least he partakes in the sinnes and punishments thereof Indeede to goe vpon ambassage to any place or to trauell for this ende that we may performe the necessarie duties for our speciall or generall callings is not vnlawfull but to trauell out of the precincts of the church onely for pleasures sake and to see strange fashions hath no warrant And hence it is that many men which goe forth in good order well minded come home with crased consciences The best traueler of all is he that liuing at home or abroad can goe out of himselfe and depart from his own sinnes corruptions by true repentance FINIS An advertisment to all fauourers of the Roman religion shewing that the said religion is against the Catholike principles and grounds of the Catechisme GReat is the number of them that embrace the religion of the present church of Rome being deceiued by the glorious titles of Vniuersalitie Antiquity Successiō And no doubt though sōe be wilfully blinded yet many deuoted this way neuer saw any other truth Nowe of them and the rest I desire this fauour that they will but way and ponder with themselues this one thing which I will nowe offer to their considerations and that is That the Romane religion nowe stablished by the councell of Trent is in the principall points thereof against the very grounds of the Catechisme that haue beene agreed vpon euer since the daies of the Apostles by all Churches These groundes are fowre the first is the Apostles Creede the second is the decalogue or ten cōmandements the third is the forme of praier called the Lords praier the fourth is the Institutiō of the two Sacramēts baptisme and the Lords supper 1. Cor. 11. 23. That I may in some order manifest this which I say I will beginne with the Symbole or Creed And first of all it must be considered that some of the principall doctrines beleeued in the Church of Rome are that the Pope or Bishop of Rome is the vicar of Christ the head of the Catholike church that there is a fire of purgatorie after this life that images of God and Saints are to be placed in Churches and worshipped that praier is to be made to Saints departed and their intercession to be required that there is a propitiatory sacrifice daily offered in the masse for the sinnes of the quicke and the dead These points are of that moment that without them the Roman religion cannot stand in the councel of Trent the curse Anathema is pronounced vpō all such as deny these or any of them And yet marke the Apostles creede which hath bin thought to containe all necessarie points in religion to be beleeued and hath therefore beene called the Kay and rule of faith this creed I say hath not any of these points nor the Expositions made thereof by the ancient fathers nor any other creed or confession of faith made by any councell or Church for the space of many hundred yeares This a plaine proofe to any indifferent man that these be new articles of faith neuer known in the Apostolike Church and that the fathers and Councells could not finde any such articles of faith in the bookes of the olde and new Testement Answere is made that all these points of doctrine are beleeued vnder the articles I beleeue the Catholike Church the meaning whereof they will haue to be this I beleeue all things which the catholike Church holdeth and teacheth to be beleeued If this be as they say we must needes beleeue in the Church that is put our confidence in the Church for the manifestation and the certentie of all doctrines necessarie to saluation and thus the eternall truth of God the Creator shall depend on the determination of the creature and the written word of God in this respect is made vnsufficient as though it had not plainely reuealed all points of doctrine pertaining to saluation And the ancient Churches haue bin farre ouerseene that did not propounde the former points to be beleeued as articles of faith but left them to these latter times 2. In this Creede to beleeue in God and to beleeue the church are distinguished To be leeue in is pertaining to the Creatour to beleeue to the creature as Ruffinus hath noted when he saith that by this proposition in the Creatour is distinguished from the creature and things pertaining to God from things pertaining to men And Augustine saith It must be knowne that we must beleeue the Church NOT BELEEVE IN THE CHVRCH because the church is not God but the house of God Hence it followes that we must not beleeue in the Saints nor put our confidence in our workes as the learned Papists teach Therefore Eusebius saith We ought of right to beleeue Peter and Paul but to beleeue in Peter Paul that is to giue to the seruants the houour of the Lord we ought not And Cyprian saith He doth not beleeue