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A14601	A looking-glasse for papists to see their owne deformities in matters of faith, and religion: and for formall protestants; to make them more carefull of the true profession of Iesus Christ: lest at any time they fall away from the sinceritie of the Gospell of Christ. With a briefe history of the Popes liues, from the first three hundred yeeres after Christ, vntill Paul the fift.	R. W., minister in Norfolk.; Woods, Richard, minister of Frettenham, attributed name.; Wrathall, Richard, attributed name.; Burges, John, 1561?-1635.	1621 (1621)	STC 24912; ESTC S119311	60,513	116

Chrysostom ad populum Antiochenum Homil. 22. sayth After the end of this life there is no occasion of merits Hebrews 1. 3. Christ hath purged our sinnes by himselfe Counsell Aquisgrane lib. 1. cap. 1. speaketh of the punishments two in this life one in the life to come most grieuous Of the two heere the Apostle speaketh If wee would iudge our selues we should not be c. The first is the punishment wherein euery sinner taketh reuenge of himselfe The second but when wee are iudged of God wee are chastised c. This is the punishment which God in mercy doth lay vpon sinners in this world The third is most fearefull and terrible not in this world but in the next Depart from me c. Ergo no Purgatorie The Papists can neuer agree of the place nor continuance of time how long And thus we still conclude that their doctrine is Antichristian condemned by Scripture and all antiquitie and Fathers Merits By Merits wee vnderstand any thing or worke whereby Gods fauour and life eternall from the dignitie of the worke binding God c. Merits are two-fold one of the person another of the worke Of the person dying after Baptisme Of the worke by the condignitie yea more Supererrogation I omit their idle and blasphemous speeches and proofes and come to the Answere Wee renounce all personall merits of any meere man therefore of Infants that cannot worke also of workes done by them Onely wee acknowledge Christs workes to merite which are made ours by imputation But Papists will be saued by their owne workes See Exod. chap. 20. 8. I will shew mercy to them that loue mee and keepe my commandements If these must haue mercy who can pleade merits Romans 6. 23. The wages of sinne is death but eternall life is the gift of God thorow Iesus Christ Ephes 2. 8. 10. By grace ye are saued through faith not of your selues it is the gift of God c. Romans 8. 18. The sufferings of this life are not worthy c. Titus 3. 5. We are saued not by workes which wee wrought but according to his mercy c. Merit hath no place where mercie is required See Fathers Bernard Those which wee call Merits are the way to the Kingdome not the cause of raigning Augustine All my hope is in the death of my Lord His death is my merit my merit is the passion of my Lord. Manuel chapter two and twentie Againe He crowneth thee because hee crowneth his owne gifts not thy merits Psalme 120. Againe Lord thou wilt quicken me in thy Iustice not in mine not because I haue deserued it but because thou hast had compassion Ps 142. See more in the title of Iustification Thus I cease to follow them in their idle discourses concluding our Doctrine to be more auncient as from Christ the Apostles Scriptures and Fathers They obiect places of Scripture for reward Answer Reward is two-fold either of merit or of mercy Life euerlasting is not of merit but of mercy Secondly they obiect merits by couenant Doe this and thou shalt liue Solut. No man can doe this Ergo a legall Couenant condemneth all men Againe there is an Euangelicall couenant this promise is made not to the work but to the person to his faith laying hold on Christ Beleeue and thou shalt be saued Marke 16. 16. Acts 8. 37. and 16. 31. Now to conclude this poynt for Doctrine as before of the liues of the Popes I will vse the Argument our Sauiour Christ vsed against the Scribes and Pharisies who saying they had Abraham to their father Iohn 8. 39. answered If yee were the children of Abraham ye would doe the deedes of Abraham So say I if the Popes be Peters successors concerning Doctrine they would shew it in teaching Doctrine agreeable to Scriptures c. But this they doe not For Peter taught Iustification by faith in Christ alone as the rest of the Apostles and Christ himselfe and haue left the same written in Scriptures for our instruction and imitation See title of Iustification Againe Peter Christ and the Apostles and Scriptures teach only two Sacraments of the new testament But they teach seauen contrary to Christ Peter and the Apostles See title of Sacraments the number Moreouer Christ instituted Baptisme the outward signe whereof is onely Water and the forme to baptize In the name of the Father the Sonne and the Holy Ghost Peter the Apostles