SPIRITVALL FOOD, AND PHYSIC: Viz. MILK for the Younger. MEAT for the Stronger. The Substance of Divinity. A Pill to purge out Popery. The Second EDITION, corrected and enlarged. LONDON, Printed by H. L. for Benjamin Fisher, and are to be sold at his Shop in Paternoster Row, at the sign of the Talbot. 1623. TO ALL CHRISTIAN Parents, and Governors of Families; Grace & Peace be multiplied. IT is (as ye know, well-beloved) the Commandment of God, that Parents should teach and instruct their children in the true Religion and worship of God, as it is to be seen in these places following, Deut. 4.9.6.6.11.18, 19 Proverbs 22.6. Ephes. 6.4. Examples also there are of many that did it, as, Abraham, David, etc. Gen. 18.19. 1 Chro. 28.9 Proverbs 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 hereof, is great, Proverbs. 22.6. And the want hereof is the cause of much evil to your children, and (many times) of great grief to yourselves. Be diligent therefore and careful to perform this duty. Parents generally teach their children to say the Lords prayer, the Creed, and the ten Commandments: and it is a good and commendable thing for them so to do. But they are not there to stay, (as if it were sufficient to say these things without book) but to go further, and to teach them the meaning thereof. Many aged persons there be, that can say the words, but understand little or nothing thereof: nay know not so much as what the Creed is, but use it for a prayer. The reason hereof is, they were not instructed in their youth. That all therefore (even the simplest) may be able to teach their children the meaning of the things aforesaid, I have here framed, first of all, a very short Catechism for little ones; from the age of four, to 6 or 7 years. In which time I think there is scarce any of so weak capacity, but may be able to learn it. Secondly, I have framed another, fit for such as are of six or seven, till they come to ten or twelve years of age, and may in that time be easily learned: and the rather, because the first is comprehended in it. Then thirdly, I have more particularly & largely set down the meaning of each Article of the Creed, of the Sacraments, of every Commandment, and of every petition of the Lords prayer: with diverse other points necessary to be known of all Christians, and that before they come to be partakers of the Lords Supper. And this also may the more easily be learned, because the second Catechism is included in it. And in all three I have laboured for three things, namely, order, brevity and plainness. For this I find by (almost 30. years) experience, (in the Ministry) that things orderly, briefly, and plainly handled, are best remembered, and soon learned: and though the Answers be many, yet if they be short and plain, both children and others will learn them with ease and delight. Concerning the method and order here observed, it is this: First, briefly it showeth the benefit of Catechising, what it is, and what be the parts of it, Quest. 1. to Q. 8. Secondly, it showeth what God is, and setteth down his works of Creation, and Providence, and namely, man's creation. All which are comprehended in the first Article of the Creed, Quest. 8. to 30. Thirdly, it discovereth our misery by reason of sin, Quest. 30. to 44. Fourthly, it declareth how we are redeemed from our misery, namely, by Christ, where is showed what Christ is concerning his person, Quest. 44. to 57 Then what he did to work our redemption, and to make it perfect, the which is set down in the 4.5. and 6. Articles, Quest. 57 to 74. And what is the last work that Christ shall perform on earth, Quest. 74, 75, 76. Fiftly, it maketh known, how all that which Christ hath done, is made profitable to us, Quest. 77. to 81. Sixtly, it showeth who they are which are sanctified and joined to Christ, namely, the Church, and what benefits belong to the Church, Quest. 81. to 98. Seventhly, it showeth what is required on our behalf, that we may be partakers of Christ and his benefits, namely, a true faith, what this faith is, how it is wrought in us, and wherefore we are said to be saved by faith only, Quest. 98. to 104. Now because the Sacraments are ordained of God for the help of our faith, it showeth next what these Sacraments are, what things are thereby signified and sealed to us, and what is required to the right use of them, Quest. 104. to 144. And forasmuch as that faith whereby we are justified, is not a dead, but a lively faith, it showeth what this faith doth bring forth in us, namely, repentance, and repentance good works: what these good works are, namely, such as God hath commanded, Quest. 144. to 159. And then followeth in order the meaning of the ten Commandments, Quest. 159. to 247. Then after that follow certain points concerning the Law, as whether we can be justified by the works of the Law? If not, then to what end the Law doth serve, and wherefore we are to do good works, how they are to be done, and whether they shall be rewarded of God or no? Quest. 247. to 258. Lastly, it showeth that we of ourselves can do no good work, but only by the grave of God, and that the grace of God is to be obtained of us 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 plainly set down by Questions and Answers that even the simplest may easily (if they will use the means) both learn and understand the same. And because that in matters of Religion, nothing is to be received, but what is plainly proved by the Scriptures, I have at the end of almost every Answer, quoted the places of Scriptures, for the proof of the same. And the places (for the most part) are plain and easy, as you shall find if you turn to them. And that you may see that whatsoever is necessary to be known, believed and practised of us to salvation, is contained in the Scriptures, I have also set down in order the very substance of Divinity in Texts of Scripture. Lastly, to the end that all may the more detest Popery, I have added a Dialogue between a weak Christian, and a Minister, showing that Popery is contrary to the very grounds of the Catholic Religion, and that therefore Papists cannot be good Catholics. And this I have done, not in hatred of their persons, (for I wish unfeignedly their conversion in this world, and their salvation 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 of Catholics and Catholic Church. Although many sound and learned divines have of late years fully laid open all points of Popery, and throughly confuted the same: yet the vulgar sort, either for want of money to buy their books, or leisure to read them (being for the most part very large) or else for want of knowledge to judge of them (being learnedly written) know not so much as what Popery is: but think (yea and sometimes speak it) that the Papists differ not much from us, and that we might be easily reconciled. For the good therefore of the simple and unlearned, I have briefly, plainly and familiarly set down such special points, as they do hold contrary to the very grounds of Religion: that so, such as yet stand, may be confirmed, the weak ones kept from embracing Popery, and such as are of late fall'n from us, may (if Gods will be such) be reclaimed. By Papists I understand such as cleave to the Pope in religion, and are obedient unto him. And I think they will not be offended with the name, no more than we are with the name of Protestants. And in setting down their opinions, I deal not with them, as they deal with us, namely, charging us with such things as we teach not, but rather utterly disclaim. As for example: There was not long since (in a certain City of this kingdom) apprehended a jesuite: and among other things found about him, he had a certain paper, wherein were 44 positions, set down as doctrines maintained by Protestants: and of these 44. almost 20 of them were gross lies. As for example: First, that we hold and teach, that children are saved only by the faith of their parents without baptism. Secondly, that one must not baptise but at a Sermon. Thirdly, that God doth not only permit, but doth cause sin. Fourthly, that there is no Cup of consecration. Fiftly, that one may preach without being sent, with such like things; which are most notorious lies: for Protestants teach no such things, but rather the contrary. If any have broached such doctrine, if they be known, they are punished by our Church. And this hath been their practice from time to time, in charging us with such points of doctrine, as were never allowed of, but condemned by us. In setting down therefore of their opinions, I allege either their very words, or the sum thereof, and quote the places where the same are to be found. And I do not set down the words of some private man, or of such as are of no account in the Church of Rome, but of their Council of Trent; the Rhemists, Bellarmine, and such as whose words and writings are approved and allowed of by the Church of Rome. And then at the end of every particular point of Popery, I quote also diverse of our own late Writers, where the points are handled more at large: so that if any be disposed to see what they hold, and how they are confuted, he may turn to the Authors, and find the same. And because the Papists stand so much upon antiquity, I have also set down the time when the most substantial points of Popery came first into the Church. (See Doctor Abbot, in defence of the reformed Catholic, page 109. to 121.) There is one thing, which (it may be) some will not like of, and that is, the using of some homely comparisons, and pleasant conceits: but I would have such to know, that a Pill is a very bitter thing, and therefore men (many times) before they come to swallow it, will roll it in honey, or some other sweet thing, that it may go down the more pleasantly: and therefore I have done the like with this my Pill, that so it may be taken with the more delight. And herein I have done but as Elias did with Baal's Priests, 1. Kings 18.27. and no more than Esay did with idolaters in his time, Esay 44.16. My request then to you is, that you will accept these four small mites, and employ them for your own direction, and the good of your families. Teach your little ones the first, and then as they grow in years, let them learn the rest. And herein you are to have a respect to the nature and condition of your children. If they be but of weak capacity, and have but weak memories, you are to require the less of them. If that you would allow them some small time in every week to learn the same, and every Lord's day (after the public exercises in the Church) you would spend but one hour, or half, in examining them, you shall find, that in a few years they would even learn them all. And further, this you shall find, that by teaching your families, you shall much profit yourselves, so that when you shall hear the Catechism expounded in the Church (as Ministers are now commanded to do it) you shall by this means understand the better what is taught, and profit a great deal the more by it. You shall do well also to read over oftentimes the Texts of Scriptures (as they are set down in order) and so you shall see how every point of doctrine (delivered by the Minister in Catechising) is confirmed. And concerning the Catechism for Catholics, you shall do well also sometimes to read it, or cause your children to do it, that so you may see what Popery is, and accordingly take heed of it. These things if you be careful to perform, I doubt not, but (in a short time) you shall find great good to come hereof to your children, much comfort to yourselves, and God hereby shall be glorified: to whose most blessed and holy direction, I commend you now and for ever. Yours to his uttermost, I. M. A CATECHISM for little Children. Q. WHo made you? A. God. Q. What is God? A. God is a Spirit. Q. How many persons be there? A. Three persons, but one God▪ Q. Whereof did God make man? A. Of the dust of the ground. Q. Whereunto did God make man like? A. To himself. Q. Wherein was that? A. In righteousness and holiness principally. Q. Wherefore did God make you? A. To serve him▪ Q. How will God be served? A. As he himself hath commanded in his Word. Q. How is that? A. In spirit and truth. Q. Are we such now as God did make us? A. No, we are all sinners. Q. What is sin? A. The transgression of the Law. Q. By whom came sin into the world? A. By man, even Adam. Q. What is the reward of sin? A. Eternal death and damnation. Q. How shall we escape this death and damnation? A. Only by jesus Christ. Q. What is jesus Christ? A. The only begotten Son of God. Q. Is he God, or man? A. Both God and man. Q. What did he to redeem thee? A. He suffered the torments of death for me. Q. Christ was God: how could he then die? A. Christ was also man, and so he suffered and died. Q. Did Christ suffer in body or in soul? A. Both in body and in soul. Q. Did Christ continue dead in the grave? A. No, he rose again from the dead. Q. Wherefore did Christ die? A. For my sins. Q. Wherefore did he rise again? A. To make me righteous. Q. What else do you believe? A. That whatsoever Christ hath done for man's salvation, he hath done it also for me. Q. Shall all be saved by Christ? A. No, but only such as have a true faith in Christ. Q. What is faith? A. A true persuasion of the heart. Q. Upon what is faith grounded? A. Upon the free promises of God in jesus Christ. Q. Who doth work this faith in us? A. The holy Ghost. Q. Whereby doth he work it? A. By the hearing of his Word. Q. What is the sum of your faith? A. The Apostles Creed. Q. Rehearse the Articles of the Creed. A. I believe in God the Father almighty, maker of heaven and earth, etc. Q. Do you think to be saved by this your faith? A. Yes, only by faith. Q. Wherefore then do the Sacraments serve? A. To strengthen my faith. Q. How many Sacraments be there? A. Two, Baptism and the Supper of the Lord. Q. What is a Sacrament? A. An outward sign and seal of an inward grace. Q. What is signified by Baptism? A. That we are washed from all our sins, by the blood 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 spiritual nourishment to eternal life, by the body and blood of Christ. Q. What is required to the worthy receiving of the Sacrament? A. Faith and repentance. Q. What is repentance? A. A turning from sin, to God. Q. What doth repentance bring forth? A. Good works. Q. What are these good works? A. Such as God hath commanded. Q. How many Commandments be there? A. Ten. Q. Which be they? A. God spoke these words and said. I am the Lord thy God, etc. Q. Into how many Tables are they divided? A. Into two: Q. How many be there of the first Table? A. Four: Q. What do they teach us? A. Our duty towards God. Q. How many be there of the second Table? A. Sir. Q. What do they teach us? A. Our duty towards our neighbour. Q. Can we of ourselves do good works? A. No, but only by God's grace. Q. How shall we obtain the grace of God hereunto? A. By hearty prayer. Q. How must we pray? A. As Christ hath taught us. Q. How many parts be there of the Lords prayer? A. Three: A preface, si● petitions, and the conclusion. Q. Which is the preface? A. Our Father which art in heaven. Q. What doth it teach us? A. To pray to God only in the name of jesus Christ. Q. What do we ask of God in the three first petitions? A. Such things as concern God's glory. Q. What do we ask in the three last petitions? A. Such things as are necessary for the body and soul. Q. What is the conclusion? A. A reason why we do ask these things of God. Q. What signifieth the word Amen? A. So be it. FINIS. MILK FOR the Younger. OR, A Catechism for the younger sort. Q. Wherein consisteth our true wisdom and happiness? A. In the true knowledge of God, and of ourselves. Q. What is God? A. God is a a john. 4.24. Spirit, he is b Gen. 17.1 Almighty, the c Acts 17.24. Maker and d john. 5.17. Governor of all things. Q. What else are we to know concerning God? A. That there is but a Esa. 45.21 one God only. Q. What more? A. That there are three persons, and these three are but one God. Q. Which be these three persons? A. The Father, Mat. 28.19 the Son, and the holy Ghost. Q. What are we to know concerning ourselves? A. How we were created, and what we are now by nature. Q. What else? A. How we are redeemed, and what thankes we own 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 own image and likeness. Gen. 1.26.27 Q. Wherein standeth this image of God? A. In righteousness and true holiness principally. Eph. 4.24. Q. Wherefore did God thus make man? A. To worship and serve him. Esa. 43.7 Q. How will God be served? A. As he himself 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 subject to the wrath of God. Q. What is the cause that we are so? A. Sinne. Rom. 3.23 Q. What is sin? A. The transgression of the Law of God. 1 john 3.4 Q. By whom came sin into the world? A. By man, even Adam. Rom. 5.12 Q. What is the reward of sin? A. Death and eternal damnation. Rom. 6.23 Q. By whom are we delivered from death and damnation? A. Only by jesus Christ. Acts 4.12 Q. What is jesus Christ? Rom. 7.24, 25 A. The only begotten Son of God. joh. 3.16 Q. Is he God or man? A. He is both a 1 john. 1.14. God and b 1 john 5.20. joh. 19.30, 34. man. Q. What did he to redeem us? A. He suffered, died, and shed his blood for us. Q. Did Christ suffer in his Godhead? A. No, but in his Manhood, and that both in c Mat 27.3 35. body and d Lu. 22.44. soul. Q. Were not Christ's 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 divine, but the humane nature. Q. Did Christ continue dead in the grave? A. No, 1. Cor. 15.4. he rose again the third day from the dead. Q. Wherefore did Christ die? A. For our sins. 1. Cor. 15.3 Q. Wherefore did he rise again? A. For our justification. Rom. 4.25 Q. Whither went Christ after his resurrection? A. He ascended into heaven. Acts 1.9 Q. Wherefore did he ascend into heaven? A. To prepare a place for us. joh. Q. What doth Christ now in heaven? A. He sitteth at the right hand of God, Mar. 16.19 the Father almighty. Q. Hath God a right hand indeed? A. God is a Spirit, Luk. 24.39 and therefore hath neither right hand nor left. Q. What is meant then by Christ's sitting at the right hand of God? A. That Christ hath all power given unto him in heaven and in earth. Mat. 28.18 Q. When shall Christ come again? A. In the end of the world. Acts 1.11 Q. What shall he then do? A. He shall judge both the quick and the dead. jude 15 Q. How doth that, which Christ hath done, profit us? 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 sanctify and make us holy. 1. Cor. 6.11. Q. Who are they which are sanctified by the holy Ghost? A. The holy Catholic Church. Ephe. 5.26, 27 Q. What is the Catholic 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 forgiveness of sins: The resurrection of the body, and the life everlasting. Q. What is meant by the communion of Saints? A. The fellowship which we have with Christ by faith, 1. joh. 1.3, 6, 7 and amongst ourselves by love. Q. What is meant by the forgiveness of sins? A. That god for Christ's sake doth freely forgive us all our sins. Rom. 3.24 Ephes. 1.7 Q. What is meant by the resurrection of the body? A. That the bodies of the faithful shall been raised up from the dead, 1. Thes. 4.16 Phil. 3.21 john 6.39, 40 by Christ their Saviour, and joined to their souls. Q. What is meant by the life everlasting? A. That the faithful both in body and soul shall live for ever with Christ in heaven. Mat. 25.46 joh. 17.24 Q. What is required of us, that we may be partakers of Christ & his benefits? A. A true and lively faith in Christ. joh. 1.12.3.26 Acts 16.31 Q. What is this faith? A. A true persuasion of the heart grounded upon the free promises of God. Rom. 10.10 Rom. 4.3, 21 Q. In whom are the promises made to us? A. In a 2. Cor. 1.20 Christ jesus as our b Heb. 7.7, 22 surety. Q. Who doth work this faith in us? A. The holy Ghost. 1. Cor. 12.3 Q. By what means doth he work it in us? A. By the hearing of the Word of God. Rom. 10.17 Q. Are we then saved by this our faith? A. Yes, by faith only. Rom. ●. 28 Ephes. 2.8 Q. Wherefore then do the Sacraments serve? A. For the strengthening of our faith. Rom▪ 4.11 Q. How many Sacraments be there? A. Two, Baptism and the Lords Supper. Q. What is a Sacrament? A. An outward sign and seal of an inward grace. Gen. 17.11 Q. What is the outward sign in Baptism? A. Water. Mat. 3.11 Q. What is the inward grace? A. The blood 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 blood of Christ. Acts. 22 16 1 john 1.7. Q. What else? A. Our new birth by the holy Ghost. Titus 3.5. Q. What are the outward signs in the Lord's Supper? A. Bread and Wine. Mat. 26.26, 27. Q. What are the inward graces? A. The body and blood of Christ. 1 Cor. 10.16, 11, 24, 2●. Q. What is signified by the giving and receiving of Bread & Wine? A. The giving and receiving of the body and blood of Christ. Q. How do we receive the body and blood of Christ? A. By a true and lively faith. john 6.35▪ 63. Q. If it be done by faith, wherefore do we receive the Sacrament? A. For a remembrance of Christ's death, and for the strengthening of our faith. 1 Cor. 12.24, 25, 26▪ Q. What things are required to the worthy receiving of the Sacrament? A. A true faith in Christ, repentance, and love. Q. What are we to do in the receiving thereof? A. We are then to meditate on the death of Christ. Q. What are we to do after our receiving of it? A. We are then to give thankes to God for our redemption by the death of Christ. Q. Is it enough in words to be thankful only at that time? A. No, we must also show our thankfulness to God, Luk. 1.74, 75. by good works all the days of our life. Q. What are the good works which we must do? A. Such as God hath commanded. Levit. 