in God which doth not place in him alone the trust of his whole felicitie 3. The article conceiued by the holy ghost is ouerturned by the transubstantiation of bread and wine in the masse into the body and blood of Christ. For here we are taught to confesse the true and perpetuall incarnation of Christ beginning in his conception and neuer ending afterward and we acknowledge the truth of his manhoode and that his bodie hath the essentiall properties of a true bodie standing of flesh and bone hauing quantitie figure dimensions namely length breadth thicknes hauing part out of part as head out of feet and feet out of head beeing also circumscribed visible touchable in a word it hath all things in it which by order of creation belong to a bodie It will be said that the body of Christ may remaine a true bodie and yet be altered in respect of some qualities as namely circumscription But I say againe that locall circumscription can no way be seuered from a bodie it remaining a bodie For to be circumscribed in place is an essentiall propertie of euery quantitie and quantitie is the common essence of euerie bodie And therefore a bodie in respect of his quantitie must needes be circumscribed in one place This was the iudgement of Leo when he saide The bodie of Christ is by no meanes out of the truth of our bodie And Augustine when he saide ONELY God in Christ so comes that he doth not depart so returnes that he doth not leaue vs but man according to bodie is in place and goes out of the same place and when he shall come vnto an other place HE IS NOT IN THAT PLACE VVHENCE HE COMES To helpe the matter they vse to distinguish thus Christs bodie in respect of the whole essence thereof may be in many places but not in respect of the whole quantitie whereby it is onely in one place But as I haue saide they speake contraries for quantitie by all learning is the essence of a
A Reformed Catholike OR A DECLARATION SHEWING HOW NEERE WE MAY COME TO THE PRESENT Church of Rome in sundrie points of Religion and vvherein we must for euer depart from them with an Advertisment to all fauourers of the Romane religion shewing that the said religion is against the Catholike principles and grounds of the Catechisme PRINTED BY JOHN LEGAT Printer to the Vniuersitie of Cambridge 1598. TO THE RIGHT WORSHIPFVL SIR WILLIAM BOWES KNIGHT c. Grace and peace RIght Worshipfull it is a notable pollicie of the deuil which he hath put into the heades of sundrie men in this age to thinke that our religion and the religion of the present Church of Rome are all one for substance and that they may be reunited as in their opinion they were before Writings to this effect are spread abroad in the French tōgue respected of English Protestants more thē is meete or ought to be For let men in shew of moderation pretend the peace and good estate of the Catholike Church as long as they will This vnion of the two religions can neuer be made more then the Vnion of light darknes And this shall appeare if we doe but a litle consider how they of the Romane church haue rased the foundation For though in words they honour Christ yet in deede they turne him into a Pseudo-Christ and an Idol of their owne braine They call him our Lord but with this condition that the Seruant of Seruants of this Lord may change and adde to his commaundements hauing so great a power that he may open and shut heauen to whome he will binde the very conscience with his owne laws and consequently be partaker of the spirituall kingdome of Christ. Againe they call him a Sauiour but yet in Vs in that he giues this grace vnto vs that by our merits we may be our owne Sauiours and in the want of our owne merits we may partake in the merits of the Saints And they acknowledge that he Died and Suffred for vs but with this caueat that the Fault beeing pardoned we must satisfie for the temporall punishment either in this worlde or in Purgatorie In a word they make him our Mediatour of Intercession vnto God but withal his Mother must be the Queene of heauen and by the right of a mother commaund him there Thus in word they crie Osanna but in deed they crucifie Christ. Therfore we haue good cause to blesse the name of God that hath freed vs from the yoke of this Romane bondage hath brought vs to the true light liberty of the gospel And it should be a great height of vnthankfulnesse in vs not to stand out against the present church of Rome but to yeeld our selues to plottes of reconciliation To this effect and purpose I haue penned this little Treatise which I present to your Worship desiring it might be some token of a thankefull minde for vndeserued loue And I craue withall not onely your Worshipfull which is more common but also your Learned protection being wel assured that by skill and arte you are able to iustifie whatsoeuer I haue truly taught Thus wishing to you and yours the continuance and the increase of faith and good conscience I take my leaue Cambr. Iune 28. 