Christ did not send the Thiefe vpon the Crosse to Purgatorie though hee had done many ill deedes but calleth him directly to heaven Luk 23 43 Paul would not haue Christians to be ignorant of the estate of theÌ„ which are dead in Christ there he doth not only say nothing of Purgatorie but hath arguments also against it 1 Thes 4 13. c. 1 He saith the faithfull departed do sleepe not they are tormented in purgatorie ver 13. 2 He speaketh it for our comfort But there would be no comfort if we should know that our friends religiously departed were in paine and torments and such as bee extreame ver 13. 3 Christ will bring with him at his coÌ„ming the faithfull departed hee will not then at length cal them to him out of Purgatorie ver 14. The Popish purgatorie whereby wee should bee purged from sinnes after death doth crosse and twhart the one only and true purgatorie of Christians which is the merit and bloud of Christ layed holde on by faith 1 Mens hearts are purged by faith not by the fire of purgatorie Act. 15 9. 2 The bloude of Iesus Christ the Sonne of God purgeth vs from all sinne 1 Ioh 1 7. 3 Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons c shal inherit the kingdoÌ„e of God And such were some of you now see their purgatorie what it was but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God 1 Cor. 6 9 10 11. It twharteth also the perfect satisfaction and perfect merite of CHRIST if no we after all wee must make satisfaction in the paines of purgatorie 1 For so the passiue righteousnesse of Christ shall be thrust out of dores 2 Christ is the reconciliation for the sinnes of the whole World 1 Ioh. 2 2. 3 Surely hee hath borne our infirmities c. I say dooth in one place refute Purgatorie by many arguments Hee was wounded for our transgressions c. with his stripes we are healed c. the Lord hath layde vpon him the iniquity of vs all c. The chastisement of our peace the punishment of our sinnes was vpon him c. Hee hath caried our sorrowes Isay 53 4 5 6. It is contrarie to the article of the Christian faith 1 We belieue the remission not the compensation of sinnes 2 Wee belieue eternall life Heere is no mention of Purgatorie The opinion of our Aduersaries concerning Purgatorie hath no waight 1 For they confesse that there was no purgatorie in the time of the olde Testament 2 They cannot auoyde the absurditie concerning them which shall bee founde aliue at the latter day and haue deserued Purgatory what shall be done with them whether God will pardon them those punishments or whether they must bee tormented for a time after the finall sentence of the last â—â—dgment 3 The grounds of this opinion were taken from Plato and Virgil lib 6. Aened Contrariwise our Aduersaries do reason 1 Because all men haue not perfect and firme faith therefore all after this life cannot perfectly beâ—aued Ans 1 Christ when he saith that faith is the instrumentall cause of saluatiâ—n hee speaketh of faith generally and excludeth neither weake nor imperfect faith 2. Christ layed holde on by faith cannot be deuâ—ded that he should be said to be laied hold on but in part and they which lay holde on him to be saued but in part but whole Christ is apprehended as well by a weake as by a strong faith 3 It is a fallacie taking that for a cause which is no cause For the strongnesse or weakenesse of faith or an accident of faith is not the cause of apprehending saluation but of retaining it Now that which is spoken of retaining that ouâ— Aduersaries do wrongfully apply to the apprehending thereof 2 No vncleane thing shall enter into the kingdome of Heaâ—en Reuel 21 27. Therfore needs they must be purged by purgatorie Answ 1 There bee foure termes in the argument For the purging from the filth of sinne in the Antecedent is taken for the iustification of faith whereby all that belieue are washed are sanctified are purified 1 Cor 6 11 1 Ioh 1 7. Acts 15 9. in the consequent it is taken for a clensing in purgatorie neither knowen to God nor to the Scriptures 2 There is more in the Consequent than in the Antecedent For it followeth not the heires of eternall life are vncleane therefore they are purified onely by the fire of Purgatorie and not by any other means such as these which concurre together are faith the bloud the merite of Christ 3 In the name of Iesus shall euerie knee bow both of things in Heauâ—n and things in earth and things vnder the earth Philip. 