imputation of Christs righte ousnesse to vs. The Papists teach many things contrary to this Article First that men are to make satisfaction for their sinnes Now satisfaction for sinnes and forgiuenes of sinnes are contraries If wee satisfie in our owne person we are not iustified fréely if we be iustified fréely as most certainly we are Rom 3.23 then we make no satisfaction at all If a man can satisfie and pay a debt then he néedes no forgiuenes but if the debt be forgiuen him then it is plaine that there is no satisfaction made The satisfaction for our sinnes was made by Christ and not by vs. C. Did not the ancient Fathers teach men to make satisfaction for their sinnes M. The satisfaction which they maintained was an ecclesiasticall and publike mulct or penalty imposed vpon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. V. 577 c. 2. vol. 165.2 D. 166. The efficient cause of our iustification is God alone It is God only that forgiueth our sins Esa 43.25 Mar. 2.7 Ro. 8.33 They teach that the Pope can forgiue sins and we know that he giues pardons not only for the time past but also for the time to come yea they teach that priests haue full right to remit sins they alleadge these places to prooue it Mat. 16.19 Ioh. 20.23 Now we are to note this that as none can forgiue a debt but the party to whom the debt is due so none can forgiue sins but God only against whom the sin is committed Ps 51.4 The power of binding and loosing committed to the Apostles Ministers of the Word is by declaring the wil and pleasure of God out of his Word both to pronounce forgiuenes of sins to al that are truly penitent and the retaining of them to the impenitent The Pope and his Clergie are neuer able to proue themselues to bee she true Ministers of Christ and therefore they cannot so much as challenge this latter authoritie and power to themselues much lesse she former which is proper to God only The motiue or impulsiue cause which moued God to iustifie vs was not any thing in vs but only the grace of God that is the free good wil pleasure of God Ro. 3.24 Eph. 2 8. Tit. 3.5 7. They teach that we are not iustified by grace only but by works also that is by the merit of our workes And to this end they haue of late yéeres deuised a first and secand iustification The first is when a sinner of an euill man is made a good man and this they say commeth only of Gods mercie by the merit of Christ The second is when one of a good of iust man is made better and more iust and this procéedeth from workes But wee are to know that there are not two kinos of iustification a first and second but one and the same iustification considered in different respects In respect of Gods actuall acceptation of a maus person iustification is absolute but in respect of the actuall application and manifestation of Gods acceptation vnto a mans conscience iustification is by parts and degrées M. Scudder on the Lords Prayer page 303. to 309. And further we are to note that the Papists second iustification is no other then sanctification which is an effect and fruit of iustification the which is imperfect and not able to iustifie vs before God Themateriall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ his inherent holines his fulfilling of the Law his death sacrifice and full satisfaction The formal cause or the forme of iustification is the righteousnes of Christ imputed of God vnto vs Rom. 5.19 Rom. 4.5 6 7 8. 1. Cor. 1.30 2. Cor. 5.19 21. Phil. 3.9 The Papists detide this doctrine that Men are iustified by the imputation of the righteousnes of Christ which righteousnes is not in vs but in Christ The Rhemists call it a new no-iustice a phantasticall apprehension of that which is not Rhem. on Ro. 3. Sect. 7. They hold them accursed that so affirm and teach And they teach that the onely formall cause of our iustification is the iustice of God whereby we are not reputed and accounted iust but are made iust indéede and this iustice is that which euery man hath within himselfe and is inherent in him Concil Trid. Sess 6. can 10.11 Rhem. on Phil. chap. 3. Sect. 3. The instrumentall cause of iustification on our part is a true and liuely faith whereby wee receiue and apply vnto our selues the merrie of God Christ Iesus and all his benefits resting vpon him alone for our saluation They teach that faith doth not iustifie as an instrument in apprehending the righteousnes of Christ but as a proper and true cause it actually iustifieth by the dignity worthines and meritorious work thereof Bellarm. lib. 1. de iustificat cap. 17. They teach also that faith is not the only cause of our iustification but that there are other also as hope charity almes-déedes and other vertues yea they say that workes are more principall then faith in the matter of iustification and pronounce him accursed that shall say a man is iustified onely by faith Rhem. on Rom. 8. Sect. 6. and on Iames 