the person of Christ he saith Esay 63.3 Chapter 63.3 I haue trodden the Wine-presse alone and of all people there is none with me Or that which the Authour to the Hebrewes saith of Christ Heb. 1.3 Chapter 1.3 He hath purged our sinnes by himselfe or that which he saith Heb. 9.26 Chapter 9.26 He hath put away sinne by the sacrifice of himselfe Wherefore as I said if we must imbrace their doctrine for truth then must we reiect the doctrine of the Prophets and Apostles as erroneous But what saith Saint Ambrose to this partnership in taking away sinne euen thus he saith Å¿ Ambrose in his 9. Booke 76. Epistle The Lord remaineth alone for no man can be partner with God in forgiuing of sinnes this is Christs onely office that hath taken away the sinnes of the World Therefore to restraine the power of Christs sacrifice to that onely one sinne of Adam that so the multitude of our transgressions might be done away by the sacrifice of their Masse is vtterly to ouerthrow the proper prerogatiue of Christ and the whole vertue of his death and passion in which the matter of remission of sinnes iustification and saluation doth onely consist For as the Apostle Saint Paul saith Colossians 1.22 Colossians 1.22 In the bodie of his flesh through death he made vs holy and vnblameable and without fault in the sight of God and set at peace through the bloud of his Crosse both the things in earth and the things in heauen Wherefore to bring in any other sacrifice for sinne but onely the oblation of Christs body broken and his bloud shed and that offered by himselfe once for all is vtterly to ouerthrow all whatsoeuer Christ hath done for mans redemption to cast mens mindes into a doubtfull wauering of their saluation to proue the Prophets and Apostles false witnesses and finally to dissolue the whole harmony of the Scriptures both Propheticall and Apostolicall Hebrewes 9.14 For in that the holy Ghost saith Hebrewes 9.14 Christ offered vp himselfe it is cleare that no sacrifice can serue for sinne but where Christ himselfe is the Priest Also seeing hee saith verse 22. Without shedding of bloud there is no remission of sins Cap. 9.22 if Christ himselfe should come amongst vs and offer himselfe neuer so often and not shed his bloud it could doe vs no good Againe seeing hee saith likewise thus of Christ Verse 25. Not that he should offer himselfe often Cap. 9.25 for then must he often haue suffered since the foundation of 〈…〉 he offering himselfe neuer so often without as 〈…〉 death could doe vs as little good Therefore wâ—â—â—â—eeth not but that the sacrifice of the Masse whereat Christ is not the Priest nor in which the bloud of Christ is shed nor he suffering death how often soeuer it be celebrated for our sinnes profiteth iust nothing at all nor doth any good Nay rather who seeth not what hurt it doth in that men are induced to looke for that there which indeede is not there to be had For whereas they make the multitude to beleeue that they sacrifice in their Masse the very body of Christ for their sinnes the Scripture denieth him to be there or any where else but in heauen Heb. 10.12 For as the Authour to the Hebrews saith Chap. 10.12 This man after hee had offered one Sacrifice for sinnes sitteth for euer at the right hand of God and from thence tarrieth till his enemies bee made his foote-stoole which as Saint Luke sheweth Acts 3.21 is till the end of the World and therefore how can they come by his body to offer in their Masse As for that they say it is easily to be come by because by the words of consecration the bread is transubstantiated into the body of Christ and the wine into his bloud is easily confuted by Saint Chrysostome Theodoret Pope Galasius and their Bishop Fisher Chrisostome saith t Chrisostome Ad Caesatima Monachum The bread when it is sanctified by meanes of the Priest it is exalted to the name of Lords body yet the nature of bread doth still remaine Againe he saith v Hom. 11. on Matthew The very body of Christ it selfe is not in the holy vessels but the mistery thereof is there contained Theodoret saith * Theo. in Diologue 1. The sacramental signes goe not from their owne nature after sanctification Pope Galasius saith x Gala. against Eutiches There leaueth not to be the substance of bread and wine nor the nature of wine Their Bishop Fisher saith y Fisher against Luther No man shall proue by the very words of the Gospell that any Priest in these our dayes doth consecrate the very body and bloud of Christ And a little after hee saith Neither is there any word found here meaning in the new Testament to proue that there is the true presence of Christs flesh and bloud in our Masse So that by this who seeth not how impiously they delude the ignorant in making them to beleeue that they haue the body of Christ in the Pixe or Priests boxe to sacrifice for their sinnes and cause them also to commit idolatry in adoring the bread for Christ 6 Now therefore Christian Reader forasmuch as thou heardest before that the holy Ghost maketh it a necessitie that so often as Christ is offered for sinne hee must as often be crucified to death it is cleare that the Papists necessitie of daily offering bringeth in with it a necessitie of daily crucifying and killing of Christ Wherefore in ordayning an order of daily sacrificers of Christ what else doe they but establish an order of daily crucifiers and killers of him in which therefore it is euident they shew themselues much more horrible and vile then Iudas did in betraying of Christ For notwithstanding Iudas for filthie lucre deliuered his Maister to be crucified yet did he not seeke to procure an order for the continuall crucifying of him neyther to iustifie his action did hee contend with the gaine sayers but with great horrour of conscience condemned it as euill and after a sort repented and brought againe the money the hier of his fact and deliuered it backe to the owners but these murtherers not onely contend for the necessity of that they doe but also haue receiued great summes of money oftentimes to sacrifice and consequently to crucifie Christ and yet haue they not by restoring any part thereof shewed so much as that signe of Iudas his outward repentance Moreouer it is very cleare that this their doings hath a farre worse effect then Iudas his action had for Iudas his action in respect of Gods determinate counsell furthered mans saluation but the necessitie of daily sacrificing for sinne vnder the Gospell vtterly ouerthroweth mans saluation Malac. 1.11 And yet notwithstanding they sticke not to say that this is that Sacrifice of the New Testament which the Prophet Malachie fore-tolde God had appoynted the Christian
him should euer possibly attaine vnto heere by this plaine demonstration they may bee resolued for that they find not any-where in all the Scriptures nor by any auntient Writers that any man nay that Lucifer himselfe euer aspired to mount vp to that great height of dignitie as they see here the Pope hath done And therefore it is which their Saint Bridgit in the person of Christ sayth thus to the Pope q Bridget in her first booke 41. chap. Thou art worse then Lucifer Wherefore to professe one God after this Antichristian manner namely to haue the Pope and euery Pope in his time and place to be Not a pure man but a true God To be the cause of causes and consequently an eternall God To haue power to fetch out of hell as many soules as he will and place them in heauen and consequently to be an almightie God To haue power ouer the Angels in heauen and his Lawes and Decrees aboue the Lawes and Decrees of God and to be said of him The Pope is all and aboue all and consequently the highest God of all is as Saint Hilary sayth r Hilar. in Psa 1. To deuise fancies of God and as horrible as to say there is no God and doubtlesse as in plaine and expresse termes to deny God For it is cleare that if there be any more celestiall Gods then one there is iust none at all And thus much to shew how little the Papists agree with the Protestants in the profession of one God now let vs see how they doe agree in the profession of one Sauiour and Mediator Iesus Christ 8 VVe