made righteous Rom. 5.19 Christ is made of God to us righteousness 1 Cor. 1.30 A man is justified by faith without the deeds of the Law Rom. 3.28 A man is not justified by the works of the Law but by the faith of Christ Gal. 2. â—6 By the deeds of the Law shall no flesh be justified Rom. 3.20 By grace ye are saved through faith not of works lest any should boast Eph. 2.8 Where is boasting then it is excluded by what Law of Works nay but by the law of faith Rom. 3.27 see Rom. 4.2 3 4 5 6 7. Phil. 3.8 9. Note The Church of Rome by their false Doctrine in the matter of justification raze the very foundation of the Christian Religion Gal. 5.4 Note There is a new invention of the Papists of a first and second justification The first justification they call that when a wicked man is at first made holy having a supernatural principle of grace infused into him which doth inherently justifie him A second justification they call that whereby a man being already just doth encrease and grow in his righteousness and so is more justified The second justification they plainly acknowledge is obtained by our merits and the good use of grace already received St. Paul they say speaks of the first justification but St. James of the second justification Rom. 3.28 Gal. 2.16 Jam. 2.24 But this distinction as they explain it is reproachful to Christs righteousness and flatly contrary to the Scripture for both these justifications are built upon a false foundation viz. That our inherent righteousness habitual or actual is that which doth justifie us in Gods sight Now this is a palpable errour for 1. The Scripture doth exclude all kind of works from the business of justification as appears by the frequent disjunction or opposition of faith and works throughout the Scripture 't was the Errour of those against whom St. Paul dealeth in his Epistles to rest half upon Christ and half upon works 2. Our righteousness and best works are imperfect and therefore will not endure the pure eyes of God Hence it is that Gods Children so oft in Scripture disclaim the Plea of their own righteousness Job David the Apostle Paul Job 9.3 Psal 143.3 Phil. 3 9. 3. When we make our own righteousness and obedience the matter of our justification we glory in our selves and detract from free grace by which alone we are justified through the merits of Christ Note St. Paul disputeth how we are justified St. James how we shall evidence our selves to be justified he takes justification for the declaration and manifestation of it Jam. 2.24 Note When the Apostle Paul argueth vehemently against justification by the law he doth yet press the duty of the law Rom. 3.13 So then the Law continueth as a rule though not as a covenant by which we are to be justified though it be not appointed to â—ustifie yet it is commanded as the way we should walk in It is a dangerous Antichristian error when we do good works and endeavour to keep Gods Commandements that thereby God may pronounce us righteous and it 's no less dangerous on the contrary to neglect the doing of good works because Gods order is to Communicate the benefit of Christs righteousness to none but such as shall by faith receive him and walk obedientially in his Commands Note Excellent is the Doctrine of the Church of England which I wish were more carefully observed by some late learned writers of her own Christ is the righteousness of all them that truly beliâ—ve in him he hath paid their Ransome by his death he for them fulfilled the law in his life so that now in him and by him every true Christian man may be called a fulfiller of the low 2. Part of the Serm. of salvation because faith doth directly send us to Christ for Remission of sins and that by faith we embrace the promise of Gods mercy and of the Remission of our sins which thing no other of our vertues or works properly doth therefore the Scripture useth to say that faith without works doth justifie And therefore the ancient Fathers of the Church say only faith justifieth us 3. Part of the Serm. of salvation 38. Q. Can we merit and deserve Heaven and eternal life by good works done by us A. Eternal life is the gift of God Rom. 6.23 When ye have done all say ye are unprofitable servants Luke 17.10 If thou be righteous what givest thou to God or what receiveth he at thy hand Job 35.7 Note The Papists arrogantly hold that by good works we bind God to give us eternal life and that for the Dignity and Excellency of the thing done by us and that thereby we are worthy of everlasting life Note Christ alone is the Store-house of all our merits we renounce all merits of our own works and rest only on the merits of Christ Note The Doctrine of merits is most false and Antichristian for 1. The Scripture