and Euangelists rested in this and left the same written in Scripture but the Pope and Papists vse a number of idle ceremonies contrary to Peters practise the Apostles and Scriptures See title of Baptisme Againe for the Sacrament of the Lords Supper In the Supper Christ vsed in the Institution thereof bread and wine as outward signes of his body and his precious bloud shed in remembrance but these will vse but one outward signe bread alone Againe they will haue Christ bodily present in the Sacrament and will vtterly abolish the signes by Transubstantiation a toy of their owne deuising so as no bread shall remayne contrary to common sence against Christ Peter and Stripture See Reall presence Supper and Transubstantiation and so they vtterly destroy the Sacrament Againe wee teach no Images to be vsed in Gods seruice either publique or priuate according to the second Commaundement Scripture and Churches practise foure hundred yeeres after Christ and euer contradicted since but they iustifie Image-seruice as Lay-mens bookes and the seruice of God directly contrary to Scriptures See title of Images We teach that God onely is to be worshipped neither Saints nor Angells and that God is robbed of his honor by how much is giuen vnto them c. according to Peter the Apostles and Scripture They directly teach the contrary as derogatory to the office of Christ See title of Worship of Saints We teach according to Scripture No Purgatorie nor Purgation for sinne but the bloud of Christ in this life according to Peter the Apostles Scriptures But they teach a Purgatory to purge sinnes after death See title of Purgatory We teach that neither person nor worke can merit but the immaculate person of Christ God Man and his innocent workes without sinne They contrary teach Merit of person and workes amongst sinfull men See title of Merits To omit many other Popish points of erronious doctrine we conclude as before That the Pope is no way Peters successour but an Hereticke and plaine Antichrist fore-told by the Apostle 2 Thessal 2. 4. Which sitteth as God in the Temple of God boasting himselfe that he is God Arguments to proue the Pope Anti-christ And first their silly reasons to the contrary The late Counsell of Lateran 1517. commanded all Preachers they should not meddle nor dare once to speake of the comming of Anti-christ which argueth a guiltie Conscience Now obserue their Arguments to proue the Pope not to be Anti christ 1. Argument Anti christ is but one man but the Popes haue beene many Ergo.

A LOOKING-GLASSE FOR PAPISTS To see their owne Deformities in matters of Faith and Religion And for formall Protestants to make them more carefull of the true profession of IESVS CHRIST lest at any time they fall away from the sinceritie of the Gospell of Christ With a briefe History of the Popes liues from the first three hundred yeeres after Christ vntill Paul the fift Of Babylon There came a voyce from heauen saying Come away from her my people that ye be not partakers of her sinnes lest ye be partakers of her plagues Reu. 18. 4. Printed at London by T. S. for Nathaniel Newbery 1621. TO HIS COVNTRIMEN the Papists in ENGLAND R. W. wisheth all encrease of knowledge in Spirituall things with a desire to know the Truth and power of CHRIST crucified BRETHREN my hearts desire with Paul and earnest prayer to God for you is that you might be saued For of many of you I may say You haue a zeale but not according to knowledge whom I chiefly pitty But I can not so say of many who with-hold the truth in vnrighteousnesse their consciences daily accusing them that they striue against the light which shineth in darknesse namely the word of God which is a Lanterne vnto our feete and a light vnto our paths to direct vs in all doubts and difficulties in matters of saluation The want of the knowledge whereof is the maine cause of all errour as sayth our Sauiour Christ Math. 22. 29. Ye erre not knowing the Scriptures c. Againe Iohn 5. 39. Search the Scriptures for in them yee haue eternall life and they are they that testifie of me But indeede the god of this world euen the Diuell and Sathanas who knoweth that his kingdome is assaulted by them and finally shall be ouerthrowne by this breath of his mouth laboureth by all possible meanes to stoppe the course thereof And therefore hath set his Agent the Pope on worke to take from you the knowledge thereof to the end to keepe you in the darkenesse of Idolatrie and superstition that so his king dome may be continued and increased amongst the chilaren of vnbeleefe Else why hath hee caused the Scriptures in our mother tongue to be publiquely burnt and the owners of such Bookes held and condemned for heretickes and their bodies also consumed with fire Againe why doth hee deliuer the small portions or fragments of Scripture which hee vseth in his Lyth●rgie vnto the people in an vnknowne tongue Teaching them also to pray in Latine which they vnderstand not whereas the Apostle 1 Cor. 14. 