Protestants professe as is sayd one onely Sauiour and Mediatour both of redemption and intercession euen Christ Iesus Diuers of the Popish writers seeme to holde the letter of the Scriptures that there is none other name whereby we are saued but onely by this name Iesus But as Saint Hilary foretold of Antichrist s that Hee should be contrary to Christ vnder a colour of preaching the Gospell so that our Lord Iesus Christ shall then be denyed when a man would thinke he were preached Euen so falleth it out with the Romish profession whereby hee is as plainely denyed as he was of the false Apostles in the time of Saint Paul who taught Christ to be the Sauiour but not truely partly by denying some vertue of his passion and partly coupling others with him as fellow-Sauiours in like manner as the Popish writers doe For they distinguishing sinnes into originall and actuall hold and write t Thó of Aquin. de Venerabil sacra Alter cap. 1. Catharinus De Jnâ—ruento sacrificio Noui. that Christ saued onely from the guilt of originall sinne that is of that one transgression of Adam which we our selues neuer committed in act and left vs guilty of all our transgressions which through our whole life we commit which is as much as if one had payed a penny for his friend which lay in prison for more then he was euer able to pay 9 The holy Apostles Saint Paul and Saint Iohn vnpartiall Iudges in this question teach otherwise Rom. 5.16 Paul in the 5. to the Romaines sayth plainely that Adams transgression was one and spread ouer all to condemnation but the gift of God through Christ is in iustification of many offences vnto life eternall And vnto Titus thus he writeth Tit. 2. vers 14. Christ gaue himselfe for vs that he might redeeme vs not from originall sinne only but from all iniquitie And so Saint Iohn 1. Iohn 1.7 The bloud of Iesus Christ cleanseth vs from all sinne By which it is most euident that the Romish Doctors are worthy to bee accounted among the false Apostles which for their worldly gaine and filling their bellies avowe in writing v Card. Allen. in Fulk pag. 154. That by the great wisedome of God the power of Christs death was limited and full power left to the Church and principall Pastours thereof to release sinne and that * Ibidem the death of Christ doth not discharge vs of satisfaction for our owne sins and of procuring our owne saluation by good workes Hereupon they haue found out and doe openly professe many Sauiours for actuall sinnes whose number may bee reduced into fiue heads 10 The first is of the Saints whereof some are truely Saints but abused by them and set vp to be Sauiours others are counterfeit and of their owne canonizing of whom we may well doubt whether they themselues be saued or no seeing Pope Gelasius sayth x Gela. in the 2. Canon de coâ—secra dist 1. cap. Placu Churches are built in their names who for ought I can learne were not altogether good and faithfull men Of the true Saints they haue specially abused the blessed Virgine whom they thus extoll y Lipomanus pag. 289. Behold how mighty is the Mother of God and how no man can be saued but by her Againe z O happy Mother which doest purge vs from our sinnes Yea more abusedly a Wee must flee from the court of Gods iustice to the court of his Mothers mercie For no mercie commeth from heauen to the earth but what passeth through the hands of Mary shee is the mediatour of our saluation iustification reconciliation and participation Againe b In a prayer Thou art the mediatour of God and man Also c In a prayer Our hope and trust is in thee O blessed Virgine Mary defend vs euerlastingly And againe d Thou art the Lady of Angells thou art the Queene of heauen commaund thy sonne shew thy selfe to be a Mother To conclude the Scriptures and Prophecies spoken of Christ are by them applyed vnto her e Come vnto me all yee that are weary and laden I will ease you Math. 11. I am the doore Iohn 10. c. The rest of the Saints are lesse mentioned or not so often in their Liturgies but no lesse extolled f In Liturgie They call Mary Magdalen The purchaser of their saluation They say g In a prayer By Saint Swithen our sinnes are done away And of the whole multitude in generall how they beleeue it appeareth in their Masse booke first where they pray * In the Masse booke That by the merits of all Saints they may receiue remission of sinnes Secondly in their Iesus psalter where they desire the Patriarkes Prophets Apostles Euangelists Martyrs Confessours Virgines Widdowes Matrons and Innocents to offer them their merits And that by the merits and intercession of Peter Paul Iohn Augustine Anne Katherine Barbara and all other Saints that hath bin or yet are to come they may obtaine Gods mercie 11 Concerning their new coyned Saints Founders of certaine Sects among them Augustine Dominicke Francis Becket Swithen and others they write so honourably of them pray so confidently vnto them extoll them with such prayses and seeme to beleeue so certainely in them that not onely all the other Saints but
as we know not he shall purge his Church and to that purpose shall stirre vp the spirits of his Elect. After which things saith she shall ensue such a reformation of the holy Church and such a renouation of the godly Pastors thereof that the very thoughts thereof maketh my spirit to reioyce in the Lord. And as I haue tolde you heretofore saith she the Spouse which is now altogether deformed ragged and â—orne shall then be adorned and decked as it were with precious iewels and chains And all faithfull people shall be glad when they are thus beautified with so holy Pastors Yea the very Infidells being drawne with the sweete smell of Christ shall repaire vnto the Catholike sheepfold and be conuerted to the chiefe Pastor and Bishop of their soules And this is it also which Gregory the Great Bishop of Rome did foresee as may appeare by these his words written in his nineteenth booke the ninth chap. vpon Iob The Church after the dayes of her afflictions shall afterwards notwithstanding be strengthened with great power of preaching And that it may yet more plainely appeare that our Nation of England shall beare some sway in this worke the aforesaid Dominican Frier in his sixt vision declareth that it was reuealed vnto him That the I le of Britaine should proue the chiefe receptacle of the Church of God and euen an Asile or Sanctuary to the Church of Rome in the time of the Turkish Persecution and as it were her nursing mother after she should come to be thus reformed and that the true Christian religion should be maintained especially by the blessed meanes of the people of the aforesaid Isle For As the title of his Vision saith the Translator is of the future state of the Church so the Vision it selfe doth beare how he did seeme to be together with some other persons in a small number in a certaine great ship not well appointed with Ruthers or Oares in the maine Sea and that the shippe came as it were of it selfe vnto a certaine Island whereunto saith he we being but a few had our recourse for refuge and safety Also to the like effect there is this prognosticall verse aledged by Ioannes Wolfius in the second tome of his memorable things in Latine thus Europa genit us terra vir iust us aequus Pastor erit Caeli claues non regna gubernans Pax erit toto surget concordia Mundo Vna Fides vnus regnabit in omnia Princeps In English thus A certaine wight equitable and vpright borne in Europe shall be the chiefe Pastor or Bishop of Christendome such a one as shall mannage and gouerne the Keyes of the kingdome of Heauen and not the Scepters of the kingdomes of the earth There shall be peace and concord in the world one Faith and Religion and once Prince imperially raigning ouer all Also their Paracelsus the German Hermite in his 26. Prediction maketh mention of an English Prince and his issue that shall more fully effect this worke of reformation And in an old Prophesie had out of the Pallace of wisdome in Rome and in another Prophesie of Sauanarola a Dominican Frier mention is made of a Prince of the name of Charles that shall strike a great stroke in this worke and shall bring to