whom the debt is due so none can forgive sins but God only against whom the sin is committed Psal 51.4 The power of binding and loosing committed to the Apostles and 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 the true Ministers of Christ and they cannot so much as challenge this latter authority and power to themselves much less the former which is proper to God only The motive or impulsive cause which moved God to justifie us was not any thing in us but only the grace of God that is the free good will and pleasure of God Rom. 3.24 Ephes 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 second Justification The first is when a sinner of an evil man is made a good man and this they say cometh only of Gods mercy by the merit of Christ The second is when one of a good or just man is made better and more just and this proceedeth from works But we are to know that there are not two kinds of justification a first and second but one and the same justification considered in different respects In respect of Gods actual acceptation of a mans person justification is absolute but in respect of the actual application and manifestation of Gods acceptation unto a mans conscience justication is by parts and degrees Master Scudder on the Lords Prayer pag. 303. to 390. And further we are to note that the Papists second justification is no other then sanctification which is an effect and fruit of justification the which is imperfect and not able to justifie us before God The material 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 deride this doctine 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 justice a phantastical apprehension of that which is not Rhem. on Rom. 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 indâ—â—d and this 〈◊〉 is that which every man hath within himself and is inherent in him Concil Trid. Sess 6. cap. 10 113 Rhem. on Phil. chap. 3 Sect. 3. The instrumental cause of justification on our part 〈◊〉 true and lively faith whereby we receive and apply unto our selves the mercy of God Christ Jesus and all his benefits resting upon him aloâ—â— for salvation They teach that saith doth not justifie as an instrument in apprehending the righteousness of Christ but as a proper and true cause is actually justifieth by the dignity worthiness and meritorious work thereof Bellar. l. 1. de â—uâ—â—â—cat cap. 17. They teach also that saith is not the only cause of our justification but that there are othâ—r also as hope charity 〈◊〉 deeds and other vertues yea they say that works are more 〈◊〉 then faith in the matter of justification and pronounce him 〈◊〉 that shall say a 〈…〉 justified only by faith Rhem. 〈◊〉 Rom 8. Sect. 6. and 〈◊〉 Jâ—m 2. Sect. 7. Bâ—â—â— l. 〈◊〉 de Jâ—â—â—â— c. 13. â—â—â—â—l â—â—il Seâ—◠〈◊〉 Câ—n. 9. These and other sâ—â—h like thâ—â—g they 〈◊〉 contrary to the Doctrine of jâ—sâ—â—fiâ—ation which is a 〈◊〉 ground of Religion And if therewere 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 Christs By which it appeareth that in respect of our selves we are justified freely of Gods meer 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. Shew 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 Gods favor 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 favor of God and life everlasting is to be found in the person of Christ alone in whom God â—s 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 and enabled to deserve a 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 as well 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 degâ—ees because the works of the Saints are uncâ—eâ—n Esay 46.6 Phil. 3.8 Secondly a man must do the work of himself and by himself for if it be done by thâ— help 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 we are miserable Bankrupts
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 honor of the body of Christ Perkins 2 Vol. 564. Attersol 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 c. ib. p. 309. Fifthly 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 and Wine is changed and converted into the body and blood of Christ the forms and shews only of Bread and 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 Sacraments pag. 45 46. pag. 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 cleerly and evidently to mens senses John 6.26 But the Bread and Wine by the judgment of all the senses remaineth and appeareth to be the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can judge otherwise of it then 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 wafer-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 and Wine ordained for the nourishing of our bodies After consecration it becometh holy Bread and 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 Eight hundred 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 then spiritual receiving of Christ In the year One thousand two hundred and fifteen Transubstantiation was decreed and determined in the Council of Lateran under Pope Innâ—cent 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 it 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 Aarons Calf or Jeroboams Calves or the Nehustan and piece of Brass that Ezechias brake in pieces nay as vile and detestable as an Idol among the Heathen And for a conclusion of their doctrine of Transubstantiation I will here set down a witty conceit which one shewed me not long since I have kept the matter but changed the Meeter to make it somewhat the sweeter The Priests do make Christs body and 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 thâ—â— Where the Doctrine is corrupt the life â—annot be good but their Doctrine as yea have heard is most corrupt therefore then life cannot be good A true saith 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 saith 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 bâ—â—n shewed in many particulars and it further appeareth also in this that they do even wilfully reject the 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 soundly 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 Panier a Town clark of London in the time of King Henry the Eighth hearing that the Scriptures should be put into English he spake 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 then 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 instead of cutting his throat he hanged himself C. What is the cause that they cannot abide to have the Scriptures in â—heir own Language M. S. John gives the reason For every one that doth evil hateth the light neither cometh to it lest his deeds should be reproved and discovered John 3.20 If the Owl flieth abroad by day the bâ—dâ—â—â— and by discern him follow him and â—all upon him and therefore he flies abroad 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 thâ—n 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 then light because their deeds are evil C. What say you then to their good works as building of Churches giving of alms c 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
