AN ANSVVER OF A TRVE CHRISTIAN TO A COVNTERFAIT CATHOLIKE.
The proposition of the Aduersarie.
CHrist did commit at his departure hence, the testimony of that truth, for which he died, and the conuersion of the Nations to the beleefe in him, to the true church of God, which then stoode principally, and almost onely in the persons of the Apostles and a fewe more, that by their preachings, and those afterward of their calling, the Christian religion might be planted in all Nations, beginning at Ierusalem, and so proceeding to the coastes and corners of the earth.
AN ANSVVERE TO THE PROPOSITION.
I Graunt that our Sauiour Christ, at his departure hence, commaunded his Apostles as principal members of his Church, though not the greatest part of it, to preach the doctrine which he confirmed by his death vnto all nations, beginning at Ierusalem, and so forth according to his saying:
Goe therefore and teach all Nations baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost: Teaching them to obserue all thinges what so euer I haue commaunded you. Matth. 28. Whereuppon I chalenge the Papist that if he be able to proue that the doctrine of poperie is all that trueth, and nothing but that trueth, for
[Page 2] which Christ dyed, and which he commaunded the Apostles to teach, I will acknowledge the popish church to be the Church of Christ.
The first article conteyneth 3. demandes.
1 First I aske of the protestant what Church that was, which conuerted all these cuntries that be now Christian, to the faith of Christ?
IF you meane by Christians, true Christians, and by the faith of Christ, the true faith of Christ, I answere: only the true Church of Christ, hath had the worde of God and sacraments, as meanes which God vseth, to subdue al nations vnto the obedience of the faith, as was the primitiue Church of the Apostles, which hath continued vnto this daye by succession, not of personnes, and places, but of faith and truth, wherefore if the Papist can proue, that we holde not the same faith and trueth, vnto which the Apostles conuerted the nations, we refuse to be called the Church or Congregation of Christ.
But if by Christians and Christian faith, you meane all them that professe the name of Christ, in the whole worlde, I aunswere, that the true Church of Christ, did not conuert them all, for in Aethiopia, there are yet people, conuerted by the false apostles, which taught circumcision, and obseruation of the lawe, in which heresie they continue vnto this day, and it is manifest by all histories, that the nations of the Alanes, Gothes, and Vandales, were first conuerted by the Arrians.
2 And let him shew vnto me, that euer his Church conuerted any people, or lande in the earth, from Idolatrie, or Gentility, or Iudaisme, to the true Religion of Christ, or that this his fayth was taught to any Nation in steede of true Christianity.
WE are members of that Church, which conuerted all landes in the earth that are conuerted, from Idolatry,
[Page 3] Gentility, Iudaisme, or heresie, to the true Religion of Christ, and we affirme that the Apostles taught none other faith in steede of true Christiantie, but that which we hold, as we are readie to proue by the worde of God: And at this daye the most parte of Europe, is conuerted from Idolatrie, heresie, and Antichristianitie, vnto the same true faith, that we mainteine, as in England, Scotland, Ireland, France, Germany, Denmarke, Suetia, Bohemia, Polonia, by publike authoritie, in Spaigne, and Italie, a great numbre vnder persecution and tyrannie. Also of the Iewes, no small numbre are conuerted to our religion, since the rising vp of the Gospell in our dayes.
3 Or any Church, but the common Catholike Church to haue don that, and I recant.
BEcause you meane by the common Catholike, not the true Catholike, but the popish church: First I denie that euer the popish church conuerted any people, to the true faith. Secondly, I denie that the popish church hath conuerted all nations, to the profession of Christ: For, it is shewed before, that the false Apostles, and Arians, conuerted some nations to the profession of Christes name, but yet to false religion, And it is also manifest by histories, that the Grecians, whome the papistes counte no parte of their church, but schismatikes, conuerted the Moscouites first of all, vnto the profession of the name of Christ, which yet continue in their religion, being neither the true faith, nor yet popish religion. As for the popish church, as it is certeine, that it hath peruerted and corrupted all partes of the Latine, or Westerne Church, with Idolatry and false religion, so it shalbe harde for the papistes to proue, that it hath conuerted any Nation from Gentility to the popish religion, except some partes of Germanie, and them by force of armes, rather than by preaching, and reaching, as appeareth by the conuersion of
Liuonia, Anno Domini 1200. of
Prussia, Anno Domini 1254. and
of Lithuania, Anno Domini 1386. wherefore I conclude that seeing I haue shewed that our Church, holding
[Page 4] the true doctrine of the Apostles, is that which conuerted all nations to true religion, and that the popish church, hath not conuerted any people to true religion, nor all people to the profession of the name of Christ, this chalenger, whosoeuer he be, do the recant.
The second article conteyneth 4. demandes.
1 I aske of him what Church it was, which hath induced the Christian people through the whole worlde, to geue most humble credit in all points, to the holy bookes of the Byble?
I Aunswere, it was the Church of Christ, and not the Popish church, which hath commended the bookes of holy Scripture, to be beleued of all true Christians where soeuer they be, although it be the office of the holy Ghost, to open the hartes of men, and to forme them that they may beleue the scripture to be true, like as it is the office of the scripture or worde of God, to trie and examine, whether it be the spirite of God that perswadeth vs to beleue any thing, so the spirite beareth witnesse to the worde and the worde to the spirite. As for the popish church it coulde not induce the Christian people to geue credit to the scripture in all pointes, because she is contrarie to the scripture in many pointes: and euen in the cheefest pointes of Christian Religion, namely in pointes concerning the glorie of God, and the saluation of mankinde, geuing the glory of God to dead men, and dumbe Images, and denying the mercy of God, pourchased by the onely sacrifice of Christes death, to be the onely cause of mans saluation. Finally seeing it is manifest by the aunswere to the first article, that the popish church did not conuerte all nations, to the profession of the Christian faith, it is euident thereby, that the popish church did not induce all them, that are called Christians, to geue credit to the bookes of the holy Bible, as this chalenger woulde haue it to be thought.
2 VVhat Church hath had the discerning & seuering of them from other writinges of all sortes?
[Page 5]THe Church of Christ, hath not an absolute authority to allow or refuse bookes of the scripture, but a iudgment to discerne true writinge from counterfaicts, & the word of God, of infallible verity, from y
e writing of men, which might erre, & this iudgement she hath, not of her selfe, but of the holy Ghost: as for the popish Church, it can not be said to haue this iudgemēt of discerning the scripture of God from other writings, not only because she is so blind that she can not discerne betwene y
e Canonical bookes of the scripture, from the
Apocrypha writings, as appereth by receauing the bookes of the Machabees, Ecclesiasticus, &c. to be of equall authoritie with y
e bookes of the Law, Psalmes, &c. but also because she is so presumptuous, as to compel men to beleue, that Customes, and traditions, writinges of doctors, decrees of Popes, and Councells, are equall with the authoritie of God his worde, yea are of force, to alter and change the lawe of God, and the institution of Christ, set forth vnto vs in y
e scripture. And although she boast that she receaueth all the bookes of scripture, yet this proueth no more that she is the Church of Christ, than was the churches of the Arrians, Donatistes, Nouatians, Euthychans, & other heretikes, which receiued the Bible, as well as the Popish church.
3 VVhat Church hath had the custodie of them, and most safely hath preserued them, for the necessary vse of God his people, and from the corruption of aduersaries, as well of Iewes, as heretikes of all sortes?
THe prouidence of God, hath alwayes preserued the Scripture, both from the violence of tyrants, & from the falshoode of heretikes, and hath neuer suffred the true Church, to be destitute of the necessarie vse thereof. But the popish church, hath not kept the scripture for the necessary vse of the people, which hath so kept it in an vnknowen tongue, that the people coulde haue no vse, much lesse the necessary vse thereof: wherefore if this be a note of the Catholike Church, to kepe the worde of God
[Page 6] for the necessarie vse of God his people, it is plaine that the popish church is not the Catholike Church, which hath kept the scripture so, that God his people coulde haue no vse thereof.
And if the only custodie of the scripture from corruption of heretikes, be a sure note of the Church, why is not the Greeke Church, the Catholike Church, which vnto this day hath kept the scripture as safely as the popish church? why are not other Estern Churches of Asia, which neuer acknowledged the Pope, or popish religion, true Churches, which likewise haue preserued the scripture, as we haue seen of late, that the newe Testament is printed in the Syrian tongue, at themperours charges, for the encrease of Christian faith among them. And finally, why are not the Iewes, the Catholike Church, which haue kept the old Testament in Hebrue, more faithfully than euer the Papistes. And because they boast of safe preseruing of the scriptures, all men, that are learned in the tongues can testifie, in how corrupt a Latin translation they haue kept the scriptures, both of the olde and of the new Testament.
4 And let the Protestant declare to me, that their Congregation hath had from time to time, or euer had right herein, or any other Church, sauing the Catholike Church, and I recant.
OVr Congregation, which is the body of Christ, hath euer had, both right and possession of the inestimable treasure of the word of Christ her heade: as appeareth by this, that our Church and Congregation beleueth nothing but that she learneth in it, acknowledgeth that all thinges profitable to saluation, are sufficiently conteined in it, and finally in all thinges submitteth her selfe to the iudgemēt of it. But the popish church, which beleueth many thinges contrarie to the scripture, teacheth many thinges beside the scripture, necessary to saluation, and refuseth to haue her faith, doctrine, and ceremonies, to be iudged by the scripture, neither hath, neither euer had, any
[Page 7] right to the scripture, though she haue neuer so many bookes of them in possession. Wherefore these thinges considered, this chalenger doth recant.
The third article conteyneth 5. demandes.
1 Shew me why our common knowen Church, did not as well corrupt the text of the Testament, as the true religion conteyned in the same?
THere may be diuers good reasons shewed, why your Church, commonly knowen to be the church of Antichrist, did not as well corrupt the text of the Testament, as the true religion conteined therein. First, because she coulde not, the copies thereof being so many, by the prouidence of God dispersed throughout the worlde. Secondly, because she thought it not so needefull, hauing other meanes to worke her deuilish deuise: For, although she coulde not corrupt the scripture, yet it made the lesse matter, because she founde meanes to diminish, and controll the authority therof by aduancing decrees of men, Popes, and Councells, to be equall or of greater authoritie than the scripture. Thirdly, because she woulde be lesse in feare, to be reproued by the scripture, she prouided that the knowledge thereof, shoulde be hidden from the vnlearned people by a strange tongue, and from the learned, by the tedious mazes of questions, deuised by her Canonistes, and Sententiaries. Fourthly, because she submitted all interpretation of the scripture, to her owne iudgement, and therefore woulde not be controlled by the iudgement thereof, but woulde alwayes expound it, as it liked her best. As appeareth by
Ockam, and
Duns, who though they confesse, that transubstantiation, seemeth to them, contrary to the scripture, and reason, yet they beleued it, because of the authoritie of the church, and for none other cause. These are the reasons, why the Romish church did not, as well corrupt the text of the Testamēt, as the true Religion. And yet how corrupt that Latine translation is, which they woulde needes
[Page 8] thrust vpō vs, is sufficiently knowen to all learned men, euen in such texts, as are the most coulerable places for the defence of Popish doctrine. I will geue one example for all: They alleage the text 1.
Cor. 10.
Qui stat, videat ne cadat. He that standeth, let him take heede he fall not, against the certainetie of faith, whereas the Greeke hath, not he that standeth, but, he that thinketh he standeth, let him take heede he fall not: Thus the popish church cannot altogether excuse her selfe, from corrupting of the text of the Testament, whether it was of fraude, or of ignorance, or of negligence, the Lorde knoweth.
2 Shew me why, she kept not so safely, and faithfully, the true sense of God his word, as she preserued the word it selfe?
BEcause it was against her owne estimation, and profit, which are the chiefe endes for which popish Prelates mainteyne popish religion. Take away the Popes prerogatiue, which is contrary to the sense of God his word, downe goe Cardinalls, Legates, Prothonotaries: downe goeth all the Court of Rome, take away workes of supererogation, which are contrary to the Scripture, downe goe Abbeys, Priories and Chantries. Take away the sacrifice of the Masse, & Purgatory, which are contrary to the word of God, downe goeth the estimation, and gaynes of all the popish clergie: And this is the cause, why the popish church kept not so safely, and faithfully, the true sense of God his word, as she preserued the word it selfe, although she preserued not the word it self, in such safetie as becommed the Church of Christ.
3 Shew me why, we should beleue the Papistes, as you terme them, for the word it self, and rather you Protestants thā them, for the meaning of the word.
WE doe not chalenge credit to our selues, in any poynt, so presumptuously as the Papistes, that men must beleue it because we affirme it. But because we proue it to be true, by the worde of
[Page 9] God. And therefore for the meaning of the word, you should beleue vs rather than them, because our groundes & proues are better then theirs, or else we require not to be beleued better than they.
4 Shew me why, you beleued our Church, telling you this to be God his booke, & will not credit her, auouching this to be the true and vndoubted sense of the same booke?
IF we had no better ground to perswade vs, of the authoritie of God his booke, than y
e testimony of your Church, you may be sure we would not beleue it. But because we haue most stedfast assurance of God his spirite, for the authority of that booke, with the testimony of the true Church in all ages. If you say it is God his booke, we beleue you not, because you say so, but because we know it to be true. But if you bring out a false sense, we beleue you not, because we know it to be false, & are able to proue by the word of God, that it is contrary to the meaning of the holy Ghost. To be plaine with you, we geue as much credit to your Church, as to the deuill. When the deuill sayth: it is written:
He shall giue his angells charge ouer thee, and with their handes they shall hold thee vp that thou dash not thy foote against a stone. We beleue that this is the worde of God. But when he auoucheth this to be y
e meaning of it, that we may cast downe our selues from a Church steeple, without daunger, we doe not beleue him, because we know this sense is contrary to an other Scripture, which sayth:
Thou shalt not tempt the Lord thy God. So when you say these wordes are the Scripture of God:
This is my body: We beleue it, because we knowe it to be true. But when you say this is the meaning of these wordes.
This bread is turned into my naturall bodye, we beleue you not, because it is contrary to all places of Scripture, which proue the trueth of Christ his humanitie or naturall body. Thus I shewe you why we beleue you, if you say the Scripture is God his word, namely because we know it to be true, & why we beleue you not, saying this is the meaning of it, that is, because we knowe by the word of God that it is false.
5 Last of all, Shew me why, you beleued the olde known church, affirming this to be the word of God, and will not beleue her, affirming Luther to be an heretike, shew me good reason or Scripture for these thinges, and I recant.
IF you meane by the olde Church the primitiue Church, whose testimony of the word of God we allow & beleue, I deny that the primitiue Church did affirme
Luther to be an heretike, or the doctrine that he taught, which we hold,, to be heresie, but I am able to proue, that the primitiue Church, from which you haue receiued the Scripture, affirmeth your doctrine to be heresie, & your Church y
e Church of Antichrist.
But if by y
e old knowne Church, you meane the Church of old, knowne to be the Church of Antichrist, which is the popish church,, we beleue the deuill if he speake the trueth, and we beleue not an Angell comming from heauen, if he bring any other Gospel, than
S. Paule deliuered to the Galathians. Therefore when your church affirmeth
Luther to be an heretike, seeing we know that
Luther did not obstinately, and malitiously erre, in any article of faith, concerning the substance of religion, we doe not beleue her: and specially because she is a partiall witnesse against him, whome God vsed to discouer, so much of her wickednesse, to her great hindrance, there is no credit to be geuen vnto her, when she goeth about to deface him, by sclaunderous names, and false accusations. Thus I haue shewed these thinges that you require, both by good reason, and also by scripture: Therefore if I may beleue you, you recant.
The fourth article conteyneth 3. demandes.
1 I demand, what Church hath mightely gonne through, borne downe, and fully vanquished, all heresies in times past, aswell against the blessed Trinitie, as other Articles of our religion?
[Page 11]I Aunswere, the true Catholike Church, hath alwayes resisted all false opinions, contrary to the worde of God, as her duty was, and fought against them with the sworde of the spirite, which is the worde of God, and by the aide of God obteyned the victorie, and triumphed ouer them. So did
Paule ouercome the Iewes
Act. 18. So did the fathers of the primitiue Church, from time to time, confute heresies, by the scriptures, and declare in their writinges, that by them they are to be confuted, for examples sake of a great number, I will alleage a few.
Hylarius, writing of the blessed Trinitie against heretikes
Lib. 4. sayeth:
Cessent ita
(que) propriae hominum opiniones, ne
(que) se vltrà Diuinam constitutionem, humanae iudicia extendant: Sequamur ergo aduersus irreligiosas, & impias de Deo institutiones, ipsas illas diuinorūm dictorum authoritates, & vnumquod
(que) eorum ipso de quo quaeritur auctore tractabimus. Wherefore let opinions propre to men geue place, and let not mens iudgements stretche them selues further than God his constitution. Therefore against these vnreligious and vngodly opinions of God, let vs follow the very authority of God his sayings, and handle euery one of them, by the aide of him, about whome the question is: Thus
Hylarius, woulde haue heresies against the Trinitie, to be confuted, not by mens iudgement, but by God his word.
Basilius magnus, very often testifieth, that he woulde haue all good thinges, proued by the scripture, and all euill thinges confuted by the same, In his moralles
Dist. 26. Euery worde or deede, must be confirmed by the testimonie of holy Scripture, for the perswasion of good men, and the confusion of wicked men: And in his treatise of Faith: we know, that we must now, and alwayes, auoide euery voice or opinion, that is differing from the doctrine of our Lorde. And in his short definitions to the first interrogation: whether it be lawefull or profitable for a man to permit vnto him selfe, to do or say any thinge, which he thinketh to be good, without the testimonie of the holy Scripture? he aunswereth: forasmuch as our Sauiour Christ sayeth: that the holy Ghost shall not speake of him selfe, what madnes is it, that any man shoulde presume to beleue any thing, without the authoritie of God
[Page 12] his worde. By these, and many other places, it is manifest, that
Basilius, woulde haue heresies and false opinions, confuted by the holy Scriptures.
Chrysostome, vpon
Luke cap. 16. sayeth, that the ignorance of the scriptures, hath bred heresies, and brought in corrupt life, yea it hath turned all things vpsidown, by which it appeareth, by what meanes he would haue heresies kept away, namely by knowledge of the scriptures. It were to long to reherse all the places of
S. Augustine, by which his minde appeareth, that he would haue the Church, sought onely in the scriptures, and heretikes confuted, onely by the scriptures, to whose onely authoritie in many places, he professeth that he him selfe will be bounde, as
Epist. 19.
ad Hieronymum. Epist. 48.
Vincentio. Epist. 111.
Fortunatiano. Epist. 112. to
Paulina, contra Faustum. lib. 11.
cap. 5.
Contra Cresconium Grammaticum, lib. 2.
cap. 31.
& 32.
de Baptismo contra Donatistas lib. 2.
cap. 2.
De meritis & remissione peccatorum, contra Pelagianos lib. 3.
cap. 7.
De naturae & gratia cap. 61.
De gratia Christi contra Pelagium cap. 43.
De nuptijs & concupiscentia lib. 2.
c. 29. In these places,
S. Augustine preferreth the authority of the Canonicall scripture, before all writinges of Catholike Doctors, of Byshops, of Councells, before all customes, and traditions. But that he would haue the true Church sought onely in the scriptures, it is manifest, by these places, first in his 48. Epistle to Vincentius.
Nos autem ideo certi sumus, neminem se a communione omnium gentium iustè separare potuisse, quia non quis quam nostrum in iustitia sua, sed in scripturis Diuines quaerit Ecclesiam. speaking of the Donatistes, he sayeth. We are suer, that no man could iustly separate him selfe from the communion of all Nations, because none of vs seeketh the Church in his owne righteousnesse, but in the holy Scriptures. So if the Papistes woulde not presume of their owne righteousnesse, but seeke the Church of Christ in the scriptures, they would not separate them selues from the communion of Christes Church, now by God his grace inlarged farther than the Popish church. Also in his booke
De vnitate Ecclesiae. cap. 2. he hath these wordes.
Inter nos autem & Donatistas quaestio est, vbi sit Ecclesa. Quid ergo facturi sumus? in verbis nostris
[Page 13]
[...]am quaesituri, an in verbis capitis sui Domini nostri Iesu Christi
[...] puto quod in illius potius verbis eam quaerere debemus, qui veritas est, & optimè nouit corpus suum. The question is betwene vs, and the Donatistes, where the Church shoulde be, what shall we doe then? shall we seeke her in our owne wordes, or in the wordes of her heade our Lorde Iesus Christ? I thinke we ought rather to seeke her in his words which is y
e Truth, and best knoweth his owne body. So the question is at this daye, betwen the Papistes and vs, where the church is, let vs seeke in God his worde, there we shall easily finde her. To the same intent, he speaketh in the third, fiueth, and sixtenth Chapters of the same treatise. Furthermore, that he woulde haue heretikes confuted onely by the scriptures, he sheweth likewise in many places of his workes: for writing against
Maximinus the Arian,
lib. 3.
cap. 14. a place commonly and often cited, he sayeth: but nowe, neither must I preiudicially bring forthe the Councell of Nice, nor then the Councell of Arimine, for neither am I bounden to the authoritie of the one, nor you of y
e other, but let matter with matter, cause with cause, reason with reason, contend by authoritie of the scriptures, not proper to any, but ind
[...]fferent witnesses to both partes. If
Augustine would not oppresse the Arrians, by the authoritie of the Nicene Councell, which was the first, and the best generall Councell, that euer was, but only by the scriptures, how much lesse woulde he charge them with other authorities, that the Papistes alleage, beside the authoritie of holy scriptures. And in his booke
De Vni
[...]ate Ecclesiae against the Donatistes the 16. chapter:
Sed vtril ipsi Ecclesiam teneant, non nisi diuinarum scripturarum Canonicis libris oftendant, quia nec nos &c. But whether they holde the church or no: let them shew none other wise, but by the canonicall bookes of holy Scripture, for we our selues doe not say, that men ought to beleue vs, that we are in the Church, because we holde that Church which
Optatus of
Mileuitum, or
Ambrose of
Millayn, or innumerable other Byshops of our communion, haue commended to vs, or because it is set forth by the Councels of our felowe byshops, or because so many myracles of hearing requests, or healinges, are don in
[Page 14] the holy places, which our fellowship doth frequent in the whole worlde, so that the bodies of Martyrs, which were hidden so many yeares (which thinge if they will aske they may heare of many) were reuealed vnto
Ambrose, and that at the same bodies, one that had bene many yeares blinde, very well knowen in the citie of
Millayn, receyued his eyes, and eye sight, either because this man dreamed, or that man was rauished in the spirite, and hearde a voice, that he should not ioyne himselfe to
Donatus, or that he shoulde departe from the faction of
Donatu
[...]: for when soeuer such thinges are don in the Catholike Church, they are to be allowed, because they are don in the Catholike church▪ but the church it selfe is not therfore proued to be Catholike, because these thinges are done in it. By this
Augustine declareth first that heretikes must be confuted, onely by the scriptures, and secondly that neither Councells, succession of byshops, vniuersality, miracles, visions, dreames, nor reuelations, are the notes to trie the Catholike church, but onely the scriptures. Moreouer in his booke
De Pastoribus cap. 14.
Quaerit infirmus Ecclesiam &c. A weake person seeketh the Church, he wandreth and seeketh the church▪ what sayest you? The church is of
Donatus side. Enquire for the shepheards voice, Reade me this out of some Prophet, reade me this out of some Psalme, rehearse me it out of the lawe, rehearse it out of the Gospell, rehearse it out of the Apostle, out of them do I rehearse the Church dispersed ouer all the worlde. And a litle after:
Tu accusas non Euangelium &c. Thou accusest, not the Gospell, thou accusest not the Prophet, not the Apostle of whome this voyce speaketh to me I beleue him other I beleue not. But thou wilt bring forth decrees, I will also bring forth decrees, shoulde I beleue thine? beleue thou mine likewise. I beleue not thine, neither do thou beleue mine, then let mens writings be layd away and let Gods worde sounde betwen vs: bring me one place of scripture for
Donatus side &c. These places maye sufficiently declare by what meanes this doctor thought the Church shoulde ouerthrowe heresies, namely by the worde of God onely, which thing also
Leo, the first byshop of Rome, in his
Epist. 10.
ad Fabianum contra
[Page 15] Eutychen plainely confesseth saying:
Sed in hanc insipientiam cadunt, qui cum ad cognoscendam veritatem &c. But those men fal into this foly, which when they are hindred by any doubt to knowe the trueth, haue not recourse to the voyces of the Prophets, not to the writings of the Apostles, not to the authoritie of the Gospell, but to them selues. And therefore they become, maisters of error, because they haue not bene schollers of trueth. Of the same iudgement was the whole Councell of Constantinople the sixt, as appeare
Actione 18.
Si igitur omnes simpliciter &c. Therefore if all men from the beginning woulde haue simply and without subtiltie taken vpon them the preaching of the Gospell, and haue bene content with the constitutions of the Apostles, suerly matters shoulde haue bene well, and in good case, neither shoulde painefull contention, haue bene exercised against the authors of heresies, nor against the fauorers of priests. Here the Councell confesseth, that the heretikes and schismatikes grow so fast, because they were not beaten downe, by preaching of the Gospell and authority of the scriptures. Thus I haue declared by example, and authority of these Fathers, that the true Church of Christ, hath conuicted all heretikes, onely by the scripture.
2 And what Church it was, that hath alwayes stande still, and stedfast, whilest all other Congregations, as well of Arrians, as Anabaptistes, Aerians, Nouatians, Vigilantians, Iouinians, and the rest haue decaied.
THe true Church of Christ, hath alwayes stoode stedfast, and vnseparable, from Christ her heade, when all heretikes haue bene, and shal be confounded. But the true Church hath not alwaies florished in wordly peace and tranquilitie: for vntill the tyme of
Constantine the great, which was
Anno Dom. 339. the Church had small rest from cruell persecution in most places: and soone after againe vnder the Emperors
Constantius, Constans, and
Valens, it was greatly infected with the heresie of
Arius, what time also
Tiberius Bishop of Rome, was infected with the same heresie.
[Page 16] After that when
Iulianus the
Apostata, was Emperor, the temples of Idolls were opened, and gentilitie againe restored, so that the Church suffered great detriment. To be short, when the barbarous Goathes, Vandales, Alanes, and other Idolatrous or heretical nations destroyed the Empire, the Church of God suffered a great Ecclipse. But when
Mahomet, in the East, & Antichrist the Pope, in the West, seduced the world with most detestable heresie, then was fulfilled that which was reuealed to
S. Iohn in the 12. of the
Apocalyps, the woman clothed with the Sonne, which you your self confesse to be the Church,
was so persecuted by the Dragon, that she fled into the wildernes, there to remaine a long season. Where she hath not decayed, but ben always preserued, vntil God should reueale Antichrist, and bring her againe into open light, which (his holy name be praysed) is now brought to passe in our dayes, to our inestimable comfort, and his euerlasting glory.
3 And if it can be proued that either the Protestants Church or any other Church but ours, hath mightely ouerthrowne these foresayd sectes, and other of all sortes, I recant.
IT hath bene already proued sufficiently, that the true Catholike Church which is ledde onely, by the worde of God, as a most infallible rule, hath ouerthrowne heresies of all sortes. But the popish church which refuseth the only weapon, by which heresies are cut downe, to be sufficient for that purpose, neuer was nor shall be strong enough to encounter with heretikes, therefore she practiseth to vanquish those whom she counteth for heretikes, not by authoritie of the Scriptures, but by fire and sworde, and cruell warre, as appeareth by her dealing with the Waldenses, Albigenses, Bohemians, and in our dayes with the true Christians. But where her power of fire and sword could not preuayle, there hath she not ouerthrowne such as she condemneth for heretikes, namely the Grecians church, & all other churches of Asia, and Aphrica, which vnto this day will not acknowledge her doctrine to be Catholike, nor her authoritie to be lawefull. Wherefore seeing the Popish church neither
[Page 17] hath confuted those that are heretikes in deed, nor subdued those whom she counteth to be heretikes, if you be a good as your worde, you recant.
The fiueth article conteyneth 3. demandes.
1 Againe, what Church is that, which hath exercised by Christes appointement, Discipline, vpon offendors in all degrees?
ONely the Church of Christ, by Christes appointement, hath exercised true discipline vpon offendors, Although by meanes of persecution, she could not alwayes practise the same as she would.
2 And for that purpose, hath continually executed lawes and Canons Ecclesiasticall, with Excommunication, Degradation, suspension, and such like.
THe Church of Christ only, hath had lawful authority to exercise discipline: but as it is said before, she hath not continually practised the same, because she could not, being hindered by persecution, and dispersion. Concerning excommunication, she hath practised it according to the word of God, and against such offendors, as the scripture iudgeth worthy of that seuere punishment: As for degradation, and suspension, it may be doubted what you meane by them: If you vnderstand by degradation, that such persons as the Church hath tried vnmeet, either for doctrine or manners, to execute the office of preaching, and ministring the sacraments, she hath displaced and reiected from that charge: she hath also practised drgradation: And if you meane by suspension, that when the accusation of a mans doctrine or life was vncerteine, that she hath willed him to cease from executing his office, vntill his cause were tried either good or euill, she hath also vsed suspension: but if by degradation and suspension, you meane those foolish and wicked ceremonies, which the popish church now vseth and so termeth, I deny that euer the true Church of Christ had to do with such degradations and suspensions.
3 Proue me this geere to procede from Protestants, or from any other Church than the Catholike, and I recant.
IT is proued before, that true discipline belongeth to the true Church, wherof we are a part, which Church is sufficiently proued to be the spouse of Christ, because she is ruled in all thinges by his onely voice: And therefore all congregations of heretikes, which departe from the true worde of God, though they take vpon them, to exercise discipline, by excommunication or otherwise, it is not to be regarded, and lest of all the Popish church, where remaineth nothing of discipline and excommunication, but the very names: for what call you popish discipline? is not that it which they vse in Lent, whisking men on the heades, and women on the handes, with white roddes which they them selues call discipline? Or is it the seuere punishment that they vse against offendors by excommunication, suspension, interdighting &c. First, it is manifest they haue no excommunication by Christes appointment, for neither it is executed by the persons appointed by Gods worde, nor against such offendors only as God his word appointeth: for wheras our Sauiour Christ appointeth the order of that discipline, to the Congregation of such as are wise, godly, and carefull of mens health, which first shal labor by fatherly admonition and wholesome exhortation, to bring the offendors to repentance, whome if they refuse to heare, they are to be reputed for hethens and publicanes, the Pope contrariwise referreth the same to profane and vnreligious officers, which are more desirous to gaine the fees of absolution, than by bringing the party to repentance, to saue him from excommunication. Moreouer whereas by Gods worde, excommunication is the last and most greuous punishment, that the Church can enioyne against any, of whom there is any hope of saluation, and therefore ought not to be practised but for haynous offences, the Popish church maketh it serue for euery trifling matter, yea for pettie debts and all, then commeth in interdightings & suspensions of places, as churches
[Page 19] and townes, yea whole realmes, for one mans faulte: what likelinesse hath this vnto the discipline of Christes church set forth in the scriptures, and practised by the fathers? with what face can you Papistes affirme, they haue discipline, in their Church, whē all penaunces for most horrible offences, may be bought out for money, and an open market thereof set vp at Rome, with the prices rated, what men must pay for euery thing that they buye: as absolution for him that hath killed his father, or mother, brother, sister, or wife Turones 4. Ducat. 1. Ca. line. 5.8. For an heretike before he haue abiured 36. Turones. and 9. ducates. For a witche 6. Turones. 2. ducates. For a priest that is a Sodomite, or hath lyen with brute beastes 36. Turones. 9. ducates. For a nonne that hath bene a common whore both within and without her Abby, with dispensation that she may be able to receiue any dignitie, in her order, yea to be Abbesse, 36. Turones. 9. ducates. And so for all other offences, with dispensations, inhibitions, rehabilities, licences, relaxations, commutations, confirmation,
perinde Valeres Marcamas and the deuill and all for money: wherefore except you be to impudent, to acknowledge this to be Christian discipline, be as good as your promise, and recant.
The sixth article conteyneth 3. demandes.
1 Againe from what Church, did all the solemne ceremonies, and obseruations, all festiuall dayes, all fastes, all distinctions, and varieties of seruice, by diuersities of seasons, and times of the yeare, (proceede.)
FIrst you must vnderstande, that we detest and abhorre all your beggarly ceremonies, which you counte holy and solemne obseruations: for we know, that God is not to be worshipped with such thinges but that the true worshippers must worship him in spirit & veritie
Iohn 4. And seeing we know God, or rather are knowen of him, we will not regarde the weake and beggarly elementes, because they are destitute of God his worde, which onely i
[...]
[Page 20] able to geue them strength and estimation? as for your festiuities, in the honour of creatures, we doe likewise abhorre them▪ we honour the Sainctes as
S. Augustine sayeth for imitation, but we do not worship them for Religion.
De vera Religione cap. 55. Where he also saith.
Quare honoramus eos charitate, non seruitute. We honor them with loue, and not with seruice. And as he doth often affirme, that it is Idolatry to builde churches in the honour of Sainctes, so is it as great Idolatry, to institute festiuall dayes, in the fauour of the same Sainctes. As for the festiuall dayes that were vsed in the primitiue Church, although they might haue bene omitted, without any hurt of Christian Religion, yet were they not kept in the honour of creatures, as they are of the Papistes, but only for the memorie of the Martyrs, and other Saincts, that their good life might be followed. Your fastes are also abhominable: for they are nothing else but abstinence from meates, created of God to be receiued with thankesgeuing, which
S. Paule affirmeth to be the doctrine of Diuells 1.
Tim. 4. Also your distinctions and varieties of seruice, because they consiste most of blasphemous prayers to dead Sainctes, and sometimes to damned spirites, with foolish lessons, responses, versicles, &c. Lewde lies and vncertaine tales, which you reade and sing, as God his seruice, they are all abhominable. In vaine do they worship me, saith our Sauiour Christ, teaching for doctrine the preceptes of men.
Math. 15. Also it was decreed in the Councell of Laodicea, the 59. chapter, that nothing should be song or reade in the Church, but the Canonicall bookes of holy Scripture: wherefore if you demande whence your ceremonies, festiuall dayes, fastes, and varieties of seruice did proceede? I aunswere plainely, out of the bottomles pit of hell.
2 From whence did all thinges, yet indifferently for most part, obserued, and allowed, on both sides, from whence did they proceede?
IF you had vttered what thinges you meane, that are so indifferently allowed on both sides, we might better haue aunswered: but seeing you haue not, we must coniecture
[Page 21] what you meane: if you meane any thinge that is allowed without controuersie on both sides, it did either proceede from the scripture of God, or from the primitiue Church or else it a thing meerely indifferent, but if it haue no grounde in holy Scripture, nor example of the primitiue Church, nor iudged meerely indifferent, it not indifferently obserued for the most parte, nor yet allowed on both sides.
2 And if it can be proued, that the Protestants Congregation, or any other Church, but ours, hath instituted and ordered all these, or any of these, for the comelinesse and honour of God his house, I recant.
I Haue aunswered before, that the Protestants Congregation, geueth you leaue to bragge, that you are the inuentors of all these Idolatrous superstitions, & false worshipping of God, and yet because you offer so liberally to recant, if it can be proued that any Church but yours, hath instituted and ordered all these thinges, you shall heare what can be saide. First, your great doctor
Durande, plainely affirmeth that many of your ceremonies, and solemnities, had not their first institution of your church, but were taken of the Iewes or Gentiles: And it may easily be proued, that many of your ceremonies, were instituted of heretikes, as your holy water which you say you vse to put men in minde of their baptisme, was deriued of y
e heretikes called Hemerobaptistae, which were,
baptized euery daye, Epiphan. lib. 1.
Tom. 1.
cap. 17. Of the Ossenes, you tooke the great estimation of water, salt, oyle, breade, &c. and vse to sweare by them, as they did.
Epiph. contra Ossenes 19. Of the same heretikes, you receiued the superstition of reliques, for they vsed to take the spittle, and other filth from the bodies of
Marthys, and
Marthana, which were of the seede of
Elxai, that is, great Sainctes with them, and vsed them to cure diseases, as
Erasmus witnesseth, at Canterbury were kept the clowtes, that
Thomas Becket did occupy to wipe of his sweate,
In peregrinatione Religionis ergo. and to blow his nose on, which were kissed as holy reliques, and thought also to be holsom for sicke folkes: of the same heretikes you
[Page 22] learned to commande the people to pray, in an vnknowene tongue, as
Elxai, the great Pope of those heretikes sayde:
Nemo quaerat interpretationem, sed solum in oratione haec dicat. Let no man seeke the interpretation, but onely saye these wordes in his prayer. Which wordes were in a strange tong, either the Hebrue, or the Arabike.
Epiphan. lib. 1.
Tom. 1.
haeres. 19. Likewise the Marcosians when they baptized, vsed to speake certaine Hebrue wordes, that the ignorant people might maruell the more at them, as you doe in Baptisme
Ephata, &c. Epiph. lib. 1.
Tom. 3.
haer. 34. To make the Images of Christ, and of the Apostles, and to sense them, you learned of the heretikes called Gnostici, and Carpocrati
[...]ae,
Epip. lib. 1.
Tom. 2. in the preface
Epiph. lib. 1.
Tom. 2.
haer. 27. and
Irenaeus lib. 1.
cap. 23. Of the Valentinians, you learned to haue in price the signe of the crosse, and to abuse the places of scripture for the same superstitious vse: as, God forbidde that I shoulde reioice but in the crosse of Christ, &c.
Irenaeus lib. 1.
cap. 1.
Epiphan. lib. 1.
Tom. 2.
haeres. 31. Of the Heracleonites, you learned to annoynte men at the point of death, with oyle, and balme, and to cast water vpon dead men, with inuocations.
Epiph. lib. 1.
Tom. 3.
haeres. 36. Of the Cayanes, you learned to call vpon Angels.
Epiph. lib. 1.
Tom. 3.
haeres. 38.
Of the Marcionistes, you learned to giue women leaue to baptize.
Ep. lib. 1.
Tom. Haer. 42.
George, Bishop of Alexandria, inuented beares to carry deade corpses, charging all men to vse them for his owne aduantage, as doe you Papistes your bearing clothes & other toyes for funerall pompes.
Ep. lib. 3.
Tom. 1.
Haer. 76. Of the Colliridianes, you learned to make images of the virgine
Marie, & worship them & her, with offering of candells, &c. as they did of cakes, &c.
Ep. lib. 3.
Haer. 79. Of the Messalians or Martirians, you learned to shaue your beardes and to let your lockes grow long.
Ep. lib. 3.
Haer. 80. Of the Pharizees, you receaued your superstitious masking garments, which you call
amictus dalmaticus, and
pallia, as witnesseth
Epiphanius, in his epistle to
Acacius, and
Paulus. Last of all what say you to the ceremonies, festiuities, fastes, and solemnities, vsed in the Greeke Church, and in the other Oriental Churches, if they be sufficient to make their church
[Page 23] Cathol
[...]ke, why doe you count them heretikes, and Schismatikes? if they be not sufficient, why doe you reason of the insti
[...]ution of the like, to proue your Church Catholike? You see that proued which you desired, play the honest man therfore, and recant.
The 7. article conteineth 3. demaundes.
1 Further I aske them, what Church that is, which hath brought forth out of her wombe, so many noble personages, of Martyrs, Confessors, Doctors, Virgines, and holy Sainctes, of all sortes, all which both they and we doe outwardly professe, by the continuance of the Callendare, which yet is vsed euery where, to be Sainctes in heauen.
FVrther I aunswere you, that all true Sainctes, whether they were Patriarches, Prophets, Apostles, Euāgelistes, Martyrs, Confessors, Doctors, Scholars, Virgins, wiues, widowes, married, or vnmarried, are all children of that Church, in whose fellowship we reioyce to be, and are our deare brethren and sistern begotten in Iesu Christ by the gospell, and we all hold of one head Iesus Christ, as members of his mysticall body. We all beleue to be receaued into that glory that they are, by the onely meane that they were, that is by the mercie of God in Christ Iesus. But as for the continuance of the Callendar, we haue litle respect vnto it, yea no regard at all, to vse it either as a recorde, or as a register of those whom we acknowledge to be Sainctes in heauen. Let the Prince make you aunswere, for the continuance of such callēders, for we haue not to do with them. Neuerthelesse because you speake of a Callendar, that is vsed euery where, you declare that you haue small experience in Callendars, for euery cuntry hath them diuers in most dayes, except holy dayes, and in some cuntry Callendars, such dayes are festiuall to those Saincts, that haue not their names in Callendars of other cuntries, yea it may be doubted whether they haue their names in the booke of life. If you sawe a Bohemians Callendar, perhaps if you shoulde see
Iohn Hus, and
Ierom
[Page 24] of
Prage, which your church condemned for heretikes, and haue as solemne feastes, in the Callender as
Peter and
Paule, wherefore we acknowledge those to be Sainctes in deede, not whose names are continued in the Callendars of men, but are written in the booke of life of the Lambe, that was slaine from the beginning of the worlde.
Apoc. 13.
2 And if it can be proued by any man of the Protestancy, that these were either, of the Protestants Congregation, or beleefe when they were aliue.
IT is sufficiently proued against you, of the Papistrie, that all they, whome we acknowledge to be Sainctes in heauen, are members of the same mysticall bodie of Christ, that we are, and hold the onely foundation that we hold, which is Iesus Christ, and although some of them, builded straw and stubble vpon the same foundation, yet the Lorde hath not imputed it vnto them. But wheras the Patriarches, Prophetes, and Apostles were cheefe lightes and pillers of the church of Christ, the daye is yet to come, and euer shalbe, that all you of the Papistrie, shalbe able to charge vs with one pointe of our faith, contrary to the doctrine of the Patriarches, Prophetes, and Apostles.
3 Or canonized and allowed for Sainctes by the Protestantes Church, when they were deade, or by any other Church, then I recant.
OVr Church doth take all them that shew the fruicts of a liuely faith, to be Sainctes, while they be aliue, as well as after their death, and we say with Dauid:
All my delight is in the Sainctes, that are in the earth Psal. 16. and with S. Paule:
VVe labour to comprehend with all Sainctes, what is the length, breadth, depth, and heigth, and to know the loue of Christ. Ephes. 3. Finally the scripture teacheth vs, to call all them that are sanctified in the bloude of Christ, and called to the felowship of the Gospell, holy and Sainctes of God. 1.
Cor. 1.
Ephes. 1.
&c. Wherefore, your Popish church
[Page 25] doth great iniury to the Sainctes of God, first, because she doth not so accompt them while they liue, and secondly, because she referreth the canonization of them only to y
e Pope, who not for their holy life, maketh them Sainctes, but for the holy honger of golde, as appeare by Pope
Iuly 2. who woulde not canonize king Henry the sixt, at the request of king Henry the seuenth, vnder an vnreasonable summe of money. If that summe of money had bene paide, he shoulde haue bene a sainct, though he had not deserued, not for his vertue. And because that summe of money was not paide, he might not be canonized, although his godlinesse neuer so much deserued. Againe of what force your Canonization is to be esteemed, we may learne by a fact of Pope
Boniface the 8. who condemned, digged vp, and burned the bodie of
Hermannus in Ferraria, 30. yeares after his buriall, who had bene worshipped for a sainct aboue 20. yeares before, as witnesseth
Platina and other.
Gregorie the seuenth canonized Pope
Liberius, which was an Arrian, as
S. Hieronym testifieth, Moreouer if I shoulde likewise demande of you, what Pope canonized
Peter, Paule, and the rest of the Apostles, yea most of the Martyrs of the primitiue Church, you shall neuer be able to shew me either what Pope did it, or that any Pope did it: For seeing none may canonize but the Pope in your church, and you can not proue that the Pope hath canonized the Apostles and cheefe Martyrs, you can not proue that your church hath canonized the Apostles and principall Martyrs. But it is manifest that your canonization is taken from the heathen Senate of Rome, which chalenged authority to make Gods, whome they them selues thought best. And if I shoulde rippe vp the most parte of those Sainctes, which haue bene canonically canonized by the Pope, it were an easie matter to finde them heretikes, traitors, Necromancers, Whoremongers, and whores, as you may reade in
Bales Votaries aboundantly, beleuing his reporte no farther than he alleageth his Author, where you maye finde it. Wherefore it were wisedome for you, not to depend vpon the Pope his Canonization, but vpon God his approbation, and to recante.
The 8. article conteyneth 3. demandes.
1 And because Christ as
S Paule sayeth, hath established in his Church some Apostles, some Prechers, some Teachers, and Doctors euen vntill his comming againe, I aske the Protestant, what Church that is, which is able to shew & proue, the continuance and vse of the saide functions euer sence Christes time by plaine accompt of orderly Succession.
I Aunswere the Papist,
that Christ hath geuen to his Church some Apostles, some Prophetes, some Euangelistes, some Pastors, and Teachers. Ephes. 4. and 1.
Cor. 12. And we are able to shew & proue, that we continue in that vnitie of faith and knowledge of the Sonne of God, for which ende such offices were ordeyned. But whereas you require, that we should shew you the continuance of those functions by orderly succession from Christes his time vntill our dayes, you declare how small skill you haue in vnderstanding the scriptures, for the offices of
Apostles, Euangelistes, and Prophetes, were not appoincted to continue alwayes in the Church, but for a time, vntill the Gospell had taken roote in the worlde. Moreouer, whereas you requier an orderly succession, according to persons, or places, you are neuer able to proue, that any such thing was promised to the Church, that we should shew you the performance thereof in our Church. Otherwise we doubt not, but God hath alway stirred vp some faithfull teachers, that haue instructed his Church in the necessarie poinctes of Christian Religion. Although the worlde and the church of Antichrist did not alwayes see them.
2 And is able to name you by the histories of all ages, the notable personnes of all the forsaide states, in their gouernment and ministerie.
AGaine I answere you, that you are not able to name, me any text of scripture, by which you can proue, that al these offices must haue perpetual cōtinuance
[Page 27] in y
e church of Christ, nor yet that any of them should kepe an ordinarie succession of place or persons: But contrariwise, seeing it was prophecied that the church should flie into the wildernes, that is, be driuen out of the sight and knowledge of the wicked, and be so narrowly persecuted of the Romish Antichrist for a longe season, it were a token our church were not the true church, if we could name such notable persons as you speake of, in all ages florishing in their gouernment and ministerie. And it is a good argument, that the Popish church is not the church of Christe, because it was neuer hidden sence it first sprang vp, in so much that you can name all the notable persons in all ages in their gouernment, and ministerie, and especially the succession of Popes, you can reherse in order vpon your fingers, in which beadroole, neuerthelesse you must name many tyrants, many traytors, one whore, many whoremongers, many Sodomites, many murtherers, many poysenors, many sorcerers, and Necromancers, and from
Boniface the third, all blasphemous heretikes, and Antichristes. But our church, which hath not had so many registers, chroniclers, and remembrancers hath perhaps fewer, but yet honester men to name: we can name
Peter, Paule, Mathew, Iohn, &c. Marke, Luke, Timothe, Agabus, Epaphras, &c. Iustinus, Irenaeus, Cyprianus, Athanasius, Hylarius, Ambrosius, Augustinus, &c. Gyldas, Bertramus, Marsilius de Padua. Ioan. de Ganduno, Bruno Andagauensis VVickleue, Iohn Hus, Hierome of
Prage, &c. With the first, namely Apostles, Euangelistes, and Prophets, we consent wholly in all pointes of doctrine, with the rest, in the cheefe and most substantiall articles of faith, alwayes agreeing with any man, so farre as he agreeth with the worde of God.
3 And if he can proue vnto me, that their Church hath neuer lacked the same appointed officers, or that any Church or Congregatiō but ours hath kept that charge, thē I recant.
FOr some of those officers I haue twise aunswered before, that they were not ordeined, to continue alwaies, with the church, wherefore they are not to be exacted
[Page 28] of vs, but such officers as are necessary for the conseruation of God his people in the vnitie of faith and the knowledge of Christ, our Church hath neuer lacked, although in time of the great defection and Apostasie whereof
S. Paule doth prophesie 2.
Thess. 2. there were but few, as there were but fewe members of Christ his Church notwithstanding that through iniurie of the time, the remembraunce of all their names is not come vnto vs. And although we could rehearse in order as many successions in our Church as the papistes boast of in theirs, yet were that nothing to proue it to be the Church of Christ, which must be tried onely by the Scriptures, as
S. Augustine sayth in his booke
de vnitate Ecclesiae, against the Donatistes
cap. 16.
