23. Q. May salvation be had in the Church | of Rome? A. They who live in that communion, and cannot get better information, we doubt not will be accepted by our all-gracious God; but they who can and yet will not make use of it, are most assuredly in great hazard of their souls. 24. Q. Do the Roman Catholics allow salvation in the Protestant church? A. No: but that gives them no advantage over us. It only proves their own presumption and uncharitableness. 25. Q. Is the Protestant church a sound and uncorrupt part of the Catholic church? A. Yes; for it is a certain mark of a sound church, to teach no doctrines but such as are agreeable to the word of God. 26. Q. Was not the Protestant church founded by Luther and Calvin and King Henry the Eighth? A. No; "Jesus Christ himself is the author and finisher of our faith" (Heb. xii. 2). The reformers set up no new religion, but restored the old one to the purity and perfection it had before it was corrupted by the peculiar doctrines of the Roman Catholic religion. 27. Q. Where was the Protestant religion before the Reformation? A. In the Bible; where it is now, and where alone all true religion is to be found. But we have more reason to ask, where the Roman Catholic religion was for several hundred years after Christ: the Church of Rome being very different now from what it was in those days. 28. Q. Which then is the most ancient church? A. The Protestant: for, instead of being founded lately, as the Roman Catholics pretend, it is in fact much more ancient than their own: being a true, primitive, apostolical church, "built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."* (Eph. ii. 20.) * In order to establish the papal claim of jurisdiction over the Church of England, there has been urged the propagation of the Christian religion in that country by Augustine and his associates, under the auspices of Pope Gregory the First, in the beginning of the seventh century. The submission of the English church at that period, was to Gregory not as universal bishop, but as exercising jurisdiction in a particular portion of Christendom. Besides, it was not to the Roman missionaries that the whole kingdom was indebted for the gift of the gospel, the population of Wales being confessedly already Christian: Northumberland, and some other kingdoms of the heptarchy, receiving instruction from Scotch divines under the episcopacy of three successive 29. Q. Why do the Roman Catholics call us heretics? A. It is a bold and groundless charge, which we justly despise and protest against; for "after the way which they call heresy, we worship the God of our fathers, believing all things which are written in his holy word." (Acts xxiv. 14.) 30. Q. In what manner do the Roman Catholics treat those whom they call heretics? A. It has been maintained and acted on by popes in their official proceedings, and the position has not been withdrawn by any of them, that faith is not to be kept with heretics; but that they should be persecuted and destroyed; and that the Pope can absolve subjects from their oath of allegiance to Protestant princes. 31. Q. Hath the Pope power to absolve subjects from their oath of allegiance? A. No: for that would encourage subjects to rebel against their lawful sovereigns, and is contrary to the express command of Scripture. "Let every soul be subject to the higher powers. The powers that be are ordained of God." (Rom. xiii. 1.) 32. Q. Hath the Pope ever exerted such a power? A. He hath exerted it frequently, particularly in England. 33. Q. Have Christians a right to persecute and destroy one another on account of religion? A. No: the religion of Christ is a religion of peace and charity. "By this shall all men know that ye are my disciples, if ye love one another." (John xiii. 35.) 34. Q. How have the Roman Catholics been guilty in this respect? A. It is well known that liberty of conscience is denied in all the Roman Catholic countries, and that generally wherever the Roman Catholic religion prevails, they endeavour to root out all who differ from them by fire and sword. 35. Q. What instances can you give of this? A. The murder of many godly bishops and others in England, in the reign of the bloody Queen Mary, and the cruel massacre of an immense number of Protestants in Ireland, in the year 1641, besides many bishops of the old British church; there being an attachment in the mass of the population of all those kingdoms; who, although in subjection to the idolatrous Anglo-Saxons, could not have entirely forgotten the faith of their ancestors. In addition to all these considerations, it should be remembered that some of the worst of the errors of the Roman Catholic church were as yet unknown in her.-[Ed. ture? A. Yes: "There is one God, and one mediator between God and man, the man Christ Jesus, who himself a ransom gave for all." (1 Tim. ii. 5, 6.) "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." (Acts iv. 12.) 39. Q. In what does the sin of this practice consist? A. In dishonouring Christ our only mediator, and giving to creatures the worship due to God alone; which is direct idolatry. 40. Q. Are there any cautions in Scripture against the worship of angels? A. There are several; St. Paul expressly forbids the practice. "Let no man beguile you of your reward in a voluntary humility and worshipping of angels?" (Col. ii. 16.) "See thou do it not (saith the angel to St. John); I am thy fellow-servant: worship God." (Rev. xix. 10.) 