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death_n	jesus_n	lord_n	sin_n	17,540	5	4.4979	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70924	Romes destruction, or, Expresse texts and necessary consequences drawn out of the word of God, for the condemning of the doctrine of the Roman church, and justifying of that of the reformed churches first written in French, by C.D.R., a French noble-man ; and now published in English, at the solicitation of divers religious men of this nation by Jam. Mountaine.	C. D. R.; Mountaine, James.	1641 (1641)	Wing R11; ESTC R10609	52,610	234

annihilate the power and efficacy of the Sacrifice of the Crosse And that there is but one onely Sacrificator sacrificing expiatorily in the Evangelicall Law to wit Jesus Christ our Lord BRiefly whosoever shall consider the Popes Doctrine and of his Disciples he shall see plainly That it tendeth onely to debase the merit and vertue of the death and passion of our Lord Jesus Christ as you may observe by the Doctrine of their pretended sacrifice of the Masse For these Doctors teach that it is a second sacrifice of Christ propitiatory both for the quicke and for the dead which is plainly to deny that the Sacrifice of the Crosse hath the power and efficacy to take away sinnes unlesse it be reiterated But the Apostle Saint Paul teacheth us plainly that the sacrifice of the Crosse hath at once taken sin wholly away when he saith That by the wil of God we are sanctified through the offering of the body of Jesus Christ once for all By one offering he hath perfected for ever them that are sanctified And he addeth yet another sentence that cutteth up this Error by the very roots Now Where remission of these is there is no more offering for sin Heb. 10. 10. 14. 18. He meaneth by these things the transgression of the Law of God But in the Sacrifice of the Crosse there is forgivenesse of these things Therefore there is no more oblation for sinne Against such cleare places these Doctors arme themselves with a false distinction of Sacrifice which they could never yet prove neither out of any expresse text taken out of the Word of God or necessary Consequence drawn out of the same They say that there is no more bloody sacrifice for sin but that there is an unbloody sacrifice according to the order of Melchisedeck for the continuall application of the merit of the sacrifice of the Crosse But this distinction is not able to take them off the hooks For the Apostle saying expressely That there is no more oblation for sin sheweth us plainly That there is no other propitiatory sacrifice for sinne of what kind soever but that of the Crosse It is therefore their part that goe about to give the Apostle the lye to prove that distinction shewing by expresse texts or at least by necessary consequences drawne out of the pure Word of God that we ought to sacrifice againe the body of Christ unbloodily to apply the merit of his bloody sacrifice which thing they are never able to doe For to attaine to this proofe some of them argue thus Christ is a sacrificator after the order of Melchisedeck but Melchisedeck offered an unbloody sacrifice for he offered bread and wine Therefore Christ after the same order hath offered an unbloody sacrifice when he hath offered himselfe under the Species of bread and wine And therefore the distinction of bloody and unbloody sacrifice is true We grant the Major but wee deny the Minor which is grounded upon a falshood Wee doe not finde in any place of holy Scripture that Melchisedeck offered to God bread and wine Wee reade in the 14 of Genesis vers. 18. that he brought unto Abraham bread and wine for to feede and refresh him and his men that were wearied and travayl'd as they came from the defeat of the Kings But there is not a word there that Melchisedeck offered bread and wine unto God And therefore the conclusion of this argument is false and by consequent also this pretended distinction of bloody and unbloody sacrifice Now I will shew hereafter wherin consists this order of Melchisedeck according to which order Christ is an everlasting Sacrificator At this present I will presse our Adversaries upon this pretended application which is the last refuge of falshood brought to the baye upon her back We say then that in this pretended application our Adversaries grant under hand tacitely that the Masse is not the sacrifice of Jesus Christ For if it be but the application of Christs sacrifice It followeth it is not Christs sacrifice For even as the application of a plaster is not a plaster so the application of Christs sacrifice is not Christs sacrifice And here these Doctors confesse freely againe that the Masse is not Christs sacrifice For they say that every true sacrifice requireth that the thing offered be destroyed and consumed Whereupon we build this argument Every true sacrifice requireth that the thing offered be destroyed and consumed But the Masse say they is a true sacrifice Therefore the thing offered in the Masse is destroyed and consumed They yeeld us that too but to their confusion for say we If the thing offered in the Masse be destroyed and consumed and this thing offered is the body of Christ It followeth that the body of Christ is destroyed and consumed in the Masse It is not true say they but it is the Species of bread and wine that