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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11432	A warning to take heede of Fovvlers psalter, giuen by Th. Sampson	Sampson, Thomas, 1517?-1589.	1578 (1578)	STC 21685; ESTC S102972	50,039	111

only for soules in purgatory They haue a reason for this their assertion but I passe it ouer because that M. Fowler him selfe doth seeme to encline to the iudgement of those his maisters For in the petitions of his Psalter he maketh mention only of such soules as are in purgatory But if there be no purgatory at all then are there no soules in purgatory to be prayed for A vaine petition then it is in this Psalter and a needelesse diligence when M. Fowler sheweth him selfe so diligent in praying for the soules in purgatory Yea and it is more then vaine to abuse the glorious name of Iesu and of his bitter passion to this his vanity of purgatory Nowe lette vs consider whether there be such a purgatorie in which soules doe suffer as they saye the paines of scorching broyling or burninge till they be purged from their sinnes and relieued by the charitable deedes of the liuinge yea or no. Let vs see who they were that did first speake of purgatory and how it passed from them to some of the olde christian wryters which doe make mention thereof but very doubtfully and diuerslie in their wrytinges So shall it appeare vppon what fainte groundes purgatorie is founded First it is graunted that purgatory can not be proued by any place of the holy Scripture It is I say graunted by one Archepapist of this our age and also by an olde writer of good antiquitie But the holy Scripture is the rule whereby our prayers are to be framed and it is the worde of trueth which doth truely teach vs of the true being of thinges So that vnles God in his word did teach vs that there were a purgatory we are not to beleue that there is any And againe vpon that which God doth promise vs in the holy Scripture we must grownd our faith in the prayers which we do make to god For if we wil dewly regarde Gods good will with trust that he will heare our prayers and graunt our requests we must haue both a promise of hearing and a rule warrantinge the rightnes of our requestes in the most holy worde of God without which we can not truely haue any faith or assurance of the hearing of our prayers without this knowledge we can make no true prayer It is no true prayer therefore which those men seeme to make which haue no vnderstanding of Gods wil nor trust in his promises Turkes Iewes and Papistes doe prate in their ignorance and vnbeleefe but that prating is not right praying Now then let vs admitte it as a trueth which is as you haue hearde confessed that there is no holie Scripture no word of God to warrant vs this purgatory then haue we by the worde of God no assurance to assertaine vs that there be any soules in purgatory nor commaundement of God giuen to vs to praye for soules in purgatorie nor promise to beleue that our prayers made for them can do them good If we haue no assurance nor certeinety hereof we can not pray for soules in purgatory Wil you know then from whence this opinion of purgatorie doth come The first and most auncient promoter thereof was so farre as I learne not God but Plato the Philosopher a man which did not truely know god His opinion of purgatorie as Eusebius doth reporte it is the most auncient recorde that I haue red Virgill the Pagan Poette hath spoken also of such a thinge as purgatory is fained to be but from Plato it should seeme to be conueyed to other who accordinge to their fantasie layed the first platforme of a purgatory euen that whereon the Papistes haue builded this their purgatorie Which building by the papistes is not yet so handsomely cowched together but that their owne fathers assembled in the last councell of Trent thought good by waye of correction to giue this admonition to them of their seete that they do not hereafter in their sermons before the common people handle the hard and dark questions touching purgatory and that they shoulde not meddle with such vncerteyne thinges touching purgatory as are thought to be false They do also forbid them to handle those thinges touching purgatory which doe sauor of curiositie or concerne supersticion or sauor of filthy lucre And those fathers as popishe as they were doe yet commaunde them whome they may cōmaund that they let these thinges alone as offences By this forbidding nowe it appeareth that before this time the purgatory Proctors vsed to publishe suche thinges of purgatory and for it as this councell now forbiddeth else why doth it now forbid them And so by the wordes of Papistes them selues we may perceaue that they haue had among them such Proctors for their purgatory as haue handeled it so corruptly that they them selues are ashamed thereof and do forbid the like and yet do these popish fathers in that councell vnderproppe this purgatory by their authoritie still But if they did meane in good earnest to take from their purgatory all such thinges as are vncerteine and false or curious or superstitious and such as serued for filthy gaine or lucre let them I say pare al these thinges from their purgatorie in good earnest and surely they shall leaue to their Pope then such a simple purgatory as is not able to be a sufficient pinfold to impounde a poore pigge But as is sayd they and their fathers will needes maintaine their purgatory for they haue taken in hande the defence thereof and it serueth so well for their purse and purpose that it deserueth their defence They saye that their Churche hathe learned it of the holie Scriptures But I saye naye and some of their owne men and their elders also doe saye naye as is touched before Neither doe they them selues shewe vnto vs any one place of the holie Scriptures in whiche we are taught the same purgatorie on which they doe conclude This nowe is the manner of the catholike church as papistes call their romishe Church in their councelles to conclude canons and articles of the faith without any Scripture They tell vs that they haue it also of the auncient tradition of the fathers hereof the reader shal be informed more hereafter Againe they say that this purgatorie is deliuered to them in holie councelles A man would thinke that these Tridentine Prelates did meane some of the first auncient holy coūcells as that first councell holden at Nice or that at Ephesus or some of the other olde holy councells But there is no mention made in any of them either of this purgatorie or of the soules in it or howe they are to be releued by the doinges of liuinge men Yea if searche be made in the Tomes of the councelles it will be founde true I thinke that the first general councell which did set this purgatory on foote by concluding thereon was that late councell begonne by Pope Eugenius at Ferrara continued and ended at Florence about the yeare of our Lord 1439. So

