made righteous Rom. 5.19 Christ is made of God to us righteousness 1 Cor. 1.30 A man is justified by faith without the deeds of the Law Rom. 3.28 A man is not justified by the works of the Law but by the faith of Christ Gal. 2. â—6 By the deeds of the Law shall no flesh be justified Rom. 3.20 By grace ye are saved through faith not of works lest any should boast Eph. 2.8 Where is boasting then it is excluded by what Law of Works nay but by the law of faith Rom. 3.27 see Rom. 4.2 3 4 5 6 7. Phil. 3.8 9. Note The Church of Rome by their false Doctrine in the matter of justification raze the very foundation of the Christian Religion Gal. 5.4 Note There is a new invention of the Papists of a first and second justification The first justification they call that when a wicked man is at first made holy having a supernatural principle of grace infused into him which doth inherently justifie him A second justification they call that whereby a man being already just doth encrease and grow in his righteousness and so is more justified The second justification they plainly acknowledge is obtained by our merits and the good use of grace already received St. Paul they say speaks of the first justification but St. James of the second justification Rom. 3.28 Gal. 2.16 Jam. 2.24 But this distinction as they explain it is reproachful to Christs righteousness and flatly contrary to the Scripture for both these justifications are built upon a false foundation viz. That our inherent righteousness habitual or actual is that which doth justifie us in Gods sight Now this is a palpable errour for 1. The Scripture doth exclude all kind of works from the business of justification as appears by the frequent disjunction or opposition of faith and works throughout the Scripture 't was the Errour of those against whom St. Paul dealeth in his Epistles to rest half upon Christ and half upon works 2. Our righteousness and best works are imperfect and therefore will not endure the pure eyes of God Hence it is that Gods Children so oft in Scripture disclaim the Plea of their own righteousness Job David the Apostle Paul Job 9.3 Psal 143.3 Phil. 3 9. 3. When we make our own righteousness and obedience the matter of our justification we glory in our selves and detract from free grace by which alone we are justified through the merits of Christ Note St. Paul disputeth how we are justified St. James how we shall evidence our selves to be justified he takes justification for the declaration and manifestation of it Jam. 2.24 Note When the Apostle Paul argueth vehemently against justification by the law he doth yet press the duty of the law Rom. 3.13 So then the Law continueth as a rule though not as a covenant by which we are to be justified though it be not appointed to â—ustifie yet it is commanded as the way we should walk in It is a dangerous Antichristian error when we do good works and endeavour to keep Gods Commandements that thereby God may pronounce us righteous and it 's no less dangerous on the contrary to neglect the doing of good works because Gods order is to Communicate the benefit of Christs righteousness to none but such as shall by faith receive him and walk obedientially in his Commands Note Excellent is the Doctrine of the Church of England which I wish were more carefully observed by some late learned writers of her own Christ is the righteousness of all them that truly beliâ—ve in him he hath paid their Ransome by his death he for them fulfilled the law in his life so that now in him and by him every true Christian man may be called a fulfiller of the low 2. Part of the Serm. of salvation because faith doth directly send us to Christ for Remission of sins and that by faith we embrace the promise of Gods mercy and of the Remission of our sins which thing no other of our vertues or works properly doth therefore the Scripture useth to say that faith without works doth justifie And therefore the ancient Fathers of the Church say only faith justifieth us 3. Part of the Serm. of salvation 38. Q. Can we merit and deserve Heaven and eternal life by good works done by us A. Eternal life is the gift of God Rom. 6.23 When ye have done all say ye are unprofitable servants Luke 17.10 If thou be righteous what givest thou to God or what receiveth he at thy hand Job 35.7 Note The Papists arrogantly hold that by good works we bind God to give us eternal life and that for the Dignity and Excellency of the thing done by us and that thereby we are worthy of everlasting life Note Christ alone is the Store-house of all our merits we renounce all merits of our own works and rest only on the merits of Christ Note The Doctrine of merits is most false and