1597. Your VVorships in the Lord William Perkins THE AVTHOR TO THE Christian Reader BY a Reformed Catholike I vnderstand any one that holds the same necessarie heades of religion vvith the Romane Church yet so as he pares off and reiects all errours in doctrine vvhereby the said religion is corrupted Hovv this may be done I haue begunne to make some little declaration in this small Treatise the intent whereof is to shevve howe neere we may come to the present Church of Rome in sundrie points of religion and wherein we must for euer dissent My purpose in penning this small discourse is threefold The first is to confute all such Politikes as holde and maintaine that our religion and that of the Romane Church differ not in substance and consequently that they may be reconciled yet my meaning is not here to condemne any Pacification that tends to perswade the Romane church to our religion The second is that the papists which thinke so basely of our religion may be wonne to a better liking of it when they shall see how neare we come vnto them in sundrie points The third that the common protestant might in some part see and conceiue the point of difference betvveene vs and the Church of Rome an◠knovv in what manner and hovv far forth vve condemne the opinions of the said Church I craue pardon for the order vvhich I vse in handling the seuerall points For I haue set them downe one by one as they came to minde not respecting the laws of methode If any Papist shall say that I haue not alleadged their opinions aright I ansvver that their bookes be at hand and I can iustifie what I haue said Thus crauing thine acceptation of this my paines and wishing vnto thee the increase of knowledge and loue of pure and sound religion I take my leaue and make an ende The places of doctrine handled are 1 Of Free-will pag. 11 2 Of Originall sinne 28 3 Assurance of Saluation 38 4 Iustification of a sinner 61 5 Of merits 103 6 Satisfactions for sinne 117 7 Of Traditions 134 8 Of Vowes 151 9 Of images 170 10 Of Real-presence 185 11 The sacrifice of the Masse 204 12 Of Fasting 221 13 The State of perfection 232 14 Worshipping of Saints departed 245 15 Intercession of Saints 258 16 Implicite faith 266 17 Of purgatorie 278 18 Of the Supremacie 283 19 Of the efficacie of the Sacraments 297 20 Of Faith 305 21 Of Repentance 316 22 The sinnes of the Romane church 331 REVELAT 18. 4. And I heard another voyce from heauen say Goe out of her my people that ye be not partakers of her sinnes and receiue not of her plagues IN the former chapter S. Iohn sets down a description of the whore of Babylon and that at large as he sawe her in a vision described vnto him In the sixteenth verse of the same chapter he foretells her destruction and in the three first verses of this 18. chapter he goeth on to propound the said destruction yet more directly and plainly withall alleadging arguments to prooue the same in all the verses following Now in this fourth verse is set downe a caueat seruing to forewarne all the people of God that they may escape the iudgement which shall befall the whore and the wordes containe two parts a commandement and a reason The commandement Come out of her my people that is from Babylon The reason taken from the euent least ye be partakers c. Touching the commandement first I will search the right meaning of it and then set downe the vse thereof and doctrine flowing thence In historie therefore are three Babylons mentioned one is Babylon of Assyria standing on the riuer
ann 1059 that the Pope shall afterward be created by the suffrages of the Cardinall bishops of Rome with the consent of the rest of the cleargie and people and the Emperour himselfe and all Popes are excommunicate accursed as Antichristes that enter otherwise as al now doe Ioachimus Abbas saith Antichrist was long since borne in Rome and shall be yet aduanced higher in the APOSTOLIC◠SEE Petracrh saith Once Rome now Babylon And Ireneus booke 5. chap. last said before all these that Antichrist should be Lateinus a Romane Again this cōmandemēt must not so much be vnderstoode of a bodily departure in respect of cohabitatiō presence as of a spirituall seperatiō in respect of faith religion And the meaning of the holy Ghost is that men must depart from the Romish Church in regard of Iudgememt and doctrine in regard of their faith and the worship of God Thus then wee see that the words containe a commandement from God inioyning his Church and people to make