41. Q. Are there any cautions in Scripture against the worship of saints? A. Yes; St. Peter forbad Cornelius to worship him; saying, "Stand up; I myself also am a man." (Acts x. 26.) And St. Paul and Barnabas said to the people of Lystra, "Sirs, why do ye these things? We also are men of like passions with you." (Acts xiv. 15.) 42. Q. May we not worship the blessed Virgin, the mother of our Lord? A. Although the Roman Catholics address prayers to her, yet there is neither command nor example to support such worship in the word of God, and (as she is but a creature) it is downright idolatry. 43. Q. Did our Saviour's behaviour to his mother, when he was upon earth, encourage the worship of her? A. Far otherwise: for though he was subject to her in his youth, (as he was also to Joseph,) and doubtless treated her at all times with due respect, yet he allowed her no authority in any thing that related to his ministry (Luke ii. 51). Much less can we imagine that she hath any power or influence over him now, that he is at the right hand of God in heaven exalted above every name that is named in heaven and earth.* 44. Q. If the worship of the Virgin Mary and other saints be unlawful, what pretence can there be for worshipping their images or pictures? A. None, certainly. It is moreover expressly forbidden in the second commandment: "Thou shalt not make to thyself any graven image, nor the likeness of any thing. Thou shalt not bow down to them, nor worship them" (Exod. xx. 45). Yet all this Roman Catholics do without scruple. sible that such a practice is contrary to this 45. Q. Are not the Roman Catholics sen commandment? A. They seem to be so; for in several of behaviour to the blessed Virgin, seem to have The following instances of our Saviour's been providentially recorded in the New Testa ment, on purpose to discourage the idolatry, which God foresaw the Church of Rome would fall into by worshipping her. Being told, as he was preaching to the people, that his mother and his brethren were desirous to speak with him, he answered, without taking further notice of them, "Who is my mother, and who are my brethren? Whosoever shall do the will of my father which is in heaven, the same is my brother, and sister, and mother." (Matt. xii. 46-50.) In like manner, when a woman, in admiration that bare thee, and the paps which thou hast sucked:" he said "Yea, rather blessed are they that hear the word of God, and keep it." (Luke xi. 27, 28.) And his answer to his mother at the marriage feast is very remarkable: "Woman, what have I to do with thee?" (John ii. 4.) As also when she found him disputing with the doctors, and told him, that Joseph, his reputed father, and she "had sought him sorrow. ing." "How is it," said he, "that ye sought me? Wist ye not that I must be about my (heavenly) father's business?" (Luke ii. 49.) All which passages are so many plain proofs, in any thing that regarded the business of his that she had no authority or influence over him ministry, or the salvation of mankind. of his doctrine, cried out, "Blessed is the womb Neither doth St. John, (to whose immediate care she was recommended by Christ upon the cross,) nor any other of the apostles, mention her with any extraordinary respect; nay, so far were and worshipping her (as the Church of Rome they from giving her the title of Queen of Heaven, doth) that even her name is not to be found in any of the epistles. their catechisms they leave out the second rote, without understanding what we say, commandment, and to make up the num- cannot possibly answer that end. ber they split the tenth into two. 46. Q. Do they not declare, that they do not direct their worship to the images themselves, but pray to Christ and his saints, through the images? A. That, indeed, is said by some of them, but it is no more than the heathens said for themselves, and cannot excuse them from the sin of idolatry: for the word of God is express, "Thou shalt not make to thyself any graven image. Thou shalt not bow down to them. Neither shalt thou set thee up any image, which the Lord thy God hateth." (Deut. xvi. 22.) 47. Q. What do you think of the veneration that is paid by the Church of Rome to relics? A. It is at best a groundless superstition, and has given occasion to much fraud and imposture; many of the pretended relics having never belonged to the persons whose names they bear. 48. Q. What do you think of the frequent crossings upon which the Roman Catholics lay so great stress in their divine offices, and for security against sickness and ill accidents? A. They are vain and superstitious. The worship of the crucifix, or figure of Christ upon the cross, is idolatrous; and the adoring and praying to the cross itself, is, of all the corruptions of the Roman Catholic worship, the most gross and intolerable. 49. Q. Is not praying for the dead another Roman Catholic error? A. Yes: the Scriptures give no countenance to that practice, and it is inconsistent with reason, to think that they can be helped by our prayers. For, we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” (2 Cor. v. 10.) 