are destroyed and consumed that is the color the taste the roundnesse and quantity of the bread and wine They confesse therefore freely that the Masse is not Christs sacrifice seeing that he is not destroyed but onely a sacrifice of roundnesses of measures of lines of castles in the ayre well befitting such a Religion wherein all is nothing but Maske and hypocrisie Moreover the application of a thing is not the thing applyed As for example The water of the Bath is applyed by meanes of the channel or conduit-pipe Yet it is not the pipe Physicke is administred with a cup or vessel but it is not the vessel and so of all other things But contrariwise these suttle Doctors will have the application and the thing applyed to be one and the selfe same thing For they say that Christs sacrifice is applyed by the sacrifice of the same Christ But they have not cunning enough yet to perswade us that although the Masse were good it could be both the Physicke and the vessel together But say our Adversaries doe we an injury to the physick by applying it with the vessell doe we wrong to the water of the Bath when we receive it by the channel doe we wrong to the bloody sacrifice in applying it by the unbloody sacrifice Yea Doctors ye doe wrong to the Physick when ye attribute unto the vessel the vertue of healing which is onely proper to the physicke Ye doe wrong to the water of the Bath when ye attribute unto the conduit-pipe the cure which the water onely worketh Likewise ye doe wrong to the sacrifice of the Crosse when yee attribute to your pretended sacrifice of the Masse the vertue to expiate sinnes as if the other alone were insufficient Wee hold therefore that Christ cannot bee offered againe in sacrifice for the forgivenesse of sinnes without making voyde the vertue and efficacy of the sacrifice of the Crosse For of two plasters either the one is sufficient to heale the wound or both are requisite and necessary If the one be sufficient the other is superflous If both are requisite

and necessary it followeth that one is not sufficient Let us say then if there be two propitiatory sacrifices for the remission of sinnes the one bloody and the other unbloody The one of the two is sufficient or both are requisite and necessary If the one be sufficient the other is superflous If both are requisite and necessary It followes that one alone is insufficient So that admitting two propitiatory sacrifices the one bloody the other unbloody is to deny that the sacrifice of the Crosse hath the vertue alone to expiate sins The Word of God doth not teach us that there is two different sacrifices of Christ the one bloody the other unbloody The Apostle to the Hebrewes imployeth many leafes to declare this point and treating fully of the Priesthood in the Christian Church he there makes no mention at all of the Sacrament of the Lords Supper Finally our Adversaries affirme that the Masse is an unbloody propitiatory sacrifice instituted by Christ both for the quick and for the dead Enquired where he instituted it they bring these words Doe this Admirable proofe Doe this that is to say sacrifice me really under the kindes of bread and wine in propitiatory sacrifice both for the quicke and for the dead That is a good glosse But by these words Doe this Christ commandeth to doe that which he did at the Supper Therefore they should have prooved first that Christ did at the Lords Supper sacrifice himselfe to God his Father which he did not doe Neverthelesse some of them doe go about to prove it alleadging the words which our Lord saith in Saint Luke This is my body which is given for you Luke 22. 19. Where given say they not on the Crosse for he was not yet there but under the Species of bread and wine at the same instant and even while he pronounced these words Whereupon they conclude that Christ offered himself to God his Father at the supper I answer that these words which is given for you c. prove no manner of way that Christ offered himselfe to God his Father in the sacrament For he offered onely to his Disciples saying unto them Take But he offereth nothing to God he maketh no Elevation of an Hoste Moreover Adoration is a necessary action in all Sacrifices but the Apostles worshipped not the bread which Christ gave unto them but remained at table with him which sheweth they did not think that bread to be transubstantiated into the body of Christ For otherwise it had been an extreame irreverence in them not to worship that which Christ did present unto them And for that he saith in the Present tense which is given for you c. we see he speaketh often of his approaching death as if it were present I lay down saith he my life for my sheep John 10. 15. 17. 18. I leave my life that I may take it again Father I have finished the work which thou gavest me to doe John 17. 4. Neverthelesse there remained the principall thing to wit his death upon the Crosse The Lambe was slain from the foundation of the World Apoc. 13. 8. I send you saith God by the Prophet Malachy the Prophet Eliah Mal. 4. 