19. sayth I had rather in the Congregation speake fiue words to edification then tenne thousand words in a strange tongue verse 11. and 16. how shall they that occupy the roome of the vnlearned say Amen at the giuing of thankes And againe verse 23. If one come in vnlearned will he not say yee are out of your wittes c. See the whole Chapter Notwithstanding the Pope as the Diuels instrument hath taken from you the vse of your owne language in Gods seruice pre●ended the fountaine of liuing water I mean the Scriptures and haue digged pits that will holde no water I meane their owne decrees traditions and constitutions which they put vpon the people instead of the word of God as a rule of life to be obserued and kept vpon paine of the Popes curse Beloued Countreymen consider I beseech you what I say and suffer not the Diuell by him to keepe your soules captiue and refuse not the voyce of the wise Charmers Psalme 58. 5. Come and heare our Ministerie our prayers and preaching and suspect betimes as others haue done of late as zealous in your profession as your selues that all is not well on your side while they keepe from you the knowledge of your owne euidence I meane the Scriptures which propoundeth vnto you your right in that immortall inheritance in heauen purchased vnto you onely by his most precious bloud-shedding and by faith in him alone obtained The Lord giue you a right vnderstanding in all things And accept I pray you of my poore Labours which is but the gleaning after other mens haruests Let not preiudice or olde errour cause you to refuse the gift of a friend that meaneth well vnto you It will ease you of the search of many Authors and most of them Papists for religion as your selues c. You dwell not in Rome nor vnder the Popes command except the fault be in your selues where indeed it would be the danger of your liues to haue any English Booke of the Scripture or other bookes against the Pope or any point of Poperie But in a kingdome which thorow Gods mercy hath banished the Pope and Poperie many dayes since Vse therefore your libertie and see what they whom you hold for enemies can say against your errours If you refuse this aduice it is not the Pope that can stand you in stead in the day of Iudgement but your condemnation shal be so much the more iust because you haue refused counsell Ezech. 2. 5. The Lord giue you a heart to consider of these things aright Your well-willer in Christ Iesus R. W. a poore Minister in Norffolke Aetatis suae 74. ¶ The Printer to the Reader CHristian Reader by how much the shorter the time of the Diuells rage against Gods Church is to indure by so much the more fiercely doth hee incite his Instruments to bestirre themselues for to persecute the people of God yea if it were possible to destroy them for euer which although it be restrained by Almighty God who doth so gouerne and protect his Children that the Gates of Hell shall not preuaile against them insomuch that all true Louers of Truth and Godlinesse may reioyce and be comforted in assurance thereof yet may wee not so slumber in securitie as to neglect the meanes of our safety and of the impugning of the powers of Sathan especially the kingdome of Anti-christ but euery one must indeuour diligently to doe that which belongs vnto him To this end not long since according to the trust reposed in me by that Reuerend worthy man master Doctor Burges I aduentured vpon thy courteous acceptation with one Treatise called The Popes deadly Wound which hauing already found some kinde entertainement at thy hands I could not keepe backe this second committed vnto my dispose by the same Learned man a little before his Trauailes into forraine Countries that so as with two Stones out of one Siing the great blaspheming Giant may the more easily be layd groueling It is the worke of a very auncient and graue Minister of GODS Word and very briefe and pithie I hope thy acceptation of my good-will and I beseech GOD for CHRISTS sake to make it profitable vnto thee Farewell The Contents of this Booke 1 THAT Peter had no Supremacy ouer the Apostles fol. 1. 2 That Peter neuer sate Bishop of Rome 7 3 An Examination how the Popes succeede Peter 10 4 The time