18 5. Q. How many Commandments be there? A. Ten. Deut. 10.4. Q. Into how many Table are they divided? A. Into two. Deut. 9.10. Q. What doth the first Table concern? A. Our duty towards God. Q. What doth the second Table concern? A. Our duty towards our neighbour. Q. Which is the first commandment? A. Thou shalt have none other Gods before me. Q. What is the meaning of it? A. That God only is to be worshipped with the inward and spiritual worship of the heart. Mat. 4.10. joh. 4.24. Q. What is the second Commandment▪ A. Then shalt not make to thyself any graved image, etc. Q. What is the meaning hereof? A. That God is not to be worshipped after any other manner, Mat. 15.9. then as he himself hath commanded. Q. Which is the third Commandment? A Thou shalt not take the name of the Lord thy God in vain, etc. Q. What is forbidden herein? A. That we do not any way dishonour the name of God. Q. What is commanded herein? A. That we in all things give God his due glory. 1 Cor. 10▪ 31. Q. Which is the fourth Commandment? A. Remember that thou keep holy the Sabbath day, etc. Q. What is required of us herein? A. That every one be careful to spend the Lords day aright. Q. Wherein is that day to be spent? A. In the exercises of religion, and in doing, the works of mercy. Q. Which is the sift Commandment? A. ●●nour thy Father & Mother, etc. Q. What is the meaning of it? A. That children and other inferiors must love, fear▪ and obey their parents and superiors. Q. What else is required of them? A. That they do also relieve and maintain them, if need require. Q. What is the sixth Commandment? A. Thou shalt not kill. Q. What is forbidden herein? A. That we do not hurt either our own life, or the life of our neighbour. Q. What is commanded herein? A. That we be careful to preserve both our own life, and the life of our neighbour. Q. Which is the seventh Commandment? A. Thou shalt not commit adultery. Q. What is required herein? A. That fornication, and all other uncleanness is to be avoided. Q. What else? A. That we be careful to preserve chastity both in ourselves and others. Q. Which is the eighth Commandment? A. Thou shalt not steal. Q. What is forbidden herein? A. That we do not riotously waste our own goods, nor get goods unjustly from others. Q. What is commanded herein? A. That we get goods by just and lawful means, and that we do good therewith to others. Q. Which is the ninth Commandment? A. Thou shalt not bear false witness against thy neighbour. Q. What is forbidden herein? A. That we do not any way hurt either our own, or the good name of our neighbour. Q. What is commanded herein? A. To been careful to preserve the good name of ourselves and others. Q. Which is the tenth Commandment? A. Thou shalt not covet thy neighbour's house, etc. Q. What is forbidden herein? A. That we do not so much as desire that which is another's. Q. What is commanded herein? A. That we covet that which is for our neighbours good. Q. Can we be saved by our good works? A. No, because we cannot fulfil the Law. Q. Whereby then are we justified and saved? A. By the grace of God, through faith in Christ. Ephes. 2.8. Q. Wherefore then serveth the Law? A. To a Rom 3 20 show us our sins and the punishment thereof, b Ga●at 3.24. and so to bring us to Christ. Q. Wherefore doth it serve when we are come to Christ? A. To teach us how to walk, Psal. 119.1. & 105. and to place God. Q. Wherefore are we to do good works, if we cannot be saved by them? A. First, to testify our c joh. 14.1, 15. love and d Mat. 5.16. thankfulness to God thereby. Q. And wherefore else? A. Secondly, to make our calling and election sure to ourselves. And thirdly, 2. Pet. 1.10 1. Pet. 3.1 to win others to Christ thereby. Q. Can we of ourselves do good works? A. No, but only by the grace of God. 2 Cor 3.5. Ph●●ip. 2.13 4.13. Q. How shall we obtain the grace of God hereunto? A. By hearty and earnest prayer. Luk. 11.9, 13. Q. How must we pray? I am. 1.5, 6. A. As Christ hath taught us in the Gospel. Mat 6.9. Q. How many parts be there of the Lords prayer? A. Three, a preface, six petitions, & the conclusion. Q. Which is the preface? A. Our Father which art in heaven. Q. What doth it teach us? A. To pray only to God in the name of jesus Christ. joh. 16.23. Q. How may we do this? A. By the help of the holy Ghost. Rom. 8.26. Q. What do we ask of God in the three first petitions? A. Such things as do only concern God's glory. Q. What do we ask in the three last petitions? A. Such things as concern our own necessities, both of body and soul. 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 been glorified by us. Q. Which is the second petition? A. Thy kingdom come. Q. What do we desire herein? A. That God may rule and reign in us, by his holy Word and Spirit. Q. Which is the third petition? A. Thy will be done in earth as it is in heaven. Q. What do we ask herein? A. That Gods will may be done by us here in earth, as it is by the Angels in heaven. Q. Which is the fourth petition? A. Give us this day our daily bread. Q. What do we ask herein? A. That God will give us all things necessary and comfortable for this life. Q. Which is the fift petition? A. And forgive us our trespasses, as we forgive them that trespass against us. Q. What do we ask herein? A. That God will forgive us all our sins, as we forgive such as do offend us. Q. Which is the sixth petition? A. And lead us not into temptation, but deliver us from evil. Q. What do we ask herein? A. That God by his grace will strengthen us against all temptations to sin, and deliver us from the devil, and from sin. Q. Which is the Conclusion? A. For thine is the Kingdom, the power and the glory for ever and ever, Amen. Q. What do these words contain in them? A. A reason why we do ask the former things of God, namely, because the kingdom, power and glory are his. FINIS. MEAT FOR the Stronger. OR, A Catechism for the Elder sort. Q. WHerein consisteth our true wisdom and happiness? A. In the true knowledge of God and of ourselves. Q. By what means are we soon brought to the true knowledge of God and of ourselves? A. By Catechising. Q. What is catechising? A. An instruction of the ignorant in the grounds of Religion. Acts 18.25 26. Q. To whom doth the duty of Catechising specially belong? Herald 6.1.2, 3. A. To a Heb. 5.12 6.1.2. Ministers, b Eph. 6.4. Parents, c Gen. 18.10 Householders and Schoolmasters. Q. What be the ordinary parts of the Catechism? A. Four: The creed, the Sacraments, the ten Commandments, and the Lords prayer. Q. What is the Creed? A. A confession of faith, containing the sum of the Gospel. Q. How many parts are there of the Creed? A. Two: of God and of the Church. 8. Q. What doth the first part concern? A. Our faith in God the Father, in God the Son, and in God the holy Ghost. Q. Are there any more Gods then one? A. No, a 1 Cor. 8.4 but there are three b 1 joh. 5.7 persons, and these three 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. governor of all things. Q. Where is this set down? A. In the first Article of the Creed, I believe in God the Father Almighty, maker of heaven and earth. Q. Why do we say, I believe, and not, We believe? A. Because every one is to have a particular a Hab. 2.4. faith of his own, and to make b 2 Pet. 3.15 confession of his own faith. Q. What is it to believe in God? A. It is to know and acknowledge him, 1 Chro. 28.9. as he hath revealed himself in his Word. Q. What else? A. To believe that he is my God, and to put my whole trust in him. john. 20.28 Q. What is God? A. God is a a joh. 4.24. Spirit, most b Rom. 16.27 wise, most c Esay 6.3. holy, d Revel. 1.8. eternal, e jer. 23.24 infinite, etc. 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. us. 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. Why is he called Almighty? Gal. 4.5, 6. A. Because he can do whatsoever he a Psal. 135.6. will, yea more than he b Mat. 33.9.26.53. will do. Q. And wherefore else? A. Because he is the Author of all that power which is in the creatures. Esay. 40.19 john. 19 ●● Q. Why is he said to be maker of heaven and earth? A. Because he created all things in heaven 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. Whereof was man made? A. Of the dust of the ground. Q. How was the woman made? Gen. 2.7. A. She was taken and made out of man. Gen. 2.21. Q. How came the soul 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 likeness. Gen. 1.26, 27. Q. Wherein especially did this image of God consist? A. In a Col. 3.10. knowledge, in b Ephes. ●. 24. righteousness and true holiness. Q. Did God only make man, and all other creatures? A. No, he doth also by his providence rule & govern man and all other things. Pro. 16.33. Mat. 10.29, 30. Q. What was man's estate by creation? A. A most happy estate, free from all misery. 30. Q. What is our estate now by nature? A. A most miserable estate: Eph. 2.3. for we are all by nature the children of wrath. Q. How came this to pass? A. By the fall of Adam and Eue. Q. How did they fall/ A. By the a Gen. 3.1.2. enticement of the devil, and their own willing b Gen. 2.17 3.6. disobedience in transgressing Gods Commandment. Q. What if they thus offended, what is that to us? A. Yes, very much: for we all did fall in Adam, Rom 5.12. Heb. 7.9.10 and are partakers of his fault. Q. What else hath followed hereof? A. We also by imputation are become guilty before God. Rom. 5.18. Q. Is this all? A. No, the corruption of nature is also by generation, Gen 5.3. from Adam conveied to us. Q. What is meant by the corruption of native? A. Original sin. Q. What is originiall sin? A. A want of original righteousness. Q. What else? A. It is corruption engendered in our first conception, Psal. 51.5. Rom. 7.23. whereby every faculty and power of soul & body is prone and disposed to evil. Q. Why is it called original? A. Because it was from the beginning as soon as Adam fell. Gen. 3.7.10 Q. Wherhfore else? A. Because it is the beginning of all actual sin. Mat. 15.19. Q. What is actual sin? A. Every inward and outward action, contrary to the Law of God, yea the leaving undone of such good things as the Law requireth. Q. What is the reward & punishment of sin? A. All kind of a Gen. 3.16 17. miseries and b Rom. 6.23 death in this world, and c Reuel. 21.8. eternal condemnation in the world to come. Q. Are all, without exception, subject hereunto? A. Yes, generally all. Rom. 3.9.23.5.12. 44. Q. Can we of ourselves escape this death, and condemnation? A a Psal. 4●. 7, 8. No, but only by b Acts. 4.12 jesus Christ. Q. What is jesus Christ? A. The second Person in the Trinity, the only Son of God. Q. Where is this contained? A. In the second Article: And in jesus Christ his only Son our Lord. Q. Why is he called jesus? A. Because he is A Saviour, Mat. 1.21. which doth save us from all our sins. Q. What signifieth Christ? A. Anointed. Q. Why is he so called? A. Because God anointed him with the holy Ghost, Acts. 10.38 and with power. Q. Whereunto was he thus anointed? A. To been a a Acts. 3.22 Prophet, b Heb. 5.5, 6. Priest, and c Luk. 1.33. Heb. 1.8, 9 King for us. Q. Why is he called the only Son of God? A. Because he alone by nature is the Son of God, and very true God. Q. Why must our Saviour be God? A. Because none other was able to abide, and overcome the wrath of God, and the punishment due unto sin. Deut. 4.24 Q. Why is he called our Lord? Acts 20.28 A. Because he hath redeemed us with his blood, 1. Pet. 1.18, 19 and purchased us to been a peculiar people to himself. Titus 2.14 Q. Was not Christ very true man also? A. Yes: a joh. 1.14. but yet without all b Heb. 4.15 spot of sin. Q. In what Article is this contained? A. In the hird Article; Which was conceived by the holy Ghost, borne of the Virgin Mary. Q. What is the meaning hereof? A. That the Son of God, by the working of the a Luk. 1. 3● holy Ghost, took the very nature of man, of the flesh & blood of the b Gal 4.4 Virgin Mary; and was in all c Heb. 2.17 things like unto man, d Heb. 4.15 excepting sin. 57 Q. Why must Christ be very true man? A. That he might die, and satisfy the justice of God for our sins. Heb. 2.17 Q. What kind of death did he die? A. An accursed kind of death, Deu. 21. ●● even the death of the Cross. Q. Wherhfore died he this kind of death? A. Toredéeme us from the curse of the Law. Galat 3.13 Q. In what Article is this expressed? A. In the fourth Article: Suffered under Pontius Pilate, was crucified, dead and buried: he descended into Hel. Q. What was Pontius Pilate? A. A judge and the governor of judea. Luke 3.1 Q. Why was Christ arraigned before a judge, and condemned by him? A. That we might not be arraigned and condemned in the day of judgement: Esay 53.8, 9, 10, 11, 12 but might receive the sentence of absolution and be saved. Q. What is then the sum of the fourth Article? A. That Christ in his humane nature did suffer for us, Esay 53.4, 5, 6 most grievous torments both of body and soul. Luke 22.44 Mat. 27.46 Q. Did Christ only suffer and die for us? A. No, he rose again likewise from the dead. Rom. 14.9 Q. In what Article is this contained? A. In the fift Article: The third day he rose again from the dead. Q. What is the meaning of it? A. That Christ by his divine power rose again in the very same body wherein he died. john 2.19.10, 18 Q. Wherhfore did Christ rise again? A. That he might overcome death, and make us partakers of that righteousness, Rom. 4.25 which by his death he had purchased for us. Q. How long did Christ continue on earth after his resurrection? A. The space of forty days. Acts. 1.3 Q. What did he then afterwards? A. He ascended into heaven. Acts 1.9 Q. In what Article is this contained? A. In the sixth Article: He ascended into heaven, and sitteth at the right hand of God the Father Almighty. Q. What is meant by his ascending into heaven? A. That Christ in his humane nature, by the power of his Godhead, went up into heaven. Q. Wherhfore did he ascend into heaven? A. To a joh. 14.2 prepare a place for us, b Heb. 9.24 to appear before God, and to make c Rom. 8.34 intercession for us. Q. What is meant by Christ's sitting at the right hand of God? A. That Christ hath a Mat. 28.18 all power and authority given unto him, and that he doth b Eph. 1.20.21, 22 Phi. 2.9, 10, 11 rule & govern all things in heaven and earth. 74 Q. When shall Christ come again from heaven? A. In the end of the world. Acts 1.11 Q. What shall he then do? A. He shall judge both the quick and the dead. 2. Tim. 4.1 Q. Shall all generally come to judgement? A. Yes: the faithful shall come into the a Mat. 25.34 joh. 5.24 judgement of absolution, and the wicked into the judgement of b Mat. 25.41 condemnation. 77. Q. How is all that which Christ hath done, made profitable to us? john 5.29 A. By the inward and secret working of the holy Ghost. 1 Cor. 12.13 Q. In what Article is this expressed? A. In the eighth Article: I believe in the holy Ghost. Q. What is the holy Ghost? A. The third person in the Trinity, very a Acts 5. 4● 3, 4 true God, equal with the Father and the Son, and b joh. 14, 26 15.26 proceeding from them both. Q. What is the office of the holy Ghost? A. To a john 14.26.16.3 teach, b joh. 3.5 1. Cor. 6.11 regenerate, and sanctify us: and to c 1 joh. 4.13 unite us with Christ. 88 Q. Who are they which by the holy Ghost are sanctified, gathered unto Christ, and made one with him? A. The holy Catholic Church. Q. What is the Catholic Church? A. A a 1 Pet. 2.9 peculiar company of people, b 1 The. 5.8 chosen of God to life everlasting, and c Eph. 5.30 Colos. 1 made one with Christ. Q. Why is the Church called holy? A. Because by Christ it is made holy. Ephes. 5.26, 27 Q. What signifieth Catholic? A. Universal. Q. Why is it so called? A. Because at all times, in all places, and of all sorts of people, God hath some that are his. Q. What are the special works of the Church? A. A sincere profession of the true a Acts 2.42 doctrine of the Word of God: obedience to the doctrine, and the right use of the b Mat. 28.19, 20 Sacraments. Q. What do you then mean when you say. The Catholic Church? A. I believe there is a Catholic Church: that is, there are some that are chosen of God to life everlasting, and made one with Christ, and that I am one of the number of them. Q. What are the benefits belonging to the Church? A. Four especially. Q. What is the first? A. The Communion of Saints. 1 joh. 1.3, ● Q. Who are those Saints? A. All the faithful, as well in earth as in heaven. Psal. 16.3 Rom. 1.7 Q. What is meant by Communion? A. A knitting together in one, a society and fellowship that one hath with another. 1. joh. 1.7 Q. What is meant then by the Communion of Saints? A. The spiritual fellowship which the faithful have with Christ, 1. joh. 1.3 and all his benefits by faith. Q. What else? A. The society which the faithful have among themselves by love, which makes all their gifts (touching the use) common to every one. Acts 4.32 Q. What is the second benefit? A. The forgiveness of sins. Q. What do you mean when you say these words? A. I believe that a Heb 8.12 God for b Ephes. 1.7 Christ's sake doth freely forgive the sins of the faithful, yea and my sins also. Q. What is the third and fourth benefit? A. The resurrection of the body, and the life everlasting. Q. What do you profess to believe herein? A. That the bodies of the faithful shall be raised up by Christ in the last day, and joined to their souls, 1. Thess. 4.14, 16, 17 Phil. 3.21 Mat. 25.46. and that both in body and soul they shall live for ever with Christ in heaven. 98. Q. What is required of us, that we may indeed be partakers of Christ and his benefits? A. A true and lively faith in Christ. joh. 3.36 Acts 16.31 Q. What is this faith? A. A special a Phil. 1.29 gift of God whereby we do b Gal. 3.14 apprehend and apply Christ, with all his benefits, to our c joh. 20.28 Gal. 2.20. selves particularly. Q. Who doth work this faith in us? A. The holy Ghost. 1 Cor. 12 3.9. Q. By what means works he it? A. By the hearing of the Word of God preached. Rom. 10.17 Q. Are we then saved by this our faith? A. Yes, by faith only. Rom. 3.28. Q. Why are we said to be saved by faith only? A. Because by faith only we lay hold on Christ, and apply Christ, withal his merits, to ourselves: and because nothing in us can do this, but only our faith. The second part of the Catechism. Quest. 104. IF we be saved by faith only, then wherefore do the Sacraments serve? A. They were ordained by Christ, for the strengthening of our faith. Q. What is a Sacrament? A. An outward and visible sign and seal of an inward and spiritual grace. Gen. 17.11 Rom. 4.11 Q. How many Sacraments be there? A. Two: 1. Cor. 10.1, 2, 3 Baptism and the Lords Supper. Q. What is Baptism? A. A sign and seal of our receiving into the Church, and grafting into the body of Christ. Gal. 3.27 Q. What is the outward sign in Baptism? A. Water. joh. 1.38 Q. What is the inward grace? A. The blood and Spirit of Christ. Mark 1.8 Q. What is signified by the sprinkling or washing with Water? A. The a Revel. 1.5 washing away of our sins by the blood of Christ, and our new b Titus 3.5 birth by the holy Ghost. Q. Are Infants to be baptised? A. Yes, because the conenant and promise of God, Gen. 17.7 Acts. 2.39 is made to the faithful and to their séed also. Q. Are such Infants as die without Baptism damned? A. God forbidden. It is not the want, but the contempt of the Sacrament that bringeth death. Q. What is required of us after Baptism? A. Truly to a Mark 16.16 believe in Christ, to b Rom 6.4 by to sin, and to rise up to newness of life. Q. What is the Lords Supper? A. It is a sign and seal of the spiritual nourishing of our souls to eternal life, 1 Cor. 10.16 joh. 6.54 by the body and blood of Christ. Q. What are the outward signs? A. Bread and Wine. 1. Cor. 11.23 Q. What are the things signified thereby? A. The body and blood of Christ. 1 Cor. 11.24, 25 Q. Are the Bread and Wine turned into the body and blood of Christ? A. No: they remain still Bread and Wine: 1. Cor. 11.26, 27, 28 for take away the outward sign, and then it is no Sacrament. Q. Why so? A. Because in every Sacrament there must been both an outward sign, and an inward grace. Q. Doth the Bread and Wine then in the Sacrament differ nothing from common Bread and Wine? A. Yes, not in nature and substance; 1 Sam. 21.4 1 Cor. 10.16 but in the end and use thereof. Q. How is the Bread and Wine received? A. After an outward and bodily manner, by the hand and mouth. Q. How is the body and blood of Christ received? A. After an inward and spiritual manner, by a true and lively faith. Joh. 6.35, ●● Q. If it be done by faith, then wherefore do we receive the Sacrament? A. For a continual thankful remembrance of Christ's death, 1. Cor. 11.24, 25, 26 and the benefits me receive thereby, and for the strengthening of our faith. Q. What is to be done before the receiving of the Sacrament? A. Every one is to try and examine himself. 