a separation from Babylon Whence I obserue That all those who will be saued must depart and seperate themselues from the faith and religion of this present Church of Rome And whereas they are charged with scisme that seperate on this manner the truth is they are not scismatikes that doe so because they haue the commandement of God for their warrant and that partie is the scismatike in whome the cause of this separation lieth and that is in the church of Rome namly the cup of abomination in the whores hand which is their hereticall and scismaticall religion Nowe touching this dutie of seperation I meane to speake at large not standing so much to prooue the same because it is euident by the text as to shew the manner and measure of making this separation therin I will handle two things First how farforth we may ioyne with them in the matter of religion secondly how farforth and wherein wee must dissent and depart from them And for this cause I meane to make choice of certaine points of religion and to speake of them in as good order as I can shewing in each of them our consent and difference the rather because some harpe much vpon this string that a vnion may be made of our two religions and that we differ not in substance but in points of circumstance The first point wherewith I meane to beginne shall be the point of Freewill though it be not the principall 1. Our consent Free will both by them and vs is taken for a mixt power in the minde and will of man whereby discerning what is good and what is euill he doth accordingly choose or refuse the same I. Conclus Man must be considered in a foure-fold estate as he was created as he was corrupted as he is renewed as he shalbe glorified In the first estate we ascribe to mans will libertie of nature in which he could will or nill either good or euill in the third libertie of grace in the last libertie of glorie All the doubt is of the second estate and yet therein also we agree as the conclusions following will declare II. Conclus The matters where about freewill is occupied are principally the actions of men which be of three sorts naturall humane spirituall Naturall actions are such as are cōmon to men with beasts as to eate drinke sleepe heare see smell taste and to mooue from place to place in all which we ioyne with the Papists and holde that man hath free will and euen since the fall of Adam by a naturall power of the minde doth freely performe any of these actions or the like III. Conclus Humane actions are such as are common to all men good and bad as to speake and vse reason the practise of all mechanicall and liberall artes and the outwarde performance of civill and ecclesiasticall duties as to come to the Church to speake and preach the worde to reach out the hande to receiue the sacrament and to lende the eare to listen outwardly to that which is taught And hither we may referre the outward actiōs of civill vertues as namely Iustice temperance gentlenes liberalitie And in these also we ioyne with the church of Rome say as experience teacheth that men haue a naturall freedome of will to put them or not to put them in execution Paul saith Rom. 2. 14. The Gentiles that haue not the law doe the things of the law BY NATVRE that is by naturall strength and he saith of himselfe that before his conuersion touching the righteousnes of the law he vvas vnblame able Phil. 3. 6. And for this externall obedience naturall men receiue rewarde in temporall things Mat. 6. 5. Ezech. 29. 19. And yet here some caueats must be remēbred I. that in humane actions mans will is weake and feeble and his vnderstanding dimme darke and thereupon he often failes in them And in all such actions with Augustine I vnderstand the wil of man to be onely woūded or halfe dead II. That the will of man is vnder the will of God and therefore to be ordered by it as Ieremie saith chap. 10. v. 23. O Lord I know that the way of man is not in himselfe neither is it in man to walke or direct his steppes IIII. Conclus The third kind of actions are spirituall more neerely concerning the heart and conscience and these be two fold they either concerne the kingdome of darknes or else the kingdome of God Those that concerne the kingdome of darknes are sinnes properly and in these we likewise ioyne with the Papists teach that in sinnes or euill actions man hath freedome of will Some peraduenture will say that we sinne necessarily because he that sinneth can not but sinne and that freewill and necessitie can not stand togither Indeede the necessitie of compulsion or coaction and freewill can not agree but there is another kinde of necessitie which may stand with freedome of will for some things may be done necessarily and also