3. that is I will send you John the Baptist which was not done of long time after If therefore a thing so farre off was said as if it were present how much more shall that be thought present which is to be done at hand There is nothing so frequent in the word of God as the changing of tenses So as very often the Past or the Present is taken for the future Thus Christ speaketh of the Sacrifice of the Crosse on which he gave himself for the life of the World Some others argue thus All effusion of blood for the Remission of sinnes is a propitiatory Sacrifice But Christ saith that his blood is shed in the Eucharist for the Remission of sinnes Therefore the Eucharist is a propitiatory Sacrifice I answer That the two first propositions of this Argument are false as also the conclusion in the sence that our Adversaries take it in First it is false that an effusion of blood is a propitiatory Sacrifice for the Remission of sinnes Unlesse that blood be offered unto God with the death of the Sacrifice But Christ offered nothing unto God in the Eucharist nor yet suffered death thereat Again It is false that Christ did shed his blood in the Eucharist For it was not shed but on the Crosse and it is of that shedding he speaketh saying This Cup is the New Testament in my blood which is shed for you And to reply that there is in the present tense is shed and not in the future shal be shed is to no purpose For I have above stopt this passage in shewing out of divers places of the holy Scriptures that this word is is oftentimes taken in the Future And indeed the Latine Bible of the Roman Church and the Canon of the Masse turnes it in the Future qui pro vobis effundetur which shall be shed for you But it is worthy of Note to see how our Adversaries grant without difficulty that which they so painfully deny For when we aske of them whether Christs blood came out of the veins in the Sacrament of the Eucharist or no They answer It did not come out of the veins Then it was not shed there say we For a thing is not shed while it remaineth inclosed in the vessell that containeth it And besides they call the Masse an unbloody Sacrifice Neverthelesse contradicting themselves grossely they will not give over writing and affirming that Christ shed his blood there We aske them then how and after what manner it is shed in the Masse They answer It is shed under the species of the wine Then say we It is shed It is not say they It is but the accidents of the wine onely that are shed Now I leave it to the judgment of all men whether this be not with one breath to deny and affirme both together Why then do they tell us that it is shed for to tell us presently after that it is not shed but that the onely accidents of wine are shed They have bin brought to lay the like absurdity upon these words which is broken for you being forced to maintain that the body of Christ is broken because the species that cōtain him are broken The conclusion which they draw from this argument is also false For they conclude that the Eucharist is a propitiatory Sacrifice for sin both for the quick and for the dead which is not so but onely a Sacrifice of thanksgiving for there is but one propitiatory Sacrifice for sinne which is that of the Crosse Now even as there is but one onely expiatory Sacrifice so there is but one onely Priest sacrificing expiatorily to wit Christ Jesus our Lord There were many under the Law because they were hindered by death from remaining but our Lord Jesus Christ remaining a Priest for ever and which cannot be hindered by death needeth

1. Epist. 2. 1. 3 The Tradition and unwritten Word of the Roman Church teacheth That we must make Images of God to worship him by them This Doctrine is contrary unto the written Word of God as appeareth by these expresse places Thou shalt not make unto thee any graven Image or any likenesse of any thing that is in Heaven above or that is in the Earth beneath c. Thou shalt not bow down thy selfe to them nor serve them c. Exod. 20. 4. 5. To whom will yee liken God or what likenesse will yee compare unto him Esay 40. 18. Professing themselves to be wise they became fooles And changed the glory of the uncorruptible God into an Image made like to corruptible man and to birds and to foure-footed beasts Rom. 1. 22. 23. 4 The Tradition and unwritten Word of the Roman Church teacheth That all Christians ought to abstain from certain meats both in Lent and other daies throughout the yeare This Doctrine is contrary unto the written Word of God as you may see by these expresse places Whatsoever is sold in the shambles that eat as king no question for conscience sake If any of them that beleeve not bid you to a feast and yee be disposed to goe whatsoever is set before you eate as king no question for conscience sake 1. Cor. 10. 25. 27. Now the Spirit speaketh expressely that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils forbidding to marry and commanding to abstaine from meates which God hath created to be received with thanksgiving of them which beleeve c. 1. Tim. 4. 1. c. 5 The Tradition and unwritten Word of the Romane Church teacheth That all Pastors and other Ecclesiasticall persons in the Christian Church ought not to marry but rather that they should make a vow never to marry This Doctrine is contrary to the written Word of God as is proved by these expresse texts following To avoid fornication let every man have his own wife and let every woman have her owne husband c. 1. Cor. 7. 2. But if they cannot containe let them marry for it is better to marry than to burne 1. Cor. 7. 9. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge Heb. 13. 4. A Bishop then must be blamelesse the husband of one wife ruling well his own house having his children in subjection with all gravity Item Let the Deacons be husbands of one wife ruling their children and their owne houses well 1. Tim. 3. 2. c. Saint Paul also calleth the forbidding of marriage a doctrine of Devils 1. Tim. 4. 1. 6 The Tradition and unwritten Word of the Roman Church teacheth that in all places Divine Service and Prayers ought not to be said but in Latine This Doctrine is contrary to these expresse texts of the written Word of God Except yee utter by the tongue words easie to be understood how shall it be known what is spoken for yee shall speak into the ayre I will pray with the Spirit and will pray with understanding also I will sing with the Spirit and I will sing with the understanding also Else when thou shalt blesse with the Spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knowes not what thou sayest Yet in the Church I had rather speak five words with my understanding that by my voyce I might teach others also than ten thousand words in an unknowne tongue 1. Cor. 14. 9. 15. 16. 19. 7 The Tradition and unwritten Word of the Roman Church teacheth That the Faithfull deserve Eternall life by their good works and the glory of the kingdome of Heaven This Doctrine is contrary to the written word of God as it is proved by these expresse places If it be by Grace it is no more of Workes otherwise Grace is no more Grace Rom. 11. 6. By Grace are yee saved through Faith and that not of your selves it is the gift of God Not of workes least any man should boast Ephes. 2. 8. 9. Tit. 3. 5. The Tradition and unwritten Word of the Roman Church teacheth That by the death and passion of Christ we are delivered from the guilt and punishment of sinnes committed before Baptisme but not from the punishment of sinnes committed after Baptisme for which we must pay and satisfie the justice of God both in this life by penance and after this life in a fire of Purgatory This Doctrine is contrary to these expresse places of the written Word of God All have sinned and come short of the glory of God Being justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3. 23. 24. The blood of Jesus Christ cleanseth us from all sinne John 1. Epist. 1. 7. By Grace are yee saved through Faith and that not of your selves it is the gift of God not of works least any man should boast c. Ephes. 2. 8. 9. There is no condemnation to them that are in Christ Jesus c. Rom. 8. 1. 9 The fifth Gospel of Cardinal Bellarmine teaches That Saints departed are in some kind our Redeemers lib. 1. de Indulg. cap. 4. This Doctrine is contrary to the written Word of God as it is proved by these expresse texts There is no Salvation in any other but in Christ Jesus neither is there any other name under Heaven given unto men whereby we must be saved Act. 4. 12. The blood of Jesus Christ cleanseth us from all sin John 1. Epist. 1. 7. 10 The Tradition and unwritten Word of the Roman Church teacheth That after consecration the bread of the Masse is no more bread but is transubstantiated into the Body of Christ and the Wine into his Blood That Christ is betweene the hands of the Priests in as many places as there are Masses said as big and as large as he was upon the Crosse This Doctrine is altogether contrary unto these expresse places of the written Word of God Jesus took Bread brake it and gave it c. Math. 26. As often as yee eat this Bread c. 1. Cor. 11. 26. Let a man examine himselfe and so let him eate of that Bread c. 1. Cor. 11. 28. The poore yee have alwaies with you but me yee have not alwaies John 12. 8. I leave the World and goe to the Father John 16. 28. Heaven must contain him untill the time of restitution of all things which God hath foretold c. Acts. ● 21. 11 The Tradition and unwritten Word of the Roman Church teaches That the Lay people men and women ought not to partake of the holy Sacrament of the Lords supper under both kinds This Doctrine is directly contrary unto the written Word of God as appeareth by these expresse texts Drinke yee all of it Mat. 26. 27. Let a man examine himselfe and so let him eate of that Bread and

long will ye trample under feet the merits of the death and passion of the son of God Saint Peter teaches us that there is no salvation in any other but in Christ Jesus And that there is no other name under heaven given unto men whereby wee must bee saved Act. 4. 12. Item To him give all the Prophets witnesse that through his Name whosoever beleeveth in him shall receive remission of sins Act. 10. 43. and contrariwise these Doctors teach men to seeke for salvation and remission of sinnes in the name of Saints Saint Paul teacheth us that we have redemption through the blood of Christ even the forgivenesse of sins Col. 1. 14. But these Doctors teach men to seeke after Redemption and remission of sins through the blood of Martyrs Saint John affirmeth that the blood of Christ cleanseth us from all sinne 1. Epist. 1. 7. and that the faithfull have washed their robes and made them white in the blood of the Lambe Revel. 7. 