passe that in the end according to a Prophesie also of Nostrodamus Rome shall be ruled by her old Britannish head Cant. 5. quadrin 99. Quand Rome aurale chef vieux Britantique And saith Maister Iames Maxwell the Translater As the Italian Iesuite Heronymus Platus in the second booke of Religious life chap. 30. confesseth England to haue beene more fertill of conuerters of Nations and Countries to the Christian faith then any other Land else so is it not vnlikely but that God will haue the same Country to be more fertill of reformers of other corrupt Churches especially of that of Rome then any other Land whatsoeuer And that as there is in no one Country or Nation of the world to be found so many learned and eloquent Preachers nor so many compleat Diuines for Iudiciousnesse Ingenuousnesse and moderation and for fitnesse to deserue well for the peace of the Church as there is in England so it is like that God will honour this Island with the reformation of the Church of Rome and her daughters by sending forth from thence such godly iudicious zealous and moderate men as shall reclaime them from their abuses and restore vnto them their Primitiue puritie and integritie such as it was in the happie daies of Constantine the Great borne in great Britannie For saith hee To the same effect soundeth this prognosticall verse which was found in an old manuscript Iesse Rosa sanguis Bruti Portat Crucem Iesu Christi The Rose of England beareth and bringeth the Crosse of Christ to forraigne Lands Also as their Ioachim the Abbot writing vpon the 4.5.18.22 and 30. Chapter of Ieremy sheweth that there shall be certaine new Preachers of the Gospel in the Catholique or Vniuersall Church strong in faith and true in Doctrine whose Doctrine shall be open and free and that they shall preach Repentance both to the Greekes and Latines and conuert many of them to the truth so is there a certain Prophecie vttered in the yeare of Christ 1119. as writeth Matthew Paris in his 475. Page of this History which saith They that walke in darkenesse shall turne to the light and those things that were diuided and scattered shall be gathered together and vnited Also the same Abbot sheweth how that the Pope and his Prelates will rage against those whom God shall send to conuert them where hee writing vpon the first Chapter of Ieremy saith thus Such Doctors and Prophets are to be sent which shall not onely rebuke the people but also thunder out against the Priests and strike earthly and carnall hearts with all maner of plagues and put to silence the loftie and swelling Maisters who shall fight against the aforesaid Preachers which shall be reuealed as once did Iuda against Israel and the Iewes against Christ and his Apostles By meanes whereof the death of Philip the second King of Spaine in his Sericum mundi filum doth deliuer that The Lyon hauing the Rose and the Lillies in his armes shall vtterly destroy the Pope so as that afterwards there shall neuer be any more Popes And then all Christian Princes being at peace and vnitie it seemeth by a Prediction found in an olde Booke that they shall consent and agree to chuse out of all one excellent Man for learning and good life to be as a chiefe Moderator for the bringing all sorts of people in the whole world to one kinde of Religion and all Churches into one vniforme order For thus it is written in that Prophesie The afflictions of the Church and Clergie being passed and after so many great tribulations by the will of God a most holy man shall be chosen perfect in all manner of perfection
and most auncient Church had but two Sacraments How the other fiue crept into the Church That the Masse by their owne confession was made by diuers Bishops of Rome long after the Apostles That it tendeth to the vtter dissoluing of the whole Harmony of the Scriptures both Propheticall and Apostolicall the ouerthrow of the power of Christs death and passion and the casting mens mindes into a doubtfull wauering of their saluation 10 That the words of Christ touching the eating his flesh and drinking his bloud as also his other words concerning the sacrament are but figuratiue speeches 11 That wee ought to pray to God alone and not to Saints And to worship God alone and not Saints That none can be mediatour betweene God and man but onely he that is partaker of the natures both of God and man 12 That the originall authours of the doctrine of Purgatory were the Heathen Philosophers How it doth confound the iudgement of the Popish writers and how it doth deny the bloud of Christ to be sufficient for the purging of sinne The Chapter of Conclusion sheweth that we are iustified in the sight of God by faith onely without workes That we possesse Heauen only by the meanes of faith and being there the fruits thereof are rewarded with the degrees of glorie That the high way to damnation is to seeke saluation by merites The Popes deadly wound Tending to resolue all Men in the chiefe and principall Points now in controuersie betweene the Papists and Vs. CHAPTER I. This Chapter tendeth to resolue all men that notwithstanding both Protestants and Papists professe but one God one Faith one Baptisme and one Lord Iesus Christ that yet there is so great a difference in the manner of their profession that it is not possible that they should be combined and conioyned together to make one and the same true Church of Christ 1 IT hath beene imagined Christian Reader that forasmuch as the Papists and wee professe one and the same God c. there might well be an vnion betweene vs and them to make one and the same Vniuersall Church but I trust through the helpe of Gods spirit it shall be made manifest to the whole Church of God that it is no more possible then by mixing with the puritie of the Gospell the Abomination of desolation by which Saint Hierome saith a Hierome in his booke vpon thâ— 24. of Saint Matth. w. We may vnderstand all manner of peruerse and false doctrine there can bee made one and the same true Christian Religion True it is that many notable Heretikes of former times haue professed one and the same God with the Church and as Saint Chrysostome saith * Chrysostome of the Worke vpon Matth. Had gotten the notes and markes of the true Church to wit sayth he Churches the Scriptures of God Bishops and other orders of Clarkes and likewise Baptisme and the Sacrament of Thankesgiuing and to conclude Christ himselfe but yet as he sheweth that the true Church of Christ would not admit them into the fellowship thereof nor take them for true members of the same The reason was for that with their profession they mingled such erronious opinions of God as made him no God according to that which Saint Hilary saith b Hilary in Ps 1. To deuise fancies of God is as horrible as to say there is no God 2 For wee beleeue and professe but one diuine God according to Deuter. 4.35 and one mediatour betweene God and man Euen the man Christ Iesus according to Saint Paul 1. Tim. 2.5 The Papists professe that the Lord he is God but not God onely and that Christ is mediatour but neither wholly nor only as this first Chapter shall plainly demonstrate from their owne Doctors for one writeth thus c Fel. in cap. ego N. de iureiur The Pope hath the place vpon earth not of a pure man but of a true God The Bishop of Aeix saith d Contr Bassinet vt Hist. Gallica Our holy Father the Pope is an vndoubted and true God on earth In their Extrauagants he is termed e Extra coment in glossa Our Lord God the Pope besides their Councell of Trident f Trident. in sexto de lect decreed him to be God In the Councell of Lateraine one saluted the Pope with this title g Latr. sess 4. Thou art another God on earth which the Pope accepted as his due euen as Pope Nicholas seeking authority whereby he might claime that dignitie found these words treasured vp in the Popes Library * Nicholas Dist. 96. satis euidenter It is well knowne that the Pope of the godly Prince Constantine was called God To which words Augustine Steuche the keeper of the Popes Librarie added h Steuche libr. Donat. Constant. pag. 141. Dost thou not heare that the highest Bishop was called of Constantine God