Antichristian for 1. The Scripture directly condemns it Eph. 2.8 10. Tit. 3.5 2. Our best works are imperfect 3. There is a vast disproportion between them and the glory to come 4. They are debts which we owe to God 5. As good they proceed from the Spirit of God 6. We do not profit God by them Note Reward is two-fold of Debt and of Mercy life everlasting is not a reward of debt but of Mercy Note Every true believer is worthy not by his own works but in Christ and by his merits and righteousness Note It is a Popish dotage contrary to Scripture to say that Christ by his death merited that our works should merit everlasting life this is to make our selves Christs Partners in the office of Mediation and so become our own Saviours and Redeemers Note The ancient Fathers by merits mean those good works to which God hath promised a reward but utterly disclaim all condignity in such works and with them to merit is only to impetrate and obtain how much they did abhor Popish merits appears by such speeches as these oft used by them If God should deal with men according to their Deserts all must be damned saith one Another holy Father speaks thus The mercy of God is our merit Another thus When the reward comes God will crown his gifts not thy merits Again the righteousness of man is the indulgence of God c. Note The meritorious works the Papists boast of are chiefly the obedience chastity wilful poverty of their Monks and Fryars and people were perswaded by them that to wear a Fryars Coat would deliver them from Agues or Pestilence and to be buried in it might save them and that the merits of these Monks did so abound that they were able to satisfie not only for their own sins but also for all their Benefactors and friends Now 1. For their obedience under colour of obedience to their Father Abbot or Pryor they freed themâ—elves from obedience to their natural Parents and from obedience to
Gods Jer. 2.11 Note the Heathens did excuse their Idolatry with the same distinctions as the Papists now make use of so they did not worship their Images as God but God by Images This appears by the Testimony of many ancient Fathers especially Arnobius Lactantius Augustine Chrysostome in many places 20. Q. What reasons are given in Scripture against the religious adoration of Images and worshipping of God by Images A. I the Lord thy God am a jealous God Com. 2. God is a Spirit they that worship him must worship him in Spirit and in Truth John 4.24 To whom will ye liken God to what likeness will ye compare him he fitteth upon the circle of the Earth the Inhabitants thereof are as Grasboppers before him c. Isa 40.18 Ye shall not add unto the word which I command you Deut. 4.2 Rom. 1.23 Note Gods glorious and incomprehensible nature cannot be represented to men by any Image but in a way of infinite disparagement to him Note All Popish Images are lyes their Images of God of the blessed Trinity of Christ for he is both God and man and cannot be truly represented and surely it is greatly unbecoming the glory of the Saints in Heaven to set them up in dul and senseless Images The Popish pictures and Images of Christs body are lyes for from whence should they have his true Effigies There being no Images or Pictures made of his body until many hundred years after his death and the Pictures of his body that they now have in several places are not alike in shape lineaments or colour Note Some of the most learned Papists affirm that no Image is to be worshipped properly with that worship which the thing represented is worshipped by for that is Idolatry other Papists no less learned say if an inferiour worship be given to the Image distinct from that which is given to the thing represented it is Idolatry so that which way soever you take you are guilty of Idolatry by their own confession 21. Q. Is the Toleration of Idolatry lawful A. Whosoever will not do the law of thy God and the Law of the King let judgment be executed speedily upon him Ezr. 7.26 If any entice thee secretly saying let us go serve other Gods thou shalt not conceal him Deut. 13.6 Josiah took away all the Abominations and made all in Israel to serve the Lord their God 2 Chron. 34.33 They enterd into a Covenant that whosoever would not seek the Lord God should be put to death 2 Chro. 15.13 Asa cut down her Idol and burnt it 2 Chron. 