propoundeth an election to be made of a new Apostle Ergo head of the rest Answere This proueth that he was the Prolocutor or common-speaker as with vs in Parliament and might be the first in place for Order but not the Elector for that was done by them all as Acts 1. 22. And they appointed two not Peter alone and the election was of God disposing the Lots The seauenth place Acts 15. 7. He is president of the Counsell of the Apostles He speaketh first he concludeth with lie and all Answere The Text shall confute this He as is said was first in order but not in authority as the common speaker verse 12. Barnabas and Paul spake with great silence of the rest and when they ceased verse 13. Iames answered Whose sentence preuailed And then not Peter but all the Apostles and Elders and the whole Church concluded So Peters primacy of order was not the Popes supremacy The eight place Gal. 1. 18. Paul after three yeeres came to see Peter say they to doe him honor Ergo Superior Answere If it were so that he came to honour Peter this proues not his primacy for then should Wiues be superiors to their Husbands For 1 Pet. 3. 7. saith Let Wiues be subiect to their Husbands yet he saith They must giue them honour Ahashureosh honoured Mor decai yet he was not aboue him Chrysostome 1 Gal. saith That Paul was Peters Peere in dignity Ambrose there saith Paul was euen such another as Peter Augustine there saith Their authority to be equall and for Pauls honour what hee wanted in time is supplyed by Christs glory not as the rest made an Apostle on the earth but from heauen while he now raigned in Maiestie Gal. 11. Paul himselfe saith He was an Apostle not of men nor by men but by Iesus Christ Againe 2. 6. Of them which seemed to be chiefe I was not taught And verse 11. he saith When Peter came to Antioch I withstood him to his face for he was worthy to be blamed The ninth place Gal. 1. 18. as before That he tarryed with him fifteene dayes no small honour say they Answere Mary the chiefe of women went a great iourney to salute Elizabeth and taryed with her three moneths no small time the Babe sprang in her wombe at her salutation yea shee was filled with the holy Ghost You will not say I trow Elizabeth was aboue Mary Therefore Augustine Ambrose Chrysost Theodoret Ierome and others say that Paul came to Peter not to learne of him but of reuerence and loue to be acquainted with him Ergo Paul acknowledged no supremacy The tenth place Iohn 10. 16. There shall be one Flocke and one Shepheard which is the Bishop of Rome Answere The Text plainely sheweth it to be Christ who by the preaching of the Gospell gathereth them that are not yet called and so to the end of the World that so there may be one Sheepe-fold Iohn 10. 16. Himselfe being the chiefe Shepheard 1 Pet. 5. 4. In all these places we can finde no supremacy in Peter yet the Pope will needes be his successour Now let vs see how he succeedes and because he standeth much on the place though many wretches succeede good men in place yet we will examine it but if he be Peters successour he must succeed him rather in labour in preaching the Gospell of Christ and in holy life and conuersation First of the place whether Peter sate euer Bishop of Rome PEter was an Apostle Now the Apostles were not deputed to any certaine place but had the whole World for their Diocesse Marke 16. 15. Goe into all the World preach the Gospell to euery creature c. 1 Pet. 1. Therefore Peter writeth vnto the Churches which he had planted in Pontus Galatia Capadocia Asia and Bethinia making no mention of Italie or Rome though I denie not but he might be there as an Apostle but not to reside there for that had beene to goe beyond his Commission The Papists alledge for their proofe Hierome de viris illustribus That Peter sate Bishop at Antioch 7. yeeres and then went to Rome the second of Claudius where he sate 25. yeeres euen to the 14. yeere of Nero at what time he dyed Now let vs examine this point Paul was conuerted the first yeere after Christ and tarryed in Arabia three yeeres Gal. 1. 17. 18. Then he went to Ierusalem to visit Peter the fourth yeere after Christ and the 22. of Tiberius Then Peter was one at Ierusalem Acts 12. 3. Againe Peter was put in prison the second or third of Claudius Anno Christi 11. and Acts 13. 14 Paul preached at Antioch the eight of Claudius where it is not like that Peter was for then there had beene little neede of him Againe Luke would haue made some mention of him for Paul came twice to Antioch Acts 14. 21. 26. and there they aboad long time with the Disciples no mention of Peters being there About this time Paul and Barnabas goe vp to Ierusalem to conferre with the Apostles about Circumcision where the Apostles called a Counsell about that matter where Peter was the first speaker but Iames concludeth the point and this was the eleuenth yere of Claudius And they wrote Letters vnto to the Brethren that were at Antiochia So wee see that Peter was not yet there but at Ierusalem Anno Christi 18. Claudij 10. That he might be at Antioch as an Apostle we denie not but when he went or how long he tarried the Scripture sheweth not neither can Papists proue But Peter being at Ierusalem the tenth of Claudius and Claudius dyed foure yeeres after Now Nero succeeding raigned but 14. yeeres