and that he was taken for God and worshipped as God with diuine honour Whereby it plainely appeareth that this title is not giuen him of flatterers against his will neyther fell it out of their fingers rashly or by chance but with good consideration and therefore they ascribe also vnto him the great power and authority not of a terrestiall God but euen of a celestiall and that in foure respects 3 First in graunting to him as large commaund as to God himselfe for thus they write i Extrauag De translat-Episcopi Quinto Hostin Sinne excepted the Pope in a manner may doe all that God may doe Againe k Counsel Lat. Leo. 10. In the Pope there is all manner of power aboue all power as well of heauen as of earth Also l Extrauag De Constitu lib. Statuta The Pope hath power ouer the Angells both good and bad And m Agrippa de vanitat Scient The Pope hath power to command the Angells and hath power ouer the dead Againe n Baldus in li. Barbarius De officio praetoris The Pope is all and aboue all Furthermore o L. Sacrilegij c. de crim sacril ind c. Ecclesia vt tit pend It is sacriledge to doubt of the Popes power * for he is the cause of causes therefore we must make no question about his power seeing there is no cause of the first cause Lastly p In Bull. Clem. 6. in Ant. Flo. The Pope hath so great power both in Purgatory and also in hell that he may deliuer by his Indulgences place in the heauen and habitation of the blessed as many Soules as he will So that in his power of commaunding hee is made equall with God as if hee might be bold to say with our Sauiour Matth. 28. All power is giuen to me in heauen and in earth 4 Secondly they match him with God in giuing him priuiledge and exemption from all censure saying q Dist. Satis lib. Don. Constant. pag. 141. The Pope cannot at all be eyther bound or loosed by the Secular power
euen Christ himselfe seemeth to giue place to these and these mens rules and orders be preferred aboue the Gospell Dominike say they h Anth. bishop of Florence in hiâ—â— Par. 3. tit 23. 24. shead his bloud daily both for those that were conuersant in earth and for those that are in Purgatory and therefore it is that they also say their church singeth thus of Dominike i Pag 187. O wonderfull hope that thou hast giuen Of Frances thus k Conformities Frances whom typicall Iesus wee call the Captaine and Ruler of Minorities all graunt vs in heauen places perpetuall And they say that whereas Christ endured the torment of nayles in hands and feete but a few houres hee endured nailes in his hands and feete for vs full two yeares Of Becket thus l Becket in a prayer booke By the blood of Thomas which for thee he did spend make vs O Christ to climbe whither Thomas did ascend Of Swithen they say m In Liturgy By him our sinnes are done away 12 Thus doe they make many mediatours of Redemption vnto whom may be added their faith in the Pope and his pardons For he whosoeuer for the time being is in the second ranke or order of whom they write and beleeue that he is a Sauiour as Simon Begnius Bishop of Modrusia sayd thus to Pope Leo n Concil Later Sect. 6. pag. 601. O blessed Leo we haue looked for thee to be our Sauiour Neither is this pressed vpon him but willingly receiued as his due as may appeare in that the Pope himselfe suffered the Ambassador of Cicilia to lie prostrate on the ground before him and to pray o Paulus Aemilius lib. 7. O thou that takest away the sinnes of the world haue mercy vpon vs Thou that takest away the sinnes of the world giue vs peace And to proue that the Pope is of sufficient power to saue an other writeth thus p Bull of Clement the 6. and Anthon. of Fleâ— The Pope hath so great power both in Purgatory and also in Hell that hee may deliuer by his Indulgences and place in heauen as many soules as he will Thus they avowe not onely that euery soule must be saued vnder the Pope but that the Pope must be their Sauiour Neither hee himselfe alone but those also that he will authorize For as one saith q Cardinall Allen in Fulby answere to a false catholike p. 71. The chiefe and principall Pastors by their soueraigne authority may wholly discharge offenders from all paines to come And yet further that Christ might bee quite shut out and there might be many Aberrations they haue set vp for Mediatours and helpers vnto saluation Images prayers to Images Dirges Almes-deedes and Purgatory Vnto the Image of the Crosse thus they pray Å¿ In a prayer booke All haile O Crosse our onely hope in this time of thy passion in faithfull people grace increase and graunt of sinne remission 13 Also notwithstanding hee whom they faine to be their Founder 1. Pet. 1.18 Saint Peter sayth Wee are not redeemed with corruptible things as siluer and gold but with the pretious blood of Christ Directly contrary they teach and say t Allen in Fulke pa. 202. 174. By almes we may redeeme our sinnes and theirs that are in Purgatory also And againe u In thâ— same booke pa. 239. Good workes cleanseth before hand deliuereth the soule from death and lifteth it vp to eternall life And lastly * Ibidem Regard not the iangler that will say good works do not purge sin and winne heauen 14 Last of all to the intent that we should finde more sufficiencie else-where then in Christ they further write x Allen in Fulke pag. 202. The Sacrifices done by vs that are aliue do wipe away the sins of those that be dead Againe y The Popish Doctors The sacrifice of the Masse doth take away the sinnes of the quicke and dead And againe z Allen in Fulke 92. Purgatory paynes doth not onely serue Gods iustice for the punishment of sinne but also cleanseth and quallifieth the soule of man defiled Moreouer a Allen pag. 133 In Purgatory we must be holden from life and libertie till we haue payed the vtmost farthing the toleration of which bonds shall recompence the debt And to knit vp all in a word to the Image of Christ they haue intituled a prayer beginning thus b In a prayer booke O Maker of heauen and earth King of Kings and Lord of Lords which of nothing diddest make mee to thine owne similitude and likenesse and diddest redeeme mee with thy owne bloud whom I a sinner am not worthy to call vpon I desire thee c. And so forwards for all things needefull both for soule and body 15 Wherefore then if the doctrine of the Church of Rome be true namely that Christ by his death and bloudshedding saued vs but from the guilt of that one sinne of Adam and that wee are saued from the malediction of the multitude of all our transgressions by the Popes and their principall Pastours and by the infinite number of true and false Saints and so many names of other means How doe they truely hold that which Saint Peter saith Acts 4.12 Acts 4.12 That among men there is giuen none other name vnder heauen whereby we must be saued but onely by the name of Iesus Or which the Prophet Esay in the person of Christ saith 63.3 Esay 63.3 I haue troden the Wine-presse alone and of all people there is none with me Or if Christ cannot or doth not saue without all other or other helpes why then said the Authour to the Hebrews 1.3 Hee hath purged our sinnes by himselfe Hebr. 1.3 Acts 13.39 Or why said Saint Paul thus of Christ Acts 13.39 By him euery one that beleeueth is iustified Or why did the Angell commaund the Virgine to call her Sonne Iesus but because as he said Math. 1.21 Matth. 1.21 He should saue his people from their sinnes If he then he alone and why then should wee seeke for so many he and she Sauiours Wherefore howsoeuer they seeme in the outward letter of the Scriptures to confesse Christ to be the onely Sauiour yet wee see it is none otherwise then they confesse God to bee the onely God which is instead of one to haue many To conclude it is a true consequent that so many Sauiours so many Christs so many Christs so many faiths so many faiths so many baptismes Therefore whether professing one God one Lord Iesus Christ one Faith and one Baptisme after this Antichristian manner be to hold the foundation sound or not soundly and vtterly to ouerthrow the foundation let the Christian Reader iudge as also whether there bee so neere a coniunction in our profession that they and we may be combined and conioyned together to make one and the same true Church of Christ as also whether this be