2 10 Reuel 5 13. But the deuills hate Christ and doe not bow the knees vnto him Therefore there are soules in purgatorie and consequently there is a purgatorie Ans 1 The bowing of the knees in this place is the same that subiection in which sense euen the Deuils though they tremble doe in outward cariage confesse subiection to Christ 2 It is an error taking that which is spoken indefinitely of al sorts of creatuâ—es whether reasonable or vnreasonable as iâ— it were spoken definitely of a certaine sort of men of whom notwithstanding there is no certaintie in Scripture 3 As concerning the place Reuelat 5 3 13. where there is mention made of such as are vnder the earth I answeare 1 If there were a purgatory yet were it not certaine that it were vnder the earth 2 Vnder the earth are both the creatures vnder the earth also the dead which are buried which shall appeare before Christ at the resurrection and shall testifie their subiection 4 If anie mans worke burne hee shall suffer losse but he shall be safe himselfe neuerthelesse yet as it were by the fire 1 Câ—rin 3 15. Therefore there is a Purgatorie Ans 1 It followeth not the fire shall â—ye it Therefore purgatorie fire shall trie it 2 Paul saith the worke shall burne not the person but our Aduersaries imagine the persons and soules shall burne 3 If Paul speake of purgatorie then the Saints shall be thrust into purgatory which is proued by the vniuersall particle Eueriâ— mans worke c. 4 He speaketh of the fire of tribulation affliction and tentation against which stubble may not be opposed but faith which is more precious than golde 5. So then while they confound the worke that shall burne and the persons that shall burne and also the fire of tribulation and the fire of purgatorie there arise not foure but fiâ—e termes 5 Of the sinne against the Holy-ghost it is sayd it shall neither bee forgiuen in this World nor in the World to come Matth. 12 32. Therefore there remaineth a place after death wherein sinnes are forgiuen Answere 1 CHRIST speaketh of the World to come but our Aduersaries themselues
the Virgin Marie thus Ora Filium iuum suppliciter praeâ—ipe sublimiter c. pray thy Sonne humbly and command him loftily that in the euen tide of the World he would bring vs to eternall ioyes How great are these abhominations But they haue dealt the like with other Saints also giuing vnto them the titles of See their Breuiaries hymnes yet not caÌ„celled in the popish kingdome you shall meeâ—e with many such for the things following cannot bee denied seeing they are foÌ„g in many places vntil this day Christ and crauing of them those things which it is not lawefull to craue of any but of Christ alone 1 O holy Virgin Dorothie make vs happy by thy vertue create in vs a new heart In the olde Missals 2. He saue vs from sinne that we may rest with the blessed soules in Heauen Of Saint George 3 All haile preâ—ate Augustin heare vs calling vpon thee and after death bring vs triumphing into the heauenly Kingdome Of S. Augustin 4. O Francis brightsome light chiefest crucified Martyr now thou triumphest with CHRIST in the companie of celestiall wights Be thou to vs the way of life shew thou to Christ for vs alwaies thy godly wounds Of S. Francis 5 All haile glorious Agnes keepe thou me in the true faith sweete and dearely beloued Virgin I heartily beseech thee granâ— to all men religiously to serue GOD by whom thou art elected with perfect charitie 6 Loose the guilte of my polluted lippes 5. Iohn 7 O reuerend Bishop a religious and present worke-man to them which with a faithfull heart doe seeke to thee in their perills Take away the damages of death giue vs the wages of life that after this departing of the flesh wee may bee with thee in glory Of S. Nicholas 8 Giue hee vnto vs the heauenly armour when tentation is at hand let him fighting for vs hand to hand put the harmefull enemy to flight of S. Martin In diseases and other perils and dangers they were wont to pray vnto fourteene Helpers or Relieuers whereas these things were to be begged of God So they assigned saints as so many guardian gods to euerie particular arte workemanship and countrey wherin the names vsed in paganisme onely were changed not the things themselues For as of olde time Mars Mercurie Hercules Minerua c. were worshipped of the Gentils so in their steed the Papists do now worship George Nicholas Martin Katherin c. Out of this short narration thus now I reason Whosoeuer praieth to a creature