Sed vtrum ipsi Ecclesiam teneant, non nisi diuinarum Scripturarum canonicis libris ostendant, quia nec nos propterea dicimus nobis credere oportere quod Ecclesia sumus, quia ipsam quam tenemus commendauit Mileuitanus Optatus, vel Mediolanensis Ambrosius, vel alij innumerabiles nostrae communionis Episcopi, &c. But whether they holde the Church or no, let them shew none otherwise, but by the canonicall bookes of holy Scripture, for we our selues doe not therefore say that men must beleeue vs that we are in the Church because we hold the same Churche, which
Optatus of Mileuitum hath commended, or
Ambrose of Millayn, or innumerable Bishops of our communion. Euen so we require at the Papistes handes that shewe them selues to holde the Church not by succession of Bishops, or rehearsing of their names, but onely by the Scriptures: for although we did rehearse innumerable names of Bishops in orderly succession on our side we would not require men to beleue vs, but onely because we proue the doctrine of our Church by the authoritie of the Scriptures. But as for the popish church, neyther hath nor euer had any of those officers which
S. Paule speaketh of, for Apostles, Euangelistes, and Prophets, she can chalenge by no reason, seing she refuseth to be tried by their doctrine vttered in their writings, in steede of pastors & teachers she hath wolues, dūme dogges, or false prophets, which either teach not at all, or else teach the doctrine of deuills & the dreames of men. And further I would desire none other
[Page 29] place in all the Scripture, to ouerthrow the popish Hierarchie (which is the greatest glory of their Church) then this place of
Paule, Ephes. 4. he speaketh of Apostles, Euangelists, Prophets, Pastors and teachers. But where are Popes, Cardinalls, popish archbishops, Bishops, Preestes, Deacōs, Subdeacons, Exorcistes, Cantors, Acolyts, Ostiares, Monkes, Friars, Chanōs, Nunnes, &c. Wherfore I cōclude that all these popish orders are no offices in the Church of Christ. And especially, seeing the Apostle both in this place
Eph. 4. and 1.
Cor. 12. by these offices proueth the vnitie of minde, he acknowledgeth no Pope as one supreme head in earth, which might be very profitable (as the Papists say) to mainteine this vnity: for if there had bene any such office appoynted of God,
S. Paule in no wise woulde haue omitted it, especially when it made so notably for the confirmation of his purpose, which was vnitie. To conclude if it be sufficient, or any thing worth, to rehearse the names of them that haue orderly succeded in all ages in the bishops sees, in an outwarde face of the Church, the Greeke Church is able to name as many as the Latine Church, and in as orderly succession. Wherefore if you be as ready to performe as to promise, you recant.
The nynth article may be deuided into nyne demaundes.
1 And for the necessary vse and execution of the foresayd offices, they must further be asked, what Sacramentes the Protestants ministred for the space of a thousand yeares togither, in which they confesse their congregations to haue bene neare or else wholy hidden.
THey ministred those Sacramentes which Christ did institute, namely the Sacrament of baptisme, and the Sacrament of the body and blood of Christ, at such times as the cruell tyrannie of you Papistes did not hinder them, to come togither for such purposes.
2 VVhat correction they kept and discipline for offenders.
[Page 30]THey did vse such discipline as was vsed in
S. Cyprians time, when persecution hindered not the free course of it. As he doth often complaine in the places aboue rehearsed. They did admonish secretly, before witnesses, and when persecution stayed them not, they did also excommunicate.
3 To whome they did preach their Fayth.
TO such as woulde geue them hearing, as
VVickleue to the Englishmen:
Iohn Hus to the Bohemians:
VValdo to the Frenchmen, and so of the rest.
4 How did they reproue heresies?
THey reproued heresies, by the worde of God, and patient sufferinge of your tyrannie: the one you may reade in their workes, that are yet extant of
VVickleue, Bertrame, Hus, &c. The other in histories of your owne writers.
5 VVhere did their principall Pastors sit in Iudgement?
I Might aske you where the Apostles did sit in iudgement and you are neuer able to shew me, for I reade as one sayth: that they stoode often to be Iudged, but I neuer reade that they sat in iudgement vpon others: And so I aunswere of the principall Pastors of our Church, especially in time of persecution.
6 VVhere did they gather as in Councells to try the trueth of doubtfull matters?
AS God gaue them respight, from your tyrannie, they had conference one with an other: and as for doubtes, they tried them by the worde of God, and not by number of voyces, as you do in your councells, as for the places where they met, is nothing at all materiall, at Prage, at Lyons, at Merindol, &c.
7 How might Christian men, iustly offended with some of their brethern, haue sought out your officers or Congregation, to make complainct of him?
YOu are void of all reason that in a persecuted church, will require all thinges to be so formall and orderly, as in time of peace and quietnes, I could choke you with putting like cases of your Church. If a number of Papistes be carried prisoners into Barbarie, or Turkey, what Sacraments, what discipline, what Iudgement haue they among them, if one be offended with his brother how shall he come to your office
[...]s, or to your Church to complaine. In such cases where the ordinary authoritie of the Church is hindred by persecution, or otherwise, the rule of
S. Paule. 1.
Cor. 5. may serue and ought to be obserued:
If any that is called a brother be a fornicator, or couetous, or an Idolater, or a rayler, or a drunkard, or an extorcioner with such one eate not. So that if a Christian be iustly offended with his brother, he ought to absteine from his company. And if he may haue ordinary authoritie, he may complaine further.
8 Or how if it had liked any man to haue ben baptized of them, or to haue receiued the communion of them, or to haue bene married of them, or to haue ioyned them selues in Fayth and Religion to them, how might I say that secret, contemptible, and vnknowne company, be founde in this case?
HE must haue sought them out as well as he could, & if he had bene perswaded, that they onely ministred the Sacraments, & Ecclesiasticall rites, sincerely, according to the word of God, it were no great matter for him to find them, seing he knew by whom he was so perswaded, and of them might also be informed where he should haue them. I maruell you are not ashamed to demaūd these questions, as though it were materiall to discusse, whether of vs hath the Church, to haue the Church so manifest,
[Page 32] that euery man may see it. Doe you not remember how many schismes haue bene euen in the popish church, more thē twenty, and sometime two Popes at once, sometime three, & sometime fower, which of them should a simple Papist take for head of the Church, especially in the 22. schisme, which lasted 39. yeares: one Pope sitting at Rome, an other at Auinion, either hauing his court, either hauing and making Cardinals, either cursing other. Or in the 23. schisme, when the question was of one of the highest pointes in all popery, and is not yet throughly decided among them: Whether the Pope be aboue the Councell, or the Councell aboue the Pope. In the time of these schismes how might a man haue founde out, which was the true Church, which was Christes vicare in earth, which had the right Sacraments and Sacramentalls, to which Popes court should he appeale, where did the principall Pastors sit in iudgement, &c. How should councells be gathered, which Pope shoulde confirme their actes, &c, When you are able to aunswere these questions, for your owne church; then you may better require them of ours. As for that secrete, contemptible, and vnknowne company of our Church, in the sight of the world, was neuerthelesse manifest, glorious, and knowen to our Sauiour Christ, and the liuely members of his body.
9 If therefore you can shew me, that any man euer sought Iustice or knowledge of trueth, sacrament, or faith, or any helpe of Saluation at the Protestants secret and close congregation, or any other where, but of Gods knowen Catholike Church, I recant.
ALthough it be to litle purpose to aunswere this demande, because it is no reason to say, these thinges hath not bene, because chronicles make no mention of them: yet that all men maye see, how farre you ouershoot your selfe, I wil partely satisfie your request.
Charles the great sought knowledge of the trueth of the sacrament of
Bertramus. Iohn, Duke of Lancaster, and diuers other noble men were instructed in our Religion by
VVickleue. The land
[Page 33] of Bohemia, was conuerted by
Iohn Hus, and
Hieronym of
Prage, and sought the sacraments of them. Finally, you alwayes forget the Greeke church, which you do not accompt parte of the Catholike church, and yet you can not deny but men haue sought Iustice, sacramentes, faith, &c. of it. Therefore if a man might trust you vpon your worde, you recant.
The 10. article conteyneth in effect but 2. demandes.
1 Moreouer I aske whether for all these many hundreth of yeares or euer els before there was any temporall Prince or Potentate, that offered to be vnder God a minister of Iustice and an executor of Christian lawes in the right of your Congregation, that euer maintained by lawes Ciuill or other, your Faith and Congregation, and I recant.
BEfore y
e general defection, it is an easy matter, to name you the Emperours and Princes which both offered, to be ministers of Iustice in the right of our church, and also mainteyned our faith and Congregation, by Ciuill lawes, as
Constantine the greate,
Iouinianus, Valentinianus, Theodosius, Archadius, Honorius, Marcianus, Iustinianus, Mauricius, and diuers other. But when the kinges of the earth had committed fornication with the great whore of Babylon (as the holy Ghost foresheweth
Apoc. 17. and 18.) it is no preiudice to our cause if we can not shew, any of them that haue mainteined our Religion. Yet because you make so gentle an offer vpon the triall of such a matter, which is of small force either to the hurt of our cause or the maintenance of yours, I will let you vnderstande what I haue reade for this purpose. Not doubting but other which haue reade much more, and seene more auncient histories than I, can shew you a great deale more. I passe ouer as to well knowen, how many of the Grecian Emperors resisted the setting vp of Images, in so much that in the Greeke church to this daye they can abide none in their temples, likewise I passe ouer
Charles the great, who wrote a booke against Images, which
[Page 34] is in printe, who also declared, that he liked not the heresie of the reall presence and transubstantiation, which in his time was in forging, in that he called
Bertrame, to declare his minde of that matter, as appeareth by his booke, which is also in printe. I will not rehearse those princes, that contrary to the Popes lawes, defended their priestes, that were maried: For although these and such like defended some parte of the trueth, which we holde against you, yet lest you should obiect, it was but in some one or two pointes, I passe them ouer with silence. But
VVickleue, I wene, you will not deny, but he was of our Church and Religion. And I reade that king
Edward the third, both in his Parliament holden
Anno Domini, 1371. and at other times with diuers other noble men defended his cause: in so much that so long as he liued, all the popish byshops, coulde do him no harme, yet did he openly inueigh against the Pope, calling him Antichrist, and all popish doctrine without any couller or dissimulatiō both in the vniuersitie of Oxeford, where he was reader, and also in his sermons abroade, as appeareth by his bookes and English homilies, which yet are cōmon to be seene, w
t vnlesse he had bene supported, and maintained by the kinge and other potentates, coulde neuer haue continued so long as he did. Further, haue you not hearde of
Zisca, and
Procopius, two mighty Capitaines, which defended the Bohemians from the tyrannie both of the Emperour, the Pope, and almost all the Princes of Germanie? For what cause did
Paule the second
Anno Domini, 1466. condemne
George, a noble and a worthy Prince, king of Bohemia for an heretike? and depriued him of his kingdome? was it not for defending the Protestantes in his dominion? Thus you see that some Princes and Potentates haue not onely offered but haue in deed, taken in hand to defend our church, which you thought vnable to be shewed, wherfore I chalenge your promise, you must recante.
The 11. article is so confuse that it is harde to bring it into any certeine numbre of demandes.
1 Againe I requier of the Protestants to declare by good histories, or by reasonable likelihoode when the true church, as they compt theirs, decayed?
I Answer, euen in the Apostles time, there arose many heresies which did not a litle trouble the Church, but immediatly after the Apostles time, while the fathers of the church were earnestly occupied, in resisting of horrible heresies, by the craft of Satan, some errors and abuses crept into the true Church of Christ, which at the first because they were small, and men occupied in greater matters, were either not espied, or not regarded: as may be knowen by the writinges of
Iustinus Martyr, and
Irenaeus, two of the most auncient writers, sence the Apostles time.
Iustinus, was in this error, that he thought that the Angells lusted after women and therefore were turned into Deuills. It seemeth also, that the Church in his time, was in some error, about second mariages and diuorcements.
Irenaeus, affirmeth, that our Sauiour Christ liued here 50. yeares, which he sayeth was receyued of them that heard it, euen of the Apostles mouthes. Also both he and
Papias, which was before him and was the disciple of
S. Iohn: are charged by
S. Ieronym, in Catalogo Script. Eccl. to haue held this error, that Christ should raigne a thousand yeares after the Resurrection here in the flesh, whereby it is manifest, seeing these auncient fathers, and pillers of the Church were thus stayned with errors, that the Church in their time, could not be free from the same. And so it is euident, that the true Church decayed immediatly after the Apostles times.
2 VVhat yeare the Religion of the Papistes came in and preuayled?
ALthough many abuses and corruptions were entred into the church of Christ immediatly after the Apostles time, which the deuill planted as a preparatiue for his eldest sonne Antichrist. Yet we may well say,
[Page 36] that the religion of the Papist
[...]s came in, and preuailed, that yeare in which the Pope first obteyned his Antichristian exaltation, which was in the yeare of our Lord 607. when
Boniface the third, for a great summe of mony, obteyned of
Phocas, the trayterous murtherer, and adulterous Emperour, that the Bishop of Rome should be called and counted, the head of all the Church. Since that time, that deuilish heresie hath alwayes increased in error, vntill the yeare of our Lord 1414. in which the Councell of Constance decreed, to robbe the people of the Sacrament of Christ his blood. From this time it hath againe decaied, being mightely subdued by the bright beames of the Gospell, shining in the world, and at the length shall be vtterly destroyed.
3 VVhether all their true Church was so soundly sleeping, that none could preach against it as it first entred.
1. Thess. 2. Math. 24.WHen the cōming of Antichrist was in all power of lying signes, and wonders, in so much (that if it were possible) the very elect should be deceiued, and a general departing from the faith was foreshewed, and the Church to be driuen into the wildernes, what maruell were it? if none of our Church could preach against it, as it first entred: yet because you speake of the first entring of popish religion, which dependeth chiefly vpon the Popes authoritie, you shall heare, that when it first began to aduaunce it selfe, there wanted not some, either to preach or write against it. When
Victor, bishop of Rome about the yeare of our Lord 200. passed the bondes of his authoritie, in excommunicating of all the Churches of Asia, many bishops withstoode him, and especially
Irenaeus, bishop of Lyons, and
Policrates of Ephesus, as witnesseth
Eusebius, libro 5.
cap. 25.
Eccle. S. Cyprian, also reproueth
Cornelius, bishop of Rome, for that he was moued by threatning of heretikes to receiue their letters, & did not send them backe into Africa, to their own bishop
lib. 1.
Ep. 3. Also when
Stephanus, bishop of Rome, was bold to communicate with
Basilides, and
Martialis, two Spaniards, that were iustly excommunicated and deposed by
[Page 37] y
e bishops of their owne prouince, & sought to restore them:
Cyprian and his felow bishops of Aphrica, being required to giue their aduise, gaue counsell, that in no wise they shoulde be receiued, not a litle blaming
Stephanus, that beinge far of, and ignorant of their cause; he would take vpon him, to defend such wicked men.
lib. 1.
Ep. 4. Likewise when the same
Stephanus, threatned excommunication to
Helenus and
Firmilianus, and almost all the Churches of Asia, because they thought that such as were baptized by heretikes, shoulde be baptized againe: he was misliked by
Dionysius of Alexandria, and diuers other godly bishops, as appeareth by his Epistle wrytten to
Xystus. Euseb. lib. 7.
cap. 5. Cyprian also reproueth him very sharply, for the same opinion, accusing him of presumption and contumacy
Epi. ad
Pompeium, and in his epistle to
Quintinus, he sayth plainly, that Peter himselfe was not so arrogant, nor so presumptuous that he would say he held the primacy, & that other men should obey him as his inferiors. When
Anastasius, Innocentius, Zozimus, Caelestinus, bishops of Rome all on a row, chalenged prerogatiue ouer the bishops in Aphrica, by forginge a false Canon of the Nicene Councel, they were withstoode by all the bishops of Aphrica, who decreed, that none vnder paine of excommunicatiō, should appeale to any bishop, beyond the sea.
Concil. Aphrican. cap. 92. and that the bishop of the chiefe see, should not be called prince of priestes, or highest priest, but onely bishop of the chiefe see.
Conc. Aph. cap. 6. When
Celestinus byshop of Rome dealt hardly with the Nouatians,
Socrates testifieth, he could doe not good with them, because they enuied his ambition, saying that the bishoprike of Rome, like as of Alexandria, was long before growen beyonde the bondes of priesthood, into foreine lordship.
Lib. 7.
cap. 11. By these examples it is plaine, that although the mysterie of iniquitie, beganne to worke in
Victor, Cornelius, Stephanus, Anastasius, Innocentius, Zozimus, Bonifacius, and
Caelestinus, yet it was reproued, by some godly men: as
Irenaeus, Polycrates, Dionysius Alexandrinus, Cyprianus, the Councell of Aphrica, and
Socrates the Historiographer.
4 VVhether all nations sodenly and in one yeare were moued to the doctrine of the Papistes, no one man of all their true Church neither preaching, teaching, writing, nor attempting any thing against it, or making mention of it.
WHen the scripture telleth vs, that the mysterie of iniquitie, preparing for the generall defection, and reuelation of Antichrist, wrought euen in
S. Paules time 2.
Thess. 2. it is foly to aske, whether sodenly and in one yere all Religion was corrupted. And yet all nations neuer consented to the doctrine of the Papistes, for as it hath bene often saide, the Greeke church, and other Orientall churches, hath neuer receiued the Popish religion, in many cheefe pointes, and especially, in acknowledging the Popes authoritie: what preaching, teaching, and writing hath bene against it, is shewed before, and shalbe more declared hereafter.
5 VVhether sodenly all bookes of seruice were altered?
NO forsoothe, but by litle and litle, in the Latine Church: as for the Greeke & Orientall Churches, neuer receyued nor vsed your Latine seruice bookes.
6 VVhether in a moment, the Masse was saide in steede of other Apostolike Communion?
WHen
Durande, your owne doctor, sheweth what Pope sewed on euery patche, that belongeth to your Masse, it were foly for vs to say: it came in sodenly, and impudencie in you, to affirme that it came whole from the Apostles, which was so long a framing in so many peeces.
7 VVhether men beganne sodenly to praye for the soules departed?
[Page 39]FIrst it is manifest, that men had no warrāt out of God his worde to pray for the dead: and it can not be proued for 200, yeares after Christ, by any credible author, that it was vsed in the Church: wherefore it is certeine, that it was first planted by the deuill, as were other abuses: And because it hath a pretence of Charitie, deceyued simple men the sooner. Yet did it not so preuaile, in the primitiue Church, that they durst define, what profit the soules receyued thereby: for
Chrysostome in his 3. Homelie, vpon the first Chapter of the Epist. to the Philippians, sayeth:
Procuremus eis aliquid auxilij, modici quidem, attamen iuuemus eos. Let vs procure them some helpe, small helpe truely, but yet let vs helpe them. Likewise,
Augustine in the 9. booke and 13. Chapter of his confessions, where he prayeth for his father and mother, declareth how vncertaine he was of that matter, one while he feareth the danger of euery soule that dieth in
Adam: An other while he beleueth, that they neede not his prayer, yet he desireth God to accept the same, and moue other men to remember them in their prayers: Thus it is necessary that they wander, which leane vnto mens traditions without the worde of God.
8 Sodenly required the helpe of Sainctes in heauen?
WHether sodenly or by litle and litle, men were brought to such superstition, that they required helpe of Sainctes, it maketh litle matter, seeing it is contrary to the worde of God, and the example of the primitiue Church, for 200. yeares after Christ. Yet it is to be thought, that it grew vp, as other errors, by litle and litle. And
S. Augustine in his booke,
De cura pro mortuis agenda, wearieth him selfe, and in the ende can define nothing, in certeine, how y
e Sainctes in heauen should heare the prayers of men, on earth. Such doubtfulnesse they fall into, that leaue the word of God, and leaue to traditions.
9 Sodenly the tongue of common prayers altered?
[Page 40]FIrst y
e Greeke church, & other churches both in Asia, & Aethiopia, neuer receiued the Latine tongue: but to this day continue in their vulgare tongue. The Westerne Church, for the most parte all spake and vnderstoode Latine, as the sea coast of Aphrica, Italye, Fraunce, Spayne, Britayne: as for Germany, was lately conuerted to the faith. Then seeing they spake Latine, and had their common prayer in Latine: The tongue of their common prayer was not altered, but their speach was altered from the tongue of their common prayer: and this was not sodainely, for it was more than twelue hundred yeares after Christ before it wa
[...] taken for a Catholike doctrine, that common prayer should be vsed in latine.
S. Augustine preached in latine & all the people vnderstoode him, and that they might the better vnderstand him, he doth vse such phrases and termes which were not pure latine, but commonly vsed of the people as
Ossum, and
Foenerare, &c. But soone after his time, when the Gothes, and Vandalles, oueranne the Empire, the latine tongue which before was not pure among the people, began daily to be more corrupted, and yet remained after a sort latine, vntill the yeare of our Lorde 768. when
Charles the great began to r
[...]igne in France, and long after: for within the time of his reigne, which was 47. yeares, a Councell was holden at Turon, in France, what yeare it is not certeyne, but it is probable, that in the latter ende of his empire, in which it was decreed, that euery bishop, should haue certeine homilies.
Et easdem quisque apertè studeat transferre in rusticam Romanam linguam aut Theotiscam; quo facilius cuncti possint intelligere quae dicuntur. Turon. 3.
cap. 17. And that euery one studye to translate them plainly, into the rusticall Romane tongue or into the Theotisce tongue, that all men may more easily vnderstand what is sayd. By this Canon, it is euident, that at this time, the people vnderstood the Latine tongue, though it were very rude and rustical. And where the Canon prescribeth the same homilies to be translated either into the rude latine tongue, or into the Theotisce tongue. Although this word
Theotisca, seeme to be corrupted, yet it is most certeine
[Page 41] that they meant Dutch tongue, for as much as
Carolus magnus, had a great part of Germanie vnder his dominion, and the Germanes, as neuer throughly subdued by the Romanes, neuer throughly receiued the latine tongue. Yet it is manifest, that they vnderstoode their common prayer in the latine tongue, though not perfectly, because the Canon sayth:
Quo facilius &c. That all men may more easely vnderstand, signifying that they vnderstood the pure latine tongue though hardely and not perfectly. About the yeare of our Lorde 813. the knowledge of the latine tongue, beganne more and more to weare awaye, from amongest the common people, which when the bishops perceiued, they decreed in the Councell of Magunce,
cap. 25. that euery Sondaye, and holy daye, there shoulde be a sermon in such sorte, that the common people might vnderstand it: and in the 45. Canon. they decreed, that euery Christian, shoulde learne the Creede, and the Lorde his prayer,
Et qui aliter non potuerit, vel in sua lingua hoc discat, that is, And he that can not, yet let him learne it in his owne tongue. Whereby they declare, that they desier to reteine the latine tongue still, but rather than the people shoulde be ignorant, they commande them to learne their prayers and beleefe in their mother tongue. Also by the 43. Canon, wherein they iudge that no preeste can saye Masse alone, it appeareth that the people commonly vnderstood the latine seruice: for they aske how he shoulde saye:
Dominus vobiscum, and admonish the people to lifte vp their heartes, and diuers like sayinges, where there is none by him but him selfe. Nowe if the people vnderstoode not these sayinges, it were all one, whether they were present or absent. Also in the Councell of Rhenes, holden in Fraunce about the same time, the like decree was made
cap. 15. that bishops studie to preache sermons, and homelies of the holy fathers so that all men maye vnderstand, according to the property of their tongue. Finally in the Councell of Laterane holden vnder Pope
Innocent the third,
Anno Dom. 1215. in which Councell transubstantiation was first established, the 9. chapter, it was plainely decreed that forasmuch as within one citie and diocesse people of
[Page 42] diuers languages be mingled together, hauing vnder one Faith, diuers rites, and maners, we streightly commande, that the bishops of such cities and diocesses, prouide able men, which according to the diuersitie of their rites, and languages, celebrate vnto them, the diuine seruice, and minister the sacramentes, instructing them both by worde and example. Hereby it appeareth, that when the latine tongue, was either almost, or altogether growen out of the common peoples vnderstandings, order was taken that common prayers should be sayed and sacramentes ministred in the mother tongue of euery nation. But the bishops which shoulde haue seene it put in execution, either negligently omitted it, or willingly refused to doe it, because it was more for their profit to kepe the people in blinde ignorance. So thus I haue shewed, that sodenly the tongue of common prayer, was not altered.
10 Tell me what yeare of our Lorde, vnder what Emperour, vnder what Pope, by whome these thinges were wrought, vpon what occasion, this marueillous mutation was made?
WHo can tell the originall of euery blind custome and peuish tradition, of euery olde error and foolish fashion it is sufficient to shew, that these thinges haue no grounde in the scripture of God, they were not taught by Christ and his Apostles, nor receiued in the church that followed immediatly after them, and then we are bolde to say, with
Tertullian: This preiudice there is against all heresies, how soeuer they came vp or when soeuer they sprange vp, That is true that was first, and that is false, that is latter, therefore from the beginning it was not vsed to praye for the deade nor to the deade, from the beginning common prayer was not in an vnknowen tongue. Wherefore prayer for the deade and to the deade, with prayer in a strange tongue are false, when soeuer they beganne, or how long soeuer they continued.
11 VVho preached against it, what historie maketh mention
[Page 43] of it, who of all your Pastors preached against it, was God his Church so voide of the spirit of Trueth, and strength, that euen then when it most florished, it had none that durst open against
[...]uch corruption of religion, as it entred in, and when it might soone haue bene repressed?
BEfore you demande what yeare the religion of the Papistes came, in and whether it came in sodenly: and as though we shoulde aunswere that it came in sodainely, you demande, who preached against it &c. This is to fight with your owne shadowe: for we say not that it came in sodainely, but that it entred by small degrees at the first and therefore was lesse espied by the true Pastors, especially being earnestly occupied against great heresies, and open aduersaries, that sought to beate downe the cheefe foundations of Christian faith, as the Valentinians, Marcionistes, Manichees, Arrians, Sabellians, and such like monsters. So when Satan had gotten in one foote, by such craftie pollitie, he neuer rested, vntill he had thrust in his whole bodie, with the power of Antichrist.
12 If it coulde not, shew me then what yeare of the Lorde this mutation was made, and who of all the true preachers did with stand this doctrine?
SO often as you demande one thinge, so often must I aunswere after one sorte, this mutation was not all in one yeare, nor in one hundreth yeares, nor in one thousand of yeares, for transubstantiation no small article of your religion, was not decreed vntill the yeare of God 1215. what preachers haue withstoode your doctrine at diuers times are declared before in the aunswere to the 8. Article 2. demande.
13 Or note the name of him that euer first preached any article of our doctrine: and if we note you not by their names, euery one of your Capitaines, and the seuerall errors that they tought and the time, and the yeare when they arose
[Page 44] against the former receyued trueth and the Councells in which they were orderly condemned if I, saye this can be done of your side towarde vs, or if we doe it not for improofe of your Church and religion, I recant.
I Haue noted in the answere to the 6. article 3. demande, the names of diuers heretikes, that first preached diuers articles of your religion, and further I note vnto you
Pelagius, and
Coelestius, which tought that free will without grace coulde doe somewhat towardes eternall saluation, and that grace was geuen according to merite, which article you teach also with culler of a distinction
De congruo & condigno, which is a meere cauill: for God is as much bounde vnto congruitie, as to dignitie or worthinesse, and as he can doe nothing against worthinesse, no more can he doe any thing against congruitie, which is a kinde of Equitie. And whereas you bragge, to note vnto vs euery one of our Capitaines &c. except you note vnto vs the Patriarches, Prophets, Apostles, Euangelistes, and Christ himselfe, you shall neuer be able to performe that you promise, for we teache nothing but the eternall trueth of God, wherefore we refuse not to be counted heretikes, if you can proue, that we holde any one article of faith, contrarie to the scripture: you may perchaunce note the names of them, that preaching the trueth of our doctrine, against your receyued errors, were accounted of the world for heretikes, but you must proue that their opinions are contrarie to the worde of God, or els all your labour is in vaine: we confesse also, that some articles of our doctrine, were taught by heretikes, as there was neuer no heresie, which had not many thinges common with true Religion, but yet in those poinctes they were no heretikes, neither did they erre. Yea but you will saye, they were condemned for those opinions, as erroneous. I will not dissemble, that which you thinke the greatest matter.
Aerius tought, that prayer for the deade was vnprofitable, as witnesseth both
Epiphanius, and
Augustinus, which they compte for an error, but neither of them both, reproueth it by the scripture. Wherefore, if
Aerius had not bene an Arrian, this opinion coulde not haue
[Page 45] made him an heretike. Also he tought that fasting dayes are not to be obserued, if he espied the superstition of fasting dayes and reproued it, that was no error at all. But if
Aerius was an heretike, for denying prayer for the deade to be profitable, why were the
Heracleonites, accused of heresie, because they buried their deade with inuocations
Epiph. lib. 1.
Tom. 3.
Haeres. 36.
Augustine, also by authoritie of
Philaster chargeth the same
Aerius, with abstinence from flesh, if this be an heresie, then be all Papistes heretikes, which compte abstinence from flesh an holy fast. Againe you will bring in
Iouiniane, which affirmed that virginitie was no better than mariage, which if it be well vnderstoode, is no error at all: for although virginitie in some cases and respectes, and for some persons is better than mariage: yet is it not simply, that is in all respectes and cases, and for all persons better than matrimonie. And if he tought further that such as coulde not conteine, though they had vowed Virginitie, shoulde neuerthelesse be maried, this was the doctrine of
S. Paule: It is better to marry than to burne. And
Epiphanius was of the same iudgement, although he compte it an offence to marrie after their vowe, yet he sayeth: It is better to marry then to burne.
Melius est itaque vnum peccatum habere, & non plura, &c. It is better to haue one offence, rather then many. It is better for him that is fallen from his course, openly to take a wife according to the lawe, and to repent longe time that vowe of his virginitie, and so againe be brought into the Church, as one that hath done amisse, as one that is fallen and broken, and hauing neede to be bound: rather then to be wounded daily, with priuy darts of that wickednes, which y
e deuill putteth into him. So knoweth the Church to preach, these are the medicines of healing.
Ep. lib. 2.
Haer. 61. this medicine the popish church wil not acknowledge, but will separate them from their wiues, as they did in Queene
Maries times.
S. Ieronym also, who was a most bitter enemy vnto
Iouinian, plainly affirmeth, that rather then they which haue professed virginitie, shoulde liue incontinently, they ought to marrie.
Sanctum Virginum propositum & coelestis angelorúmque familiae gloriam, quarundam non
[Page 46] bene se agentium nomen infamat. Quibus aperte dicendum est, vt aut nubant, si se non possunt continere, aut contineant, si nolunt nubere. Epi. ad Demetriadem. That is: The name of certeine virgines, which behaue them selues not well, doth blemish the holy purpose of virginitie, and glory of the heauenly and angelike family. To whom must be plainly sayd that either they should marry, if they can not conteyne, or else conteyne if they will not marry. Note well this saying of
S. Ieronym, the great aduancer of virginitie, and dispraiser of mariage. Moreouer if
Iouinian taught that fasting, abstinence from certeyne meates, and other bodily exercise of them selues profit litle, his doctrine agreeth with
S. Paul. 1.
Tim. 4. but if he taught (as he is charged) that such thinges profited nothing at all, we agree not with him in that opinion. Last of all
Vigilantius, shall be brought in, who wrote against inuocation of Saincts, superstition of reliques, and other ceremonies, him
Ieronym reproueth or rather rayleth on him: for his reasons are nothing worth that he hath against him, therefore howsoeuer
Ieronym estemed him in his rage, if he had none other opinions contrary to the truth: we doubt not to acknowledge
Vigilantius (as many godly and learned Bishops of his tyme did) for a true preacher and reprehender of that superstition whereunto
Ieronym was to much addict, although he doe somewhat qualifie the matter. If any man thinke his reasons to be effectuall, let him ma
[...]ke this one, that he vseth, and thereby iudge the rest, he sayth of the Martyrs:
Sequuntur agnum, &c. They follow the lambe whether soeuer he goeth. If the lambe be euery where, therfore they which are with the lambe, are to be thought to be euery where. Beside this euill consequence, consider what perilous assertions these be: that the lambe is euery where, & that y
e martyrs are euery where, this is to destroy the humanitie of Christ, and to giue diuinitie vnto the Martyrs: for Christ concerning his humanitie, according to which, he is called a Lambe, is not euery where, but in one place alone, as
S. Augustine sayth
Ep. ad Dardanum 57.
Secundum hanc formam non est putandus vbi
(que) diffusus, that is: According to this forme it is not to be thought, that he is diffused euery where. Againe no creature is euery where, in
[Page 47] more places than one, at one time. Wherefore to say that the soules of Martyrs, be euery where, is to deny them to be creatures and so make them gods. I doubt not but
S. Ieronym if he had quietly considered these absurdities, would haue reuoked them as erroneous and hereticall: but while he rather followed affection, then iudgement, you may see how he was deceaued. Thus seeing we haue noted to you the names of diuerse heretikes, which first preached certeyne articles of your doctrine, and you are not able to name any, which preached any article of our doctrine, but the same was consonant to the Scripture. If you were as ready to performe, as you are to promise, you should recant.
14 And for that purpose because the gouernment of the Byshop of Rome is most misliked of them, and yet most notoriously knowne by euery historie, let them name the Pope that first brake of the course of his forefathers beleefe, & regiment in any article of fayth or necessary Christian vsage, and I recant.
I Haue named before
Victor, which was the first that went about to vsurpe authoritie ouer other Churches. Also I haue named
Boniface, the third, which was the first that chalenged to be vniuersall bishop: For
Gregorie the great sayeth:
Nemo meorum decessorum hoc prophano vocabulo vti voluit, That is: None of my predecessors woulde vse this prophane worde. The same
Gregorie, as
Hulderichus, bishop of Auspourge doth testifie, was y
e first that compelled priests to liue vnmaried, which afterwarde when he saw the inconuenience, he reuoked. Thus hauing named diuers Popes that first brake the course of their fathers faith, and regiment &c. and more coulde rehearse but for auoyding prolixitie, I chalenge your promise that you must recant.
The 12. article hath 3. demandes.
1 Item I aske what kinde and order of seruice, or common prayer, what waye of ministring of the sacraments your
[Page 48] Church had: before Papistry (as you call it) did preuaile in the worlde?
IVstinus Martyr, in his second Apollogie to the Emperour, declareth plainely what order of seruice and ministration of sacramentes our Church had before Papistry preuayled. On the daye called Sonday (sayth he) there is a meeting together of all them that dwell in the Citie or in the countrie, and the monumentes of the Apostles, or the writinges of the Prophetes are reade vntill it be thought sufficient, when the reader hath made an ende, he that is our ouerseer (or cheefe minister) maketh a sermon of admonition and exhortation to follow those good thinges that are reade. After this we all stande vp together and make our prayers, and as we haue saide before, when our prayers are ended, there is brought forth bread and wine & water, and the cheefe minister, doth likewise with all his might yelde prayers and thankesgeuing, and the people aunswereth Amen. Then is made distribution to euery one and receyuing of those thinges for which thankes was geuen, and to them that be absent, it is sent by the deacons. Such as are riche and willing doe geue almes what they will, &c. By this one authoritie, it may be seene though other might be brought, what order of seruice and ministration of sacraments our Church vsed before Papistry gat the vpper hande.
2 Shew one booke of Communion or what els you list that was in English, or lacked prayer for the departed, or inuocation of Sainctes in heauen, or that wanted oblation, or sacrifice, or that charged a number to receyue, or els that the preest coulde not consecrate nor say Masse, himselfe, or shew any note in a Communion booke, that the people shoulde take the sacrament for plaine breade, or that they should geue no honor to it, shew this booke or any leafe or line of this booke.
IT may trouble a wise man to aunswere all the questions that a foole can propounde: you requier to see a booke of Communion in English, or that lacked &c. When it is
[Page 49] confessed, that the English nation receiued their religion first from Rome, at such time as Religion there was verie corrupt, what marueill is it, if we can not shewe you such a Communion booke as you require, but we can easily shew you out of the scripture, the the Communion ought to be ministred in the vulgare tongue, that prayer for the deade and to the deade ought not to be vsed, that the sacrament ought not to be turned into a sacrifice, that there ought to be a communiō of many receauers and not a priuate masse, that the substance of the bread is not changed, that the elementes of the sacrament are not to be honored: these I say we can proue out of the worde of God, the Catholike writers of the olde Church. And though perchaunce, it wilbe harde to finde a communion booke in English, yet haue I founde you a canon of the Laterane Councell, that it ought to haue bene translated into English, yet are there founde diuers monumentes of Antiquitie, as Prayers, Psalmes, and Homilies, &c. in the olde English or Saxons tongue, in which the reall presence, transubstantiation, and other poinctes of Popish doctrine are plainly confuted. There may be shewed you also Bybles both the olde Testament and New in the English tongue of diuers translations, in olde written hande. Also great bookes of English homilies inueighing directly against the Pope and all Popish doctrine in olde English written hande, with diuers other small treatises and pamphlets of like matters, if these woulde do you any good, you might haue the sight of them, when you please.
3 Or any Church or Congregation that euer had any Authenticall seruice but ours, and I recant.
THe Church of the Brytannes before
Augustine came in, with Romish seruice, had they not trow you Authenticall seruice? which continued in the faith of Christ euen from the Apostles time. The Grecians also & Orientall churches, haue they not vnto this day, their Authenticall seruice? which is not yours? If you can not deny this, you should recant.
The 13. article hath 2. demaundes.
1 Furthermore I requier to know what shoulde be the cause that the Protestants them selues, doe receiue all Byshops, Priestes, Deacons, and other officers spirituall of all sortes of our Catholike church, and doe admit them as men lawfully and sufficiently ordered, both to preach, minister sacraments, and to exercise spirituall iurisdiction no lesse, but rather more, than if they were of their owne ordering, where we of the Catholike church, doe not acknowledge any man of their calling to be any whit more fitte for any spirituall function than other lay men.
ALthough all godly men wishe more seueritie of discipline to be vsed, in receyuing them that come out of heresies to serue in the Church, than is commonly practised in England: yet you are highlie deceyued, if you thinke we esteeme your offices of Bishops, priests, deacōs, any better than the state of lay men, but farre worse: for we iudge them to be nothing els but Antichristianitie, heresie, and blasphemie. And therefore we receiue none of them to minister in our church, except they forsweare your religion: And so their admission is not an allowing of your ordering, but a new calling vnto the ministerie.
2 Therefore vpon this presumption that they doe not onely admit our ministring of sacraments, but also the lawfull ordering of the ministers for the same, if they can shew me why our church hauing by their owne consent and approuing lawfull priestes and bishops should not be the true church, I recant.
YOu presume to much as I saide before to thinke that we receiue your orderinge to be lawfull or your ministring of sacraments to be pure. And if you gather, that we admitte your ministration of sacraments because we doe not rebaptize them that were baptized by you,
[Page 51] we maye likewise gather that you admit our ministration of sacraments, because you doe not rebaptize them that are baptized of vs, nor marrie againe those that are married in our Church: wheras you compt mariage to be a sacrament, so that our accepting of your doings doth no more allow your church, than your accepting of our doinges, doth allow our Church. And as touching the sacrament of Baptisme, because you reteyne the Institution, in baptizing in the name of the Father, the Sonne, and the holy Ghost: and in asmuch as the sacraments take not their effect of the minister, but of God, we receiue it: as of other heretikes which likewise reteine the Institution. Wherefore there is no cause why you shoulde thinke we allow yours to be the true Church thereby: So that there is good cause why you shoulde recant.
The 14. article hath 5. demandes.
1 Also I demande what furniture or commodity in seruing God the Christianity of any age, or any part of Christendome had euer by your Congregations?
THe seruice of God hath small neede of furniture in outwarde thinges: for God being a spirite, is not worshipped with outward pompe but with spirituall and inwarde reuerence. And as for other furniture that is necessary, was decreed to the Church by the Emperour
Constantine and his successors, that were of our Church, before the reuelatiō of Antichrist. Notwithstāding the Church was in better case, before such furniture was graunted, than it was since. Therefore it is a small reason to chalenge the Church of Christ by outwarde furniture.
2 VVhat Churches did you builde for your assemblies and seruice?
OVr assemblies were kept in secret places, long time after Christes Ascension, in most cuntries, that were subiect to the Romane empire. Wherefore the building
[Page 52] of materiall churches proueth nothing at all the builders to be members of the mystical Church, that is the body of Christ. Howbeit in such realmes and cuntries where the faith of Christ, was receiued by publike authoritie, as in this lande of Brytaine, there were churches builded as our Chronicles declare. And when
Constantinus had geuen peace to the Church: he also builded Oratories and great Synagoges called
Basilicas, for our assemblies and seruice.
3 VVhat Bishoprickes for the gouernment of the Church did you finde?
AS the church continued longe without materiall churches, so also without large possessions, for the lyuing of bishops, yet in Brytish Church our histories make mention that the possessions and places of the Pagane Flamines, and Archiflamines were conuerted to the vse of Ecclesiastical bishops and archbishops, so soon as
Lucius, the king receiued the faith. Also the same histories do testifie, that when
Augustine came into Britayn, there were still 7. bishops and one archbishop among the Britaines. And in the Romane Empier
Constantinus, and other Christian Emperors appointed great possessions for the mainteyning of the ministers of the Church.
4 VVhat Vniuersities, Schooles, or Colledges, did you euer erect?
THe Church of God hath alwayes had schooles, or Vniuersities for the mainteinance of godly learning. For the first Colledges of monkes in solitary places, were nothing els, but Colledges of studentes, that were after, as occasion serued, taken to serue in the Church, as appereth by
Chrysostome in his booke
De Sacerdotio, where he sheweth y
t
Basilius, who was a Monke with him, was taken by violence and made a minister of the church, as he him selfe was afterwarde. Also in the bishops house was a colledge of studentes: and our histories testifie, that at Bangor, in Wales was a great Vniuersitie of learned men. Also of late
[Page 53] dayes, you may heare that diuerse Vniuersities, Scholes, and Colleges are erected by Protestants, in Germanie, and other contries that haue receiued the gospel: As at Wittemberge, Geneua, Zuriche, Conigsperge in Prussia, &c.
5 Name one Church, not builded in all fashions, as well for the making of the chancells, the forme of the aultars, the vse of the chalices, the signification of the vestiments, as also for the speciall intent of the builders thereof. Name one of them in the whole Church of Christ, either erected for your Faith, Church, & seruice, or not prepared, in all sorts for catholike practises: Proue vnto me that any of all those thinges were euer prouided for any other seruice and Religion then ours, or that they be monuments of any other Fayth and Church then the common Catholike, and I recant.
HEre are many wordes to litle purpose. What if it were graunted that all churches that now remaine were builded by Papistes, and for popish vses, what had you wonne thereby. The same chalenge might the Idolaters haue made to the Apostles: Shew vs a temple in all the worlde that was not builded by Idolaters, and to mainteyne Idolatrie? Certeinly they could shew none when the Temple of Ierusalem was destroyed. But for all your bragges, we are able to shewe that such Churches as were builded by true Christians were not builded to such ende as yours are: for they were all builded in the honour of God, and the most of yours in the honour of creatures: for wheras you haue one Church in the honour of Christ, you haue neare a thousand in the honour of Sainctes: For
Basilius magnus in his 141. epistle proueth y
e holy Ghost to be God because he hath a Temple. For
Omne Templum Dei Templum est. Euery temple is the temple of God. Also
Didymus, in his booke
De spiritu sancto, which
S. Ieronym translateth, vseth the same reason and to the same purpose.
S. Augustine in the same matter is very plentifull: as in his booke
De vera Religione cap. 55. speaking of the Sainctes he sayth:
Quare honoramus eos
[Page 54] charitate non seruitute, nec eis templa construimus, &c. Wherfore we honour them with loue and not with seruice, neither doe we build temples vnto them: for they wil not be so honored of vs because they know that we our selues when we are good, are the temples of the highest. In this saying beside his iudgement for building of temples, note that he will not haue Sainctes to be honored with seruice, which he calleth
seruitus, and is the same that
dulia is, contrary to the Papistes which will worship them with seruice called
dulia, or
seruitus. Also in his 174. epistle to
Pascentius, he sayth, the holy Ghost could not haue our bodies to be tēples except he were God, And in his Enchiridion
ad Laurentium, cap. 56. he sayth:
howe should he not be God which hath a temple? Also in the 8. booke
cap. 27.
De ciuitate Dei. Nec tamen nos ijsdem martyribus templa, &c. he sayeth: Christians builde no temples vnto Martyrs which were to make them gods. And in the 22, booke
cap. 10.
De ciuitate Dei. Nos autem Martyribus nostris non templa sicut dijs, sed memorias sicut hominibus mortuis, quorum apud Deum viuunt spiritus fabricamus. Nec ibi erigimus altaria in quibus sacrificemus martyribus, sed vni Deo & martyrum & nostro sacrificium immolamus: ad quòd sacrificium sicut homines Dei, qui mundum in eius confessione vicerunt, suo loco & ordine nominantur, non tamen à sacerdote qui sacrificat inuocantur, Deo quippe non ipsis sacrificat quamuis in memoria sacrificet eorum, quia Dei sacerdos est non illorum. Ipsum verò sacrificium corpus est Christi quod non offertur ipsis quia hoc sunt & ipsi. that is: We truely do not build temples to our martyrs as vnto gods, but memories as vnto dead men whose soules liue with God. Neither doe we there set vp aultars in which we should sacrifice vnto the martyrs, but to God onely which is God both of the martyrs and of vs, doe we offer sacrifice: at which sacrifice they are named in their place and order, as men of God which haue ouercome the world in his confession: yet are they not called vpon by the Priest that doth sacrifice, for he offereth sacrifice to God and not to them although he doe sacrifice in their memorie, because he is the Priest of God and not of them, and the sacrifice is the body of Christ which is not offered vnto them because they them selues are the same. Here
[Page 55] also beside building of churches, note that no sacrifice ought to be offered to Martyrs, but prayer is a sacrifice, therefore it ought to be offered onely to God. Secondly, that Martyrs were not called vpon in tyme of the sacrifice but onely named for remembrance. Thirdly, that Altares were not builded in the honor of Martyrs or other Sainctes as they be in Popish churches: as our
Ladies altar.
S. Peters altar.
S. Laurences altar &c. Fourthly, that the bodie of Christ, which he sayeth was the sacrifice that was offered, was not the naturall body of Christ but his mysticall bodie, because he sayeth the Martyrs and it are all one, whereby it is manifest, that he meaneth the sacrifice of thankes giuing offered to God for the redemption of his church by the death of Christ. Wherfore if this one place were well wayed, it will interpret and aunswere all places of the auncient doctors, where mention is made of sacrificing the body of Christ at the time of the communion. But to returne to building of churches the same Augustine,
contra Maximinum Arrianum. Lib. Titul. 11. hath these wordes:
Nunc si templum alicui sancto angelo excellentissimo de lignis & lapidibus faceremus, anathematizar emin a veritate Christi, & ab Ecclesia Dei, quoniam creaturae exhiberemus eam seruitutem quae vni tantum debetur Deo? Si ergo sacrilegi essemus faciendo templum cuicun
(que) creaturae, quomodo non est Deus verus cui non templum facimus, sed nos ipsi templum sumus? that is: If we shoulde builde a temple of wodde and stones to any holy and most excellent Angel, shoulde we not be accursed from the Trueth of Christ and from the Church of God, because we should shew that seruice vnto a creature which is due onely vnto God? Therefore if we shoulde be sacrileges by making a temple to any creature, how is he not true God to whome we doe not make a temple, but we our selues are a temple. If this be true, how be not the Papistes accursed from the Trueth of Christ, and from the Church of God which builde and vpholde churches to Angells, as
S. Michaels, S. Gabriels, &c? So that to builde churches as Papistes doe, is church robbing or sacrilege. Furthermore whereas you will vs to name one church whose chancell is not builded in all fashions to serue poperie. First it is manifest
[Page 56] that the first Churches which were builded for Christians had not the same fashion of chancels and other partes that most churches haue in Englande, for that purpose reade the Panegyricall oration made before
Paulinus byshop of Tyrus.
Euseb. lib. 10.
cap. 4. In which is described the fashion of that church builded in that citie farre vnlike the moste parte of churches at this day in all partes, and specially in the chācel which was in the middest of that church, a place compassed in with grates or wodden latesses called
Cancelli, wherof this worde chancel is deriued, and the aultar stoode in the middest of it wherof some similitude remaineth yet in olde Cathedrall churches. Contrariwise your chancells in most churches be at the East ende and the aulter hard at the wall, there was also but one alter in that church, but you in euery church must haue many, it is certaine also in their church the Ministers and Deacons stoode rounde about the table or a
[...]lter, but so they can not about your aultars except some of them stande on the toppe of the wall or in the windowe. Moreouer if you marke the most parte of olde churches in Englande you shall plainely see, that the chancells are but additions builded sence the churches, of likelihoode by the parsons that disdained to haue their place in the middest of the people as the olde manner was. Also you may see some churches builded rounde: as at London the Temple, and another is at Cambridge of y
e same fashiō. And some churches haue the steple at the Est ende, very vnhandsomely for placing of the roode lofte. Againe many churches haue crosse Isles in which the people can not see the chancell, nor the high aultar, which argueth that there was no vse of such chancells when they were builded: For such churches as are latelie erected haue the chancell and church all of one building, and are made of such fashion that men maye see the highe aultar in euery parte of them: Beside this, in the Orientall church, as their ceremonies are diuers from yours, so no doubt the fashion of their temples differeth from yours. As for chalices, the church in the beginning was cōtent with wodden cuppes, and then came
Zepherinus and brought in the vse of glasses.