14. But these Doctors on the contrary teach men to wash and to cleanse their sinnes in the blood of Saints departed which is to reject the death and passion of Christ as Panigarolle teaches it plainely in his ninth Lesson Page 278 saying It is a great sinne and foolery to say I trust to be saved by the blood of Jesus Christ Panigarolle Lesson 9. p. By so many expresse places of the word of God and necessary consequences drawne out of the same the pretended satisfaction of our adversaries is cast to the ground and cut even to the very deepest roote as likewise their Purgatorie which they have built upon the same foundation For Purgatory was invented but for these two ends The first to satisfie the justice of God for the punishment of sinnes Now if we must not satisfie Gods justice for the punishment of sinnes as I have proved it clearely It followeth there needeth no Purgatory The second is for to intrap and to catch money from the simple people For how commeth it to passe that the Prelates of the Romane Church have so many thousand pounds of yearely revenews That one part of the Nobility is incommodated and behind hand and that the greatest part of the people starve with hunger but because these men have by divers meanes cunnycatcht a great part of their estates and especially by great Donations that many have given at their death to redeeme their soules from the paine which they thought to suffer in a fire of Purgatorie For is there any thing in the world which a man will not give at the very point of death to free himself from going into a fire for the space of many hundred yeares Will a man in that perplexity care to leave his posterity after him miserable and wretched in giving away all his estate So hee may be exempted from the torments of that fire which as they say is seven times hotter than our fire is in this world Those therefore that laid the first foundation thereof shewed themselves most ungodly and full of covetousnesse which is the roote of all evils as Saint Paul saith Timoth. 6. 10. as likewise enemies of the glory and merits of the death and passion of our Lord Jesus Christ CHAP. VII That our good works have no merit at all and that all the merit of the Faithfull is in one Christ alone AS for the merits of works we need no long discourse for to shew that they have none at all seeing that the very best of our works are full of defects being alwaies mingled with some corruptions of the flesh and man is so subject to sin as that he doth not the good he would but the evill which he would not Wherefore the Prophet Esay saith That we are al as an unclean thing and that al our righteousnesses are as filthy rags Esay 64. 6. Whence it followeth that they have no merit at all For what can such polluted works that are so farre from that perfection they ought to have deserve at the hands of God And though they were done as they ought yet could they deserve nothing For a man deserveth nothing in doing that which he is bound to doe When ye shall have done all those things which are commanded you saith our Lord Jesus Christ say we are unprofitable servants we have done that which was our duty to doe Luk. 17. 10. Moreover whatsoever is given us by Grace and Mercy of God is not given us by the merits of our works If it be of Grace saith Saint Paul it is no more of works otherwise Grace is no more Grace Rom. 11. 6. But the salvation of the Faithfull and the glory that they shall have in the kingdom of God is given them through the Grace and mercy of God Therefore it is not given them by the merits of their works The second proposition of this Argument is also proved by many expresse texts out of the Word of God All have sinned saith S. Paul being justified freely by his Grace Rom. 3. 23. 24. By Grace are yee saved and that not of your selves it is the gift of God not of works least any man should boast Ephes. 2. 8. 9. and in another place But after that the kindnesse and love of God our Saviour towards man appeared not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy-Ghost Tit. 3. 4. 5. In a word whatsoever absolves and justifies us before God from the same I say comes all our merit But it is the onely obedience merit and satisfaction of our Lord Jesus Christ that absolves and justifies us before God Therefore from him alone proceedeth all our merit and if all our merit proceeds from Christ alone then it followeth that it doth not proceed from our works But the first is true Therfore the last also Let our Adversaries now deny as much as they will That all our merit is in one Christ alone and let them establish other merits in their works as for our selves we will remain constant to that being assured that by Christ his onely merits obedience and satisfaction we are absolved and justified before God which thing the Prophet Esay teacheth us when hee saith That he was wounded for our transgressions and that the Lord hath laid on him the iniquity of us all Esay 53. and so doth the Apostle S. Paul saying That the Mediator is one between God and man the man Christ Jesus who gave himself a ransome for all 1. Tim. 2. 5. 6. and Saint John teacheth it also plainly when he saith That Jesus Christ the Righteous is the propitiation for our sinnes 1. Epist. 2. 2. Now our Adversaries alledge certain places of Scripture which say that God rewardeth good works Wherupon they build this syllogisme Wheresoever there is a reward there is merit But there is a reward to good works Mat. 5. 12. Apoc. 22. 12. Therefore there is merit