1 〈…〉 Q. Wherhfore are we to do this? A. Because he that eateth and drinketh unworthily, is guilty of the body and blood of Christ, 1. Cor. 11.27, 29.30 and doth eat and drink judgement to himself. Q. Wherein are we to examine ourselves? A. In four things especially. Q. What is the first? A. Whether we have any knowledge of the grounds of Religion, Hos. 4.6. & 6.6 and namely, of the Sacrament. Q. What is the second? A. Whether we have a true saving faith or no. 1. Cor. 13.5 Heb. 11.6 Q. What is the third thing? A. Whether we be truly repentant for our sins. Esay 1.13, 14, 16 Tit 1.15 Q. What is the fourth thing? A. Whether we be in charity with all men. Mat. 5.23.24 Mar. 11.25 Q. What is to be done in the receiving of the Sacrament? A. We are then to meditate and think upon such things as are signisted by the outward signs and actions in the Sacrament.! Q. What is signified by the breaking of the Bread, and the pouring out of the Wine? A. The crucifying of Christ's body, and the shedding of his blood, 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 giving of the Bread and Wine by the Minister? A. That God doth give to the faithful the body and blood of Christ: that is, the merit of his death, john 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 spiritual receiving, john 6. 3● eating and drinking of the body and blood of Christ. Q. What is it to eat the flesh of Christ, and to drink his blood? A. It is truly to beléue in Christ, to have a Communion and fellowship with the true flesh and blood of Christ, and to be partakers of the benefits of his death and passion. john 6.56 Q. What is to be done immediately after the receiving of the Sacrament? A. Every one is then to give hearty thanks to God for his Redemption by the death of Christ. 1. Cor. 11.26 Q. What is Recemption? A. A deliverance of us from sin, and the punishment thereof, Rom. 5.15. 16, 7 and a restoring to a happy life. Q. What 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, whereby the wrath of God is taken from us, and we restored to his favour. Q. Wherein doth it consist? A. In the forgiveness of sins, and imputation of righteousness. Rom. 4.7, 8 Q. What is remission of sins? A. The abolishing and taking away of all our sins, Col. 2.13, 14 1. joh. 1.7.9 by Christ's death. Q. What is the imputation of Righteousness? A. The reckoning of Christ's righteousness unto us, Rom. 4.9. & 5.18, 19 & the taking it for ours. Q. What is Sanctification? A. A freedom within us, Rom. 6.6.14, & 8.2 from the bondage of sin and Satan, and a restoring of us to a godly life. Acts 26.18 Q. From whence doth this our Redemption, justification, and Sanctification proceed? A. Not from ourselves, or any works of ours, Eph. 1.7. & 2. 8, 9, 10 but from the grace of God. The third part of the Catechism. Quest. 144. DOth not this doctrine of salvation by grace through faith, make men to live carelessly in their sins, and to neglect good works? A. No, Tit. 2.11, 〈◊〉 Ephes 2.10 Tims 3.8 it rather teached them to turn from sin, and to be careful to bring forth the fruits of a true faith. Q. Cannot faith be without good works? A. No: for if it be, Gal. 5.6 Lam. 2.17.26 it is a dead faith. Q. What then doth a true faith work in us? A. Repentance or newness of life. Q. What is repentance? A. It is a turning from sin to God. joel. 2.11, 13. Q. Can we do this of ourselves? A. No: jere. 31.19 Lam. 5.21 It is the work of God. Q. By what means doth GOD work it? A. By the preaching of the Gospel. Luk. 24.47 Acts 2.38, 39 Q. Is it not done also by the preaching of the Law▪ 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. Wherein doth it consist? A. In mortifying the flesh and old man, Eph. 4.22, 23, 24 and in quickening the Spirit and new man. Q. What is meant by the flesh and old man? A. Our corrupted nature, through the deceitful lusts of the flesh. Q. What is it then to mortify the flesh and old man? A. To be truly and hearty sorry, for that we have offended God by our sins; and daily more and more to hate and anoide sin. Rom. 8 13 Q. What is meant by the Spirit and new man? A. A renewing in the spirit of our mind, the Image of God, which after God is created in righteousness and true holiness. Eph. 4.33.24 Q. What is then the quickening of the new man? A. A true joy 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. What doth repentance bring forth? A. Fruits worthy amendment of life, that is, Luke 3.8 Acts 26.20 good works. Q. What are these good works? A. Such as God hath commanded. Deut. 8.12 32 Ephes. 2.10 159. Q. How many Commandments be there? A. Ten. Deut 10.4 Q What are the ten Commandments? A. They are a sum of the Law of God: commanding good things ●●d forbidding evil. Q. Into how many Tables are they divided? A. Into two. Deut. 9.10 Q. How many be there of the first Table? A. Four, and six of the second. Q. What do they teach us? A. The first Table teacheth us our duty towards God: and the second our duty towards our neighbour. Q. Why are the duties towards God set down before the duties towards our neighbour? A. Because the love of God is the ground of the love of our neighbour. 1. joh. 5.1, 2 Q. What followeth hereof? A. That none can rightly love his neighbour, except he first love God. Q. Why are the duties towards our neighbour, joined to our duties towards God? A. Because the love of our neighbour is the proof of our love towards God. 1. joh. 4.20, 21 Q. What followeth hereof? A. That he which loveth not his neighbour, doth not love God. Q. What are these words, I am the Lord thy God, which brought thee out of the land of Egypt? etc. A. They are a preface to the Commandments. Q. What contain they in them? A. Three several reasons of obedience to the Commandments. Q. What is the first? A. That he is the Lord, which hath authority to command and, power to punish the transgressors of his Law. Q. What is the second reason? A. That he is our God, which hath made a covenant with us, jere. 31.33, 34 concerning remission of sins and eternal life. Q. What is the third reason? A. Which brought thee out of the land of Egypt, out of the house of bondage. Q. What is the meaning of it? A. That the Lord had redeemed them from the bondage of Pharaoh, and therefore they were to worship and serve him only. Q. What doth this concern us, which were never in bondage in Egypt? A. We have been redeemed by Christ from a greater bondage, whereof that was a type and a figure. Q. What bondage was that? A. The spiritual bondage of sin and Satan. Colos. 1.13 Q. What followeth hereof? A. That therefore, in token of thankfulness to God, we must yield obedience to his Commandments. Q. Which is the first Commandment? A Thou shalt have none other gods before me. Q What doth this Commandment concern? A. The inward worship of God. Q. What is the ground of God's worship? A. The true knowledge of God. 1 Cor. 28.2 Psal. 9.10 Q Wherein standeth the inward worship of God? A. In a Deut. 6.5. Mat. 10.37 loving, and b Deut. 10 12. Luk. 12.5. fearing God above all things. Q. Wherein else? A. In c Psal 50.14.15.23 calling upon God, d Psal 50.14.15.23 giving thanks unto him, and e Psal. 37.3 jer. 17.5 putting our whole trust in him. Q. Which is the second Commandment? A. Thou shalt not make to thyself any graved image, etc. Q. What doth this Commandment concern? A. Gods outward worship, or the manner of his worship. Q. What is herein forbidden? A. The a Deut. 4. ●● 16 ●●●y. 40 17 ●●●…it 26.1 making and worshipping of images: yea every c ●●ay. 29 13. Ez●c. 20.18 19 form of worship not prescribed by God himself. Q. May no image then be made? A. There may no image be made of God, or of any thing else, for religion and the service of God. Q. May there then no image at all be made? A. Yes, images of creatures, may be made for civil uses. Q. What is commanded herein? A. That we worship God in spirit and truth. john 4.24. Q. How is this done? A. By using carefully and reverently the means of God's worship and service. 1. Cor. 14 40 Eccles. 5.1 2. Q What be the ordinary means of God's service? A. Prayer, Acts 2.42 preaching and hearing of God's Word, and the use of the Sacraments. Q. What reasons doth the Lord herein use to terrify us from idolatry? A. Four especially. Q. What is the first? A. That he is the Lord (which is strong) and so able to revenge Idolatry. Heb. 10.30 31. Q. What is the second? A. That he is a jealous God, that cannot abide his praise to be given to carved images. Esay 42, 8 Q. What is the third? A. That he will visit the sins of the Fathers upon the children, which persist in the sins of their Fathers. Q. How may God do this? A. In withholding the means of grace, and the spirit of grace from them, and in giving them up to blindness of mind, and hardness of heart. Q. What is the fourth reason? A. That he will show mercy unto thousands of them that love him, and keep his Commandments. Q. What do you learn out of this fourth reason? A. That God is more ready to show mercy, Psal. 103.8 then to punish. Q. What is the third Commandment? A. Thou shalt not take the name of the Lord thy God in vain. Q. What doth this Commandment concern? A. The glorifying of God in the affairs of our life, out of the solemn service of God. Q. What is meant by God's name? A. God's a Exo. 3.14, 15 titles, and b Exod. 34.6, 7 properties, his c Acts 9.15 word and d Psalm 8.1 works. Q. What are we herein forbidden to do? A. To think or speak unreverently, idly & carelessly of the things aforesaid. Q. What else? A. To apply God's name and word to charming, sorcery, or cursing. Deu. 18.10, 11 Q. What more? A. To swear a Mat. 5.33 vainly, and idly, or b Zech. 5.4 Malach. 3.5 wickedly and falsely by the name or God or any other thing. Q. Is it not lawful then to swear at all? A. Yes, when the c Gal. 1.20 glory of God is sought, or the d 1 Sam. 20, 17 good of our brethren, e Ex. 22.11 and when we are called before a Magistrate. Q. And whereby are we then to swear? A. Not by any f Mat 5.34, 35, 36 creature, but by g Deu. 6.13 God only. Q. And how are we then to swear? A. In truth, in judgement and in righteousness. Q. What is further required in this Commandment? A. That we do use the Name of God with all reverence. Q. What is herein threatened to such as take Gods Name in va●n? A. That the Lord will not hold him guiltless: Deut. 28.58 that is, will not suffer him to escape unpunished. Q. What is the fourth Commandment? A. Remember that thou keep holy the Sabbath day, etc. Q. What is there commanded herein? A. That every one be careful to spend the Lords day aright. Q. Wherein is it to be spent? A. In hearing, Esay. 58.13 Acts 20.7, 8 reading and meditating on God's Word and works; in prayer, the use of the Sacraments, and in such like holy things. Q. What is forbidden herein? A. Bodily labour, and all such things as hinder the exercises of Religion, and the solemn worship of God. Q. May no bodily work be done on that day? A. Yes: works of necessity, of mercy, and charity are then to be done. Mat. 12.1, 2, 3. Luk. 13.14, 15. 1. Cor. 16.1 2 Q. What reasons are there added to the Commandment, why we should sanctify the Sabbath? A. Three specially. Q. Whence is the first taken? A. From the equity of it. God hath given us sire days for the works of our calling; and hath taken but one for his public worship and service: therefore we must spend that in his service. Q. Whence is the second taken? A. From Gods own example. God treated all things in six days, and rested the seventh, so must we on the six days do our own works; but rest on the Lord's day, and sanctify it. Q. Whence is the third reason taken? A. From the end of the Sabbath. god hath appointed it for our good, even to be a means of blessing, both upon the soul and body, and therefore we are to keep it holy. Q. Which is the 5 Commandment? A. Honour thy father and thy Mother, etc. Q. What doth this concern? A. Such special duties as one doth owe to another, in regard of their special callings. Q. What is meant by Father and Mother? A. Not only natural parents, but also Princes, Magistrates, Ministers and other superiors. Q. What are the duties of children and other inferiors? A. To honour: that is, to a Leu. 19.3 fear, b 1. Th. 5.13 love, c Tit. 3.1 Rom. 13.6 Heb. 13.17 obey (relieve and d 1 Tim. 5.3, 4, 16 maintain, if need require) their parents and superiors. Q. What is there promised to such as do it? A. The blessing of long life and good ●ayes. Ephes. 6.3 Q. How is this performed, seeing that many times the obedient have but a short life, and the disobedient live long? A. It is promised to the obedient, and performed so far as God seeth it good for them, Esa. 57.1, 2 2. Chr. 34.28 and to the disobedient it is no blessing: for they live long, to their further condemnation. Q. What is the sixth Commandment? A. Thou shall not kill. Q. What doth this concern? A. The preservation of our neighbour's life. Q. What is forbidden herein? A. a Mat. 5.22 Anger, b Le. 19.27 hatred and malice, all c Levit. 24.19, 20 quarrelling and fight, with all such things as are hurtful to the person of our neighbour. Q. What is commanded herein? A. That we love one another, Mat. 5.44 1. joh. 3.16 and seek to preserve the life of our neighbour. Q. Which is the seventh Commandment? A. Thou shalt not commit Adultery. Q. What doth this Commandment concern? A. The preserving of chastity both in ourselves and others. Q. What is herein forbidden? A. Adultery, 1. Cor. 6.18 Ephes. 5.3 fornication and all manner of uncleanness. Q. What else? A. All unpure thoughts and lusts of the heart. Mat. 5.28. Q. What more? A. All occasions and intieements to lust and uncleanness. Q. What be these enticements? A. a 2. Sam. 11 1 Ezec. 16.49 Pro. 23.33. Idleness, pride, gluttony, and drunkenness, 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 herein? A. That we keep ourselves chaste, both in body and soul, and carefully use the means thereto. Q. What is the eighth Commandment? A. Thou shalt not steal. Q. What doth this concern? A. The presernation of our neighbour's goods. Q. What is forbidden herein? A. That we do not by theft, by bribery, Levit. 19.1 Thes 4: 6 usury, or by any unjust dealing, get to ourselves other men's goods. Q. What is commanded herein? A. That we a 2 Thes. 3 10. labour in some lawful calling for the things of this life, and deal b Mica. 6.8 justly with all men. Q. What else? A. That we be c Heb. 13.5 content with that we have, and d Ephes. 4 28. do good therewith to others. Q. What is the ninth Commandment? A. Thou shalt not bear false witness against thy neighbour. Q. What doth this Commandment concern? A. The good name of our neighbour. Q. What is forbidden herein? A. All lying, flattering and backbiting, Eph. 4.25 Psal. 101.5 with all other such things as are hurtful to the good name of our neighbour. Q. What is commanded herein? A. That we speak the truth from our hearts: Psal. 15.2 Philip. 4.8 and be careful to maintain the good name and credit, both of ourselves and others. Q. Which is the tenth Commandment? A. Thou shalt not covet thy neighbour's house, etc. Q. What is condemned herein? A. Original corruption and the very evil thoughts and lusts of the heart without consent. Gen. 6.5 jer. 17.9 Q. What is commanded herein? A. A pure and clean heart, 1 Tim. 1.5. good thoughts, and a desire of the good of our neighbour. Q. Who is our neighbour? A. Every one, even our enemy. Luk 10.29, 30, 37 247. Q. Can we be justified, or live by the Law? A. No, because we cannot fulfil the Law. Rom. 3.20 Gal. 3.12 Q. Whereby then are we justified and saved? A. By the grace of God through faith in Christ. Rom. 3.24 Ephes. 2.8 Q. Why then doth Saint james say, that a man is justified by works, and not by faith only? A. His meaning is, that as by faith we are justified before God, so by good works we are justified before men: jam. 2.20, 21, etc. Luke 7.29, 35 that is, declared and approved to be just. Q. If we cannot be justified by the law, then wherefore serveth the Law? A. To show us our sins, and our just condemnation, Rom. 3.20 Gala. 3.10, 19, 24 and so to bring us to Christ. Q. Wherefore doth it serve, when we are come to Christ? A. To be unto us the rule of righteousness, Psa. 119.105 Psal. 119.1 and a way for us to walk in. Q. Wherefore are we to do good works, if we are not saved by them? A. In respect of thankfulness to God, and that he may be glorified thereby. joh. 14.15 Mat. 5.16 Q. Wherefore else? A. In respect of ourselves, that thereby we may know that we have 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 either draw them to Christ, 1. Pet. 2.12, 15.3.1 or stop their mouths. Q. What is required that our works may be good and accepted of God? A. That they been a Deut. 12.32 commanded of God, that they proceed from a true b Heb. 11.6 faith, and been done to the c 1. Cor. 10, 31 glory of God. Q. Shall they then be rewarded of God? A. Yes, and that with eternal life. Mat. 10.42. cha. 25.34, 35 Q. Do our good works deserve this reward? A. No, Luk. 17.20 Rom. 2.6, 7.6.23. God doth freely reward them for his promise sake, and for the merits of Christ. The fourth part of the Catechism. Quest. 254. CAn we of ourselves do any good works? A. No: 2 Cor. 3.5 Philip. 2.13 but only by the grace of God. Q. How shall we obtain the grace of God hereunto? A. By earnest and hearty prayer. Luke 11 13. james. 1.6 Psal. 50.1. john 16.23 Q. What is prayer? A. A religious calling upon God alone in the name of Christ. Q. What be the parts of prayer? A. Two petition and thanksgiving. Philip. 4.6 Q. Are the Creed, and the ten Commandments a prayer? A. No, because there is neither petition, nor thanksgiving in them. Q. What form of prayer is there left unto us in the Scriptures? A. That which we call the Lords prayer. Q. How many parts be there of it? A. Three: a preface, six petitions and a conclusion. Q. Which is the preface? A. Our Father which art in heaven. Q. What doth it teach us? A. To pray only to the true God, who both can & will grant our requests. Q. How know you, that he can and will do it? A. He is our a Mat. 6.32 7.11 Father, and therefore will do it: he is in heaven, and therefore hath b Ephes. 3 20 power to do it. Q. What else doth the preface teach us? A. That we are to come to God with c Heb. 4.16 boldness, because he is our Father: and with d Eccles. 5.1, 2 reverence, because his Majesty filleth the heavens. Q. Which is the first petition? A. Hallowed be thy name. Q. What is it to hollow God's name? A. It is to acknowledge and declare that God and his name is holy, Luke 7.29 35 and is so to be used. Q. What do we ask of God herein? A. That we may rightly know and acknowledge God, and may reverence, praise and set forth his Almighty power, Wisdom, goodness, justice, mercy and truth shining in all his works. jer. 9.23.24 Psal. 145.8, 9, 10. Q. What else do we ask herein? A. That both in mind and heart, in life and conversation, we may glorify God both in himself and in his works. Q. What is the second petition? A. Thy kingdom come. Q. What is here meant by the kingdom of God? A. The kingdom of grace, Mat. 6.33. Colos. 1.13 14. Luke. 23 42 and the kingdom of glory. Q. What do we desire herein? A. That God will more and more subdue and weaken the kingdom and power of sin and Satan. Q. What else? A. That God by his holy Word and Spirit will rule & reign in us: and that in the end he will bring us to the kingdom of glory. Q. What is the third petition? A. Thy will be done in earth, as it is in heaven. Q. What do we crave of God herein? A. That we here in earth may readily, willingly, cheerfully and faithfully do the will of God, as the Angels do in heaven. Q. Wherein consisteth the doing of Gods will? A. In three things especially. Q. What is the first? A. In denying our own a Luke 22 42 will, and b john. 6.40 1. john. 3 23 1 Thes. 4.3, 4, 5, 6 Acts 14.22 believing in Christ. Q. What is the second? A. In doing such good works as God requireth. Q. What is the third thing? A. In the patiented bearing of afflictions. Q. Which is the fourth petition? A. Give us this day our daily bread. Q. What do we ask herein? A. That God will give unto us all things necessary and comfortable for this life. Pro. 30.8 Q. What else? A. That God will give us the grace to be contented with that he giveth us. Phil. 4.12, 13 Heb. 13.5 Q. What needs the rich man to pray for daily bread? A. Yes, because, without God's blessing, his abundance can do him no good. Deut. 8.4 Psal. 127.1, 2, 3. Q. Which is the fift petition? A. And forgive us our trespasses etc. Q. What do we desire of God herein? A. That God for Christ's sake will forgive us all our sins: jer. 31.34 for even we forgive such as offend us. Q. Can we forgive others their sins? A. We may and must a Luke. 17 3, 4. forgive the wrongs done unto us by others, but none can forgive b Esay 43.25 Mark 2.7 sins but God only. Q. Is our forgiving of others, the cause why God doth forgive us? A. No, but it is a sign thereof. Q. What if we forgive not others? A. Then God will not forgive us. Mat. 18.35 Q. Which is the sixth petition? A. And lead us not into temptation: but deliver us from evil. Q. What do we ask herein? A. That God will not leave us to ourselves; 2. Chro. 32 31 Esay 63.17 Mat. 26.41 and give us ever to Satan, to be tempted and overcome in temptations. Q. What else do we ask herein? A. That God will strengthen us against all temptations unto evil and deliver us from sin and the dwell. 3 Tim. 4.18 Q. Which is the Conclusion? A. For thine is the kingdom, power and glory for ever. Amen. Q. What are these words? A. A reason why we do ask the former things of God: namely, because the kingdom, power, and glory are his: and therefore he both can and will give them us. Q. What signifieth the word (Kingdom?) A. Gods absolute Sovereignty and Right over all things. 