15.16 Thou sufferest Jezabel to seduce my servants Rev. 2.20 If thou do that which is evil be afraid he beareth not the sword in vain Rom. 13.14 I have something against thee because thou hast them that hold the doctrine of Balaam Rev. 2.20 Note The ancient Fathers observe that false Religions tolerated have a power to kill true Christianity in the Church and that this was the design of Julian the Apostate and valens the Arian in tolerating all Idolaters and Hereticks Note The Papists speak for toleration where themselves are under Hatches yet when they come to sit at Stern they judge and practise quite contrary witness the dayes of Queen Mary Note The Tares to be let alone Mat. 13.30 Signifie not Idolaters obstinate Hereticks for these are Briars and Thorns but such kind of evil persons as are like unto the good and come very near the truth as Tares do to the Wheat and so near that good men may be taken with them again let them alone may be a word of permission by way of providence God in his providence will permit some or other Tares ever to be in his Church not a word of precept by way of Ordinance Note No man is to be persecuted at all because all persecution is for righteousness sake 2. None is to be punished for his Conscience sake though erroneous unless his errours be fundamental or seditiously promoted and tend to destroy the souls of Gods people 22. Q. Is the Toleration of Popish Idolatry more perillous than of any other in regard of the civil peace and spiritual danger it being a mystery of iniquity and poyson in a golden Cup A. The mystery of iniquity doth already work 2 Thes 2.7 She had a golden Cup full of Abominations Rev. 17.4 Note Popish principles are utterly inconsistent with Government Their Councils Decretals and the books of their Divines teach that the Pope may depose Kings and Emperours transfer Kingdoms from one line to another absolve subjects from oaths of Alleigance that a King excommunicated may be killed by any one The Papists have murthered 4 or 5 Kings in this Realm since the Conquest that they are now quiet it is because they are not strong enough to carry a Rebellion Note The Papists pretend they are punished for serving God according to their Consciences but this plea is easily answered for 1. Treason is Treason though men think they are bound in Conscience to commit it one main point of the Popish Religion is Treasonable in it self and tends to destroy all evil Government and that is the Popes supream Authority and jurisdiction 2. The Papists have suffered for plain and evident Treasons and those Treasons were the occasions of making severe Laws à gainst them 3. The civil Government is bound to defend and maintain the true Religion and the publick peace and therefore may and ought to punish and suppress those persons that by any wilfull actions go about to destroy or disturb the true Religion or publick peace though such persons think themselves bound in conscience to do what they do 23. Q. Are there works of Supererogation can any do more than God requires or do all men in this life fall short of much which in duty they are bound to do A. When you have done all say we are unprofitable servants Luk. 17.10 How should a man be just with God if he will contend with him â—ob 9.2.3 Note The Papists distinguish between Commands and Evangelical Councils the doing of the former they account necessary to salvation the doing of the latter highly meritorious for that a man is not bound to do such things But this is repugnant to the Scripture which makes all Divine Councils to be commands Note The pride of Popery they teach that works of Supererogation are more noble and excellent than those of Gods Law Note There is much poyson in this Popish Doctrine 1. Hereby they debase the Law of God 2. Pretend to do all yea more then that the Law requires 3. Insinuate that by works of Supererogation they can help others 4. Affirm that their Monks and Fryars abound in these works c. And so shall have greater glory in Heaven and may satisfie for the sins of others viz. By their vow of single life of regular obedience c. 24. Q. Can any one in this life perfectly fulfill the Law of God did ever any man
our Saviour excepted keep all the commandements without the least sin A. There is not a just man upon Earth that doth good and sinneth not Eccl. 7.20 Who can say I have made my heart clean Pro. 20.9 If we say we have no sin we deceive our selves 1 John 1.8 In many things we offend all Jam. 3.2 Note we are so far from perfect keeping the Law that we cannot perfectly do any good work as the Church and St. Paul confesses Esa 64.6 Rom. 7.21 Note The Papists have taught the Quakers this arrogant Doctrine of perfection whereas the ancient Fathers affirm that the highest perfection of a Christian in this life is to see his own imperfection Note The grace of God in this life never raiseth man to perfect exact unsinning obedience but it creates in him a sincere obedience to the whole Gospel and quickens him to bewail his frailties and infirmities all the perfection