directly condemns it Eph. 2.8 10. Tit. 3.5 2. Our best works are imperfect 3. There is a vast disproportion between them and the glory to come 4. They are debts which we owe to God 5. As good they proceed from the Spirit of God 6. We do not profit God by them Note Reward is two-fold of Debt and of Mercy life everlasting is not a reward of debt but of Mercy Note Every true believer is worthy not by his own works but in Christ and by his merits and righteousness Note It is a Popish dotage contrary to Scripture to say that Christ by his death merited that our works should merit everlasting life this is to make our selves Christs Partners in the office of Mediation and so become our own Saviours and Redeemers Note The ancient Fathers by merits mean those good works to which God hath promised a reward but utterly disclaim all condignity in such works and with them to merit is only to impetrate and obtain how much they did abhor Popish merits appears by such speeches as these oft used by them If God should deal with men according to their Deserts all must be damned saith one Another holy Father speaks thus The mercy of God is our merit Another thus When the reward comes God will crown his gifts not thy merits Again the righteousness of man is the indulgence of God c. Note The meritorious works the Papists boast of are chiefly the obedience chastity wilful poverty of their Monks and Fryars and people were perswaded by them that to wear a Fryars Coat would deliver them from Agues or Pestilence and to be buried in it might save them and that the merits of these Monks did so abound that they were able to satisfie not only for their own sins but also for all their Benefactors and friends Now 1. For their obedience under colour of obedience to their Father Abbot or Pryor they freed themâ—elves from obedience to their natural Parents and from obedience to
the King and all temporal power 2. For their Chastity under colour of single life what execrable Whoredoms Adulteries and Sodomitry they are guilty of is sufficiently known In the year 1538. The Kings visiters found in some Abbies Twenty Sodomitres and Adulterers some kept five some seven some twenty Harlots Six thousand heads of young children were found in the Fish ponds of Gregory the first a Bishop of Rome Yea they are not ashamed to write that if any of their Monks or Priests be found embracing a woman it must be supposed that he doth it to bless her 3. For their poverty though in possessions Money Jewels Plate and Riches they exceed Barons Earls or Dukes yet they pretend they keep their Vow are Poor because what they have is proper in common they cannot dispose of any thing without leave of their Abbot These are the goodly merits of the Romish Church 39. Q. Is it lawful for Ministers or persons in holy Orders to marry A. Marriage is honourable among all men Heb. 13.3 For avoiding of fornication let every man have his own Wife 1 Cor. 7.2 Have we not power to lead about a Sister as a Wife as well as other Apostles and as the Brethren of the Lord and Cephas 1 Cor. 9.5 A Bishop must be blameless the Husband of one Wife 1 Tim. 3.2 Their Wives must be grave and sober 1 Tim. 3.11 Doctrines of Devils forbidding to marry 1 Tim. 4.3 Note St. Paul saith forbidding to marry is a Doctrine of Devils but the Papists forbid their Priests to marry affirming marriage in Priests to be a greater sin than Whoredom in compensation for their single life they will allow their Priests and Monks three or four Whores a piece they think marriage inconsistent with the Dignity of a Clergy-man not fornication they who would have Popery prevail must be content to have their Children Priests and Monks Bastards 40. Q. Is every man and woman bound to a particular confession of all his sins to a Priest under pain of Damnation A. Make confession unto the Lord God of your Fathers Ezra 10.11 Against thee only have I sinned Psal 51.3 Note The Popish Doctrine of confessing once a year to a Priest hath no example or precept for it in Scripture but this is one great artifice and engine by which the Pope keeps people in Devotion to his interest knowledge of secrets rendring him and his party the more feared and it 's the pick-lock of the Cabinets of Princes Besides he that makes confession must submit to the penance however chargeable or foolish which the Priest enjoins so that he and his Family are entirely in the power of this master of their secrets 41. Q. Hath Christ fully satisfied for the sins of men and for the whole punishment both Eternal and Temporal and doth God fully forgive our sins for Christs sake A. There is no condemnation to them that are in Christ Jesus Rom. 8.1 On him was laid the iniquity of us all Esa 53.5 He hath delivered us