1. Cor. 29 11 Q. What signifieth the word (Power?) A. God's omnipotency, whereby he is able to do whatsoever he will. Luke 1.37 Q. What is meant by the word, (Glory?) A. Majesty and excellency, honour and praise. Q. What doth this Conclusion teach us? A. How to give thankes to God: 1. Chro. ●9 10, 〈…〉 for these three, kingdom, power, and glory, do generally comprehend all matter of praise and thanksgiving unto God. Q. What do you mean then when you say these words? A. It is as if we should say. The Kingdom of heaven is thine, all power in heaven and earth is thine; and therefore the glory is thine: and from our hearts we do ascribe the same unto thee. Q. What signifieth the word, Amen? A. So be it, 1. Cor. 1.20 or so it shall be. Q. What doth it teach us? A. Fervently to desire the things aforesaid, Ephes. 6.18 james 1.6 and to assure ourselves thereof. Q. What shall become of such (after this life) as are careful to know and practise these grounds of Religion? A. They shall live in glory for ever, with Christ in heaven. Mat. 25.46. john. 17.24 305. Q. What shall become of such as care not either to know, or to practise these things? A. They shall live for ever in Hell in torments, 2 Thes. 1 8, 9 Mat. 25.41 with the devil and his Angels. FINIS. To the Christian Reader. THere is one thing (Christian Reader) which I would have thee especially to take notice of, concerning the former Principles, or Grounds of Religion: namely, that nothing is to be received 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 gives us a perfect direction, both for faith and manners: and whatsoever Article and doctrine is necessary to salvation, is delivered plainly in the holy Scripture; and therefore in reading this, or any Catechism, you are not by and by to believe whatsoever is therein contained: but to see and consider how every thing is confirmed by the Scriptures; for your faith and conscience must be grounded, not upon the weak and unperfect speeches of sinful men, but upon the pure and sure Word of God. And therefore at the end of every answer, I have quoted some plain 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 whatsoever is truly and sound collected from Scripture, is to be believed of us, as though it were expressly written. As for example, when Christ would confute the Sadduces that denied the resurrection, he allegeth the words of God to Moses: I am the God of Abraham, Isaac & jacob. From hence this truth is strongly collected, viz. that Abraham, Isaac and jacob shall live, and rise according to their bodies: because God (saith Christ) is not the God of the dead, but of the living. Therefore now this consequence, that Abraham and the Saints departed, shall rise, must be credited no less than that express Scripture from whence Christ drew it. And to the end that you may see, that all necessary points of faith & manners are plainly expressed in the Scriptures, I have here in order set down the sum & substance of Christian Religion, in certain Texts of Scripture. The order of it is this: The true knowledge of God and of jesus Christ, which is life eternal (that is the way and means to eternal life) is to be found in the Scriptures. Therefore first we begin with the Scriptures: then we come to the knowledge of God, and of his works, as of his eternal decree of Predestination, Creation, and Providence, concerning Angels and men: in which, Providence is to be considered, the fall of Angels and man, and the misery that followed thereof, namely, sin and death. Secondly, followeth God's Covenant with man, namely, the covenant of works, and the covenant of grace. Concerning the covenant of works, there is showed the impossibility of keeping it, and to what end it serves. In the covenant of grace is noted; First, the foundation of it, which is Christ the Mediator. Secondly, the means of applying Christ unto us. In Christ we are to consider his person, and office. His office is threefold. The application of the covenant of grace, where is showed the union & communion which the elect have with Christ. The means of the revealing and applying of the covenant of grace, are either inward, as the Spirit of Christ, and faith; or outward, namely, the Word and Sacraments, The manner of revealing it, is our calling unto Christ. The persons to whom it is revealed, namely, to the Church. As the benefit we receive from the prophetical office of Christ, is the revealing of the covenant of grace, whereby we are made wise to salvation: so the benefit we receive from the Priestly office of Christ is our instification before God. The benefit we receive 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, even the Law and the Gospel. The effect of Sanctification, is Repentance. The notes of Repentance, are specially two: A hatred of all sins, and the practice of good works. Among good works, alms and prayer are specially commended to us. The special helps to prayer, and to the performing of other good works, are vows and fasting. Then lastly is to be considered, Gods dealing with man after this life, by bringing all men to judgement, which is either particular, or general. And to the end that you may (in reading these Texts of Scripture) perceive, how one thing depends upon an other, I have set down (over the Texts of Scripture) the things whereof the places following do speak. If therefore you will accordingly be diligent inreading the Texts of Scripture, I doubt not but (by God's grace assisting you) you shall in a short time much benefit yourselves thereby, and shall be able (when need requires) to prove any ground of Religion by some Text of Scripture. And so I commit you to the merciful protection of Almighty God, beseeching him to endue you with all saving grace, and to present you faultless before the presence of his glory, with exceeding joy, through jesus Christ. Amen. THE SUBSTANCE of Divinity. (Of the holy Scripture) john 5 39 Search the Scriptures: for in them ye think to have eternal life, and they are they which testify of me. 2 Tim. 3.16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works. Mark 12.24. Do ye not therefore err, because ye know not the Scriptures, neither the power of God? (Of God) john 17.3. This is life eternal, that they might know thee the only true God, and jesus Christ whom thou hast sent. Heb. 11.6. He that cometh to God, must believe that God is, etc. john 4.24. God is a Spirit, etc. Exodus 34.6. The Lord God, merciful and gracious, long suffering, and abundant in goodness and truth, etc. 1 Cor. 8.4. We know, that an idol is nothing in the world, and that there is none other God but one. 1 john 5.7. There are three which bear record in heaven: the Father, the Word, and the holy Ghost, and these three are one. (Of God's decree of Predestination.) 1 Thes. 5.9. God hath not appointed us to wrath, but to obtain salvation by our Lord jesus Christ. Ephes. 1.4. God hath chosen us in Christ, before the foundation of the world, that we should be holy and without blame before him in love. Rom. 11.5, 6. There is a remnant, according to the election of grace: and if by grace, then is it no more of works, etc. jude 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 silver, 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 heaven and the earth. Psal. 33.6. By the word of the Lord were the heavens made, & all the hosts of them by the breath of his mouth. Heb. 11.3. Through faith we understand that the worlds were framed by the word of God; so that things which are seen, were not made of things which do appear. Gen. 1.31. And God saw all that he had made, and lo, it was very good. Gen. 2.7. The Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. Gen. 1.27. God created man in his own Image, etc. Eph. 4.24. And put on the new man, which after God, is created in righteousness and true holiness. (Of God's Providence.) Acts 17 25 28. He giveth to all, life and breath, and all things. For in him we live, and move, and have our being. Mat. 10.29, 30. Are not two Sparrows sold for a farthing, and one of them shall not fall to the ground without your Father? Yea, and all the hairs of your head are numbered. Prou. 16.33. The lot is cast into the lap: 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, etc. jude 6. The Angels which kept not their first estate, etc. 2. Cor. 11 3. The Serpent beguiled Eve, through his subtlety, Gen. 3.1, 2, 3, 4, 5, 6. Now the Serpent was more subtle than any beast of the field, etc. Eccles. 7.29. God made man upright, but they have sought out many inventions. Rom. 5.12. By one man sin entered into the world, etc. for in him all have sinned. Psal. 51.5. Behold, I was borne in iniquity, and in sin hath my mother conceived me. 1. joh. 3.4. Sin is the transgression of the Law. (Of the punishment of sin.) Rom. 5 12. By one man came sin into the world, and death by sin. Rom. 6. 2●. The wages of sin is death. 2. Thess 1.9, 10. Who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. (Of the Covenant of Works.) (The Covenant of works is she Moral Law, put into men's hearts by God, and afterwards repeated by Moses.) Levit. 18.5. Ye shall keep my Statutes and my judgements; which if a man do, he shall live in them. Deut. 27.26. Galat. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law, to do them. (This Covenant all have broken, and therefore are under the curse.) jerem. 31.32. Which my Covenant they broke. Gal. 3.19. Wherefore then serveth the Law? It was added, because of transgressions, till the seed should come, to whom the promise was made. Rom. 3.20. By the Law is the knowledge of sin. (Of the Covenant of grace.) (Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, etc. Gen. 22.18. In thy seed shall all the Nations of the earth be blessed. Heb. 8.10, 11, 12. This is the Covenant that I will make with the house of Israel, (saith the Lord;) I will put my Laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying: Know the Lord; For all shall know me, from the least to the greatest: for I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. (Of CHRIST the Mediator.) I. Tim. 2.5. There is one God, and one Mediator between God and man, the Man CHRIST JESUS. Heb. 9.15. And for this cause is he the Mediator of the new Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of eternal inheritance. john 11. In the beginning was the Word, and the Word was with God, and the Word was God. Vers. 14. And the Word was made flesh, and dwelled among us. (Of Christ's Prophetical office.) (Christ performeth this office, in opening and revealing unto us the will of God.) john 17.26. I have declared unto them thy name, and will declare it. john 15.15. All things that I have heard of my Father, I have made known unto you. Acts 3.22. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you. Luke 4.18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, to preach deliverance to the Captives, and to preach the acceptable year of the Lord. (Of the Priestly Office of Christ) Christ performeth this office, by appeasing God, and reconciling us unto God, through his death and obedience 2. Cor. 5.18, 19 who hath reconciled us to himself by jesus Christ. God was in Christ, reconciling the world to himself, etc. Ephes. 2.16. And that he might reconcile both unto God, in one body by the Cross, etc. Heb. 5.6. Thou art a Priest for ever after the order of Melchisedech. Heb. 9.28. Christ was once offered, to bear the sins of many, etc. Heb. 10.14. By one offering he hath perfected for ever them that are sanctified, Heb. 7.25. Wherefore he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. (Of the Regal or Kingly Office of Christ.) (This Christ performeth, by governing all things for the salvation of his elect, and destruction of his enemies.) Dan. 7.14. And there was given unto him dominion, and glory, and a kingdom, that all people, nations and languages should serve him, etc. Luke 1.3. He shall reign over the house of jacob for ever, & of his kingdom there shall be no end. Eph. 1.22, 23. And hath put all things under his feet, and gave him to be the Head over all things to the Church, which is his body, the fullness of him that filleth all in all. Lu. ●0. 27. But those mine enemies, which would not that I should reign over them, bring hither and slay them before me. (Thus far of the Covenant of grace, of Christ the Mediator, and of his threefold office) (The next thing to be considered of, is the application of the Covenant to the Elect giving them a part in Christ, and in all his benefits) Heb. 3.14. For we are made partakers of Christ, etc. (The part they have in Christ, is, first union with Christ. Secondly, thereby Communion.) (Of our union with Christ, which is by the Spirit and Faith.) Ephes. 5.30. For we are members of his body, of his flesh, and of his bones, 1. Cor. 12.13. By one Spirit we are all baptised into one body. Ephes. 3.17. That Christ may dwell in your hearts by faith. (Of our Communion with Christ.) (The which is the participation of the benefits flowing from his several offices. (The benefit we receive from the Prophetical office of Christ, is the revelation of the Covenant of grace, whereby we are made wise unto salvation.) Mat. 11.27. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father: neither knoweth any man the Father, save the Son and he to whomsoever the Son will reveal him. 2. Tim. 3.25. The holy Scriptures are able to make thee wise unto salvation, etc. (The means of revealing the Covenant of grace, are both outward and inward. The outward are the word and the Sacraments. By the Word is meant the Gospel preached which containeth and publisheth the promises of salvation by Christ.) Rom. 1.16, 17. The Gospel of Christ is the power of God unto salvation, to every one that believeth, etc. For therein is the righteousness of God revealed from faith to faith, etc. 2. Tim. 1.10. Christ hath abolished death, and hath brought life and immortality to light, through the Gospel. (Of the Sacraments.) Rom. 4.11. And he received the sign of Circumcision, as a seal of the righteousness of faith, etc. Mat. 28▪ 19 Go ye therefore and teach all nations, baptising them in the name of the Father, the Son, and the holy Ghost: Mark. 1.8. I indeed have baptised you with water, but he shall baptise you with the holy Ghost. 1. Cor. 11.23, 24, 25. The Lord jesus the same night in which he was betrayed, took bread, and when he had given thankes, he broke it, and said; Take, eat, this is my body which is broken for you: this do in remembrance of me. After the same manner also he took the cup when he had supped, saying, This cup is the new Testament in my blood: this do ye as oft as ye drink it, in remembrance of me. 1. Cor. 10.16. The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? (The inward means whereby the Covenant of grace is revealed, are the Spirit and faith.) 1. Cor. 2.9, 10▪ 12. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. john 3.33. He that hath received his testimony, hath set to his seal, that God is true. 1. john 5.10. He that believeth on the Son of God, hath the witness in himself. (Of the manner of revealing the Covenant of grace, viz. vocation or calling.) Rom. 8.30. Whom he did predestinate, them he also called. 2. Tim. 1.9. God hath saved us, and called us with an holy calling (The Covenant of grace is revealed to the Church.) Mat. 11.25. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Eph. 5.25. Christ loved the Church, and gave himself for it. (Thus much of the benefit, flowing unto us from the Prophetical Office of Christ. The benefit we receive from the Priestly office of Christ, is our justification before God, through his righteousness imputed unto us, and apprehended by us.) Rom 8.30. Whom he called, them he also justified. Rom. 5.19. As by one man's disobedience many were made sinners: so by the obedience of one shall many be made righteous. Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in jesus Christ, etc. Rom. 5.1. Being justified by faith, we are at peace with God, etc. Acts 13.39. By Christ, all that believe, are justified from all things; from which ye could not be justified by the Law of Moses. (Of the benefit of Christ's Kingly Office.) (The benefit we receive from the 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, he also did predestinate to be conformed to the Image of his Son, etc. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Colos. 3.4. When Christ who is our life shall appear, then shall ye also appear with him in glory. Revelat. 20.6. Blessed and holy is he 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, etc. (Of Sanctification.) Titus 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. 1. Thes. 5.23. And the very God of peace sanctify you wholly, etc. Ephes 4.24. And that ye put on that New man, which after God is created in righteousness and true holiness. (Of the rule of Sanctification.) (The rule and square of it is the whole word of God: that is, both the Law which requireth obedience, and the Gospel which directeth us how to perform it.) joh. 17.17. Sanctify them through thy truth; thy Word is truth. 1. Pet. 1.23. Being borne again, not of corruptible seed, but of incorruptible, by the Word of God. Tit. 2.11, 12. For the grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world. (The Law is comprised in the ten Commandments.) Deut. 4.13. And he declared unto you his Covenant, which he commanded you to perform, even ten Commandments, and he wrote them upon two Tables of stone. (Of the effect of Sanctification, viz. Repentance.) Acts 26.20. But shown first unto them of Damascus, etc. that they should repent and turn to God, and do works meet for repentance. Lam. 5.21. Turn thou us unto thee, O Lord, and we shall be turned, etc. 2. Cor. 7.10. Godly sorrow worketh repentance to salvation, not to be repent of, etc. (The notes or signs of repentance are specially two: the hatred of all sins, and the practice of all good duties.) Psal. 119.128. I hate every false way. ver. 6. I have respect unto all thy Commandments. (The hatred of sin is showed in spiritual warfare against it, which is the withstanding of all temptations unto sin, from the devil, the world, and our own flesh, by the power of the grace of God.) Eph. 6.10, etc. Put on the whole Armour of God, etc. Ephes. 4.27. Neither give place to the devil. jam. 4.7. Resist the devil and he will flee from you. 1. joh. 5.4. Whosoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Gal. 5.24. They that are Christ's, have crucified the flesh, with the affections & lusts. (Of good Works.) Eph. 2.10. We are his workmanship, created in Christ jesus unto good works, which God hath before ordained, that we should walk in them. Titus 3.14. And let ours also learn to maintain good works to necessary uses, that they be not unfruitful. jam. 2.26. As the body without the spirit is dead, so faith without works is dead also. Heb. 13.16. To do good, and distribute, forget not: for with such sacrifices God is well pleased. Luke 11.41. But rather give aims of such things as ye have: and behold, all things are clean unto you. (Of Prayer.) 1. Thes. 5.17, 18. Pray without ceasing. In every thing give thanks, etc. 1. Tim. 2.1, 2. I exhort therefore, that first of all, Supplications, Prayers, Intercessions, and giving of thanks be made for all men, etc. jam. 1.5. If any of you lack wisdom, let him ask of God, etc. Mat. 6.9. After this manner pray ye: Our Father which art in heaven, etc. The special helps to prayer and other good works, are vows and fasting. (A vow is a solemn promise to God, of some lawful thing that is in our power, for the confirmation of our faith, and testifying our thankfulness to God.) Psal. 50.14. Offer unto God thanksgiving, and pay thy vows unto the most High. (Of Fasting.) (Fasting is an abstinence for a time not only from meat and drink, but also from all delights, for the furtherance of the special practice of repentance, and the enforcing of our Prayers.) joel 2.12. Turn ye even to me with all your hearts, with fasting, etc. 1. Cor. 7.5. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer. (Of Death, and the last judgement.) Heb. 9.2, 27. It is appointed unto men once dye, and after this the judgement. Acts 17.31. God hath appointed a day in the which he will judge the world in righteousness, by that Man whom he hath ordained, etc. 2. Corin. 5.10. We must all appear before the judgement seat of Christ, etc. Mat. 25.31, 32, etc. When the Son of man shall come in his glory, and all the Angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all Nations, etc. Verse 46. These shall go away into everlasting punishment; but the Righteous into life eternal. FINIS. A Pill to purge out Popery; OR, A Catechism for Romish Catholics; Showing that Popery is contrary to the grounds of the Catholic Religion, and that therefore Papists cannot be good Catholics. The Speakers. A weak Christian. A Minister. DIALOGUE I. Christian. AMong the diversities of opinions that are in the world, how may I know which is the truth whereto I must cleave, and who are the true Church and true Catholics? Minist a Believe not every spirit (that is, every doctrine, which men bragging of the Spirit do teach) but try them whether they be of God, or no; b Examine all things, hold fast that which is good. a 1. john 4.1: b 1. Thessal. 5.21.: C. Whereby shall I try them? M. By the Scriptures, john 5.39. Acts 17.11. C. I am unlearned, and the Scriptures are hard to be understood. M. There are indeed many things in them, hard to be understood: (2. Pet. 3.16.) but such things as are necessary to be known of all to salvation, are plainly set down. Prover. 