attainable in this life is when the will habitually entertains nothing that is contrary to the love of God Note If a man could perfectly fulfil the law then he need not daily pray as our Saviour hath taught for the pardon of his sins 2. Then after grace received and sanctification he would no more need Christ as a Mediator 3. Then he might be justified and obtain eternal life by the law which is contrary to the Doctrine of St. Paul Note The impossibility of keeping Gods commandments perfectly is not from the nature of his commands but the corruption of mans nature and thus we are to understand the ancient Fathers when they say that God doth not command things impossible 25. Q. May a true believer in this life be certainly assured that he is in the state of grace is this certainty more than a bare conjectural hope is it an infallible assurance grounded upon the promises of God the inward evidence of those graces unto which those promises are made the Testimony of the spirit witnessing that we are the children of God A. Hereby we know that we know him if we keep his commandements 1 John 2.3 We know that we have passed from death unto life because we love the Brethren 1 John 3.14 These things have I written unto you that ye may know that ye have eternal life 1 Joh. 5.13 We desire you to shew the same diligence to the full assurance of hope Heb. 6.11 The spirit it self beareth witness with our spirits that we are the Children of God Rom. 8.16 Grieve not the spirit whereby ye are sealed to the day of Redemption Eph. 4.30 God is willing that the Heirs of the promise should have strong Consolation Heb. 6.17.18 Give diligence to make your calling and election sure 2 Pet. 1.10 Note All the ancient creeds agree to this they have this article expresly I believe the forgiveness of sins now the meanning of it as St. Augustine and the Schoolmen observe is this I believe that Remission of sins by Christ is given to me because I believe in him So that it was the judgment of the primitive Church that men should believe the forgiveness of their own sins Note A Papist in saying the Creed believes no more than the Devil himself doth viz. That God gives Remission of sins to his Church and people and so in saying the Lords prayer he believes no more than the Devil doth viz. That God is a Father to some not that he is his Father in Christ Oh! into what a gulph of discomforts doth Popery plunge men their Souls must hang in fears and doubts all their dayes they cannot tell whether they shall be saved or damned it 's a Hell on this side Hell 26. Q. Should we pray to the Apostles and Saints departed the B. Virgin Mary c. Should we give Religious worship to them or to God alone Should we go to God in the mediation of Christ alone or do we need the Saints departed to be mediators and intercessors for us what direction doth the Scripture give A. Call upon me in the day of trouble Psal 50.15 Say our Father which art in Heaven Luke 11.2 Thou shalt worship the Lord thy God and him only Mat. 4.10 My glory I will not give to another Esa 42.8 How shall they call upon him in whom they have not believed Rom. 10.14 Let no man beguile you in a voluntary humility and worshipping of Angels Col. 2.18 There is one mediatour between God and men the man Christ Jesus 1 Tim. 2.5 Through him we access unto the Father Eph. 2.18 Do all in the name of the Lord Jesus Col. 3.17 Whatsoever ye shall ask in my name I will do it John 14.3 No man comes to the Father but by me John 14.6 We have an advocate with the Father Jesus Christ the righteous 1 John 2.1 27. Q. Is there any ground for us to believe that the Saints in â—eaven know our particular persons wants necessities desires or doth the Scripture intimate the contrary A. Doubtless thou art our Father though Abraham be ignorant of us and Israel know us not Esa 63.16 Thou sendest man away his Sons come to honour and he knows it not they are brought low but he perceives it not Job 14.21 28. Q. If an Angel should appear to us or if the Apostles were present upon Earth with us or the blessed Virgin would they suffer us to kneel down and give religious worship and adoration to them with such solemnity as the Popish Crue adore and worship Angels and Saints departed and their Images A. I John fell down to worship before the feet of the Angel then saith he see thou do it not for I am thy fellow servant worship God Rev. 22 8 9. Cornelius fell down at Peters feet and worshipped him and Peter said stand up I my self also am a man Act. 10.25 They would have done Sacrifice and Paul and Barnabas run in among the people crying Sirs why do yee these things Act. 14.14 Note The Papists pray as much or more to the Virgin Mary and Saints