foure and 14. make but eighteene How could Peter sit seauen yeeres Bishop of Antioch and after 25. yeeres at Rome which maketh 32. yeeres So they must put 4. or fiue Emperors raignes to make vp the number that is the first of Domitian for Galba raigned but seauen moneths Otho but three moneths Vespasian nine yeeres Titus two yeeres Domitian fifteene yeeres out of which if you take two yeeres makes it vp the 32. and Peter was dead 14. yeeres before by their owne confession the last of Nero and then we finde another in the place one Anaclet To conclude they can neuer proue he sate Bishop at Antioch seauen yeeres nor at Rome at all Here a Friar of their owne one Onuphrius skilfull in Antiquities and the Popes Secretary It is cleere saith he and manifestly knowne by the Acts of the Apostles and Pauls Epistle to the Galathians that for nine yeeres space after Christs death vntill the second of Claudius Peter neuer went out of Iury Wherefore if he came to Rome at that time it followeth of necessity that he did not sit seauen yeeres at Antioch before he came thither For from the second of Claudius vntill his death is about 25. yeeres and though the ancient Writers say He sate at Rome yet it followeth not that he aboade still in the

meate indeed and my bloud is drinke indeed Ergo say they Christs body must be eaten with the mouth The very Capernaites counted this absurd See Christs answer verse 62. 63. See also the answer of this place before and in the title of the Supper Besides this Chapter must be vnderstoode of a spirituall eating of Christ by faith whether in the Sacrament or without Againe heere is proued both kindes If of the Sacrament Augustine vpon this place saith This is to eate his flesh and drinke his bloud to abide in Christ and to haue him abiding in vs. This may be done without a Sacrament Ergo not necessary to be vnderstood of a Sacrament That it must be vnderstood spiritually Christ teacheth in vers 35. He that commeth to mee shall not hunger and he that beleeueth in me shall neuer thirst To eate then and to drinke Christ is to beleeue in him and verse 63. he saith The words which I speake are spirit and life that is spiritually to be vnderstood Bernard What is it to eate his flesh and drinke his bloud but to communicate with his Passion and to imitate that conuersation which hee vsed in the flesh The other places alledged by them may receiue answer from these because I will not be troubled with them in this age and weakenesse and are alledged by them of some through ignorance of other maliciously striuing against the streame of their owne knowledge To this Ergo as to the other I affirme our Doctrine to be more auncient then theirs as from Christ the Apostles and Scriptures and of a better foundation No question was heereof for the space of 1060. yeeres vntill Nicholas the second Transubstantiation By this the Papists meane a changing of the substance of Bread and Wine into the Body and Bloud of Christ so as after the words of consecration there remaines no Bread but the very Body and Bloud of Christ borne of the Virgin Mary and who shall say to the contrary let him be accursed Counsell of Trent 1550. attempted before 1212 but opposed Popish Reasons Matthew 17. Christ transfigured his Body vpon the Mount Ergo hee is able to exhibite his Body vnder the formes of Bread and Wine Ans The question is not so much of his power as of his will Psal 135. 6. Whatsoeuer the Lord would that did he in heauen and earth The second place Iob. 2. 7. He turned water into Wine then we need not doubt how he turned the Bread into his Body Answer In turning Water into Wine he left it to the Iudgement of our senses c. But Popish Recusants doe not feele the rawe flesh of Christs Body though they teach they teare it with their teeth and to feed vpon accidents is no nourishment Againe Transubstantiation ouerturneth the very Supper of our Lord for in euery Sacrament there must be a Signe Againe it taketh away the nourishment of the Soule vnto eternall life for in Transubstantiation there remayneth onely the fleshly body of Christ Councell of Constance As the flesh of our Lord was vnited by the Spirit to the diuine nature so the Bread of the Eucharist the image of his flesh being sanctified by the comming of the Holy-Ghost is become the diuine Body Againe they hold the Bread consecrated though not spent at once but reserued and kept in boxes pipes and other vessells of the Church for dayes weeks and moneths to be carried to the sicke or other vses are still the very Body and Bloud of Christ Counsell of Trent Sess 13. cap. 47. Then though it should stincke or grow full of wormes or dogges or Mice eate it yet it is his Body Thus Christs Body must be subiect to these inconueniences Also it is bound againe as in his graue or worse pinched against the nature