2. Sect. 7. Bellarm. lib. 1. de iustificat cap. 13. Concil Trid. Sess 6. can 9. These and other such like things they teach contrary to the doctrine of iustification which is a maine ground of Religion And if there were no more points of difference betweene vs these were sufficient to kéepe vs from vniting of our religions for héereby the Church of Rome doth raze the very foundation C. You said before that we are iustified freely I would know how this can be if we be iustified by the righteousnes and for the merit of Christ M. Because the decrée of God the Father for our redemption is frée and we pay nothing againe to God of our owne And therefore by the word fréely our merits are excluded but not Christs By which it appeareth that in respect of our selues we are iustified fréely of Gods méere mercie and grace without any respect of our owne righteousnes or worthines but yet through Christ and for his righteousnes and obedience imputed to vs both which are signified by the Apostle Rom. 3.23 24. C. Shew mee I pray you what is meant by Merit what the doctrine of the Papists is concerning merit and whether that our works be meritorious or no. M. By Merit we vnderstand any thing or any worke whereby Gods fauour and life euerlasting is procured and that for the dignitie and excellencie of the work or thing done Now the true merit whereby we looke to attaine the fauour of God and life euerlasting is to be found in the person of Christ alone in whom God is well pleased The Papists make two kindes of merit the merit of the person and the merit of the worke The
6. you may terme in plaine English lying and cogging They are not orious lyers slanderers railers and workers Willet on Iude page 195 and 205. 212. They haue falsified mens writings putting in and putting out what they please as is to bee séene in their Index expurgatorius See Perk. 2. vol. page 489 c. There haue bin in times past games appointed for lying If there were any such now the Papists would carry the whet stone from all the heretikes in Christendome The tenth Commandement condemneth originall corruption and the very euill thoughts and lusts of the heart without consent They teach that concupiscence in it selfe is not sinne These are the very words of the Concell of Trent This concupiscence which the Apostle sometime calleth sinne the holy Synod declareth that the Catholike Church did neuer vnderstand to be called sinne because it is truly and properly sinne in the regenerate but because it commeth of sinne and inclineth vnto sinne If any man thinke the contrary let him be accursed Sess 5. cap. 1. de pecc orig Wherein they both decrée against the Apostle himselfe Rom. 7.23 and also they gain-say themselues for if this concupiscence boyle out of originall sin as out of a fountaine and that is damnable it followeth that conrupisence or lust is also sinne before God and doth deserue condemnation They say that in the regenerate it is veniall But this is an vndoubted principle that all sinnes in themselues and their owne nature are mortall And concerning this veniall sinne it was not knowne among the Fathers for 700 yéeres after Christ And thus you see what grosse things they both teach practise contrary to the Commandements of God whereby it plainely appeareth that Popery cannot be of God for thus I reason Whatsoeuer religion doth teach things contrary to the Commandements of God is not of God but Poperie doth so and therefore it is not of God and so by good consequence Papists cannot be good Catholikes DIALOGVE 13. C. Hitherto you haue shewed that the Papists teach many things contrary to the Creed the Sacraments the ten Commandements now tell me I pray you whether they teach any thing contrarie to the Lords prayer M. They doe likewise teach and practise many things contrary thereunto I will but onely name some of them The Lords prayer teacheth vs to call vpon God onely They teach and practise prayer to Saints In the first petition we pray for the hallowing of Gods name They giue vnto Saints departed that which is proper to God and so dishonour Gods name In the second position we pray for the erecting of Gods Kingdom of grace in our hearts and also for the meanes thereof namely the preaching and hearing of Gods Word They hinder the comming of Gods kingdom in reiecting the Word of God and in persecuting such as will preach heere and reade it Contrary to the third petition is their doctrine of frée-will Contrary to the fift petition is their doctrine of satisfaction for sin In the sixt petition we pray for strength to withstand Satan and his temptations They teach people to driue away the diuell with holy water and such like childish toyes These and other such like things they teach practise contrary to the Lords prayer DIALOGVE 14. C. If Popery be so contrary to the grounds of Religion then we may not ioyne with the Papists in their profession M. It is true