as the mouth of a Lyon The spirituall Beast is onely said to haue two Hornes like the Lambe Vnder the first Beast Verse 11 was our Sauiour Christ and all his Apostles put to death as also many thousand Christians after them and almost all the Bishops of Rome for the space of neere three hundred yeares This corporall Beast was Heathenish Rome and Regiment which the Papists would make the World to beleeue the Angel in the seauenteenth Chapter onely called Babylon 2 The first Beast wee see is set forth in a visible shape to our corporall eyes the second in no shape therefore to be discerned with spirituall eyes onely it is said to haue two Hornes like the Lambe that is to say to seeme to haue the two Testaments the Law of God and Gospel of Christ to be the onely strength of his Kingdome and Priesthood as Christ himselfe had By which it is certaine that by this second Beast so resembling Christ is meant Christian Rome and her Regiment Now the first beast they confesse was well worthie the name of Babylon for that it did as well resemble old Babylon in tyranny Idolatrie and all manner of abominations as if it had beene the verie same therefore if wee can prooue that the second beast became so liuely to resemble the first beast as the first beast did the first Babylon then the case will stand cleare that the second beast is as well worthie the same name Now for proofe hereof what better Author can wee bring then the Angel himselfe who of the second beast saith thus * Some of our Writers haue doubted that because it is said he did all that the first beast did before him or in his sight that this cannot be meant of the Popes spirituall Regiment but the 20. verse of the 19. Chap. will shew them it is And he did all that the first beast could doe before him and he caused the Earth and them that dwelt therein to worship the first Beast that is commaunded all vpon the earth within his Dominions to lay to their helping hands with him to bring the Christian state into the first beasts forme and order and also to bring all the inhabitants within his iurisdiction to conforme themselues in reuerence and humble obedience vnto the same and so to worship the first beast in honouring his old Heathenish Ordinances by which it is without all contradiction the second beast is no whitlesse worthie the same name 3 But yet for more plainer proofe that by the second beast is meant the spirituall Regiment of Christian Rome let vs heare how Erasmus doth interpret those words of the Angel in the thirteenth Chapter his words bee these a Erasmus vpon the 13. Chap. 5. Sect. When as the Roman Kingdome after the time of Iulianus began to be diuided into East and West and to diminish for a season then began a new Roman Kingdome and iurisdiction namely the Popes pompe And a little after b Jbidem This Kingdome of the Papists tooke vpon it all the power of the first beast the Roman Emperour and compelled the Christians to Idolatrie and seruice of false gods vnder a pretence of honouring Christ and Saints By which it is most apparant that by the second beast is meant the Popish Christian Regiment of Rome And this is very sufficient for the prouing that by the two beasts in the thirteenth Chapter is meant the Heathenish Roman Regiment and the Popish Christian Regiment Now it requireth that we proue also whether by the beast mentioned in the seauenteenth Chapter which the Angel called Babylon the Mother of whoredomes and abominations of the earth bee meant Heathenish Rome and her Regiment vnder the Pagan Emperours or of Christian Rome and of her Regiment vnder the Popes 4 Erasmus hauing discoursed at large of the matters contained in the thirteenth fourteenth fifteenth and sixteenth Chapters comming to the seauenteenth Chapter he saith thus c Erasmus vpon then 7. chap. Sect. 1. One of the seauen Angels which spake of the second Kingdome and of the iurisdiction of Rome and of the beast with two Hornes commeth now againe and will speake more plainely So that he giueth vs to vnderstand The spirituall beast in the 13. chap. and that in the 17. chap. are one that the same beast in the thirteenth Chapter and that in the seuenteenth Chapter are both one Now we heard before by what sufficient arguments hee proued that by the second beast was meant Christian Rome and her Regiment but let vs also see by what inducements he is lead to affirme that that beast in the seauenteenth Chapter is the same The first motiue I take to bee this namely for that the same beast which the Angel in the fift verse called Babylon the Mother of whordomes and abominations of the Earth in the 8. verse he saw he had expounded to Iohn to be a Citie Euident notes to proue Christian Rome Babylon and in the ninth verse to be that onely Citie that compasseth within her seauen speciall Hills which was sufficient to perswade him that by the beast in the seauenteenth Chapter the Angel meant Rome Secondly to induce him to vnderstand that the Angel meant Christian Rome he saw the Angel spake of Romes estate in her latter daies for that so soone as he had declared vnto Iohn the beast to bee a Citie and with one and the same breath to adde these words which raigneth ouer the Kings of the Earth And also for that he saw him to preuent Iohn before in the twelfth Verse for vnderstanding them of Kings in his dayes in saying thus of them Which yet haue not receiued a kingdome but shall receiue power at an houre with the beast As also for that by these very words he declared vnto him that he did not speake of the first beast because that beast was then in his full power and raigned ouer both Iewes and Gentiles 5 Thirdly for that hee saw the Angell had declared vnto Iohn that those Kings which afterwards should rise vp with the beast should continue with her to the end of her dayes and should grow into so great hatred against her that they should pursue her to her vtter destruction For as in the twelfth verse he described those Kings by the similitude of tenne hornes so in the sixteenth and seuenteenth verses hee said vnto Iohn thus of those hornes And the tenne Hornes which thou sawest vpon the beast Reuelat. 17. are they that shall hate the Whore and shall make her desolate and naked and shall eate her flesh and burne her with fire for God hath put in their hearts to fulfill his will and to doe with one consent for to giue their kingdome vnto the beast vntill the words of God be fulfilled Fourthly the fourth verse of the seauenteenth Chapter inforced him to vnderstand the beast which the Angel there calleth Babylon the Mother of whordomes and abominations of the Earth to
first vsed to be done in such simple sort as is yet accustomed on Good-Friday and Easter euen with certaine Lessons before it But then Pope Celestinus put to the office of the Masse Thelesphorus Gloria in excelsis But Hilarius of Pictauia made Et in terra Samachus ordayned it to be sung The Salutations which by the tearme of Dominus vobiscum be made seauen times in the Masse were taken out of the Booke of Ruth by Clement and Anaclet and put in in their places Galasius made vp all the rest to the Offertory in the same order they be vsed except the Sequences and the Creede whereof Nicholas put to the first and Damassus the next according to the Synode of Constantinople Another added the Confiteor Gregory linked on the Offertory Leo the Preface Gelasius the great Cannon and the lesse The Sanctus blessed Sixtus and Gregory the Pater noster Sergius tacked on Agnus and Gregory the poste communion The closing vp of all with Ite missa est Benedicamus Deo gratias was Leoes inuention Now forasmuch as themselues witnesse that their Masse was but the inuention of man and not fully framed and finished of more then sixe hundred yeares after the decease of all the Apostles How vntrue must it needes be that Saint Peter and Saint Iames said this Masse or that the antiquitie thereof came from Christ and his Apostles Now that wee may see also whereunto it tendeth and know the better how to answer vnto it let vs