Acacius Amidenus is commended for selling
[Page 57] the golden and siluer vessels of the church, to redeme captiues.
Socrat. lib. 7.
cap. 21.
S. Ambrose also
Offic. lib. 2.
cap. 8. sayth the church hath golde, not to kepe it but to be bestowed for necessarie vses, for which it is lawfull to breake, melt, and sel, euen the holyest vessells of all. But of your church it is true that one said of olde time: ye had wodden chalices, and golden priestes but now you haue golden chalices, and wodden priestes: your vestimentes are of as good stuffe as your chalices. The olde church knew none such, but as your owne Authors write: when they wente to celebrate they changed the affection of their minde rather than the garmentes of their body: as
Antoninus witnesseth of
Fulgentius. Howbeit we are content that your church by her gorgeous garments as well as by other thinges shoulde declare it selfe to be that woman which is described to be clothed in purple, golde, perles, and such like ornamentes
Apoc. 17. Finally wheras you will vs to name one church that for the speciall intent of the builders, was not prepared in all sortes for Popish practises: Although I could name many, yet for examples sake, I name
Pantheon, a church in Rome, prepared by the speciall and onely intent of the builders fo
[...]
Cybelle, the great mother of the gods and for all false gods of the heathen, which now is called the church of Mary and Alhalowes. Then this church with many other in Rome, and other places, being monuments of the faith and religion of the Paganes and not of yours, except yours and theirs be all one, as they are very like, you are bounde by your promise to recant.
The 15. article conteyneth in effect 3. demandes.
1 Againe name any one company of men in the Christen world that in all articles of Faith, be in one meaning and belefe.
IT is an easie matter to name diuers companies agreeing in one meaning & beliefe: as the church of the Grecians, the church of the Aethiopians, the church of the Chaldeans, Moscouites, &c. But especially the whole company
[Page 58] of Protestantes in Europe doe agree in all necessary articles of true faith, by which we are iustified.
2 Or in thinges where they doubt, be contented to submit their seuerall meaninge to the iudgement of their Superiours.
THe Greeke church in doubtes will be ruled by the Patriarch of Constantinople, and so will the rest of the Orientall churches by their cheefe Patriarches and bishops. And the Protestants in Europe will also be ruled by their Superiours, so farre as their superiors are ruled by Gods his worde.
3 And to that communion and companie wherof they be, name any companie of men agreeing and thus humbly affected in Christes Religion, sauing the blessed fellowship and members of the Catholike communion, and I recant.
TO the communion and company of the Grecians, I name the Moscouites and Russians agreeing in Religion, and so humbly affected, and these are not of the fellowship, that you call the Catholike communion: Among the Protestants, to the church of Saxonie, I name the church of Dennemarcke, or to the church of Hel
[...]etia, the church of France, or to the church of England the church of Scotlande, but so, that none of these allow any consent or submission, but to the Truth, which must be tried onely by God his worde. And seeing none of these are of the Popish communiō, if your promise be any thing worth, you must recant.
The 16. article conteyneth one demande, and one chalenge.
Furthermore name any one man that is confessed on both sides by the iudgement of the world, to be holy and learned, & a member of the true Church, in what age soeuer you list sence Christes time, and proue him to haue bene in all articles of Faith of the Protestants meaninge.
[Page 59]SEeing you geue so large scope, I will name
S. Paule, who I thinke is cōfessed on both sides to be holy and learned, and a member of the true Church, whome I can proue by his writinges, that in all articles of faith, he taught the same, which we beleeue. And for triall of this, because it woulde requier a whole volume, if I shoulde proue euery particular article, wherein we dissent from you Papistes: If you will name an article, wherein we agree not with
S. Paule, If I be not able to proue that we agree with him in the meaninge thereof, I will reuoke that article and agree with you therein.
Yea if I bring not the aduersaries them selues to acknowledge in the ende him to be wholy against their doctrine in diuers of articles of great importance, and therefore that he coulde not be of their church, I recant.
YOu shall neuer bring vs, neither in the beginning, nor in the end to acknowledge that
S. Paule is against vs in any article of our Faith, but we agree wholy with him. Neuerthelesse I know what you meane, & will not be afraide to vtter. Forasmuch as immediatly after the Apostles time, corruption entred into the Church, which was hardly kept out, while they liued: as we maye learne by the Epistle to the Corinthians, you thinke that we dare not depende vpon any one mans iudgement: and therein you are not deceiued: for we must depende onely vppon Gods worde. But where you saye there is none but he dissenteth from vs in diuers articles of great importance, you saye vntruely: for you are not able to proue that
Iustinus Martyr, or
Irenaeus, two of the most ancient authenticall writers, that the Church next vnto the Apostles had, are against vs, in any point of doctrine wherein we differ from you? Yet are there certaine errors in them, which neither you, nor we allow, as is touched before in the answere to the 11. article 1. deman. But they are both wholly against you in diuers articles of your doctrine, and namely in transubstantiatiō, which is one of the greatest articles of Poperie: as
Irenaeus, in the 34.
cap.
[Page 60] of his 4. booke
Contra haereses: Quemadmodum enim qui est a terra panis &c.. Euen as the breade▪ which is of the earth after it hath receyued the inuocation of God, is not now common breade, but the Eucharistie, or (breade of thankes geuing) consisting of two thinges earthly & heauenly, so our bodies receyuing the Eucharistie, are not now corruptible, hauing hope of resurrection. Here you see plainely, that
Irenaeus affirmeth the sacrament, after consecration to consist of the earthly substance of breade: which maye better be vnderstoode, when we know that he reasoneth against such heretikes as denied the world to be made by God, saying that he woulde neuer haue made so great a mysterie of bread, which is a creature of the world, if the worlde had not bene made by him.
Iustinus, in his second Apologie to the Emperour.
[...]
&c. We doe not receiue these thinges as common breade and a common cuppe but euen as Iesus Christ our Sauiour was incarnate by the worde of God and tooke vpon him flesh and bloude for our saluation: So we are taught that this meate for which thankes is geuen by the worde of prayer from him of which our fleshe and bloude are nourished by transmutation, is the fleshe and bloude of Iesus that was incarnate. Here, he plainely affirmeth that the substance of the Sacrament is turned into the nourishment of our bodies. Therfore it remaineth still after the consecration. The other writers of later yeares, as they haue some errors which neither you nor we doe allow in them, so we are not afraid to confesse that they haue some corruption, wherby you may seeme to haue colour of defence for inuocation of Sainctes, prayer for the dead, and diuerse superstitious and superfluous ceremonies, yet not so addict to these, nor ioyned with such absurdities as yours are. But for the chiefe pointes of Christian Religion, and the foundation of our faith, that is, for the honour of God, the offices of Christ, Redemption, Iustification, Satisfaction, the fruites of Christ his passion, Grace, faith, workes, authoritie of God his word, authoritie of the Pope, reall presence, transubstantiation, Communion in both kindes, Images, &c. the most approued writers
Tertullian, Cyprian, Origen, Epiphanius, Hilarius, Chrysostomus,
[Page 61] Ieronymus, Ambrosius, Augustinus, &c. are vtterly against you, and therfore can not be of your church. But for as much as they hold the foundation, that is Christ, though they haue diuerse errors & superstitions, they were doubtles, the members of the true Church of Christ, which because you are not able to disproue, reason would you should recant.
The 17. Article conteyneth 5. demandes.
1 I aske of them whether the Lutherans, Zuinglians, Illirians, Caluenistes, Confessionistes, Swenkefeldians, Anabaptistes and such like, be all of one Church?
BEcause you would make simple men beleue, that there be so many diuerse sectes of Protestantes, as you haue giuen them names, I will first discusse these sectes, and afterwarde aunswere your question. Lutherans, you meane them that follow
Luthers opinion of the Sacrament. Zuinglians, follow
Caluines iudgement of the same. Confessionistes, them that exhibited their confession at Auspurge, which were both the Lutherans and Zuinglians, so these 3, names may be contracted into two: Lutherans and Zuinglians. As for Illyrians, if you call them of
Flaccius Illyricus, they be Lutherans, in opinion of the Sacrament, and differ onely in ceremonies, which can not diuide them from the faith.
Caluine, and they that be of his iudgement, agree plainly with
Zuinglius, so that of fiue names, there remaine but two sortes differing in opinion, whereunto you ioyne the Swenkefeldians and Anabaptistes. Now to your question, these be not all of one Church, for y
e Swenkefeldians & Anabaptists be detestable heretiks, but y
e Lutherans & Zuingliās (as it pleaseth you to cal thē) are of one true church, although they differ in one opinion, cōcerning y
e Sacramēt, for although the one affirme a real presence, y
e other deny it, yet they both cōsent in this, that y
e body of Christ, is receiued spiritually, not corporally, with the hart, and not with the mouth. Wherfore, this dissention is not so great (though there be error on the one side) but that they may be both of the Church of Christ, as well as
S. Cyprian, the Martyr, and all the Bishops of Africa, and a
[Page 62] great many of Asia, differing with
Stephanus, bishop of Rome, and the rest of his opinion in rebaptizing such as were baptized by heretiks.
2 And if either they can proue vnto me, that these, being of such diuersitie in faith and religion make one Church.
WE haue alwaies abhorred the heresies of the Anabaptistes, Libertines, Swenkefeldians, Dauidians, Seruitians, and all such. But that
Luther &
Zuinglius, may be both of one Church, differing onely in one opinion of the Sacrament, is declared before.
3 Or that each of their sects may giue saluation to their folowers, being so disagreable, one with an other in high points of our Religion.
SAluation is the gift of God, and not in the power of any company, or sect of men: but this we affirme, that out of that Church, whereof we count
Luther, and
Zuinglius, notwithstanding their diuerse opinions (which is but in one matter of the Sacrament) to be members, there is no saluation.
4 Or that I should beleue all these rather then the Catholike Church, or one of these more then another, all making such a bold chalenge of the truth and Gospell.
NO man requireth you to beleue all these, but the true Catholike Church onely. Neither doe we requite you to beleue any one company of men, more then an other: but to beleue the trueth before falshood. Now, which of them hath the truth, that they all brag of, you must search in the word of truth, desiring the spirite of truth that you may vnderstand and beleue the truth, and so without doubt, you shall come to the knowledge of the truth, and of the Church of God, which is the piller and stay of truth.
5 Let the Protestants of all these kindes put their heades together, and shew me a reason of these thinges, and with all, let them among them selues agree, to what sorte of these sectes they woulde haue me, and I will recant.
SVch is your impudencie in this matter, as in all other, that you woulde make men beleue that the Anabaptistes, Swenkefeldians, Libertins, and other abhominable heretikes, be Protestantes: But it is well that you can make none but fooles thinke so: as for the Protestantes, they neede take no great deliberation to aunswere your demandes but you had more neede to laye your heades together to reconcile the Thomistes, Albertistes, Ockamistes, Scotistes, Reales, and Nominalls, which be all sectes of Papistes, and especially your Canonistes, and diuines, about the articles of your religion, that is: whether the Pope be aboue the Councell, or the Councel aboue the Pope. Whether the Pope may erre and not the Councell, or whether the Councell maye erre and not the Pope. These two: the Popes determination and the Councells determination, being the rules of trueth in your religion and not agreed vpon: how can any trueth be certeine in your Church? As for
Luther, and
Zuinglius, they agree vpon one rule of trueth, that is the worde of God, and differ onely for the applying or laying of this rule, & yet but in one matter & that not the greatest. But you Papists, some holding of the Pope, and some of the Councell, as rules of truth, can haue no ground nor certainty thereof. Therefore if you woulde haue me, or any man, to be of your belefe. First determine how I shal know when I am in a right beleefe: one sayeth, if the councell alloweth it, an other sayeth if the Pope alloweth, what shall I doe, when one of these is against an other? yea when one Pope is against an other, and one councell against an other, shall I thinke that trueth changeth so often as they change. Moreouer when one Pope graunteth, that the councell is aboue the Pope and that the Pope maye erre. Likewise one councell graunteth, that the Pope is aboue the councell and that
[Page 64] the councell may erre, as it hath bene within the 200. yeares, the councells of Constance and Basill, determined that the councell was aboue the Pope and that the Pope maye erre. Contrariwise, the councell of Ferraria, and Florence, determined that the Pope was aboue the councell and that the councell might erre.
Martinus 5. the Pope chosen by the councell of Constance, was of the same iudgement that the councell: But
Eugenius 4. that gathered the councell of Ferraria, and Florence against the councell of Basill, was of the contrarie iudgement. Nowe I woulde saye he were a wittie fellow, that coulde reconcile this geare together. For, if he be a Canonist that holdeth this opinion: that the Pope can not erre, whē the Pope him self graunteth that he may erre, which waye shall he turne him selfe? For, if this proposition be true: the Pope can not erre, then this is true also, that the Pope may erre: for if he can not erre he can not erre in saying so: And if the Pope erred in saying, he coulde erre where he can not erre, then this proposition is false, the Pope can not erre, so one proposition shalbe both true and false, which is impossible. Likewise if he holde that hilde that the councell can not erre, and the councell it selfe confesseth it that it may erre. Gentle maister N. reconcile me these together, which concerne a case that hath bene in practise and still is, in the Papistrie, and maye here trouble a mans conscience that woulde beleue your church, and if he haue any wit, restraine him for euer comming into your church: If you can not vntie this knot nor winde your selfe out of this maze, vnlesse you will be still obstinate, it were wisedome for you to recant.
The 18. article hath but one demande.
I demande whether they were euer of the true Catholike church, which either tooke to them selues newe names of religion according to the calling of any secte maister, or liked not so well the name of Catholike or Christian as of their seuerall teachers, as to be called of
Arius, Arians, or of
Caluine, Caluinistes, or of
Luther, Lutheranes, or Protestants &c. if any man therefore can proue vnto me that
[Page 65] men which haue chosen to themselues to declare their diuersitie of faith, from the common knowen Catholike church such newe names, shoulde be of the Catholike church, I recant.
I Aunswere that they which can not be content with the name of Christians, but chose vnto them selues newe names after the calling of their secte maisters: as Arrians, Pelagians, Franciscanes, Dominicanes, Benedictines, Gilbertines, Augustinians, Scotistes, Thomistes, Albertistes, &c. are none of the Catholike church: But the true Christians which desier most of all to be so called, and compting it a most honorable name without chosing any other name, be of the Catholike church, although in reproch, they be called of you Caluinistes, and Lutherans. As for the name of Protestants, came first of them that made protestatiō against the decree of Spires in Germanie, and from that time hath bene attributed to the professors of the Gospell: which name they doe not so much delight in, as you doe in the name of Papistes. Therefore, if nothing els do let you but the name▪ there is no cause why you shoulde not recant.
The 19. article hath but one demande.
Againe, if these, which by the common calling and iudgement of Christian people, be named and commonly taken for heretikes, haue not in all ages proued them selues in the ende to be heretikes in deede, notwithstanding their craking of Gods worde, and therefore that the Protestants being so taken and called, proue not so in deede, I recant.
THose that by true Christians, haue bene called and counted for heretikes, haue proued so in deede, and therefore the Papistes, being called and counted heretikes of true Christians, without doubt, are heretikes in deede. But it hath not bene alwayes true, that they, which of the people commonly called Christians, were called and taken for heretikes, proued so in deede. For the true
[Page 66] Christians of the Arrian people, that were called Christian people, were called and taken for heretikes, and in reproch, were called Homousians, and Athanasians, yet they proued and were in deede, true Christians and no heretikes. So the true Christians at this day, being of the Papistes, which after a sorte, are named Christians: called heretikes, and in reproch Protestants, and Caluinistes, in that their faith agreeth with the worde of God, proue them selues in deede, to be true Christians, & no heretikes. Therefore you haue bound your selfe to recant.
The 20. article hath 3. demandes.
1 Likewise, if any man can proue vnto me, that either those be not true Christians, which by the consent of nations, and by olde prescription of so manye yeares as be sith their conuersion, be and euer hath bene called Catholikes.
YOu your selues, will not accompt the Grecians for true Christians, and yet by consent of nations, and prescription of as many yeares as you can prescribe, they be, and euer haue bene called Catholikes, if you say: they, are not called by you, I aunswere: no more are you so called by thē. And sence the time that you departed from them, as great a portion of the worlde, and as many nations, haue called them Catholikes, as you are able to shewe on your side. Therfore either you must compte them true Christians, or els you must graunt that they, which haue ben long called Catholikes, are not alwayes true Christians.
2 Or that those can be any true members, or children of the Catholike church, which do mislike and mistrust so farreforth these holy names, as wel of Church, as Catholike that they haue turned thē into Congregations, and Gospellers, and Protestants, and such like.
HE is a foolish sophister, that reasoneth from names to things, as you doe most vainely and childishly: we mislike the names of Church, & Catholike, because
[Page 67] we do sometimes vse these names: Congregation, and Gospellers or Protestantes, and therefore be no true members of the Catholike church: we neither mislike nor mistrust those names as you sclaunder vs, neither doe we boast and trust onely in these names, without the thinges them selues, as you doe, and as your forefathers the wicked Iewes, crying: the Temple of the Lorde, the Temple of the Lorde, the Temple of the Lorde: when they had nothing lesse than the Temple of the Lord, but rather a denne of theues: So, you crie, the Catholike church, the Catholike church, the Catholike church, when you haue nothing in deede but the synagoge of Sathan. But because you make so much of these two names, Church, and Catholike, let vs see what great mysteries are conteined in them. This worde, Church, commeth of the Greeke worde
Kyriaka, in Latine
Dominica, in English,
the Lorde his house: for so were they wonte, in olde time to call their temples, or oratories, so that this worde, church, proprely signifieth a materiall temple, and can not signifie the fellowship and communion of Christian people, but by a figure. Therefore if we other whiles vse this worde, Congregation, which can not denie, but it is the English worde of this Greeke name
Ecclesia, that the Scripture vseth, and signifieth without figure y
e same thing that this word, Church, doth by a figure, you may be ashamed, if you were not impudent, to finde any fault with vs for so doinge. Likewise this worde, Catholike, commeth of the Greeke worde, and signifieth Vniuersall, or ouer all, which worde the common people doth not vnderstande. Therefore we expounde it plainly and saye: that the Catholike Church, is the Congregation of Christ, dispersed ouer all the worlde. What reasonable man can reprehende this doinge, and not rather your folly, which thinke it inoughe, if the people can prate like parates: Catholike, Catholike, and vnderstande not what Catholike meaneth. Thus, as we doe not refuse these wordes: Catholike, and Church, because they are commonly receiued, so doe we interprete them, by Vniuersall, and Congregation, because they are not else, commonly vnderstanded.
3 If therefore any thing can proue our true Church better than the honorable name of Catholike, or more condemne them to be out of Christes church thā that not only the Christiā worlde geueth it not to them, but they in a name, do refuse the same them selues, then do I recant.
HEre you bewraye your selfe euidently, and acknowledge, that we doe not sclaunder you, when we say: you boast onely of the Catholike church: For you declare plainely, that you haue no better argument then the very name of the Catholike Church, to proue, that you be the Catholike Church: if this be the best argument, all the rest is litle worth. For if the onely name of an honest man, is enough to proue an honest man, many a knaue may proue him selfe an honest man, and if the very name of learning, make a learned man, many an asse may proue him selfe to be a learned man, or if y
e name of a good Christian, proue a man to be a good Christian, euery hypocrite may proue him selfe a good Christian. Likewise if you haue no greater argument, that can more condemne vs, then that we are not called the Catholike Church, then can you no more condemne vs, then Christ and his Apostles, that were not onely, not called the true Church, but also were called heretikes & deceiuers by the people of the Iewes, which were as rightly called God his people, as they that giue you the name of Catholike Church, are called the Christian world. It is well you haue nothing better to proue your Church, then the honorable name of Catholike, nor any thing more to condēne our Church, then that we are not called Catholike, and yet we haue as many nations, and more then you haue, that by publike authoritie, call vs Catholikes, and you heretikes, although you most shamefully sclaunder vs, that we doe refuse the name being offered vnto vs. Seeing you boast so much of the name, Catholike, you shall heare what some of the old writers iudged thereof.
Chrysostome, in an homelie, that he writeth of
Adam, and
Eue, in the later ende hath these words, after he hath tolde them that he hath no neede to repeate
[Page 69] such depe questions, as those men haue handled which haue fought against heretikes:
Satis sufficere credimus quicquid secūdum praedictas regulas Apostolica scripta nos docuerunt, vt prorsus opinemur Catholicum, quod apparuerit praefixis sententijs esse contrarium, that is, we beleue that what so euer the Apostles haue taught vs according to the foresayd rules is sufficient, in so much that in no wise, we thinke that to be Catholike which shall appeare to be contrary to the sentences before determined. By this you may see that
Chrysostome thought it not sufficient to haue the name of Catholike, for he iudged nothing to be Catholike in deede, that was contrary to the rule groūded in the writings of the Apostles. Wherfore how so euer you boast of the honorable name of Catholike, except you can proue that your opinions agree with the Scripture, they are not Catholike in deede, by
Chrysostomes iudgement.
S. Augustine also, in his booke
de Genese ad literam imperfecto cap. 1. speaking of the Catholike faith, sayth: This is an article thereof, that we should beleue.
Constitutam ab eo matrem Ecclesiam quae Catholica dicitur, ex eo quia vniuersaliter perfecta est, & in nullo claudicat & per totum orbem diffusa est. That he hath appoynted a mother Church, which is called Catholike, of this, because it is vniuersally perfect, & halteth in nothing, and is dispersed ouer all the worlde.
S. Augustine here, is not content that the Church be onely called Catholike, but sheweth when it is that, which it is called, and therefore the popish Church, not being vniuersally perfect, as most Papists will confesse, that many thinges in their church haue neede of reformation, & halting in many thinges from the truth of God his worde, neither yet being dispersed ouer all the world but conteyned in a corner of Europa, is not by
S. Augustines rule the Catholike Church. Furthermore
S. Augustine, cōtra Epistolam Fundamēti cap. 4. against the Manichees plainely declareth, how farre forth, not onely the name of Catholike, but also how farre vniuersally, consent, succession, antiquitie, are to be allowed:
Vt ergo hanc omittam sapientiam, &c. Therefore to omitte this wisedom which you do beleue to be in the Catholike Church, there be many other things which may hold me most righteously in her bosome. The cō sent
[Page 70] of people and nations holdeth me, the authoritie begun with miracles, nourished with hope, encreased with charitie, confirmed by antiquitie, doth hold me. The succession of Priestes from the very seate of
Peter the Apostle, vnto whom our Lord after his resurrection, committed his sheepe to be fedde euen vnto this present bishopricke, doth hold me. Last of all that very name of Catholike doth hold me, which name, not without a cause, this Church alone hath so obteyned, among so many heresies, that wheras all heretiks would be called Catholikes, yet when a stranger shall aske: where men meete at the Catholike Church, none of the heretikes dare shew him, either their principall temple or house. All this, you will say maketh exceeding much for vs: yea, but heare that which followeth:
Apud vos autem, vbi nihil horum est quod me inuitet ac teneat, sola personat veritatis pollicitatio: quae quidem si tam manifesta monstratur, vt in dubium venire non possit: proponenda est omnibus illis rebus, quibus in Catholica teneor, that is: But among you where there is none of these thinges, that may prouoke or holde me, there soundeth the onely promise of truth, which if it be shewed so manifest that it can not come in doubt, is to be preferred before all those thinges, by which I am holden in a Catholike Church. By this you may plainly see, that though consent, antiquitie, succession, and the name of Catholike, be good confirmation, when they are ioyned with the truth, yet when a truth is seuered from them,, it is more to be regarded then they all: & it is truth that maketh Catholike, to be estemed, and not Catholike, that giueth authoritie to truth: Wherefore, seeing it were better to proue your Church, to be Catholike, then to boast, that it is so called, & to disproue our Church so to be, then to say: it is not so called: The best way for you, is to recant.
The 21. article conteyneth but one demande.
1 Moreouer, I aske of the Protestants: whether in that time, in which they holde the true church to haue bene hidden or lost: the people that learned this article of their Creede
[Page 71] (I beleue the Catholike church) was bounde to goe from that church which they sawe, and taught them both the article, and all other thinges touching their faith and by which they were Christened, and receyued all other sacraments, and commodities of saluation, whether they were bounde, I say, to beleue this vnknowen and close Congregation, which they coulde neuer come vnto, nor by which they euer receiued; or coulde receiue any benefit, and so forsake that church by whom and in whom, they receiued both their faith and sacraments: Shew me therefore that the Christian men of these dayes, were charged to beleeue any other church than that, which taught them the article of the church, and baptized them, and I recant.
THis demande, is like a drunken mans dreame, hauing neither heade nor foote: whether they shoulde beleue the church was lost: whether they shoulde beleue the church that was vnknowen to them, &c. But if your demande haue any sense in it: This is my aunswere. The church was neuer lost, but hidden from the eyes of the worlde: Therefore, if the people that where taught that article: To beleue the Catholike church, and were baptized to your church, vnderstood that this church, was not the Catholike church, which was so commonly called, but that God had a secret Congregation, which was in deed, the true Catholike church, they were bound to forsake your church, and to beleue the secret Congregation: for if a man had ben baptized of the Arrians and being brought vp by them, had learned that article, to beleue the Catholike church, which the Arrians would expound to be them selues, if afterward, by God his helpe, this man vnderstood, that the church of the Arrians, was not the catholike church, as he was taught it was, but that
Athanasius, and a few other, that were banished and persecuted, were the true Catholike church: he was bounde to leaue the Arrians, commonly called the church, and to ioyne him selfe with the secret, banished, hidde, and persecuted church of Christ. But as for your Popish church, in that time of blindenesse and error taught not
[Page 72] the people that article, nor any other but kept them backe from the knowledge, as well of that article, as of all other thinges that were necessary to their saluation: for you taught them nothing els, but to pronounce, and that full il fauoredly, like popingeys, certeine latine wordes, which they vnderstoode no more than stockes or stones. So that the people had no instruction of you, no not of the name of God, in many places but that they receiued by vncertaine talke of their parentes, as it were from hande to hande: for how many thousand parishes are there in Englande, that within these 60. yeares woulde declare, that they neuer hearde sermon in their life. As for that they hearde of their seruice, they learned as much of it, as of the ringing of their belles, which was a sounde without vnderstanding. Therefore you may be ashamed to speake of teaching the people, their belefe and all thinges necessary for saluation, when you haue counted it heresie to learne their creede in English, or to reade the scripture in English, in which is conteined all thing necessary to be knowen for euerlasting saluation. Finally because you requier me to shew you that the Christian people of those dayes, were bounde to beleue any other church than that, which taught them the article of the church and baptised them, I trow I will so shew it you, that for both your eares, you dare not deny it: how saye you? The Christian people of the Greeke church, which were taught by the Greeke church, that article of the church, and by the same Greeke church were baptised, whether ought they to beleue any other church but the Greeke church? If you say no: then you acknowledge the Greeke church to be the true church which denieth the Popes authoritie, if you saye yea: Then you are welcome home, you recant.
The 22. article, although it be very confuse, yet it conteyneth in effect 3. demandes.
1 I aske also whether any man for the space of that 1000. yeres, of blindenes could be saued, out of that secrete and small Church, which they say was the true Church, if they aunswer
[Page 73] me, there might be some saued, with our Sacraments, and in the Communion or fellowship of the Papistes out of the Protestants Church, then there was a way to heauen, out of Gods Church: if they say that none could be saued by our Sacraments out of their close Church, then all men yong and old perished for those yeares without any hope of mercy, because they could not vnite them selues, and be incorporate to that company and Congregation, whereof they neuer neither hearde, nor coulde by any meanes surmise. Therefore let any man aliue proue vnto me that either any man could out of the true Church be saued.
NO man aliue that knoweth what the true Church meaneth, will say, that any man can be saued out of the true Church, for he that is not a member of the body of Christ, cā by no meanes receiue any benefit of Christ to his saluation. Therefore how long so euer the true Church were hidden, whether it were a thousand yeres (as you beare men in hand that we should say) or two thousand yeares it is not materiall, this is certeyne, that out of this Church, none could be saued, and though you count it smal, as in deede in respect of the world, it is but a small flocke, and fewe are elected, and fewe finde the streit gate of life.
Luke 12.
Matth. 7.
& 20. yet is the number of it greater, then mans eye commonly can discerne. As when
Elias thought that he only had bene left alone of the true Church: God answered, that he had yet reserued 7000. that neuer bowed their knee to
Baal. 1.
Reg. 19. And as
Esay declareth when the people shoulde be almost all destroyed, yet a remnant should be saued, which though it seemed to be small, yet it should ouerflow and fill all the world with righteousnes,
Esa. 10. and though it shal be like a gathering of grapes when vintage is ended, or the shaking of an oliue tree when men thinke they haue left no
[...]hing vppon it, yet there be two or three in the toppe amonge the boughes, & foure or fiue vnder the leaues in the highest brā ches.
Esay. 17.
& 24.
2 Or that any other company could be knowne for the true and onely Church but our common Catholike societie.
[Page 74]THe true Catholike Church was neuer so secrete or hidden but it might be knowne of all those that had eyes to see it, whose hartes were lightened with the spirite of God and were enstructed by the worde of God, that they might vnderstande the trueth, and knowe the spouse of Christ from the common strompet of Antichrist.
3 Or that all men were damned for a thousand yeares togither because they coulde not finde, nor surmise of any other Church, then that which practiseth all holy functions, which Christ left for our saluation in the world, and I recant.
WE take not vpon vs to medle with God his iudgments, whom he condemneth, & for what causes, further then the word of God teacheth vs, namely that as many as haue not beleued in the onely sonne of God, are condemned for their vnbeliefe, other secret causes we remit to his secrete counsell and knowledge. And wheras you say that the popish church practiseth all holy functions that Christ left for the saluation of his Church, it is most false: for first you doe not preach remission of sinnes in the bloode of Christ onely, for either you preach not all, or else you preach remission of sinnes in any thing, rather then the onely merites of Christ, as in mens owne merites, workes of supererogation, pardons, masses, beggarly ceremonies, as holy water, auriculer confession &c. Secondly, you minister not the Sacraments purely according to Christ his institution, but either corrupt and defile them with mans traditiōs, as you do Baptisme, or else cleane chaūge the vse of them, as in the Lordes Supper, which you make a Sacrifice, an idoll, a Priestes breakfast, and defraude the people of the one halfe of the sacrament, as though you were wiser then he, that instituted it in both kindes. Thirdly, discipline you haue conuerted into tyranny and couetousnes, reteyning nothing but the name of it alone: Wherefore seeing you exercise no holy function after Christ his institution, but cleane contrary to the same, and doe obstinately defend the
[Page 75] filthy whore of babylon against the cleare light of the Gospell, & the true spouse of Christ, ye shall be damned except you recant.
The 23. article conteyneth 2. demandes.
1 Againe shew me any Church, or imagin if you can by good reason, a church of Christ in which there is no gathering together for preaching, no spirite of prophesying, no rodde of correction, no order of ministring nor any spirituall functiō that can be named, proue me that there should be a true Church for a thousand yeares together, and lacked all these thinges.
YOu would faine haue a great nombre of Articles and therefore you bring in one matter often times in diuers phrase of words, that it might seeme a new matter when it hath bene vttered twise or thrise before: as this Article is conteined before in the 5.8. and 9. Articles, where you shall finde it more largely aunswered. But let vs see, what this strange demande requireth, we must shew him a church, or els imagine by good reason a church of Christ without preaching, ministring, and discipline for a thousand yeares together. Although we will not graunt that it hath so longe continued without these exercises, yet because you geue vs leaue to imagine, we can imagine that it may as well continue without publike preaching, ministring, and discipline for a thousand yeares, as it did for three hundred yeares before
Constantine. But you will say there was preaching ministring, and correcting, though it were not knowen to the tyrantes and persecutors, so say I vnto you, for that thousand yeres there was gathering together for preaching, ministring, and correcting, though the Pope and his persecuting Prelates coulde not alwayes see it, nor come to the knowledge of it: for if they had once intelligence of it they smarted for it, as is knowen by the stories of the Waldenses, Bohemians, &c. Furthermore continuall exercise of preaching, ministring of sacramentes, and executing of discipline, are notes of a
[Page 76] quiet and peaceable Congregation, not of a dispersed, persecuted, and disquieted Church. How often doth
S. Cyprian cō plaine, that the brethren could not be gathered togither for executing of discipline, whereby it is certeyne, that likewise they coulde not be gathered togither for other exercises. Therefore the intermission of these exercises in a persecuted Church, doth not proue the same to be no true Church: But where so euer there be two or three gathered togither in the name of Christ, there is he in the middest of them. But whereas you require the spirite of prophesie (except you meane the gift of interpreting the Scriptures) the Church in the most quiet and flourishing state, may want the spirite of shewing things to come, as well as the giftes of tongues, healing, &c.
2 And withall, that there was an other vntrue Church which for those many dayes onely practised to the saluation of many, all these offices: and geue me a good reason why this Church, that alwayes hath had these thinges should be a false Church, and the other that wanted them, to be a true Church, and I recant.
WE vtterly denye, that beside the true Church, there was an vntrue church, that practised those offices to the saluation of any man: for once againe I tell you, you haue neither the preaching of the word, nor ministring of Sacraments, nor execution of discipline, according to the truth of God his institution, but either altogither changed, or else greatly corrupted. And whereas you say, that the popish church onely hath practised these offices: I aske you againe whether the Greeke Church be a parte of your Church, and whether the Papistes in England be a part of your Church. The Grecians you will say, are not: but the English Papistes are. Then haue I founde out by your owne iudgement, the Church of the Grecians, practising these offices being an vntrue church, & the church of y
e English Papistes not practising the same, yet graunted of you to be a true Church. Therfore you are bound to recant.
The 24. article conteyneth 10. demandes.
1 Moreouer let any man shew how that Church can be the piller of truth, which durst not for a thousand yeares clayme either preaching of Gods word or ministring of Sacramēts or shew her selfe against falshood or superstition.
AS the number of your articles doth draw to an ende, so your matter is farre spent, and therefore to make vppe your number, you must repete one thing twise. This demaund is conteined before in the 11. and 12. articles, where also it is fully aunswered. Notwithstanding, seeing it commeth againe it shal be briefly aunswered in this place. The Church is not called the piller of truth, because it should stand alwayes in the sight of the world: for then the defection, which
S. Paule speaketh of, could not haue come, neither should the Church flie into the wildernes, as was declared to
S. Iohn: But it is called the piller of truth, because that where so euer the Church is, either visible or inuisible, there is the truth. So though the Church were hidde a certeyne time in the wildernes, yet there was trueth with the Church. You seeme to be a good Arithmetrician: for no number soundeth in your mouth but a thousand. Neuerthelesse how long so euer it was, the piller of truth decayed not, And as God gaue his spirite, diuers times was bold to chalenge preaching and ministring of the Sacraments, yea, and so boldly, that it cost many of the chalengers their liues. As
Berengarius, Bruno, Marsilus de Pandua, Ioannes de Gaudano, Ioannes VVickleffe, VValdo, Ioannes Hus, Ieronymus de Praga, &c. Thus it is manifest that the Church hath diuers tymes chalenged her right, and withstood falshood.
2 Let any man shew that all giftes of the spirite, and functions of the holy Ghost haue bene taken from her, a thousand yeares togither, and onely practised to the peoples vse by an aduouterous Church.
[Page 78]THere is no man can shew this: for it is a false lye, that all giftes of the spirite, & function of the holy Ghost were either taken from the true Church, or giuen to the adulterous church. And this hath bene shewed more then once or twise before.
3 Let it be declared, how the gates of hell haue not preuailed, or Christes promise and warrant for her, not bene voyd & frustrate, if a bastard Church exercising idolatry, as they say, hath spoyled the true Church of all holy actions, and the whole gouernment, and the whole name of Christianitie, almost euer since Christes tyme.
THe Deuill hath bent all his force and ordinance, he hath armed all the power of darkenesse, he stirred vp
[...]yrantes, heretikes, Popes, Saracenes, and Turkes to destroye the Church, the dragon, that olde serpent Satanas, the Deuill, stoode before the woman to deuoure her childe, he persecuted her into the wildernesse, he cast out of his mouthe, a great riuer to cary her awaie, he made warre with the rest of her seede that keepe the commaundementes of God.
Apoc. 12. but yet in despight of the deuill, the Pope, and all her enemies, she is to this day preserued, and shalbe to the worldes end: Therefore the gates of Hell, haue not preuailed against her, nor the promise of Christ hath failed. And whereas you say, that your bastard church hath spoiled her of all holy actions, gouernment, and Christian name, it is a most impudent lye, as it is true, that you sawe a bastard church vsurped her holy name, counterfaicted her holy actions, and turned her gouernment into tyrannie.
4 Let me see therefore howe the onely dearling and spouse of Christ shoulde be neglected of him so long.
SHe hath not bene neglected of him, but felt his continuall aide, he hath geuen her safe deliuerance of her childe, & taken it vp from the crueltie of the Dragon, he hath prouided her a place in the wildernesse, he
[Page 79] hath made warre with the Dragon for her sake, and driuen him out of heauen, he hath geuen her Eagles wings to flie into the wildernesse, he hath caused the earth, to swallow vp the water that shoulde haue caried her awaie, he hath geuen the remnant of her seede, Victorie ouer the Dragon. Finally, his mercifull protection and louing care ouer her, hath neuer more notably appeared than that against so many daungers and enemies all this while he hath preserued her, vntill such time as he hath thought good, now to bring her out of her secret place in the wildernesse, into the open sight of the worlde againe.
5 Let the aduersarie shew that the Church shoulde euer by superstition and falshood commit adultery or be deuorc
[...] from him.
THe true church, consisting of God his elect, and the liuely members of the bodie of Christ, shall neuer commit such adultery that she shalbe diuorced from him. But the visible church, by Idolatrie and superstition may separate her selfe from Christ, and be refused of him, as God speaketh by
Esay to the church of Ierusalem
cap. 1. How is the faithfull Citie become an harlot? It was full of iudgement, and iustice lodged therein, but now they are murtherers. Thy siluer is become drosse, and thy wine is mixed with water. Thy Princes are rebellious and companions of theeues &c. euen so maye he say to the church of Rome: how is that faithfull church become an harlot, true Faith and Religion haue dwelled in her, but now Idolatrie and superstition: thy siluer is turned into drosse, and thy wine is mixed with water, thou hast nothing pure and vncorrupted, thy Princes be rebellious Antichristes &c. Thus I haue shewed that the visible church, may become an adulteresse, and be deuorced from Christ.
6 Or that Christ should euer want his spouse in earth.
THis hath bene often aunswered before, Christ hath neuer wanted his spouse in earth, though the blinde world can not alwayes see her, or when they see her,
[Page 80] will not acknowledge her to be his spouse, but persecute her, as if she were an adulteresse.
7 Or that he shoulde be a heade either without a bodie.
THese are but one thing in diuers phrases, as he hath neuer wanted his spouse in earth, so hath he neuer bene an heade without a bodie, and seeing these wordes in this sence are relatiues (for Christ is called a heade in respect of the Church which is his body, and the Church is called a bodie, in respect of Christ that is her heade) I aunswere you by a rule of the Logicians: No man knoweth a relatiue, except he know the correlatiue thereof, Therefore, though Christ had a bodie in earth, yet coulde it be knowen of none, but such as knewe Christ the heade of that bodie. Of whome, when the Papistes were ignorant, specially when they appointed an other heade in earth, it is no marueill, if they could not see the bodie of Christ, though he haue neuer bene without it.
8 Or such an vnknowne and small bodie.
THis hath bene answered immediatly before, it sufficeth that it be knowne to Christ the head. As he sayeth:
My sheepe heare my voyce and I know them. Iohn 10. And to them that be of the members of the same body. As for the rest, it is not necessary that they should alwayes see it, which will neuer acknowledge it. Neither is it so smal, as it is thought of, it is dispersed in many places ouer all the worlde, and yet fewe in comparison of the malignant church, whose number is as the sand of the sea, &c.
Apoc. 20.
9 Or that Christes only kingdom should become so cōtemptible.
NOthing else is to be looked for of the worlde, but hatred and contempt, as Christ him selfe sayth:
You shall be hated of all men for my names sake. Matth. 10. &
S. Paule biddeth vs looke on our calling, not many
[Page 81] wise men, according to the flesh, not many mighty men, & not many noble men: but God hath chosen the foolish thinges of this world to confound the wise, and the weake of this worlde to confounde the stronge. 1.
Cor. 1. And what hath the true church to boast in but in the Crosse of Christ.
Gal. 6. than the which, nothing is more shamefull, contemptible or reprochefull to the wisedome of this worlde: what knowledge or preaching hath the true church but Iesus Christ crucified, which to the Iewes is an offence and to the Greekes foolishnesse, but to them that be called, both Iewes and Greekes it is the power and wisedome of God to euerlasting saluation. 1.
Cor. 1.
Rom. 1. So that as the church in the sight of God and his Sainctes is most glorious and honorable, so in the sight of the worlde it hath alwayes bene most base and contemptible.
10 Or that his spouse in earth shoulde euer lacke the singular prerogatiues of Gods spirite, shewe me these thinges, and I recant.
THis also hath ben declared before in the second demande of this Article. There be certeine singular prerogatiues, which are not continually with God his Church: as the gift of tongues, the gift of prophesie, the gift of healinges &c. but there be other prerogatiues of God his spirit, that are necessary for the saluation of God his elect, as the gift of vnderstanding, the gift of Faith, the spirit of adoption, &c. and these the spou
[...]e of Christ hath neuer wanted. Wherefore if you wilbe partaker of those benefits which are receiued in the church of Christ, you must forsake your Romish religion, and recant.
The 25. article hath 2. demandes.
1 Shew me that the Church, which ought to be a Christian mans staye, in all troubles and tempestes of doctrine might become so hidde or so close that no man coulde finde her.
[Page 82]THe reader must not be offended with me for any tedious repetition of mine aunsweres, seeing you geue the occasion, by propounding your demandes so often. This demande hath a false principle: that the church ought to be a Christian mans onely staie in all troubles and tempestes of doctrine: for when soeuer any such tempestes doe arise, there is as great question and doubt of the Church, as there is controuersie of the doctrine: for as euery heretike chalengeth vnto him selfe the trueth of opinions, so also doth he chalenge the possession of the church, so that the church is alwayes in as great question as the doctrine. And then is it to be sought out and tried onely by the scriptures, as we haue declared at large in the aunswere to the 4. Article, 2. demande. Secondly whereas you demande: whether she coulde be so hidde or close that no man coulde finde her, because I haue aunswered to this demande fower or fiue times already, I will now aunswere in one worde: Although she was bidden and close from the worlde, yet was she knowen to them that were her children.
2 Or so harteles that she coulde succour no man nor instruct any man in his doubt of conscience or distresse of Faith, proue me that there maye be such a decay of Gods spirite, trueth, and Church, and I recant.
THe Church hath neuer bene afraide to do her office towardes her children and true members, in teaching,
[...]xhorting, comforting, confirming, &c. neither hath the spirite of God failed to leade her into all trueth, and Christ hath bene with her euer more, and shalbe to the worldes end. But that the spirite of God, truth, and the Church of Christ, shoulde departe from the greatest numbre of the worlde, is proued by
S. Paule, 2.
Thess. 2. and by the Reuelation of
S. Iohn. Apoc. 12. Therfore if the spirite of trueth did leade you, you shoulde recant.
The 26. article conteyneth in effect but 3. demandes.
1 Shew me againe whether any man of yeares may be saued, except he beleue the Catholike Church?
THere is no man of what age or yeares soeuer he be that can be saued, except he be a member of the Catholike church. But how necessary it is to beleue the Catholike church, it is very doubtfull, as you demande, and as the conclusion of this article seemeth to require. If you meane that it is necessary to beleue the Catholike church, that is to say, that God hath an holy vniuersall Congregation, I graunt it is necessary to beleue. But I vtterly deny that y
e Romish church is that holy Catholike church. But if you meane (as it seemeth) and as the rest of the Papistes doe interprete that article, I beleue the Catholike church, that is: I beleue, what soeuer the church doth allow, to be true: I deny that it is necessary to saluation, that a Christian man should so beleue the Catholike church, both because the church may erre, & also because something may be commonly receiued of the church, which is not materiall to saluation. And that this is a false interpretation of this article of our Creede, I beleue the Catholike church, that is: I beleue what so euer she doth set forth or maintaine, to be true, appeareth manifestly by the wordes them selues: For who euer was so ignorant in the Latine tongue, to thinke that
Credere Ecclesiam, and
Credere Ecclesiae, were all one in signification. In deede if the wordes were:
Credo Ecclesiae Catholicae, in the datiue case, this interpretation might take place, but when it is in the accusatiue case,
Credo Ecclesiam Catholicam, A boy that woulde conster it otherwise than thus: I beleue that there is a Catholike church, were worthy to haue a doosen stripes for his labour. Moreouer this common distinction of
Credere in Deum, that is: to put our trust in God.
Credere Deum, that is: to beleue that there is a God, and
Credere Deo, that is: to geue credit to God, that he speaketh the trueth, plainely ouerthroweth this foolish and false interpretation: For we say not:
Credo in Ecclesiam, that is: I put my whole trust in the Church, for that were blasphemie,
[Page 84] against God, in whome only we must beleue, neither do we say:
Credo Ecclesiae, that is: I geue credit to the Church, as though she shoulde alwaies speake the trueth: But we saye and confesse against all heretikes and scismatikes:
Credo Ecclesiam &c. that is: I beleue, that there is one Holy, Catholike, and Apostolike church, whereof I am a member &c. Finally, when the articles following, are spoken in one context and phrase, it can not be chosen, but that they must haue one kinde of interpretation
Communionem Sanctorum, Remissionem peccatorum, Carnis resurrectionem, that is: I beleue the Communion of Sainctes, the forgeuenesse of sinnes, the Resurrection of the body, &c. whereof the interpretation must needes be this: I beleue that there is a Communion of Sainctes, that there is forgiuenesse of sinnes, &c. Euen so I beleue, that there is a Catholike Church, which is an article of our crede, necessary to be beleued of euery Christian man, but to beleue all and euery thing that the Catholike church, by commō consent doth maintaine, is no article of our Faith, and therefore not necessary to saluation.
2 And that is it which hath in the face of all the worlde practised preach
[...]ng: the conuersion of nations to the obedience of the Gospell: that hath alwaies had the ministring of sacraments, the hearing of matters in controuersie, power Iudiciarie in Ecclesiasticall causes, the orderly succession of Byshops, vniformitie in solemne ceremonies, vnity in faith, that hath in her selfe all holy functions of the spirite, as working of miracles, remission of sinnes, the true sence and interpretation of Gods word that is bewtified by the diuersitie of states, commended by Christ in the Gospell, as with Virgines, with Martyrs, with Confessors, and the rest.
BEcause these colewortes haue bene sodden twise or thryse already, they are not worthy to be shewed in seuerall dishes, but euen as they are here mingled all togither in an hochpotte. Of these notes that you make proper to the Catholike Church (as it hath bene declared before) some are not alwaies necessary in y
e catholike church:
[Page 85] As open preaching in the face of the world, open ministring of Sacraments and execution of discipline, these are not to be required in a persecuted Church. Some were proper for a time, and then ceased, as working of miracles, and diuers other functions of the spirite. Some are neuer necessary in the Church, as succession of Bishops, vniformitie in ceremonies, &c. But of all these notes, there is not one that is proper to the Church of Rome: for she hath not alwaies practised open preaching, and neuer preached the worde of truth, she hath conuerted but few nations to her Religion, from Gentilitie, and them rather by warre, than by preaching: she neuer had sence she first arose, the ministring of sacraments according to Christ his institutiō, she hath hard matters in controuersie, not for furtherance of Iustice, but for loue of money. Her iudiciarie power, may be dispensed withall for money. She hath had no orderly succession of Bishops, except an hore be an orderly Bishop of the Church of Rome: And except so many schismes as they write of, be orderly successions: she hath not vniformitie in all ceremonies, for diuerse nations, and diuerse Churches in these nations haue diuers ceremonies, as Sarum, Yorke, Bangor, &c. in England: she hath not vnitie in faith: for it is not yet determined, of one of the greatest articles of Popish faith, whether the Pope be aboue the church: she hath no holy functions of God his spirite, but prophane vsages of mens inuentions: she hath no true miracles, but the power of Antichrist in lying signes and wonders. She hath nothing lesse then the true sense of God his worde, which submitteth the same to her owne corrupt and changeable iudgement. She is not bewtified with estates commended in Scripture, as Apostles, Euangelists, Prophets, Pastors and Teachers, but with Popes, Cardinalls, Monkes, Chanons, Fryers, &c. In steede of virgines, she hath filthy strumpets, her Nunnes, or else such foolish virgines as bring no oyle in their lampes: she hath no Martyrs, but obstinate traytors, as
Becket, Fisher, More, &c. she hath no confessors of trueth, though she haue ten thousand mainteyners of falshood and lyes: Wherfore if these be the notes of y
e Catholike Church, y
e Church of Rome can in no wise be that same.
