are not the true Church M. In all substantiall points of Religion wée agree both amongst our selues and also with all other sound Protestants in Christendome In other things there haue bin are and will bee diuersities of opinions differences to the worlds end They should first pluck out the beame of their owne eyes for we can truly charge them with greater differences As namely with that sharpe and bloudy contention betweene the Franciscans and Dominicans and with the late bitter contention between the Iesuites the secular Priests wherein the Priests did write as bitterly against the Iesuites and namely against Parsons as euer did any Protestant nay there was neuer any Protestant Writer that did lay such foule and odious crimes to their charge as the Priests did And heerein they verified the old prouerb When théeues fall by the eares true men come to haue their goods For one dissention that is among vs they haue at least ten among themselues Doctor Willet in his fourth Piller of Papistry hath set downe at large First the contradictions and diuerse opinions of old Papists and new Secondly the contradictions of the Iesuites among themselues Thirdly that their stoutest Champion Bellarmine is at variance with himselfe shamefully forgetting himselfe saying and vnsaying now of one opinion by and by of another And no maruaile Oportet enim mendacem esse memorem A liar had néed to haue a good memory Fourthly hee sheweth the repugnances inconueniences and inconsequent opinions which Popish Religion hath in it selse And thus you see how they charge vs with that wherein themselues are most faulty DIALOGVE 16. C. Are there none among vs that maintaine any strange and new opinions contrary to the grounds of Religion M. If there be any such our Church doth not approue of them but rather censure and punish them C. There be some that professe the former grounds of Religion as wee doe and yet say that there is no true Church among vs and therefore will not ioyne with vs in prayer hearing the Word and in the vse of the Sacraments but separate themselues from vs what say you of such M. I say that they are possessed with the spirit of pride and singularity and that in so doing they doe euen deny these Articles of faith the Catholike Church and the Communion of Saints and are such as the Apostle speakes of Rom. 16.17 Heb. 10.25 39. Master Perkins in his first volume page 409. calles them a schismaticall and vndiscreet company and saith that they are full of pride thinking themselues to be full when they are empty to haue all knowledge when they are ignorant and haue need to be catechized Another saith thus of them The errour of those men is full of euill yea of blasphemie who doe in such manner make a departure from this Church as if Christ were quitbanished from hence and that there could bee no hope of saluation to those that abide heere And further he saith that if they cannot finde Christ heere they shall find him no where The errors of these men you may see in a little Treatise set forth by Master Bernard called The Separatists Schisme C. I pray shew me by some example that they ought not to separate themselues from vs and that they doe sinne in so doing M. In the Church of Corinth the incestuous man was not punished fornication was lightly regarded yea there were some that euen denied the Resurrection yet S. Paul doth account and call them the Church and Saints hee doth not perswade any to make a separation but doth plainely rebuke them and sheweth how they should punish the euill doer I speake not this to excuse any grosse sin that raigneth amongst vs for I wish that the same might be seuerely punished but to shew that where the Word is truly preached and the Sacraments rightly administred as in our Church they are none ought for any cause to separate themselues And that such as doe it do sinne grieuously I will shew you by a familiar example A mother conceiuesh and bringeth forth a sonne and that with great trauaile paine Shee traineth him vp to mans estate and that not without great care and labour This sonne at length espying some spot and blemish or some infirmity in his mother forsaketh her and will not acknowledge her to be his mother what would you now thinke of him C. Surely I should thinke such a one to bee a very wicked and vnnaturall sonne M. Euen such are they who for some seeming faults in our Church deny it to bee a true Church and doe separate themselues from it whereas this Church