for that which is to be begged of God alone he doth not onely reuerence that creature but placeth him in the steed of GOD committeth idolatrie But the Papists do so As was proued a while agoe Therefore they do not onely reuerence the Saints but place them in Gods steed commit idolatry And whosoeuer giueth to a creature the titles of God and the glory of God signified by the same titles hee committeth idolatry as is most certaine in the Scripture but that the Papists do so hath bin alreadie proued Therfore they do not barely reuerence Saints but they worship them as Gods giue vnto them diuine honor and so commit idolatry Contrariwise our Aduersaries do dispute 1 Wee make not Gods of Saints because wee worship them with a lower degree of worship than is Latrîa or the worship proper to God namely the saints wee worship with Dulia the Virgin Mary with Hyperdulîa c. Ans 1 This is the same as was the diuine worship of the heathen who as Plato witnesseth did worship one God that is Iâ—piter for the chiefest God the rest they called lesser Gods and worshipped them with a lower degree of worship 2 There needeth no protestation where the thing itselfe is euident Now the thing it selfe proclaimeth as before was shewed that diuine worship is giuen vnto Saints It is in vaine then to make any protestation 3 Suppose the names of a thing be changed and if the thing remain the same no man can heereby defende his facte 2 Austin brought in the distinction betweene Dulia and Latria Therefore the inuocation of Saints is iustly defended by this distinction Answ 1 Augustin by this distinction distinguisheth the obedience of the first and second table or our obedience towards God and our obedience toward our parents and Magistrats granting that obedience is due to both but in a lower degree to the Magistrate than to GOD as it is Act 5 29. Now this is nothing to the inuocation of Saintâ— whereof Austin sayth nothing in this his distinction Moreouer Austin speaketh of obedience to be yelded to the liuing but our Aduersaries of the inuocation of the deadâ— 2 The Scripture vseth the words Latreuein and douleuein without difference Douleâ—ein is referred to God also Rom 7 25 as also 1. Thes 1 â— so also douleâ—â—n to â—uriâ— Acts 20. 19. and latreuein in the translation of the seuentie interpreters is vsed to signifie seruile workes also Leu. 23 8 28. 18. 3 Wee doe not pray vnto but mention and name the Saints Ans The contrarie hath beene alreadie proued 2 This compellation or naming them hath no ground in Scriptures QVESTION 2. Whether we may pray vnto Saints Ouâ— Aduersaries holde the affirmatiue parte but we the negatiue for these reasons By the confession of our Aduersaries who confesse that the inuocation of Saints hath no commandement of God for it as appeareth by these words of Eckius The inuocation of Saints sayth he is not expressely coÌ„manded in the holy Scripture Not in the Olde Testament where the people were otherwise prone to idolatrie and the Fathers were as yet in Limbus not glorified Isai 63 16. Abraham is ignorant of vs and Israel knoweth vs not Vnder the Gospell also it was not commanded least the Gentiles conuerted to the faith should thinke that they were brought again to the worship of earthly things that aâ—ter their olde manner they should worship Saints not as Patrons but as Gods as at Lycaonia they would haue sacrificed to Paul and Barnabas Moreover if the Apostles and Euangelists had taught that Saints should be worshipped it would haue beene counted arrogancie in them as if they themselues had sought that glorie after their death The Holy-ghost therefore woulde not by expresse scriptures teach the worshipping of Saints but those which were strong in the faith hee taught them by miracles and the helpes receiued from Saints when prayers were powred out vnto them that the Saints were to bee worshipipped c. Thus farre Eâ—kius Ouâ— of this confession these corollaries following are to bee noted 1 That inuocation of Saints wâ—s vnknowen in the time of the Apostles in the time of Christs Ministerie vpon earth Where is now the antiquity of the Apostolicke doctrine among the Papists 2 That the Apostles did not only not write but that they would not write of the worshipping of saints least themselues should seeme to hunt after that honour because in