3 Proue vnto me that this is not the true Church, or that we be not bound to obey this Church and no other in all controuersies, and doubtes raysed either by the difficultie of the Scripture, or by the vayne contention & pride of heresie, and I recant.
I Haue proued, euen immediatly before that not one of those notes, which you count to be markes of the true Church, is proper to your Church. And therefore it is not the truth, neither ought it to be obeyed in any thing. And as for doubtes that arise by difficultie of Scripture, or contention of heresie, must be resolued and determined, as it is abundantly declared before, onely by the Scriptures: for the hard places of the Scripture must be opened by easie places, and heretikes must be confuted, by the Scriptures: for there is neuer heresie, but there is as great doubt of the Church, as of the matter in question, onely the Scripture is the stay of a Christian mans conscience, which I woulde wish that you would truely embrace and recant.
The 27. article conteyneth 5. demandes.
1 Moreouer let any man proue vnto me, that the true & onely Church of God, may at any time be voyd of God his spirite.
THe true and onely Church of Christ, can neuer be voyd of God his spirite, and yet she may erre from the truth, and be deceiued, in some thinges, euen as there is no true Christian man that is voyd of God his spirite, for he that hath not the spirite of Christ, is none of his.
Rom. 8. yet may euery true Christian erre, and be deceaued in some things, according to the saying of the Scripture, euery man is a lyar. Wherefore the whole Church militant consisting of men, which are all lyars, may erre all togither, as euery part thereof, although neither the whole Church nor any true member thereof be voyd of God his spirite.
2 Or falsely interprete any sentence of holy Scripture.
THis gentle offer must needes be taken, I will proue vnto you, that the church of Rome, hath falsely interpreted diuers sentences of scripture, and therefore by that which she hath done, it cannot be doubted but that she may do it.
S. Augustine was in this error, that he thought Infantes must receiue the sacrament of the body and bloude of Christ, vnder paine of damnation, and was deceiued by false interpretation of this scripture:
Except ye eate the fleshe of the Sonne of man and drinke his bloude &c. Ioan. 6. This error and false interpretation, he affirmeth to be common to all the Westerne church, & to Pope
Innocent him selfe.
Contra duas epist. Pelag. ad Bonifacium lib. 2.
cap. 4.
& cōtra Iulianum lib. 1.
cap. 2. Furthermore the second Councell of Nice, how many textes of scripture doth it falsely interprete, which it were to tedious to repete, yet for examples sake I will reherse some of them. God made man to his owne image
Gen. 1. therefore we must haue images in the church. No man lighteth a candle and setteth it vnder a bushell
Math. 5. therefore images must be set vpon the altars. As we haue heard, so we haue seene in the City of our God,
Psal. 48. that is: God must not be knowen by onely hearing of his worde, but also by sight of images. If these be not true interpretations I reporte me to you. Beside these, I will bring you a sentence of holy Scripture, not onely falsely interpreted in sence, but also falsified in wordes, and concerning not a small matter, but euen one of the cheefe articles of our Faith. It is written in the 10. chapter of the Gospell after
S. Iohn the 29. verse
[...]. My Father which gaue thē vnto me (speaking of his sheep) is greater than all. This sentence, hath the Councell of Laterane, holden vnder Pope
Innocent the 3. where were present 70. Metropolitanes, 400. Bishops, 12. Abbates, and 800. Priors commentualles in all 1300. Prelats, falsified in wordes, after this maner,
Pater quod dedit mihi, maius est omnibus, that is: That which the Father hath geuen me, is greater than all.
[Page 88] This sentence they alleage, to proue that God the Father begetting his Sonne from euerlasting, gaue his owne substance vnto him, the wordes be in the 2. Canon.
Pater enim ab aeterno filium generando, suam substantiam ei dedit, iuxta quod ipse testatur: Pater quod dedit mihi, maius est omnibus. At dici non potest, quod partem suae substantiae illi dederit, & partem retinuerit ipse sibi, cum substantia Patris indiuisibilis sit &c. that is to say: For the Father, begetting his sonne, from euerlasting, gaue him his owne substance, according as he himselfe witnesseth: that which the Father gaue me, is greater than all. But it can not be said, that he gaue him part of his substance, and kept parte vnto him selfe, when as the substance of the Father is indiuisible &c. Goe your wayes now and perswade vs, that your church can not interprete any sentence of the scripture, falsely, when the Laterane Councell, which is your represented church hath thus both falsefied, and falsely interpreted, this scripture. Perswade men, that they may safely leane to the interpretation of your church, when among a thousand and three hundred Prelates, gathered canonically in a Councell, not one was founde that coulde espie such grosse abusing of the worde of God, but let it passe in a Canon, vnder the name of the whole Councell. Perswade men, that in all controuersies, & condemning of errors, they must be ruled by the determination of your Church, When the Fathers of the Laterane Councell, can not confute the error of
Ioachim Abbot, concerning the Diuinitie of Christ, but by falsefying and false interpreting of scripture. These few examples of an infinite numbre, I haue set forth, because they are sufficient, both to satisfie your chalenge, and to perswade the simple, that the church of Rome may falsely interprete the scripture, which you woulde beare them in hande were impossible.
3 Or induce any error among the people.
THe true and onely church of God, is so guided by God his spirite and direct
[...]d by his worde that she can not induce any damnable error to continue. Yet,
[Page 89] as it is declared before, she hath no such priuilege graunted, but that she may be deceiued, in some thinges: for her knowledge is vnperfect, and her prophecying is vnperfect. 1.
Cor. 13. And it is true that
S. Augustine sayeth: euen the whole church is taught to saye:
Forgeue vs our trespasses. And if generall Councells be the church represented (as you Papistes doe teache)
S. Augustine plainely affirmeth that they may erre:
De Baptismo contra Donatistas, lib. 2.
cap. 2.
Quis autem nesciat sanctam scripturam Canonicam tam veteris quam noui Testamenti &c. And who knoweth not, that the holy Canonicall scripture, as well of the olde, as of the newe Testament, is conteined within her certeine boundes: and that it is so preferred, before all later writinges of byshops, that of it, no man may in any wise doubt, or dispute, whether it be true, or whether it be right, what so euer is knowen to be written therin: and that the writings of bishops, which haue bene written, or are now in writinge, maye be reprehended, if they haue gonne astraie, any thing from the trueth, both by the saying that is perhaps more wise, of any man, that is more skilfull in that matter, and by the more graue authoritie and wisedom of other better learned bishops, and also by Councells: and that euen those Councells which are gathered in euery region or prouince, ought to geue place without all doubt, to the authoritie of the generall Councells, which are gathered out of all the Christian worlde: and that euen the very generall Councells, may often be amended, the former by the later, when as by any triall of thinges, that is opened, which before was shut, and that is knowen which before was hidden, without any swelling of wicked pride, without any stubbernesse of arrogance, without any contention of peuishe enuie: with holy Humility, with Catholike peace, with Christian charity. Thus farre,
S. Augustine, which cleerely affirmeth, that generall Councells may often erre, which maye often be amended, but that the authority of God his worde, is to be preferred before the writinges of all Doctors, and Decrees of all Councells, and that it onely can not erre. The Councell of Carthage the 3. ca. 23. determined, that all prayers at the altar, shoulde be directed onely to the Father, and
[Page 90] not to the Sonne, or the holy Ghost, whether this be an error to define that it is vnlawfull to pray to God the Sonne, and God the holy Ghost, let euery man iudge. But you will except, that this was a prouinciall Synode, and not a generall Councell. But I aunswere you, it hath the authoritie of a generall Councell, because it was confirmed in the sixt generall Councell holden at Constantinople in Trullo. And as for the Popish church, that it maye erre, what neede we better proofe than the prayer, which it maketh, after the ending of euery generall Councell,
Precamur scilicet vt ignorantiae parcas & errori indulgeas, that is we praye truely that thou wouldest spare our ignorance & pardō our error. And againe,
Et quia conscientia remordente tabescimus, ne aut ignorantia, nos traxerit in errorom, aut praeceps forsitan voluntas impulerit a Iustitia declinare, ob hoc te poscimus, te rogamus, vt si quid offensionis in hac Concilij celebritate attraximus, condonare, & remissibile facere digneris. that is: And because we are greued with remorce of conscience, lest either ignorance haue drawen vs into error, or perhaps rash will hath driuen vs to decline from Iustice, therefore we praye thee, we beseech thee, that if we haue drawen vnto vs any offence in the celebration of this Councell, thou wouldest vouche safe to pardon, and to make it remissible &c. If it be impossible for the generall Councell to erre, what neede they pray to God to pardon their error, and when their owne conscience condemneth them and compelleth them to confesse, and that before God, that they may erre, what impudence is it in any man, to contend that they can not erre? Furthermore the second Councell of Nice, determined that Angels, and soules of men had bodies, were visible, and circumscriptible, and therefore might be painted, and this it affirmeth to be the iudgement of the Catholike church,
Con. Nice. 2.
Actione 5. If this be not to induce an error, to make men beleue that Angells and spirites haue bodies visible and circumscriptible, there was neuer anye error sence the worlde beganne. Finally, when they say the Pope can not erre, they acknowledge that such generall Councells as condemned Popes, for heretikes, did erre, as the sixt generall Councell of Constantinople
[Page 91] in Trullo, which condemned and accursed Pope
Honorius for an heretike,
Actione 13. Euen as Pope
Leo, the 2. did also, as appeareth in his epistle, to the Emperour
Constantine. Also the Councell of Constance did erre, which condemned Pope
Iohn the 23. for denying the immortality of the soule, and the resurrection of the body.
Session. 11. which Councell, Pope
Iohn him selfe affirmed to be most holy, and that it coulde not erre.
Session. 12. And the Councell of Basile did erre, which deposed Pope
Eugenius, the 4.
Session. 34. the same Councell being confirmed by Pope
Nicolas the 5.
Session 43. If you say: these two last Councells did not erre, in condemning and deposing these Popes: Then the great generall, and OEcumenicall Councell of Ferraria, and Florence, did erre, in disallowing the determination of these Councells. Thus it is manifest that the Romish church, which they them selues confesse, to be represented in a generall Councell, may erre, which hath so often erred. And if it may erre, and be deceiued it selfe, what man is he, that neede to doubt: Whether it maye induce any error among the people.
4 Or approue any vnprofitable or hurtefull vsage among Christians.
IF the church had not approued many vnprofitable and hurtefull vsages, among the people in
S. Augustines time, what neede had he to complaine, that many of God his cōmaundemēts, were litle regarded, & mans presumptions so highely esteemed,
Sed hoc nimis doleo &c. But herewithall I am to much greued, that many thinges which in God his booke are most holsomly commanded are lesse regarded, and all thinges are so full of so many presumptions, that he is more greuousely reproued, which in his vtas hath touched the earth, with his bare foote, that he that hath buried his minde in dronkennesse. Therefore if it be an vnprofitable and hurtefull vsage, to preferre mans traditions before God his commaundementes, the Church in
S. Augustines time approued an vnprofitable and hurtefull vsage. Furthermore,
[Page 92] if the Church can not approue an vnprofitable or hurtefull vsage, wherefore are so many ceremonies, as were approued in
S. Augustines and
S. Ambroses times, abrogated and disanulled, either because they were vnprofitable, or else hurtful. Last of all, what superstitious vsages, doth the church of Rome still approue? euen such as the wiser sort of Papistes are ashamed of.
5 Or that she suffereth any man, damnably abusing her religion, without open reprehension thereof, proue any of these thinges, and I recant.
THe true Church of Christ, in such places as she is, suffereth no man damnably abusing her Religion, with out open
[...]eprehension, as in the dayes of
VValdo, VVickleffe, Husse, &c. whereof sufficient mention is made before, but because she is not in all places at all times, many men, yea whole nations, may damnably erre, and not be reprehended of her, As all the Mahometistes, which occupie the greatest part of the world, who doth, or hath alwaies openly reprehended them. And the Romish Church, can well enough abide, y
e true Religion of Christ, to be damnably abused, not onely without reprehension, but also with allowing: For when the Friars, Dominicanes, & Franciscans, had forged a newe Gospell, out of the doctrine of
Ioa
[...]himus, and the visions of
Cyril, which they called the Gospell of the holy Ghost, the Gospell that should endure hereafter, the euerlasting Gospell: which diuilish gospell they affirmed to be so much more perfect, then the Gospell of Christ: as the Sunne is more perfect then the Moone, & a kernell of a nut, before the shell: yet did not the Church of Rome, once reprehend it. So that it was cultiued 55, yeares, and at length set forth to be openly expounded in the Vniuersitie of Paris,
Anno Dom. 1255. without open reprehension of any, but such as were counted heretikes for their labour, As
Gulielmus de S. Amore, Gerardus Sagurellus, &c. And finally, when the matter was brought before the Pope,
Anno Dom. 1256. by
Gulielmus de S. Amore, and other sent from the Vniuersitie of Paris,
[Page 93] the Pope and the Cardinalls, tooke o
[...]der that it shoulde be priuily burned, and not openly reprehended, for shaming their orders.
Mathaeus Paris. Whereby it is clearely proued, that the Romish Church hath suffered wicked men, damnably to abuse Religion, without open or priuie reprehension for the space of 55. yeares, and at length without open reprehension, when there was no remedie but it must needes be reprehended, wherefore if there be any grace in you, you will recant.
The 28. article conteyneth 3. demandes.
1 If vnitie in Faith, austeritie of life, sharpe discipline, great penance, much fasting, large almes, godly deuotion, obedience to higher powers, grauitie and constancie in all cases, be not the signes of the true Church.
IF you aske of true Faith, repentance, discipline, &c. these might be signes of the true Church, but if you meane vnitie in any faith, &c, as it seemeth by your wordes, the Mahometistes and Turkes, are the true Church, for they haue vnitie in their faith, austeritie of life, sharpe discipline, fasting, almes, deuotion, obedience, grauitie, Constance, &c. as much, or rather more then the popish church.
2 Or be not more in our Church then in their Congregation, I recant.
YOu haue not vnitie in true faith: for you knowe not what it meaneth, but are vtter enemies vnto it, and in your owne principles, there is no vnitie, whether the Pope or the Councell be superior, &c. you may, as all hypocrites, pretende austeritie of life, when you are most luxurious riotors, as the world knoweth: your discipline is not so sharpe, but money wil make it blunt: you haue great penance but no true repentance, you haue much abstinence from meates, which is the doctrine of diuills, but you fast as litle as other men: your almes are large but without faith, and therefore
[Page 94] sinne: your deuotion is blinde, and not godly, but like her mother Ignorance: you are disobedient to Christian Magistrates, submitting your selues to Antichrist: your grauitie and constancie in all cases, is better commended of your self, then knowne of other men: Wherefore being voyde euen of these, which you make the signes of the true Church, you are none of the true Church, except you recant.
3 But if discorde in religion, licentiousnes in lyuing, contempt of Discipline, reiecting of penance, lothesomnesse of fasting, lacke of zeale and deuotion, disobedience to Magistrates, sacriledge, apostacie, breach of vowes, vnlawfull lustes, wantonnesse in all life and maners, if these thinges, I say, agree not better to the Protestants, than the Catholikes, or if these be not the plaine signes and fructes of a false church, and doctrine, I recant.
WE acknowledge that in the outward face of our church, be many hypocrites, chargeable with these crimes that you speake of, and we yelde our selues guiltie before God of greuous offences, that our life is not aunswerable vnto our doctrine: Neuerthelesse we doubt not, but God for Christ his sake, will haue mercy vpon vs. But if in life and conuersation we be compared with you Papistes, euen the cheefest of your church, as Popes, Cardinalls, Byshoppes, Monkes, &c. We dare approue our life to be honester both before God and men. You shall neuer be able to charge vs with such ryot, whoredome, adulterie, incest, sodomitry, bestiality, murther, poysoning, necromancie, apostasie, blasphemie, &c. as both the worlde seeth to ouerflowe in your Prelates at this daye, and we are able to bring forth of your owne Cronicles and Hystories, to haue ben committed in times past: wherefore, for very shame, leaue of this comparison. We meinteine no stewes, neither of males nor females, we set forth no bookes in commendation of Sodomitry, we exact no tribute of Cour
[...]isans, to kepe open bawdrie, we priuiledge no writinges that teache men to committe vylanie, worthy of a
[Page 95] thousand deathes. Therefore be not so impudent, to charge vs with these crimes aboue the Papistes, but rather forsake that filthie whore, the mother of all fornication, and recant.
The 29. article conteyneth 8. demandes.
1 Let any Protestant in the worlde, proue vnto me, that their church coulde rightly be called Catholike, which was so particular, that no man aliue coulde name a place where any such church was.
WHy might not our Church, when it was most hidden, be as rightly called Catholike, as the Church of the Apostles, when it was so particular, that it was cōteined in the narrow bondes of Iury: for it is not called Catholike, because it shoulde be euery where, for that it neuer was nor shalbe: But because that where so euer it be, in partes, it is one body of Christ. The Popish church is not in euery parte of the worlde: For
Mahomets sect is in the greatest parte. Many cuntries are Idolaters and the most parte of them that professe the name of Christ, are not in the felowship of the Popish church: And whereas you saye: that no man aliue coulde name the place where it was, you make an impudent lye: For although it were vnknowen, to the Papistes, and enemies thereof, yet was it knowen to the true members therof. It was in Italie, whē
Marsilius of
Padua, preached: in France, when
VValdo preached at Lyons, and there about. In England, when
VVickliffe taught: in Bohemia, when
Iohn Hus, and
Ieronyme of
Prage did florishe.
2 Or that it might be called holy, which neuer had Baptisme, or other sacramentes, to sanctifie any of her followers withall.
IT had the spirite of God to sanctifie the true members of it, and it had sacramentes to testifie the same: Also did not the Bohemians baptise: Were not
pauperes de Lugduno
[Page 96] baptised? &c. But if you count their Baptisme no Baptisme, why did you not rebaptize in
Queene Maries time, all those that were baptized by our Church in
King Edwards time?
3 Or that it should be one, which as soone as it grew vp in the world, was diuided into so many sundry sectes.
NOne of vs will graunt you, that our Church began first to grow, when it was last brought to light, and knowledge of the world: for it hath continued euen since Christ. But if there arose, or were renewed many heresies, with it, that is no new matter, but an olde practise of the deuill. For as soone as the Church of Christ beganne to grow vp after his ascension, euen in the Apostles time, there were many sectes and heresies, As the Iewes that mainteyned the lawe, they that denyed the Resurrection among the Corinthians
Hymenaeus and
Philetus, Simon Magus, Cerinthus, Ebion, Marcion, Basilides, Valentinus, Carpocrates, &c. So that there were many more heresies, at the first preaching of the Gospell, in, and immediatly after, the Apostles time, then at the last restoring of the publike preaching therof vnto the worlde in our dayes: And yet the Apostolike Church was one Church, and so is ours at this day one and the same.
4 Or that it might be called Apostolike, which could neuer coūt by orderly succssion from any Apostle, or Apostolike man.
YOu are neuer able to answere the arguments that are brought to proue that
Peter was neuer Bishoppe at Rome. And then where is all your braggs of Apostolike sea, and succession, &c. But be it that
Peter was there, except you proue succession of doctrine and faith as wel as succession of men, your successiō is not worth a straw. And our Church, which holdeth all the doctrine of the Apostles, and none other but the doctrine of the Apostles, shall be truely called, and founde, the Apostolike Church,
[Page 97] when your with all her succession of Antichristes whore, whoremongers, heretikes, Sodomites, blasphemers, coniurers, &c. shabe Apostaticall, rather than Apostolicall.
5 Or the secret, base, contemptible, defaced, and disordered Congregation, was euer of that maiestie, that it might require the obedience of all Nations.
HOw base, and contemptible soeuer it be, in the eyes of the wicked despisers of it: yet did it not only require, but also subdue all nations to the obedience of the Faith, so many as were euer subdued, in the dayes of the first Christian Emperors, and before. And sence, when it was most defaced by the tyrannie of Antichrist, it was of such maiestie, that it both required and obteined the obedience of the realme of Bohemia, and in processe of time, hath obteined the obedience of almost all the nations of Europe. If the churche of Rome reteine the like maiestie, why doth it not now, requier the like obedience of all nations, both Christians and Turkes. you will saye: It requireth, but it can not obteine. Euen so, I aunswere of our Church, it hath alwayes bene worthy to requier: but it hath not pleased God, that it shoulde alwaies obteine.
6 Or that it was euer able to gather generall Councels.
THe foure best generall Councells were gathered by our Church, and the Emperors, that were defenders of the same, and not by the byshops of Rome. Neither were they Presidentes in them, as it is manifest, that other men were Authors of the Canons, or distinctions: As of the Nicene,
Alexander Bishop of Constantinople of the Constantinopolitane.
Nectarius byshop of the Ephesine.
Cyrillus byshop of Alexandria of the Chalcedonense.
Anatolius of Constantinople &c. and in other generall Councells where the bishop of Rome was president, I aunswere as
Iohn Patriarche of Antioche did, in the Councell of Basile, his presidence was:
Honoraria ad beneplacitum Concilij eis data:
[Page 98] non authoritatiua, nisi ex concessione aut permissione habente vim concessionis aut ex tolerantia, that is: For honor sake graunted to them so long as it shoulde please the Councell, and not of authority but either by graunt or permission being of the force of a graunt or els of sufferance. And I conclude as he doth, the Pope was neuer President either of honor, or of authority, but by the graunt or permission of the Councell. And how is the Popish church able to gather general Councells at this daye? who will come at her calling? Except a few Spaniardes, and a ioly company of buckram bishops of Italie? generall Councells of all the worlde, can neuer be gathered, but either whē there is a Monarchie, or els (which is not to be looked for) that all the Princes of the worlde, will consent together.
7 Or exercise Discipline.
BEcause this demande hath bene aunswered so often before, I will saye the lesse nowe. The free course of discipline, in time of persecution may be hindred: As it was in
S. Cyprians time, when the members of the Church be dispersed: but the power of discipline, hath alwayes remained, and when occasion serued, bene executed: As the Bohemians, excommunicated the Adamites, and the ciuill Magistrates punished them by the sworde.
8 Or that these names, proper by scripture and Doctors of the true Church, coulde be euer chalenged, by any right to their saide Congregation.
AS many of these names as are proper to the Church by scripture, or Doctors agreeing, with scripture, haue bene alwayes iustly chalenged of right to perteine to our Church and Congregation.
I meane these:
1 Corpus Christi.
[Page 99]OVr Church doth rightly chalenge, to be the body of Christ, which acknowledgeth Christ to be her only head, Sauiour, Redeemer, Priest, King, Intercessor. &c. The Popishe church can not chalenge this name, because she doth not acknowledge Christ to be theese only and wholly.
2 Sponsa Christi.
THe spouse of Christ, heareth the voice of Christ, and is ruled thereby, so doth our Church, therefore she is spouse of Christ. But the Romish church goeth a whoringe after her owne inuentions, committeth grosse idolatry, and will in no wise be ruled only by the voice of Christ, there she is not the spouse of Christ.
3 Vencidilecta Christo.
HOwe tenderly Christ loueth his Church, the true members thereof, which haue receiued the first frutes of his spirit, do better vnderstand in hart thā can be expressed with words, & howe he abhorreth the whore of Babylon the Romishe Synagoge, the Scripture doth plentifully declare.
4 Columba speciosa.
OVr Church, expressing the simplicitie of a fayer doue, may iustly chalenge this name: But the Babylonicall Strompet your church, in crafte and subtilitie, is more like a foxe than a doue.
5 Domus Dei.
THe true Church, in which we are, is the house or familie of God, which he gouerneth by his stewardes, the sincere preachers of his word. The popish church is the Synagoge of Satan, where the preaching of God his word is despised, and the word it selfe, made subiect to mens determinations and authorities.
6 Columna veritatis.
SAinct Paule by this title doth admonish Pastors, and Preachers, how great a burthen and charge they susteyne, that the truth of the Gospell can not be continued in the world, but by their ministerie in y
e church of God, which is the piller and stay of truth, this their duety true preachers considering, are diligent in their calling to set forth the Gospell and to preach the truth. But the popish church, which is not the vpholder, and mainteyner, but the ouerthrower & oppressor of the truth, compelling it to giue place to falshood and error, can by no equitie chalenge this name, to be called the piller and stay of truth, but rather of falshood and lyes.
7 Ciuitas Dei.
OVr Church is the citie of God, builded vpon the foundations of the Patriarkes, Prophets, and Apostles, Iesus Christ being the head corner stone: ruled by the lawes of God onely, reteyning that forme of regiment and common wealth, that Christ him selfe hath prescribed. The Church of Antichrist, is founded vppon seuen hilles,
Apoc. 17. vpon the traditions, dreames, phantasies, and deuises of men, refuseth to be ruled onely by the lawes of God, hath cleane altered and changed the forme of regiment prescribed by God, & set vp an other, full of Antichristian pride, crueltie, and tyrannie. Therefore in no wise may be called the citie of God, But Babylon the mother of fornication, Sodoma and Egypt, where our Lord is daily crucified in his members.
8 Ciuitas supra montem posita.
THis saying of our Sauiour Christ in the 5. of
Mathew, is not properly meant of the Church, but of the Apostles & their successors the ministers of y
e Church,
[Page 101] euen as these sayinges:
You are the salte of the earth, you are the light of the worlde, A citie builded vppon an hill can not be hidden, neither is a candle lighted to be set vnder a bushell. By which wordes, he teacheth them aboue all other men, to looke diligently to their life and conuersation: for as they excell in place and dignitie, so the eyes of all men are set vppon them. As a citie builded vppon an hill, must needes be seene of all them that come neare it, so they being placed in so high an office and dignitie shall be noted and marked aboue all other men. As a candle is not lighted but to be set on a candlesticke & to giue light vnto all them that come into the house, euen so a Minister and Preacher of God his word is not ordeyned for any other ende but that he should shine before men in true doctrine and good maners. Hereby it appeareth how fondly some Papists would seeme to proue out of this place that the Church must alwayes be visible, when the wordes are not applyed to the Church, but to the ministers thereof, I know some of the doctors expound this place otherwise, but the context of the wordes doth plainely confute their error.
9 Hortus conclusus.
AS a gardē or orchard walled in or inclosed with hedges, is more estemed of the owner, thē great broad fieldes, and the trees and flowers that growe therein are preserued and kept more safely, then such as are wilde and grow abroad, right so the Church of Christ seuered from the rest of y
e world, though it be small in compasse, yet is it more estemed of him then all the world beside. But the Church of Rome, which will not be enclosed with the walls or hedges of God his word, but wandreth at large after her owne inuentions, can not be called the inclosed garden of Christ.
10 Fons signatus,
THe true Church of Christ is also compared to a spring or founteine, which is shutte in or sealed vppe from the prophane waters of worldly vanities, ministring
[Page 102] the water of life to all the children of God. But as for the popish church, which ishueth out of the bottomles lake, is a stincking puddle of all false doctrine and heresie, whereof the whore beareth a cupp full.
Apoc. 17. out of which all nations haue dronk,
Apoc. 18. So farre is it, that she should be a well, sealed vp by Christ.
11 Sponsa Agni.
THe description of the Spouse of the Lambe, set forth in
S. Iohns Reuelation, doth in all pointes most aptly agree vnto our holy Church and congregation. But the popish church, which is not content to be clothed in that white shining silke, which is the Iustificatiō of Saincts made white in the blood of the Lambe, but with the filthy ragges of mans righteousnes,
Esay 64. is no Spouse of Christ, but the darling of the deuill.
12 Mulier amicta Sole.
NO place in all the scripture doth more plainely set forth the estate of our Church than this 12. of the
Apocalyps. She is clothed with the sunne of righteousnesse Iesus Christ, which is her bewtie. She treadeth vnder her feete, the Moone of mutabilitie, changeablenesse, and inconstancie, she is crowned with 12. starres, which is the doctrine of the 12. Apostles, the worde of God. She is alwaies fruitefull, and persecuted by the deuill and his members, but yet by Christ defended, protected, and prouided for in all daungers and aduersities. But the church of Rome, is that whore of Babylon clothed in purple and scarlet, golde, precious stones, and perles, described
Apoc. 17. sitting vpon the beast with seuen heades, which are the seuen hilles, and is the great cytie that had dominion ouer the kinges of the earth.
13 Habitatio fratrum in vnum.
[Page 103]ALthough this saying be not proper nor peculiar vnto the Church onely, but common to euery societie and fellowship of men that continue in godly vnity, yet doth it most aptly agree vnto our Church, which holdeth one vnity of doctrine, faith, and religion of Christ. But the Popish church how so euer it bragge of vnity, because their agreement is not in verity, can not be that cohabitation of brethren, which the Psalmist doth so highely commende.
14 Mons Dei mons pinguis.
THe hill which
Dauid so extolleth
Psal. 68. is the mount Zyon, which though it be small, yet it excelleth the high and frutefull hill of Basan, because God had chosen it to place his tabernacle therupon: euen so the church of Christ, though it surmount not ouer kingdomes in worldly dignities and commodities, yet to such as Dauid was, the litle hill of Zyon is more worth, than all the seuen hilles of Rome.
15 Sacra anchora.
IN all the Scripture the Church is not compared to an holy Anchore, but in the sixt to the Hebrues Fayth in God his promises, is compared vnto a sure & stedfast Anchore of our soules, vpon which Faith seeing our Church is builded we may truely say that in our Church only is this sure anchore, which the popish church doth so much despise that she counted it heresie for vs to flie vnto Fayth,
tanquam ad sacram anchoram, that is: As to our only sure refuge.
16 Vinea Domini.
THe Vineyard of the Lorde is of his owne plantinge, dressed & tilled by such husbandmen, as he hath placed in it, which will yeelde him frute in time conuenient. This agreeth aptly vnto our Church, which alloweth
[Page 104] no plant, but such as is planted by our heauenly Father. This Vineyarde cā not the popish church be compted, which plucketh vppe the vines planted by God, and in the steede of them setteth thornes and thistles after the deuises of men.
17 Terra viuentium.
THe land of the lyuing in scripture signifieth this present life, as:
I trusted to see the goodnesse of the Lorde in the lande of the lyuing. that is: Although I was neare death, yet I beleued that God woulde preserue me in this life
Psal. 27. And vnto
Doeg, he sayeth:
Psal. 52.
God shall destroy thy roote out of the lande of the lyuing. that is: Out of this life. Also
Ezechias, in his psalme.
Esay. 38.
I shall not see the Lorde, euen the Lorde in the lande of the lyuing. that is: I shall no more praise God in his temple here in this life. And when you shall bring forth a place of scripture where it is proprely applied vnto the church, it shalbe an easie matter to proue that we onely are the liuely members of Christ, which abide in his body receuing all benefites of life from him which is our heade: And easie it wilbe to proue that you are the lande of the deade men, which are strangers from the life of God
Ephes. 4. which are aliue in this worlde and not deade vnto Christ.
18 Regina in vestitu de aurato circundata varietatibus.
ALthough this saying alleaged out of the 45.
Psalme, be figuratiuely ment of the church, as it is literaly spoken of
Pharaos doughter whom
Solomon maried: yet being alleaged not after the trueth of the Hebrue but after the error of the olde translation, I will not interprete it contrarie to my conscience (as
S. Ieronym
[...]ayeth) according to that corrupt version but according to the trueth of the text, which is:
The Queene in a garment of golde of Ophir, As for compassing with varieties, it is not in the text. By this figure the spirituall magnificence of the church of Christ gathered
[Page 105] of the Gentiles is set forth vnto vs, and therefore let not the Papistes dreame that material golde is the ornament of Christ his spouse, but as it is before sayed, of the whore of Babylon.
19 Ecclesia magna.
20 Populus grauis.
DAuid in the 35.
Psalme promiseth that he will geue thankes vnto God after his deliuerance, in a great companie and solemne assemblie of people, such as was wont to come together at the holy meetings in the Sanctuarie. This is the true and the simple meaning of this text. And it were to violent an interpretation to inforce it to be a prophesie of the church of Christ, although it be true that the church is a great congregation and a mighty people, yet remembring therewith that in comparizon of all the worlde it is as Christ him selfe calleth it: A litle Flocke.
21 Archa Noe.
IN the Arch of
Noe, as
S. Peter testifieth 1.
Pet. 3. but a fewe, namely 8. soules were saued in the water, euen as many as were obedient vnto the voice of God, the whole worlde beside were drowned. Wherefore how fewe soeuer we be: As the Papistes say we are not many, so long as we obey the voice of God, we doubt not but we shalbe saued in the Arch. And the Papistes with all their vniuersality and multitude, despising the lawe of God, shall perishe with the wicked worlde.
22 Tabernaculum altissimi.
THe old Tabernaecle was a figure of the true Church, and we know that none shall dwell therein but such as be described in the
Psal. 15. Therefore let the Papistes bragge as long as they list of the Tabernacle of the highest, yet shall they not dwell there, neither shall
[Page 106] they rest in his holy hill, because they be not indued with such vertues, springing of true, and a liuely faith: As in that
Psalme be set forth.
23 Ager & area Dei.
THe church is the feelde and flower of God, in his feelde he soweth none but good seede, & the chaffe shalbe purged from his flower. The Papistes are some of these tares, whome the enuious man hath sowed while men were a sleepe, and the chaffe, which after it be purged from the corne together with the tares shalbe burned in the vnquencheable fire.
24 Mater fidelium.
IErusalem that is from aboue is free, which is the mother of vs all, which embrace Iesus Christ as our onely Redemer from the bondage and curse of the lawe. As for that steppe mother of Rome which bringeth men into captiuitie through ceremonies and traditions of men: Begetteth vnto bondage as
Agar did, and is become the mother, not of the faithfull, but of abhominable fornication
Apocalip. 17.
25 Nutrix Christianorum.
THe church of Christ is the Nurse of Christiās, which bringeth them vp and feedeth them first with milke, and afterwarde with stronger meates according as they are able to receue it 1.
Cor. 3.
Heb. 6. But Rome, which feedeth her babes with poyson of mans traditions in steede of the milke of God his word, & will rather see them famish than they shoulde taste of God his worde, maye well be a nurse of Antichristians, but neuer did good vnto Christians.
26 Ecclesia orthodoxa.
[Page 107]TRue opinions are confirmed out of the worde of trueth, wherefore our church which holdeth no doctrine, but such as is tried by the worde of truth most truly may be called the true beleuing church. Contrarywise, the Popish church which so manifestly dissenteth from the worde of trueth that she dare not be iudged thereby, but most blasphemously submitteth the same to her corrupt and false iudgement, maye iustly be called a false beleeuing church.
27 Vna, Sancta, Catholica.
28 Apostolica.
THis hath bene often proued before: And namely in the first, second, third, and fourth demandes of this last Article.
29 Vxor de latere Christi sicut Eua de latere Adam.
AS
S. Augustine sayeth: The church of Christ is taken out of his side: as
Eue was out of
Adams side, which so long as she obeyeth the voice of her
[...]usbande, is not deceiued by the serpēt: But if she be absent from him, that she be not instructed by him, she is deceiued by heretikes
Augusti. De Genes. contra Manichaeos libro. 2.
cap. 24.
& 26. by which place of
Augustine it is proued that the Church may erre, if she be not ruled by the worde of God.
30 Domus Pacis.
THe church may be called the house of Peace, because there is in it Peace and agreement in the cheefest Articles of the Faith, or because in it is taught vs the Peace and reconciliation wrought by Christ, whereby we knowing that we are iustified by faith, haue peace with God.
Rom. 5. But neither of these Peaces are in the church of Rome: for there is dissention in doctrine and their doctrine dissenteth from the truth: as for the peace of conscience is altogether
[Page 108] vnknowen vnto Papistes, euen as the iustification of Faith, by which onely it is obteined.
31 Domus Refugij.
THe house of Refuge or defence may also be applied to the Church, out of which is no saluation: And in whose bosome it becōmeth euery man to rest, which shall looke for the refuge and defence of God. But God forbidde that any man should seeke for refuge or helpe at your church, which must be ouerthrowen with such violence as a great mylstone that is cast into the Sea, and shalbe founde no more
Apoc. 18.
32 Domus Veritatis.
AS our church is the piller and staie of trueth, so is she also the house of Trueth, which knoweth nothing but him that is the Trueth it selfe Iesus Christ and his most holy Scripture: In which this trueth is signed and testified. But your Synagoge is the house of lyes, where beside mens doctrines and traditions which are nothing but lyes, there be also leaden legendes of lyes, Promptuaries of lyes, Festiuals of lyes, and other infinite bookes of lyes.
33 Societas Sanctorum.
HOw shoulde not our Church be the societie and fellowship of Sainctes, which is sanctified and purged by the bloode of Christ, which hath receiued the spirite of sanctification, by which we crie:
Abba, Father, which is guided and gouerned by the most sacred and holy worde of God. And how can the Popish church be the fellowship of Sainctes, when she refuseth the sanctification of Christ his one oblation and sacrifice, as sufficient to make them perfect, which scorneth at the spirite of sanctification, which can abide any thing, rather than to be directed
[Page 109] onely by God his holy worde: Finally which acknowledgeth no sainctes, but such as the most vnholy Pope, for money doth canonize and make sainctes.
Proue vnto me therefore that these excellent and propre callinges, can agree to any disordered companie or Congregation, or to any vnknowen society of men: but onely to the true Church of Christ spred throughout the whole worlde by Christes his promise, and by vertue of his spirit, continued in truth and grace from falshood sence Christes time, and I recant.
AS many of these excellent names, as in the worde of God, or the doctors agreeing with the worde of God, are propre or perteyning to the true Church of Christ, so many haue I proued to be propre and perteyning to our most holy and well ordered Congregatiō. And moreouer that they can in no wise be rightly applied to that most abhominable, Idolatrous, and disordered Synagoge of Rome, which is vtterly departed from the faith, geuing heede to spirites of error, and doctrines of deuills, being so liuely painted forth and euen pointed forth by the scripture to be that Antichristian church, whereof the holy Ghost prophesieth, that no man, except he will wilfully be blinde, can be ignorant thereof, so that if you be not starke blinde, and geuen vp into a reprobate sence, when you consider these thinges you will recant.
Let any man therefore aliue answer directly and plainly without colour or fraude of wordes and vnprofitable digressions to the foresayd or any of the foresayd demandes, and I shall willingly leaue the knowne Church & playne way of Saluation, and wander in the woodes to seeke after them, and their congregation.
IF you had not added this conclusion, we might haue conceaued some hope, that vpon further instruction in such matters as troubled your conscience you would haue ben
[Page 110] contented to be reformed after God his worde, and good counsell. But now you declare that you are so obstinatly bent that what so euer be proued against you, you will not receiue it as truth but yeld vnto it perforce. As for me, Although I know there are very many which with more learning and eloquence coulde haue aunswered your demandes, yet being such as they are, I submitte my selfe to the iudgement of all them, that be learned and godly minded, whether I haue not directly and plainely, without colour or fraude of wordes, & without all digression aunswered the same, so that I doubt not, but as many as are tractable, and stayed vpon these doubtes onely, may be fully perswaded by these not very long and yet sufficient Answers.
THE ENDE.
1 A DEFENSE AND DECLARATION OF THE CATHOLIKE Churches doctrine, touching Purgatory, and prayers for the soules departed.
1 AN OVERTHROW AND CONFVTATION OF THE POPISH Churches doctrine, touching Purgatory, and prayers for the deade.
By VVILLIAM ALLEN Maister of Arte and student in Diuinitie.
By W. FVLKE Doctor in Diuinitie.
2 Mortuo ne prohibeas gratiam:
Eccle. 7.
Hinder not the departed of grace and fauour.
2 Such liberalitie as by any meanes may extende vnto them, in burying their bodies, honoring there memorie, helping there posteritie.
TO THE READER.
3
A Friend of mine, very studious of the truth and zelous of Gods house, one that learned to beleue first, and then sought to vnderstand afterward (which I take to be the naturall order of a christian schoole, where faith must in most matters direct reason, and leade the way to vnderstanding) asked of me, as of one whome he hartely loued, and knew to be studious in such matters by my trade of life, vpon what groundes the Churches doctrine, and the Christian peoples faith of Purgatory, and prayers for the departed, stoode. I aunswered him then presently, as I could, and shortly after (as his further request was) in writing, somewhat more at large. The which my doing though it was both rude and
[Page 2] short, yet he so measured it, either by loue, as it commonly happeth, or else by a singular facilitie, whereby he misliketh nothing that is meant well, that he made it common to many moe then I would my selfe. For though I was well contented, that the simple people or any other should take profite or pleasure by my paine, yet
[...]onsidering the matter to be full of difficultie, and to rea
[...]h to Gods iudgements in the world to come, I called to my minde the saying of
Nebridius,
August. Epi. 23. who (as
S. Augustine reporteth of him with whom he was very familiar,) being much studious and inquisitiue of the secret po
[...]ntes of our faith, would be excedingly offended, to heare a man aske of a matter of importaunce, a briefe declaration: his saying was, that he loued not a short answere to a long question. VVhereby, I was me thought in a maner admonished, that my treatise though it satisfied my friend, and displeased not other, yet could not, written both hastely and briefly, serue so long and large a matter. I did feare with all, to enter, in this my lacke of yeares, iudgement, and knowledge, into the search of such secretes as I kn
[...]w, by that light vowe that I made of the matter before, the orderly proceeding in the cause would driue me vnto: I did learne of auncient
Irenaeus, that such doctrine
[...]nd mysteries may be safely had, and without all feare of errour,
Libr 3. Cap. 43. taught by holy Priestes and Bishops,
Qui cum episcopatus successione, charisma veritatis certum, s
[...]cundum placitum pat
[...]is accepe
[...]unt. VVho haue receaued with th
[...]ir ordinary succession in their pastorall seat, the gracious gift of vnderstanding the truth.
And these are they (sayth he in the same place) which may without all daunger to them selues and their hearers, expound vnto vs the holy Scriptures. Other men doubtles (which this miserable age of ours seeth not, that measureth all thinges by a fond flourish of learning, whereof
[...]et there was neuer lesse store) can not, nor must not be so bold, though their giftes were many moe, & study mu
[...]h longer then mine. And to confesse the truth in deede, I was somwhat loth (such was my foolish feare then) to fall in hand with that matter, which being well and to the bottom ripped, I perceaued, of all other causes in the world, most to touch the very sore of heresie, and therefore might to me procure the hatred of such, whose loue otherwise I could be content, either to keepe or
[Page 3] winne. Besides that, I saw the contention of the contrary part, seking to make some answere to such thinges as might in this cause most greeue their mindes, or marre their matter, shoulde driue me from that course of study, which otherwise in quietnesse I would most gladly keepe, to serue truth and defende my cause, which once of freedom and good will taken in hand, must afterward of duety and necessitie be vpholden. Notwithstanding all these thinges, good reader, which might most iustly hold me back, yet now my friendes request, the case and condition of this present time, and my duety towards my mother the Church, may of good reason, and must of necessitie chaunge my former intent, & remoue my priuate study to the benefite of the common cause. Therfore being at length by iust occasion wholy minded to serue as well as I could that way, I thought good these late months, to make a more full declaration of that thing, which at my sayde friendes request, I had so briefly touched before. That as then when he first had it of me, it onely serued him for his owne contentation, the pleasuring of his singular and secret friendes, and the helpe of some simple whome he knew deceyued by ouer light looking on so graue matters, so nowe (good Christian reader) I trust it may helpe in common, not onely such as haue been caried a way by the guile of heresie, but other that are much subiect to the daungerous flattery of this present time: with whome, pleasure euer ioyned to the protestantes doctrine, often more preuaileth, then the preachers persuasion. Be bolde to charge any of our aduersaries, make he neuer so great accompt of him selfe, with the force of trueth heere expresly proued both by argument and authoritie: if it holde him not, he shall (I am sure) brast out with impudencie, and not lose him selfe by reason, iust dealing, or honestie. And if it be proued to touch with safetie the poison it selfe, let no man doubt to vse it for a preseruatiue, in this common infection of our time and countrie. For it were no reason, any man shoulde practise with the poore people priuyly, in such thinges as he were not hable to mainteine before their pilloures and preachers openly. And for that hatered which I may procure to my selfe by mine owne trauell, it shall not much moue me: for I shall either be partaker thereof, as a common praise in these euill dayes to most good men: or els if I be not
[Page 4] worthy so much, I will learne to beare it as some parte of punishment & satisfaction for my sinnes. I may not bye frendship with flatterie, nor mannes loue with forsaking Gods trueth. Of such thinges then I will not make much reckening: but my principall care is, that in writing or wading in so deepe matters, I keepe the streight line of the Churches truth, which, in the exceding rashnesse of these darke dayes, a man may quickely lose. And therefore to make sure, I humbly submit my selfe, to the iudgement of such our maisters in faith and religion, as by Gods calling are made the lawefull Pastors of our soules. Of whome I had rather learne my selfe, then teach other: if either they had occasion and opportunitie to speake, or I might of reason and duetie in these miserable times holde my peace. Farewell gentle Reader, and if I pleasure thee by my paines, let me for Christes sake be partaker of thy prayers.
At Antwerp
the Second of May. 1565.
3
WHether this occasion of your writing were true, or only pretendid, it is all one to our purpose. But where you commende your freinde, for that he learned to beleeue first, and sought to vnderstand afterwarde, which you take to be the natural order of a Christian schoole, if you had shewed where you learned that methode, his cōmendation should haue been the greater, and your iudgement the weightier. For we learne by Saint Paule, a contrary order, namely first to heare the worde of God preached and expounded, and then to beleeue it.
Rom. 10. For God by the riches of his grace, hath abounded towardes vs, in all wisedome and vnderstanding, and hath opened vnto vs, the mysterie of his will, according to his good pleasure, so that after we hearde the worde of trueth, the Gospell of our saluation, we haue thereby beleeued, and so are sealed with the holy Spirite of promise, laboring and praying, that those which
[Page 5] haue receaued the first grace of knowledge, and vnderstanding, may daily more and more, increase in the same, that they may be full filled with knowledge of Gods will, in all wisedom & spirituall vnderstanding.
Col. 1. And as for that blinde faith, which must be thrust vppon mens consciences, to be accepted before they see what grounde it hath, we leaue it, as meete for sect masters and heretikes, and in no wise to be admitted by the Disciples of Christ, who calleth all men to heare him, and vnderstand him.
Matt. 15.
Mar. 7. But faith (say you) in most matters must direct reason. But I say, reason in all matters must be subiect to faith. For the naturall man with all his reason, neither doth, nor can perceaue the things of the spirite of God, for the eye hath not seene, nor the eare hath hearde, neither haue entred into the heart of man, the thinges that God hath prepared for them that loue him, but God hath reueiled them to vs by his spirite. 1.
Corinth. 2. And this is the thing that deceiueth you
(Maister Allen) which more like a maister of prophane artes, then a good student of holy Diuinitie, can put no difference betwene carnall reason, and spirituall vnderstanding. For that knowledge and vnderstanding of Gods holy mysteries, conteined in his word, whereuppon our faith is grounded, we haue, not by light of naturall reason, but by reuelation and opening of Gods spirite. But omitting this matter, as touched by the way, with two other pages following, as containing nothing materiall to be aunswered, I will come to the third leafe and second face, where you promise an orderly proceeding in the matter you take in hand. Which order of yours, if you had not professed your selfe to obserue, men might haue taken your hochpot, to be such as your matter would bring forth, & that the treaty of Purgatory should be like the troublesome state therof: but when you are not content, to haue your methode counted to be of the nature of your matter, but you will needes make boast of an orderly proceeding, in so disordered a cause, you must not be offended if your confusion in steade of order, be sometime discouered.