50. Q. Is it agreeable to the word of God, to offer up public prayers in Latin, where that language is not generally understood by the people? A. That practice is expressly forbidden. “If I pray in an unknown tongue, my understanding is unfruitful. How shall the unlearned say, Amen, if he understand not what thou sayest? If there come in those that are unlearned or unbelievers, will they not say, Ye are mad?" (1 Cor. xiv. 14, 16, 23.) 51. Q. Is that practice consistent with reason? A. No: the duty of prayer is ordained for the improvement of our souls, and increase of grace but repeating a set of words by PART IV. OF THE SACRAMENTS, AND OTHER POINTS OF DOCTRINE AND PRACTICE IN THE CHURCH OF ROME. Acts xvii. 22. I perceive that in all things ye are too superstitious. 52. Q. How is baptism administered in the Church of Rome? A. With many superstitious ceremonies. 53. Q. Do the Roman Catholics administer the sacrament of the Lord's Supper according to Christ's command? A. No: they withhold the cup from the laity; though Christ expressly said, when he instituted that sacrament, Drink ye all of this." (Matt. xxvi. 27.) 54. Q. Doth the consecrated bread, which the Roman Catholics assert to be the body of Christ, contain also his blood, as they pretend? A. No: but if it did, the wine would be as unnecessary to the priest as to the people; but our Saviour appointed both kinds to be received; and St. Paul, who wrote to laity as well as to the clergy, saith, "Let a man examine himself, and so let him eat of that bread and drink of that cup." (1 Cor. xi. 28.) 55. Q. What is the sacrifice of the mass? A. The Church of Rome calls the celebration of the Lord's Supper the mass; and pretends that therein Christ is continually offered up a sacrifice for the living and the dead. 56. Q. Is this doctrine agreeable to Scripture? A. No: we are told there, that "Christ hath once suffered for sins. Not that he should offer himself often, but now once hath he appeared to put away sin by the sacrifice of himself." And that "without shedding of blood there is no remission." (1 Pet. iii. 18; Heb. ix. 25, 26, 22.) 57. Q. What do you infer from these passages? A. That since there is no shedding of blood in the mass, and our Saviour Christ doth not suffer anew, there cannot be any sacrifice or remission of sins in the mass. 58. Q. Is the real and true body and blood of Christ in the mass? A. No: the body of Christ is "at the right hand of God in heaven;" which both Protestants and Roman Catholics profess to believe, when they say the creed. 59. Q. What, then, do the Protestants mean, when they say in their catechism, "The body and blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper?" A. They only mean, that such persons as worthily partake of the Lord's Supper, do spiritually eat the flesh of Christ, and drink his blood; and do actually receive those spiritual benefits which Christ purchased for mankind, when he gave his body to be broken, and his blood to be shed upon the cross. 60. Q. What do the Roman Catholics mean by transubstantiation? A. They believe that in the sacrament of the Lord's Supper, the bread and wine, immediately after the consecration, are turned into the very body and blood, soul and divinity of Christ. 61. Q. Is this doctrine supported by Scrip ture? A. No: for Christ himself, after consecration, calls the wine the "Fruit of the vine" (Matt. xxvi. 29); and St. Paul calls what each communicant receives, by the same name as before consecration: "As often as you eat this bread and drink this cup, ye do show the Lord's death till he do come." (1 Cor. xi. 23.) 62. Q. How do you understand these words, 'This is my body?' A. In the same sense as circumcision is called the covenant, and the Lamb is called the passover, although they are not the passover and the covenant, but the signs of them. (Gen. xvii. 10, 11; Exod. xii. 11.) So likewise the bread and wine in the sacrament do but represent Christ's body, and are a memorial of it to us. For which reason he adds, "do this in remembrance of me." (Luke xxii. 19.) 63. Q. Doth the doctrine of transubstantiation contradict the evidence of our senses? A. Our sight, our taste, and our smell, all inform us, that the bread and wine remain after consecration exactly what they were before. 64. Q. What will be the consequence if our senses constantly deceive us in the plainest cases? A. The consequence will be very bad. For our Saviour proved his doctrine by the miracles which he wrought before men's eyes. But if men's senses may deceive them in the plainest cases, there is an end of all miracles at once, and this great proof of the truth of Christianity is quite taken away. 65. Q. Doth the doctrine of transubstantiation contradict our reason? is impossible for the same body to be in different places at the same time. 66. Q. Doth not that doctrine betray men into idolatry? A. Yes; for as there is no change made by consecration in the nature of the bread or the wine, the worship that is paid to them is the grossest idolatry. the elements are duly consecrated? they cannot know whether the priest in- 68. Q. What if the priest do not intend to consecrate the elements? Church of Rome, there is no consecration, A. Then according to the doctrine of the the people who think they worship Christ, and of course no transubstantiation; and ship nothing but mere bread and wine;. for "do (even upon their own principles) worwant of the intention of the priest.” 