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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18947	The Popes deadly wound tending to resolue all men, in the chiefe and principall points now in controuersie betweene the papists and vs. Written by T.C. and published by Master Doctor Burges, now preacher to the English troopes in the Pallatinate.	Clarke, Thomas, of Sutton Coldfield.; Burges, John, 1561?-1635.	1621 (1621)	STC 5364; ESTC S108050	185,964	236

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 Orthodos●●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 ●is ●4 Ho●● 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

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 hi●● 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 Fle● 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 ſ 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 th● 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

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