Howbeit the want of order were a small fault, if the
[Page 6] matter were pregnant and certaine. But what assurance shall other men haue of your doctrine? when you your selfe affirme, and haue learned (as you say out of
Irenaeus) that such doctrine and mysteries, may not be safely had at such a mans hand as you are, but onely of holy Priestes and Byshops, which with the succession of their office, haue receiued a sure and certaine gift of truth according to the pleasure of their father. It is the duety, not onely of a good teacher, but euen of a good Christian, to say with the Psalmist: I haue beleued, and therefore I haue spoken. If you beleue not these matters, why haue you vttered them▪
[...]f you beleue them, then be bold to shew vs your grounds, out of the word of God. For other perswasion, then
[...]uch as is grounded vppon the hearing of Gods worde will neuer of Christians, be counted for true beliefe, so long as the 10. chapter to the
Romanes remaineth in the Canon of the Bible. But I knowe your meaning: you affect the prayse of humilitie and modestie. For wauering and vncertaintie in faith among Papistes is counted mod
[...]stie, but this modesty is soone forgotten, and this boldnesse nowe vtterly refused, in the next leafe
[...]ollowing, is not onely resumed by your selfe, but also enioyned to others. Be bolde (& blush not you might say, though you should for shame) to charge any of our aduersa
[...]es, &c. A sodaine chaunge he that euen now, neither can nor must be bolde, although he h
[...]d many more giftes then he hath, and studied much longer then he hath done, to expounde the holy Scripture, without daunger to him selfe, and his hearers, because he hath not the certaine gifte of truth, with ordinary succession: by and by is growne to such a full perswasion of truth, expressely proued by argument and autho
[...]itie, that men must be bold vppon his warrant, to charge all his aduersaries, either to be helde thereby, or else with no honesty to escape his handes. A man would maruaile, to beholde this speedy alteration, if he did not vnderstand the true difference, betwene the certaine faith of a Christian, and the obstinate blindenesse of an hereticke. For when he compareth his opinion with the authority of Gods word
[Page 7] where vpon true faith is builded, he will not, he can not, he must not be bolde, to vnderstand the scriptures, he wanteth that certaine gifte of truth: but when he remembreth that he can not deceiue others, nor retaine the glory of constancy him selfe, by doubtfulnesse and vncertainty: then he
[...]aunteth & braggeth, of the force of his feeble arguments, and vnsufficient au
[...]horitie. But concerning the place of
Irenaeus, by him alleged, I must admonish the reader, that his meaning was not, that euery one that succedeth in a Byshoppes seate, hath as necessarily annexed to his see, that certaine gifte of veritie, wherby, he may expound the Scripture without error, as (maister Allen perhaps woulde insinuate) But that some in the first age of the Church, as they succeded the holy Byshoppes and elders that were ordained by the Apostles, in place and office, so also it pleased God their father, that they shoulde succede in the like gifts and namely in that excellent gifte of interpretation of the Scriptures, which was but extraordinarie, and for a season. For if it had been an ordinarie thing, that euery Byshop by succession, shoulde receiue that gifte, there shoulde neuer haue been any heretike Byshops, as there haue been many: and againe, that prerogatiue, which Maister Allen him selfe will affirme, to be peculiar to the Byshop of
Rome, shoulde be made common to euery other blinde Byshop, where so e
[...]er he sat, which were a great absurditie in popery it selfe. And as for the gift of the interpretation of scriptures, God g
[...]ueth it still though not in such full measure, nor cōmonly without ordinary meanes allowed in the Scripture, as reading, comparing, praying, neuer the lesse, with as full persuasion in matters concerning Gods honour & our saluation by his holy Spirite, as euer he did bestowe the same in any age. And as for the helpes of learning requisite for the same, as knowledge of the tongues and rationall sciences, there was neuer greater sto
[...]e in the church of Christ, son Christ his time: ye if we shall iudge by the writings and stories of all ages (vnlesse we will be as impudent as maister Allen) we must say, there was neuer so great store of learning in any age, as (Gods holy name be praised) there is now
[Page 8] in these our dayes, in menne professing Christian religion: with what conscience can maister Allen affirme? that there was neuer lesse store of learning then in this age, when euen in remembraunce of men that are aliue, there was a great deale lesse store then is nowe, but in their fathers and grandfathers time, there was almost nothing but rudenesse and barbarousnesse, euen with the same conscience, that soone after he affirmeth that pleasure is euer ioyned to the Protestants doctrine, which more preuaileth then the preachers perswasion. If you had meant
Master Allen that peace of God which passeth all vnderstanding, which they tast of, that by the Protestants doctrine haue learned that they are iustified by faith.
Phil. 4.
Rom. 5. and to that perpetual ioy in the holy Ghost, whereunto we are exhorted by the Apostle.
Phil. 4. wherein the kingdom of God consisteth.
Rom. 14. we willingly would haue consented, that such pleasure is alwayes ioyned to the Protestants doctrine: but seeing it is more like, you speake of carnall pleasures, I must say thus much to confound your blasphemous tongue, and to dashe out your slaunderous writing: let the worlde witnesse that heareth our doctrine, and God iudge that seeth our hearts, whether carnall pleasures be ioyned to our teaching, which daily preach with all vehemency and earnestnes, vnfained repentaunce, mortification, deniall of our selues, bearing of the crosse, hatred of this world, amendment of life, holines and righteousnes, and that vnder paine of euerlasting damnation. And whether pleasure more then the godly perswasion of the preachers, preuaileth to winne professors of our doctrine, if it be not so clearly seene in this Church of England, by the meanes of the great peace and tranquilitie, we haue through Gods singular goodnes, vnder the happy gouernment of our Soueraigne Lady enioyed these many yeares: looke to those Churches of God in Fraunce, and the lowe countryes of Germany, which within these twenty yeares haue bene for the most part planted, growne vp, & flourished altogither vnder the heauy crosse and most sharp persecution, what carnall pleasure hath allured them? what worldly voluptuousnes hath and doth still intise them, in so
[Page 9] great multitudes to embrace this doctrine? whereof if they tast neuer so smal, they see present daunger of death or losse of all their goods with banishment. Surely, this is the Lords doing, and it is marueilous in our eyes. But to conclude: this man, if he can not haue loue and praise for his valiant enterprise, yet by patient bearing of hatred and reproch, he maketh full account of satisfaction for his sinnes. O miserable conscience of the Papistes, which haue no peace with god through faith in his infinite mercy, but seeke to satisfie the streightnes of his eternall iustice, by such beggerly shiftes as these, which also he is so vncertaine whether they wil serue his turne, that he feareth lest he lose al his labour, if he happen to lose the streight line of the Churches truth, which in these darke daies, a man may quickly lose. What say you
M. Allen? is it so hard a matter to keepe the streight line of the Churches truth in these darke dayes? Why? Where is the citie builded vpon an hill that can not be hidden? Where is that visible and knowne Church which can not erre? If that which was wont to be the only rule of truth among Papists faile you, try an other rule of the Protestants, and as
Augustine exhorteth you, search the word of God in the holy Scriptures, and then vndoubtedly you shall finde the truth and the Church also, that is the piller of truth, though the dayes be neuer so darke, or your eyes neuer so dymme: if with like humilitie you would submit your self to the iudgment therof, as you pretend to doe to the ministers and pastors of your faith and religion. The Lorde if it be his will, open your eyes, that you may see the truth, and geue you grace when you see it, that you striue not against it, to your owne destruction.
THE PREFACE, VVHEREIN BE NOTED TWO SORTES OF HEretikes: thone pretending vertue, thother openly professing vice. And that our time is more troubled by this second sort. With a briefe note of the Authors principall intent in this Treatise.
1
ALthough heresie and all willfull blindnesse of mannes minde, be vndoubtedly a iust plage of God for sinne, and therefore is commonly ioyned with euill life both in the people and preachers thereof, as the historie of all ages, and sondry examples of the Scriptures may plainely proue: yet by the gyle and crafty conueiaunce of our common enimie the deuil,
The deuils crafte in promoting errour. falsehod is often so cloked in shadow and shape of trueth, and the maisters thereof make such show of vertue and godly life, that you would thinke it had no affinitie with vice, nor origine of mannes misbehauiour at all. So did he couer the wicked heresies of Manicheus,
Hiero. in 7. cap. Osee. Marcion, Tatianus, and the like, with a fained flourish of continency and chastity: so did he ouercast thenimie of Gods grace Pelagius, with thapparance of all grauity,
Augustin. epist. 120. constancy, and humility: and so hath he alwayes, where craft was requisite to his intent, made shew of a simple sheepe in the cruell carkase of a wily woulfe. This good condition S. Paule noted in him, in these wordes:
Ipse enim Satanas
[...]ransfigurat se in Angelum lucis.
2. Cor. 11. For Satanas his owne person shapeth him selfe into an Angell of light. And that his scholars play the like part, our master Christ of singular loue gaue his flocke this wachword,
Matth. 7. for a speciall prouiso:
Attendite à falsis prophetis qui veniunt ad vos in vestimentis ouium, intrinsecùs autem sunt lupi rapaces. Take heede of false prophetes that come in sheepes vesture, but within be rauening wolues. He sawe (that seeth all things) that the outward face of fained holinesse might easily cary away the simple: he detected the serpentes subteltie, that none might iustly pleade ignorance, in a case so common: and withall for thenstruction of the faithfull, he gaue falsehoode
[Page 11] and her fortherers this marke for euer, that conuey they neuer so cleane or close, yet their vnseemely workes should euer detect their fained faith.
But all this notwithstanding, if we deeply weye the whole course of thinges, we shal finde that this counterfaiting of vertue and show of pietie, is not the perpetuall intent of the deuils deuise: but rather a needefull shift in forthering his practise, there onely where faith and vertue be not vtterly extinguished, then the full ende of any one of all his endeuoures. For this may we assuredly finde to be the scope & pricke of al his cursed trauel, to set sinne and her followers in such freedome,
The deuils marke and thexteame and of heresie. that they neade not (as often els) for their protection the cloke of vertue, nor habite of honestie: but that they may boldly encounter with the good and godly, and in open ostentation of their mischiefe, ouer runne all trueth and religion. VVherefore as he often cloketh subtell heresies in honest life, and vertues weede, so when he by likelihoodes conceyueth hope of better successe, and forther aduentures, he thē openeth a common schoole of sinne and wickednesse, where mischiefe may with out colour or crafte be boldely mainteined. This open schoole of iniquity, and doctrine of sinne,
Hieron sup. 13. Ezech. he once busely erected in the gentilitie, by the infamous philosopher Epicurus and his adherents: teaching to the singular offense of honestie, pleasure and voluptuousnesse to be thonely ende of all our life and endeuours. The which pleasaunt sect, though it euer sence hath had some promotours, yet the very shade of fained vertue, and worldely wisedome of those dayes, with ease bare downe that enterprise.
This broade practise was yet further attempted euen in Christes church: first by
Eunomius,
Eunomius. who doubted not in the face of the world, to auouch that none could perish (were his workes neuer so wicked) that would be of his faith. And then by
Iouinianus,
Iouinianus. who taught the contempt of Christian fastes, matched mariage with holy maidenhood, and afterward to the great wonder of all the Church, perswaded certaine religious women in Rome, to forsake their first faith, & mary to their damnation. For which plaine supporting of vndoubted wickednesse,
Cont. Ioui libr. 2.
S. Hierome calleth them often, Christian Epicures, boulsterers of sinne, & doctors of
[...]ust and lecherie. Neuerthelesse the force of Gods grace, which
[Page 12] was great in the spring of our religion, (the sinne of the worlde not yet ripe for such open show of licētious life) speedely repressed that wicked attempt.
Ad quod vult de haeresi. 82. For as S. Augustine declareth, it was so cleare a falshoode, that it neuer grew to deceiue any one of all the Cleargy. But not long after, with much mor
[...] aduantage the like practise was assayed by Mahomet, the deuills onely dearling: by whome numbers of wiues togither, often diuorcies, and perpetuall change for nouelty, was permitted. By which doctrine of lust and libertie, the floure of Christiandom (alas for pity) was caried away. At which time though our faith & Christes church were brought to a small roome, and very great straights, yet by Gods grace, good order, and necessary discipline, this schoole of lust hath bene reasonably till our dayes kept vnder: and the grauitie of Christian maners (as the time serued) orderly vpholden.
TO THE PREFACE.
1
IF you had not promised and professed an orderly proceding in this cause, we woulde neuer haue enquired, whether good order would require, that an heretike should haue bene first defined, before he were diuided. And especially in this controuersie, where either partie chargeth other with heresie, it had been conuenient, that the right definition or description of an heretike had bene first set downe, that men might thereby haue learned who is iustly to be burdened with that crime. For an heretike is he, that in the Church, obstinatly mainteineth an opinion, that is contrary to the doctrine of God, cōteined in the holy Scriptures, which if any of vs can be proued to doe, then let vs not be spared, but condemned for heretiks. But if iust proofe therof can not be brought against vs, but contrarywise we be able to shew manifest euidēce, that our aduersaries doctrine is cleane contrary to the Scriptures of God, then let the name of heretikes be applied to them, to whome the definition doth agree, with further punishment due to calumniators, that slaunder other men in that whereof they are guilty them selues. Nowe to the matter of this Preface,
[Page 13] which as the argumēt declareth, consisteth of three partes, wherof the first is, that there be two sorts of heretiks, y
e one pretēding vertue, the other opēly professing vice. This part is shewed in three leaues following. In y
e substāce of which point I will no
[...] differ with you, yet something will I note in your handling thereof, as occasion moueth me. First you affirme that heresie and all willfull blindnesse is vndoubtedly a iust plague of God for sinne, I mislike not your affirmation, but I maruaile how you can affirme this, and be a good Catholike: when we cannot say halfe so much, but we are charged by you, to make God y
e author of sinne. But such is the force of trueth, that oftentimes the enimies thereof them selues, when they speake without contention cannot auoyed a true confession. God therefore, as this Papist can not now deny, punisheth sinne with sinne, not as an euil author, but as a rightuous iudge. Proceding further you say that Christ hath geuen all heretikes this marke, that there vnsemely works should euer detect their fained faith: wherein, you speake not onely contrary to the trueth, but euen to your owne affirmation before. For our Sauiour Christ hath apoynted false prophetes to be knowne by their fruites, which is there false doctrine contrary to Gods worde, cloked with the sheepe skinnes of fained holinesse and vertue, which though it be many times discouered, yet is it many times so closely conueyed, that it clearly escapeth the iudgement of all men. Who was euer hable to chardge that damnable heretike Pelagius with any notorious crime or wicked behauiour in his outwarde life and conuersation? you your selfe confesse, that there appeared in him nothing, but grauity, constancy, and humility. If his doctrine had not bene found contrary to the word of God, he shoulde neuer haue bene tried to be a faulse prophete by his workes. Such are many of his scholers the free will men of our time, whose opinion, if it were not manifestly repugnant to the authoritie of the holy Scriptures, there manners are vnreprouable in the iudgemēt of mortall men. The like may be said of Iouinian (who if he were so great an heretike, as you make him) yet he himselfe as you shew
[Page 14] after out of
Augustine, offended not in that, which he perswaded others to doe. Your last example of heretiks openly professing vice, is of
Mahomet, by whose licentious doctrine, you affirme that your faith & Christes Church, were brought to a small roome & very great streights. If this be true tha
[...] you affirme, that the Catholike Church must be otherwise estemed, and by other notes then you are wont to describe it: or else, your Church by your owne assertion can not be counted Catholike. For if Christes Church be brought to a small roome and great streights, where is vniuersality, Consent of all nations, multitude of people, &c. that you are wont to talke of? But by your discipline the schoole of lust hath bene reasonably, till our dayes, kept vnder, & the grauitie of Christian maners as the time serued, orderly vpholden. You doe well to qualifie your asseueration with those termes, reasonably, orderly, and as the time serued. For otherwise the whole Christian worlde should be witnesse against you, and yet to shew, with what reason, order, or opportunitie, the schoole of lust hath bene shut vp before our time, or yet is. Wher your doctrine most preuaileth, let the filthy stewes and brothel houses, opened in euery citie, yea and at your mother citie of Rome, most licentiously of all other, not onely by your gouernours permitted, but also by your doctors defended, let them I say, beare sufficient witnesse against you.
2 But now once againe in our cursed dayes, the great flowe of sinne turning Gods mercy from vs, with exceding prouocation of his heauy indignation towards the wicked, hath made our aduersary much m
[...]re bold, and long practise of mischiefe, a great deale more skilful.
Genes. 3. The serpent passed all other creatures in subtelty at the beginning, but now in cruelty he farre passeth him selfe.
The Deuill taketh better hold in our time, then he did before. The downefall that he hath in a fewe yeares rage driuen man vnto, by thopen supporting of sinfull liuing, it is sure very wofull to remember, and an exceding hearts greefe to consider.
Looke backe at the Christian Epicures whom I now named, & view the men of like endeuour in al ages: compare their attempts to ours, their doctrine to ours, the whole race of their proceedings
[Page 15] to ours: And if we match them not in all pointes, and passe them in most, (I except the wicked Mahomet, and God graunt I may so doe long: though they had out of his holy schoole, their often diuorci
[...]s and new mariages in their wiues life,) excepting him therefore, if ours passe not in open practise of mischiefe and supportation of sinne, all the residue, miscredit me for euer. This is euident to all men, that thinges once counted detestable before God, abhorred of the priestes, straunge to the Christian people, punishable by the lawes of all Princes, be now in case to maintaine them selues, to geue vertue a checke mate, and without all colour to beare downe both right and religion.
Behold the liberty of sinne. Thus doth sacriledge boldly beare out it selfe, and ouerreacheth the promoters of Gods honour: so doth incest encounter with lawfull mariage, the vnordered Apostates shoulder the ordinary successours of the Apostles: F
[...]asting hath wonne the field of fasting: & chambering almost banished chastity.
It was surely a wonderfull fetch of our busy aduersary, when he so ioyned heresy and euill life togither, that either might be a singular garde to thother: & both togither, easily be the plage of all good order. And now the matter brought to such tearmes, and so euident an ishue for the cleare gaine of sinne here nedeth no Caueat for the fruites of the doctrine, as in other cloked heresies before, and continually in case of deceit is requisite (for no man can be deceiued here, but he that willingly & wittingly list perish.) Hauing no excuse reasonable, why he should followe or credite the publike professours of plaine impietie: vnlest this may be accompted cause sufficient of his light credit, that they tearme the foresaid offences and others the like not by their accustomed callings, but by some honester name of vertue.
Note. VVhich thing rather sheweth their folly, thē excuseth their malice. For they must here be asked, by what right they chaunge the names of things, that can not alter their natures. VVho authorised thē to call that extirpation of superstition, which our fathers called sacriledge? Or that blinde deuotion, which our holy elders named true religion? How can they for sinne and shame honour that with the name of holy mariage, that
S. Ambrose termeth adultery:
Amb ad Virg. lapsá Cap. 5. August. de bono vid. 20.8.
S. Augustin worse then adultery: & they with al the residue of the doctors, horrible incest? But because they can shew no warrant, I
[Page 16] must charge them for their labour with Gods curse, pronounced vpon all such by the Prophets wordes, thus as followeth,
Vae qui dicitis malum bonum,
Esay. 5.
& bonum malum, ponentes tenebras lucem, & lucem tenebras. VVo to you that call euill good, and good euill: making darkenes light, and the light darkenes. But (as I sayd) in such open show of wickednes, and all vnlikelihood of their assertions, there can none doubtles ioyne with them, except they be allured by present pleasure,
Sinne driueth men to the doctrine of this time. or driuen headlong by the heauy lode of sinne. For as I thinke, they doe not follow these sect maisters, as scholars moued by any probabilitie of their teachers perswasion, but rather ioyne vnto them as fitte fellowes of their lustes, and good companions for their owne conditions.
Ostendisti tales discipulos (sayth S. Hierom to Iouinian)
non fecisti.
Lib. 2. Thou hast but opened to the world who be thy followers, and not procured them thy selfe to be thy scholars. Yea S. Paule affirmeth by such louers of lustes (whom he calleth
Voluptatum amatores) that they should geue ouer the true teachers,
2. ad Tim. Cap. 4. & prouide or make masters for their owne tooth.
Ad sua desideria coaceruabunt sibi magistros. Sinne therfore as it semeth, hath ingendred and framed her selfe this new faith, for the garde and safety of her person: And the vngodly procured for their owne diet maisters of perdition, ready both by life and doctrine, to further the lustes of licentious persons, to serue the itching eares of new fangled folkes, & so to set them in all securitie, with wordes of peace and pleasure.
Call to your memories the first entraunce of this misery, and you shall finde how they had certaine persons in admiration (as the Apostle sayth) for their owne aduantage.
Iudas in Epist. Can. Since which time, these preachers haue by obseruation raised vp a perfect schoole of flatterie, and brought the detestable excusing of most horrible sinnes, vnto a formall arte. It is long sith the Poete fayned that
Gnato would haue bene the author of a sect,
In Eunuch. and haue had some scholars to beare his name: Here he might haue had for his turne, but that the Epicure hath preuented him. The Prophet
Ezechiel termeth this pernicious flattery in matters of such importance, the boulstering of wickednes. And geueth a heauy blessing from Almighty God, to all boulsterers in these words.
Vae his qui consuunt puluillos sub omni cubito manus, & faciunt
[Page 17] ceruicalia sub capite vniuersae aetatis, ad capiendas animas. VVo be to all them that sowe cushens vnder the elbow of euery arme, and boulster vp the heades of all ages, meaning to catch their soules. And surely if this curse tooke euer hold of any (as it could not proceede from Gods mouth in vaine) it must needes fal streight down vpon these men, that wholy bend them selues thus to vphold iniquity, and to set sinne soft. To such as made no store of good works, they cast only faith vnder their elbow to leane vpon. To such as were burdened with promise of chastity, they made mariage a cushen for their ease. For such as cast an eye vppon Church goodes, they borowed a pillowe of
Iudas:
Ioan. 12.
Quare non vaenijt trecentis denarijs, & datum est egenis? VVhy is not this made money of and geuen to the poore? And so in all pointes they artificially follow mans fantasie, nourish the humour of the vngodly, and preach peace with pleasure, Commit what you lift, omit what you list, your preachers shall praise it in their wordes, and practise it in their workes. For looke how they teach, and so doe they liue: farre passing the Epicure,
2. De fin. who (as
Cicero sayth) in talke praised pleasure, but in all his life, was full curteous and honest. And much exceding
Iouinianus,
Vbi supra haere. 28. who as
Augustine reporteth of him, being a Monke, maintained the mariage of votaries, but yet for diuerse inconueniences, him selfe for all that would not be maried. But ours being once in Bishops roome, or of that disordered new ministerie ere they be well warmed in their benefices, as in all other licentious life they wil lead the daunce, so they must out of hand, for the most part, as though it were
annexum ordini, as schole men terme it, haue a wife with necessary cherishing to that state belonging. And good reason it is, that these delicate doctors hauing euer in readines pillowes for their friendes ease, should want whole coutches for their owne.
But it were to long a matter for me at this present, purposing an other thing,
Hovv this svveete heresie first began. fully to declare how sinne in all pointes hath achiued such libertie, by the vnhappy yoking her selfe vnto heresie. Onely this may be noted briefly for that point: that generally in the beginning of their endeuours, they remoued with speede out of their wayes, as especiall impediments and stumbling stockes, all those meanes which Christ commaunded, or the Church prescribed, or our fathers followed for thabating of sinnes dominion:
[Page 18] that the world might well vnderstand, they meant the extolling of all vice, and to make the way for sinne and wickednesse. First that soueraigne remedy of mans misdeedes, that graue iudgement left by Christ to his Church, for the weale of vs all, that power which the Sonne of man hath in earth to remit sinnes, the true court of mans conscience, the very word of reconcilement, and the borde of refuge after shipwracke, which is the Sacrament of penaunce, they haue to the vnspeakeable gaine of sinne vnworthely remoued. The subduing of mans pride by due obedience to his spirituall pastors, and humble honouring of the guides of Gods Church, fitly for their purpose haue they lowsed. Fasting, which is the bridle of carnall concupiscence, & torment of all fleshly lustes, for sinnes sake they haue set at such liberty, that it is almost lost. And what hauoke in all other spirituall exercise is made for these mens free passage to hell, we se it: all the posteritie shall feele it: and the very workers shall be weary of the way of wickednesse, when they shall lacke grace and space to repent them. But I can not now stand vpon these pointes: Meaning at this time, onely to ouerthrow an other like ground of this detestable schoole, which hath no lesse auaunced sinne then the other, and dishonoured God much more: which hath perniciously deceiued not onely open heretikes, but also much weakened the deuotion of some that otherwise were Catholikes: The harme whereof pertaineth not onely to most men that be aliue, but also to many that be deade. That is the abolishing of penaunce, discrediting of purgatory, and abandoning of satisfaction for our offences committed. All which, being nothing else but a kinde of soft handeling, and sweete cherishing of sinne, hath wrought such vaine securitie in mens mindes, that few haue any feele or feare of Gods iudgements: fewe consider the deepe wound that sinne maketh in mans soule: and most men abhorre the remedies requisite for so grieuous a sore.
VVhen I looke backe at the floure & spring of Christs church, and see sinne counted so burdenous, and Gods dreadfull punishment for the same so earnestly feared of all men, that no salue could be so sore, no penaunce so painefull, but they would both haue suffered and desired it, to haue bene fully free from the same: and withall consider the extreame dolour of heart, which
[Page 19] al men then expressed by often teares, by humble acknowledging of their misliuing to Gods ministers in earth, & exceding painfull penaunce, by long fasting, daungerous peregrinations,
A profitable comparing of the time past vvith our present dayes. continuall praiers, large almes, so sharply enioyned, so meekely receiued, and so duely fulfilled: and then returning againe to our time and state, where I may and must needes behold the pitifull wast of Christian workes, the maruelous shake of all good maners, and more then an image of meere paganisme, as in which we finde no face nor shadow of Christianity, no nor any steppe almost of our faithfull fathers pathes: then doe I well perceaue, the ishue and ende of the last ground of this wasting heresie, to be nothing else but a canker of true deuotion, an enemy to spirituall exercise, a security and quiet rest in sinne, and briefly, a safegard and presumptuous warrant, from the iudgement of Gods mighty arme, which reacheth ouer thoffences of the whole world. Euill we were before by other pointes of this deceitfull doctrine, but by this last part we are vtterly lost. For as truely
S. Hierom writeth by their predecessors:
Hoc profecit doctrina istorum,
Vide supra.
vt peccatum ne poenitentiam quidem habeat. This hath this doctrine of theirs wonne and wrought, that of sinne there is no way of repentaunce: euen so may we much more complaine of this pernicious falshood, that directly without all colour, hath rased vp both the remedies of sinne, and boldly discharged vs of Gods iudgement and all penaulty for the same: that as before by falshood and flattery we were led into the sweete schoole of sinne, so now by thabbandoning of penaunce and purgatory, in vaine hope and security we might needes for euer remaine therein.
2 You haue vndertaken to proue that our time is troubled with heretikes openly professing vice, by whom if you would meane the
Anabaptistes and
Libertines of our time, we would not striue with you: but seeing you are not ashamed to accuse thereof the true worshippers of God & professors of his Gospel, I must plainly tel you, that you are a blasphemer of God & a sclaunderer of his Saincts. But let vs consider your profes, and so we shall best bewray your blaspheming. First you wil men to looke back to y
e christian Epicures, whom before you named, from which nūber you
[Page 20] except the wicked
Mahomet, as though he also were a Christian Epicure, & we (say you) our doctrine, attempts & the whole race of our proceedings compared with them, shall not only match them in all points, but passe them in most. If your meaning were as your wordes sound, I would easily agree with you, when you name your selfe and your fellow Papists. But because I know, whatsoeuer you speake here of your selues, you vnderstand of vs that are your aduersaries, I must proue that which you sayd to be true, & that which you meaned to be false. For to leaue your generall tayling, not meete to be aunswered: I will come to your particuler crimes which are sacriledge, incest, apostasie feasting and chambering. Then who are gilty of sacriledge? but they that robbe God of his honour, and geue it to stockes and stones? who are rather to be charged with incest then they which beside their abominable filthy life, allowed dispensation for such persons to marry, as the lawe of God and nature abhorreth? and where is apostacie to be found, if it be not in them which are cleane departed from the faith of Christ, attending to spirites of errour and doctrines of deuills, forbidding to marry and commaunding to abstaine from meates which God hath created to be receaued with thankes geuing. 1.
Tim. 4. and as for feasting, where is it more gluttonous, then among the greatest professors of fasting? Euen their Carthusian fastes, and their good friday fastes, among the wealthy of that sect, compared with the sobre diet of Christians, is voluptuous banqueting. And concerning chambering, if the world were not to to full of examples of their filthy lechery, which professe wiuelesse chastitie: yea if their brutish lust were not broken out of the secrete chambers into the open stewes, I would spend more time to proue it. Then let all men indifferently iudge who hath not matched, but also ouerpassed the Epicurean heretikes of the former ages. There is yet an other crime contained in his former exception, and that is, that we followe
Mahomet, in allowing often diuorses and mariages in mens wiues life. We allowe no diuorses, but such as Christ alloweth for adulterie, and we wish that adulterers
[Page 21] were punished as God commaunded in his lawe, and then the other question of mariages were soone aunswered. But howsoeuer the adulteresse liueth after diuorsment, she is no more the wife of him from whom she was diuorsed. But farre many more causes of diuorsement doth the Popes canon law deuise, and if mariage after diuorsement be vnlawfull, why is it dispensed with all by the Pope? But to returne to our former accusations, which are so egerly followed, that before any one peece of proofe is brought against vs, they are sayd to be so manifest, that we haue not so much as any reasonable excuse to hide them, but onely to terme vice by the name of vertue. And then we must be examined by what right we chaunge the names of thinges that can not alter their natures. Stay a while your examination
M. Allen, this is no orderly proceding. Good order would require, that you shoulde first proue vs gilty of the crimes, and then to take away our excuses. Howebeit, I blame you not if you leaue of the proofe of those thinges, which would sooner reproue your selues, then conuict your aduersaries. And yet that you may see howe cleare a conscience we haue in these crimes obiected, I will not refuse to answere your interrogatories, although by no lawfull and orderly proceding I can be compelled thereto. In primis,
who authorised you to call that extirpation of superstition, which our fathers called sacriledge. To this I answere, I care not what your fathers called or counted sacriledge. But God our heauenly father commaunded vs to breake, burne and destroy, all your idols, and to deface al the monuments of them.
Deut. 12. And all the godly Patriarkes and fathers, both before Christes comming and since, haue geuen vs example of obedience vnto this commaundement, and the obseruation thereof they haue termed the extirpation of superstition and idolatry.
Or that blinde deuotion which our holy Elders named true religion? we learned of our Sauiour Christ and his Apostles to condemne that for blinde deuotion which is not grounded vpon certaine knowledge of Gods word, you worship you know not what, saith Christ to the Samaritane.
Iohn. 4.
[Page 22] S. Paule chargeth the obstinate Iewes, with zeale without knowledge.
Rom. 10.
How can they for sinne and shame honour that with the name of holy mariage that S. Ambrose termeth aduoultry, S. Augustine worse then aduoultery, and they with al the residue of doctours horrible incest. The holy Ghost hath taught vs to call mariage honorable in all men, and the bed vndefiled, whatsoeuer any man hath sayd to the contrary. And yet diuers godly men of the auncient fathers, as
Hieronym and
Epiphanius allow mariage in them that can not conteine, although they haue vowed virginitie, euen as the spirite of God also hath spoken by
S. Paule. Because it is better to marry then to burne.
Epipha. lib. 2.
Haere. 61.
Hieron. Epi. ad Demetriaden. And now that I haue aunswered your questions: I must be bolde to demaunde the same of you, what authoritie you haue to chaunge the names of thinges when you can not alter their nature? Who taught you to call that religion, which holy Scripture calleth Idolatry, or that true deuotion, which God calleth vaine worshipping, where learned you to call a gluttonous feast of fish, a religious fasting? or a sumptuous banket of wine, spices, fruites and deintie conseites, a streight and holy abstinence? with what face or conscience can you call that ouerflowing lust of your popish vnmaried Cleargie, a pure and vndefiled chastitie? Finally, where learned you but of the Deuill him selfe to commaund abstinence from meates and mariage, for religions sake? to some men at all times, and to all men at some times? If for these and an hundred such, you can shew no better warrant, then the termes of your fathers, the practise of your elders, or the authoritie of mortall men, the curse of God pronounced by
Esay, against them that call euill good, or good euill, must needes be turned ouer vnto you. But to goe on with this orderly proceding, whereby we are first accused and then by and by condemned, without euer being conuicted, or once put to the triall. Next of all, lest men should maruell howe so manifest impietie could so mightely preuaile, they are told that it is onely present pleasure, and similitude of maners that ioyneth so many vnto vs. And for proofe hereof, men must call to remembraunce the first entrance of this misery
[Page 23] how these preachers haue had certaine persons in admiration for their owne aduantage. We refuse not the triall, but let men on Gods name call to remembraunce howe our doctrine beganne to be restored in these last dayes. I pray you what priuate aduantage could they by any likelyhood be supposed to seeke, which incurred manifest daunger of their liues by the least suspition of their profession? or what persons could they haue in admiration, when all Princes & great personages were their greatest persecutors? but they wanne them by flattery, and sewed them cushians vnder their elbowes, and laid pillowes vnder their heades. This is in deede a sore accusation, but where is the proofe? Forsoth to such as made no store of good workes, they cast onely faith vnder their elbowe to leane vppon. O impudent blasphemer, which of vs euer taught that such a faith as is not liuely, & fruitefull of good workes, did euer profite any man but to the increase of his damnation?
To such as were burdened with promise of chastity, they made a cushen for their ease. To such as had rashly vowed that which they could not possibly performe, not we but
S. Paule sayth, if they can not containe let them marry, for it is better to marry then to burne.
S. Ieronym otherwise an vnmeasurable aduancer of virginitie, & dispraiser of mariage
Ep. ad Dem. speaketh of virgins, that professed chastity and liued vnpurely, &c.
apertè dicendum est, vt aut nubant si se non possunt continere, aut contineant si nolunt nubere. It must be plainly sayd vnto them, that either they should marry if they can not containe, or els containe if they will not marry.
Epiphanius lib. 2.
haer. 61. calleth mariage for such men not a cushen for their ease, but an holsome medicine against their disease and the wound of burning, and that sayth he, was the doctrine of the Church in his time.
To such as cast an eye vpon Church goods, they borowed a pillow of Iudas,
why was not this solde and giuen to the poore? If euer any man hearde this text alleged by any preacher for such purpose, let that man be counted such one as
M. Allen termeth him, if no man were heard euer to speake after that maner, let
M. Allen be taken for a man of such truth, as
[Page 24] he sheweth him selfe to be. But it is a small thing to breake the bondes of modestie in a fewe poyntes, if a man striue not to passe impudencie it selfe in shamelesse lying.
Commit what you list, omit what you list, your preachers shall prayse it in their wordes, and practise it in their workes. Sauing that vaine glorious affecters of painted eloquence, be sometime so carefull of their wordes, that they forget their matter. I would haue thought that the father of lies him selfe the continuall accuser of Gods Sainctes, would haue feared for euer losse of his credite, to haue vttered so vnseemely a sclaunder of vs. But I suppose that this disciple of his more regarding how finely, then howe truely he inueyeth against his aduersaries, had such pleasure in allusion of these termes commit and omit, praise and practise, words and workes, that he respected not what sense they made, so they were handsomly matched togither. Well, howsoeuer our workes shalbe found when they shall be openly iudged before him that best doth know them, I am sure they shall not proue worse then the popish cleargy, and if they shall be examined by mans iudgement, me thinke they should be very vnequall Iudges, before whom we should not be able to approue our innocency, in comparison of our aduersaries doings. But that in wordes we praise all maner of sinne, whether it be in committing that which God forbiddeth, or in omitting that which God commaundeth, If that I say can be proued against vs, then let our enemy pursue our soule and take it, yea let him tread our life downe to the earth and lay our honour in the dust. But to returne to our works, what example is brought out to confirme the same? Not the particular faultes of some of our profession, that might beare some colour of confirmation lest for the infirmitie of euery one of our side he might be requited with the enormities of an hundreth of his owne sect, but that he chuseth which is common to most of our preachers, & not to be found in any one of theirs. This no doubt must be some great offence to iustifie so heinous an accusation. In deede a great mote in the Papistes eyes, that is the mariage of our ministers. Blessed be God, that although some singular
[Page 25] persons may be accused of notorious crimes, yet our whole state can not be charged by this instrument of Sathan with no greater fault, then the allowance of Gods owne institution. And yet see howe this rowling rhetorician scoffeth with the schole mens terme of
Annexum ordini. Be like
S. Paule taketh mariage to be so annexed to the order of an ecclesiasticall minister, that he neuer describeth the perfect paterne of a Bishop or Deacon, but one of the first pointes is, that he be the husband of one wife. But I pray you
M. Allen though you can not away with the mariage of vowed Priestes: are you also angry with the matrimony of our new disordered ministers (as it pleaseth you to call them) which neuer tooke your order, nor medled with any vowes? you were wont to account them for mere lay men, and will you not allow the mariage of lay men at least wise to be lawfull, if you can not with the Apostle call it honorable? Is that which the Apostle counteth honorable, of you called licentious life? and which the spirite of God nameth an vndefiled bed, dare you terme it contemptibly a couch for delicate persons ease? What haue you here to cloke your open blasphemy, for your wordes are not of the abuse, but of the state of mariage it selfe. You procede with like modesty to affirme that we haue remoued all those meanes that might serue for the abating of sinnes dominion, and which are they? For soth the Sacrament of penaunce, fasting, and the opinion of purgatory. To the first we answere that we know no Sacrament of penaunce instituted by Christ, but the doctrine of repentance defaced by the false and deuilish perswasions of auriculer confession, superstitious satisfaction, and popish absolution we haue faithfully restored, according as the same is taught in the holy Scriptures of God. And those other we haue remoued as being not onely contrary to the doctrine of Gods word, but also as most pernicious pillowes and blasphemous boulsters of all sinne and securitie. For what feare or conscience could be of sinne intended or committed, where this perswasion tooke place, that, the fast once rehearsed in the eare of a priest, and a fewe wordes by him
[Page 26] pronounced after a sory satisfaction of a pelting penance according to the Priestes pleasure, was a full and sufficient discharge both before God and the world. And as for the power and authoritie of pardoning or reteining sinnes, that our Sauiour Christ hath committed to his ministers, is not taken away by vs, but truly declared to be the iudgement of God and not the absolute authority of man. But how blasphemously the Papists chalenge vnto them selues this authority, let it appeare by this that
M. Allen calleth it, that power which the sonne of man hath in earth to forgiue sinnes, by which words our Sauiour Christ challengeth vnto him self, that which is proper vnto his diuinitie, although he were humbled in the shape of a seruaunt vppon earth, namely an absolute authority to forgiue sinnes, which none hath in heauen or in earth but only God. And as to the remouing of fasting, if that be fasting which they call fasting, namely the eating of fish, it hath not bene diminished but increased in our time, and as for true fasting and abstinence in deede, it hath bene publikely commaunded & obserued as occasion was offered, and priuate fasting with the right vse thereof is still commended in our doctrine, & men exhorted vnto it. Onely the abuses, superstition and deuilish doctrine set forth by the papistes is remoued, if it be litle practised, it is because among many professors there are but few followers of the Gospel. But looke vpon the persecuted congregations and you shall see often publike fasting, the priuate exercise the Lord knoweth, and hath commaunded to be couered rather then opened. Nowe must we come to y
e opinion of purgatory, which in deede togither with masse of
Scala coeli, we haue vtterly remoued and digged vp euen from the very foundations, howsoeuer
M. Allen gathering togither the old rude rubbish, & tempering it with new & fine cement, would labour to build it vp againe. And euen as I sayd of popish confession and satisfaction, so say I of purgatory, we abhorre the opinion therof, not only as blasphemous against the bloud of Christ which purgeth vs from al our sinnes, but also as a very canch of careles securitie, which Sathan hath deuised to aduaunce the dominion
[Page 27] of sinne. For where as the feare of euerlasting torments of hell fire is the right terrour to bridle iniquitie, as that which is due for sinnes and wickednes, & yet restraineth not the vngodly from their abominable life, what restraint shall there be when the eternall paines are chaunged into temporall, & the temporall paines may be redemed by so small a price as popish satisfactions may be bought for? which redemption if it be neglected in mens life, yet it may be performed by their friendes after their death.
M. Allen sayth fewe of vs consider the deepe wound that sinne maketh in mans soule. But we may iustly say to the Papistes that they neither consider the depth of the wound, nor the perfection of the medicine. For we consider the wound of sinne to be as deepe, as the deepest pitt in hell, which will not be filled vp with the slabbersawce of mens merits and satisfactions, but onely with the bloud of the onely sonne of god, which is so soueraigne a salue for this so desperate a sore, that of them that were the children of wrath and deade in sinnes, it quickneth them, rayseth them to life, and placeth them in heauen with Christ.
Ephes. 2. And as for that painfull penaunce, that
M. Allen complaineth to be so neglected in our tyme, he chargeth vs vniustly with the cause thereof. For within tyme of mans memory, before the light of the Gospell did shine openly, we saw no such painfull penaunce commonly, but v. ladyes psalters, v. pater nosters, v. pence to v. poore men in remembraunce of the v. woundes, v. fry dayes fast and such like. And as for pilgrimage, it was but a pastime for such as loued to roue about the cuntryes. The hardest penaunce was to pay so deare for the paultry of Monkes merites, and Fryers fables, Popes pardons, and such like.
Et hinc illae lachrymae. This maketh the bitter complaint, that this marchaundise will no more be bought, but this is the iudgement of God vpon the great whore of Babylon.
3 Considering therefore the great spread of contagion that this vntrue doctrine hath wrought both to the euerlasting miserie of heretikes them selues, and also to the greuous punishment
[Page 28] that almighty God of iust iudgement may take vpon vs (that by his great mercy be yet Catholikes) because we liue in wanton welth, with out iust care or cogitation of our life past: Neither doing any worthy fructes of penaunce, nor yet endeuouring to make a mendes and recompense by satisfying for our sinnes, before of mercy so pardned that to our damnation they can not now any more be imputed, but yet for answering in summe parte of Gods iustice, and perfect purging of the same sinnefull life past, out of all doubte sharpely punishable: for these thinges I say, and for the stirring vp of the feare of God in my selfe,
VVhy this treatise vvas taken in hand. the helpe of the simple, the defense of the trueth, and thabating of this great rage of sinne and heresie, I thought good to geue warning (moued therevnto by my frende also) to all such as be not them selues able to searche out the trueth of these matters, of that temporall or transitory punishment which God of iustice hath ordained in the other worlde, for such as woulde not iudge them selues, and preuent his heauy hand whiles they here liued: our forefathers (more then a thousand yeare since) called it Purgatory. The truth and certaine doctrine whereof, I trust through Gods goodnesse so clearely to proue, that the aduersary (be he neuer so great with the Deuill) shall neuer be able to make any likely excuse of his infidelitie.
The matter of the first booke.
The argument of the second booke. And that so done, I shall both open and proue the meanes which the Church of God hath euer profitably vsed for the reliefe of her children from the same punishment, to the soueraigne good, and comfortable for the faithfull soules departed.
And here I hartely pray thee gentle Reader, whosoeuer thou be, that shall finde iust occasion vndoubtedly to beleue this article of necessary doctrine, euer constantly set forth by the grauest authoritie that may be in earth, that, as thou faithfully beleues it, so thou perpetually in respect of the day of that dreadfull visitation, study with feare and trembling to worke thy saluation. Let that be for euer the difference betwixt the vnfruitefull faith of an heretike, and the profitable beliefe of the true Catholike Christian: that this may worke assured penaunce to perpetuall saluation, and his vaine presumption to euerlasting damnation. And though the matter which I haue taken in hand, be nothing fitte for the diet of such delicate men as haue bene brought vp vnder
[Page 29] the pleasant preaching of our dayes, yet perchaunce, change of diet with the sharpnesse of this eager sawse, were, if they could beare it, much more agreable to their weake stomackes.
Cyp. Epist. 3. lib. 5. Trueth was euer bitter, and faulshood flattering. For thone by present paine procureth perpetuall wealth, thother through deceitfull sweetenes worketh euerlasting woe.
But as for these pleasure preachers them selues, because I feare me they haue indented with death, and shaked hands with hell, whatsoeuer may be sayd in this case, they will yet spurne with the wordes of the wicked.
Isai. 28.
Flagellum inundans cum transierit not veniet super nos: quia posuimus mendacium spem nostram, & mendacio protecti sumus. Tush, the common scourge when it passeth ouer shall not touch vs, for we haue made lying our succour, and by lying are we garded. Yet when the light of the Apostolike tradition shall dase their eyes, and the force of Gods truth beare downe their boldnes, their owne blacke afflicted conscience, by inward acknowledging that truth which they openly withstand, shall so horribly torment their mindes, that denying Purgatory they shall thinke them selues a liue in hell. But gentle Readers pray for them with teares, that God of his mighty grace would strike their flesh with his feare.
Prayer is thonely remedy against vvilfull blindnes. And if my poore paine with the prayers of vs all, could turne any one of them all from the way of wickednesse, it would recompense doubtlesse some of our sinnes, and cou
[...]r a number of my misdeedes. And euer whilest we liue let vs praise God that in this time of temptation he hath not suffered vs to fall, as our sinnes haue deserued, into the misery of these forsakers. To whom if I speake sometimes in this treatise more sharply then my custome or nature requireth, the zeale of truth and iust indignation towards heresie, with the example of our forefathers, must be my excuse and warrant. I wil be as plain for the vnlearneds sakes as I may, & the matter suffer. And therfore now at the first I will open the very ground, as neare as I can, of so necessary an article: that the ignorance of any one peece may not darken the whole cause. Desiring the studious to reade the whole discourse, because euery peculiar pointe so ioyntly dependeth of the residewe, that the knowledge of one, orderly geueth light to all the other. And so the whole togither I
[...]rust shall reasonably satisfie his desire.
[Page 30]3 Here (as I take it) in the second face of the 18. leafe, beginneth the 3. matter promised in the argument, namely a briefe note of the authors intent, &c. The chiefe consideration (as I gather) is for that men endeuour not to make amendes and recompence, by satisfying for their sinnes, and therefore for answering some part of Gods iustice, and perfect purging of the same sinnefull life past, there remayneth sharpe punishment after this lyfe. I will commit to Christ, to be reuēged, the horrible iniury done to his death and bloud shedding, which if it be not a full aunswering of Gods iustice, and a perfect purging of all our sinnefull life, in vaine shall we seeke it else where. But I will reason with
M. Allen in his owne principles. What say you Sir? remayneth there some part of Gods iustice to be aunswered by suffering? Surely, if the passion of Christ will not serue, that was the immaculate lambe of God, it were straunge that the suffering of a sinnefull man should satisfie the same.
And if suffering of the party that hath sinned be necessarily required, for aunswering some part of Gods iustice, howe can the same suffering be mitigated by masses, pardons, merites, &c. or cleane taken away by a pardon of Iubely,
à poena, & culpa? Againe, howe can the merites of an other, abate his punishment, which must suffer him selfe to aunswere Gods iustice? If the iustice of God be not aunswered by the offering of Christ, how is it aunswered, when any mans suffering is by any of your meanes mollified or taken away? But it sufficeth you that your forefathers, more then a thousand yeares agoe, called that place of sufferance, purgatory. But I pray you what is it called in the Scripture? either of the olde testament or the newe, or in the first and second hundreth yeares after Christ? Diuerse errours be older then a thousand yeares, but age can neuer make falshoode to be truth, and therefore I waye not your proude bragges worth a strawe. I am one of the least of Gods ministers, and not worthy, in respect of my greatest infirmities, of the lowest place in his Church, yet by his grace and the authoritie of his holy word, I shall be able to ouerthrowe, both this and all other babylonicall bulwarkes, that are cast
[Page 31] vp by Sathan and all his instruments. For the defence of popish heresie, against the t
[...]uth of God. And neither the myst of mens inuentions, which you call the light of apostolike tradition, shall be able to darken the truth of the Gospell, nor the errours of mortall men, which you terme the force of Gods trueth, shall beare downe thauthoritie of Gods holy spirite. And as for the torment of conscience, by inward acknowedlging of the truth openly withstanded, it is not like you could so liuely describe it, if you had not experience of it in your selfe. Our consciences (most humble and harty thankes we yeald to the infinite mercy of God) are washed white and purged from all blacknes, by the precious bloud of Christ, which is the propitiation for our sinnes, that cleaue vnto him by true & liuely faith: and open iudgement shall one day shew, that all obstinate Papistes, which seeke to establish their owne iustice, shal be voyde of the iustice of God, & while they wrastle to come out of purgatory, they take the high way to fall headlong into hell. God lighten the eyes of them that are blinde of simplicitie, and confound all such as sinne of malicious wickednes. The excuse of your sharpe speach, perhaps might seeme probable, if you did not vse intollerable sclaundering and rayling, which neither by zeale of trueth, nor example of godly fathers, can well be shadowed, much lesse warranted.
THAT OFTEN AFTER OVR SINNES BEFOR GIVEN BY THE sacrament of penaunce, there remaineth some due of temporall punishment, for the satisfying of Gods iustice, & some recompence of the offences past. CAP. I.