8.9. The meaning of which place is this: The Word of God, in points necessary to salvation; is easy unto all that have a desire unto it. Turn to the places of Scripture, added to every answer of the Catechism, and you shall find this to be most true. C. Is there no other way and means, whereby to try and know the truth and the true professors thereof? M. Yes, it may be done even by the aforesaid grounds of Religion. Whatsoever doctrine is agreeable thereunto, is true, and to be received: but whatsoever is contrary to the same, is false, and to be rejected. As many as do sincerely and sound embrace, profess, and practise the same, they are the Catholic Church, (that is, parts and members of the Catholic Church) and true Catholics indeed. But such as teach, profess, and practise things contrary thereunto, are not the true Church, nor true Catholics. C. The Papists say that they only are the true Church, and true Catholics, and that we are not. M. So the jews cried: a The Temple of the Lord: b We are the seed of Abraham: the children of GOD. a jeremy 7.4. b john 8.33, 41.. But Christ told them, they were the children of the devil. joh. 8.44. Ch. Are not the Papists then good Catholics? M. No: but rather gross Heretics. C. What is an Heretic? M. One that doth err in any fundamental point of Christian Religion, and doth obstinately teach, maintain and defend the same. C. Do the Papists err in the fundamental points of Religion? M. They do teach and maintain many false opinions, against the very grounds of Religion; as by and by shall be showed in many particulars. C. Are all Papists then heretics? M. No: for there are (no doubt) many of them that do err of simplicity and ignorance, & which would be brought from their errors, if they had the means, namely, the Scriptures in their own language, preaching, catechising, and the like. We do not therefore account them all Heretics, but only those before mentioned. C. How do you prove that they are not good Catholi●ks? M. I prove it thus: They are good Catholics, which are of sound faith and good life. (Augustin lib. quaest. in Mat Chap. 11.) but Papists are neither of sound faith nor good life: therefore they are no good Catholics. C. How do you prove that they are not of sound faith? M. Even by the Apostles cré (which may serve instead of a rule, whereunto the faith of all men ought to agree) contrary whereunto they teach many things. C. Show me wherein. M. The creed is a confession of faith▪ containing the sum of the Gospel, and of such things as are necessary to be believed of all that will be saved. They have devised many other new Articles of faith beside, and contrary to the Articles of the Apostles cré: which they hold necessarily to be believed of all that will been saved: As namely, indulgences and a treasury of saints merits, the real presence, the Pope's supremacy, Purgatory, and such like. In the Council of Trent, the curse Anathema is pronounced upon all such as deny these or any of them. Master Perkins first Vol. page 621. The creed teacheth what every one in particular is to know and believe: and a true faith cannot stand without certain knowledge. The Papists maintain an implicit, or an ignorant faith; namely, that it is enough to believe as the Church believeth: though they know not what the Church is, nor what the Church believeth. And they commend this faith by the example of an old devout father, a Collier, who being tempted of the Devil, and asked how he believed; answered, That he believed as the Church believed: being asked again how the Church believed, he answered, As I believe: whereupon, the Devil (as they say) was fain to departed. C. It should seem it was but a simple devil: for if he had been wise, he would have asked him this question; What if the Church believe that thou art a fool; what would the Collier think you have answered then? M. I think he would have said nothing: for if he should have said, I believe so too, the devil might then have begged him for a fool indeed. And yet such fools are the simple & ignorant Papists, which content themselves with this kind of faith: for thus one may reason with them; You are to believe as the Church believeth: but the Church believes that you are fools: therefore you are to believe so to. This their implicit faith every one of himself may have. The devils in some sense may be said to have a better faith than this: for they know what is contained in the Scriptures, and believe it to be true, Mat. 4.6. jam. 2.19. This fond & ridiculous kind of faith, is a notable means to muzzle people in blindness, superstition and perpetual ignorance. Again faith is a certain and true persuasion of the heart, whereby we are persuaded, and in some measure assured of the forgiveness of our sins, and eternal salvation. The Papists say, It is presumption to be assured of salvation, and will have men to doubt thereof: the which is contrary to the nature of true faith. They call the certainty of remission of sins, a faithless persuasion: and the faith of devils, not of Apostles. Concil. Trid. Sess. 6 cap. 9.12, 13. Rhemists' Annot. 1. Cor. 9 Sect. 9 DIALOGUE 2. C. Show me, I pray you, what things in particular they teach contrary to any Article of the Creed. M. I could show you many, but I fear that then I should be tedious to you: I will therefore set down only the chiefest. In the second and third Article is described and set forth unto us both the person & office of our Mediator, namely, that he is both God and man, a Prophet, Priest, and King. Concerning his person, although in words they confess him to be God and man, yet indeed they deny it: for they ascribe to him a body invisible and infinite: they teach that he is corporally present in infinite places at once, which is proper only to God, and contrary to the nature of a true body. And so in effect they do even deny his Manhood. The Son of God is called jesus, because he is a Saviour, yea the only and perfect Saviour which saveth us from our sins: that is, hath delivered us not only from the blame, or guiltiness, but fully also from the punishment due to our sins, Mat. 1.21. Acts 4.12. Heb. 7.25. The Papists teach, that there must also some satisfaction of our own come to make up our perfect Redemption, Concil. Trid. Sess. 14.6.8. Can. 11.15. They will not be saved only by JESUS CHRIST but by the merits also of Saints, their own merits, Pope's pardons, etc. yea they ascribe that to others, which is proper to Christ alone, and so consequently make them their Saviour's: As for example. They ascribe to S. Francis the same titles, properties, power, and the very same office due to jesus Christ, & in all respects they make him like to Christ: whatsoever Christ did, that (as they say) did S. Francis. And what is this in effect, but to make him their Saviour? That they do ascribe the former things to S. Francis, is to be seen in a book written on purpose, to show the conformity between him and Christ, called (The Conformity of Francis) the which hath been confirmed by the authority of the Church of Rome. Pope Gregory the Ninth, enjoined the faithful to hold and firmly to believe the things taught in the said book, concerning S. Francis, and that he should be punished as an Heretic that would think the contrary. Confor. F. 2. lib. 1 Fol. 3. C. To whom else do they ascribe that which is proper to jesus Christ? M. To the Virgin Mary. They describe her nature by her name (Maria,) consisting of five letters, and these (as they say) do import the five offices to be exercised by her toward us. The first is, Maternitatis, of Mother-hood: signified by the letter M: for she (as they say) is the mother of mercy, through whom we obtain mercy. Her second office is Conseruationis, of conserving the treasure of God: signified by the letter A: which representeth Arcam thesauri, the chest of treasure: for in her (as they say) we shall find an infinite treasure of the wisdom and grace of God. Her third office is, Directionis et gubernationis, of direction and governing by example of her life. This is imported by the letter R. and therefore she is named Regina, the Queen. Her fourth office is, jaculationis et repulsionis inimicorum, of flinging and repelling back of enemies: signified by the letter I: and therefore they pray thus to her: Tu nos ab host besiege, et hora mortis suscipe. Protect thou us from the enemy, and receive us at the hour of death. Her last Office is Aduocati●nis, of Advocation, imported by the letter A. from whence they pray thus: O our advocate, turn thy merciful eyes unto us. And what do they herein, but even place her in the room of jesus, and make her their Saviour? These are the very words of Friar john Viguerius, (a Doctor, yea and a public professor of divinity among them) in his Institutions to his Catholic Theology, Cap. 20. Sect. 9 Fol. 214. And herein he is like to such as can make Bells to sound, even what pleaseth their fantastical brain, and as best may feed their superstitions humours. Further they say, that she is the original or our salvation, the recoverer of grace and forgiveness, our hope, our salvation, resurrection, etc. yea that to her it is given to bruise the Serpent's head, that she hath done it, and procured that peace between God and man, which no man could procure, Viguerius Ibid. 214.215. Confor. Fran. in conclus. lib. 1. Is not this to make her a Saviour? C. Surely yes: and I think it most horrible blasphemy. M. Account you this blasphemy? what say you then to that which Carolus Scribanius, a jesuit hath written of her? As namely, First, that the milk of Mary may come into comparison with the blood of Christ. Secondly, that the Christian man's faith may lawfully take hold of both as well as one. Thirdly, that the best compound for a sick soul, is to mix together her milk, and Christ's blood. Fourthly, that the sins and spiritual diseases of the soul, are cured aswel by her milk as by his blood. Fiftly, that her milk and the merit and virtue of it, is more precious and excellent than Christ's blood. These most horrible blasphemies, with many such like, are to be found in the aforesaid jesuits book: which M. C. hath put into English, and sufficiently answered, calling it, The jesuits Gospel. Besides all these things, in a book called, The Lady's Psalter, they have put out the word Lord, and put in the word Lady. As for example Psalm. 110.1 The Lord said unto our Lady, Sat thou mother at my right hand, etc. The like they do in the rest of the Psalms. And is not this good stuff, think you? C. These books were written long agone, and it may be that they are now rejected by the Papists. M. The latter of them was indeed written long agone, but is not rejected, but stands uncontrolled, or rather defended by the jesuits, and those of the principal. The former was written but lately. And whereas both the Author and his book (as M. C. saith) deserved the fire and halter, it was so fare from being misliked in the Romish Synagogue, or any way censured, that the book hath been reprinted, and the Author and his book stand enroled, approved and commended (in their great volumes set out for that purpose) for good and Catholic. As they place S. Francis, and the Virgin Mary in Christ's room, so do they the Pope also: ascribing that to him, which is proper unto jesus Christ, and may not (without blasphemy) be ascribed to any creature. They say that the Pope is the Sun: the Church the Moon. The Pope is the Bridegroom: the Church the Bride. The Pope is the head: the Church the body. And what is this, but to place the Pope in the room of jesus Christ; and even to say that the Pope is Christ? Confor. F. 2. li. 2. fol. 10. That they do thus place S. Francis, the Virgin Mary, and the Pope in Christ's room, and so make them Saviour's, is more at large and sufficiently proved (out of their own Writers) in a little Treatise (set forth by M. Thomas Rogers in the year 1589) entitled, An historical Dialogue of Antichrist and Popery. DIALOGUE 3. Ch. Hitherto you have showed, how the Son of God is called JESUS, because he is a Saviour, and how the Papists do place others in his room: Now show me also why he is called CHRIST, and what that title signifieth. M. Christ signifieth, Anointed: which title setteth forth his Office: namely, that he is our only true Prophet, Priest and King. C. Do they teach any thing contrary hereunto? M. They do even deny this Office of his, and so consequently, deny the fruits of his coming in the flesh, 1. joh. 4.3. C. Show me wherein they deny his Office. M. Christ is a Prophet to teach his Church, and to reveal the will of God unto us, to whom all are to hearken, Mat 17.5. joh. 10.27. Act. 3.22, 23. And this he hath perfectly done in the Scriptures. They prefer their own blind traditions before the Scriptures: they lay aside the Scriptures, accounting and calling them, Dumb judges, A Nose of wax, The black Gospel, Inken divinity, etc. Piggius Contr. 3. de Eccl. Hierarch. lib. 3. cap. 3. A certain popish Doctor reasoning with M. Tindal, was not ashamed to say, that we were better to be without God's Law then the Popes. They likewise set up Images to be laymen's books, and so in all this they deny by consequence his Prophetical office. Christ is also a Priest, and that for ever, after the order of Melchisedech, Heb. 7.24. And in this his office he hath none to succeed him. They acknowledge not this, but maintain still an outward and corporal Priesthood, to offer up an outward sacrifice, even Christ himself, Rhem on Heb. chap. 7.7. Sect. 7.8. C. If this were true, why then, the Priest were become a Mediator between God and Christ: the which is most absurd, to think that any creature should be such a one. M. It is indeed most absurd: and yet in the very Canon of the Mass they intimate thus much, when they request God to accept their gifts and offerings (namely, Christ himself offered) as he did the sacrifices of Abel & Noah. And which is more absurd than this, (yea blasphemy for any to affirm) they (by their former doctrine) do make the Priest to be more worthy, in some respect, than Christ: for the person that doth offer a sacrifice, is of more worth and honour then the thing which he offereth; but the Priest (as they say) offereth us Christ to God his Father: therefore the Priest that offereth him, is of more worth and honour then Christ, whom he offereth. As Christ is a Priest, so he alone, (and that but once for all) effred himself: and by his one offering once offered, hath made a full and perfect satisfaction for all our sins, so that now there remaineth no more offering for sins, Heb. 9.12, 14, 26▪ 10, 14, 18. They teach that in the Mass, there is daily a sacrifice offered for the sins both of the quick and the dead: and so they make Christ's sacrifice not to be the perfect and only sacrifice of the new Testament, but set up another instead thereof. C. They say that their sacrifice is not a new sacrifice, or another from Christ's, but that it is the same. M. The Author to the Hebrews teacheth, that Christ's sacrifice neither may, nor aught to be reiterated and repeated: for as it is but one, so it was but once offered. And this word (Once) he useth five several times, Heb. 7.27.9.12.26, 28.10. C. They say that Christ indeed was offered but once after a bloody manner: but he is often offered after an unbloody manner. M. This distinction of theirs hath no warrant out of God's Word: nay rather it is directly against the Word: for, Heb. 9.22. it is said, Almost all things are by the law purged with blood: and without shedding of blood is no remission. From whence we may thus reason, Without shedding of blood is no remission: but in the Mass is no shedding of blood: therefore no remission. And therefore it is no sacrifice for sin. C. Though this their distinction be not to be found in the Scriptures, yet it is in the writings of the Fathers. M. The Fathers indeed make mention of unbloody Sacrifices: but they hereby understand not outward and bodily Sacrifices for sin, but the Spiritual Sacrifices of Christians; and they so call them, in comparing them with the bloody sacrifices of the Law, and with Christ's bloody Sacrifice. C. The Papists do not say that the sacrifice of the Mass is an expiatory, but an applicatory sacrifice: that is, it serves not properly to make any satisfaction to God, but rather to apply unto us the satisfaction of Christ already made. M. Their doctrine is, that it is a sacrifice propitiatory: that is, available to obtain (ex opere operato, by the very work wrought) remission and pardon of all their sins: yea, that it is available to obtain all other benefits; as peace, health, and such like, Concil. Trid. Sess. 22. Can. 3. Bellarm. lib. 1. de Miss. cap. 25. lib. 2. cap. 9 But let it be (as you say) that they account it but an applicatory sacrifice, yet this maketh nothing for them. The Sacrifices of the Law did serve to apply the virtue of Christ's Cross: and yet the Apostle excludeth them by this reason; that where there is remission of sins, there is no more Sacrifice, Heb. 10.18. Wherefore if the Apostles reason be good, it concludeth also against their Sacrifice applicatory. Again, the Apostle teacheth, that therefore the Sacrifices of the Law are abolished by the death of Christ; because they were but shadows of good things to come, and could not make the offerers perfect, etc. Heb. 10.1, 2, 3. And therefore, this kind of applying Sacrifice (which they fain themselves) hath ceased. We need not now a Sacrifice for the application of Christ's death: for Christ to that end hath appointed the preaching of the Word, and hath instituted Sacraments, whereby his death, with all the benefits thereof, are most fruitfully applied unto us, Gal. 3.1. 1. Cor. 11.26. Again, this their applying sacrifice, is against the nature of a Sacrament, in which God gives Christ unto us: whereas in a Sacrifice God receives from man, and man gives something to God. C. The ancient Fathers used to call the Supper of the Lord, a Sacrifice: it should seem therefore, that there is some Sacrifice offered therein to God. M. It is true that they called it so: not that Christ is therein offered a Sacrifice to God, but in other respects. First, because that therein there was an offering and giving of alms, bread, wine, etc. which are a Spiritual Sacrifice. Secondly, they called the Sacrament, a Sacrifice, not properly, but figuratively: because there was therein a representation of that Sacrifice which was offered upon the Cross, and because it is a commemoration of Christ's body, which he offered for us, and of his blood which he shed for us. Thirdly, It is called a sacrifice, because it is an application of the Sacrifice offered upon the Cross, unto ourselves. Fourthly, It is so called, because of the sacrifice of prayers and thanksgiuings: and because in the Lord's Supper we offered ourselves unto God to be consecrated unto him, and serve him in body and soul. C. What is then your opinion of the Popish Mass? M. It is an abridgement of all superstition and idolatry: there is in it adoration directed to bread: there is (as they say) the body of Christ offered really in a sacrifice of propitiation: which was never offered but once with shedding of blood. There is adoration of stocks and stones, invocation of dead men, saying of Masses to the honour of Saints and Angels, worshipping of dead men's bones, and such like abominations. C. If the Mass be such an idol, and so contrary to Christ's sacrifice, whence had it then its first beginning? M. The Mass had this original: First, the Lords Supper was celebrated in most simple and plain manner. Secondly, it began to admit some increase of ceremonies, especially the offerings for the dead, which was but a thanksgiving for them, until more than two hundred years after CHRIST. Thirdly, prayers for the dead, got entrance into the Lord's Supper about the year four hundred: and then came in Purgatory, and the redemption of souls from thence by Masses. Master Perkins. 2. Vol. 554.1. D. Again, you are to know that the Mass is like a beggar's cloak, patched up with many pieces, whereof some were puts in at one time, some at another. One Pope puts in one patch, another Pope puts in another: and it was not fully patched up, as now it is till twelve hundred years after CHRIST, Acts and Monuments, Page. 1274, etc. And in the Canon of the Mass, there are to been found a full half hundred of errors and blasphemies, Synopsis, Papismi. the 13. general Controversy. quaest. 8. C. But how can the Mass be so late and new, seeing that the Fathers in their writings make mention of it? M. The word (Missa) (which is now called the Mass) in the Fathers, signifieth a public meeting to the communion, and to prayers, or the solemn dismission of that meeting, or even the form of their religious worship. And the Phrase Missam facere, (used in some of the Fathers) doth not signify to say the Popish Mass, but to dismiss some out of the assembly. After the Sermon the Catechumenists, (that is, such as learned the Catechism, and were not yet admitted to the Lords Supper) are dismissed. And hereupon the Communion was called Missa figuratively, because when it began, there was a dismission of some, Perkins. 2. Volume 552.2. D. 553. Synopsis Papismi. the 13 general Controversy. Quest. 