obserue their owne definition thus they define it A propitiatory Sacrifice a Sacrifice to satisfie Gods iustice for sinne and to reconcile him and his people together by the daily or often offering the body of Christ for the sinnes of the quicke and dead 4 Now touching this definition wee are aduisedly to consider how it can possibly stand with the truth for if it be of necessity vnto saluation to haue the body of Christ daily or oftentimes offered for sinne then is it certaine that Christ by the Sacrifice of his death vpon the Crosse did not take it away and then are all these Scriptures confounded which denie it needfull to haue any more oblations for sinne or the body of Christ any more offered for the same namely where the Authour to the Hebrewes saith Chapter 10.14 Heb. 10.14 Heb. 10.1 Heb. 9.26 For with one oblation hath he consecrated for euer them that be sanctified and where hee also saith Chapter 10.10 We are sanctified euen by the offering of the body of Iesus Christ once made and againe where he further saith Chapter 9.26 Now in the end of the World hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.18 and also where he concludeth of this point thus Chapter 10.18 Where remission of these things is there is no more offering for sinne Wherefore if it be true that of necessity Christ must continually be offered for sinne then are these testimonies most vntrue but in that they are yea and Amen they most truly declare the definition of their Masse to be false and that the necessity of daily sacrificing for sinne is not grounded vpon the truth Also seeing that vnder the Gospell there must not onely be but one onely oblation for sinne but also but once offered and that by Christ himselfe the Papists are condemned for notorious heretikes that will haue so many thousand oblations and so many times offered by others For doe they not thereby make that one Sacrifice of Christ vpon the Crosse as insufficient for the taking away of sinne as the daily sacrificing the bodies of beasts and shedding the bloud of Calues in Moses Law which were daily offered because they serued onely for sinnes past and not for sinnes to come and therefore as the holy Ghost saith Hebrewes 10. made nothing perfect Wherefore who seeth not but that the bringing into the Church the necessity of daily sacrificing for sinne bringeth in with it the vtter ouerthrow of the efficacie of Christs death and bloud-shedding But forasmuch as the holy Ghost speaking of the daily offering of Christ for sinne saith Hebrewes 7.27 Which needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe their daily sacrificing for sinne is not onely superfluous and vaine but also most hereticall and blasphemous 5 But what shall we say now haue they nothing to answere yea verily for thus in effect they say r Thomas of Aquine De venerable Sacra Alter cap. We acknowledge and confesse that Christ by the sacrifice of his death freed vs from the guilt of originall sinne that is from that one sinne of Adam but for the malediction of all our actuall transgressions that to be taken away by the blessed sacrifice of the Masse which being true then are wee more beholden to their sacrifice then to Christs sacrifice For if Christ by his sacrifice tooke away onely the guilt of that one sinne and left vs guilty of many thousand sinnes what hath he done for vs but the sacrifice of the Masse 1. Epistle of Iohn 1. chap. 7 verse which taketh away the whole multitude of our sinnes that is it which wee are beholden to indeede But how true it is that Christ by the sacrifice of his death and bloud-shedding cleansed vs but from that one sinne onely these words of Saint Iohn will make it plaine where hee saith 1 Epistle 1 Chapter 7 verse The bloud of Christ cleanseth vs from all sinne and also these words of Saint Paul Titus 2 Chapter 14 verse Titus 2 chap. 14 verse He redeemed vs from all iniquity and likewise these words where hee speaking of our condemnation by originall sinne and the restoring vs againe by Christ saith Romans 5 Chapter 16 verse om 5.16 ver Neither is the gift so as that which entred in by one that sinned for the fault came of one offence to condemnation but the gift is of many offences to iustification 5 Againe if it be true that the suffering and death of Christ serued but for the healing the wound of originall sinne and not also for our actuall transgressions then is not this true which the Prophet Esay saith Chapter 43.5 He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Therefore it is very cleare that if the Papists doctrine be true the doctrine of the Prophets and Apostles are meerely false But if we shall beleeue them that Christ by his sacrifice vpon the Crosse did satisfie the wrath and iustice of God for one part and they by their sacrifice vpon the Altar for another part and so Christ with them and they with Christ as fellow-helpers and copartners together doe fully satisfie Gods iustice for all sinne how shall we beleeue the Prophet in another place where in
but saue his life For if Saint Paul should haue spoken those words to haue maintained a place of purging sinne then should hee haue vtterly confounded all his owne doctrine throughout all his Epistles where he so laboureth to proue that our sins are wholly purged by the bloud of Christ onely For first in the third Chapter to the Romans he saith thus of Christ Whom God hath set forth to be a reconciliation through faith in his bloud Rom. 3.25 Rom. 5.9 And in his 5. Chapter thus Being now iustified by his bloud we shall be saued from wrath through him And in the first to the Colossians thus Colos 1.13 Who hath deliuered vs from the power of darkenesse and hath translated vs into the Kingdome of his deare Sonne in whom wee haue redemption through his bloud that is the forgiuenesse of sinnes And in the same Chapter Verse 19.20 For it pleased the Father that in him all fulnesse should dwell and by him to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in Heauen And for a full conclusion of this point namely that wee are absolutely made perfect by Christs death and bloud he saith verse 22. In the body of his flesh Verse 22. through death he made vs vnblameable and without fault in the sight of God Now then this being true to wit that we are fully and wholly reconciled to God by faith in the bloud of Christ and our sinnes cleane washed away thereby so as that we are made vnblameable and without fault in Gods sight how absurd had it beene for Saint Paul to haue taught any other kinde of purgation Therefore it is cleare that those his words in the third Chapter to the Corinthians cannot be vnderstood of Purgatory 9 Furthermore as touching the truth of this doctrine namely that our sinnes are washed and cleansed onely by the bloud of Christ Saint Paul is not singular in this point for as we heard before out of the seauenth Chapter of the Reuelation that it was confirmed to Saint Iohn by the Angell of God from Heauen so likewise whosoeuer will reade the first Chapter of that Booke shall finde these words set downe concerning Christ Vnto him that loued vs Reuel 1.5.6 and washed vs from our sinnes in his bloud and made vs Kings and Priests vnto God euen his Father be glory and dominion for euermore Amen And in the 1 Chapter to the Hebrewes thus Heb. 1.3 Who being the brightnesse of the glory and the ingraued forme of his person and bearing vp all things by his mighty Word hath by himselfe purged our sinnes And in the first Epistle and the first Chapter of Saint Iohn thus Iohn 1. Epist 1. chap. 7. The bloud of Iesus Christ cleanseth vs from all sinne Wherefore then seeing that of the bond slaues of Sathan we are made Kings and Priests to God by the bloud of Christ and that Christ of himselfe and by himselfe hath so purged our sinnes as whereby wee are made vnblameable and without fault in Gods sight why should we nay rather how dare we beleeue it is done by Purgatory Againe seeing the holy Ghost saith By the bloud of Christ Verse 9. wee are cleansed from all sinne and in the verses following From all vnrighteousnesse And that Saint Paul saith Titus 2. Titus 2.14 He redeemed vs from all