1
AS it is most true,
Ephes. 1. Heb. 9. and the very grounde of all Christian comfort, that Christes death hath payed duely and sufficiently for the sinnes of all the world, by that aboundant price of redemption payed vppon the Crosse:
August. Enche. cap. 65. So it is of
[Page 32] like credit to all faithfull, that no man was euer partaker of this singular benefite, but in the knotte and vnitie of his body misticall, which is the Church. To the members whereof, the streames of his holy bloud and beames of his grace, for the remission of sinne & sanctification, be orderly, through the blessed Sacraments as condethes of Gods mercy, conueyde. All which Sacraments, though they be instituted and vsed as meanes to deriue Christes benefites,
Marke the ground of the cause. and bestow his grace of redemption vppon the worthy receiuers: yet like effect or force, is not by the meaning of their first author and institutor, emploied vpon all receiuers, nor giuen to all the Sacraments. That may well appeare, if we marke the exceding aboundant mercy, that is powred vpon al men at their first incorporation and entraunce into the houshold of the faithfull, by Baptisme: In which Sacrament, the merites of our masters death be so fully and largely caried downe for the remission of sinne, that were the life before neuer so loden with most horrible offences, that in this misery man may commit, yet the offender is not onely pardoned of the same, but also perfectly acquieted for euer, of all paine or punishment (other then the common miseries of mankind) which his proper offences before committed by any meanes might deserue. And no lesse free nowe then the childe after baptisme, which onely originall sinne brought thither. So sayth
S. Ambrose by these wordes:
Gratia Dei in Baptismate non quaerit gemitum,
Super vnde. ca. ad Rom.
aut planctum, aut opus aliquod, nisi solum ex corde professionem. The grace of God in Baptisme requireth neither sorow nor mourning, nor any other worke, but onely an hearty profession of thy faith. VVhereby he meaneth, that after our sinnes be once thus freely wiped away in our first regeneration, there is no charge of punishment or penaunce for farther reliefe of the same.
But now a man that is so freely discharged of all euill life and sinne committed before he came into the family, if he fall into relapse,
Note. & defile the temple of God, then (as Gods mercy alwaies passeth manns malice) euen in this case also, he hath ordayned meanes to repaire mans fall againe. That is, by the Sacrament of penaunce which therefore,
In cap. 3. Isai.
S. Hierome termeth the second table, or refuge after shipwracke: as a meanes that may bring man to the porte of saluation, though lightly not without
[Page 33] present dammage and daunger. In which blessed Sacrament, though Gods grace haue mighty force for mans recouery, and worketh aboundantly both remission of sinnes, and the discharge of eternall punishment due by iust iudgement to the offender, yet Christ him selfe (the author of this Sacrament as the rest) meant not to communicate such efficacie or force to this, as to baptisme,
The force of Christes death is not so largely applyed vnto vs in the Sacrament of penaūce as in Baptisme. for the vtter acquieting of all paine by sinnefull life deserued. For as in Baptisme, where man is perfectly renewed, it was semely to set thoffender at his first entraunce on cleare ground, and make him free for all thinges done abrode: so it excedingly setteth forth Gods iustice, and nothing impareth his mercy, to vse (as in all common welthes by nature and Gods prescription is practised) with grace discipline, with iustice clemency, with fauour correction, and with loue, due chastisement of such sinnes, as haue by the houshold children bene committed.
Nowe therefore, if after thy free admission to this family of Christ, thou doe greeuously offend, remission may then be had againe: but not commonly without sharpe discipline, seeing the father of this our holy houshold punisheth where he loueth,
Ad Heb. 12. and chastiseth euery childe whom he receiueth. VVhose iustice in punishment of sinne, not onely the wicked, but also the good must much feare. VVhereof
S. Augustine warneth vs thus:
Deus (sayth he)
nec iusto parcit, nec iniusto:
Lib. 22. cō tra Faustū cap. 20.
illum flagellando vt filium, istum puniendo vt impium. God spareth neither the iust, nor vniust: chastising thone as his childe, punishing the other as a wicked person.
A childe then of this houshold continuing in fauour, though he can not euerlastingly perish with the impenitent sinners, yet he must (being not by some especial prerogatiue pardoned) beare the rodde of his fathers discipline. And gladly say with the prophet.
In flagella paratus sum. I am ready for the roddes. And whatsoeuer these wantons, that are runne out of this house,
Psal. 37. for their owne ease or other mennes flattery shal forge, let vs continue in perpetuall cogitation of our sinnes forgeuen: and by all meanes possible recompence our negligences past. Let vs not think but God hath somewhat to say to vs, euen for our offences pardoned: being thus warned by
[...]is owne mouth.
Apoc. 2.4.
Sed habeo aduersum te pauca, quòd charitatem tuam primam reliquisti: Memor
[Page 34] esto itaque vnde excideris, & age poenitētiam, & prima opera fac. But somewhat I haue against thee, because thou art fallen from thy first loue. Remembre therefore from whence thou fell, do penaunce, and beginne thy former workes againe. And the consideration of this diuersitie betwixt remission had by baptisme, and after relapse by the sacrament of penaunce, moued Damascen to call this second remedie,
De orth. fide lib. 4. ca. 9.
Baptismum vere laboriosum, quod per poenitentiam & lachrymas perficitur. A kinde of Baptisme full of trauell, by penaunce and teares to be wroght. In which God so pardoneth sinnes, that both the offence it selfe, and the euerlasting paine due for the same being wholy by Christes death & merites wyped away, there may yet remaine the debt of temporal punishmēt on our parte to be discharged, as well for some satisfactiō of Gods iustice, against the eternal ordre wherof we vnworthely offended,
In Ench. cap. 65. as for to aunswere the Church of her right (as
S. Austine saith) in which only al sinnes be forgeuē
Mary when occasion of satisfying for our offensies in this life is neglected, or lacke of time, by reason of longe continuance and late repentaunce, suffereth not due recompense in our life, which is the time of mercie, then certes the hand of God shall be much more heuie, and the punishment more greuous. And this is with out doubt to be looked for, that the debt due for sinne, must either here by paine or pardon be discharged, or els to our greater grief after our departure required.
CAP. I.
1
ALthough the argument of this chapter be but one, yet I thought it good to diuide the answere into two partes. The former part containeth his proposition, the latter his confirmation. And first concerning the sufficiency of Christes redemption, there is nothing can be spoken so magnifically, but that the worthines thereof passeth and excedeth it. I will therefore agree with you in that you say of the comfort, sufficiency and aboundant p
[...]ce of the death of Christ, and I would you would alwayes agre with your selfe in the
[Page 35] constant confession of the same truth, I receaue also that which you affirme, that the benefit of his death, extendeth also to the members of his mystical body. But in that which you make to be the onely meane, whereby the same is conueyed and applyed vnto vs, I can not but dissent from your iudgement. For the meane on Gods behalfe, by which we are made partakers of the fruites of Christes passion, and so grafted into his body, is his holy spirite of promise, which is the earnest and assuraunce of our inheritaunce, who worketh in vs fayth, as the onely meane by which the righteousnes of Christ is applyed vnto vs.
Eph. 1. And as for the Sacraments, which you seeme to make the onely condittes of Gods mercy, we are taught in the holy Scriptures, that they are the seales of Gods promises geuen for the confirmation of our fayth, as was circumcision to
Abraham, when he was iustified before through faith,
Rom. 4. You will vs in the margent, to marke the grounde of your cause, which is in deede a good admonition. For seeing the grounde of your cause leaneth vpon your onely affirmation, and is contrary to thautority of Gods word, iniurious to the spirite of God, and neglecting the fayth of Christ, what so euer you buyld thereuppon, must needes be like the foundation. But howe shoulde your free will be maintayned? if Gods spirite had any place, that distributeth to euery one according to the good pleasure of his owne will. 1.
Cor. 12. And how should the Sacrament geue grace of the worke wrought? if fayth were requisite in them that receiue them. Of like authority it is, which you say, that like effect is not geuen to all the Sacramentes. Surely all the Sacramentes of Christes institution, haue lyke effect in Gods elect. But let vs heare your difference. By baptisme all sinne committed before, and the punishment thereof, is clearely forgeuen, by the Sacrament of penaunce, though the sinne be forgiuen, yet there remayneth a temporal punishment. When the Pope geueth a general pardon
à poena & culpa, doth he not it by y
e sacrament of penaunce? if he do it by y
t sacrament, then are temporall paines also remitted therby. Thus one falshod ouerthroweth
[Page 36] an other. But Christ you say the author of this sacrament, meant not to communicate such efficacie
[...]o this, as to Baptisme. Here are two assertions, first of the author, then of the force of this Sacrament, but neither of both able to be proued by the word of God. Neuerthelesse here is brought in that which is thought to be the piller, not onely of purgatory, but also of all other popish satisfactions: namely the chastisement and correction, that God ministreth to his children, whose sinnes he hath pardoned, which is not a satisfaction for the sinnes past, but a warning for the time to come, and is neuer accompted in scripture, for an answering of Gods iustice, but a token of his mercy, being not the punishment of a iudge, but the chastisement of the father to the amendement of his childe that suffereth, and for an admonition of other, that they likewise offend not.
Heb: 12. And after this manner, are also those places to be vnderstood, where God is sayd to punish the offences of his children. But whereas
M. Allen allegeth the saying of Christ vnto the Angell of the Church of Ephesus,
Apoc. 2. But I haue somewhat against thee, &c. to proue that God hath somewhat to say for our offences pardoned, I maruell whether he were sleeping or waking when he wrote it, for there the pastor and Church is charged, for their offence which is not to be pardoned, except they repent, & if they repent to be clearly remitted. But
[...], or,
age poenitentiam, with
M. Allen, is doe penaunce, & doing of penaunce, with him soundeth to make satisfaction. He professeth in one place his ignoraunce in the Greeke tongue: but if he would but acknowledge what
poenitere in Latine signifieth to be sory, he neede not to haue occupied him selfe in alleging that place. But proceding a litle further, he maketh two causes why the debt of temporall punishment remaineth to be discharged by vs. One for some satisfaction of Gods iustice, as though the satisfaction of Christ were imperfect. An other to answere the Church of her right (as
S. Augustine sayth). In deede the olde discipline of the Church, required that open offenders, should not onely repent priuatly before God, but also shew open signes of harty repentaunce
[Page 37] for satisfying the Church, by whom they were to be receaued as before their repentaunce they were cast out. And in this sense, satisfaction is often vsed by the auncient fathers, and not to fulfill the righteousnes of God, either by doing or suffering of any thing. Seeing therefore that God
[...] iustice is throughly satisfied by Christes suffering, there remayneth no satisfaction to be supplyed by men. For the afflictions of the faithfull, are t
[...]e matter of their patience and conformitie with Christ their head, the punishments that are inflicted vpon them, are the corrections of mercy, not the satisfactions of iustice. There remaineth therefore no temporall punishment for satisfying of Gods iustice in our life, and much lesse after our death.
2 And this to be the graue doctrine and constant faith of the fathers I must first declare: both for that it shall firmly establish our whole matter, and clearely open the case of controuersie betwixt vs and the forsaken company. VVho would so gladly liue at ease in their onely faith, that they list nether satisfie for their sinnes, nor procure Gods mercy by well working. In this case then let vs seeke the ordre of Gods iustice, by the diligent consideration of some notable pers
[...]nages, of whome we may haue by the plaine Scripture euident testimonie both of the remission of their sinnes, and their penaunce and punishment after they were reconciled againe.
Our first father Adam,
Adam that first did fal, and vvas first pardoned▪ did yet abide the scourge for his sinnes. in whome we may beholde almost the whole course of Gods iudgement, and through whome both sinne and all punishment due for sinne entred into the world, I thinke he had the first benefite by Christes death for the remission of his disobedience: or at the least (because I woulde not auouch an vncertain thing) this I am sure, that by Christ he was raised vp to Gods fauour againe. Of whome we finde it thus written in the booke of wisdome.
Haec illum qui primus formatus est pater orbis terrarum, cum solus esset creatus, custodiuit:
Cap. 10.
& eduxit illum a delicto suo. This (saith he, meaning by Christ vnder the name of wisedom) safely preserued him that was first formed of God, the father of the world, when he was created all alone: and raysed him out of his sinne again. The which disobedience (with
[Page 38] what other sinne so euer was thereunto in him ioyned) though it was thus clearly pardoned, yet the punishment thereof, both he felt long after in his owne person, and it lieth vpon his posterity till this day. For which sinne he him selfe began to doe penaunce (as
Irenaeus saith) euen in paradise:
Lib.
[...]. ca. 33 and then God practised iudgement vpon him (as
Augustine noteth) first by his disinheritaunce, then by painfull trauell inioyned, by the vnaptnesse of the earth to serue his turne, by rebellion of the inferiour creatures, by the troublesom motions of his owne affections, & briefly in all pointes by a lothsom life and a dreadfull death. Yea and that his punishment ceased not in this world by his death, but many hundreth yeares after remained as further condemnation of his disobedience, I shall more conueniently anone declare.
Now seeking further to haue cleare and open euidence in this case, we can not wish more proofe then may be had by the straung working and dispensation of God, in the manifold affaires of that sanctified people, and chosen nation of the Israelites. In which peoples perpetuall protection, a man might finde a perfect platte of mercy and iudgement. So often they fall, so sodenly they rise: so grieuously they offend, such mercy they finde, that it is maruelous to consider. Of this elect family therefore thus God speaketh.
Psal. 88.
Si autem dereliquerint filij eius legem meam, & in iudicijs meis non ambulauerint, visitabo in virga iniquitates eorum, & in verberibus peccata eorum: misericordiam autem meam non dispergam ab eo, neque nocebo in veritate mea. If his children reiect my lawe, and walke not in my iudgements, with rodde will I visit their wickednes, and in stripes their sinnes: yet will I not take my mercy from him (or them, as it is also redde) nor harme him in my truth.
Gods people first pardoned, vvas then
[...]fter punished. Exod. 32. This people, at their first passage out of Egypt committing horrible idolatry, was pardoned thereof at the instance of
Moises: yet so saith our Lord God vnto him:
Ego autem in die vltionis, visitabo & hoc peccatum eorum: But yet in the day of reuengement, I will visit this their offence also. The same people offending greuously again by murmure and mistrust of Gods carefull prouidence towards them, at their Gouernours humble sute were expresly forgiuen in these wordes.
Numer. 14.
Dimisi iuxta verbum tuum. I haue pardoned them according to thy word. But after their assured warraunt for the full
[Page 39] remission of the fault, & the eternall paine due to that greeuous sinne, behold yet their punishment temporall for the same.
Attamen omnes homines qui viderunt maiestatem, &c. For all that (saith our Lord) euery one that hath seene my maiesty, and the wonders which I wrought in Egypt, & in the wildernes, & yet hath notwithstanding tempted me tenne times, shall not beholde the land for which I bound my selfe by oth to their forefathers. But passing the peoples sinne
Moises and
Aron them selfe, in many pointes minister aboundant profe of this matter. VVho both dying in perfect fauour of God, yet for their mistrust were discharged of guiding Gods people, or entring them selfe into the land so hartely desired, and so long loked for before,
Num. 20. Of these two the Prophet sayth thus:
Psal. 98.
Custodiebant testimonia eius & praeceptum quod dedit illis. Deus tu propitius fuisti eis, & vlciscens, in omnes adinuentiones eorum. They obserued his testimonies, and the charge that he gaue vnto them. Lord God thou wast mercifull vnto them, and sharply reuenged their owne inuentions. The like ordinaunce of Gods iustice in punishment of such as he highly fauoured, may appeare in
Samson, in
Hely,
sudic. 16. 1. Reg. 3. & all other notorious personages in the whole Scripture.
But the heartely beloued of God King
Dauids example so beareth downe our aduersaries, that I can not wel omit it, though I now long to be nearer my matter. This Prophet had an expresse pardon, with a plaine
prouiso that he should notwithstanding beare the heauy hand of God, for the punishment of his former sinne. Once for taking pride in the multitude and numbring of his people, God, though he pardoned him, yet by the prophet,
2. Reg. vlt. God gaue him leaue to chuse of thre named scourges, which he would: to whom he answered.
Coarctor nimis: sed melius est incidere in manus Domini, multae enim sunt misericordiae eius. I am sore vrged: but better it is to fall into Gods handes, for his mercyes be exceding many. And so according to his election, he had many thousandes of his people perished by Gods plague. Of whose case,
S. Gregory sayth maruelous much in these fewe wordes.
Deus delictum delet, sed inultum non deserit: peccato non parcitur, quia sine vindicta non laxatur.
Lib. 9. in Iob. cap. 82. God wypeth away mannes offence, but he leaueth it not vnpunished: sinne is not spared, because it is not without reuenge released.
[Page 40] But before this, he had a full warrant of remission of his horrible murder and adultery, by the Prophet
Nathan, saying vnto him thus after his repentaunce.
2. Reg. 12.
Dominus quoque transtulit peccatum tuum, nonmori eris: veruntamen quoniam blasphemare fecisti inimicos nomen Domini propter verbum hoc, filius qui natus est tibi morte morietur. Our Lord hath remoued thy sinne: neuerthelesse, because thou hast made thenimies blaspheme our Lordes name by this worde, thy sonne which is borne vnto thee shall dye the death. Of which matter
S. Augustine by occasion talking against
Faustus, asketh what maner of pardon it was,
Lib. 23. cap. 67. that the Prophet brought from God vnto
Dauid. And he answereth thus.
Ad quam rem nisi ad sempiternam salutem? neque enim praetermissa est in illo, secundum Dei comminationem, flagelli paterni disciplina. To what ende else (had he his pardon) but to euerlasting-saluation? For he scaped not the scourge of his fathers discipline, according as the threatning of God before did portend. All the forsa
[...]d examples then being so euident, they must needes conclude this assuredly, that after our offences be remitted, there commonly yet remaineth some paine and right debt, to be discharged by the offenders punishment, before he receiue the ample benefite of eternall saluation.
2 Now commeth in the colourable confirmation of this false proposition, and that by examples of the holy Scripture, which must therefore more diligently be wayed, because they are so seldom alleged. But first he must rayle a crash at the forsaken Protestantes, which would so gladly liue at ease in their onely faith, that they list neither to satisfie for their sinnes, nor to procure Gods mercy with good workes. Doubtles (
M. Allen) they list not by seeking to iustifie them selues, procure to be forsaken of God. But you Papistes are they, that seeke to iustifie your selues, like the olde pharisees, and boast of your prayers, fastings and satisfactions, but God knoweth what you are within. As for our onely faith shall stand before God, when your infidelity shall condemne you, and the fruites of our onely faith shall appeare to Gods glory, when the vayne bragge of
[Page 41] your meritorius workes shalbe discouered to your eternall shame. But to come to your examples, I must admonish the Reader, that neither your wit, memory, diligence, nor learning, deserueth any commendations, for alleging them that haue so often before bene abused, by all them that of your side haue defended your cause, of whom you are but a
translator or borower, not an
author or obseruer your self. And therefore I might iustly referre the Reader to the learned and godly aunswers of so many, as haue impugned this heresie before, but because euery man either can not or will not seeke further then this booke, I will briefly aunswere euery example, as it is an easy matter to doe, they are so vnfitly applyed to the purpose for which they are alleged. The first example is of our first parent
Adam, whose sinne though it were pardoned through Christ, yet he and all his posterity feeleth the punishment thereof. An argument very farre fetched to maintayne the paynes of purgatory. The miseries of this life in that they be common to the godly, with the wicked, they sufficiently declare, that they are no satisfaction for sinne, but a demonstration of our miserable condition to humble vs, & make vs desirous of restitution by Christ. And although they were enioyned by the curse of God against sinne, yet to those that are deliuered from the curse of God by the blessed seede
Iesus, they also are conuerted into blessings. Hereof the godly reioyse in afflictions, knowing that afflictions worke patience, patience worketh trial, triall hope, and hope confoundeth not, yea by them we are made conformable vnto Christ, that suffering with him we may raigne with him.
Rom. 5.
& 8. As for that which
Adam suffered after his death, when you haue declared it, then will I also confute it. Next followeth the examples of the
Israelites which often fell, were punished and rose againe. The former example was not so farre of in tyme, as this is in matter, for that example although it were impertinent, yet it had some similitude with the cause, for that
Adam was pardoned, and yet bare some part of punishmēt. But here are brought in the whole people, among whom many were wicked, and commonly
[Page 42] more hypocrites then true Israelites, and yet the very text alleged out of the 88. Psalme, declareth that the godly children which were punished, were chastised in mercy, and not condemned by iustice. And as for the saying of God.
Exod. 32. that notwithstanding he had pardoned the Israelites, yet he would visit their sinne in the day of vengeance, litle helpeth the matter. For the pardon was generall to the whole people, that he would not destroy them from being a nation, as appeareth in the 14. verse of that chapter, but not perticular to euery one, that he would remitte their sinne & take them into his fauour, as appeareth verse 33. where he sayth, that who so euer had sinned he would put him out of his booke. The same answere serueth for the like text.
Num. 14. But
Moises &
Aaron are examples of this matter most manifest. I answere to the punishment of
Moises &
Aaron, as to the punishment of all other faithfull persons, they were not to satisfie the iustice of God, but to declare his mercy in admonishing them, and others by their examples, how odious sinne is vnto him, and yet euen the chastisement of God is a benefite vnto his children, not onely because it is a signe of his fatherly loue toward them, but also because he conuerteth it alwaies vnto their reward and profit. As in the example of
Moises and
Aaron, it was a fatherly rodde to discharge them of guiding Gods people, and entring into the lande of promise: but in the meane time it was a great benefite that they were discharged of a heauy and troublesome burden, and entred sooner into that land of eternall life, whereof the other was but a signe and shadow. And therefore the
Psalmist sayth iustly of them, that God was mercifull vnto them, in reuenging their inuentions. But because
S. Augustines words may be of more credit with you, he sayth of the death of
Moises &
Aaron, that they were
signa futurorum non supplicia indignationis Dei. Signes of things to come not punishments of Gods displeasure.
Quaestion. Num. lib. 4.
Quest. 53. But the example of King
Dauid is counted a great and speciall bulwarke of this cause, which notwithstanding is answered euen as the rest.
Dauid the child of God, was beaten with
[Page 43] the mercifull rodde of Gods fatherly correction, and set as an example to Gods children of all ages, to shew how God abhorreth murder and adultery. And although the payne were bitter for the tyme, as all chastisment is, yet no doubt but he receaued great profite thereby.
Heb. 12. And as for the plague for numbring the people, it fell vpon them for their own sinnes, as the text is playne. The saying of
Gregory, that God leaueth no sinne vnpunished, which is pardoned: if it be vnderstood that all the sinnes of the faithfull are punished in Christ, which became sinne for vs, it is most true. But if he meane that God punisheth all sinnes that he pardoneth in the partyes them selues, it is contrary to the manifest worde of God, and infinite examples of the Scripture. The Publicane, the prodigall childe, the debters, all clearely remitted, doe playnly proue that God freely forgiueth, iustifieth, rewardeth the penitent sinners, without exacting any punishment of them for aunswering of the debt, satisfying for the sinnes, abusing his fatherly clemency.
Luke 7.
& 15.
& 18. Finally for auouching myne aunswer, I would wish no better authority of the auncient fathers, then euen that which
M. Allen him selfe allegeth out of
Augustine contra Faustum, lib. 23.
cap. 67. that the punishment of
Dauid, was
flagelli paterni disciplina, the chastisement of Gods fatherly scourge, as he doth most playnly declare the same in his booke
de peccatorum meritis ac remissione, lib. 2.
cap. 33. and for a flatt conclusion contradictory to
M. Allens assertion, I will vse the very wordes of
Chrysostome in the 8. Hom. vppon the Epistle to the
Rom. Vbi venia ibi nulla erit poena. Where there is forgeuenes, there is no punishment.
[Page 44]
The double and doubtfull shiftes of our aduersaries pressed by this conclusion, are remoued: and it is proued against one sort, that these foresayde scourges vvere in deede punishments for sinnes remitted. And agaynst thother sect, that this transitory payne hath often endured in the next life. CAP. II.
1
ANd the weight of this foresayd grounde, hath euer pressed the aduersaries of truth so sore, that beholding as it were a farre of, what inconuenience this might import, they euer busily endeuored to stay the beginning of their likely ouerthrow. But yet (as it was and will be for euer noted in false teachers) they seeke diuerse escapes, so disagreable, that one hindereth an other, and neither of them helpes their owne cause. One sorte not so impudent, but a great deale more foolish then their fellowes, agree by force of the places named and euidence of the examples, that there is punishment to be suffered, and some temporall paine remane at to be discharged in this world, after remission of sinne, but for the next after this life (so fearde they be of purgatory) they will haue none at all.
Melanch. Thother secte maisters fearing what might follow on that graunt, in no case will confesse, that there is any payne due for sinne, in this world or the next, after the fault be once remitted. For
Caluine capitaine of this latter bād,
Caluinus. saw well, that if any debt or recompense remaine to be discharged by the offender after his reconcilement, it must needes
[...]ise by proportion, weight, continuance, number, and quantity of the faultes committed before. VVhereby it must of necessity be induced, that because euery man can not haue time, either for the hugenesse of his sinnes past, or his late repentaunce, or his carelesse negligence, to repay all in his life, that there is all, or some part aunswerable in the next world to come. And therefore boldly and impudently, as in case of this necessity, he aduentureth to deny with shame, that any of all these painfull miseries be as punishments for the sinnes of the sufferers: but certaine fatherly checkes, exercises of patience and vertue, rather then afflictions enioyned for sinnes. VVhich vaine shift hath no bearing by reason, or text of Scripture: but onely is vpholden by the exercised audacity of the author.
[Page 45] CAP. II.
1
IF
M. Allens titles of his chapters were as sufficient reasons, as they be bolde affirmations, there were no man able to stand against him. But I can well compare them to the arguments of those vayne fables that were wont to be printed in english of
Beuis of Hampton, Guy of VVarwick, & such like, where the arguments shew how such a Knight ouercame such a Gyant, how such a sorcerer wrought such a miracle, which are tould as confidently as though they were true, and yet there is no man of meane witte so ignoraunt, but he knoweth them to be fayned fantasies. Euen so with
M. Allen, to affirme is to proue, to deny is to confute, briefly in his titles, and at large in his chapters. But if he would as he pretendeth, haue remoued all those reasons, that we bring against his false conclusion, or any of them all, he must haue proued, that Christ hath not satisfied the iustice of God perfectly by his death and suffering, that God doth not freely forgeue vs our sinnes, that he is stil an angry Iudge against them that put their trust in him. He must haue proued against
Ezechiel, that what tyme so euer a man doth truely repent, the Lord doth not put all his sinnes out of his remembraunce, against
Dauid, that he hath not remoued our sinnes from vs as farre as the East is from the West. Against
S. Iohn, that if any man sinne after Baptisme, Iesus Christ is not our aduocate with the father, and propitiation for our sinnes. If he could say any thing against these reasons & authorities, with an hundred more of the same sort, he were worthy to be heard. But because that is to hard a matter for him to take in hand, without all shame or shew of truth most impudently, he fayneth a contrariety betwene
Melanthon and
Caluine, but not once noting by one letter where the same is to be found in any of their workes, lest their manifest wordes out of the same places being brought against him, should reproue his
[Page 46] shamelesse lying.
Melancthon he saith, acknowledgeth some temporal payne after remission of sinnes, to be discharged in this life, but not in the life to come.
Caluin wil haue none at all. O brasen face and yron forhead: doth
Caluine deny thafflictions of this life? or
Melancthon affirme that they are suffered for satisfaction of our sinnes. Doth
Melancthon deny the passion of Christ to be a perfect aunswering of the iustice of God? or
Caluine affirme, thereby to be taken away the mercyfull correction of God? Would God that all that professe the religion of Christ agreed in all pointes as truely, as they doe in this. But admitte that
M. Melancthon or any man beside, should graunt, that the sufferinges of the godly in this life, are some parte of satisfying vnto the iustice of God, what were purgatory promoted thereby? Forsoth then of necessitie it must be induced, that some parte of these sufferinges are aunswerable in the next worlde to come, what necessitie call you this? euen such as he suffereth, which being bounde hande and foote with a strawe, can not steare to helpe him selfe. But lette vs see this adamantine chayne of
Maister Allens necessity. If any punishment remayne, it must needes ryse by proportion, weyght, continuaunce, number and quantity, which if it be not all discharged in this lyfe, then it is to be aunswered in the lyfe to come. By proportion
Maister Allen? What proportion?
Arithmeticall or
Geometricall? If it be by
arithmeticall proportion, then so many thousandes of sinnes, whereof euery one deserueth one death, must be punished by so many thousand deathes. If by
geometricall proportion, then so many offences committed against that infinite maiesty, can not be aunswered, but by infinite and eternal punishment, and which way so euer you take it, by weight, number, time or measure, it is euident, that while you seeke for purgatory, you haue founde out hell. For otherwise saith the spirite of God, in the person of the faithfull,
He hath not dealt with vs according to our sinnes, neither rewarded vs after our iniquities, Psal. 103.
But as heauen is aboue the earth, so great is his mercy, as a father hath compassion on his children, so hath the Lorde compassion on them that feare
[Page 47] him. This is an other maner of proportion
M. Allen, then you Papists can skill of, which thinke such a necessity to be of this conclusion, that if any sinnes be punished in this life, they must be punished after this life also. For if nothing but iustice be sought against sinnes, then followeth nothing but eternal damnation, if mercy may moderat the matter, what necessity is in this consequence? some sinnes are sometime punished in this life,
ergo in the life to come. Thus I haue reasoned, supposing that any man had graunted, that the iustice of God must be satisfied with our sufferings in this life: for I my selfe had rather see the Pope at the deuill, then I would affirme the sufferings of Christ to be vnsufficient to aunswere perfectly the iustice of God. But behold christian reader the blasphemy of these popish serpents, first they will seeme in wordes throughly to acknowledge the benefite of Christes passion, lest that euery man y
t heareth them speak, should spit at them. When they haue thus obtained audience, then they will gather in them selues, & begin in some part to diminish the perfection therof, & so proceede vntill they haue in deede, though not in wordes cleane excluded Christ and all his merits, whereof thou hast a plaine example in this hipocrite, who in the beginning of his first chapter, confesseth liberally the effect of Christes death▪ afterward restraineth the force thereof, to sinnes committed before baptisme, then bringeth in punishment, for aunswering the iustice of God in this life, afterward extendeth the same vnto the life to come, & last of all, estemeth the punishment by proportion, weight, continuance, number & quantity of the faults committed: which of necessity thrusteth backe againe the sinnes into eternall torments. And what then becommeth of the propitiation for our sinnes purchased vnto vs by the bloud of the sonne of God?
2
S. Paule in playne words writeth:
Ad Rom. 6. Vide Augu. super illud psal. 50. in peccatis cō c
[...]pit me mater m
[...]a.
Corpus mortuum est propter peccatum, & stipendium peccati mors est. The body is dead because of sinne, and death is the reward of sinne. And so of
Dauid: because thou hast slayne
Vrias, Non recedet gladius
[Page 48] de domo tua, saith the Scripture: The sword shall not depart thy house. And againe, because thou hast made the enemies blaspheme my name, thy child shall dye. And of the people of Israell:
Visitabo & hoc peccatum eorum. I will visite this sinne of theirs also. Yet in this light of Scripture, whereas the punishment is named, so it is expresly mentioned that sinne is the proper cause thereof, the aduersary seeketh a blinde mist, to dase the simplicity of the reader, and to maintaine errour. It helpeth our cause exceding much,
In Psal. 50. that the very shew of an argument, driues them to such vnseemely shiftes.
S. Augustines wordes shall for me sufficiently refute this errour,
Veritatem dilexisti, impunita peccata eorum etiam quibus ignoscis, non reliquisti. (He speaketh to God in the Prophets person). Thou loues righteousnes, & hast not left vnpunished, no not the sinnes of them whom thou louest.
August. lib. 2. de peccato mer. cap. 33. Notwithstanding, this is very true: that all these afflictions though they come of sinne, a
[...]d for the rewarde of mans offences, yet God of mercy turneth them to the exercise of vertue, and benefite of such as shalbe saued. But it is one thing to dispute of what cause they come, and an other to reason of the wisedom of God in the vse of the same. VVho, as the said
Augustine witnesseth, is so mighty in his prouident gouernaunce, that he is able to turne, euen the very sinnes them selues, to the benefite of such as by grace and mercy shalbe raised vp to saluation. And much more is he ready to frame the punishment which he him selfe of iustice worketh for correction of sinners, to the saluation of the elect.
2 This peace should proue that the fatherly rodde of Gods mercy, is a sword of his iustice to punish those sinnes that are remitted. But what maner of proues bringeth he.
S. Paule (he sayth)
in plaine wordes writeth, the body is deade because of sinne, and death is the reward of sinne. In deede
S. Paule writeth so, but is the mercy of God turned therfore into iustice, or his rodde into a sworde? or he from a mercifull father into an angry iudge? to omit howe vnfitly he ioyneth these 2. places togither, whose sense is so farre differing, for in the former saying:
Rom. 8. he speaketh of the relicks of sinne, that are not altogither abolished in them
[Page 49] that are regenerate: in the latter
Rom. 6. he sheweth that they which serue sinne, deserue eternall damnation: what is this to the proofe of his conclusion? but his purpose was onely to make some shewe of variety of places: for by and by he returneth to the places alleged, and aunswered before, of
Dauid, and of the people of Israell, whereunto he adioyneth the saying of
Augustine, that God leaueth not the sinnes of them vnpunished, whome he hath pardoned. One aunswere serueth al, if there were ten times as much of this sort. That God punisheth not to satisfie his iustice, but to shew his mercy toward his children, to bring them to repentaunce, to humble them, to make them beware of the like sinnes, to admonish others by their example, but in no wise that they should make a mendes by due punishment, for that which by transgression was committed, which aunswere howsoeuer he would seeme to eleuate by wordes, yet he bringeth no matter against it, but euen the places by him selfe alleged in the chapter before, which either all or almost all, doe plainly confirme it, as is before noted, and none of them all confute it.
3 But now the other sorte which be more curteise,
The confutation of the second opinion. and confesse that in this world the iust may suffer of reason for his sinnes already remitted, but not in the next life, as their doctrine is very vntrue, so it geueth great licēse and liberty to euill liuer
[...], and is the very mother of presumption. For if man were suere to be discharged at his departure hense of all paine for his sinnes, then certes were it madnesse, to trauell in this life further for his offensies, then he must of necessitie. Yea more, it maketh the case of greuous sinners till the houre of their death (so that they then at last repent) much better, then of small offenders conuerted longe before. For these must be punished in their life, the other can not be punished (as these suppose) after their death. VVhat a vaine absurdity is this, that the prophet offending once or twise in all his time, shoulde suffer so heuie iudgement: and the party which abideth in wickednesse till the ende of his life, when sinne rather leaueth him, then he sinne, must because of his late conuersion, without paine be caried at ease to heauen? This
[Page 50] is not doubtlesse semely to Gods iustice and ordinaunce, whose wayes be truth and vprightnesse.
Homil. 11. in Leuit.
Est apud iudicem iustum poenae moderatio, non solum pro qualitate, sed etiam pro quantitate. To a iust iudge there must be consideration had of punishment, both for the quality & quantity (so saith Origine.) And the holy Scripture thus.
Quantum glorificauit se, & in delitijs fuit: tantum date illi tormentum & luctum. Looke how high she exalted her selfe, and how delicatly she liued: and geue her so much woe and torment againe. It is spoken as of Babylon in the reuelations of Saint Iohn.
Cap. 16.
And because this toucheth our matter, and the very point thereof: I will stand with the aduersarie the longer. Here then I aske him, why God taketh punishment in this worlde, for sinne already remitted? His aunswere must needes be, for the reuenge and hatered of sinne, and satisfying of iustice. Nowe then doth God practise iudgement and iustice no where but in this worlde? Or if it be not here aunswered, because of lacke of space, or late reconciliation of the offender, shall our lorde of necessitie be forced to remitte the debte, and release his sentence of iustice for lacke of meanes to punish in an other worlde? No no, Gods hāde is not abbridged by the termes of this life. Late repentaunce can be a benefit to no man: God forbid it shoulde. Especially seing punishment and iudgement for sinne (as many learned do suppose, and as reason with scripture beareth) properly apperteineth not to this worlde, but by a speciall grace, and singular benefite, which God of pity graunteth to such as he loueth, that they may here preuent his anger: which else in the next life should be found more greeuous, where properly is the reward of sinne, and iudgement kept ordinarily for the same. As it is playne mercy & grace, when man may take punishment of him selfe (as
S. Paule sayeth) and be his owne correctour,
1. Cor. 11. to auoyde the iudgement of God. And thereof the next life is termed commonly
dies Domini: where there is no place for our working, but sufferance alone: where the accompt of mans life must be straitly required, and the sinnes euen of the iust, not otherwise amended, sharpely visited. Therefore if
Melanthon graunt that the righteous and reconciled persons,
Euseb. Emis. homil. de di uersis viti. may iustly beare the scourge of God, for satisfying for their sinnes before pardoned, in this world, where, though punishment
[Page 51] be exercised for wickednesse properly, yet at the least not so ordinarily as in the next, wher God hath layd vp the great store of rewarde, as wel for the good as the badde: he must needes by force of reason acknowledge, that the world to come is no lesse (if it be not more) appoynted of our Lord for iust iudgeing of our faultes forgiuen, then the time of this present life, whereas many an euill liuer escapeth all punishment so diuerse of great vertue suffer full greeuous torments. Excellently well sayd
S. Augustine: Multa mala hic videntur ignosci,
Ench. ca. 6.
& nullis supplicijs vindicari: sed eorum poenae reseruantur in posterum &c: much euill may seeme here to be pardoned, and without all punishment released: but the payne for such thinges is reserued til the world to come.
3 He ascribeth more curtesie to the other sort whose opinion is of his owne framing, but yet they please him not altogither, because their doctrine geueth licence to euill liuers. For if a man were sure to be discharged at his death for all payne for his sinne, then it were madnes to trauaile further for his offences in this life, then he must needes.
M. Allen speaketh here according to his owne affection, & the sence of all Papistes, which will take no paynes to please God, but onely for their profite: they will not bestow one halfe peny for the loue of God, nor suffer a fillippe for the glory of God, but for the satisfaction of their sinnes, and increase of their merittes. And therefore that which is the chiefe cause, that doth and ought to moue, and the principall ende for which all godly men are moued to seeke to please God by good workes, namely the loue of God, and the glory of God, the Papistes thinke to preuaile with no man, because they are voyd of it them selues. But may not a man now iustly enforce, that the opinion of purgatory & satisfactions of sinnes after this life, is the very doctrine of licentiousnes, to maintayne wicked men in their presumptuousnes? For what hast will they make to amendement & newnes of life, when they haue hope of release after their death? The other absurdity riseth of deuilish enuy, that God shoulde be more liberall to them that repent, at the
[Page 52] houre of death, then to them that were but small offenders, conuerted long before. And therefore (
M. Allen) I wil aunswere you, as the housholder aunswered those murmurers, which grudged that they which wrought but an houre were made equall in reward with those, that had borne the burthen & heat of the day. Is thy eye euil, because God is good? is it not lawfull for him to doe what he will with his owne?
Matth. 20. But this is that which alway deceiueth the papistes, because they measure the reward by iustice and not by mercy. I thinke
M. Allen is angry with Christ, that he did not send the penitent theefe into purgatory, but euen that day promised to be with him in paradise. For
Origen is alleged to proue, that a iust Iudge must haue consideration of punishment, both for quality and quantity. He neuer thinketh of Ch
[...]ist all this while, who was striken for our sinnes and wounded for our iniquities, in whose punishment God had regard of such quality and quantity as his iustice required.
Es. 53.
For the chastisement of our peace was layd vpon him. but we say with the prophet:
Lord if thou looke straightly to our sinnes, who were able to abide it, but with thee there is mercy & therefore thou shalt be feared. Psa. 130. But for a stronger proofe, there is alleged a place out of
Apoc. 18.
looke howe high Babylon did exalt her self, & how delicatly she liued, geue her so much woe & torment againe. Now I promise you, I will say
M. Allen is a cunning Logitian, if he can draw a good argument out of this place to proue that God punisheth his children to satisfy his iustice. The whorish church of Rome is iustly condemned to eternal torments, for her pride & voluptuousnes, there ore Gods children are punished to aunswere the iustice of God. The people of God are commaū ded to reward Babylon according to her wickednes, and to spare her no more then she s
[...]ared them in her tyrannye. What pertaineth this to y
e afflictions of Gods Saincts? But because this matter toucheth the point, he will tary longer with his aduersary, & demaund why God taketh punishmēt in this world for sinne already remitted. And then he will cōpel him to answere for satisfying of his iustice, which if it be not performed in this life, it must be in the life to come.
[Page 53] This is a fine kinde of reasoning,
M. Allen, that you will enforce your aduersary both to aunswere you, & also to aunswere what you list, & then you are good enough for him. Is this the logicke of
Louayne? Nay you haue a finer reason then this, punishment & iudgement for sinne properly appertayneth not to this worlde, but to the next life. Then would I grossely inferre, therfore the temporal paines that the godly suffer in this world, be not properly punishments for sinne. But it is of mercy and grace that they suffer in this life, that I graunt, but not to satisfie for their sinnes. Of which matter you doe vntruely call
Saynct Paule to witnes. 1.
Cor. 11. as whē he is hearde to speake him selfe, it will appeare manifestly:
If we would iudge our selues (sayth he)
we should not be iudged, but when we are iudged, we are chastised of the Lorde, because we shoulde not be condemned with the worlde. Here is chastisement to amendement, or obstinacy to condemnation, but neuer a word sounding toward purgatory, here is a manifest difference, betwene the iudgement which God exerciseth towards his children, which is chastismēt to auoyd damnation, & that iudgement by the which the impenitent world is condemned.
But in the next life (you say)
there is no place for our working but sufferance alone, &c. what then shal other mens workes auaile, when our owne will not serue? and yet it is a matter not so fully agreed vpon among you papistes, whether a man may merite in purgatory. But to take your owne affirmation and not to charge you with dissention of other men (because you dissent so much from your selfe) who so weigheth the grounde of your first booke, must needes confesse that it ouerturneth your second booke, & if the matter of your second booke be true, then is the ground of your first booke false. For the ground of purgatory you would make the iustice of God, which requireth punishment for sinnes committed in this life: but how can that stand? if God accept y
e worke of other men to release them, that should suffer by his iustice: if these workes wil answere the matter, thē there is no such necessity of purgatory to satisfie his iustice. So that one of your bookes is a prety confutatiō of the other.
[Page 54] As for the saying of
Augustine helpeth you nothing at all, onely he sheweth that God punisheth not all sinnes in this world, because many are reserued to eternall torments. But howe vncertaine his iudgement was concerning purgatory in that
Enchiridion ad Laurentium, he him selfe most plainly declareth.
Tale aliquid etiam post hanc vitam fieri incredibile non est: & vtrum ita sit quaeri potest. It is not incredible, that such a thing may be after this life, and whether it be so or no it may be doubted, and either it may be found, or else it may be hidde, that some faithfull should passe through a certaine purgatory fier, &c. cap. 69. By which wordes it appeareth that Sathan was but then laying his foundations of purgatory, & had not yet finished this worke by a great deale, and that this was not so graue a doctrine, nor so constant a fayth of the fathers, as
M. Allen boasteth of in the former cap. Fol. 25.
4 But let vs steppe a foote further, and yet so much nearer the matter: and note well whether we may finde any case, where the payment for sinnes remitted, passeth the bondes of this life, and so required in the next, that by playne dealing and orderly proceeding,
Marke vvell that God punisheth in the next life, the sinnes of the iust. we may the better instruct the simple, confound the aduersary and make truth stand vpon it selfe.
Consider then with me that our first father pardoned of his sinne, as I proued before, was punished for the same, & with him all the iust of those dayes, not onely in the time of this present mortall life, but many hundreth yeares after their departure. For whose deliuery, the Catholike church holdeth and our Crede teacheth also, that our Maister Christ descended downe into hell. And that no man here be deceaued, he must vnderstand, that it was no smal punishment to be banished so many worldes togither from the land of the lyuing, and to lacke the ioyfull fruition of heauens blisse:
August. Enchi. cap. 112. which of it selfe, but that it was not eternall, had bene more then all temporall paynes that may be suffered. And this to be one of those miseries which our first fathers disobedience wrought, and so to be payne for sinne, I thinke euery wise man will confesse. Yea it was the greatest dominion of sinne that could be for the ouerthrow of which, Christ him selfe vouchsafed
[Page 55] to enter into the land of darkenes. It is called of the Prophet,
lacus sine aqua: a lake without water: And of the Apostle,
Zach. 9. 1. Pet. 3.
Carcer, a prison. VVhere the fathers be also named,
vincti tui, thyne that were bounde. VVhereby we must vnderstand that Christ had a flocke imprisoned and bound, for the debt of sinne in an other worlde. But that we may make inuincible proofe, that this their captiuity was a iust inioyned plage and penalty for sinne, we must report what we finde in auncient
Irenaeus of this matter. And he affirmeth that
Adam was iudged and condemned for his wilfull fall, till Christes comming, in these wordes.
Lib. 3. ca. 33.
Necesse fuit Dominum ad perditam ouem venientem & tandem despositionis recapitulationem facientem, & suum plasma requirentem, illum ipsum hominem saluare, qui factus fuerat secundum imaginem & similitudinem eius, id est Adam:
implentem tempora eius condemnationis, quae facta fuerat propter inobedientiam. And straight after.
Solutus est condemnationis vinculis, qui captiuus ductus fuerat homo, thus I english it: It was necessary that our Lorde comming to the lost sheepe, & making a recapitulation of his appoynted ordinaunce, and vew of his owne handeworke, should also saue the same man which was formed after his owne image and likenesse: I meane
Adam, then fulfilling the time of that condemnation which was for his disobedience appoynted, and so the man ledde into captiuity was released of the bondes of his condemnation.
Eusebius Emissenus yet more expresly helpeth our cause,
Homil. 1. de festo Pasch. as followeth.
Confestim igitur aeterna nox inferorum, Christo descendente, resplenduit: siluit stridor ille lugentium, & Cathenarum disrupta ceciderunt vincula damnatorum Out of hand at Christes comming into hell, that eternall darkenesse shined bright: the gnashing of the mourners ceased, and the brosten bandes of condemned persons, fell from them. Here loe many one, by the iudgement of this holy writer, were loused from much misery by Christes descending downe. VVhere, to our purpose we must especially be aduertised, that all the iust in those inferiour parts were not in like felicity with our father
Abraham, or other of such perfect holinesse: (although he also suffered the common lacke, in long looking for translation to ioy) for some there were of meaner vertue, & yet in the fauour of God, which
[Page 56] suffered personall paine for purging & recompense of their sinnes committed in this life:
Some vvere released of payne, at Christes descen. of whome this Author semeth to meane.
And as
S. Augustine supposeth, the scripture must needes import such a like thing: vndoubtedly teaching that Christ was not onely in the place of rest, where Abraham and other in his harbour were, but also in places of tormēt, which could not touch his holy person:
Act. 2.
Quem Deus suscitauit solutis dolo
[...]ibus inferni: VVhome God raised vp againe after he had loosed hell paines. Thus saith this holy Author.
Quia euidentia testimonia & infernum commemorant & dolores, nulla causa occurrit,
Epist. 99.
cur illò credatur venisse Saluator, nisi vt ab eius doloribus saluos faceret: sed vtrum omnes quos in eis inuenit, an quosdam quos illo beneficio dignos iudicauit, adhuc requiro: fuisse tamen eum apud inferos, & in eorum doloribus constitutis hoc beneficium praestitisse non dubito: Bycause (saith he) euident testimonies make mention both of Hell and paines, I see not why we shoulde beleue that our Sauiour came thether, but to discharge some of the paines thereof: mary whether he loosed all, or summe whome he thought worthy of that benefite, that woulde I learne. For I am out of doubt he was in hell, and bestowed that gracious benefite vpon some that were in paines. Thus farre spake
Augustine. Let no man here take occasiō to thinke that this father ment of any release of the damned in the inferious hell: for that errour he euer detested, & writeth earnestly against
Origine for the same.
De fide & operibus cap 16. Cap. 33. Then it must needs be, that he spake of some which were in paine and torment, and yet worthy to receiue mercy. (so he termeth their estate both here, and in the xij. Booke of the literall exposition on the Genesis, where he hath the same wordes with more large proofe of the conclusion) which neither agreeth with the state of Abrahams rest, nor yet with the forsaken soules. And the name of hell is now commonly taken for any one of the inferiour partes, where God practiseth iudgemēt for sinne euerlastingly or temporally: though (as
Augustine saith) it cā not be found in plaine scripture, that Abrahams happy resting place should be termed Hell, or
Infernū.