2. C. I am satisfied touching the Sacrifice of the Mass, by which (as I do now plainly perceive) they do even deny the Priesthood, and the only sacrifice of Christ: I pray you now to show me wherein else they deny his Priesthood? M. Christ's Priesthood consisteth of two parts, Satisfaction, and Intercession. As by his own Sacrifice once offered, he hath made a perfect satisfaction for our sins: so he now continually maketh intercession to God for us, Rom. 8.34. Heb. 7.25. The Papists teach, that the Saints in heaven do make intercession to God for particular men, according to their several wants: and that having received particular men's prayers; they present them unto God. And so herein they do also deny the office of Christ's Priesthood, Rhem. on Luke. 16. Sect. 4. on 2. Cor. 1. Sect. 3. on 2. Pet. 1. Sect. 3. and in many other places. C. They say that Christ indeed is the only Mediator of Redemption, but the Saints are also Mediators of Intercession. M. This is but an idle distinction: for Christ only is the Mediator aswell of the one as the other. For in a true and sufficient Mediator, there must be these properties: first of all, the word of God must reveal and propound him unto the Church. Secondly, he must be perfectly just, and such a one as in whom was no sin ever found. Thirdly, he must be a Propitiatour, that is, bring some thing to God, that may appease and satisfy his wrath and justice for our sins. Now, these three properties are not to be found in any creature, but in Christ alone: and therefore he is the only Mediator of Intercession, aswell as of Redemption, Perkins. 1. Vol. 603.604. C. Do they teach any thing contrary to the Kingly office of Christ? M. Yes, they teach that the Pope is Christ's Vicar, and head of the Church; that he can-make Laws to bind the Conscience; that he can make new Articles, and abolish the old; that he can dispense with all the precepts both of the old & new Testament: And so herein (and in many other such like things) they deny the kingly Office of Christ. C. It seemeth then to me (by this which you have said) that though in words they confess Christ, yet in deed and in truth they deny him. M. They do so indeed: for whosoever denyeth the office of Christ, (for the performance whereof he came in the flesh) denieth in effect, Christ to be come in the flesh: but the Papists deny his office, therefore they deny him to been come in the flesh: and so they are no good Catholics, but rather Heretics. C. What should move the Church of Rome in words to acknowledge Christ, and yet to deny his office? M. It makes much for her profit, and by this means they do the more easily deceive people. That their profit and advantage is the only end they aim at, appeareth by a most blasphemous speech of a Pope of Rome, (Leo the 10.) who being somewhat move dagainst one of his Cardinals, for alleging a place against him out of the Gospel concerning Christ, answered him thus, Quan●um nobis profuit ist a fahula de Christo? O what advantage hath this fable of Christ brought us? Sle●dan de sta●… Relig. etc. Reip. lib. 1 They are herein much like to a Fowler, who spreading his net to catch Larks, hath tied to his net an artificial Larks, a Lark in show, but not indeed. This he causeth to move and stir: the which the Larks perceiving, and thinking it to be a Lark indeed, they fall down by him, and so are caught in the net. So they have a Christ in their mouths, to draw people to them, but it is a counterfeit Christ. Or if it be the true Christ, yet they do but as the Larke-catcher doth, who many times hath in his net a true and living Lark indeed, but it is only to deceive the Larks, and the more easily to catch them in his net. So they profess Christ, have his Word and Sacraments among them, but it is only to deceive simple people, and to make a prey of them. DIALOGUE 4. C. Do they teach any other thing contrary to any other Article of the Creed? M. Yes, diverse things. In the Article we profess to believe, that Christ was conceived by the holy Ghost: and so he, and he only was conceived without original sin. They teach, that the Virgin Mary was also conceived without original sin: and that by this means it came to pass, that Christ was free from all spot, Concil. Trid. Sess. 5. cap. 1. de peccato originali. And so herein they do altogether overthrow this Article of Christ's conception by the holy Ghost, to whose only power the Scripture doth impute Christ's holiness, & not to the Virgin Mary, which was no less than all others conceived and borne in sin, and did need Christ to be her Mediator aswell as the rest of mankind. There was a long time a foul stir in the Church of Rome, between the Dominicans and the Franciscans about this point, Acts and Monuments, page. 732. It was the common opinion of Fathers and Writers until Lumbards' time, (which was about the year 1150) that she was conceived in Original sin, Perkins. 2. Vol. 596. In the 4. Article we profess, that Christ suffered, etc. by which he hath made a full and perfect satisfaction for the sins of his elect, and for the whole punishment thereof, both eternal and temporal. The Popists teach, that Christ hath satisfied for sins going before Baptism: but concerning sins following Baptism, the fault is remitted by the passion of Christ, and the punishment (which of infinite is made finite) is to be satisfied for, by men themselves either here or in Purgatory: that is, men themselves must satisfy the justice of God, for the temporal punishment of their offences, either on earth or in Purgatory. There is (say they) a certain infernal place in the earth, called Purgatory, in the which as in a prisonhouse, the souls which were not fully purged in this life, are there cleansed and purged by fire, before they can be received into heaven. Bellar. de Purgat. lib. 1. cap. 1. and cap. 3. lib. 2. cap. 6. Rhem. on 1 Cor 3. Sect. 4. They say also, that it is an Article of faith, to believe that there is a Purgatory; and that he which believes it not, is sure to go to Hell, Bellarm. ibid. lib. 1. cap. 15. But this is so fare from being an Article of faith, as that it is a mere fable, and contrary to an Article of faith. The blood of Christ is the Purgatory of our sins, 1. john 1.7. Afflictions are called the fiery trial, (1 Pet. 1.7. 4.12.) whereby we are cleansed from our corruption, as gold is from the dross by fire. No other Purgatory is to be found in the Scriptures. The Scriptures mention but two sorts of men, believers and unbeléevers; and but two places after this for them, heaven for the one, and hell for the other, Luke 16.25, 26. john. 3.36. Reuel. 20.14, 15.21.7, 8. They that die in the Lord, rest from their labours: which cannot be true, if any of them go to Purgatory. Their works follow them, that is, the reward of their works, Reuel. 14.13. If any man should have gone to Purgatory, than the thief upon the Cross had gone thither: who repenting at his end, wanted time to make satisfaction for the temporal punishment of his sins: but Christ said to him, To day shalt thou be with me in Paradise. The doctrine of Purgatory came into the Church, out of the heathen writers, for the Philosophers and Poets were the first that ever wrote of it: & Popish Purgatory was unknown to the Fathers, many hundred years after Christ, Perkins. 2. Vol. 568.569. C. If Purgatory be but a fable, contrary to an Article of faith, than what is the cause that the Church of Rome so stiffly maintains it? M. There is great cause why they should so do, for it keeps in the fire in the Pope's Kitchen: for, if the fire of Purgatory were not great, the fire in the Pope's Kitchen would be but small; for, by this means they have store of money for Pardons, Masses, Diriges, and other such like trumperies. DIALOGUE 5. C. Do they teach any thing else contrary to the Creed? M. Yes: The sirth Article saith, that Christ ascended into heaven, etc. and the Scriptures say, that the heavens must contain him, etc. Acts. 1.11.3.21. They teach contrary hereunto, namely, that Christ is corporally present in the Sacrament, and that in many places at once: The which is contrary to the nature of a true body, and contrary to the nature of the Sacrament, which is a remembrance of Christ. Vigilius against Eutyches. lib. 4. saith thus: When it (that is, the flesh of Christ) was on earth, it was not in heaven: and because it is now in heaven, it is not on earth. This is the Catholic faith and confession. It is an Article of faith to believe the Catholic Church: and faith is the evidence of things not seen, Heb. 11 1. Therefore the Catholic Church is always unto the world invisible, and not to be espied but by the eyes of faith: because things seen are not believed. The Papists teach, that the Catholic Church is, and hath but always visible, Rhem. on Mat. 5. Sect. 3. The Church is said to be Catholic, that is, universal, because it is not tied to any one special place, but is spread abroad over the face of the earth. They tie it to Rome alone, which can be but a particular Church, and not universal. In the Church there is a Communion of Saints: and these are they that are sanctified by the blond and Spirit of Christ, having the perfect holiness of Christ put upon them, by imputation of faith, and the quality of imperfect holiness poured into their heart by the Spirit of sanctification. And such are the faithful here on earth. 1. Cor. 1.2. Psal. 16.2. The Papists acknowledge none to be Saints, but such as are in heaven. They teach that the Pope can canonize Saints: whereas to make one a Saint, is only the work of God, 1. Cor. 11. The Pope hath canonised many that indeed were never true Saints of God, but wicked men, and rank Traitors to their Princes, as Becket, with many others. This canonising of Saints, was never heard of with the Fathers, until the year 880. and then Adrian took up this authority. And Alexâder the Third, after him, confirmed it in his decrees. In the creed we profess, to believe the forgiveness of sins: that is, I believe that God, for Christ's sake doth freely forgive the sins of his elect, and my sins also. And herein consisteth our justification, namely, in the free forgiveness of our sins, and the imputation of Christ's righteousness to us. The Papists teach many things contrary to this Article. First, that men are to make satisfaction for their sins. Now: satisfaction for sins, and forgiveness of sins, are contraries. If we satisfy in our own person, we are not justified freely: if we be justified freely (as most certainly we are, Rom 3.23.) then we make no satisfaction at all. If a man can satisfy and pay a debt, than he needs no forgiveness: but if the debt be forgiven him, than it is plain, that there is no satisfaction made. The satisfaction for our sins, was made by Christ, and not by us. C. Did not the ancient Fathers teach men to make satisfaction for their sins? M. The satisfaction which they maintained, was an ecclesiastical and public mulct, or penalty imposed upon notorious offenders, thereby to testify their repentance, and to satisfy the Church whom they had offended, Perkins. 1. V 577, etc. 2. vol. 165.2. D. 166. The efficient cause of our justification, is God alone. It is God only that forgiveth our sins. Esa 43.25. Mar. 2.7. Ro. 8.33. They teach that the Pope can forgive sins, and we know that he gives pardons, not only for the time past, but also for the time to come: yea they teach that priests have full right to remit sins, & they allege these places to prove it: Mat. 16.19. joh. 20.23. Now we are to note this, that as none can forgive a debt, but the party to whom the debt is due: so none can forgive sins, but God only, against whom the sin is committed, Ps. 51.4. The power of binding and losing committed to the Apostles & Ministers of the Word, is, by declaring the will and pleasure of God out of his Word, both to pronounce forgiveness of sins to all that are truly penitent: and the retaining of them to the impenitent. The Pope and his Clergy are never able to prove themselves to be she true Ministers of Christ: and therefore they cannot so much as challenge this latter authority and power to themselves▪ much less she former, which is proper to God only. The motive or impulsive cause, which moved God to justify us, was not any thing in us, but only the grace of God, that is, the free good will & pleasure of God, Ro. 3.24. Eph. 2 8. Tit. 3.5, 7. They teach, that we are not justified by grace only, but by works also, that is, by the merit of our works. And to this end they have (of late years) devised a first and secand justification. The first is, when a sinner (of an evil man) is made a good man: and this (they say) cometh only of God's mercy by the merit of Christ. The second is, when one (of a good of just man) is made better and more just, and this proceedeth from works. But we are to know, that there are not two kinos of justification, a first and second; but one and the same justification, considered in different respects. In respect of Gods actual acceptation of a man's person, justification is absolute: but in respect of the actual application, and manifestation of God's acceptation unto a man's conscience, justification is by parts and degrees. (M. Scudder on the Lord's Prayer, page 303. to 309. And further we are to note, that the Papists second justification, is no other than sanctification, which is an effect and fruit of justification: the which is imperfect, and not able to justify us before God. Themateriall cause of our justification, is the active and passive righteousness and obedience of jesus Christ, his inherent holiness, his fulfilling of the Law, his death, sacrifice and full satisfaction. The formal cause, or the form of justification, is the righteousness of Christ, imputed of God unto us, 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 justified by the imputation of the righteousness of Christ: which righteousness is not in us, but in Christ. The Rhemists call it a new no-iustice, a fantastical 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 only formal cause of our justification, is the justice of God, whereby we are not reputed and accounted just, but are made just indeed: and this justice is that which every man hath within himself, and is inherent in him, Concil. Trid. Sess. 6. can. 10.11. Rhem. on Phil. chap. 3. Sect. 3. The instrumental cause of justification on our part, is a true and lively faith, whereby we receive and apply unto ourselves the merry of God, Christ jesus and all his benefits, resting upon him alone for our salvation. They teach, that faith doth not justify, as an instrument in apprehending the righteousness of Christ, but as a proper and true cause, it actually justifieth by the dignity, worthiness and meritorious work thereof, Bellarm. lib. 1. de iustificat. cap. 17. They teach also, that faith is not the only cause of our justification, but that there are other also, as hope, charity, almsdeeds and other virtues: yea they say, that works are more principal than faith, in the matter of justification: and pronounce him accursed that shall say, a man is justified only by faith, Rhem. on Rom. 8. Sect. 6. and on james 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 justification, which is a main ground of Religion. And if there were no more points of difference between us; these were sufficient to keep us from uniting of our religions: for hereby the Church of Rome doth raze the very foundation. C. You said before, that we are justified freely: I would know how this can be, if we be justified by the righteousness, and for the merit of Christ. M. Because the decree of God the Father for our redemption, is free, and we pay nothing again to God of our own. And therefore by the word (freely) our merits are excluded, but not Christ's. By which it appeareth, that in respect of ourselves, we are justified freely of God's mere mercy and grace, without any respect of our own righteousness or worthiness, but yet through Christ, and for his righteousness and obedience imputed to us: both which are signified by the Apostle, Rom. 3.23, 24. C. Show me (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 understand any thing, or any work, whereby God's favour and life everlasting is procured; and that for the dignity and excellency of the work or thing done. Now the true merit whereby we look to attain the favour of God and life everlasting, is to be found in the person of Christ alone, in whom God is well pleased. The Papists make two kinds of merit: the merit of the person, and the merit of the work. The merit of the person is (as they say) a dignity in the person, whereby it is worthy of life everlasting. The merit of the work, is a dignity or excellency in the work, whereby it is made fit, & enabled to deserve life everlasting for the doer of the work: See Rhem. on. Rom. 8. Sect. 5. We now do renounce our own personal merits, and all merit of our own works, and rely only upon the merits of Christ, and we hold that no works of ours can merit. That no man by any works of his can merit, may be proved by the properties and conditions that must be in a work meritorious, and they are five. First, the work must be absolutely perfect: but all our works are unperfect, aswell in parts, as in degrees of accomplishment. In parts, because we omit many things which the Law prescribeth, and do many evil things which the Law prohibiteth. In degrees, because the works of the Saints are unclean, Esay. 64.6. Phil. 3.8. Secondly, a man must do the work of himself, and by himself: for if it be done by the hélpe of another, the merit doth not properly belong to the doer. But the good works which we do, are not ours, but are wrought by God in us. Thirdly, a man must do the work, of his own free will and pleasure, not of due debt: for when we do that which we are bound to do, we do no more but our duty. But whatsoever we do, we do it as poor debtors, nay, we are worse than poor debtors; we are miserable bankrupts, we have nothing, we have less than nothing to pay, Luke 17.10. Fourthly, the work must been done to the benefit and profit of him from whom we look to be repaid. But no man by any work of his can bring any profit unto God, job 22.2.35.7. Psal. 16.2.50.12. We may benefit men but we cannot benefit our Maker, from whom we have received life and limb, soul and body, and all that we have: we can give him nothing, and therefore can deserve nothing from him, Ro. 11.35, 36. Lastly, the work and the reward must be in proportion equal: for if the reward be more than the work, it is not then a reward of desert, but a gift of good will. But there is no proportion between our works, which are altogether unperfect, and the excellency of those great blessings, and benefits which the Father giveth us freely in his Son, Rom. 8.18. And therefore in this and the former respects, there can be no merit in any mere man: wherefore it is no less absurd to say, that we merit salvation at God's hands by good works, then if one should say, Thou hast given me an hundred pounds, therefore thou oughtest to give me 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 just desert, was never allowed of the sound Professors for a thousand years after Christ, Perkins first Vol. 574, 575. second Vol. 535, 536 Such therefore as will be justified and saved by their own works, and challenge eternal life by their merits, do show themselves to be most proud and unthankful persons, and deserve most justly to be condemned eternally C. The Papists, at their end, do renounce their own merits, and profess that they look to be saved only by the merits of Christ. M. If there were nothing else but this, it were enough to prove their doctrine of merit, to be a false doctrine: for if it were a truth, than a man is not only in his life time to profess it and maintain it, but also in his death; yea rather to dye for it, then to deny it. But seeing they in their life profess it and maintain it, but at their death renounce it; it is a manifest argument, that even they themselves 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 stiffly to maintain it? M. It serves greatly to maintain and uphold the Pope's kingdom: for they teach, that the ouer-plus of Christ's 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 Pope's custody, and he alone hath the plenary opening and shutting of this Chest, and the ordering and disposing of these merits: by virtue whereof, he gives out Indulgences and Pardons when and to whom he will: So that such as have not merits enough of their own, may have them from thence. And so hereby he maintains and upholds his kingdom: for hereby comes in infinite wealth and revenues, 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 creed, and therefore are no true Catholics, neither do they belong to the Catholic Church, as is thus proved: Whosoever have not the Catholic faith, do not belong to the Catholic Church: but the Papists have not the Catholic faith; therefore they do not belong to the Catholic Church. That they have not the Catholic faith, is plain by that aforegoing. DIALOGUE 6. C. Do they teach any thing contrary to the doctrine of the Sacraments? M. Yes, many things. Christ ordained but only two Sacraments. The Church of Rome hath added to them five more, namely, Confirmation, Penance, Matrimony, Orders, and ertreme Unction. C. Are not these Sacraments indeed? M. No surely: for there are four things necessarily required to make a Sacrament. First, the authority of Christ commanding it. Secondly, the element or outward sign, as the matter of it. Thirdly, the word of institution, as the form. Fourthly, the end and use, to be a scale of our faith, for remission of sins. These four things are not to be found, in their five latter Sacraments, and therefore they are no Sacraments indeed. Master Attersoll on the Sacraments, page. 119. to 150. Synopsis Papis. Controu. 