from the curse of the Law Gal. 3.13 He had made peace through the blood of his Cross reconciling us unto God Col. 1.20 I will forgive their sins and remember their iniquities no more Jer. 31.34 See Micha 7.19 Esa 1.18 The blood of Christ cleanseth us from all sin 1 John 1.7 Christ is the propitiation for our sins 1 John 2.2 The Lamb of God that takes away the sins of the world John 1.29 We are justified freely through the Redemption that is in Christ Rom. 3.24 Note Although the Scripture be so copious and cleer in this point yet the Papists blasphemously teach that Christ hath satisfied only for the eternal punishment and we must satisfie for the temporal punishment of our sins either in this life or purgatory after this life and that we must make satisfaction by works of charity whipping our selves fulfilling penance enjoined by a Priest enduring the pains of purgatory or buying pardons c. Note By this Doctrine they fill their purses but derogate from the sufficiency of Christs satisfaction and make him but half a Saviour his satisfaction imperfect and man his own redeemer and Saviour and God not to forgive sins freely Note In this point the Papists err again in the very foundation and life of Religion Note The afflictions of Gods children in this life are not properly punishments or satisfactory but chastisements corrections tryals for their spiritual benefit and advantage 1 Cor. 11.32 Heb. 12.7 42. Q. Hath God only power to forgive sins A. Who can forgive sins but God only Mark 2.7 I even I am he that blotteth out thy Transgressions Esa 43.25 Note Those words Whosoever sins ye remit they are remitted and whosoever sins ye retain they are retained were spoken to the Apostles and in them to all other Ministers of the Gospel and have this meaning viz. As many as upon the preaching of the Gospel by you shall come in and yield themselves up to the tenders of grace therein proclaimed shall be pardoned and such as continue obstinate shall perish under their former guilt John 20.23 In like manner we are to understand the words of our Saviour concerning the promise of the Keyes of the Kingdom of Heaven to be given to the Apostles and in them to their successors in preaching the Gospel Matt. 16.19 God giveth to the Ministers in his Church power to forgive sins not absolutely and properly but declaratively and ministerially that is authority to assure repenting and believing sinners of Gods forgiveness and thus also the ancient Fathers expound the forementioned places Note The Pope takes upon him for money to grant pardons and indulgencies for hundreds yea for thousands of years but if he have such power why doth he not out of charity deliver all Souls out of purgatory yea out of Hell if his pardons be as they are called plenary and general pardons and indulgences Note Popish pardons and indulgences are grounded upon a Dunghill of filthy errours 1. They say there is such a place as purgatory 2. That God upon a mans confession of his sins to a Priest forgives the fault of his sins but changeth the eternal punishment into temporal punishment so though the fault be remitted and the eternal punishment yet the temporal punishment of sin remains for which God must be satisfied either by a mans satisfactory works or by his enduring of the pains of purgatory 3. They say that the blessed Virgin the Apostles and Martyrs and other Saints have suffered more punishment than the merit of their sins required and done more good works than were necessary to their Salvation 4. That their works of supererrogation superabounding merits together with the superabounding sufferings and merits of Christ are laid up and kept in our common Treasury of the Church 5. That this Treasury is committed by God to the Pope who may give it out by pardons and indulgences to any contrite and penitent person and thereby he
The Plain Mans DEFENCE AGAINST Popery OR A DISCOURSE SHEWING The Flat Opposition of Popery to the Scripture Fitted for the use of the meanest Capacities and such as have not time to read Great Books By J. N. Chaplain to a Person of Honour London Printed for Tho. Parkhurst And are to be sold at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1675. Christian Reader THou wilt find in this little Tract an Account of the proper and chief Doctrines of the Romish Religion and their Contrarietie to the express Texts of Gods Word though indeed there is not one Point in which Papists differ from Protestants wherein they are agreed among themselves I shall only desire this of thee that thou be willing to submit thy Soul and Conscience to the clear and obvious sense of Scripture-Propositions and Testimonies J. N. THE CONTENTS 1. OF the Scripture Q. 1.2 3 4 5. 2. Of Antichrist Q. 6. 