But I neede not seeke further in the depe mistery of Christes affaires in the inferiour partes. For as I am not ashamed to be ignoraūt vpō whom he bestowed the grace of deliuery, so with
Augustine,
[Page 57] or rather with Gods Church, I dare beleue, that he loosed somme, vpon whome he exercised iudgement before. And further may boldely auouche, that as there were certaine at his comming downe, not vnworthy after long paines tolerated to be released in his presens, so there be yet some, which by mercy and meanes of Gods Church be released daily. Not of that sorte which died out of Gods fauour:
Quibus clausa est ianua misericordiae, & omnis spes interclusa salutis:
Bernard se de s. Nicolao. Vpon whome the doore of mercy, and the hope of helthe be closed and shut vp for euer, but of the iust departed in faith and pietie, and yet not fully purged of all corruption of iniquitie.
4 This man hath hitherto raked in purgatory, nowe he will steppe a foote further into hell, and all to finde a case where sinnes remitted are punished after this life, and then he will returne againe into purgatory. For this purpose we must consider with him, that
Adam and all the iust of those dayes, were punished for their sinnes forgiuen, not onely in this life, but many hundreth yeares after their departure. For whose deliuery the Catholike Church (he sayth) holdeth & our creed teacheth, that Christ descended into hell. First marke how he agreeth with him selfe, & after how he cauilleth with the holy Scripture of God. Here he sayth that
Abraham and all the iust were punished in hell, afterward in the next leafe, he saith that all the iust in those inferiour partes were not in like felicity with our father
Abraham, or other of such perfect holinesse, and in the next leafe after that, he affirmeth out of
Augustine, that
Abrahams happy resting place can not be found in Scripture, to be termed hell. But that the fathers of the olde lawe before Christ, were not in hell, although they were not, nor yet are in perfect blessednesse, God prouiding a better thing for vs, that they without vs shoulde not be made perfect.
Heb. 11. It is to be proued with manifest argumentes and authorityes out of holy Scriptures. For seeing they all beleeued in Christ, they had euerlasting lyfe, and entred not into condemnation, but passed from death to lyfe.
Ioan 5. And to what ende was Christ called the
[Page 58] lambe, that was slayne from the beginning of the worlde, but that the benefite of his passion, extendeth vnto the godly of all ages alike?
Esay speaking of thè righteous that are departed out of this life, sayth that there is peace, and that they shall rest in their beddes,
Esay 57. like as he affirmeth that
Tophoth, which is
Gehinnom or hell, is prepared of olde for the wicked,
Es. 30. So that felicity and rest was the portion of the godly fathers of the olde time after their death: and hell was prepared but for the wicked and vngodly. The same doth our Sauiour Christ teach in the history of
Lazarus and the rich man.
Luke 16. where the soule of
Lazarus was caried by Angels not downe to hell, but vp into
Abrahams bosome, from which hell is manifestly deuided, when it is sayd that the rich man being in hell in torments, lifted vp his eyes and saw
Lazarus a farre of: which wordes doe plainly confute, that drousy dreame of the Papistes concerning
limbus patrum, which they say is but an edge and border of hell. But Christ maketh hell one place, and
Abrahams bosome an other, and not that onely, but the one farre from the other, yea a great distaunce betwene the one and the other, therfore no edge nor border of hell, but a place of comfort, an high place: for the rich man loketh vp, and seeth a farre of
Lazarus in the bosome of
Abraham, who was a true childe of
Abraham by fayth, for fayth maketh children vnto
Abraham. Rom. 4. And euen as faith was imputed to
Abraham, so is it to all that be his children by fayth as well as it was to
Abraham, if righteousnes belongeth to
Abrahams children, the reward of righteousnes also pertayneth vnto them, therefore
Abrahams bosome was open to receiue all the children of
Abraham, euen as the bosome of God was ready to receiue
Abraham, because he was his sonne through fayth. And now to confute your vaine reasons which eyther be manifest wrestinges of the holy Scripture, or else are builded vpon the authority of mortall men. First you allege that the place into which Christ descended, was called a lake without water, in which the godly fathers were.
Zachary 9. but this is so euident an abusing of the word of God, that he which doth only reade
[Page 59] that verse of
Zachary in the originall tongue, must needes confesse, that those wordes haue an other sense, for God there contineweth his speaking to
Ierusalem, or the daughter of
Syon: saying, he hath deliuered her prisoners by the bloud of her couenant, from the lake without water, that is from miserable and desperate captiuity, where appeared no comfort. For the pronoune
thou, is of the feminine gender, wherefore it is most cleare that this is not spoken of Christ but of the Church of Christ. As for the common translation, which turneth the feminine gender into the masculine, & the first person into the second with manifest deprauation of the sense, is not to be admitted in this case. Nowe that prison which you bring out of 1.
Pet. 3. is the prison of the damned soules, into which
S. Peter doth not say that Christ descended, but that he came in the daies of
Noe by his spirite, and preached to those that were then disobedient, and therefore are their spirites now in perpetuall prison and torment. And this is the true and naturall sense of
S. Peters wordes, which by meanes of that predicate errour, rather then of any great obscurity in them, hath bene diuersly wrested by expositors. The wordes of
Irenaeus may be well vnderstoode of Christes comming downe from heauen to saue mankind, which deserued iust condemnation for sinne, rather then of his descending into hel, and the name of
Adam seemeth to be taken in these wordes, rather for a noune common then for a proper name. He hath wordes towards the latter ende of the fift booke that sound more like to this matter, where he sayth:
Cum enim Dominus in medio vmbrae mortis abierit, vbi animae mortuorum erant, post deinde corporaliter resurrexit, & post resurrectionem assumptus est, manifestum est, quia & discipulorum eius, propte
[...] quos & haec operatus est Dominus, animae abibunt in inuisibilem locum, definitum eis à Deo, & ibi vsque ad resurrectionem commorabuntur. Seing the Lord went in the middest of the shadow of death, where the soules of the dead were, and afterward arose corporally, and then was taken vp: it is manifest, that the soules of his disciples for whom the Lorde wrought these thinges, shall goe into an inuisible place, appoynted
[Page 60] for them by God, and there shall tarry vntill the resurrection. Neuertheles out of these wordes can nothing be necessarily enforced, but that the soule of Christ, when he was deade, was in the place of the godly that were deade before him, which no man denyeth. If you vrge that he was in the middest of the shadow of death, I aunswere, that is a phrase of the Scripture, signifying that he was verely dead, and that death had him in possession, after which maner of speach
S. Peter sayth, that God raysed him agayne, loosing the sorrowes of death, and you your selfe count it a blasphemy to say, that he suffered any torments in hell after his death, and
Irenaeus him selfe affirmeth, that it was such a place as all his disciples shall rest in vntill the time of the generall resurrection, which plainly ouerthroweth your fantasy.
Eusebius Emissenus helpeth you as litle as
Irenaeus, for he speaketh rhetorically, of the glorious victory that Christ obtained against hel, & the power of darkenes, by his death and passion, and descending into hell, whose words if you would expounde grammatically, you will make a mad sense of them, & he shalbe smally beholding vnto you. But it is plaine enough, except it be to him that wil seeke confirmation of errors, out of that which is truely spoken, that he meaneth that the effect and power of Christes death, mightely vanquished the power of hell & eternal damnation, not which it had actually ouer the godly, but which by the iustice of God, it should haue had, if his sacrifice had not purchased mercie. And therfore he saieth,
Aeterna nox the euerlasting night, which adiectiue is referred also to the gnashing & cheines of the damned. For it was eternall not temporall damnation, from which they were deliuered by Christes death. And therfore that fond shift, which
M. Allen imagineth, which he saith may seeme like to be the authors meaning, is not worth a straw, as being enforced and brought to the wordes by him, not expressed in them, by
Eusebius. But when these wil not helpe, the supposal of
S. Augustine is set downe, which because it is but the authority of a man, & him not constant with him selfe alwayes, it is not of sufficient weight, to beare downe the testimony alleged
[Page 61] out of Gods word. The same man
contra Felicianum ad Optatum cap. 15. writeth these words.
Si igitur mortuo corpore, ad paeradisum anima mox vocatur, quenquam ne adhuc tam impium credimus, qui dicere audeat, quoniam anima saluatoris nostri, triduo illo corporeae mortis apud inferos custodiae mancipitur. If therefore the body being dead, the soule is immediatly called to paradise, beleue we yet that there is any man so vngodly, that he dare say, that our Sauiours soule, in that 3. daies of his bodily death, was committed to prison in hel, &c. In these words, he semeth vtterly to deny, that he came in that prison of hel. You wil say he denieth that he tarried there so long, but not that he came not there at all. But then marke this reason, if the soules of good mē immediatly are called to paradise, much more was Christes soule immediatly receiued into paradise, who committed the same into his fathers handes.
5 Let the enemies of Gods trueth come now, and denie if they cā for shame, that Gods iustice for sinnes remitted, reacheth not sometimes to the places of punishment in the next life: let them with purgatory rase vp the fathers resting place so plainely set forth by scripture, beleued of the whole Church, and alwayes taught by the holy fathers. Yea let them that will haue no place for sinners, finde with blasphemie, hell like torments for Gods owne Sonne, with the damned spirites. My hearte surely will scarse serue me to report it, and yet cursed
Caluine was not afearde to write it: and with arrogant vauntes against the blessed fathers, to auouch the same. That miserable forsaken man sawe, that the onely graunt of the olde fathers punishment by the lacke of euerlasting ioye, might of force driue him to acknowledge, that God sometimes exerciseth his iustice vpon those which he loueth, in the next life: and so consequently that Purgatory paynes might be inferred therevppon, therefore he fell headelong to this horrible blasphemye,
Caluines blasphemy vppon the article of Christes descention. that Christ went not to loose any from the paynes of the next life: but to be punished in hell with the deadely damned him selfe, for to amend the lacke of his passion vppon the Crosse. O our cursed tyme, O corrupt conditions: this beast writeth thus agaynst our
[Page 62] blessed Sauiours death, and against the sufficiency of the abundant price of our redemption: and yet he liueth in mans memory, yea his bookes be greedely redd, redde? Nay by such as would be counted the chiefe of the cleargy, and beare Byshops names, they are commaunded to be redde:
The heretikes priuily set forth by bookes that vvhich they dare not openly preach. and the very booke wherein this & all other detestable doctrine is vttered, especially by their authority commended to the simple Curats study: that they might there learne closely in deuilish bookes, such wicked heresies as the preachers them selues dare not yet in the light of the world vtter nor maintaine.
But other be not so farre fallen, therefore they must of reason confesse, that God by iust correction, hath before Christes comming visited in the next world many hundred yeares togither, the sinnes of those whome he dearly loued. Although not onely in all that time, the soules of the holy Patriarches felt the lacke of the aboundant fruition of the Maiesty, but also for sinne they both then in rest,
Excepting some that by peculiar prerogatiue haue already receiued their bodies. and now in vnspeakeable felicity, want till this day the encrease of ioy and blesse, that by the receauing of their bodyes yet lying in dust, they are vndoubtedly sure of. Therfore it is ouer much presumption to limit the maiesty of God in the gouernment of his owne creatures, to the borders of our short life, and almost it toucheth his very prouidence with iniury, to say that he letteth him scape without punishment for his sinnes, that repented not till the houre of death: as for whom he hath no scourge in the next life, as he had here, if death had not preuented his purpose. These childish cogitations can not stand with the righteousnes of his will, that for the first sinne committed, doth not onely punish many euerlastingly of the forsaken sorte, but also for the same, punisheth both his best beloued in earth, and for a time abateth the felicity of the blessed Sainctes in heauen. But I will not stray after these men. My matter is so fruitefull that I may not roue. And though the sectes of these dayes haue so infected euery braunch of our christian faith, that a man can not well ouerpasse them what so euer he taketh in hand, yet I will not medle with them no further, then shall concerne the quicke of our cause, and the necessary light of our matter.
5 Now this lusty gallaunt as though he had fully repayred
[Page 63] and fortified the olde ruinous and battered towers of
limbus patrum, with canuas paynted walls, he standeth vpon his bulwarke of browne paper, and cryeth defiaunce to all his enemies, and especially he vttereth his spite agaynst
Caluine, as a notorious enemy of his cause & quarel. Whom because he is to young to encounter withall, by any witt, learning, reason, or truth, he spitteth out against him, most impudent sclaunders, raylings and lyes, in which faculty, he hath striued so much to shew him selfe eloquent, that not satisfying him selfe with the voyce of a man, he hath borrowed the tongue of the Deuill him selfe, or at the least wise, for feare he should not lye throughly geuen ouer his shamelesse tongue to be wagged by the father of lyes. For what man with any shewe of humane reason would accuse
Caluine to deny the sufficiency of the redemptiō of Christ, to affirme that Christ went downe into hell after his death to be punished there with the damned him selfe, for to amend the lacke of his passion vpon the crosse? whose doctrine God him selfe, the Angells, and all the world doth knowe and testifie, to be directly contrary to these sclaunders. For who euer more constantly affirmed, or more substantially proued the sufficiency of our redemption, by Christes death? what asse so vnlearned, if he can but conster
Caluins latine, in his catechisme, institutions, or any part of his workes, where he entreateth of that article of Christes descense in to hell, may not plainly see, that he vtterly denieth his descending into hell, after his life, affirming the same to be vnderstood of the wrath of God, which he sustayned for our sinnes before his death, at that time especially when he that was God, complained that he was forsaken of God, which mystery if
M. Allen vnderstand not, it is no maruell, seeing he abridgeth so much the benefite of Christes redemption, as all papistes doe alwayes, and he specially in this his defence of purgatory, and yet he is not ashamed to say of
Caluine: this beaste writeth against our blessed Sauiours death. If I did not moderate somwhat my corrupt affections, I could requite him the like reproches, but this much I must needes say. Is
Caluine a beast for
[Page 64] speaking the truth to the glory of Christes redemption, &
Allen an honest man, for sclaundering him to the defacing of Gods honour? But because he would not be thought to haue spued oute all his poison against
Caluine, he goulpeth vp an other bowlefull of rayling and sclaundering against our Bishoppes, who haue not onely suffered, but also commended Caluins bookes to be reade, and studied of the simple curates, affirming that they doe priuily set forth by books, that which they dare not openly preach. If euery man that can be a witnesse, that
M. Allen lyeth in this matter, should pull one heare from his heade or bearde, they would leaue him neuer an heare of an honest man behinde them. But that he maie returne to his gentle aduersaries, with whome is lesse daungerous dealing,
there be some (he sayth)
that graunt the punishment of the fathers, after their death, of whose liberall concession, he doubteth not but to patch vp his Purgatory. In which practise he is not vnlike a fonde fellowe, of whome I haue hearde men iest in Cambridge, who when he was,
non plus, as they terme it, in disputation, and all his argument spent, that he had prouided: Now (sayth he) will I dispute of your concesses and graunts. So
M. Allen for euery matter, when his owne reasons faile, hath the concessions of his aduersaries which if they will not franckly make, he wil forcibly compell them to say what he will haue them. Last of all he sayth,
it is presumption, & such as toucheth the very prouidence of God, with iniury, to say, that he letteth any sinner scape vnpunished, which repented not vntill the houre of death, as for whome he hath no scourge in the next life as he had here, if death had not preuented his purpose. But these he calleth childish cogitations, but he might well haue termed them deuilish imaginations, which will controule the wisedome and mercie of God vnder his blinde reason and corrupt affections and not suffer God to shew mercy vpon whome he will shew mercy.
Rom. 9. without his blaspemous and enuious murmuring. His promise made so pleasauntely, not to digresse from his fautlesse matter, how perfectely he performeth, we shall see afterwarde.
That the practise of Christes Church, in the courte of binding and loosing mans sinnes, doth liuely set forth the order of Gods iustice in the next life, and proue Purgatory. CAP. III.
1
THis being then proued, that God him selfe hath oftē visited the sinnes of such as were very deare vnto him, let vs now diligently beholde the graue authority of loosing and binding sinnes, and the courte of mans conscience which Christ woulde haue kept in earth by the Apostles and Pastours of our soules: where we neede not doubt but to finde the very resemblaunce of Gods disposition and ordinance, in punishing or pardoning offensies. For the honor and poure of this ecclesiasticall gouernement, is by especiall commission so ample, that it conteineth not onely the preaching of the Gospell and ministerie of the Sacraments,
Note. but that which is more neare to the might and maiestie of God, and onely aperteineth to him by proprietie of nature, the very exact iudgement of all our secret sinnes, with loosing and binding of the same. For as God the father gaue all iudgement to his onely Sonne,
Ioan. 5. so he at his departure hense, to the honor of his spouse and necessarie giding of his people, did communicate the same in most ample maner (as
S. Chrysostome sayth) to the Apostles and priestes for euer: that they practising in earth terrible iudgemēt vpon mans misdeedes, might fully represent vnto vs the very sentence of God in punishment of wickednesse in the worlde to come. The princes of the earth haue poure to binde too,
Lib. de Sacer. 3. but no further then the body, but this other (sayth he) reacheth to the soule it selfe, and practised here in the world beneth (which is a straunge case) hath force and effect in heauen aboue. The poure of all potentates, vnder the maiestie of the blessed Trinitie, in heauen and earth, is extreme basenesse compared to this.
By this graue authoritie therefore, the Pastors and Priestes imitating Gods iustice, haue exercised continually punishment, from the spring of Christian religion, downe till these dayes, vpon all sinners: perpetually enioyning for satisfying of Gods wrath,
[Page 66] penaunce and workes of correction, either before they would absolue them, as the olde vsage was, or els after the release of their offensies, which now of late for graue causes hath bene more vsed. In which sentence of their iudgement we plainely see, that as there was euer accomp
[...] made amongest all the faithfull of paine due vnto sinne, though the very offense it selfe and the giltinesse (as you would say) thereof, were forgiuen before: so we may gather that it was euer enioyned by the priestes holy ministerie, after the qualitie and quantitie of the fault committed. VVhereupon they charged some maner offenders with certaine prayers onely, other with large almose, diuerse with long fasting, many with perilous peregrinations, some with suspending from the sacraments, and very greuous offenders, with curse and excommunication.
Ex cōmunication hath the image of Gods iustice in the vvorlde to come.VVhereby thou maiest not onely proue that there is paine to be suffred for thy sinnes, but also haue a very image of that miserie which in the next life may faule, not onely to the damned for euer, but also to all other which neglected in this time of grace the fructes of penaunce, and workes of satisfaction for the aunswere of their liues past. This great correction of excommunication and separation from the sacramentes,
S. Paule termeth the rodde,
Virgam. wherewith he often threatened offenders: yea and some times though it was with great sorow (the punishment was so extreme) he mightely in Gods steade occupied the same. As once against
Himeneus and
Alexander:
1. ad Timo. Cap. 1. 1. Cor. 5. and an other time towardes a Corinthian, vpon whome, being absent, he gaue sentence of their deliuery vp to Satan: not to be vexed of him as
Iob was for the increase of merite,
In 1. ad Cor. cap. 5. (sayth
Chrysostome) but in their flesh meruelously to be tormented for paiment for their greuous offensies: and as the Apostle writeth of the Corinthian, that his soule might be false in the day of our Lorde.
CAP. III.
1 BEcause this man would shew him selfe mindeful of his promise hereafter, he is euen now wandered out of Purgatory into excommunication, which notwithstanding he counteth no digression at
[Page 67] all, because it doth set forth the order of Gods iustice in the next life, and proue Purgatory, which were neither so nor so, but that he hath a speciall grace, to make all thinges serue his purpose, though they be neuer so farre from it.
Omnia ex omnibus, he can make what he liste of euery thing. We confesse the power of excommunication geuen by Christ vnto his Church, and the seueritie of the punishment thereof to be greater, then the swelling wordes of
M. Allens eloquence can expresse: but where as he addeth, that it hath bene the perpetuall vsage of Gods church, for satisfying of Gods wrath, to enioyne penaunce and workes of correctiō, before they would absolue, which was the olde custome, or els after the release of their offence which was the new fashion, he sheweth him selfe ignoraunte of the right vse and end of that auctoritie, which our Sauiour hath committed vnto his Church. For the chiefe ende of this discipline, is to bring the sinners to repentaunce, which if it may be obtained by admonitiō, the sworde of excommunication must not be drawen out. As appereth plainely by Christes owne wordes
Matth. 18. If priuate admonition, where the offence is not publike, may preuaile to winne our brother, there needeth no witnesse to be called. If two or three may serue to admonish: y
e matter neede not to be referred to the Churches knowledge: and he that heareth the Church, so that by the admonition thereof he is brought to harty repentaunce, is not to be cut of from the Church, nor to be deliuered to Sathan, for how should the Church refuse him, whome God receiueth: But if he obstinatly contemne the gentle admonition of the Church, or as our Sauiour saieth, if he refuse to heare the Church, then let him be as an heathen or publicane. For afterwarde if being excommunicated: he shew harty tokens of repentaunce, without any further satisfaction, he is to be receiued againe, as appereth most manifestly, in the receiuing of that
Corinthian which was excommunicated, of whose vnfeined repentaunce, when the Apostle had intelligence, he writeth againe to the Corinthians of him saying. It is sufficient for that same man
[Page 68] that he was rebuked of many, but now you ought to forgeue him and comforte him, that he should not be swallowed vp with ouer much heuines. 2.
Cor. 2. And as for the practise of the olde and puerer Church, by enioyning of workes of repentaunce, was, that they might not be deceiued by conterfect repentaunce, in stead of true and earnest reformation, not to satisfie the wrath of God against sinners (which is not satisfied, but by the bloude of Christ) but to satisfie and assure the Church (as much as man might iudge) of the vnfeined and hartie repentaunce of the offendour. For how so euer the olde writers vse the worde of satisfaction, somethinge vnproprely, yet their cleare affirmation of the onely satisfaction of Christes death, declareth what they vnderstoode, when they vsed that terme in an other sense. But this is not to be omitted, that
M. Allen confesseth the Papistes, to haue left the olde vsage of the Church, which was first to set satisfactiō, and then to absolue, and now of late, to haue taken vp a contrary custome that is, first to absolue then to enioyne penaunce. This practise therefore lacketh antiquitie, one of the chiefe pillers of Popery. But this he sayeth is for great causes, but what causes, he doth not expresse: it is sufficient that the Church can not erre, though they doe that which is contrary to the vsage of the auncient Church, without grounde of Scripture, and against the commaundement of Christ. How harde
Cyprian was to absolue them, that were excommunicate, before they had shewed great fruites of repentaunce, and how carefull, that the Church should not be deceiued by them, that vpō counterfected penaūce, required absolution, appereth by many of his epistles, & in his Sermon
De lapsis. But because we shall haue a more proper place to speake of satisfaction in the next Chapter, we will now follow
M. Allen in this matter of excōmunicatiō.
2 This punishment was euer by cutting of from the Christian societie, and often ioyned with torment of body or sicknesse. And sometimes with death. As in the excommunication of
Ananias and
Zaphiras:
Act. 5. Note. VVhich Christes vicar
S. Peter, to the
[Page 69] great terrour euen of the faithfull, grauely pronounced on them for retaining backe certaine Church goods, which by promesse they had before dedicated vnto God & the Apostles distributiō.
This kinde of punishment of sinnes was euer counted so terrible, that we finde it called of the olde fathers damnation:
August. de Correp. & gra. cap. 15. as one that most resembles the paines of the worlde to come of all other. And if man coulde see with corporall eyes the miserie of the party so condemned in Gods church, his hearte woulde brast:
Ita Grego. Nis. orat de Castigatione. and it woulde moue terrour of further damnation euen to the stubborne contemners of the Churches authoritie. The which censure of Gods priestes, though it was sometimes to the euerlasting woe of such offenders as neglected the benefite of that present paine, yet commonly it was but chastisement and louing correction of our deare mother, for their deliuerie from greater griefe in the life to come.
2 He sayth that excōmunication was oftentimes ioyned with torment of bodie, and sickenesse, and sometimes with death. Of torment and sickenesse he bringeth no proofe, but of death in
Ananias and
Saphira. But where findeth he, that they were excommunicated? I finde that they were punished with death for their hypocrisie and dissimulation, but there is no worde, nor halfe worde, of their excommunication, and whereas you saye, it was for reteining backe of certaine Church goods,
S. Peter sayth, it was for: lying and tempting the holy Ghost: And those Church goods were not for vaine ostentation of golden copes, chalices, or such like superstitious vanities, but for the necessarie reliefe of the poore. Againe, I know in what sense you call
S. Peter Christes vicar, well if the Pope be in the same office Peter was, why doth he not likewise punish those whome he taketh to be Church robbers, if he lacke the power (as I am sure he lacketh not the will) then hath he not the authoritie Peter had. And if Peter did this as Christes vicar, then is not he Christes vicar, that can not doe as Peter did.
3 And for this cause,
Aug. Ench. cap. 65. as the example of all ages past may
[Page 70] sufficiently proue, were certeine times and ordinary termes of penaunce apointed, for iust satisfaction for euery offense: and by the holy Canons so limited, that no sinne wittingly might be reserued to Gods heauy reuenge in the ende of our short dayes. It were to long to reporte the rules and prescription of penaunce,
Nicen. c. 12. Ancyr. c. 5. out of Nice Councell or Ancyre: or out of
S. Cyprian, for their punishmēt that fell to Idolatry in the time of
Decius and
Diocletianus: or out of
Ambrose, the notable excommunication of
Theodosius the Emperour. By all which and the like, in the histories of the Ecclesiasticall affaires, he that can not see what paine is due vnto sinne, euen after the remission thereof, I holde him both ignorant and malicious blinde.
3 That certeine times and ordinary termes were appointed, in which they that grieuousely offended, shoulde shew their repentaunce, the same was not for satisfaction for their sinnes, but for certaine demonstration of their repētaunce, which thing appereth euen by the same canons of the Councels which you alledge, For when godly discipline beganne to decaie, whereof
Cyprian complaineth often in his epistles, men that notoriously offended would sometime, by thretning and terrors, sometime, by refusing the censure of that church, by whome they were condemned, sometime by flattering the constant Martyrs, and so deceiuing them, that they would become suters for them (at whose request the Church many times was intreated) would seeke to thrust them selues againe into the communion of the faithfull, before they had shewed sufficient tokens of sorrow, for so greuous faltes, of which enormyties
Cyprian much complaineth as one that was much trobled with thē. as
Lib. 1.
Epist. 3.
Lib. 3.
Epist. 15. For remedy of which enormities, and for auoiding of all subtill practises, to restore discipline to the auncient seuerity, decrees were made by the aunciēt Councels, in which certaine times of triall were appointed, for offenders, to approue their repentaunce, with regarde of the heynousnesse of their crymes: but yet with such moderation, that they might be receiued before the time appointed, if they shewed sufficient
[Page 71] fruites of repentaunce, as appereth most plainely, in the 11. Canon of the
Nicone Councell, where it is said:
Ab omnibus vero illud praecipuè obseruetur, vt animus corum & fructus poenitentiae attendatur, &c. Let this be chiefely considered of all (that are excommunicated) that there minde and fruictes of repentaunce be considered, for they that with all feare, continuall teares, and good workes, shew their cō uersion, not only by wordes but in deed and in trueth. &c. With them the Byshop maie deale more gently, whereas those that thinke it is sufficient onely to enter into the Church, are charged in any wise to keepe the ordinary time. &c. Wherefore he that gathereth that paines are due to sinnes after remission of them, by example of them that remitted no sinnes, but after sufficient paines suffered for them, or amendes made for them, I holde him not onely malitious blinde, but beastly vnreasonable.
4 And if any man yet doubt why, or to what end the Church of Christ thus greuousely tormenteth her owne children, by so many meanes of heuy correction, whome she might by good authoritie freely release of their sinnes, let him assuredly know, that she coulde not so satisfie Gods iustice alwayes, by whome she holdeth her authoritie to edifie and not to destroye: to bynd as well as to loose. Although such dolour for offensies committed, and so earnest zele may she sometimes finde in the offender, that her chiefe and principall pastors may by their soueraigne authoritie, wholy discharge him of all paines to come. But els in the commō case of Christian men, this penaunce is for no other cause enioyned,
Ibidem. but to saue them from the more greuous torment in the worlde following. In the which sense
S. Augustine both speaketh him selfe, and proueth his meaning, by the Apostles wordes as followeth.
Propterea de quibusdam temporalibus poenis,
1. Cor. 11.
quae in hac vita peccantibus irrogantur eis quorum peccata delentur, ne reseruentur in finem, ait Apostolus: si enim nosmetipsos iudicaremus, a domino nō iudicaremur. Cum iudicamur autem a domino corripimur, ne cum hoc mundo d
[...]mnemur. Therefore (sayth he) it is of certaine temporall afflictions which be laid vpon their neckes, that being
[Page 72] sinners haue their trespasses pardoned, lest they be called to an accompt for them at the latter ende, that the Apostle meaneth by, when he sayth: If we woulde iudge our selues, we shoulde not then be iudged of our Lord. And when we be iudged of our Lord, then are we chastened that we be not damned with the worlde. This onely carefull kindnesse of our mother therefore, that neuer remitted sinne that was notorious in any age, but after sharp punishment, or earnest charge with some proportionall penaunce for the same, doth not onely geue vs a louing warning to beware and preuent that heuie correction of the worlde to come, which
S. Paule calleth the iudgement of God, because it is a sentence of iustice: but also in her owne practise here in earth, of mercy, in pardoning: of iustice in punishment: she geueth vs a very cleare example of both the same to be vndoubtedly looked for at the handes of God him selfe, by whome in the kingdome of the Church, these both in his behalfe be profitably practised. For if there were no respect of the dredfull day in the ende of our life, nor any paine further due for sinnes remitted, in the next world, then were it cruell arrogancy in the ministers to charge men with penaunce, needlesse to the offender, and foly to the sufferer. But God forbid any shoulde be so malipert or misbeleuing, as to miscredit the doinges and doctrine of the Catholike Church, which by the authoritie she hath to binde sinnes, and the protection of the holy Ghost, hath vsed this rodde of correction to the profit of so many, and hurte of none, euer sence our maisters death and departure.
4 Marke here gentle reader, what an absolute power of remissiō of sinns, this Papist doth ascribe to the Church, that she might (he sayth) by good authority, freely release men of their sinnes, with out satisfying of Gods iustice, but that she will not, except in some case, where she findeth such dolour and zeale in the offender that her chiefe and principall Pastors, may by there soueraine authoritie, wholy discharge him of all paines to come. Marke here the soueraigne authoritie of the Pope not subiect, no not to the iustice of God. For els how should the Popes pardons stand, or Christes merites be excluded? if the Pope had not power
[Page 73] to doe by his soueraigne authority, that Christ coulde not doe by his bitter passion, to discharge penitent sinners of all paines to come: you see therefore, that y
e Popish church, is not as a wife subiect to Christ her spouse, to exercise on earth the authoritie of Christ in heauen, according to his will, but a presumptuous harlot, to claime soueraigne authoritie in earth, wherevnto he is bounde, which is in heauen. For otherwise, though the olde fathers, that were most earnest in maintaining the Churches authoritie, as
Cyprian Sermo. de lapsis, speaking against thē which thought it was sufficient, if they were receiued by the ordinary authoritie of the Church, although they were not truely penitent, writeth thus.
Nemo se fallat, nemo decipiat. Solus dominus misereri potest. veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portauit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest maior, nec remittere, aut donare indulgentia sua seruus potest, quod in dominum delicto grauiore commissum est, ne adhuc lapso, & hoc accedat ad crimen, si nesciat esse praedictum: Maledictus homo, qui spem habet in homine: Dominus orandus est, dominus nostra satisfactione placandus est, qui negantem negare se dixit. Let no man (sayth he) deceiue him selfe, let no man begile him selfe. It is onely the Lorde that can shew mercy. Onely he can graunt pardon to offenses that are cōmitted against him, who hath borne our sinnes. Who hath suffered sorrow for vs, whome God hath geuen for our sinnes. A man can not be greater, then God, neither can the seruaunt by his indulgence remit or forgeue that which by so great offence is committed against the Lorde, lest this offence also be added to him that is fallen away, if he know not that it is fore shewed. Cursed is that man that putteth his trust in man. The Lorde must be intreated, the Lorde must be pacified with our satisfaction which sayth he doth deny that man that denieth him. In these wordes,
Cyprian not onely plainely denieth that absolute & soueraigne authoritie of men, which
M. Allen affirmeth, but also declareth, what he meaneth by satisfactiō of God. Namely that those which counterfected repentaunce,
[Page 74] and though, by some outwarde obseruations, to satisfie the Church, might know they had to doe with God, who was not pleased, but with inwarde and harty conuersion, whose knowledge they must satisfie, with true repentaunce in deede, as they seeke to satisfie iudgement of the Church by externall signes and tokens thereof. But to returne to the common case of Christian men, (for the Popes cases be out of the common case of christen men)
M. Allen sayth penaunce (and by penaunce he still meaneth punishment) is for no other cause enioined, but to saue them from more greeuous torment in the world following. In deede true repentaunce deliuereth men from eternall torments, but what is this to purgatory? euen as much as the saying of
Augustine, by him alleged, where he sayth that God punisheth in this life with temporall paynes those, whose sins are pardoned, lest they should be reserued
in finem, that is for euer, which is to be chastised by the Lord, lest we should be damned with the world, of which matter enough hath bene sayd already. To conclude this chapter (because the wordes following contayne nothing but a vayne repetition of that which he hath often sayd before) the censure of excommunication, with the power of binding and loosing, remayneth still inuiolable to the Church, nowe the opinion of purgatory is ouerthrowne, as it did before the doctrine of purgatory euer came into the world.
That the manyfolde vvorkes and fructes of penaunce, vvhich all godly men haue charged them selues vvith all, for their ovvne sinnes remitted, vvere in respect of Purgatory paines, and for the auoiding of Gods iudgement temporall as vvell as eternall in the next life.CAP. IIII.
1
THere be of the Epicures of our time, that seeing the vsuall practise of penaunce not onely by the Churches prescription, but also by mans owne voluntary acceptation,
Melancth. openly to tende towardes the trueth and proofe of Purgatory, haue boldely improued (not
[Page 75] withstanding the expresse counsell of the Apostle, where he willeth vs to iudge our selues) all chastisement of our bodies, as vnnaturall torments to the iniury of our owne person, and the excellencie of our nature.
CAP. IIII.
1 THat a detestable error may be defended with a shamelesse lye, he beginneth this chapter with a deuilish sclaunder. He reporteth that
Melancthon (but sheweth no place where, lest his impudent lye might be euidently reproued) doth boldely improue all chastisement of our bodies as vnnaturall torments, to the iniury of our person, and the excellencye of our natu
[...]e, and in a maner he is as bold with
S. Paule whose expresse counsayle, he sayth is, that men should chastise their bodyes, where he willeth to iudge them selues. As though it were all one, for men to iudge them selues, and to chastise their bodies. In deede else where
S. Paule cōmaundeth, and by his example commendeth christian chastisement of mens bodyes, by abstinence and fasting, and that not for feare of purgatory, but for daunger of eternal damnation. This doe I (sayth he) for the Gospells sake, that I may be made partaker of it, and agayne I chastise my body and bring it in subiection, lest while I preach to others, I my selfe should become a castaway. 1.
Cor. 9. So that all godly men did not chastise their bodyes in respect of the auoyding of the temporall paynes of purgatory, as
M. Allen affirmeth in the title of this chapter, but contrariwise all godly men that followed
S. Paules doctrine and example, had also the same respect that he had. But to returne to
Melancthon, it may be that in some place of his writinges, he improueth the immoderate exercise of bodily chastisement, by which some haue killed them selues, some made them selues leapers, some made them selues vnable to execute the office of ecclesiasticall administration, whereunto they were called by God. But in these cases he hath
S. Paule for his warraunt, who forbiddeth
Timothe the drinking of water,
[Page 76] and willeth him to vse a litle wine, because of his stomacke and his often infirmities, assuring him that such bodily exercise profiteth but a litle. 1.
Tim. 4.
& 5. But that
Melancthon improueth all godly chastisement of mens bodies, and for godly purposes, it will neuer be proued vntill
M. Allen haue brought purgatory with all men in as great credit as euer it was with any man.
2 Against these corruptors of Christian condicions & vertuous life, though the examples of all faithful worshippers of God sence the worlde beganne, do clearely stande, yet the notable history of the Prophet Dauids repaire after his heuy faule because it hath an especiall warrant of his pardon, a plaine processe in penaunce, a goodly platte of due handeling the sores of our sinns after they be remitted, and conteineth a manifest feare of Purgatory, shall best serue our turne.
This Prophet then, though he was assured of his pardon, and afterwarde (as I saide before) by Gods owne hande punished, yet crieth out with abundant teares.
Amplius laua me ab iniquitate mea,
Psal. 50.
& a peccatis meis munda me. More and more washe me from my iniquitie, and of my sinnes purge me cleane.
Dauid offended (sayth S. Ambrose)
as kinges commonly do,
Cap. 4. apol. Dauid.
but he did penaunce, he wept, he groned, as kinges lightly do not: he confessed his fault, he asked mercy, and throwing him selfe vpon the harde grounde, bewailed his misery, fasted, praide, and so protested his sorow, that he left the testimony of his confessiō to all the world to come. VVhat moued this blessed man, by Gods owne mouth pardoned of his sinnes, so to torment him selfe? That happy awe and deepe feare of Gods iudgement in the next world, which the cursed security of this sweete poisoned doctrine of our dayes hath now taken awaye, euen that necessary feare of the thinges that might faule vnto him in the next life, caussed this holy prince and prophet so to vexe and molest him selfe. It was hell, it was Purgatory that this penitent did beholde: either of which he knew his sinnes did well deserue.
S. Augustine shall beare me witnesse, in wordes worthy of all memory. Yea the Prophets owne wordes vttered in a bitter prayer and a Psalme full of sorow, shall beare
[Page 77] me witnesse: thus sayth
S. Augustine. Haec iste grauiora formidans, excepta vita ista in cuius malis plangit & gemit,
In Psal. 37.
rogat & dicit: Domine ne in surore tuo arguas me, neque in ira tua corripias me: Non sum inter illos quibus dicturus es: ite in ignem aeternum qui praeparatus est diabolo & angelis eius: Neque in ira tua emendes me, vt in hac vita me purges, & ralem me reddas cui emendatorio igne opus nō sit. This man, besides the miseries of this life in which he was when he thus houleth & wepeth, further maketh sute and sayth, O Lorde rebuke me not in thy furie, let me not be one of them to whome thou shalt saye, awaye from me in to fier perpetuall, which is prouided for the Deuill and his aungels. Neither yet correct me in thy wrath, but so purge me in my life time and wholy frame me, that at length I may haue no neede of the Amē ding fier. So farre speaketh this doctor. By whome we may learne that
Dauid after sharpe punishment taken first at Gods hande, and then in the middest of many miseries of this mortall life, did yet before hande beholde the horrible iudgements in the next worlde: the one for the damned soules and spirites, the other for the amendement of such as God loued and shall be saued: in the earnest memoriall of which assured paines, and for the auoiding thereof, he so afflicted him selfe as is before saide.
His heart was in heuines, his soule in sorow, his flesh in feare, and in his bones there was no rest before the face of his sinnes. Thinke you here a protestāt preacher with a mery mouth in
Nathans steade, could haue driuen him from this course of penaūce, dissuaded him from the feare of Purgatory, eased him with only faith, & set him in securitie & perfect freedom from his offenses past? No no,
Musica in luctu importuna narratio.
Ecclesi. 22. Mirthe in mourning is euer out of season.
Flagella & doctrina in omni tempore sapiētia. But roddes & discipline be alwayes wisedom. These delicate teachers had neuer roume but where sinne bare great rule. And it is no small licklyhood of Gods exceding wrath towardes vs in these daies, that such soft phisitiōs please vs in so dāgerous diseases. It was not the doctrine of this time that healed Nabuchodonosor: but this was his plaster.
Daniel. 4.
Peccata tua eleemosy nis redime, & iniquitates tuas misericordijs pauperū. Redeme thy sinns by almes, & thy iniquities, by mercy towards the poore.
[Page 78] It was exceding fasting and many sorowfull sobbes, that bare of Gods hande from the Niniuites, It was the painefull workes of penaunce that
Iohn the Baptist first preached. This was
Paules rule, that if we would punish or iudge our selues, then would not God iudge vs. In to whose handes it is a heuy case to faule.
Horrendum est (sayth he)
incidere in manus Dei viuentis.
1 Cor. 11. Haeb. 10. In cant. 55. Sermo. For he shall call to accompt and reckoning (as
S. Bernarde supposeth) euen the very actes of the iuste, if they be not well and throughly iudged, and corrected to his handes:
The vndoubted knowledge of which strait accompt, moued our forefathers to require such earnest afflictions of the people, for satisfying for their sinnes.
2 Now let vs heare what this bragger bringeth to proue that all godly men haue chastised their bodyes for feare of purgatory. First
Dauid in the 51. Psalme, prayeth God to wash him throughly from his iniquitie, &c.
ergo he was afrayd of purgatory. I might iustly refuse to aunswere this argument, lest I should deferre any thing vnto it. But let
Ambrose aunswere by
M. Allen him selfe alleged.
He so protested his harty repentaunce, that he left a testimony thereof to all the world to come. But because
S. Ambrose is alleged, rather for the glorie of his name, then for the helpe of his authoritie in this place
S. Augustine is annexed to supplie that wanted in
S. Ambrose. But that you maie see what patching this proctor of Purgatory vseth of the doctors sentences, he allegeth not
Augustine vpon the very wordes of the 51.
Psalme, which make nothing for his purpose, but vpon an other
Psalme, where the argument is nothing like. If
Augustine coulde haue founde Purgatory out of
Amplius laua me, he would haue vttered it there, where he expoundeth those wordes, whereby it appereth plainely that
M. Allens argument standeth vpon his owne inuention, and not vpon
Augustines authoritie. But yet
Augustine speaketh of the amending fier in the place by him alledged. He doth so in deede: but I haue shewed before, and more will shew hereafter, that as
Augustine had no ground of that fier, but in the cōmon error of his time, so sometimes he affirmeth
[Page 79] that it is a matter, that may be doubted of sometimes that there is no third place at all. And that he hath no grounde of Scripture in that place of the 38. Psalme, is euident, because
Dauid prayeth that God will not punish him in his fury, nor in his wrath, for when so euer he punisheth in his fury and plagueth in his wrath, they must needes perish eternally, he prayeth therefore, that that sicknes or other affliction; which God hath layd vpon him, might be a mercifull chastisement of a father, and not a iust punishment of a iudge. But whereas the vnpure mouth of this.
Allen is once agayne opened in rayling against the godly preachers of our Church as flatterers of men in daungerous diseases, I would he might heare the children of thunder, inueying with mighty power of Gods spirite against sinne and wickednes, and calling men to true & vnfayned repentaunce, peraduenture he might be moued to cease his sclaundering for shame of the worlde, if he did not forethinke him of his wickednes for feare of God. But
Nabuchodonizer had a sore corrosiue playster applyed to him, that healed him, and that was almes & mercy toward the poore. He might haue alleged many examples, and none lesse fitte to shew what paynfull penaunce, (as he termeth it) was enioyned by godly prophets. For it was the easiest that could be enioyned to so rich a prince, for so great offences, to be liberall to the poore. Although
Dauid in that place, cited by him, speaketh of no redemption of sinnes, as that corrupt & false translation which he followeth, doth seeme to talke of. But
Daniel willed
Nabuchodoniser to breake of thaccostomed course of his cruelty and tyranny, by almes and liberality. The Niniuites in deede by fasting and lamenting, but most of all by turning from their wicked wayes, shewed their harty repentaunce: and
Iohn Baptist requireth the fruites of repentaunce, and what godly preacher doth not so? but where did
Nathan, Daniel, Ionas, Iohn Baptist speake one word of purgatory? or of satisfying the iustice of God for their sinnes by such meanes.
3 And here gentle reader geue me leaue, though I be the
[Page 80] longer, to geue thee a litle tast of the old doctors dealinges in the sinners case, that thou maist compare our late handeling of these matters, with their doinges: and so learne to loth these light marchauntes, that in so greuous plages deale so tenderly with our sores. And yet I intend not so to roue, but that the very course of our talke wel noted, shal be the necessary inducing of that trueth which we now defende concerning Purgatory. Especially if it be considered, that in all prescription of penaunce by the antiquity, the paine of satisfying was euer limited by the variety of the offense. And then that the very cause of all paine enioyned, was for the auoyding of Gods iudgemēt in the life to come. First auncient.
Origen writeth thus.
Beholde our mercifull Lorde ioyning alwaies clemencie with seueritie,
Homil. 3. in lib. Iud.
and weying the iust meane of our punishment in mercifull and rightuous balance. He geueth not the offenders ouer for euer: therefore consider how long thou hast strayed and continued in sinne, so long abase and humble thy selfe before God, and so satisfie him in Confession of penaunce. For if thou amende the matter and take punishment of thy selfe, then God is pitifull, & will remoue his reuengement from him, that by penaunce preuented his iudgement. Thus we see this father so to measure the paine and punishment of sinners, that he maketh his principall respect the auoyding of the sharpe sentence to come.
S. Cyprian the blessed martyr, noteth certeine conuersies in his dayes, who thought they had much wronge to be further burdened with penaunce for their fall, more thē the returne to God, againe he toucheth the maners of our time very neare, his words sounding thus:
Before their sinnes fully purged, before the confession of their faulte made,
Sermon de Lap
[...]is.
before their consciencies by the priest and sacrifice be cleansed, before the ire and indignation of God be pacified and past, they thinke all is well and make boast thereof. But he instructeth them in the same place better, as followeth:
Confesse your selues brethren whilest ye are in this life, and whilest the remission and satisfaction by the priestes apointement is acceptable. Let vs turne vnto God with all our hartes expressing the penaūce for our sinnes, by singular griefe and sorow: let vs call for
[Page 81] mercy, let vs prostrate our selues before God, let our heuinesse of hearte satisfie him, let vs with fasting weeping and howling, appeace his wrath. Whome, for that he is our louing father, we acknowledge to be mercifull: and yet because he beareth the maiestie of a iudge, he is for iustice much to be feared. To a deepe and a greuous wounde a long and sharpe sauluing must be accepted. Exceding earnestly thou must pray: thou must passe ouer the remnaunt of thy time with lamentable complaintes, thou must for thy soft bedde take harde earth and ashes, and romble thy selfe in sackecloth, for the losse of Christes vesture refuse all apparell, after the receite of the Deuils food, chuese earnest fasting: and by diligent applying thy selfe to good workes and almes deedes, purge thy sinne and deliuer thy soule from death.
3 Here he asketh leaue of the Reader to be somwhat long in rehearsing the opinions of diuerse doctors, to confirme his former falshod, but he should rather haue asked leaue of the doctors them selues, to belye them so beastly, & to racke their sayings so violently farre from their purpose and meanings. And to beginne with
Origen, what doth he in that place by him alleged? but exhort men vnto harty and earnest repentaunce, by humbling them selues before God, and acknowledging their sinnes, which holy Scripture testifieth to be the way to preuent the wrath of God. And what his iudgement was concerning satisfaction for sinnes, he declareth sufficiently in his 3. booke vpon the Epist. to the
Rom. cap. 3. where often times he repeateth, that a man is iustified before God by faith onely, affirming that in forgeuenes of sinnes, God respecteth no workes but faith onely, as he proueth by the parable that our Sauiour vsed vnto
Simon the Pharise.
Luke 7. and aunswereth also those obiections, which euen the Papistes at this day, make against vs for teaching that faith only doth iustifie vs in the sight of God.
S. Cyprian (as I haue sufficiently shewed before) calleth such as had fallen in time of persecution from the profession of christianity, to harty repentaunce, and to
[Page 82] testifie the same, by submitting them selues humbly, vnto the discipline of the Church. But it is straunge to see, how vnconsideratly
M. Allen allegeth his places, that oftentimes they conteine more playne matter against him, then apparant profe by violent wrasting can be wrōg out from them. I maruaile
M. Allen either seeth not him selfe, or thinketh that other men can not espye, that
Cyprian exhorteth men to confession of their offences in this life, where onely satisfaction and remission made by the Priestes is acceptable vnto the Lord. If men can not satisfie, nor Priest remit, but whilest men are in this life, then farewell satisfaction for the dead and purgatory.
Cap. 3. & 4. de poeuitē tiae medicina.4 So doth
S. Augustine correct the error of such, as thinke the chaunge of life with out all cogitatiō or care of their offenses past, to be sufficient for mans perfect repaire and reconciliation to our Lorde againe.
It is not sufficient (sayth he)
to amende our maners and turne backe from, our mi
[...]dedes, vnlesse we satisfie before God for them which we haue already committed, by dolour of penaūce, by humble sighes & grones, & by y
e sacrifice of a cōtrite harte working with almes dedes.
And in this sense againe he vttoreth this comfortable rule.
Sed neque de ipsis criminibus quamlibet magnis remittendis in Ecclesia,
Ench. 65.
Dei desperanda est misericordia, agentibus poenitentiam secundum modum sui cuiusque peccati. But we may not despaire of Gods mercy for the remission of sinnes in the Church, be they neuer so greuoi
[...] ▪ I meane to all such as will do penaunce according to the quātity of their fault. So
S. Ambrose writing to a religious woman that had broken her vowe of chastity (which in those dayes was reckened one ef the most deadly and greuous crimes that coulde be) warneth her thus.