indéede we must therfore do as the Lord bade Ieremy chap. 15.19 Let them returne to thée but returne not thou to them We may ioyne with them in respect of ciuill societie but not in respect of Religion and yet euen then we are to take héede lest wee bee corrupted by them for hee that teacheth pitch shall bee defiled therewith Some think that our Religion and the religion of the present Church of Rome are all one for substance and that they may be vnited but they are grossly deceiued for a vnion of these two religions can neuer bee made more then the vnion of light and darknes and that because the Church of Rome as hath at large bin shewed hath strooke at the very foundation C. If Popery bee so contrary to the very grounds of Religion then what is the cause that so many yea euen of the more wise and learned sort do embrace and cleaue to it M. One speciall cause of it is that because men will not receiue the loue of the truth therefore God shall send them strong delusion that they should beléeue a lie 2. Thes 2.10 11. A second cause is ignorance of the Scriptures and of the grounds of Religion for if men would well acquaint themselues héerewith they should easily fee the grossenes of Popery A third cause is that Popery is very agreeable and pleasing to mans corrupt nature As for example to be iustified by our good workes to haue Images to worship God in to liue in ignorance to haue pardons for our sinnes to serue God in outward ceremonies as in choice of meat difference of daies c. these are things very agreeable and pleasing to our corrupt nature and therefore one speciall cause why so many embrace Popery A fourth cause is the tyrannie of the Church of Rome whose chiefe meanes to vphold her religion is fire and sword for were it not for this many thousands in a few yeeres would vtterly renounce Poperie A fift cause why so many specially of the Learned doe embrace it is pomp and profit that is ambition and couetousnesse This was that which made the Scribes and Pharises euen against their owne knowledge to withstand Christ and his Gospell And this makes many learned Papists to doe the like They know no doubt that in some things they erre as it doth appeare by the words of Stephen Gardiner on his death bead The Bishop of Chichester séeing him to be in a desperate case comforteth him with the hope of remission of sinnes by the merits of Christ Gardiner héereunto answereth thus What will you open that gape now you may speake it to mee to such as are in my case but if you teach it to the people then farewell all meaning our authority pompe and profit by absolutions Masses c. These are the speciall causes why so many embrace Poperie C. There is one thing more that I would gladly know concerning the Papists and that is whether a Papist may be saued seeing that Poperie is so contrary to the grounds of Religion M. You are then to marke what a Papist is A Papist as the Rhemists on Acts 11. Sect 4. doe describe him is one that cleaueth to the Pope in Religion and is obedient to him in all things Euery one now that is vnder the iurisdiction of the Pope is not to be counted a Papist for their are some euen in Italy Spaine c. that hold the Grounds of Religion doe sigh and grone vnder the Romish yoke and desire to bee fréed from it yea would reioice to
oath viz. that if hee knew that the Scriptures should bee put into English and that the King would haue them to bee read in the Church rather then hee would liue so long to see it he would cut his owne throat But as Hall saith who heard him speake it hee was not so good as his word for in stead of cutting his throat he hanged himselfe C. What is the cause that they cannot abide to haue the Scriptures in their owne Language M. S. Iohn giues the reason For euery one that doth euill hateth the light neither commeth to the light lest his déeds should be reproued and discouered Iohn 3.20 If the Owle fly abroad by day the birds by and by discerne him follow him and fall vpon him and therefore hee flyes abroad vsually in the night and then he is quiet If the Scriptures should be suffered to be expounded and read of all Nations in their owne language then that Owle of Rome the Pope I meane with all his fooleries and abominations would be discerned and discouered and then the world would hate him follow after him and persecute him euen as the small birds doe the Owle and therfore they cānot abide the Scriptures in the vulgar tongue but loue darknes rather then light because these déeds are euil Ioh. 3.19 C. What say you then to their good works as building of Churches giuing of Almes c. M. These and such like works required in the Law of God in themselues are good and to be practised of all but to them they are as the Fathers called the vertues of the Heathen but splendidae peccata glittering drosse and beautifull deformities C. Do they teach any thing contrary to the Morall Lawe and to the