iniquitie why should we suffer our selues to be so deluded to thinke that there is any sinne vnrighteousnesse or iniquity at all left to be purged by their imagined Purgatorie or that there can be any vse at all thereof or be any such place 10 Saint Cyprian speaking of the matter of our purging saith thus m Cyprian of Christs passion Thy bloud O Lord seeketh no reuenge thy bloud washeth our sinnes and pardoneth our trespasses Also to shew that there can be none other purgation nor any place for the purging of sinne after this life he saith else-where n In his first Treatise against Demetrian After we be once departed out of this life there is no more place of repentance there is no more effect or working of satisfaction life is here either lost or wonne Also to the very same effect are those words of Saint Augustine o August vpon the 25. Psalme Let onely the price of the bloud of my Lord auaile me to the perfection of my deliuery And in another place thus p In his 10. Booke 22 Ch. of the City of God The victory is gotten in his name that hath taken man vpon him and that hath liued without sinne that in him and through him being both the Priest and the sacrifice remission and forgiuenesse of sinnes should be obtained and giuen that is to say saith he by the Mediatour of God and man that man Iesus Christ by whom the purging of our sinnes being made we are reconciled vnto God Well then if onely the bloud of Christ be auaileable to the perfection of our deliuerance from sinne and that the purgation thereof be so effectually made thereby as that our sinnes are washed away and all our trespasses pardoned and wee reconciled vnto God in this life and that here in this life euerlasting life is either lost or wonne and that after this life repentance comes too late and no satisfaction can be made to what end should God prouide a place after this life for the better perfecting of our saluation But therefore it is which Saint Augustine in another place saith q In his 54. Epistle to Macidonius There is no other place to correct our manners and conditions but onely in this life euery man shall haue that which he hath purchased vnto himselfe in this World And what vse then can there be of Purgatory Saint Ignatius saith r Ignatius in his 6. Epistle Alwayes reason requireth that whiles we haue space and time we should amend and correct our faults whiles in this life wee haue occasion giuen of repentance for it is truly said after death there is neither time nor place to confesse our sinnes And why then should wee beleeue that there is both place and time Saint Ambrose saith s Ambrose vpon good death He that here in this life receiueth not remission of his sinnes shall not be there in the life to come meaning Heauen Also Saint Hierome speaking of the same point saith thus t Hierome in his Booke vpon the 95. of Esay He that doth not obtaine remission of his sinnes whiles he yet liueth in the body doth perish to God and abideth to himselfe vnto euerlasting damnation And what auaileth Purgatory after this life then Saint Chrisostome likewise speaking of the same point saith u Chrisost in his 2. Sermon of Lazarus Whiles we be yet here we haue a godly hope but as soone as we are departed hence it lieth no more in vs for to repent nor
to wash away our sinnes And how then after this life can we helpe our selues in Purgatory So that by this wee see how friuilous and vaine the doctrine of Purgatory is and also how fantasticall their Purgatory Proctors are especially their Cardinall Allen Cardinall Allen in D. Fulkes answere to a false Catholique who in so many places of his Booke affirmeth that wee are purified in that fire as gold is in the Furnace That by suffering the paines of Purgatory we are made perfect That by suffering the torments of Purgatory wee doe satisfie Gods iustice for sinne which how true it is let vs consider a little further and how it will stand with the truth of the Scriptures 11 First to beate them with their owne rod Wisedome 3.1 their owne Canonicall Scripture the third of Wisdome saith The soules of the righteous are in the hands of God and no torment shall touch them Now if no torment shall touch their soules how can Purgatory fire purifie them as fire purifieth gold or they be made perfect or satisfie Gods iustice by suffering those torments which shall not so much as once touch them The 16. Chapter of Saint Lukes Gospell declareth plainely Luke 16.23.24 25 26. that those sinners that are not forgiuen in this life cannot after this life be discharged by paines and punishments And hereof it is which Iustinus Martyr writing vpon the same Chapter saith * Iustinus 2.60 to Orthodosâ—â—s This is a plaine and manifest doctrine of Diues and Lazarus by which is taught that after the departing of the soule from the body men cannot by any meanes bring profit or commodity vnto them And as touching those that are forgiuen in this life Saint Chrisostome saith as plainely x Chrysost in â—is â—4 Hoâ—â— vpon Genesis Where there is forgiuenesse there is no punishment Also forasmuch as Saint Paul 2 Cor. 5. speaking of the generall resurrection saith Euery man shall then receiue the things which are done in his bodie according to that he hath done whether it be good or euill I would haue them to shew me but some one place either in the Old or New Testament that doth testifie that God hath appointed such a punishment for the soules in the meane time as shall set the bodies free for the punishment due for that they had done and forced their soules to doe If they can shew me none then it is certaine that there is no such punishment ordained of God and consequently no such place of punishment And therefore all these circumstances duely considered what reason haue wee to beleeue their old Philosophicall doting doctrine of Purgatory Yea or why should we beleeue that the soules of the righteous goe thither immediately after death seeing the Preacher declareth plainely Eccle. 12.7 Eccle. 12. that they goe presently to heauen For saith he And dust returne to the earth as it was and the spirit returne to God that gaue it Luke 16.22 And seeing also Saint Luke in the 16. Chapter of his Gospell saith of Lazarus And the beggar died Luke 23.43 and was carried by the Angels into Abrahams bosome which we shewed to be the celestiall Paradise in Heauen And seeing Christ also said to the good thiefe This day shalt thou be with me in Paradise Nay seeing the Bishop of Rome himselfe saith euen Gregory the Great y Greg. in his 4. Bookes of Dialogues 25. Chap. It is most certaine that the soules of the righteous being loosed from the flesh are receiued into the heauenly seates Now then if that be true that the Bishop of Rome cannot erre then the Papists although they will not beleeue Salomon nor Saint Luke nor our Sauiour Christ yet dare they not surely but beleeue the Pope of Rome that the soules of the righteous presently after death goe straight to heauen from whence they will not say they returne downe into Purgatory therefore it is cleare there is iust no such place at all 12 And thus Christian Reader thou hast seene most manifestly confuted Cardinall Allen in Fulke to a false Catholique that fond fable of Cardinall Allen Pag. 178. where he basheth not to say that all the ancient Fathers agreed in one for the approbation of the doctrine of Purgatory whereas we see that it was not possible for any of them to speake more directly and expresly with it then these their testimonies are against it and that howsoeuer that heresie mingled with the truth did wonderfully confound some of their iudgements so as that the best learned of them could scarcely tell how to conclude of the matter yet these their testimonies may absolutely resolue vs how wee are to conclude thereof Neuerthelesse let men vary neuer so much the truth is consonant and agreeable to it selfe neither neede any to differ therein if they will square their doctrine by Saint Pauls rule Romans 12. namely Rom. 12.6 that it agree with the true proportion and analogy of faith But how this doctrine of Purgatory doth agree therewith these three principles collected out of the said