departed as to God What is spoken of God and to God in the Psalms they apply to the Virgin Mary in a book called our Ladies Psalter they teach that it is lawful to say the Lords prayer to the Virgin Mary and the Saints departed that we say to them our Fathers hallowed be your name and so of all the other Petitions Note We find in the word of God but two kinds of worship a Religious worship due only to God and a civil honour used amongst men the Popish distinction of Religious worship into Dulia and Latria the former to men the latter to God is blasphemous contrary to Scripture directly a new coined device to palliate Idolatry Note The Papists by praying in that manner as they do to the Saints departed do give them the highest Religious worship and adoration that can be and so are guilty of fearful Idolatry Note The Angel Gen. 48 16 must be understood of Christ who is called an Angel Mal.
3.1 Exod. 23.20 not of a created Angel for a created Angel did not redeem him from all evil as he saith there 29. Q. Should prayers and the service of God be performed in a tongue unknown not understood by the people what saith St. Paul of this A. Except ye utter words easie to be understood how shall it be known what is spoken how shall the unlearned say Amen in the Church I had rather speak five words to edification than Ten thousand words in an unknown tongue 1 Cor. 14.9.16 19. Note St. Paul in 1 Cor. 14. Throughout disputes against praying and speaking in a strange language in an unknown tongue yet the Papists will have their prayers in Latine though the people understand not one word of them Note The Papists themselves acknowledge that Christ and the Apostles and the primitive Church for more than six hundred years did not use prayers in an unknown tongue Note The Papists have a wicked design to keep people in ignorance and therefore will not suffer them to understand their own prayers 30. Q. Should we pray for the dead A. Now the Child is dead why should I fast and pray 2 Sam. 12.21 Blessed are they that dye in the Lord Rev. 14.13 Note They that dye in the Lord need not our prayers and they that dye in their sins can have no benefit by them Note The Popish Priests get so much money by prayers for the dead that they are unwilling to acknowledge it to be an errour Note For praying for the dead or praying to the Saints we have 1. No command from God 2. No promise to be heard 3. No example in Scripture 31. Q. Are aequivocations of mental Reservations good and lawful A. Ye shall not deal falsly or lye Lev. 19.11 Their tongue speaketh deceit Jer. 9.8 Let your Communication be yea yea and nay nay Matt. 5.37 He that hath not sworn deceitfully shall receive the blessing from the Lord Psal 24.4 An oath is the end of all strife Heb 6.16 Thou shalt swear in truth c. Jer. 4.2 Note If it be lawful to aequivocate if this be not lying as Papists teach 1. The Devil cant be the Father of lies for he could never want a mental Reservation 2. The Martyrs were fools and self murtherers in not saving their lives by this Jesuitical trick 3. There can be no such thing as perjury falshood in any but Idiots and naturals that have not wit enough to aequivocate 4. There can be no sincere faith or trusts in oaths covenants contracts promises leagues of agreement either publike or private for who knowes what secret evasions restrictions men may have in their minds 32. Q. Was St. Peter Prince of the Apostles or had they all equal power and Authority A. Jesus said the Princes of the Gentiles exercise Dominion but it shall not be so among you Mat. 20.25 The Apostles sent Peter and John Act. 8.14 see also Gal. 2.7 2 Cor. 11.5 Gal. 2.9 33. Q. When Christ said to Peter Thou art Peter and upon this Rock I will build my Church I give unto thee the Keyes of the Kingdom of Heaven whatsoever thou shalt bind on Earth shall be bound in Heaven c. Mat. 16.18 Was this spoken to the rest of the Apostles and doth it belong to them as well as to St. Peter A. Ye are built upon the foundation of the Apostles Eph. 2.20 The City had 12 foundations and in them the names of the 12 Apostles Rev. 21.14 Then Jesus said to them the Apostles whose sins ye remit they are remitted whose sins ye retain they are retained John 20.23 Mat. 18.18 Note St. Peter was never head of the Church or Prince of the Apostles But if he had been so how should the Pope come to be his successor where doth Christ give this power to the Bishop of Rome 34. Q. Is there no other head of the Church but Christ A. Christ is head of the Church Col. 1.18 God hath given Christ to be head over all things to the Church which is his body Eph. 1.22 As the Husband is head of the wife so Christ is the head of the Church