3. Of Controversies in Religion Q. 7.8 4. Of Reading the Scripture Q. 9. 5. Of the judgment of Discretion Q. 10. 6. Of the Apocrypha Q. 11. 7. Of sin Q. 12.13 8. Of Separation from the Church of Rome Q. 14. 9. Of Idolatry and Image worship Q. 15.16 17 18 19 20. 10. Of Toleration Q. 21. 11. Of the great danger in Tolerating Popish Idolatry 12. Of good works Q. 23.24 13. Of Assurance of Grace Q. 25. 14. Of Prayer Q 26.27 28 29 30. 15. Of Aequivocation Q. 31. 16. Of St. Peter Q. 32.33 17. Of the Head of the Church Q. 34. 18. Of the most wholesom Doctrine of justification by faith only Q. 35.36 37 38. 19. Of the lawfulness of Ministers Marriage Q. 39. 20. Of private Confession to a Priest Q. 40. 21. Of Christ's Satisfaction and merit Q. 41. 22. Of Popish pardons Indulgences Jubilees Q. 42. 23. Of Purgatory Q. 43. 24. Of the Sacraments Q. 44.45 46 47 48 52 53. 25. Of the Horrible Idolatry and Blasphemy of the Popish Masse and danger of going to it Q 49. 26. Of Transubstantiation and the damnable Idolatry of Papists in giving Divine worship to their Breaden God Q. 50.51 A plain Discourse shewing The flat opposition of Popery to the Scripture 1. Q. ARE People at first moved and induced to an high esteem of the holy Scripture by the Testimony of the Church A. The Church is the Pillar and ground of Truth 1 Tim. 3.15 Note the Apostle doth not say that the Church cannot err for the purest Churches under Heaven are subject to Errours but it holds forth and makes known Gods word and truth as Pillars hold forth the Proclamations and Edicts of Magistrates and Princes 2. Q. Are there not greater evidences for our belief of the Scripture to be the word of God than the bare Testimony of the Church which is but a humane Testimony and so fallible A. If we rceive the witness of men the witness of God is greater 1 John 5.9 When the Spirit of truth is come he will guide you into all truth John 16.13 The anointing teacheth you of all things and is the truth 1 John 2.27 The Gospel came to you not in word only but also in power and in the Holy Ghost and in much assurance 1 Thes 1.5 Note our full perswasion and assurance of the infallible truth and divine Authority of the Scripture is from the inward work of the Holy Spirit bearing witness by and with the word in our hearts Yet he doth not cause us to believe by Enthusiasme without any reason or evidence but he enlightens the understanding removes the blindness and depravedness thereof and makes us see what clear evidences and reasons there are to satisfie us that the Scripture is the word of God 3. Q. What are those clear evidences and reasons that prove the Scripture to be the word of God A. Declare things to come that we may know ye are Gods Isa 41.22 When the word of the Prophet shall come to pass then shall it be known that the Lord hath truly sent him Jer. 28.9 We know thou art a Teacher come from God for no man could do the miracles which thou dost except God be with him John 3.2 The Law of the Lord is perfect converting the Soul Psal 19.1 The word of God is quick and powerful sharper than any two edged Sword a discerner of the thoughts and intents of the heart Heb. 4.12 Through comfort of the Scripture we have hope Rom. 15.4 Note Besides the Testimony of the Church Five things especially evince the Scripture to come from God 1 The antiquity of it far exceeding the most ancient humane writings 2. It s miraculous preservation in all Ages against the rage of Satan and persecution of Tyrants 3. The wonderful and supernatural effects of it convincing converting and comforting the Soul 4. The marks of Divinity and Lineaments of Heavenly wisdom that plainly appear in it viz. Its Majesty purity perfection scope profound and glorious Revelations excellent rewards dreadful punishments c. 5. The seals of divine Authority annexed to it viz. 1. The spirit of Prophesie foretelling future events 2. The power of working famous and illustrious miracles to confirm the Doctrine of it 4. Q. Are all things necessary for mans salvation set down in Scripture either expresly or by necessary consequence A. The holy Scriptures are able to make thee wise to salvation that the man of God may be perfect and throughly furnished unto all good works 2. Tim. 3.16 The Law of God is perfect Psal 19.7 see Gal. 6.16 Isa 8.20 John 20.31 Deut. 12.32 Note The Scripture is called a Testament the chief property of which is to declare the whole will of the Testator Note The Papists teach that there are unwritten Traditions necessary to salvation because otherwise they know the main points of Popery must needs fall to the ground as having no proof of Scripture for them And because many things held and practised by them are not only besides but also repugnant