of a fleshly body There was no publique Lawe for this deuice vntill the Counsell of Latterane vnder Pope Innocent the third Anno Christi 1215. Whereupon in this as in the rest wee conclude with the Scriptures and Fathers that the mysticall signes after Consecration loose not their proper nature Theodoret. Gelasius Bishop of Rome with others So as our doctrine is more ancient as from Christ his Apostles and Scriptures See the fruits of Transubstantiation in the Historie of Gregory the seauenth who cast the Hoste into the fire because it would giue no answere Against Images Papists make a great difference betweene an Image and an Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they is the true similitude of a thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Similacrum doth represent that which it is not as were the Idolls of Venus and Minerua women-gods meere deuised things of the heathen Images say they we haue but no Idolls Bellar. cap. 5. Their proofes 1 Cor. 10. 19. An Idoll is nothing that is representeth nothing such were the heathen Idolls But the place is not so to be vnderstood for so he saith of the things that are offered vnto them which were not made to represent any thing neither were it needefull to shunne Idoll sacrifice or to abhorre the Image but that they are abused and turned to the seruice of Idols as it followeth there verse 20. Therefore it is not said to be nothing or offensiue being but wood or stone or such like but because it is abused to Idolatrie Againe all the pictures of the Heathen were not Idolls in this sence because they represented nothing For Iupiter Mars Apollo Hercules whose Images they had were men sometime liuing Moreouer they haue Images representing nothing as of Angels of God the Father and of the Holy-Ghost which haue no shape or likenesse Deuter. 4. 15. 16. Exod. 33. 20. Micha 5. 13. where Idolls and Images are alike condemned So haue they also imagined Saints as Saint George and Saint Christopher for there were neuer any such And the Pope himselfe commaunded them to be put out of the Decretalls See Pope Marcellus 2. Paul 2. and therefore they haue Idolls by their owne interpretation as well as the Heathen but indeede there is no such difference in the Greeke names which are indifferently taken in Scripture Romans 1. 23. Paul calleth the Gentiles Idols Images They turned the glory of the immortall God into the Image of a corruptible man birds beasts c. The word ther is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Againe Reuel 9. 20. speaketh of them that continued to worship Diuells and Idolls of golde and siluer c. it must needes be meant of Papists We deny not Images for ciuill vses Luke 20. 24. or such as God hath commanded to be vsed but to be vsed in the worship of God or in Temples we vtterly deny Exod. 20. 4. Thou shalt make to thy selfe no grauen Image nor the likenesse c. If they say as before of any false gods they haue their answer before and the Roman Catechisme on the second Commandement saith it must be vnderstood of the true Iehoua and it forbids vs to resemble God either in his

pray for vs and therefore wee must pray to them But this is an action of the whole Church of God Triumphant and Militant which do offer vp their prayers and thankes giuings of sweete odour vnto Christ out of the sanctified vialls of their holy hearts prophecied by Malachy 3. verses 3. 4. See Irenaeus lib. 4. cap. 33. and 34. Againe Tertull. lib. 4. contra Marcianum Psal 141. 2. Let my prayers be directed in thy sight as the incense and the lifting vp of my hands as the euening Sacrifice See 1 Peter 2. 9. speaking to the people saith You are a royall Priesthood c. The Saints in heauen pray not for any man in particular Esay 63. 16. The Church saith to God Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel knowes vs not Now if Abraham nor Israel so great Patriarkes then not Mary Peter Paul c. Augustine out of the words of Esay aboue saith If so great Patriarkes were ignorant what became of the people which were borne of their loynes how is it like that other dead can be present to vnderstand and to be helping to mens affaires Psalme 73. verse 25. Whom haue I in heauen but thee and there is none on earth c. Againe If the soules of the dead were present at the affaires of the liuing my deuout Mother would neuer a night be from mee who followed mee in her life c. Againe Tractat. Iohn 22. This saith thy Sauiour Thou hast no whither to goe but to me Thou hast no way to goe but by mee Againe 1 Iohn 21. If any man sinne c. Vpon these words he sayth He said not Yee haue but being such an Apostle said We haue Chrysostome de defectu Euangel sayth Thou hast no neede of Patrons to goe to God that thou shouldest search out others But though thou be alone and want a patron and by thy selfe Pray vnto God and thou shalt obtaine thy desire Thus wee conclude our religion in this point to be more ancient and true then theirs as grounded vpon Christ the Apostles and Scriptures Purgatorie Papists affirme that there is a certaine infernall place in the earth called Purgatory in the which as in a prison-house the soules which were not fully purged in this life are there cleansed and purged by fire before they can be receiued into heauen Bellarm. De Purgator Rhemists Matth. 