it is needfull there should be a particular enumeration of them Answ 1. There is more in the conclusion than in the Premisses for sinnes may bee remitted to them which confesse themselues to be sinners seriously to repent Although there be made no particular enumeration of all sinnes yet wee keepe a good custome in * The churches of Germanie our Churches thinking it meete that the Minister before he giveth absolution should try whether hee that confesseth vnderstand the doctrine of the acknowledgement of sin of Redemption of Grace and Iustification c But that this should be done by that auricular circumstantiall enumeration of sinnes there is no whit contained in Christs words Now as concerning retaining of sinnes that belongeth to impenitent sinners but we may not practise it vpon them that confesse their sinnes What needeth then for this retaining of sinnes any enumeration of sinnes in them to whom Christ biddeth vs apply the key of loosing 2 Against the Popish auricular confession we haue an example of Peter who having heard the generall and devout confession of the sinnes of the Iewes did not seeke after particulars any more but gaue vnto them Absolution Baptisme Act 2 38 41. 6. Christ saith to the Leaper goe shâ—w thy selfâ— vnto the Priest Mattâ— 8 4. therefore hee biddeth him confesse his sinnes to a Priest Ans 1. There is not any sillable in the text concerning any manner of confession It is then a rope of sand 2 The cause of sending him to the Priest was not any confession but for a witnesse vnto them that they might not be able afterward to denie or cavill at Christs miracles 3 And at that time by the custome and commaundement of the law of Moses the iudging of leaprous persons belonged to the Priests which at this day is committed to Physitians Heere then is a fallacie taking that for the cause which is not the cause 7. Aâ— the Chirurgion ought first to vie we and search the wounds that hee may apply necessarie plaisters so it is needfull that the Priest take a particular view of the wounds of conscience before he giue absolution Ans 1 Similitudes proue nothing 2 Here is great difference vnlikenes for it is needfull that the Surgeon doe looke vppon the wounds because hee ought to apply severall plaisters according to the diversitie of the wounds neither are all plaisters fit for all diseases which in spirituall wounds of conscience is not so for there all and every disease is cured with one the same plaister to wit the bloud of the sonne of God 1 Ioh 1 7 and 2 2. 8. He that desireth absolution may deceaue the Minister therfore auricular confession is better Answ 1 And hee that confesseth may deceaue the Priest in auricular confession foâ— who can assure the Priest that he that confesseth hath kept back nothing or that he hath not tolde some vntruth in the circumstances 2 This evill ought to be met withall not by auricular confession but by a graue serious admonition namely that God searcheth the hearts of all men and though the Ministers his Messâ—ngers be deceaued yet that he cannot be deceaved who will inflict most grievous punishments vpon the vnrepentant 9. Acknowledge your sinnes one to another Iam. 5 16. Ans 1. It is an argument from a particular as if it were an vniversall for it doth not follow that Iames doth noâ— speake heere of any other kinde of confession but of that auricular 2 He saith Confesse one to another he doth not therefore speake of auricular confession before a Priest but of a mutuall confession of them who haue beene offended one by another And it is all one with that of Christ concerning reconciling our selues with our brother offended Matth. 5 23 24. Heere are therefore foure termes and ropes of sande as are almost all our Aâ—uersaries arguments The Conclusion The godly intelligent Reader will mervaile perhaps that our Adversaries the plaisterers over of Popish errors are not afraide to bring to light with such earnestnes such trifles for the defence of Popish errours and that in so great light of the Gospel and such a learned age But he wil cease to mervaile if he shall coÌ„sider with himself that the Papists for meer want of good arguments are driven to that necessitie that whiles they cannot resist the heavenly truth whatsoever coms in their way how absurd soever it be that they lay hold on for a dart and throw it against the doctrine of the Gospell And that befalleth them which Virgil writeth Furor arm a ministrat Furie findeth out weapons The Lord bring againe to a right minde so many of our Aduersaries as haue not sinned vnto death Amen FINIS