to the Scripture they will not endure to have their Religion tryed by the Scripture Note In the age next to the Apostles Papias introduced the errour of the Chiliasts under Title of an Apostolical Tradition In like manner under the same Title the Papists have brought in an infinite number of corrupt Superstitious Idolatrous opinions and practices Note The ancient Fathers do oft by the name of Tradition understand the Doctrine contained in the Scripture and sometimes by unwritten Traditions they mean such things which are found in the Scripture not in express words but are contained therein by right and just consequence Note St. Paul 2 Thes 2.15 Doth not say that he did Preach or deliver any thing by word of mouth that is not set down in the Scripture The Popish argument runs thus all things necessary to salvation are not written in the Epistle to the Thessalonians therefore all things necessary to salvation are not contained in the Scripture This pittiful argument they manage with as much
our Saviour excepted keep all the commandements without the least sin A. There is not a just man upon Earth that doth good and sinneth not Eccl. 7.20 Who can say I have made my heart clean Pro. 20.9 If we say we have no sin we deceive our selves 1 John 1.8 In many things we offend all Jam. 3.2 Note we are so far from perfect keeping the Law that we cannot perfectly do any good work as the Church and St. Paul confesses Esa 64.6 Rom. 7.21 Note The Papists have taught the Quakers this arrogant Doctrine of perfection whereas the ancient Fathers affirm that the highest perfection of a Christian in this life is to see his own imperfection Note The grace of God in this life never raiseth man to perfect exact unsinning obedience but it creates in him a sincere obedience to the whole Gospel and quickens him to bewail his frailties and infirmities all the perfection attainable in this life is when the will habitually entertains nothing that is contrary to the love of God Note If a man could perfectly fulfil the law then he need not daily pray as our Saviour hath taught for the pardon of his sins 2. Then after grace received and sanctification he would no more need Christ as a Mediator 3. Then he might be justified and obtain eternal life by the law which is contrary to the Doctrine of St. Paul Note The impossibility of keeping Gods commandments perfectly is not from the nature of his commands but the corruption of mans nature and thus we are to understand the ancient Fathers when they say that God doth not command things impossible 25. Q. May a true believer in this life be certainly assured that he is in the state of grace is this certainty more than a bare conjectural hope is it an infallible assurance grounded upon the promises of God the inward evidence of those graces unto which those promises are made the Testimony of the spirit witnessing that we are the children of God A. Hereby we know that we know him if we keep his commandements 1 John 2.3 We know that we have passed from death unto life because we love the Brethren 1 John 3.14 These things have I written unto you that ye may know that ye have eternal life 1 Joh. 5.13 We desire you to shew the same diligence to the full assurance of hope Heb. 6.11 The spirit it self beareth witness with our spirits that we are the Children of God Rom. 8.16 Grieve not the spirit whereby ye are sealed to the day of Redemption Eph. 4.30 God is willing that the Heirs of the promise should have strong Consolation Heb. 6.17.18 Give diligence to make your calling and election sure 2 Pet. 1.10 Note All the ancient creeds agree to this they have this article expresly I believe the forgiveness of sins now the meanning of it as St. Augustine and the Schoolmen observe is this I believe that Remission of sins by Christ is given to me because I believe in him So that it was the judgment of the primitive Church that men should believe the forgiveness of their own sins Note A Papist in saying the Creed believes no more than the Devil himself doth viz. That God gives Remission of sins to his Church and people and so in saying the Lords prayer he believes no more than the Devil doth viz. That God is a Father to some not that he is his Father in Christ Oh! into what a gulph of discomforts doth Popery plunge men their Souls must hang in fears and doubts all their dayes they cannot tell whether they shall be saved or damned it 's a Hell on this side Hell 26. Q. Should we pray to the Apostles and Saints departed the B. Virgin Mary c. Should we give Religious worship to them or to God alone Should we go to God in the mediation of Christ alone or do we need the Saints departed to be mediators and intercessors for us what direction doth the Scripture