69. Q. Do the Roman Catholics carry this doctrine of intention to other articles? A. Yes; to every one of their sacraments; so that without the intention of the priest no baptism is administered, or child made a Christian; without the intention of the bishop, no orders are conferred, no priest is made; and consequently all his ministration of baptism, masses, absolutions, marriages, &c., are of no effect. 70. Q. Of what consequence is this doctrine of intention to the people? A. It makes the salvation of the people depend on the care and honesty of the priest, and at best, leaves them in a state of doubt and anxiety.-Nay, by this doctrine, the Pope himself cannot be sure that he ever received holy orders, or was so much as baptized. Roman Catholic sacraments are not sacra71. Q. How do you prove that the five ments of the Christian church? A. They are not of the nature of a sacrament; for they have either no outward and visible signs appointed by Christ, to convey to us inward and spiritual grace, or they are not generally necessary to salvation. 72. Q. Is confirmation a sacrament? 73. Q. Is penance a sacrament? sary? A. No: for in Scripture forgiveness of sins is promised without any other condition A. Yes; for our reason assures us, that it than sincere repentance and amendment: A. There is no other satisfaction for sin, but that which Christ hath made, "Who gave himself a ransom for all, and by one offering hath perfected for ever them that are sanctified." (1. Tim. ii. 6. Heb. x. 14.) 77. Q. What then is the true end of penance? A. The correction of the sinner, and the admonition of others. 78. Q. Is that end answered by the practice of the church of Rome? A. No: the sinner is allowed to get another person to do the penance for him, and the Pope grants indulgences, whereby he remits all penances, not only of sins past, but sometimes of such as shall be committed for a great number of years to come, or during a man's whole life. And these indulgences are by many considered as licenses for sin, which are publicly sold for money. 79. Q. Is extreme unction a sacrament? A. It is so far from being a sacrament, that it is not once mentioned in the New Testament: the anointing there recommended, being for the recovery of a sick person (James v. 14.); whereas extreme unction is applied with quite a different design; viz., to prepare him for the other world. 80. Q. Are holy orders a sacrament? A. Holy orders are the solemn appointment of certain persons to the ministry; which, though according to Christ's command, is not a sacrament; not being necessary for all to receive. 81. Q. Is matrimony a sacrament? A. Matrimony is a holy and honourable state of life; and was ordained by God between our first parents, in the time of our innocency: but being so long before Christ, cannot be deemed a sacrament of his church. 82. Q. What do you think of the obligation which the clergy, and all the nuns and friars, and others of the Church of Rome, are under not to marry? A. It is so far from being commanded by God, that forbidding to marry. (1 Tim. iv. 3.) is set down as one [mark] of them who depart | from the faith; and it is often found to be a dreadful snare to the conscience, and an inlet to the most abominable wickedness. 83. Q. Why is the distinction of meats, as practised in the Church of Rome, unlawful and superstitious? A. To abstain from meats is another of the marks of them that depart from the faith. (1 Tim. iv. 3.) The practice hath in fact destroyed the moral use of fasting, by teaching that luxury and drunkenness are consistent with fasting, provided particular meats are abstained from. 84. Q. Why are pilgrimages unlawful? A. Because they promote superstition and idolatry, the worship of saints, and the unlawful veneration of images and relics. 85. Q. What doth the Church of Rome teach concerning purgatory? A. That the departed souls of the faithful, in order to be cleansed from their sins be fore they can enter into heaven, must suffer the torment of fire in a place which they call purgatory; from whence however, they may be delivered by the prayers of the church; which are sold for money. 86. Q. Is there such a place? A. No: the Scriptures tell us of no such place; but, on the contrary, that, "The blood of Christ cleanseth us from all sin. Blessed are the dead which die in the Lord, that they may rest from their labours, and their works do follow them." (John i. 7. Rev. xiv. 13.) 87. Q. What do they mean by supererogation? A. They suppose that some men may have more virtue and merit than is necessary for their own salvation, which may be spared for the benefit of others. This they call the treasure of the church, and pretend that the Pope can dispose of it. 88. Q. How do you prove this doctrine to be false? A. Our Saviour bids men, "When they have done all things which are commanded them, to say, We are unprofitable servants, we have done that which was our duty to do. In many things we offend all." (Luke xvii. 10. James iii. 2.) 89. Q. How do you prove that one man cannot share in the merit of another? A. St. Paul says, "Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another; for every man shall bear his own burden." (Gal. vi. 4, 5.) 90. Q. What is the ill consequence of that doctrine of supererogation? A. It offends the purity and holiness of God, by supposing that sinners can have any merit in his sight. |