14, 15, 16. C. May not the Church then institute and ordain Sacraments? M. None may ordain a Sacrament, but only the Lord. As none may put a sign and seal to a man's last will and Testament, but only the maker of the Testament: so none may ordain Sacraments (which are signs and seals of the new Testament and covenant of grace) but only the Lord which made the covenant. And therefore the Church of Rome, in doing the contrary, proves herself not to be the true Church of Christ, but rather the Church of Antichrist. They do also in many other things teach contrary to the doctrine of the Sacraments. As, First, that the Sacraments do give grace, and namely, remission of sins, ex opere operato; by the work wrought, Rhem. Acts. 22. Sect. 1. Secondly, that not only faith doth justify, but the Sacraments also, Rhem. Rom. 6. Sect. 5. Whereas Sacraments me signs and seals of justification. Rom. 4.11. Thirdly, that Infants dying without Baptism, cannot be saved, Rhem. john 3. Sect. 2. They have also added many idle ceremonies to Baptism, as Cream, Tapers, Salt, etc. with an opinion of salvation and worship annexed unto them: yea in times past they baptised bells, but now they begin to be ashamed of it, and say that they were but only hallowed, and consecrated to holy uses, Bellarm. lib. 4. de. Pont. Rom. cap. 12. Synopsis Papismi, Controversy 12. Question 5. Concerning the Lord's Supper, they have likewise most grosty abused it in many things. First, they take away the Cup from the Lasty: whereas the Church of Rome for above a thousand years after Christ, used both signs in the Communion. The Communion under one kind, was decreed, defined, and determined as a public Law in the Council of Constance, about the year 1114. Perk. 2. vol. 554 2. b. Secondly, they reserve the bread in boxes, pixes and other vessels of the Church, for days, weeks, and months. They show it to the people, the Priest lifting it over his head, and going with it in procession. All this is contrary to the Sacrament: for it is no Sacrament, unless there be a giving, receiving, eating, and drinking, Master Attersoll on the Sacraments, 386.387. The reservation of the Sacrament was not allowed of, but rather found fault withal by the Fathers, Perk. 2. vol. 557. Thirdly, they adore, fall down and honour the Sacrament with divine worship, calling it their Lord and God. A thing never heard of among the heathen Idolaters, namely, to worship a piece of bread, or rather, a thin wafer. The adoration in the Sacrament belongeth unto Christ sitting in heaven: and is an inward worship of the heart, or lifting up of the mind, being stirred up with the outward signs. Pope Honorius the Third (in the year 1220) was the first that ever 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 turn the Sacrament into a sacrifice for the quick and the dead, abolishing the fruit and remembrance of the death of Christ, disannulling his Priesthood, giving him to his Father, whereas the Father hath given him to us, etc. ibid. page 390. Fiftly, they maintain 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 deny that the whole substance of Bread & Wine is changed & converted into the body and blood of Christ (the forms & shows only of Bread & Wine remaining: which singular and miraculous conversion 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 fools withal, and it overturneth both the nature and use of the Sacrament, Attersoll on the Sacraments, page 45. 46. and page 365. to 369. If there were a miraculous conversion (as they say there is) of the Bread and Wine, it would appear to the outward senses. For all true miracles are wrought openly, clearly, and evidently to men's senses, john 6.26. But the Bread and Wine, by the judgement of all the senses, remaineth and appeareth to been the same in substance which it was before, of the same quality quantity, colour, taste, handling, smelling, virtue and nourishment: there is not any one sense, or all the senses together, that can judge otherwise of it, than it did before. If a man should be called in, when the Bread and Wine is set on the Table, and bidden to consider well what he there seeth, smelleth and tasteth, and then is willed to go forth, and to come in again, after the Consecration is ended by the Priest, and to do the like: and then▪ is asked what he thinketh of it: he, no doubt, will answer (unless fear of persecution make him to conceal the truth) I see, feel, smell, and taste the same water-cake, and wine that I did before. I can perceive no natural and substantial 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 use only. Before consecration, it was common bread & wine, ordained for the nourishing of our bodies. After consecration, it becometh holy Bread & Wine, sanctified by the Lord, not so much to feed the body, as the soul. C. Did not the ancient Fathers hold this doctrine of Transubstantiation? M. They knew nothing hereof, for at least 800. years after Christ. Afterwards begun the disputations of Transubstantiation, but not approved as an Article of faith. The Church for a whole thousand years taught no other than spiritual receiving of Christ. In the year 1215. Transubstantiation was decreed and determined in the Council of Lateran, under Pope Innocent the Third, and made a main 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 box carried in procession and worshipped? M. Surely it is nothing else, but a wheaten, or breaden god, or rather an Idol, nothing inferior to Aaron's Calf, or jeroboams' Calves, or the Nehustan, and piece of brass that Ezechias broke in pieces: nay, as vile and detestable, as any Idol among the Heathen. And for a conclusion of their doctrine of Transubstantiation, I will here set down a witty conceit which one shown me not long since: I have kept the matter, but changed the meeter, to make it sound somewhat the sweeter.) The Priests do make Christ's body & blood, Hereof none must once doubt: They eat, they drink, they box him up, They bear him all about. DIALOGUE 7. C. I am satisfied touching the first point, namely, that the Papists are not of sound faith: but how do you prove that they are not of good life, seeing they do so many good works? M. I prove it thus: Where the doctrine is corrupt, the life cannot be good: but their doctrine (as you have heard) is most corrupt, therefore their life cannot be good. A true faith is the ground of a good life, and without which it is impossible to please God, Heb. 11.6. Yea, whatsoever is not of faith, is sin, Rom. 14.23. A true faith they have not, and therefore their works cannot be good, and such as may please God. That they have not a true and sound faith, hath been showed in many particulars, and it further appeareth also in this, that they do even wilfully reied she means whereby it is wrought, namely, the preaching, hearing and reading the Word of God. They have not, neither will they have the Scriptures to be sound preached, read, and heard in their own tongue. That they cannot abide to have them in their own language, appeareth by this one example: One Pavier a Town-clerk of London, (in the time of King Henry the Eightth) hearing that the Scriptures should be put into English, he spoke to this effect, and confirmed it with an oath: viz. that if he knew that the Scriptures should be put into English, and that the King would have them to be read in the Church, rather than he would live so long to see it, he would cut his own throat: But (as Hall saith, who heard him speak it) he was not so good as his word: for, in stead of cutting his throat, he hanged himself. C. What is the cause that they cannot abide to have the Scriptures in their own Language? M. S. john gives the reason. For, every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved and discovered, john 3.20. If the Owl fly abroad by day, the birds by and by discern him, follow him and fall upon him; and therefore he flies abroad usually in the night, and then he is quiet. If the Scriptures should be suffered to be expounded, and read of all Nations in their own language, than that Owl of Rome (the Pope I mean) with all his fooleries and abominations, would be discerned and discovered; and then the world would hate him▪ follow after him, and persecute him, (even as the small birds do the Owl:) and therefore they cannot abide the Scriptures in the vulgar tongue, but love darkness rather than light, because these deeds are evil, joh. 3.19. C. What say you then to their good works, as building of Churches, giving of Alms? etc. M. These and such like works, required in the Law of God, in themselves are good, and to be practised of all: but to them they are (as the Fathers called the virtues of the Heathen) but splendidae peccata, glittering dross, and beautiful deformities. C. Do they teach any thing contrary to the Moral Law, and to the doctrine of good works? M. Yes, they do both teach & practise many things directly contrary to God's Commandments. They teach for good works, such things as are not commanded, but rather forbidden in the Law of God, as namely, to go on Pilgrimage, to vow single life, to fast forty days and forty nights, etc. First, concerning set Pilgrimages unto certain Images: there was none of the Fathers that did so much as dream of them for 600. years after Christ at the least, Perkins 2. Vol. page 541, 542. Secondly, the necessity of the vow of continency was established first, and annexed unto Orders, about 380. years after Christ, and that by Pope Siricius. But it had no universal admission, until the time of Pope Hildebrand, in the year 1070. Perkins 1. Vol. 583. to 587. 2. Volume 575, 576. Acts and Monuments, 1151. Thirdly, their doctrine of single life was never commanded of God, nor known in the Primitive Church, but hath sprung up since, and is indeed the very doctrine of devils, 1. Tim. 4.13. So is also their forbidding of meats for religions sake. They teach also, that a man may fulfil the Law; yea, do works of Supererogation, that is, more than the Law doth require: and that men of their abundance, may allot unto 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 been unperfect, and is directly contrary to the words of Christ, Luke 17.10. And it was not known of the ancient Fathers. They spoke indeed sometimes of supererogation, but in a far other sense then the Papists do. There are no such works to be found in the person of any mere man or Angel, but only in the person of Christ, God and man, Perk. 1. vol. 598.599.2. vol. 540.541. DIALOGUE 8. C. Show me, I pray you, in particular, what things they teach contrary to the Commandments. M. I could plainly prove unto you, that they do both teach and practise many things contrary to every one of the Commandments: but I will only set down the chiefest, and such as most men know to be true. The first, Commandment concerns the inward worship of God: the ground of which worship is the true knowledge of God; and without which none can truly worship and serve him: for such as our knowledge is, such is our worship. 1. Chron. 28.9. Psal. 9.10. jer. 9.24. The Papists teach, that ignorance is the mother of devotion: 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 truly worship him, but must needs be Idolaters, worshipping they know not what. The first Commandment requireth, that we have the true jehova for our only God. They make Christ's body to be God, because they hold that it may be in many places at once, which thing is proper only to God. They make the Pope to be God, and that in plain words. Christopher Marcellus said to the Pope, Thou art another God upon earth, and the Pope took it to himself, Council Later. Sess. 4. They give the power to the Pope, which is proper to God, and so make him to be God. As that he can make holy, that which is unholy, pardon sins, etc. Perk. 1. vol. 400.1. and they give divine worship to creatures, and so make them their Gods. The second Commandment concerneth the outward worship of God, or the form and manner of his worship. This Commandment they have clean put out of the Decalogue, and to fill up the number, they divide the last into two. The scope of this Commandment 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 lawful 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 Council it was decreed, that the Image of God should be worshipped with the same worship that is due unto God. Their practice is answerable to their doctrine: for they worship the Images of God, of Christ, the Saints, the wooden Cross, yea a piece of bread. C. They say, that they do 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 gross 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 Calf, as to think that they did worship the Calf itself. The Calf 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 themselves, 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, blood cannot be more like to blood, or an egg to an egg, than one of them is to another. The Heathen had for every nation and province, some peculiar god. Among them, the Elements had their several gods to rule over them. The Heathen had a certain god assigned to their cattles. The Heathen had peculiar gods for learning and learned men, and for handi-crafts men. And all these have the Papists likewise. The Heathen erected Altars, ordained Priests to offer sacrifices, fell down before their idols, etc. So the Papists deck and adorn their images, go on Pilgrimage to them, fall down upon their knees before them, and make their prayers unto them. And what is all this, but to worship the very images themselves, the which is most gross idolatry? Musculus on Psal. 16. v. 4. page. 139.140. Virels grounds, page 87. to 92. Attersoll on Philemon, page 63.64. C. They say, that there be degrees of religious worship, the highest is latria, and this is due unto God, the lowest is Dulia, proper to Saints, etc. Bellarm. de imag. Sanct. lib. 2. cap. 25. The Scripture acknowledgeth one only kind of religious worship, and that due only to God, Math. 4.10. Reuel. 22.9. And this distinction of theirs was not known and received into the Church, till 400. years after Christ, Perk. 1. vol. page 696.2. vol. 530. C. Was not the making and worshipping of Images approved of by the ancient Fathers? M. There was no use of Images among Christians, specially in their Churches, for 379. years after Christ. Adoration of Images was never publicly authorized till 788. years after Christ in the second Council of Nice, Perk. 1. vol. page 696.2. vol. 421. If you be disposed to see more at large when images first came up, how they were forbidden and condemned by Fathers, Emperors and Counsels, and how all that the Papists can say for them, is answered: then read the book of Homilies against peril of idolatry: for I know none that hath written more sound, fully, and plainly thereof. C. Do they teach and practise any thing else against the second Commandment? M. Yes, To the right worshipping of God, there is required a reverend use of the means of God's worship and service, the which are sincere prayer, preaching, hearing of God's Word, and the use of she Sacraments. Concerning prayer, if must be made wish understanding, 1. Cor. 14. v. 15. Contrary hereunto is their praying in an unknown tongue. In the purest Churches for the space of 800 years at the least, divine prayer was never performed in a tongue unknown to the people, Perk. 2. vol. 557. Concerning the Sacraments, they do not rightly administer and receive them, but have added and taken from them at their pleasure. The helps and furtherances of God's worship are specially two; howes & fasting. The Papists make these to be parts of God's worship: yea they make fasting to be a work of satisfaction to God's justice, for the temporal punishment of sin, and a meritorious work, Rhem. on 1. Cor. 15. Sect. 7. Perk. 1. vol. 596. Synopsis Papismi. The sixth general Controversy, quaest. 3.4. The 19 general Controversy, quaest. 8. In a word, all their carnal ceremonies, devised by men, and wherein they place the worship of God, are contrary to the second Commandment. The most of which ceremonies they have borrowed, partly from the jews, partly, from the Gentiles. Willet on jude, page 215.216. DIALOGUE 9 C. Do they teach and practise any thing contrary to the Commandments following? M. Yes, The third Commandment concerneth the glorifying of Gods' name in the whole course of our life. They teach men to give the glory which is proper to God, to creatures, as to the Virgin Mary, the Pope, etc. They teach it lawful to swear by Saints, and not by God only. They maintain perjury, because they teach with one consent, that one being examined, may answer doubtfully against the direct intention of the Examiner, framing another meaning to himself in the doubtfulness of his words. As for example, A man is asked whether he were not such a day at the Mass, in such a place? They affirm that he may say no, and swear unto it (although he were at it) reserving this to himself; not with purpose to reveal it to the Examiner: whereas (in the very Law of nature) he that takes an oath, should swear according to the intention of him that hath power to administer an oath: and that in truth, judgement and righteousness, jeremy 4.2. Thy are also egregious blasphemers of God's name. They have uttered most horrible blasphemies concerning the Scriptures. See Doctor willet's four pillars of Papistry, page 49. to 61. The fift Commandment requireth subjection and obedience to superiors, and namely, to Kings and Princes, who are supreme and next under Christ, Rom. 13.1, 2. 1. Pet. 2.13. They teach that the Pope is supreme head, over all persons, etc. that he oweth no subjection to Kings and Princes, but hath power to make them, and to put them down at his pleasure. The Pope and his Clergy will not be in subjection to them, but rather exercise Lordship over them. The Pope's supremacy was unheard of and unknown, till the year of Christ 600. It was first brochedby the murdering Emperor Phocas, at the ambitious desire of the proud Pope Boniface the Third, about the year 607. And since that time, the Popes have showed their intolerable pride, in their behaviour towards Princes. The Pope in his writings calls himself, Seruus sernorum Dei, The servant of God's servants: but in his actions he will be Dominus dominorum, the Lord of Lords: wherein he plainly showeth himself to be that man of sin and Antichrist, which exalteth himself above all that is called God, 2. Thes. 2.4. This may be showed by many examples. Alexander the Third did tread upon the neck of the Emperor Frederick the First, blasphemously abusing the words of the Psalm, Thou shalt tread upon the Lion and Adder, etc. Acts & Monuments, page 185. Pope Celestine frowned Henry the Fift with his foot, and with his foot spurned it off again, ibid. 221. The Papists also teach and maintain disobedience to parents: for, they teach that it is lawful for the child, being a Roman Catholic, to deny his duty to his parents being Heretics. And as the Scribes and Pharises taught, that if the children did bring to their Corban▪ (that is, their Treasury) though they neglected their parents, yet they were free: so they teach children to give that they have to Monasteries, etc. wherewith they should relieve their parents, Bucanùs Common places, page 901. DIALOGUE 10. C. Do they teach and practise any thing contrary to the sixth Commandment?. M. Yes, The sixth Commandment forbiddeth us to kill, or hurt any man. They teach it lawful for subjects not only to rise up against, but even to kill their Princes the Lords Anointed (if they be excommunicated by the Pope) and that it is a meritorious work so to do. This with other such like devilish doctrines, and the Authors thereof, are to be seen more at large in Bucanus Common places, concerning Magistrates: and in Master Taylour on Psalm 32. page 208. 