freely A man that is in close prison must needes there abide and cannot possibly get forth and walke where he will yet can he mooue himselfe freely and walke within the prison so likewise though mans wil be chained naturally by the bonds of sinne therefore cannot but sinne and thereupon sinneth necessarily yet doth it also sinne freely V. Conclus The second kind of spirituall actions or things concerne the kingdome of God as repentance faith the conuersion of a sinner new obedience and such like in which we likewise in part ioyne with the Church of Rome and say that in the first conuersion of a sinner mans freewill concurres with Gods grace as a fellowe or co-worker in some sort For in the conuersion of a sinner three things are required the word Gods spirit and mans will for mans will is not passiue in all and euery respect but hath an action in the first conuersion and change of the soule When any
things that concerne saluation they beeing made ours by Gods free gift among which is Christ his righteousnes By it therfore as beeing a thing of our owne wee may be iustified before God and accepted to life euerlasting II. Obiect If a sinner be iustified by Christ his righteousnes then euery beleeuer shall be as righteous as Christ and that can not be Ans. The proposition is false for Christ his righteousnes is not applied to vs according as it is in Christ neither according to the same measure nor the same manner For his obedience in fulfilling the law is aboue Adams righteousnes yea aboue the righteousnes of all Angels For they were all but creatures and their obedience the obedience of creatures but Christ his obedience is the obedience or righteousnes of God so tearmed Rom. 1. 17 18. 2. Cor. 5. 21. not onely because God accepted of it but because it was in that person which is very God When Christ obeied God obeied and when he suffered God suffered not because the godhead suffered or performed any obedience but because the person which according to one nature is God performed obedience and suffered And by this meanes his righteousnes is of infinite value price merit and efficacie Hence also it commeth to passe that this obedience of Christ serueth not onely for the iustifying of some one person as Adams did but of all and euery one of the elect yea it is sufficient to iustifie many thousand worldes Now to come to the point this righteousnes that is in Christ in this largenes and measure is pertaining to vs in a more narow skantling because it is onely receiued by faith so farforth as it serueth to iustifie any particular beleeuer But they vrge the reason further saying If Christ his righteousnes be the righteousnes of euery beleeuer then euery man should be a Sauiour which is absurd Ans. I answer as before and yet more plainly thus Christ his righteousnes is imputed to the person of this or that man not as it is the price of redemption for all mankind but as it is the price of redemption for one particular man as for example Christ his righteousnes is imputed to Peter not as it is the price of redemption for all but as it is the price of redemption for Peter And therefore Christ his righteousnes is not applied to any one sinner in that largenesse and measure in which it is in the person of Christ but onely so farforth as it serueth to satisfie the law for the said sinner to make his person accepted of God as righteous and no further III. Obiect If we be made righteous by Christ his righteousnes truly then Christ is a sinner truly by our sinnes but Christ is not indeed a sinner by our sinnes Ans. We may with reuerence to his maiestie in good manner say that Christ was a sinner and that truly not by any infusion of sinne into his most holy person but because our sinnes were laid on him thus saith the holy Ghost he which knew no sinne was made sinne for vs and he was counted with sinners Isa 53. 13. yet so as euen then in himselfe he was without blot yea more holy then all men and angels On this manner said Chrysostome 2. Cor. 3. God permitted Christ to be condemned as a sinner Againe He made the iust one to be A SINNER that he might make sinners iust IV. Obiect If a man be made righteous by imputation then God iudgeth sinners to be righteous but God iudgeth no sinner to be righteous for it is abhomination to the Lord. Ans. When God iustifieth a sinner by Christ his righteousnes at the same time he ceaseth in regard of guiltines to be a sinner to whom god imputeth righteousnes them he sanctifieth at the very same instant by his holy Spirit giuing also vnto originall corruption his deadly wound V. Obiect That which Adam neuer lost was neuer giuen by Christ but he neuer lost imputed righteousnes therefore it was neuer giuen vnto him