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A07472 A pill to purge out poperie: or, A catechisme for Romish Catholikes shewing that popery is contrarie to the grounds of the Catholike religion, and that therefore papists cannot be good Catholikes. Mico, John. 1623 (1623) STC 17858; ESTC S121915 31,742 49

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but all our workes are vnperfect as well in parts as in degrees of accomplishment In parts because we omit many things which the Law prescribeth and doe many euill things which the Law prohibiteth In degrees because the works of the Saints are vncleane Esay 64.6 Phil. 3.8 Secondly a man must doe the worke of himselfe and by himselfe for if it be done by the helpe of another the merit doth not properly belong to the dooer But the good workes which we doe are not ours but are wrought by God in vs. Thirdly a man must doe the worke of his owne free will and pleasure not of due debt for when we doe that which we are bound to doe we doe no more but our duty But whatsoeuer we doe we doe it as poore debters nay wee are worse then poore debters we are miserable bankerupts wee haue nothing we haue lesse then nothing to pay Luke 17.10 Fourthly the worke must be done to the benefit and profit of him from whom we looke to be repayed But no man by any worke of his can bring any profit vnto God Iob 22.2.35.7 Psal 16.2.50.12 We may benefit men but we cannot benefit our Maker from whom we haue receiued life and limb soule and body and all that we haue wee can giue him nothing and therefore can deserue nothing from him Rom. 11.35 36. Lastly the worke and the reward must be in proportion equall for if the reward be more then the worke it is not then a reward of desert but a gift of good-will But there is no proportion betweene our workes which are altogether vnperfect and the excellency of those great blessings and benefits which the Father giueth vs freely in his Sonne Rom. 8.18 And therefore in this and the former respects there can be no merit in any meere man wherefore it is no lesse absurd to say that we merit saluation at Gods hands by good works then if one should say Thou hast giuen mee an hundred pounds therefore thou oughtest to giue 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 iust desert was neuer allowed of the sound Professors for a thousand yeeres after Christ Perkins 1. Vol. 574 575. second Vol. 535 536. Such therefore as will be iustified and saued by their owne workes and challenge eternall life by their merits doe shew themselues to be most proud and vnthankefull persons and deserue most iustly to be condemned eternally C. The Papists at their end doe renounce their owne merits and professe that they looke to be saued onely by the merits of Christ M. If there were nothing else but this it were enough to proue their doctrine of merit to be a false doctrine for if it were a truth then a man is not onely in his life time to professe it and maintaine it but also in his death yea rather to dye for it then to deny it But seeing they in their life professe it and maintaine it but at their death renounce it it is a manifest argument that euen they themselues doe know that it is not a true but a fal●e doctrine C. If they know that it is not a truth what makes them then in their life-life-time so stiffely to maintaine it M. It serues greatly to maintaine and vphold the Popes kingdome for they teach that the ouer-plus of Christs merits and of the merits of Saints and Martyrs is the treasure of the Church which being gathered together and put into a store-chest is in the Popes custodie and he alone hath the plenary opening and shutting of this Chest and the ordering and disposing of these merits by vertue whereof hee giues out Indulgences and Pardons when and to whom hee will So that such as haue not merits enow of their own may haue them from thence And so hereby hee maintaines and vpholds his kingdome for hereby comes in infinite wealth and reuenewes Perkins 3. vol. 1. part pag. 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 Catholikes neither doe they belong to the Catholike Church as is thus proued Whosoeuer haue not the Catholike faith doe not belong to the Catholike Church but the Papists haue not the Catholike faith therefore they doe not belong to the Catholike Church That they haue not the Catholike faith is plaine by that aforegoing DIALOGVE 6. C. Doe they teach any thing contrary to the doctrine of the Sacraments M. Yes many things Christ ordained but onely two Sacraments The Church of Rome hath added to them fiue more namely Confirmation Penance Matrimonie Orders and ext●eme Vnction C. Are not these Sacraments indeed M. No surely for there are foure things necessarily required to make a Sacrament First the authoritie of Christ commanding it Secondly the element or outward signe as the matter of it Thirdly the word of institution as the forme Fourthly the end and vse to be a seale of our faith for remission of sinnes These foure things are not to be found in their fiue latter Sacraments and therefore they are no Sacraments indeed Master Attersoll on the Sacraments pag. 119. to 150. Synopsis Papis Controu 14 15 16. C. May not the Church then institute and ordaine Sacraments M. None may ordaine a Sacrament but onely the Lord. As none may put a signe and seale to a mans last Will and Testament but onely the maker of the Testament so none may ordaine Sacraments which are signes and seales of the new Testament and couenant of grace but onely the Lord which made the couenant And therefore the Church of Rome in doing the contrary proues her selfe not to bee the true Church of Christ but rather the Church of Antichrist They doe also in many other things teach contrary to the doctrine of the Sacraments As First that the Sacraments doe giue grace and namely remission of sinnes ex opere operato by the worke wrought Rhem. Acts 22. Sect. 1. Secondly that not onely faith doth iustifie but the Sacraments also Rhem. Rom. 6. Sect. 5. Whereas Sacraments are signes and seales of iustification Rom. 4.11 Thirdly that Infants dying without Baptisme cannot bee saued Rhem. Ioh. 3. Sect. 2. They haue also added many idle ceremonies to Baptisme as Creame Tapers Salt c. with an opinion of saluation and worship annexed vnto them yea in times past they baptized Bels but now they begin to be ashamed of it and say that they were but onely hallowed and consecrated to holy vses Bellar. l. 4. de Pont. Rom. c. 12. Synopsis Papismi Controu 12. Quest 5. Concerning the Lords Supper they haue likewise most grossely abused it in many things First they take away the Cup from the Laity whereas the Church of Rome for aboue a thousand yeeres after Christ vsed both signes in the Communion The Communion vnder one kind was decreed defined and