doctrine of good workes M. Yes they do both teach practise many things directly contrary to Gods Commandements They teach for good workes such things as are not commanded but rather forbidden in the Law of God as namely to goe on Pilgrimage to vow single life to fast forty dayes and forty nights c. First concerning set Pilgrimages vnto certaine Images there was none of the Fathers that did so much as dreame of them for 600. yéers after Christ at the least Perkins 2. Vol. page 541 542. Secondly the necessitie of the vowe of continency was established first and annered vnto Orders about 380. yéeres after Christ and that by Pope Siricius But it had no vniuersall admission vntill the time of Pope Hildebrand in the yéere 1070. Perkins 1. Vol. 583. to 587. 2. Volume 575 576. Acts and Monuments 1151. Thirdly their doctrine of single life was nener commanded of God nor knowne in the Primitiue Church but hath sprung vp since and is indeed the very doctrine of diuels 1. Tim. 4.13 So is also their forbidding of meates for religions sake They teach also that a man may fulfill the Lawe yea do workes of Supererogation that is more then the Lawe doth require and that men of their abundance may allot vnto others such works of Supererogation Rhem. on 1. Cor. 9. sect 6. 2. Cor. 8. sect 3. This doctrine of theirs makes the Law of God to bée vnperfect and is directly contrary to the words of Christ Luke 17.10 And it was not knowne of the ancient Fathers They spake indeede sometimes of supererogation but in a far other sense then the Papists doe There are no such works to be found in the person of any meer man or Angell but onely in the person of Christ God and man Perk. 1. vol. 598.599.2 vol. 540.541 DIALOGVE 8. C. Shew me I pray you in particular what things they teach contrary to the Commandements M. I could plainly proue vnto you that they doe both teach and practise many things contrary to euery one of the Commandements but I wil onely set downe the chiefest and such as most men know to be true The first Commandement concernes the inward worship of God the ground of which worship is the true knowledge of God and without which none can truly worship and serue him for such as our knowledge is such is our worship 1. Chron. 28.9 Psal 9.10 Ier. 9.24 The Papists teach that ignorance is the mother of deuotion but the truth is it is the mother of superstition and idolatry Gal. 4.8 The Papists therefore being ignorant and without the true knowledge of God cannot truely worship him but must néeds bee Idolaters worshipping they know not what The first Commandement requireth that we haue the true Iehoua for our onely God They make Christs body to bee God because they hold that it may be in many places at once which thing is proper onely to God They make the Pope to bee God and that in plaine words Christopher Marcellus said to the Pope Thou art another God vpon earth and the Pope tooke it to himselfe Concil Later Sess 4. They giue the power to the Pope which is proper to God and so make him to be God As that hee can make holy that which is vnholy pardon sinnes c. Perk. 1. vol. 400.1 and they giue diuine worship to creatures and so make them their Gods The second Commandement concerneth the outward worship of God or the forme and manner of his worship This Commandement they haue cleane put out of the Decalogue and to fill vp the number they diuide the last into two The scope of this Commandement is that no image is to be made of God nor any worship performed to him in an image Deut. 4.15 16. But they teach it lawfull to make images of the true God and to worship him in them and that there is a religious worship due to them Bellar. de imag sanct lib. 2. cap. 21. And in the second Nicen Councell it was decreed that the Image of God should be worshipped with the same worship that is due vnto God Their practice is answerable to their doctrine for they worship the Images of God of Christ the Saints the woodden Crosse yea a piece of bread C. They say that they doe not worship the images but God Christ and the Saints in the image M. Suppose that this were true yet in so doing they commit grosse idolatry and the same that the people of Israel did for which God plagued them greatly Exod. 32.5 28. I think there is none so very a Calfe as to thinke that they did worship the Calfe it selfe The Calfe was but a representation of God and yet they sinned greatly in making it and worshipping God in it The Heathen in times past could say as much for themselues concerning their worshipping of Images as the Papists now do and yet as they were Idolaters so are the Papists for as touching their superstition and idolatry bloud cannot be more like to bloud or an egge to an egge then one of them is to another The Heathen had for euery nation and prouince some peculiar god Among them the Elements had their seuerall gods to rule ouer them The Heathen had a certaine god