Ans. The proposition is not true for sauing faith that was neuer lost by Adam is giuen to vs in Christ and Adam neuer had this priuiledge that after the first grace should follow the second and thereupon beeing left to himselfe he fell from God and yet this mercie is vouchsafed to all beleeuers that after their first conuersion God will still confirme thē with new grace and by this meanes they perseuere vnto the ende And whereas they say that Adam had not imputed righteousnes I answer that he had the same for substance though not for the manner of applying by imputation VI. Obiect Iustification is eternall but the imputation of Christ his righteousnesse is not eternall for it ceaseth in the end of this life therefore it is not that which iustifieth a sinner Ansvv. The imputation of Christs righteousnes is euerlasting for he that is esteemed righteous in this life by Christ his righteousnes is accepted as righteous for euer and the remission of sinnes graunted in this life is for euer continued And though sanctification be perfect in the worlde to come yet shal it not iustifie for we must conceiue it no otherwise after this life but as a fruit springing from the imputed righteousnes of Christ without which it could not be And a good child will not cast away the first garment because his father giues him a second And what if inward righteousnes be perfect in the ende of this life shall we therefore make it the matter of our iustification God forbid For the righteousnes whereby sinners are iustified must be had in the time of this life before the pangs of death II. Difference about the manner of iustification All both Papists and Protestants agree that a sinner is iustified by faith This agreement is onely in word and the difference betweene vs is great indeede And it may be reduced to these three heads First the Papist saying that a man is iustified by faith vnderstandeth a generall or a Catholike faith whereby a man beleeueth the arcicles of religion to be true But we hold that the faith which iustifieth is a particular faith whereby we apply to our selues the promises of righteousnes and life euerlasting by Christ. And that our opinion is the truth I haue proued before but I will adde a reason or twaine I. Reason The faith whereby we liue is that faith whereby we are iustified but the faith whereby we liue spiritually is a particular faith whereby we apply Christ vnto our selues as Paul saith Gal. 2. 20 I liue that is spiritually by the faith of the sonne of God which faith he sheweth to be a particular faith in Christ in the very words following who hath LOVED ME and giuen himselfe FOR ME particularly and in this manner of beleeuing Paul was and is an example to all that are to be saued 1. Tim. 1. 16. and Phil. 3. 15. II. Reason That which we are to aske of God
in effect is the doctrine of master Caluin that when we begin by faith to knowe somewhat and haue a desire to learne more this may be tearmed an vnexpressed faith Secondly this point of doctrine serues to rectifie and in part to expound suudrie catechismes in that they seeme to propound faith vnto men at so high a reach as fewe can attaine vnto it defining it to be a certen and full perswasion of Gods loue and fauour in Christ whereas though euery faith be for his nature a certen perswasiō yet onely the strong faith is the full perswasion Therefore faith is not only in general tearms to be defined but also the degrees and measures thereof are to be expounded that weak ones to their comfort may be truely informed of their estate And though we teach there is a kinde of implicite faith which is the beginning of true and liuely faith yet none must herevpon take an occasion to content themselues therwith but labour to increase and go on from faith to faith and so indeed will euery one do that hath any beginnings of true faith be they neuer so little And he which thinks he hath a desire to beleeue and contents himselfe therewith hath indeede no true desire to beleeue The difference The pillars of the Romish Church laies downe this ground that faith in his owne nature is not a knowledge of things to be beleeued but a reuerent assent vnto them whether they be knowne or vnknowne Herevpon they build that if a man knowe some necessarie points of religion as the doctrine of the godhead of the trinity of Christs incarnation and of our redemption c. it is needelesse to knowe the rest by a particular or distinct knowledge and it suffiseth to giue his consent to the church and to beleeue as the pastors beleeue Beholde a ruinous building vpon a rotten foundation for faith containes a knowledge of things to be beleeued and knowledge is of the nature of faith and nothing is beleeued that is not knowne Isai 53. 