12. Sect 9. The proofes Zachar. 9. 11. Thou hast loosened thy prisoners out of the pit wherein was no water Psal 66. 12. Wee went through fire and water c. These and such like places are alledged For the place of Zacharie the Iesuite hath alledged it already for Lymbus patrum and now he maketh it serue for Purgatorie But Purgatorie and Lymbus patrum are diuerse and contrary things For Lymbus patrum was onely for those as they say that liued before Christ but Purgatory beganne since Lymbus was voyde of paine and punishment as they confesse so is not Purgatorie So as the place cannot signifie both But they wrest Scripture at pleasure Indeed the place intendeth no such thing but it setteth forth the afflictions and miseries of this life For so Augustine De Ciuitate Dei cap. 35. By the pit without water hee vnderstandeth the drie and barren dungeon of humane misery where there is no spring of Iustice but the puddle and mire of iniquitie that is the Prophet speaketh of the deliuerance of the people from their cruell and vniust bondage Againe out of the Psalme 86. 13. Thou hast deliuered my soule from the lowest graue What else sayth hee is the lowest pit or graue but the lowest degree of miserie c. 1 Corinth 3. 13. is their maine place for Purgatorie The fire shall trie euery mans worke If any mans worke burne he shall suffer losse but hee shall saue himselfe yet as it were thorow fire Bellarmine by Fire vnderstandeth the flames of Purgatorie by wood stubble straw he vnderstandeth sinnes which must be purged by fire Answer By the precious matter is not vnderstood the workes of Charitie but the preaching of sound doctrine by straw and other combustible matter is meant the affectation of eloquence and corrupt teaching of the truth yet holding the foundation Not veniall sinnes as they affirme and this Bellarmine also granteth Secondly Fire in this place is taken allegorically that is by way of resemblance as the rest of the words neither can it be taken of their Purgatorie because it trieth the workes onely not the persons as well the best matter as the base But all shall not passe thorow Purgatory by their owne confession and therefore they shift it off with a double sence verse 13. the fire they take for Gods sentence in the verse 15. for the flames of Purgatorie As if in Allegories the same words and place should admit a double sence The day shall declare it Bellarmine saith The day of Christs comming Rhemists vnderstand it the particular day of euery mans death so well they agree together But the meaning is apparant that the day that is the time shall declare it for God hath appoynted a time to examine euery mans doctrine by fire which is nothing else but the Iudgement of God by the fire of his word whereby euery man in the day of his calling and conuersion shall know whether hee hath preached aright or no. We acknowledge no such place as Purgatorie as a third place but Heauen or Hell according to the Scriptures Our purgation is in this life afflictions and faith in the bloud of Christ 1 Iohn 1. 7. Christs bloud purgeth vs from all our sinnes Hebr. 9. 14. It purgeth our consciences from dead workes Wee acknowledge but two sorts of men Ecclesiast 12. 14. good or bad He that beleeueth shall be saued he that beleeueth not shall be damned Marke 10. 16. Luke 16. 26. Iohn 3. 30. Augustine consenteth with vs saying There is no middle or third place but he must needs be with the Diuell that is not with Christ Lib. 1. cap. De Pecc remiss Againe the third place besides heauen and hell we are vtterly ignorant of nay wee finde not in Scripture that there is any Item 2 Corint 5. 10. Apocal. 14. 13. Blessed are the dead that die in the Lord they rest from their labours Ergo no Purgatorie August Homil. 50. Tom. 10. After this life there remaynes no compunction no satisfaction Againe August Enchirid. cap. 115. Heere is all remission of sinnes Heere be tentations that moue vs to sinne Lastly heere is the euill from which we desire to be deliuered but there is none of all these Againe wee are not heere without sinne but wee shall goe hence without sinne Ergo no neede of Purgatorie De verbis Apostoli Serm. 3. Cirill libr. 3. vpon Esay sayth They which are once dead can adde nothing to the things which they haue done but shall remaine as they were left and wait for the time of the last Iudgement