knowe not but surely there is good stoare of sea water betwene these forenamed Ilandes Irelande Sicily and Iselande yet all the water which is in the sea will not quenche that purgatorie which the Pope and his kitchin clarkes haue blowen and sette on fyer to roast their meate Thus much of the beginning and growing of this purgatory haue I shortly wrytten that the reader may knowe out of what forge this purgatory is flowen of which M. Fowler maketh so often mention in his Psalter doth so bitterly pray for the soules which are in it But as I sayd before if there be no purgatory at all thē are there no soules in it nor any thinge else and will M. Fowler teache his schollers to praye to God for nothinge This purgatory hath no grounde of the worde of God We haue neither cōmaundement to pray nor promise to be heard if we do pray for soules in purgatory therefore we can neither doe the one nor beleue the other He then that will praye with M. Fowler for soules in purgatory prayeth without faith which is a faithlesse labor at the least though I say no more But he that wil consider rightly what a faulte it is for a man to present him selfe before the Maiesty of God to make praier to him for nothing for a forgery false thing it wil make him I trow afeard to make such straunge prayers though M. Fowler be very busie with them But nowe will I leaue this purgatory I will in this treatise touche it no more supposing that this which I haue sayd is sufficient to vnfolde the forgerie of this popishe poppet M. Fowler teacheth him which will daunce after his pype to pray That he may execute the workes of vertue whereby he may come to euerlasting ioy and felicitie To exercise vertue to the pleasing of God is a good thinge and our dewtie But if Maister Fowler doth meane to teach his Reader to do this with this minde to hope thereby to come to that is to gaine and to obtayne euerlasting ioye and felicitie this is but to labour vainely and prowdly to get that by our doing which is freely giuen to the elect by the mercie of God in Iesus Christ For life euerlasting is the gifte of God by Iesus Christ as thApostle teacheth Iesus Christ is the onely waye that true way by which that happy theefe of whome we reade Luke 23. went into Paradise Iesus is he only and alone by thorough whome euerlasting life is giuen to the beleeuers The christian reader may wel perceaue therefore wherein this petition fayleth Then followeth a petition in which he teacheth his reader to pray thus Graunt me firme purpose mercifull Iesu to amend my life to recompense for those yeares which I haue mispent to the displeasure of thee in euill thoughtes delectations c. Also in breaking thy cōmaundements wherby I haue deserued damnation thine enimitie To pray for amendement of life is necessary But in that which followeth M. Fowler doth fowly abuse the holy name of Iesus For to pray to Iesus to haue a firme purpose to make recompense for those sinnes whereby we haue deserued damnation is to pray for purpose to deny and forsake the saluation which we haue in Iesus For Iesus is he which doth saue his people from their sinnes And therefore he is called Iesus M. Fowler hath giuen vs as he sayth A Psalter of Iesus he semeth to make great accompt of the often repeating of the name Iesus But now he doth shew him selfe not only not to know what Iesus doth meane but to be willing to draw his reader to deny that Iesus is Iesus in deede which is to deny the Lorde that bought him We haue learned that in that redemptiō which Iesus hath wrought for his elect he onely hath made the full recompense to God by him selfe alone for all their sinnes and therefore he is their Iesus and so is most truely called Iesus Iesus did giue him selfe for vs when we could giue nothing in recompense for our selues he did giue his body to be broken his bloode to be shed for the forgiuenes of our sinnes for which we could make no recompense He did beare the paines due to vs for our sinnes and as the Prophet sayth Isai 53. he hath borne our infirmities carried our sorrowes he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vppon him with his stripes are we healed Here is the true recompense made for sinne set forth and this recompense verely did Iesus make in his owne blessed body In if he payd the price of our redemption and made that only satis●●cing and fully sufficing recompense for vs wherein his owne self did beare our sinnes to his body on the tree 1. Pet. 2. by this recōpense by him made we are set free for by his wounds are we healed Sithence Fowler is not content with this recompense thus made by Iesus for vs but asketh an other let him tell me wherein that recompense which Iesus Christ hath made for vs is imperfect ▪ if it be imperfect shew wherin If it be not imperfect but most full and perfect then what meaneth M. Fowler to pray for full purpose to make any other recompēse him self for his sinnes Again I would know what it is that he or any childe of Adam can giue to God to make a recompense for his and their sinns What Iesus hath giuē we know Now let vs know what Fowler hath to giue Fowler can giue nothing verely but that which is corrupt but such thinges are not auaileable they are no recompense at all for sinnes And therefore God of his great mercy prouidinge better for vs then we coulde do for our selues hath giuen vnto vs Christ Iesus to make and to be the recompense for vs For we are not as S. Peter sayeth redeemed with corruptible thinges as siluer and golde but with the precious bloode of Christ For Iesus hath with this most precious price made full recompēce for vs thereby hath he so fully redeemed vs that therfore he is become the author prince of our saluation our redeemer our Sauiour to him only do we giue the glory and praise of for this worke of our saluation wrought by him selfe for vs God our heauenly father hath set forth his sonne Iesus to be a reconciliation through faith in his blood Rom. 3. It is Iesus only which did giue his life a ransome for many Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his life which Iesus did giue for the price raunsome and recompence of our deliuerie For Christ onely is he in whom as the Apostle saith we haue redēption through his blood euen the forgiuenes of our sinnes Colo. 1. And Iesus alone is the reconciliation and attonement for our sinnes 1. Ioh. 2. Thus as we are taughte we doe learne of God him selfe that it is Iesus alone which doth