give A. Call upon me in the day of trouble Psal 50.15 Say our Father which art in Heaven Luke 11.2 Thou shalt worship the Lord thy God and him only Mat. 4.10 My glory I will not give to another Esa 42.8 How shall they call upon him in whom they have not believed Rom. 10.14 Let no man beguile you in a voluntary humility and worshipping of Angels Col. 2.18 There is one mediatour between God and men the man Christ Jesus 1 Tim. 2.5 Through him we access unto the Father Eph. 2.18 Do all in the name of the Lord Jesus Col. 3.17 Whatsoever ye shall ask in my name I will do it John 14.3 No man comes to the Father but by me John 14.6 We have an advocate with the Father Jesus Christ the righteous 1 John 2.1 27. Q. Is there any ground for us to believe that the Saints in â—eaven know our particular persons wants necessities desires or doth the Scripture intimate the contrary A. Doubtless thou art our Father though Abraham be ignorant of us and Israel know us not Esa 63.16 Thou sendest man away his Sons come to honour and he knows it not they are brought low but he perceives it not Job 14.21 28. Q. If an Angel should appear to us or if the Apostles were present upon Earth with us or the blessed Virgin would they suffer us to kneel down and give religious worship and adoration to them with such solemnity as the Popish Crue adore and worship Angels and Saints departed and their Images A. I John fell down to worship before the feet of the Angel then saith he see thou do it not for I am thy fellow servant worship God Rev. 22 8 9. Cornelius fell down at Peters feet and worshipped him and Peter said stand up I my self also am a man Act. 10.25 They would have done Sacrifice and Paul and Barnabas run in among the people crying Sirs why do yee these things Act. 14.14 Note The Papists pray as much or more to the Virgin Mary and Saints departed as to God What is spoken of God and to God in the Psalms they apply to the Virgin Mary in a book called our Ladies Psalter they teach that it is lawful to say the Lords prayer to the Virgin Mary and the Saints departed that we say to them our Fathers hallowed be your name and so of all the other Petitions Note We find in the word of God but two kinds of worship a Religious worship due only to God and a civil honour used amongst men the Popish distinction of Religious worship into Dulia and Latria the former to men the latter to God is blasphemous contrary to Scripture directly a new coined device to palliate Idolatry Note The Papists by praying in that manner as they do to the Saints departed do give them the highest Religious worship and adoration that can be and so are guilty of fearful Idolatry Note The Angel Gen. 48 16 must be understood of Christ who is called an Angel Mal.
shall be discharged from all temporal punishment for his sins both in this life and in purgatory Now this is the received Doctrine of the Roman Church for which they have no proof of Scripture nor testimony of the ancient Fathers nor can they agree among themselves about the effect and validity of these pardons and indulgencies yea this Doctrine is evidently contrary to Scripture absurd and basphemous For 1. Experience shews that the Popes pardons do not free men from sickness and death therefore not from all temporal sufferings 2. If Christs satisfaction be enough what need the Saints merits be joyned with it 3. How came the Treasure of the Church into the Popes keeping When did Christ give him the keyes of it 4. Why doth not Christs satisfaction remit the temporal punishment as well without the Popes indulgence as with it 5. The Scripture teaches that all punishment of sin is remitted by the merits and satisfaction of Christ alone Esa 63.3 Matth. 26.28 6. The Scripture affirms that God forgives sin fully and freely Rom. 8.1 7. No Saints have superabounding merits for their best works are imperfect Psal 130.3 8. One Saint cannot satisfie or merit for another every man shall bear his own burthen Gal. 6.5 Ezek. 18.20 Psal 49.8 Matth. 25.9 Prov. 9.12 Every man shall receive his own reward according to his own labour 1 Cor. 3.8 Ezek. 14.20 Note The Popish Jubilee is now brought from every fiftieth year to every five and twentieth year or as oft as the Pope pleases he promises to give full remission of sins to all that personally visit the Apostles Churches at Rome if they be truly penitent and confessed this hath been so gainful a Trade that one of the Popes left 115000 Ducats to his Successor which he had scraped together by selling pardons upon computation it hath been found that the Pope hath had Three hundred thousand pounds yearly out of England for indulgences pardons Peter-pence jubilees and such like Popish trumpery in so much that England was by the Popes styled an inexhaustible Mine 43. Q. Is there any such place as Purgatory or doth the Scripture acknowledge only two places for men after this life viz. Heaven and Hell A. In Hell he lift up his eyes being in torments and seeth Abraham afarr off and Lazarus in his bosome Luke 16.23 They shall sit down with Abraham c. In the Kingdom of Heaven but the other shall be cast out into â—tter darkness where shall be weeping and â—nashing of Teeth Matth. 