Booke of Doctor Fulkes answer to Master Allen will make it plaine First in Page 92. Allen saith Cardinall Allen in Fulke Purgatory paines doth not onely serue Gods iustice for the punishment of sinne but also cleanseth and qualifieth the soule of man defiled Secondly in Page 154. he saith The death of Christ doth not discharge vs of satisfying for our sinnes nor of any other good worke whereby a man may procure his owne saluation Thirdly in Page 133. he saith In Purgatory we must be holden from life and liberty till we haue paid the vtmost farthing the toleration of which bonds shall recompence the debt Now how this doctrine can stand with the true proportion and analogy of faith in Christ or not altogether withstand it The doctrine of Purgatory against the faith let the discreet Reader iudge For if Purgatory paines doe serue both for the satisfying of Gods iustice and also for the purging of our soules from sin that Christ by his death did not so satisfie for them but that we our selues must make a better more perfect satisfaction euen to the vtmost farthing or be holden in Purgatory for euer from life and liberty what hath Christ done for vs and to what purpose at all serued his death and bloud-shedding or what doth faith in him auaile at all 13 But seeing the doctrine of Purgatory is such as cannot stand with the true proportion and analogy of faith it is cleare it is not grounded vpon the truth of Gods Word but vpon the opinions of those faithlesse Philosophers who as we said for want of Gods Law and Testaments and the rule of his truth to haue enlightened their iudgements did but by the rules of the Law of nature meerely guesse at this point as they did of God and other diuine things whose fantasies Saint Paul Colos 2 8. Colos 2.8 forbiddeth vs to
of the matter and the meanes saith * Ambrose vpon 1 Cor. first Chap. In Christ Iesus is grace giuen for as much as this with GOD is decreed that who so beleeueth in Christ is saued sola fide by faith onely without workes receiuing freely forgiuenesse of sinnes And thus wee see the case to stand cleare that faith without workes is the onely meanes of iustification and saluation 18 Now then Christian Reader this doctrine of iustification by faith in Christ without workes being so easie and clearely to bee proued the truth is it not a Worlds wonder to see that so many wise and learned men should impugne it And that a Cardinall one of the Popes Pen-men Master Allen should ascribe so much vnto good workes as to say x In D. Fulkes answere Page 239. They cleanse before hand stayeth the soule from death and lifteth it vp vnto eternall life Regard not the iangler that will say mens workes doe not purge sinne and winne heauen Which doctrine being true what is it but that wee are iustified and saued by the workes of the Law whereby not onely all those testimonies of the ancient Fathers are proued false but also all those Scriptures which before we cited are confounded and these that follow which shew that we are iustified and saued onely by faith in Christ without workes are to no purpose 19 Saint Paul Ephesians 2. saith Ephes 2.8 For by grace are yee saued through faith and that not of your selues it is the gift of God not of workes lest any man should glorie in himselfe Also Galatians 2. he saith We which are Iewes by nature Galat. 2.15.16 and not sinners of the Gentiles know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee I say haue beleeued in Iesus Christ that we might be iustified by the faith of Iesus Christ and not by the workes of the Law Galat. 3.23.24.25.26 because that by the workes of the Law no flesh shall be iustified And chap. 3. he saith Before faith came wee were kept vnder the Lawe and shut vp vnto the faith which should afterwards be reuealed wherefore the Law was our Schoolemaister to bring vs to Christ that wee might be made righteous by faith But after that faith is come wee are no longer vnder a Schoolemaister for ye are all the sonnes of God by faith in Christ Iesus And therefore as he saith Romans 4. Roman 4. If they which are of the Law bee heires faith is made voyde and the promise of God is made of none effect And yet as he saith Galatians 2. I doe not abrogate the grace of God for if righteousnesse be by the Law then Christ died without a cause So that by the doctrine of the Romish Church we see plainely that faith is made voyde the promise of God made of none effect the death of Christ needlesse and the whole matter of our iustification and saluation to consist onely in our owne deseruings And indeede to the very same effect are these words of their Cardinall Allen y Allen in Fulke pag. 154 The death of Christ doth not discharge vs of satisfaction for our sinnes nor of any other good worke whereby a man may procure his owne saluation Also the Pope saith thus in Bernardine Rosetus * Bernard We can demerite eternall life with works Therefore we ought to presume and hold for a certaintie that after this life wee shall assuredly haue eternall life for the reward of good workes And in the Summary de Grat. Sanct. Good workes demerite three things namely eternall life increase of grace and remission of sinnes 20 Truely I cannot but admire to see that men which would faine be saued will either be saued by that onely meanes whereby they shall be damned or else they will not be saued For by the workes of the Law wee see they will procure their owne saluation purge their soules from sinne deliuer them from death and lift them vp into euerlasting life And therefore as they depend vpon the Law so they must looke to haue the reward of the Law which is the curse and condemnation of it For as Saint Paul sayth Galat. 3.10 Galatians 3. As many as are of the workes of the Law are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the Booke of the Law Galat. 5.4 to doe them And chapter the fift he sayth Yee are abolished from Christ whosoeuer are iustified by the Law yee are fallen from grace Rom. 9.30.31 And Romans 9. he sheweth this to be the cause of the condemnation of the Iewes For sayth he What shall wee say then that the Gentiles which followed not righteousnesse 32. haue attained vnto righteousnesse euen the righteousnesse which is of faith but Israel which followed the Lawe of righteousnesse could not attaine to the Law of righteousnesse Wherefore sayth hee because they sought it not by faith 33. but as it were by the workes of the Law for they haue stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone and a Rocke to make men fall and euery one that beleeueth in him shall not be ashamed But therefore the same iudgement is fallen vpon them Iohn 9.39 which Christ sheweth Iohn 9. himselfe came to inflict vpon those obstinate Iewes and Scribes and Pharises who sought saluation by the workes of the Law and not by faith in him I am come sayd he vnto iudgement into this world that they which see not might see and that they which see might be made blinde And this blindnesse we see to be now in the Papists For notwithstanding the Apostle Saint Paul saith plainely thus of Christ 2 Corinth 5. God made him to be sinne for vs that we might be made the righteousnesse of God in him they cannot see how this righteousnesse should serue the turne For as their Cardinall Allen sayth y In the said booke pag. 154 The death of Christ doth not discharge vs of satisfaction for our sinnes nor of any other good worke whereby a man may procure his owne saluation And further for those that cannot attaine vnto satisfaction the second part of our first Chapter doth shew that the want that is in them is made out by the ouer-plus of the righteousnesse of others For as the sayd Cardinall saith z In the said book pag. 239. The Church of God hath instructed thee that all workes whereby man may procure helpe to himselfe or others be the workes of the faithfull And thus we see that the same iudgement which Christ laid vpon the Iewes Scribes and Pharises he hath laid vpon them that they so little accounting of him should trust to be made righteous by themselues and others that so they might be depriued of his righteousnesse 21 Againe the Apostle Saint Paul 1.