Eph. 5.23 The head even Christ Eph. 4.15 Note If the Pope be head of the Catholick Church then 1. St. Paul was greatly mistaken 2. The Catholick Church must be the Popes body and spouse 3. The Church would have no head when there is no Pope 4. The Church must have two or three heads when there are two or three Popes as sometimes have been for several years 5. The Church should have an unsound head when the Pope is Heretical as sundry Popes have been by confession of their own Doctors Note Queen Elizabeth King James King Charles would not be called head of the Church because they thought that title Antichristian entrenching upon the right of Christ 35. Q. Doth the word justifie in Scripture signifie to absolve or pronounce a man righteous not to infuse or put righteousness into a man A. They shall justifie the righteous and condemn the wicked Deut. 25.1 He that justifieth the wicked and he that condemneth the just are an abomination to the Lord Pro. 17.15 Esa 5.23 Note The Scriptures speaking of justification makes it a discharging and acquitting from accusations and so doth legally make just not qualitatively as if to justifie were to make just holy as the Papists contend who confound justification with sanctification Note This is not a vain strife of words for the great Article of our Religion depends upon the right discovery of the use of the word if to justifie signifie to give us an inherent righteousness then by that we may appear before God but if to justifie signifie to acquit us being accused for sin through the grace of God and righteousness of Christ then we are to go out of our selves and to rely upon Christs righteousness nor can the Papists produce any one place of Scripture where the word justifie is put for making righteous by habitual and actual righteousness inherent in us as they would have it 36. Q. Is the Doctrine of imputed righteousness clearly taught in Scripture A. Blessed is the man to whom God imputeth righteousness without works Rom. 4.6 That righteousness might be imputed to them also Rom. 4.11 It shall be imputed to us also if we believe Rom. 4.24 Note Christs righteousness is made ours as our sins were made his and that is only by imputation 2 Cor. 5.21 Note We do not say that Christs righteousness is our formal righteousness but it is the matter whereby we stand justified fore God Note The Popish party flout at this Doctrine calling it the putative and chinerical righteousness and yet affirm that the merits of one Saint may be imputed to another 37. Q. Are we accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ applyed by faith and not for our own works and merits A. By the Obedience of one shall many be
the King and all temporal power 2. For their Chastity under colour of single life what execrable Whoredoms Adulteries and Sodomitry they are guilty of is sufficiently known In the year 1538. The Kings visiters found in some Abbies Twenty Sodomitres and Adulterers some kept five some seven some twenty Harlots Six thousand heads of young children were found in the Fish ponds of Gregory the first a Bishop of Rome Yea they are not ashamed to write that if any of their Monks or Priests be found embracing a woman it must be supposed that he doth it to bless her 3. For their poverty though in possessions Money Jewels Plate and Riches they exceed Barons Earls or Dukes yet they pretend they keep their Vow are Poor because what they have is proper in common they cannot dispose of any thing without leave of their Abbot These are the goodly merits of the Romish Church 39. Q. Is it lawful for Ministers or persons in holy Orders to marry A. Marriage is honourable among all men Heb. 13.3 For avoiding of fornication let every man have his own Wife 1 Cor. 7.2 Have we not power to lead about a Sister as a Wife as well as other Apostles and as the Brethren of the Lord and Cephas 1 Cor. 9.5 A Bishop must be blameless the Husband of one Wife 1 Tim. 3.2 Their Wives must be grave and sober 1 Tim. 3.11 Doctrines of Devils forbidding to marry 1 Tim. 4.3 Note St. Paul saith forbidding to marry is a Doctrine of Devils but the Papists forbid their Priests to marry affirming marriage in Priests to be a greater sin than Whoredom in compensation for their single life they will allow their Priests and Monks three or four Whores a piece they think marriage inconsistent with the Dignity of a Clergy-man not fornication they who would have Popery prevail must be content to have their Children Priests and Monks Bastards 40. Q. Is every man and woman bound to a particular confession of all his sins to a Priest under pain of Damnation A. Make confession unto the Lord God of your Fathers Ezra 10.11 Against thee only