8.12 He that believeth shall be saved he that believeth not shall be damned Mark 16.16 2 Cor. 5.1 Rev. 14.13 Rev. 22.13 Esa 57.1 2 Tim. 4.8 Note It is blasphemy to say that men are purged by suffering of pains in purgatory whereby they satisfie for lesser sins and for the temporal punishment of their greater sins for the blood of Christ is the only purgatory for our sins Heb. 1.3 Heb. 9.14 Note The Papists divide Hell into four Regions 1. The Hell of the damned the place of eternal torment this we grant but the other are not only unwritten in Scripture but contrary to it 2. Purgatory next adjoyning to Hell and the torments of purgatory they say are as extreme as Hell torments but not eternal here they say the Souls of the faithful are tormented it may be a 100 or a 1000 years or longer except they be delivered by the Prayers Masses Alms of the living or the Popes pardons 3. The place or receptacle of Infants dying without Baptisme who they say suffer the loss of Heaven but no pain or torment 4. The place or receptacle of the Saints who dyed before Christ where they did remain in darkness but without pain until they were delivered by Christs descending into Hell Note The things which are seen are temporal the things which are not seen are eternal 2 Cor. 4.18 Hence it follows that there is no invisible place after this life which is not eternal therefore no Purgatory or Limbus Patrum Note The Apostle saith the whole Church all the Family whereof Christ is Head is either in Heaven or upon Earth Eph. 1.10 Eph. 3.15 Therefore there is no Purgatory or Limbus Note If any did need satisfactory purgation after death sure that Thief who was converted upon the Cross ought to have suffered the pains of purgatory many hundred years yet he went not into purgatory but Paradise Luke 23.43 Note If it be necessary as the Papists hold that the Saints must satisfie God for the guilt of temporal punishment and for lesser sins which they call venial then the Saints that are alive upon the Earth at Christs second coming must first go into purgatory before they can meet the Lord in the Air which is contrary to the Scripture 1 Thes 4.17 Note The Fable of purgatory came into the Romish Church out of the Heathen Writers Philosophers and Poets Plato Virgil Ovid c. Note The more men are afraid of the fire of purgatory the more money they will give for Indulgences Pardons Masses Prayers to be made for them after death The Popish Church knowing how gainful this Doctrine is contend fiercely for it for want of better proofs flye to Enthusiastick lying visions revelations forged miracles in their Legends strange stories are told of persons that have come out of purgatory and have related the manner and extremity of sufferings there which things have been believed by the ignorant multitude 44. Q. Are there more than two Sacraments namely Baptisme and the Lords Supper A. Go tâ—ach all Nations and Baptise them Matth. 28.19 Jesus took bread and when he had given thanks he brake it saying Take eat this is my body c. 1 Cor. 11.23 By one Spirit are we all Baptized into one Body and have been all made to drink into one Spirit 1 Cor. 12.13 see 1 Cor. 10.2 3. Note The Papists reckon seven Sacraments viz. Baptism the Lords Supper Confirmation Penance Matrimony Orders extreme unction But there can't be seven Sacraments properly so called For 1. They are never mentioned in any Scripture Creed or ancient Father they were first devised by Peter Lumbard 1439. Afterwards confirmed in the Council of â—â—ent 2. The Conditions required to a â—â—crament agree only unto Baptism and ◠〈◊〉 Lords Supper Note Five Conditions are required to a â—â—crament of the Gospel 1. That it be inâ—â—uted by Christ himself immediately 2. That it have some sensible sign 3. That it â—â—ve the promise of God concerning saâ—ng grace and eternal life added to the â—â—gn 4. That it represent seal and apply to â—elievers Christ and the benefits of the â—ew Covenant 5. That it be given to the â—hole Church to continue to the end of â—â—e world Note Though the Papists and Quakers â—gree in many things yet in the Doctrine â—f the Sacraments they differ very much â—or the Papists will have too many Sacraments and the Quakers none at all Papists set up false Sacraments and Quakers reâ—ect