suffered c. by which he hath made a full and perfect satisfaction for the sins of his elect and for the whole punishment thereof both eteâ—â—al and temporal The Papists teach that Christ hath satisfied for sins going before baptism but concerning sins following baptism the fault is remitted by the passion of Christ 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 satisfie 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 prison house the souls which were not fully purged in this life are there cleansed and purged by fire before they can be received into heaven Bell. de Purgat lib. 1. cap. 1. 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 Bellar. ibid. l. 1. c. 15. But this is so far from being an Article of Faith as that it is a meer 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 tryal 1 Pet. 1.7 4.12 whereby we are cleansed from our corruption as gold is from the dress by fire No other Purgatory is to be found in Scriptures The Scriptures mention but two sorts of men believers and unbelievers and but two places after this for them heaven for the one and hell for the other Luke 16.25 26. John 3.36 Revel 20.14 15. 21 7 8. They that die in the Lord rest from their labors which cannot be true if any of them go to Purgatory Their works follow them that is the reward of their works Revel 14.13 If any man should have gone to Purgatory then 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 and 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 then what is the cause that the Church of Rome so stifly maintain it M. There is great cause why they should so do for it keeps in the fire in the Popes Kitchin for if the fire of Purgatory were not great the fire in the Popes Kitchin would be but small for by this means they have store of Mony 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 sixth Article saith that Christ ascended into Heaven c. and the Scriptures say that the Heavens must contain him c. 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 Virgilius against Eutychus 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 Catholick Faith and consession It is an Article of Faith to believe the Catholick Church and faith is the evidence of things not seen Heb. 11.1 Therefore the Catholick Church is always unto the world invisible and not to be espied but by the eyes of Faith because things seâ—n are not believed The Papists teach that the Catholick Church is and hath been always visible Rhem. on Mat 5. Sect. 3. The Church is said to be Catholick 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 blood 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 canonized many that indeed were never true Saints of God but wicked men and rank Traitors to their Princes as Becket with many others This canonizing of Saints was never heard of with the Fathers until the year Eight hundred and eighty and then Adrian took up this authority And Alexander 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 his sake doth freely forgive the sins of his Elect and my sins also And herein consisteth our justification namely in this free forgiveness of our sins and the imputation of Christs 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 satisfie 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 satisfie and pay a debt then he needs no forgiveness but if the debt be forgiven him then 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 sin M. The satisfaction which they maintained was an Ecclesiastical and publick mulct or penalty imposed upon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. Vol. 577 c. 2. vol 165. 2. D. 166. The efficient cause of our justification is God alone It is God only that forgiveth our sins Esay 43.25 Mark 2.7 Rom. 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 right to remit sins and they alledge these places to prove to it Matth. 16.19 John 10.23 Now we are to note this that as none can forgive a debt but the party to
we have nothing we have less then nothing to pay Luke 17.10 Fourthly the work must be done to the benefit and profit of him from whom we look to be repayed But no man by any work of his can bring any profit unto God John 22.2 3 5 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 Rom. 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 iâ—â—o proportion between our works which arâ— altogether unperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Son Rom. â— 18. And therefore in this and the former respects there can be no merit in any meer man wherefore it is no less absurd to say that we merit salvation at Gods handâ— 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 1. 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 shew 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 then a man is not only in his life time to profess it and maintain it but also in his death yea rather to die 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 Popes Kingdom for they teach that the over 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 custody and he alone hath the plenary opening and shutting of this Chest and the ordering and disposing of these merits by vertue whereof he gives out Indulgences and Pardons when and to whom he will So that such as have not merits â—now 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 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 Catholicks neither do they belong to the Catholick Church as is thus proved Whosoever have not the Catholick Faith do not belong to the Catholick Church but the Papists have not the Catholick Faith therefore they do not belong to the Catholick Church That they have not the Catholick 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 Extream 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 seal of our faith for remission of sins These four things are not to be sound in their five latter Sacraments and therefore they are no Sacraments indeed Master Attersol on the Sacraments pag. 119 to 150. Synopsis Papis Controv. 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 mans 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 her self 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-operata by the work wrought Rhem. Acts 22. Sect. 1. Secondly that not only faith doth justifie but the Sacraments also Them Rom. 6 Sect. 5. Whereas Sacraments are Signs and Seals of Justification Rom. 4.1 Thirdly that Infants dying without Baptism cannot be saved Rhem. Joh. 3. Sect 2. They have also added many idle ceremonies to Baptism as Cream Tapâ—â—s Salt c. with an opinion of salvation and worship annexed unto them yea in times past they baptized bells but now they began to be ashâ—â—â—d of it and say that they were but only hallowed and consecrated to holy uses â—elar l. 4 de Pant. Rom. cap. 12. Synops s Papisâ— Contrâ— v. 12. Quest 5. Concerning the Lords Supper they have likewise most grâ—sly abused it in many things First they take away the Cup from the Laity 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 and determinated as a publick 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 shew 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 M. Attersol on the Sacraments 386 387. The reservation of the Sacraments was not allowed of but rather found fault withal by the Fathers Perk. 2 Vol. 557. Thirdly they adore fall down and honor 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 Water The adoration in