have I sinned Psal 51.3 Note The Popish Doctrine of confessing once a year to a Priest hath no example or precept for it in Scripture but this is one great artifice and engine by which the Pope keeps people in Devotion to his interest knowledge of secrets rendring him and his party the more feared and it 's the pick-lock of the Cabinets of Princes Besides he that makes confession must submit to the penance however chargeable or foolish which the Priest enjoins so that he and his Family are entirely in the power of this master of their secrets 41. Q. Hath Christ fully satisfied for the sins of men and for the whole punishment both Eternal and Temporal and doth God fully forgive our sins for Christs sake A. There is no condemnation to them that are in Christ Jesus Rom. 8.1 On him was laid the iniquity of us all Esa 53.5 He hath delivered us from the curse of the Law Gal. 3.13 He had made peace through the blood of his Cross reconciling us unto God Col. 1.20 I will forgive their sins and remember their iniquities no more Jer. 31.34 See Micha 7.19 Esa 1.18 The blood of Christ cleanseth us from all sin 1 John 1.7 Christ is the propitiation for our sins 1 John 2.2 The Lamb of God that takes away the sins of the world John 1.29 We are justified freely through the Redemption that is in Christ Rom. 3.24 Note Although the Scripture be so copious and cleer in this point yet the Papists blasphemously teach that Christ hath satisfied only for the eternal punishment and we must satisfie for the temporal punishment of our sins either in this life or purgatory after this life and that we must make satisfaction by works of charity whipping our selves fulfilling penance enjoined by a Priest enduring the pains of purgatory or buying pardons c. Note By this Doctrine they fill their purses but derogate from the sufficiency of Christs satisfaction and make him but half a Saviour his satisfaction imperfect and man his own redeemer and Saviour and God not to forgive sins freely Note In this point the Papists err again in the very foundation and life of Religion Note The afflictions of Gods children in this life are not properly punishments or satisfactory but chastisements corrections tryals for their spiritual benefit and advantage 1 Cor. 11.32 Heb. 12.7 42. Q. Hath God only power to forgive sins A. Who can forgive sins but God only Mark 2.7 I even I am he that blotteth out thy Transgressions Esa 43.25 Note Those words Whosoever sins ye remit they are remitted and whosoever sins ye retain they are retained were spoken to the Apostles and in them to all other Ministers of the Gospel and have this meaning viz. As many as upon the preaching of the Gospel by you shall come in and yield themselves up to the tenders of grace therein proclaimed shall be pardoned and such as continue obstinate shall perish under their former guilt John 20.23 In like manner we are to understand the words of our Saviour concerning the promise of the Keyes of the Kingdom of Heaven to be given to the Apostles and in them to their successors in preaching the Gospel Matt. 16.19 God giveth to the Ministers in his Church power to forgive sins not absolutely and properly but declaratively and ministerially that is authority to assure repenting and believing sinners of Gods forgiveness and thus also the ancient Fathers expound the forementioned places Note The Pope takes upon him for money to grant pardons and indulgencies for hundreds yea for thousands of years but if he have such power why doth he not out of charity deliver all Souls out of purgatory yea out of Hell if his pardons be as they are called plenary and general pardons and indulgences Note Popish pardons and indulgences are grounded upon a Dunghill of filthy errours 1. They say there is such a place as purgatory 2. That God upon a mans confession of his sins to a Priest forgives the fault of his sins but changeth the eternal punishment into temporal punishment so though the fault be remitted and the eternal punishment yet the temporal punishment of sin remains for which God must be satisfied either by a mans satisfactory works or by his enduring of the pains of purgatory 3. They say that the blessed Virgin the Apostles and Martyrs and other Saints have suffered more punishment than the merit of their sins required and done more good works than were necessary to their Salvation 4. That their works of supererrogation superabounding merits together with the superabounding sufferings and merits of Christ are laid up and kept in our common Treasury of the Church 5. That this Treasury is committed by God to the Pope who may give it out by pardons and indulgences to any contrite and penitent person and thereby he