209. C. Can you name any that have put it in practice? M. Yes, Pope Gregory the Seventh, called Hildebrand, hired one to kill the Emperor. A Monk poisoned King john. Henry the Third, King of France, was slain by a Friar. Yea Pope Sixtus Quintus highly commended the Friar for doing of it. Henry the fourth of France was also slain by a Papist. Many of them, (yea of their Priests and jesuites) have attempted to kill our late Queen Elizabeth, and our King james, with all his royal issue, and that after a most barbarous manner. These Popish Traitors may very fitly be compared to that base and unnatural bird the Cuckoo: who though he be hatched, fed and brought up by a little bird, yet he devoureth both the natural young ones, and also the dam herself. C. Are there none that teach and practise the kill of Princes but Papists? M. This doctrine was never maintained by any Heretics (besides the Papists) as our most Christian and learned King hath showed in a speech of his, uttered in the Parliament house, in the year 1605. by occasion of the Gunpowder Treason: And herein you may see how contrary they are both to the doctrine and practice of the Prophets, Christ, and his Apostles, who both taught and practised subjection, even to wicked and idolatrous Princes, and did never so much as attempt to hurt them. As for example: Saul was a wicked King, for saken of God, and one that did most cruelly persecute David, who was anointed to be King after him. At two several times the Lord delivered Saul into his hands, so that he might (without any resistance) have killed him: yea, Abishai desired that he might strike him but once with his spear. But what said David? Touch him not, for who can lay his hand on the Lords anointed, & be guiltless? Nay, his heart smote him for cutting off the skirt of saul's Robe, 1. Sam. 24.4, 5, 6. etc. chap. 26.8.9, etc. And afterwards, when one brought tidings to David that he had slain Saul, what did David? Did he commend him for it, as the Pope did the Friar? No, he caused him to be slain for his labour, 2. Sam. 1.14, 15, 16. Now what think you of David? C. He was a man after Gods own heart, endued with the Spirit of God. M. It is most true: and therefore the Papists (which both teach and practise the contrary) are endued with the spirit of Satan. S. Paul saith, that to forbid marriage & meats, is a doctrine of devils, 1. Tim. 4.1.3. If that be a doctrine of devils, then much more is this. In the sixth Commandment is also condemned all cruelty: yet herein they exceed and excel all others. And this is a special note of a false religion; and yet this is one special means whereby Popery is upheld. See Taylor on Psalm 32. page. 204. to 208. Solomon describes an harlot by three properties; cruelty, treachery, and flattery, Pro. 2.16, 17, 18. As a dishonest and unchaste woman is thus discerned, so is a corrupt religion. And these are the very badges and ensigns of the whore of Babylon: Where they get the sword, they show all cruelty: where their power faileth, they work by treachery: where this speedeth not, they will deceive by flattery and hypocrisy. See the Preface to Doctor willet's Treatise on the Epistle of S. jude, page 2, 3, etc. DIALOGUE 11. C. What do they teach and practise contrary to the seventh Commandment? M. They hold and teach, that marriage is unlawful in the Clergy: and that the marriage of Ministers is the worst sort of incontinency and fornication, Rhem. on 1. Cor. 7.9. Sect. 8. whereas marriage is the remedy against fornication, 1. Cor. 7.2. They allow their Priests to keep harlots, (rather than to marry) so they do it closely: for this caveat is given them: Si non castè tamencautè. If thou canst not live chastely, thou mayst keep a whore warily. And what uncleanness and filthiness hath been committed by many Popes, and Popish Priests, all the world knoweth. A taste hereof I will give you in a few examples. Pope john the 13. was an adulterer, and an incestuous person. Being found without the city with another man's wife, he was so wounded of of her husband, that within eight days after he died, Acts and Monuments, page 143. Pope Sixtus the Fourtherected at Rome a Stews of double abomination, not only of women, but also of men, ibid. 6. page 667. Alexander the sixth committed incest with his own daughter Lucretia, Guicciardine lib. 3. Innocentius the Eightth had diverse bastards, and boasted of them. See Willet on jude, page 188. They had one Pope that did beget no child, but was begotten with child, and brought it forth in going on procession: and that was Pope john the Eightth, who proved to be joane, and not john. This they deny, but there was of late years written a book by Master Alexander Cook: and another written in Latin by a stranger, wherein they prove (and that out of Popish writers) that there was such a one. For they sufficiently prove themselves to be men indeed, in begetting bastards. It is an old saying, It must needs be a holy Procession, where the devil bears the Cross: so it must needs bean holy, chaste & pure Church, that hath such unholy, impure, unchaste, & filthy, heads, as many Popes have been. And as were the heads, such was the rest of the body. Their monasteries and monkish cells were detected of most infamous incests, fornications, etc. as doth appear in the inquisition made in the time of King Henry the Eightth, Praefat. Balaei. de acts Roman. Pontif. See a little book (lately set forth) called the Friar's Chronicle. Contrary to the Eightth Commandment are the Pope's Bulls, Indulgences and pardons for sin: and all for money. They sell such things as are not to been sold, namely, remission of sins, and the merits by which men may come to the kingdom of heaven. But no penny, no Pater noster, Synopsis Papismi. Controversy 14. part 3. Pope's Bulls and Indulgences (wherein is given absolution from the guilt of temporal punishment) were not known to the Catholic Church, for 1000 years and more after Christ, Perk. 2. vol. 589. And herein they maintain licentiousness: for what need one care what sin he committeth, when for a little money he may have, a pardon for it? One Roger Holland (sometime a Papist) saith thus, I was of this your blind religion; having liberty under your auricular confession, I made no conscience of sin, but frusted to the Priest's absolution; he also for money, doing some penance for me: which after I had given, I cared no further what offences I did: no more than he cared, after he had my money, whether he fasted with bread or water for me or no, Acts and Monuments, page 2040. DIALOGUE 12. C. Show me also, I pray you, what they reach and practise contrary to the two last Commandments. M. The ninth Commandment condemns all lying, and dissimulation, railing, mocking, etc. They maintain equivocation, which (as the Secular Priests have said) (Quodlibet 2. Art. 4. page 6.) you may term in plain English, lying, and cogging. They are not orious liars, & slanderers, railers and workers, Willet on jude page 195 and 205. 212. They have falsified men's writings, putting in, and putting out what they, please, as is to be seen in their Index expurgatorius. See Perk. 2. vol. page 489, etc. There have been in times past games appointed for lying. If there were any such now, the Papists would carry the whet stone from all the heretics in Christendom. The tenth Commandment condemneth original corruption, and the very evil thoughts and lusts of the heart without consent. They teach▪ that concupiscence in itself is not sin. These are the very words of the council of Trent: This concupiscence (which the Apostle sometime calleth sin) the holy Synod declareth, that the Catholic Church did never understand to be called sin, because it is truly and properly sin in the regenerate, but because it cometh of sin, and inclineth unto sin. If any man think the contrary, let him be accursed, Sess 5. cap. 1. de pecc. orig. Wherein they both decree against the Apostle himself, Rom. 7.23. and also they gainsay themselves: for if this concupiscence boil out of original sin, as out of a fountain, and that is damnable: it followeth, that conrupisence or lust is also sin before God, and doth deserve condemnation. They say that in the regenerate it is venial. But this is an undoubted principle, that all sins in themselves and their own nature are mortal. And concerning this venial sin, it was not known among the Fathers for 700 years after Christ. And thus you see, what gross things they both teach & practise contrary to the Commandments of God: whereby it plainly appeareth, that Popery cannot be of God: for thus I reason: Whatsoever religion doth teach things contrary to the Commandments of God, is not of God: but Popery doth so, and therefore it is not of God: and so by good consequence Papists cannot be good Catholics. DIALOGUE 13. C. Hitherto you have showed, that the Papists teach many things contrary to the Creed, the Sacraments, & the ten Commandments: now tell me, I pray you, whether they teach any thing contrary to the Lords prayer. M. They do likewise teach and practise many things contrary thereunto, I will but only name some of them. The Lord's prayer teacheth us to call upon God only. They teach and practise prayer to Saints. In the first petition we pray for the hallowing of God's name. They give unto Saints departed, that which is proper to God, and so dishonour God's name. In the second position we pray for the erecting of God's Kingdom of grace in our hearts, and also for the means thereof, namely, the preaching and hearing of God's Word They hinder the coming of God's kingdom, in rejecting the Word of God, and in persecuting such as will preach here and read it. Contrary to the third petition is their doctrine of free-will. Contrary to the fift petition, is their doctrine of satisfaction for sin. In the sixth petition, we pray for strength to withstand Satan and his temptations. They teach people to drive away the devil with holy water, and such like childish toys. These and other such like things they teach & practise contrary to the Lords prayer. DIALOGUE 14. C. If Popery be so contrary to the grounds of Religion, than we may not join with the Papists in their profession. M. It is true indeed: we must therefore do as the Lord bade jeremy (chap. 15.19.) Let them return to thee, but return not thou to them We may join with them in respect of civil society, but not in respect of Religion: and yet even then we are to take heed, lest we be corrupted by them: for he that teacheth pitch, shall be 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 united: but they are grossly deceived: for a union of these two religions can never be made, more than the union of light and darkness, and that because the Church of Rome (as hath at large been shown) hath strooke at the very foundation. C. If Popery be so contrary to the very grounds of Religion, than what is the cause that so many (yea, even of the more wise and learned sort) do embrace and cleave to it? M. One special cause of it is, that because men will not receive the love of the truth, therefore God shall send them strong delusion, that they should believe 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 themselves herewith, they should easily fee the grossness of Popery. A third cause is, that Popery is very agreeable and pleasing to man's corrupt nature: As for example: to be justified by our good works: to have Images to worship God in: to live in ignorance: to have pardons for our sins: to serve God in outward ceremonies, as in choice of meat, difference of days, etc. these are things very agreeable and pleasing to our corrupt nature, and therefore one special cause why so many embrace Popery. A fourth cause is, the tyranny. of the Church of Rome, whose chief means to uphold her religion, is fire and sword: for were it not for this, many thousands in a few years would utterly renounce Popery. A fift cause why so many (specially of the Learned) do embrace it is pomp and profit: that is, ambition and covetousness. This was that which made the Scribes and Pharises (even against their own knowledge) to withstand Christ and his Gospel. And this makes many learned Papists to do the like. They know (no doubt) that in some things they err: as it doth appear by the words of Stephen Gardiner on his death bead. The Bishop of Chichester seeing him to be in a desperate case, comforteth him with the hope of remission of sins by the merits of Christ. Gardiner hereunto answereth thus: What, will you open that gape now? you may speak it to me, & to such as are in my case: but if you teach it to the people, then farewell all; meaning, our authority, pomp, and profit by absolutions, Masses, etc. These are the special causes why so many embrace Popery. C. There is one thing more that I would gladly know concerning the Papists, and that is, whether a Papist may be saved, seeing that Popery is so contrary to the grounds of Religion. M. You are then to mark what a Papist is. A Papist (as the Rhemists on Acts 11. Sect 4. do describe him) is one that cleaveth to the Pope in Religion, and is obedient to him in all things. Every one now that is under the jurisdiction of the Pope, is not to be counted a Papist: for their are some even in Italy, Spain, etc. that hold the Grounds of Religion, do sigh and groan under the Romish yoke, and desire to be freed from it, yea would rejoice to see it. Again, there may be some, that (for want of knowledge, and the means thereof) are entangled with some points of Popery, but yet they hold the foundation, which is CHRIST JESUS, and look to be saved by his merits, and not by their own or any others. Such we account not Papists, our the true Church and children of God. But by Papists, we mean such as cleave fast to the Pope in religion, are in all things obedient to him, will not be reclaimed from their errors, refuse to hear the Word of God, to read the Scriptures, or any other good books. ' Of such we may boldly say, that if they thus continue to the end, they cannot be saved. DIALOGUE 15. C. I do now plainly see, that Papists are no good Catholics, because they are neither of sound faith, nor good life: but tell me (I pray you) who indeed are the true Church and true Catholics? M. All that do truly and sincerely embrace, profess, and practise the aforesaid grounds of Religion, in what Country soever they live. C. Is the Church of England the true Church? M. Yes, for it hath the special marks of the true Church: namely, the Word of God sincerely and sound preached, and the Sacraments rightly administered. C. The Papists say, that there are diversities of opinions amongst us, that we cannot agree among ourselves, and that therefore we are not the true Church. M. In all substantial points of Religion we agree both amongst ourselves, and also with all other sound Protestants in Christendom. In other things there have been, are, and will be diversities of opinions & differences to the world's end. They should first pluck out the beam of their own eyes: for we can truly charge them with greater differences: As namely, with that sharp and bloody contention between the Franciscans and Dominicans; and with the late bitter contention between the jesuites, & the secular Priests: wherein the Priests did write as bitterly against the jesuites (and namely, against Parsons) as ever did any Protestant: nay there was never any Protestant Writer that did lay such foul and odious crimes to their charge, as the Priests did. And herein they verified the old proverb, When théeues fall by the ears, true men come to have their goods. For one dissension that is among us, they have (at least) ten among themselves. Doctor Willet (in his fourth Pillar of Papistry) hath set down at large, First, the contradictions and divers opinions of old Papists and new. Secondly, the contradictions of the jesuites among themselves. Thirdly, that their stoutest Champion, Bellarmine, is at variance with himself, shamefully forgetting himself, saying and unsaying: now of one opinion, by and by of another. And no marvel, Oportet enim mendacem esse memorem, A liar had need to have a good memory. Fourthly, he showeth the repugnances, inconveniences, and inconsequent opinions which Popish Religion hath in it self. And thus you see, how they charge us with that, wherein themselves are most faulty. DIALOGUE 16. C. Are there none among us, that maintain any strange and new opinions, contrary to the grounds of Religion? M. If there be any such, our Church doth not approve of them, but rather censure and punish them. C. There be some that profess the former grounds of Religion as we do, and yet say that there is no true Church among us: and therefore will not join with us in prayer, hearing the Word, and in the use of the Sacraments, but separate themselves from us: 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 do even deny these Articles of faith the Catholic Church, and the Communion of Saints, and are such as the Apostle speaks of, Rom. 16.17. Heb. 10.25, 39 Master Perkins (in his first volume, page 409.) calls them a schismatical and undiscreet company, and saith, that they are full of pride, thinking themselves to be full, when they are empty, to have all knowledge, when they are ignorant, and have need to be catechised. Another saith thus of them: The error of those men is full of evil, yea of blasphemy, who do in such manner make a departure from this Church, as if Christ were quitbanished from hence, and that there could be no hope of salvation to those that abide here. And further he saith, that if they cannot find Christ here, 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 Schism. C. I pray show me by some example, that they ought not to separate themselves from us, and that they do sin in so doing. M. In the Church of Corinth, the incestuous man was not punished: fornication was lightly regarded, yea there were some that even denied the Resurrection, yet S. Paul doth account and call them the Church and Saints: he doth not persuade any to make a separation, but doth plainly rebuke them, and sheweth how they should punish the evil doer. I speak not this to excuse any gross sin that reigneth amongst us: (for I wish that the same might be severely punished) but to show, that where the Word is truly preached, and the Sacraments rightly administered (as in our Church they are) none ought for any cause to separate themselves: And, that such as do it, do sin grievously, I will show you by a familiar example. A mother conceivesh and bringeth forth a son, and that with great travail & pain: She traineth him up to man's estate, and that not without great care and labour: This son 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 think of him? C. Surely I should think such a one to be a very wicked and unnatural son. M. Even such are they, who (for some seeming faults in our Church) deny it to be a true Church, and do separate themselves from it: whereas this Church hath conceived them, brought them forth, and nourished them. For if ever they were truly begotten unto Christ, and borne anew, it hath bin by our Church and our Ministry, by which likewise they have been trained up, and brought to that knowledge which they have. C. There are many amongst us that make great profession of Religion, but I can see no good works come from them: nay, they are not only barren in good works, but also live in some one gross sin or other. Are these the true Church, and true Catholics? M. Though they live in the Church, yet they are not of the Church: they are but Hypocrites, and shall (if they repent not) have the reward of Hypocrites: yea it shall be easier in the day of judgement for many Papists, then for them; because by their barren and fruitless, yea wicked life, they have caused the name of God, his Gospel, and the true professors thereof, to be evil spoken of. Let all therefore that will be accounted the true Church, and true Christians, be careful to adorn the doctrine of God our Saviour in all things, and that by a godly conversation, and by doing of good works. C. The name of God be blessed for this our conference, whereby I find myself 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 certainly be saved. M. Be diligent to hear the Word of God preached. Read the Scriptures. Receive often the Sacrament. Acquaint yourself throughly with the aforesaid grounds of Religion. join hereunto earnest▪ and hearty prayer. Set apart some time for these things, specially be careful to spend the Sabbath herein. And to all these things join an holy conversation, endeavouring above all things to have always a clear 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 child of God, and that nothing shall be able to separate you from the love of God, which is in Christ, Rom. 8.38. Babylon is fallen, is fallen, Revelation 14.8. Praise, honour, glory and power, be unto him that sitteth upon, the Throne, and unto the Lamb for evermore. Amen, Revelation 5.13. FINIS. A TABLE OF the Simples, whereof the Pill is compounded. IMplicit faith. Dialogue. 1. Denying of Christ's humanity. Dialogue. 2. Merits of Saints. Ibid. Saint Francis; the Virgin Mary, and the Pope made Saviour's. Ibid. Blasphemies. Ibid. Popish Traditions. Images. Denying of CHRIST'S Prophetical Office. Dialogue 3. Popish Priesthood. Ibid. Sacrifice of the Mass. Ibid. Intercession of Saints. Ibid. Denying of Christ's 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 Virgin without sin. Dialogue 4. Purgatory. Ibid. Carnal presence. Dialogue 5. Catholic Church of Rome. Ibid. Canonising of SAINTS. Ibid. Humane satisfactions. Ibid. justification by works. Ibid. Merits. Ibid. Five bastard Sacraments. Dialogue 6. SACRAMENTS give grace Ibid. Sacraments justify. Ibid. Cup taken away. Dialogue 6. Reserving of the Bread. Ibid. Adoration of the Sacrament. Ibid. Transubstantiation. Ibid. Works without faith. Dialogue 7. Scriptures in a strange tongue. Ibid. Pilgrimages. Ibid. Vow of single life. Ibid. Works of Supererogation. Ibid. Ignorance, the mother of devotion. Dialogue 8. CHRIST'S body, The Pope etc. are made gods. Ibid. Images made and worshipped. Ibid. Prayer in a strange tongue. Ibid. Popish vows and fasting. Ibid. Swearing by Saints. Dialogue 9 Perjury. Ibid. Blasphemy. Ibid. Pope's Supremacy. Ibid. Pope's pride. Ibid. Disobedience to Parents. Ibid. Killing of KINGS. Dialogue 10. Cruelty, Treachery, Flattery. Ibid. Priest's marriage made unlawful. Dialogue 11. Filthy lives of Popes, Monks, etc. Ibid. Pope's Bulls and Pardons, etc. Ibid. Equivocation. Dialogue 12. Railing, Mocking, etc. Ibid. Lying. Ibid. Concupiscence. Ibid. Venial sin. Ibid. Prayer to Saints. Dialogue 13. Free will, holy water, etc. Ibid. No union can be made between Popery, and the Religion now professed in England. Dialogue 14. Five causes why so many embrace Popery. Ibid. The Church of England a true Church. Dialogue 15. Divisions and contradictions among Papists. Ibid. Separatists. Dialogue 16. Barren professors, are but hypocrites. Ibid. The Conclusion. Ibid. FINIS. LONDON, Printed by H. L. for Benjamin Fisher, and are to be sold at his Shop in Paternoster Row, at the sign of the Talbot. 1623.