11. The knowledge of my righteous seruant shall iustifie many Ioh. 17. 2. This is eternall life to knowe the eternall God and whome thou hast sent Iesus Christ. In these places by knowledge is meant faith grounded vpon knowledge whereby we knowe and are assured that Christ and his benefits belong vnto vs. Secondly this kinde of assent is the mother of ignorance For when mē shall be taught that for sundrie points of religion they may beleeue as the Church beleeues that the studie of the Scriptures is not to be required of them yea that to their good they may be barred the reading of them so be it they know some principall things contained in the articles of saith that common beleeuers are not bound expressely to beleeue all the articles of the Apostles Creed that it suffiseth them to beleeue the articles by an implicite faith by beleeuing as the Church beleeueth fewe or none will haue care to profit in knowledge And yet Gods commaundement is that we should grow in knowledge and that his word should dwell plenteously in vs Col. 3. 16. Again the Papists say that the deuotion of the ignorant is often seruice better accepted then that which is done vpon knowledge Such say they as pray in latine pray with as great consolation of spirit with as little tediousnes vvith as great deuotion and affection and oftentimes more then the other and alwaies more then any scismaticke or hereticke in his owne language To conclude they teach that some articles of faith are beleeued generally of the whole Church onely by a simple or implicite saith which afterward by the Authoritie of a generall Counsell are propounded to be beleeued of the Church by expresse faith Rofsensis against Luther giues an example of this when he confesseth that Purgatorie was little knowne at the first but was made known partly by Scripture and partly by reuelation in processe of time This implicite saith touching articles of religion we reiect holding that all things concerning faith and manners necessarie to saluation are plainely expressed in Scripture and accordingly to be beleeued The seuenteenth point Of Purgatorie Our consent We holde a Christian Purgatorie according as the word of God hath set downe the same vnto vs. And first of all by this Purgatorie we vnderstand the afflictions of Gods children here on earth Ier. 3. The people afflicted say thou hast sent a fire into our bones Psal. 65. 12. We haue gone through water and fire Malach. 3. 3. The children of Levi must be purified in a purging fire of affliction 1. Pet. 1. 7. Afflictions are called the fierie triall wherby men are clensed from their corruptions as gold from the drosse by the fire Secondly the bloode of Christ is a purgatorie of our sinnes 1. Ioh. 1. 7. Christs bloode PVRGETH vs frō all our sinnes Hebr. 9. 14. It PVRGETH our consciences from deade workes And Christ baptiseth with the holy Ghost and with fire because our inward washing is by the blood of Christ and the holy Ghost is as fire to consume and abolish the inward corruption of nature To this effect saith Origen Without doubt vve shall feele the vnquenchable fire vnles wee shall novv intreat the Lord to sende downe from heauen a purgatorie fire vnto vs vvhereby vvorldly desires may be vtterly consumed in our mindes August Suppose the mercy of God is thy purgatorie The difference or dissent We differ from the Papists touching purgatorie in two things And first of all for the place They holde it to be a part of hell into which an entrance is made onely after this life we for our parts denie it as hauing no warrant in the worde of God which mentioneth onely two places for men after this life heauen and hell with the two-folde condition thereof ioy and torment Luk. 16. 25 26. Ioh. 3. 36. Apoc. 22. 14 15. and 21. 7 8. Matth. 8. 11. Nay we finde the contrarie Rev. 14. 13. they that die in the Lord are said to rest from their labours which cannot be true if any of them goe to purgatorie And to cut off all cauills it is further said their works that is the reward of their works follow them euen at the heeles as an Acoluth or seruant doth his master Augustin saith wel After this life there remaines no compunction or SATISFACTION And Here is all remission of sinne here be temptations that mooue vs to sinne lastly here is the euill from which we desire to be deliuered but there is NONE OF AL THESE And We are not here without sinne but vve shall GOE HENCE VVITHOVT SINNE Cyril saith They which are once dead can adde nothing to the things which they haue done but shall REMAINE AS THEY VVERE LFFT and vvaite for the time of the last iudgement Chrysostome After the ende of this life there be NO OCCASIONS of merits Secondly we differ from them