hath conceiued them brought them forth and nourished them For if euer they were truly begotten vnto Christ and borne anew it hath hin by our Church and our Ministerie by which likewise they haue bin trained vp and brought to that knowledge which they haue C. There are many amongst vs that make great profession of Religion but I can see no good workes come from them nay they are not onely barren in good workes but also liue in some one grosse sinne or other Are these the true Church and true Catholikes M. Though they liue in the Church yet they are not of the Church they are but Hypocrites and shall if they repent not haue the reward of Hypocrites yea it shall be easier in the day of iudgement for many Papists then for them because by their barren and fruitlesse yea wicked life they haue caused the name of God his Gospell and the true professours thereof to bee euill spoken of Let all therefore that will bee
accounted the true Church and true Christians bee carefull to adorne the doctrine of God our Sauiour in all things and that by a godly conuersation and by dooing of good workes C. The name of God bee blessed for this our conference whereby I finde my selfe much edified There remaineth yet one thing more which I will demand of you and that is how I may come to know and be assured that I am indeed a member of the true Church and that I shall certainely be saued M. Bee diligent to heare the Word of God preached Reade the Scriptures Receiue often the Sacrament Acquaint your selfe throughly with the aforesaid grounds of Religion Ioyne heereunto earnest and hearty prayer Set apart some time for these things specially bee carefull to spend the Sabbath heerein And to all these things ioyne an holy conuersation indeuouring aboue all things to haue alway a cleare conscience toward God and toward men In doing this you shall at length come to that full assurance whereof S. Paul speaketh namely that you are the childe of God and that nothing shall bee able to separate you from the loue of God which is in Christ Rom. 8.38 Babylon is fallen is fallen Reuelation 14.8 Prayse honour glorie and power bee vnto him that sitteth vpon the Throne and vnto the Lambe for euermore Amen Reuelation 5.13 FINIS A TABLE OF the Simples whereof the Pill is compounded IMplicit faith Dialogue 1. Denying of Christs humanitie Dialogue 2. Merits of Saints Ibid. Saint Francis the Virgine Mary and the Pope made Sauiours Ibid. Blasphemies Ibid. Popish Traditions Images Denying of CHRISTS Propheticall Office Dialogue 3. Popish Priest-hood Ibid. Sacrifice of the Masse Ibid. Intercession of Saints Ibid. Denying of Christs Priesthood Ibid. Pope the head of the church Denying of the Kingly office of Christ Ibid. The Christ of the Papists a counterfeit Christ Ibid. Conception of the Virgine vvithout sinne Dialogue 4. Purgatory Ibid. Carnall presence Dialogue 5. Catholike Church of Rome Ibid. Canonizing of SAINTS Ibid. Humane satisfactions Ibid. Iustification by workes Ibid. Merits Ibid. Fiue bastard Sacraments Dialogue 6. SACRAMENTS giue grace Ibid. Sacraments iustifie Ibid. Cuppe taken away Dialogue 6. Reseruing of the Bread Ibid. Adoration of the Sacrament Ibid. Transubstantiation Ibid. Workes without faith Dialogue 7. Scriptures in a strange tong Ibid. Pilgrimages Ibid. Vow of single life Ibid. Workes of Supererogation Ibid. Ignorance the mother of deuotion Dialogue 8. CHRISTS body The Pope c. are made gods Ibid. Images made and worshipped Ibid. Prayer in a strange tongue Ibid. Popish vowes and fasting Ibid. Swearing by Saints Dialogue 9. Periurie Ibid. Blasphemie Ibid. Popes Supremacie Ibid. Popes pride Ibid. Disobedience to Parents Ibid. Killing of KINGS Dialogue 10. Crueltie Treacherie Flatterie Ibid. Priests marriage made vnlawfull Dialogue 11. Filthy liues of Popes Monks c. Ibid. Popes Bulls and Pardons c. Ibid. Equiuocation Dialogue 12. Railing Mocking c. Ibid. Lying Ibid. Concupiscence Ibid. Veniall sinne Ibid. Prayer to Saints Dialogue 13. Free will holy water c. Ibid. No vnion can bee made betweene Poperie and the Religion now professed in England Dialogue 14. Fiue causes why so many embrace Popery Ibid. The Church of England a true Church Dialogue 15. Diuisions and contradictions among Papists Ibid. Separatists Dialogue 16. Barren professours are but hypocrites Ibid. The Conclusion Ibid. FINIS LONDON Printed by H. L. for Beniamin Fisher and are to be sold at his Shop in Pater-noster Row at the signe of the Talbot 1623.