Grandi plagae alta & prolixa opus est medicina: grande scelus grandem necessariam habet satisfactionem. A greuous hurt must haue a deepe & long sauluing, a heinous offense requireth maruelous much satisfaction.
This sinne is better boulstred novv a daies. Yea & as I take his words, he plainely admonisheth her, that she shall haue much a doe to satisfie fully for her sinne during her life: & therefore he seemeth to will her, not to looke for full remedy and release before she feele Gods
[Page 83] iudgement. VVhich he meaneth not by the generall day, but the particular accompt which followeth streight vpō mans death. But that I deceiue no man wittingly I wil report his owne wordes.
Inhaere poenitētiae vsque ad extremum vitae,
Cap. 8. ad virg. laps.
nec tibi praesumas ab humano die posse veniā dari: quia decipit te qui hoc tibi polliceri voluerit: quae enim proprie in dominū peccasti, ab illo solo in die iudicij cōuenit expectare remediū. Cōtinue in penaunce to the last day thou hast to liue, and presume not ouer boldly of pardō to be obteined in mans day: for who so euer promiseth thee so, he deceiueth thee: for thou that hast offended directly against God him selfe, must at Gods hande onely in the day of iudgement trust of mercy. If he meane by the last Iudgemēt, then the author supposeth that such horrible incest shall be punished till the day of the general resurrectiō, in purgatory: for after that day as
Augustin affirmeth, there shal be no more any of the elect in paine. He meaneth thē surely nothing els,
De ciuitate Dei cap. 13. lib. 21. but that there cā be no penaunce aunswerable fully in this life to so greuous a crime, and that the Church ordinarely pardoneth not the sinnes, which be not by some proportion of paine and punishment recompensed. And this is ordinary, though by the supreme power giuen to Gods ministers for the gouernement of the Church, the offender may in this case or the like, if his competent dolour of hearte and ze
[...]e so require, wholy be acquieted through the merites of Christes death, and the happy fellowship of sainctes, in the communion of the common body: where the lacke of one membre is abundantly supplied by the residue. Mary it is a
[...]arde matter to be so qualified, that a man may not be vnworthy of so singular a grace and vnestimable benefit. Therefore this prerogatiue perteining not to very many, excepted, for the residue that by the ordinary Sacrament be raised vp from their fall, euery one must endeuour to do penaunce more or lesse, according to the quantity and circumstancies of the crime committed: so
S. Augustine saide before, so doth
S. Ambrose meane now, geuing this woman warning that her faulte was so horrible, that the penaunce done in this life coulde not properly and exactly make recompense therefore, and yet after punishment tolerated at Gods apointement in the next life, he doubteth not to assure her of pardon at the length, and release of all paine. Thus was sinne handeled in those dayes.
[Page 84] And why it was so painefully riped vp to the very bottome, you see. Compare our dayes and dealing to theirs, and thou shalt wonder to see the diuersitie betwixt their maners, and ours: and to see the phisicions worke so diuersly, where the diseases be all one.
4 Now followeth the authority of
S. Augustine, both right and counterfet, the counterfet
Augustine, that writ the worke
de poenitentia, &c. I vouchsafe not to aunswere, because I weigh not the authoritie, but detest the impudency of him that had patched vp such a peece a worke, to father vpon
S. Augustine, as no man of lesse learning then
Augustine was, would abide to goe vnder his owne name. The other place in his
Enchiridion sufficiently expoundeth it selfe, that it speaketh of remission of sinnes in the Church, which according to the discipline of that tyme, required satisfaction according to the quantity and quality of the offence. The wordes of
S. Ambrose import none other thing, but that an heynous offence must be earnestly bewayled, if repentaunce be not counterfeted. And where as
M. Allen is in a pecke of troubles, betwene that which he supposeth to be the opinion of
Ambrose, and that which he allegeth out of
Augustine, to proue that the paynes of purgatory shall not continue after the resurrection, it is not all worth the paynes he taketh about it. For that the sayd
fallen virgine, shoulde not thinke she had bene penitent enough, if she obtayned absolution in the iudgement of men, he assureth her as
Cyprian in his sermon
de lapsis, doth the fallen men of his tyme, that forgeuenes of sinnes is proper vnto God onely, and followeth not of necessity the sentence of men, but the sentence of men ought to follow the iudgement of God. And those wordes,
in die iudicij, about the meaning whereof,
M. Allen vexeth him selfe, are to be vnderstoode by the opposite
ab humano die, for thereby it is manifest, that the iudgement of God is set against y
e iudgement of men. And that is the phrase of the scripture which
S. Ambrose followeth, as when
S. Paule sayth of the Corinthian, that his soule may be salfe in the day of the Lord Iesus Christ, he meaneth not that he should be punished in
[Page 85] purgatory, though he repent vnto y
e generall day of iudgement, but as
S. Peter Act. 3. affirmeth, that our sinnes are forgeuen against the comming of Christ to iudgement, signifying that then the full fruite of forgeuenes of sinnes shall appeare, when we shall thereby be discharged in the iudgement of God. But what
S. Ambrose thinketh of that kinde of satisfaction, whereof
M. Allen speaketh, is playne by those wordes which he vttereth of
Peter in his exposition of
S. Luke lib. 10.
cap. 2.
Lachrymas eius lego, satisfactionem non lego. I read of his teares, I read not of his satisfaction. But vnto the other kinde of satisfaction, whereby the church is satisfied, our Sauiour Christ driueth
Peter, when he causeth him to blot out the memory of his treble deniall, with a treble confession of his loue: As
Augustine also acknowledgeth: but if purgatory be so necessary to satisfie Gods iustice by temporall paynes of sinners, according to the tyme, &c. and purgatory shall cease at the day of iudgement, as you affirme out of
Augustine, howe shall the same be satisfied in such as dye immediatly before the daye of iudgement, so that they haue not had tyme enough, there to be sufficiently purged, the like may be demaunded, of all them which in a moment shalbe chaunged from mortality to immortalitye, at the very comming of Iesus Christ to iudgement. These questions
M. Allen wil trouble your head to aunswere and retayne your former principles, more then that whereof you make your doubt, and your determination as vncertayne as your doubt: whyle you are so cumbred, on the one side to vpholde purgatory, vppon colour of satisfying Gods iustice, on the other side, to maintayne the Popes pardon, without satisfying of Gods iustice, so that how so euer you satisfie your selfe in your owne fantasie, I promise you no reasonable man can be satisfied by your doubtfull disputations, and vnstedfast conclusions.
5 I might here well to my purpose repeate the singular praises, that
S. Hierome gaue vnto noble
Paula: who (as he writeth of her) with fountaines of teares,
In epitaph. Paulae. exceding lauish almes, & pitifull fasting, washed away such veniall and small offenses, as
[Page 86] other men woulde scarsely do much more greuous crimes. And to seeke for what ende this holy matrone vexed her selfe and tormented her body, it were in a maner needelesse▪ for being not gilty of any greuous sinnes, she coulde haue no great feare of hell paines: then it must needes be, that she tooke punishment of her selfe to preuent Gods temporal scourge in the life to come.
She well cōsidered (for it was the doctrine of that holy time) that euery sinne be it neuer so small or common,
Note. doth indebt the offender vnto God: and therefore the iustest person that liueth (excepting Christ, and for his honour his mother) as
S. Augustine sayth must confesse debte, and crie for pardon by our maisters prayer:
Dimitte nobis debita nostra: forgiue vs our debtes, the which, because they be debt, must either be pardoned by prayer, or paide by paine. And therefore being not here remitted, or not satisfied by worthy punishmēt in this life, they must of iustice be purged after our departure, according to the numbre of them and the negligence of the offender. And this faith of Purgatory and respect of Gods iudgements to come, feared the holyest persons that euer were in Gods church. This droue many a blessed man to perpetuall penaunce: this brought
Hierom him selfe into the wildernesse of
Syria, there to lament the lapse of his fraile youth, euer in expectation of this call:
Exi foras Hieronime, Come out
Hierom: this filled the desertes with many a noble Hermite, this raised vp the cloisters and all the holy houses of mourning and prayers in the whole worlde, and hath in all ages appeared both in the wordes and workes of all Christen people, as we shall better anone declare.
5. Here, because you haue no likely matter out of
S. Ieronyme to serue your turne, yet to make a shewe of his name, you must repeat that, which is nothing like to your matter.
Paula was penitent for her sinnes, with prayers, almes, and fasting, and all for feare of purgatory. So sayth
M. Allen. But
Ieronyme sayth not so,
M. Allen is here all the credit of the matter, beleue him as you list. But if any man had rather beleue
Chrysostome speaking of such kind of workes, as
M. Allen and his fellowes, count to be the chiefe workes of penaunce, whether they serue for satisfaction for our
[Page 87] sinnes vnto God, let him consider what he writeth, in his treatise
de compunctione cordis, lib. 2.
Non requirit Deus ciliciorum pondus, neque concludi inter angustias cellulae, ne
(que) in obscuris antris & tencbrosis sedere iubet: hoc solum est quod exposcatur à nobis, vt semper recordemur mala nostra, &c. God requireth not the burden of heauy garments, not to be shut vp with the streights of a litle cell, neither doth he commaund vs to sit in obscure and darke dungeons or dennes: this onely is that which is required of vs, that we should alwayes remember our euill life, &c. you see therefore by
Chrysostoms iudgement, that neither the satisfaction of Gods righteousnes, nor any obedience of Gods commaundement, hath banished the Heremites, closed vp the Anachorets, and cloyed the world with cloysterers, but the superstitious and slauish feare of purgatory, & the blasphemous presumptuous pride of mens merites. I passe ouer, as not proper to your matter, that for the honour of Christ, you except his mother, from confessing her selfe to be indebted to God, and not to be in the numbre of those, by whome the Lordes prayer is to be sayd. Such honor neither doth God allowe her, nor she arrogate vnto her selfe, but acknowledgeth her owne basenesse, and ioyfully accepteth Gods saluation. It is greater honor to Christ, to be sauiour of his mother, then to haue such a mother, as had no neede of his saluation. He him selfe more then once, is reade to haue reproued her, wherein he had done her wrong, if she had committed no trespasse.
Luke. 2.
Iohn. 2.
6 But list you see how this doctrine of penaunce liked
Caluine? The shrew saw that by graunting of this satisfaction for sinne and the profitable vsage thereof in this life, that it might argue of necessitie the residue of some paines in the next if it were here omitted or not ended. And therefore I pray you see how substantially he aunswereth and how like him selfe,
Parumme mouent (sayth he)
quae in veterum scriptis de satisfactione passim occurrunt, video enim eorum nonnullos,
In institut.
dicam simpliciter, omnes fere quorum libri extant, aut in hac parte lapsos esse, aut nimis aspere & dure loquutos.
[Page 88] I make small accompt of that which I often finde concerning Satisfaction in the auncient writers, for I perceiue diuers of them, shall I be plaine with you? in a maner euery one that euer wrote till this daye, in this point to haue bene fouly deceiued, or spoken more roughly then they shoulde haue done. Is not this a fellow a lone? whether thinke you now our English bragger craking all the doctors to be on his parte, or this man confessing plainely that they be all against him, and yet setting not a butten by them all, whether thinke you is more arrogant? I am sure
Caluine dealeth here more sincerely, and the other more deceitfully. If craking had bene a maisterie in sommer games as lying is, our man might haue wone of all the worlde, two games at a clappe. But there is no remedy he must yelde to the learned that haue opened his impudencie. Therefore I leaue him, and take the benefit of this his maisters confession for further confirmatiō of my cause, doubting nothing but that most wise men, seeing by the aduersaries graunt all learned fathers to be on our side, will accept it either as a full proofe, or no small presumption of that trueth which we defend.
6 But list you heare, how this presumptuousse pratler, can not conclude his chapter which he began with lying vpon
Melancthon, but by slaundering of
Caluine. He faineth that
Caluine in the wordes by him rehersed, confesseth all the doctors to be against him, and yet setteth not a butten for them all. The best reproofe of this calumniation, shalbe to sende them that be desirous to know the trueth, vnto the whole discourse of
Caluine, vpon satisfaction
Insti. lib. 3.
cap. 4 which who so list to doe, shall plainely see, whether
Allen doth him not here open wrong. But because euery man either can not for the lacke of the booke, or will not for want of good affections towardes
Caluine, take so much paines, as to peruse his owne writing. I will aunswere in a worde or two.
After that
Caluine hath most substantially proued, both by authority of holy Scripture, and also by consent of auncient doctors, that their is no satisfaction vnto God for our sinnes, but onely the death of Christ, he cōmeth at length,
[Page 89] to speake of the worde of satisfaction, which sayth he, as it is often vsed in the olde writers, so sometime hardely, as improperly (that
M. Allen calleth roughly) or if any of them haue erred about satisfaction, it were not reason, that their error shoulde preuaile against the open trueth. And cleerely to conuicte
M. Allen, of a loude lye, where he sayth that
Caluine confesseth all the doctors to be against him, his wordes follow immediatly after those rehersed by
M. Allen: Sed non credam eos ipsos adeo fuisse rudes & imperitos, vt eo sensu illa scripserint, quo à nouis istis satisfactionariis legū tur. That is, how soeuer they haue either erred, or spoken vnproprely of satisfaction, yet I will not graunt, that the same men were so rude and ignoraunt, that they did wright those thinges, in that sense, in which they are read by these new satisfactionaries. Then doth he bring forth diuers testimonies both out of
Chrysostome and
Augustine to shew what their iudgement was of satisfaction agreable to the Scriptures by which must be expounded, what so euer they haue vttered that seemeth either erroneus or at the lest vnproprely spoken. As for that reuerend father
M. Iewell whome this arrogant Louanist, calleth the English bragger, how well he hath answered his challendge, his owne learned labors, do more cleerely testifie vnto the worlde, then that it can be blemished by this
sycophants braynlesse babling.
A briefe ioyning in reason and argument vpon the proued groundes, vvith the aduersaries, for the declaration of Purgatory. CAP. V.
1
HAving vndoubtedly wonne thus much both by euidēt testimony of holy writ, by the warraunt of all the learned fathers, by good reason, and by the aduersaries owne confession, I will be bolde to bare the very iointes of the argument, that both the simple may acknowledge my plaine dealing, and the Protestant haue his vauntage, if the reason stand not vpright. VVith out
[Page 90] colour or glose then thus I make my proofe.
1 After the sinnes of man be pardoned, God oftentimes punisheth the offender, the church punisheth him, and man punisheth him selfe,
ergo there is some payne due after sinne be remitted.
2 Secondly this payne can not alwayes be discharged in this world, eyther for lacke of space after the remission, as it happeth in repentaunce at the houre of death, or else when the party liueth in perpetuall welth without care or cogitation of any satisfaction,
3 therefore it must be aunswered in an other place. Thirdly the common infirmities and the dayly trespasses which abase and defile the workes euen of the vertuous, of their proper condition doe deserue payne for a tyme, as the mortall offence deserueth perpetuall: Therefore as the mortall sinne, being not here pardoned, must of iustice haue the reward of euerlasting punishment: so it must needes followe, that the veniall fault not here forgeuen, should haue the reward which of nature it requireth: that is to say, temporall payne.
And therefore not onely the wicked, but the very iust also must trauell to haue their daily infirmities and frailty of their corrupt natures forgiuen: crying without ceasing forgeue vs our debts:
Quia non iustificabitur in conspectu tuo omnis viuens. For no man aliue shalbe able to stand before the face of God in his owne iustice or righteousnes,
Aug. Ench. cap. 71. and if these light sinnes should neuer be imputed, then it were needelesse to cry for mercy or confesse debt, as euery man doth be he neuer so passing holy. To be briefe, this debt of paine for sinne by any way remayning at the departure hence, must of iustice be aunswered: VVhich can not be without punishmēt in the next life, then there must be a place of iudgement for temporall and transitory paynes in the other world. The whole discourse made before hath geuen force enough to euery part of the argument: the Scriptures doe proue it, the practise of the Church confirmeth it, all the doctors by our aduersaries graunt, agree vpon it. If they haue any thing to say, here I make them fayre play: the ground is open, the reasons laide naked before their face: remoue them as they can. Lette them deale simply if they meane truely, and not flourish as they vse, vppon a false ground, that in flowe of wordes they may couer errour, or in rase of their smoth talke ouerrunne truth.
[Page 91]And that euery man may perceiue that we haue not raised this doctrine vpon reason only or curiositie (although the graue authoritie of Gods Church might here in satisfie sober wittes) we will now by Gods helpe go nearer the matter, and directly make proofe of Purgatory by holy Scriptures: reciting such places of the olde and new Testament, as shall proue our cause, euen in that sense which the learnedst and godlyest fathers of all ages, by conference of places or other likelyhood, shall fynde and determine to be most true. Alleaging none els but such as they haue, in the flour of Christian faith, noted and peculiarely construed for that purpose which now is in question. That the aduersaries of that doctrine, may rather striue with the said saincts and doctours, then with me, that will as they shall well perceiue do nothing, but truely reporte their wordes or meaninge. Or rather that such as haue erred in that case, by giuing ouer light credit to the troblesome teachers of these vnhappy dayes, maye, when they shall vnderstand the true meaning of the Scriptures, the constant doctrine of the Catholike Church, the wordes of all auncient writers, the determination of so many holy Councels, & the olde vsage of all nations by humble prayers obteine of God the light of vnderstanding the trueth, and the gifte of obedience to his will and worde. Or if there be any so sattled in this vnlickely sect, that he purposeth not to beleue the graue writers of olde times, nor receiue their expositions vpon such places as we shall recite, for that preiudice which he hath of this owne witte and vnderstanding, yet let him not maruell at my simplicity, that had rather geue credit to others then my selfe: Or that in this hote time of contention and partaking in religion, I do repose my selfe vnder the shadow of so many worthy writers, as anone shall giue euidence in my cause.
CAP. V.
1
TRiumphing before the victorie, and that is more, before the encontry of hāde strokes, (for we come to ioyning but now) you will now win your spurs or els it shalbe a blacke daye with all
[Page 92] Protestantes. I will be as shorte in mine aunswere, as you are in your arguments. And that I may put on an armour of proofe, to beare of your terrible haileshot, your first argumēt hath neither good forme nor matter, no more hath your second, no more hath your third? If you or any for you, will prepare your selfe to geue a bitter charge, either I or some other, shalbe redy to shape you an other aunswere. But because here is nothing in this briefe ioyning, but which hath bene largly discharged before, in aunswere to your longe excursions, it were nedelesse to make such vaine repetition, as you doe, especially in your last shorte argument, in which space all the substaunce of your large booke might easily haue bene placed, only to fil vp a competent length of the fift chapter, and with such a tedious inlarging of a superfluous matter, as a yong practiser of Rhetoricke would be ashamed to vse, in a fayned declamation, much worse becomming an auncient master of arte, professing to trusse vp his arguments by Logicke, to make a perfect perswasion. As for the promisse of further proofe, both out of the Scriptures and out of the doctors that followeth after this gallant ioyning, and lusty challenge, shall haue no preiudice of my disabling of the meane to perform it vntill it appeare by playne conference of his arguments and myne aunswers, that his words are but winde, and his promisse but pratling.
That Purgatory paines doth not onely serue Gods iustice for the punishement of sinne, but also cleanse and qualifie the soule of man defiled, for the more seemely entraunce into the holy places, vvith conferēce of certaine places of Scripture for that purpose. CAP. VI.
1
IF we well cōsider the wonderfull base condition and state of mans nature corrupted by our first fathers disobedience, and more and more abased by continuall misery that sinne hath brought into our mortall life, we shall finde the worke of Gods wisedome in
[Page 93] the excellent repaire of this his creature, to be full of mercy, and full of maruell. But proceding somewhat further, and weying not onely his restoring, but also the passing great anauncement to the vnspeakable glory of the elect, there shall reason and all our cogitations vtterly faint and faile vs.
The kingdome prepared is honored with the maiestie of the glorious Trinitie, with the humanitie of Christ our Sauiour, with the blessed
Mary the vessell of his Incarnation, with the bewtifull creatures and wholy vndefiled, of all the ordres of Angels. There can nothing doubtlesse present it selfe before the seate of Gods glory, nor stand in his sight, that hath any blemish of sinne, any spotte of corruption, any remnaunt of infirmity.
VVhat puritie is required for the entrāce into heauen. There may no creature matche with those perfect pure natures of spirituall substance in the happy seruice of the holy Trinity, that is not holy as they be, pure as they be, and wholy sanctified as they be. Nothing can ioyne with them in freedome of that heauenly city, in the ioyfull estate of that triumphant common welth, that is not purified to the point, and by the worke of Gods owne hande fully fined and perfected. This is the new City of Hierusalem, which the holy Apostle sawe by vision:
Nec in eam intrabit aliquid coinquinatum. Nothing shall entre therein, that is defiled.
Apoc. 21. It is the Church without spotte and wrinkle, it is the temple of God, it is the seate of the Lambe, and the lande of the lyuing.
Nowe our kinde, notwithstanding our pitifull fall and singular frailetie, with exceding corruption and vnaptenesse both of body and soule, hath yet by Christ Iesus our Redeemer, the assurance of this vnestimable benefit, and the fellowship of perpetual fruition with the Angels. To whome as we must be made equall in roume and glory, so we must in perfect cleannes be fully matched with them. For it were not agreable to Gods ordinary iustice,
Leuit. 21. who in this earthly sanctuary expressely forbiddeth the oblations of the vncleane,
Rupert. de diuini. offi. l. 6. cap. 36. that he shoulde in the celestiall soueraigne holy acknowledge any nature that were not pure and vndefiled: or make mans condicion not abettered, equall to the dignity of Angels that neuer were reproued: whereby vniustice might appeare in God, or confusion in the heauens common wealth, where onely all ordre is obserued.
And though mans recouery after his fall be wroght by Christ.
[Page 92]
[...]
[Page 93]
[...]
[Page 94] and the perfect purgation of sinnes by the bloude of him that only was with out sinne, yet it was not conuenient, that the might of that mercy shoulde worke in this freedome of our willes, with out all peine of the party, or trauell of the offenders. VVhereof mān streight vpon his miserable downe fall (as
S. Ambrose excellently well noteth) had warning by the fiery sworde holden at the entraunce of paradise:
In Psa. 118. Serm. 20. therby putting him in remembraunce, that the returne to blesse so sone lost, shoulde be through fiere and sword hardely achieued againe. Therfore if any man thinke the onely forgiuenesse of our sinnes past, sufficient either for the recouery of our first degree, or the atteining of further dignity in the glory of the Sainctes, he seeth not at all what a deepe stroke sinne hath set in mans soule, what filth and feeblenesse it hath wroght in the body, what rule and dominion it beareth in this our mortality, what care all perfect men haue had, not only in the healing of the deepe wounde, but also in purging the reliques, and fall abbating the abundant matter thereof. And yet when mā hath with all his might wrastled with the poure of sinne, being in this estate, he can not be able to recouer the worthinesse of his creation, much lesse the passing honour and ende of his redemption. Let him washe and water his coutch with teares, let him weaken his body with fasting, and humble his hearte with sorow? Happely the fiery sworde shall not hinder his passage after his departure, yet till the separation of the body and the soule, full freedome from sinne or perfect purgation thereof (excepting the priuilege of certaine) can not be fully obteined. VVherein yet mercy at the ende hath the chiefe stroke, by which the soule that was the principall vessell of sinne, and no lesse abased then the body, shall out of hande in the perfectest sort, obteine the purity of Angels and fellowship with them for euer.
CAP. VI.
1
ONce againe I pray you note this orderly proceding, looke when he maketh such a liberall promisse, as in the chapter going before, the performance shal not follow by and by after, but by interlacing of
[Page 95] other matter, it shall be first out of minde, and then he may better keepe his credit, when he goeth about to performe it. Yere while he would in all the hast, make direct proofe by holy Scripture, of the doctrine of purgatory, but now as though purgatory were already proued, he will shewe for what vse it serueth, namely to clense and qualifie the soule of man, that it may be meete to enter into the holy places. And for this purpose, he sheweth at large, which might haue bene vttered in briefe, that the corruption of mans sinnefull nature is so great, and the perfection of dignitie, whereunto we are called so high, as man, except he be throughly purged, is no meete person to be partaker therof. But lest he should be thought here to forget the perfect restitution by Christ, he confesseth the perfect purgation of our sinnes to be wrought by his blood, yet he sayth, it is not meete that the might of that mercy should worke in this freedom of our will, without all paine or trauell of the offenders. This is to geue with one hand, and to pull away with the other hand. But that this enemy of the crosse of Christ, shall not thus passe away with his reseruations and exceptions, that which he graunteth, we will take at the hand of God, and not of this vnpure blasphemer: who by his holy spirite teacheth vs that the blood of Christ doth purge vs from all our sinnes: & being washed by him we are throughly cleane.
Iohn 13. So that although our sinnes were as redd as scarlet, they are made as white as snowe.
Esay 1. Then being throughly purged, washed & clensed as white as snow, we are made capable of the heauenly inheritaunce and the fruition of eternall glory. And if any man had rather beleue an Angell, before
M. Allen, an elder of the heauenly consistory, sooner then a yong palting proctor of purgatory: Let him heare what is sayd to
S. Iohn in his reuelation, 7. cap. whereby is declared by what priuilege, al the faithfull departed appeare in innocency before the throne of God.
These are they (sayth the Angel)
that came out of that great affliction, and haue washed their stoles and made them white in the bloud of the lambe: therefore they are in the presence of the throne of God, and serue him day and night, &c.
[Page 96] Mark here that they which came out of this great affliction, were not purged thereby, after
M. Allens fantasy, but that they washed and made white their garments, in the bloud of the lambe, by whose righteousnes they being clothed, may appeare in innocēcy before the throne of God. As for that which is cited out of
Ambrose, of the fiery sword, is ment of the sorrow of repentaunce, and with no equity can be racked to the paynes of purgatory.
2 I maruell not now to see the Prophet seeke not only for the remission of his greuous sinnes, but to be better cleansed, to haue them wholy blotted out, to be made as white as snowe: beholding the purity that is requisite for a citizen of the celestiall Hierusalem. And I note this the rather of the soule, because I see that the body also, before it can shake of the stroke and plague of sinne, must be driuen (by the common course) to dust and elementes, that being at the ende raised vp againe in the same substance, may yet wholy in condicion and quality be so straungely altered, that in honour and immortalitie it may euerlastingly ioyne with the soule againe. To the newnesse whereof, the very elements that before aunswered it in qualities of corruption,
August. lib. 20. de ciuit. cap. 16. 1. Cor. 15. shal be perfectly by fire reformed, and serue in beauty and incorruption eternall. If sinne then be so reuenged and throughly tryed out of mans body, and all corruption out of these elements for the glory of that new and eternall kingdome, shall we doubte of Gods iustice in the perfect reuenge of sinne in the soule, or purifying that nature, which as it was most corrupted & was the very feate of sinne,
Note. so namely apperteineth to the company of Angels and glory euerlasting? It were not otherwise agreable to Gods iustice surely, nor conuenient for the glorious estate to come: it were neither right, nor reason.
He will then, where man neglecteth the day of mercy, sharply viset with torment, him selfe: and both purge and purifie the drosse of our impure natures defiled and stained by sinne, with iudgement and rightuousnesse.
Abluet Dominus sordes filiarum Syon,
Isaie. 4.
& sanguinem Hierusalem, lauabit de medio eius, in spiritu iudicij, & spiritu ardoris. Our Lorde shall washe out the filthe of the daughters of Syon: and will cleanse bloude from
[Page 97] the middest of Hierusalem, in the spirite of iudgement, and the spirite of burning. But because we will not stande vpon coniectures in so necessary a point, you shall see by what Scriptures the graue and learned fathers haue to my hand confirmed this beleued trueth. And first I will recite those places which do set forth both the quality and condition of that punishment, which God taketh vpon man for sinne in the other worlde: and also did giue iust occasion to our forefathers of the name of Purgatory.
2 Consider what wholsome doctrine this student in Diuinitie gathereth out of the Scriptures of God.
Dauid not content with remission of his sinnes, seeketh to be better clensed, to haue them wholy blotted out, and to be made as white as snowe▪ but by what meanes
M. Allen? or at whose handes? Dare you say that he prayeth God to clense him better by his owne suffering, then he was by Gods mercifull pardon? What was figured by the bunch of Isope, dypped in the lambes bloud, with which he desireth to be sprinckled, assuring him selfe that therby he shall be washed whiter then snowe? Was it purgatory, or the aspertion of the bloud of Christ? O horrible blasphemer, wilt thou neuer acknowledge the omnisufficiency of the benefite of mans redemption by the sonne of God? shal thy vayne gangling and iumbling of thy deuises with Gods decrees, obscure the glory of our Lord and Sauiour Christ his passion, who hath loued vs, and washed vs, from our sinnes by his bloud, and made vs Kings and Priestes in the sight of God, who hath geuen him selfe for his beloued Church, that he might sanctifie it, and clense it, by the washing of water, through the word, that he might make it vnto him self a glorious church, not hauing spot or wrinkle or any such thing, but that it should be holy and without blame. What similitude hath this with
Allens pratling of purenesse and patching in of purgatory? As for the place alleged out of
Esay the 4. Because he dare not abide by it him selfe, but confesse that it is but a coniecture of his own, to draw it to purgatory which in deede is playnly spoken of the reformation of the Church in this life. I neede spend
[Page 98] no more tyme in aunswering it.
3 There be two textes of Scriptures to this purpose so like, that many of the doctors, for better conference in so weighty a case, haue ioyned them together to make their proofe full: and so will I do by their example. The first is in the thirde chapter of the prophet Malachie in these wordes.
Malach 3.
Ecce venit dicit Dominus exercituum, & quis poterit cogitare diem aduentus eius? Et quis stabit ad videndū eum? Ipse enim quasi ignis con
[...]ans, & quasi herba fullonum: & sedebit con
[...]tans & emūdans argētum, & purgabit filios Leui, & colabit eos quasi aurum & argentum, & erunt Domino offerentes sacrificia in iustitia. Et placebit Domino sacrificium Iuda & Hierusalem, &c. Beholde he commeth (sayth the Lorde of Hostes.) And who may abide the day of his cōming? VVho can stand & endure his sight▪ For he is like melting and casting fier, and as the washers herbe. And he shall sit casting and trying out siluer,
Sope. and shall purge the children of
Leui, & clense them as golde or siluer, And thē shal they offer sacrifice in righteousnesse: & the offerings of
Iuda & Hierusalem, shall be acceptable vnto our Lorde. And thus farre spake the prophet. The second is this, taken out of the first Epistle to the Corinthians.
Cap. 3.
Secundum gratiam Dei quae data est mihi, vt sapiens architectus fundamētum posui, alius autē superaedificat. Vnusquisque autē videat quomodo superaedificet. Fundamētū enim aliud nemo potest ponere, praeter id quod est positū: quod est Christus Iesus. Si quis autē superaedificat super fundamētum hoc, aurum, argētum, lapides preciosos, ligna, foenū, stipulam, vniuscuius
(que) opus manifestū erit. dies enim Domini declarabit, quia in igne reuelabitur: & vniuscuius
(que) opus quale sit, ignis probabit. Si cuius opus māserit quod superaedificauit, mercedē accipiet: si cuius opus arserit, detrimentū patietur: ipse autē saluus erit, sic tamē quasi per ignē. Thus in English: According to the grace of God geuen vnto me, as a discriete builder I haue laid the groundewarke: but an other buildeth theron. Let euery man be circumspect how he buildeth on it. For no fundatión can be laide, but Christ Iesus, which is already laide. If any man builde vpon this groundewarke, golde, siluer, preciouse stones, wodde, hay, or stooble, euery
[Page 99] mans worke shall be laide open. For the day of our Lorde will declare it, because it shall appeare in fire. And that fire shall trie euery mans worke what it is: if any mans worke erected vpon that foundation do abide, he shall receiue rewarde, but if his worke burne, he shall susteine losse (or it shall susteine
[...]osse, meaning by the worke it selfe, as the texte well serueth also) but him selfe shall be saued notwithstanding, and that yet as through fire. These be
S. Pauls wordes.
Now as men studious of the trueth, carefull of our faith and saluation, and fully free from contention and partaking, let vs entre into the search of the meaning of these two textes, with such plainnes & sincerity that I dare say the aduersaries, them selues shall not mislike our dealing.
Plaine dealing. VVe will follow all likelihoodes by comparing the scriptures together, and admit with all, the counsell and iudgement of such our elders, as by their confession shall be taken for holy, learned, and wise. First the prophet and Apostle
1 both, make mention of purging & of purifying sinne, & corruption of mans impure or defiled workes: they both agree this cleansing
2 or trying out of the filthy drosse gathered by corruption of sinne, to be done by fier: they both throughly follow the similitude
3 of the fornace and goldesmith in fining his metalles, and trying out the drosse and base matter from the perfect finesse of more worthy substaunce: they both plainely vtter their meaninges of
4 such as shall afterwarde be saued, though it be with losse: geuing vs to vnderstande, that the parties so purged, shall be after their triall worthy to offer a pure sacrifice in holynesse & righteousnes: They both note this purgatiō to be wrought by the hand of God.
5 All these must needes be confessed, euen of the cōtrary teachers: which things together, cōteine more probability for the proofe of our purpose, then they can for any other sense finde. But now touching the text neerer, and finding that this worke of mans amending shall be wrought in the next life, then it must nedes so induce this sense, that no meaning may well be admitted, which euidently setteth not forth the trueth of Purgatory.
And that this worke is not properly taken for any such trouble or vexation that may fall to man in this life, but for a very torment prepared for the next worlde, first the quality of the iudgement,
1 & meanes in the executiō of that sentence of God (which
[Page 100] is named to be done by fier) seemeth rather to import that, then any other vexation, the punishment of the worlde following alwayes
2 lightely so termed. Then man is in this purging onely a sufferer, which belongeth namely to the next worlde. But especially
3 that this sentence shal be executed in the day of our Lord, which properly signifieth either the day of our death, or the sentence of God which streight followeth vpon death: or the last and generall iudgement. All the time of mans life wherein he followeth his freedome, is called
Dies Hominis: the day of man, because as man in this life for the most parte serueth his owne will, so he often neglecteth Gods: but at his death, there beginneth
Dies Domini: VVhere God executeth his ordinaunce and will vpon man. This triall then of mans misdeedes & impure workes, must either be at his death, or after his departure by one of the two iudgements. But if we note diligently the circumstances of the saide letter, it shall appeare vnto vs, that this purgation was
1 not ment to be onely at mans death: both because it shall be done by fire, which (as is saide) commonly noteth the torment of the
2 next life: and then
S. Paule expressely warneth vs to take heede what we builde, in respect of the difference that may fall to such as builde fine workes, and other that erect vpon the foundation, impure or mixte matter of corruption: but the paines of death being common to the best, as well as to the worst or indifferent, and no lesse greuous in it selfe to one then the other, can not be imported by the fire which shall bring losse to the
3 one sort, and not paine the other. Besides all this, that day which the Prophet speaketh of, shall be notorious in the sight of the worlde and very terrible to many: And
Saint Paule plainely affirmeth, that in this iudgement there shall be made an open shewe of such workes as were hidde before from man, and not discerned by the iudgement of this worlde: which the priuate death of one man can not do.
2. Cor. 5. And lightely the Apostle warning man of the sentence of God in the next life, admonisheth him that our deedes must be laide open before the iudgement seate of God so here,
Dies domini declarabit, quia in igne reuelabitur: the day of our Lord will open the matter, because it shall be
4 shewed in fire. Last of all, the Prophet nameth the time of this sharp triall,
Diē aduētus domini: which is a proper calling of one
[Page 101] of the iudgements: either that which shall be generall at the last day, or els that which euery man must first abide straight after his departure, when he shall be called to the peculiar reckening for his owne actes. In either of which iudgements,
Magis. l. 4. dist. 47. this purging and amending fire shall be founde. For as in that generall wast of the whole world by the fire of conflagration,
2. Petri. cap. 3. which is called
ignis praecedens faciem iudicis, because it awaiteth to fulfill Christes ordinance in the day of his second comming, as in that fier the whole man both body and soule may suffer losse & extreme paine for his punishment or purgation, and yet by that same fire be saued: euen so out of doubt at this particulare iudgement straight vpon euery mans death, the soule of the departed if it be not before free, must suffer paines and Purgation by the like vehement torment working onely vpon the soule, as the other shall do on the whole man. And the Prophets wordes now alleged, do meane principally of the purgation that shall be made of the faithfuls corrupted workes, by the fier of conflagration, in the second comming of Christ: though his wordes well proue the other also, as
S. Paule too, meaneth by them both.
3 Now I trow commeth the confirmation of purgatory out of the holy Scriptures, or else it wyll neuer come, when two textes are alleged at once. But although
M. Allen hath rather craftily confounded, then faithfully compared these two textes together, for all his protestation of plaine dealing: yet will I seuerally consider them, and shew both by the plaine circumstances of the places them selues, and also by the iudgement of the auncient doctors, that neither of them both appertaineth any whit to purgatory. First
Malachy prophecieth plainly of the first comming of Christ, and of his fore runner
Iohn Baptist, as the wordes going before, without all controuersy doe declare.
Behold I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seeke, shall spedely come to his temple, euen the messenger of the couenaunt whom ye desire, beholde he shall come sayth the Lord of hostes, but who may abide the day of his comming, &c. witnesse of this is no lesse, then euen our Sauiour Christ him selfe,
Luke the 7. alleging this saying of
[Page 102] the Prophet, for the comming of
Iohn the Baptist. These wordes also, where it is sayd
that the Lord shall come into his temple, doe sufficiently declare, that he describeth the office of Christ, in reforming the corrupt state of the Church at his first comming, and not in iudging the quicke and the dead at the last appearing. Finally the exact triall and purging that he speaketh of, is y
e discouering of hypocrites by his doctrine, wherof also
Iohn Baptist preacheth,
that his fan is in his hand, and he shall purge his floore, &c. To conclude, that this may not be thought to be mine owne collection, it is the iudgement and interpretation of
Ieronym vppon this very text
Malachy the 3. in euery poynt: who with all his learning, coulde finde no purgatory fire spoken of in this cap. Now to the other place o
[...]
Paule, that it can by no equity be drawen to purgatory for all
M. Allens likelihoode numbring in the margent, it shall be manifest by as many euident arguments. First
S. Paule speaketh not generally of all men, but of preachers onely that are buylders of Gods Church. Secondly he speaketh not of all their workes, but of their preaching or building onely. Thirdly he speaketh neuer a word of purging or making cleane of mens works, but of the triall of the worke of building which is doctrine. But what doctrine is tryed to be true or false, substantiall or superficiall by the fire of purgatory? Fourthly the workes are sayd that shall be tryed by fire, and not the persons. Fiftly the gold and siluer abideth, the strawe and stuble consumeth, through the fire of this triall, which is the iudgement of God, and not the paynes of purgatory. And this is the iudgement of
Ieronym vpon the place of
Malachy, before rehearsed, where also he applyeth the text of
Esay 4. before cited by
M. Allen. fol. 59.
The Lord (sayth he)
is a consuming fire to burne vp our wodde, hay, and strawe. The other obseruations be also taken out of that auncient doctor whose commentary vppon the epistle to the Corinthians hath gone vnder the name of
Ieronym and is annexed to his workes, sauing that by gold, siluer, wodde, straw, &c. he vnderstandeth the men them selues, and not their workes. But as for purgatory he findeth none by that text.
S. Augustine
[Page 103] also although otherwise, inclining to the errour of purgatory, yet he is cleare that this text proueth it not, neither ought to be expounded of it, and that he sheweth by many reasons,
Enchirid. ad Laurentium cap. 68. where he affirmeth that by the fire is ment the triall of tribulation in this life,
Chrysostom vpon the same text, vnderstandeth by the fire euerlasting punishment euen of him that shall be saued through fire without any mention of purgatory, except it be in reprouing them that denied immortall punishmēt to be meant by this place. in 1. Cor. 3. Hom. 9. But if the place were to be considered absolutely, without regard of circumstances, as the Papistes doe when they expound it for purgatory, yet can not it aptly be framed thereto, because he sayth that euery mans worke, or the man him selfe if they will, shall passe through that fire, but they thē selues affirme, that perfect good men shall not come there at all, nor very wicked men, but onely men of a midle sort, but by tryall of this fire whereof
S. Paule speaketh, good men shall receiue reward when their worke endure, therefore this is not the fire of purgatory.
That there is a particulare iudgement and priuate accompt to be made at euery mans departure, of his seuerall actes and deedes, vvith certaine of the fathers mindes touching the textes of Scripture alleged before. CAP. VII.
1
ANd though such as shall liue at the comming of the iudge in the later daye, shall then be purged of their corruption and base workes of infirmity, by the fire that shall a better and alter the impure nature of these corruptible elements, or otherwise according to Gods ordinaunce: yet the common sort of all men which in the meane time depart this worlde, must not tary for their purgation till that generall amending of all natures, no more then the very good, in whome after their baptisme no filthe of sinne is founde, or if any were, was wiped away by penaunce,
[Page 104] must awayt for their saluation: or the wicked tary for their iust iudgement to damnatiō.
The particular iudgement. But straight this sentēce either of iudgement or mercy, must be pronounced: and therefore is called the particulare iudgement, by which the soule onely shall receiue welthe or woe, as at the day of the great accompt both body and soule must do. Of this seuerall triall the holy Apostle
S. Paule sayth:
Ad Hebr. 9.
statutum est omnibus hominibus semel mori, post hoc iudicium: It is determined that euery man once must dye, and after that commeth iudgement. And an other Scripture more expressely thus:
Facile est coram domino reddere vnicuique in die obitus sui,
Eccles. 11.
secundum vias suas. It is an easy matter before our Lorde, that euery man at the day of his death shoulde be rewarded according to his life & wayes: Againe in the same place:
Memor esto iudicij mei: sic enim erit & tuum, mihi heri, & tibi hodie. Haue in remembraunce my iudgement, for such shal thine owne be: yesterday was mine, today may be thine. And therfore
S. Ambrose sayth, that without delay the good poore man was caried to rest, and the wicked riche out of hand suffered torments.
That euery man (sayth he)
may feele before the day of iudgement,
Super 5. ad Roman.
what he must then looke for. And in an other place the same holy man writeth, that
Iohn the beloued of Iesus is already gone to the paradise of euerlasting blesse, passing as few shall do,
In Psal. 118. Ser. 20. the firie sworde at the entraunce of ioy without all stoppe or tariaunce: because the fire of loue in his life time had such force in him, that the amēding fier after his chaunge should take no holde of him at all, so sayth
Ambrose. But of this priuate iudgement the Reuerend
Bede hath a goodly sentēce in the fift of his historie.
Cap. 14.
Meminerimus facta & cogitationes nostras nō in ventū diffluere, sed ad examē summi Iudicis cūcta seruari, & siue per amicos Angelos in fine nobis ostendēda, siue per hostes. Let vs remēbre (saith he) that all our dedes & thoghtes shal abide, & not be caried away with the winde, but be reserued to the examination of the high Iudge:
The soules be not in doubte of their damnation or saluation, till the day of iudgement & so shall be laide before our face at our ending, either by our good or aduersary Angels.
By all which it is euident, that the soules sleepe not: (of which errour
Luther was also noted) nor be reserued in doubt of their damnation, either perpetuall or temporall, till the latter day: but streight waye receiue as they deserued before in their
[Page 105] life, either welth or wofull paines.
In this day of our Lorde then this Purgatory paines must beginne, to all such as haue after their Baptisme, where they laide the foundation of Christes faith, builded the workes of lesser sinnes and imperfection, and not washed them a waye by penaunce in their life, nor obteyned mercy for the same. The which trueth, the places of the Prophet and Apostle before alleaged with out all vnsemely wrething or wraesting do so plainely beare, that if ours were a sense neuer hearde of before, yet the onely comparing of the textes, and necessary circumstancies of the letter might rather driue vs to that meaning, then any other that they can euer alleage or proue. But now, as Catholikes euer do, keping the olde meaning and forging no newe, geuing no other sense then that which the persuasion of all Christian people both learned and simple hath driuen from the beginning of our faith downe to our dayes, and framing no other vnderstanding then that which we finde expressely in the learning and faith of our fathers both set forth and proued, who is so rude in iudgement, or so entangled with any contrary opinion, that will not acknowledge the trueth and doctrine euery waye so compassed with proofe and all likelihoods?
CAP. VII.
1 THat the iudgement of God beginneth at the death of euery man and so continueth vntil the full manifestation therof in the last day, is clearer by the Scripture of God, then that it needeth the confirmatiō of mans authoritie. But that
Ambrose is alleged to proue, that euery man immediatly after his death, doth feele that he must looke for in the daye of iudgement, I meruaile to what purpose it is brought in, if it be not to ouerthrow purgatory. For if it be true, as it must needes be, no man feeleth paine after this life, but he that shall feele it eternally. And surely to the same effect he speaketh in his booke
de bono mortis where he commendeth the death of the faithfull
quia deteriorem statum non efficit, sed qualem in singulis inuenerit, talem iudicio fururo reseruat,
[Page 106] & quietè ipsis fouet, & praesentium inuidiae subducit, & futurorum expectatione componit. Because (death) maketh not their state worse, but such as it findeth in euery man, such it reserueth into the iudgement to come, and quietly chierisheth them and both taketh them away from the enuy of things present, and setleth them in expectation of things to come. Thus sayth
Ambrose plainely in this place, what soeuer he speaketh allegorically of the fiery sword in other places.
VVell it is euident (you saie)
that the soules departed sleepe not, of which error Luther also was noted. I neuer harde any man of credit note him therof, who is well knowne to haue bene of a cleane contrary iudgement: but I reade in the actes of the Councel of Constance, that Pope
Iohn the 23 was condemned for denying the immortality of the soule, the resurrection of the deade and the life euerlasting. But if the soules sleepe not, then they be awake in purgatory, or if ye reason not so subtilly, you meane, that if they be at all in purgatory, they be there immediatly after their departure out of their bodyes. But how shall we proue, that they come there at all? Forsooth by the sayings of the Prophet and of the Apostle before alleged, which are so plaine proofe and so euident to be vnderstoode, of them selues, that they nede none other interpretation. But how plaine it is, that they serue nothing to that purpose, I haue sufficiently declared already: yet must we further follow the same matter, because here are brought in the authoritie of the doctors to agree with
M. Allens glose.
2 But as reason is, and my promise was at the beginning. I will let the good Christian see the wordes of most notable auncient writers, that he may reioyse his faith to be so surely grounded. First then you shall perceiue that
S. Augustine expoundeth the texte of the prophet
Malachie before recited,
Cap. 3. for purgatory paines euen as I saide. I am certaine he may much moue our aduersaries, as one whome they chalenge to be patrone of some of their opinions: but how vniustly in all pointes, God knoweth, and in this matter especially you shall now perceiue. After the rehersall of the Prophets wordes and well weying of the matter, he
[Page 107] thus writeth.
Ex ijs quae dicta sunt videtur euidentius apparere,
Lib. 20. de ciuit. dei. Cap. 25.
in illo iudicio quasdam quorundam purgatorias poenas futuras. Vbi enim dicitur. Quis substinebit diem introitus eius? aut quis ferre poterit vt aspiciat eum? quia ipse ingreditur quasi ignis conflatorij, & quasi herba lauantium, & sedebit conflans & emundans sicut argentum & aurum, & emundabit filios Leui, & fundet eos sicut aurum & sicut argentum,
quid aliud intelligendum est? dicit tale aliquid & Isaias: Lauabit dominus sordes filiorum & filiarum Syon, & sanguinem emundabit de medio eorum spiritu iudicij, & spiritu combustionis.
Nisi sortè sic eos dicendum est emundari à sordibus, & eliquari quodammodo, cū ab eis mali per poenale iudicium separantur, vt illorum segregatio atque damnatio purgatio sit istorum, quia sine talium de coetero commixtione victuri sunt: sed cum dicit, & emundabit filios Leui, & fundet eos sicut aurum & argentum, & erunt domino offerentes hostias in iusticia, & placebit domino sacrificium Iuda & Hierusalem:
Vtique ostendit eos ipsos qui emundabuntur, deinceps in sacrificijs iusticiae domino esse placituros: ac per hoc ipsi a sua iniustitia emundabuntur, in qua domino hostiae displicebant. porrò in plena perfectaque iustitia ipsi erunt cum mundati fuerint: quid enim acceptius deo tales offerunt quàm seipsos? verum ista quaestio de Purgatorijs poenis, vt diligentius pertractetur in tempus aliud differenda est. thus in English. By the foresaide wordes in semeth very euident, that in the time of that iudgement there shall be certaine Purgatory paines for some sort of men. For when it is saide:
Who can be able to susteine the day of his comming? who can stand in his sight? because he shall sit trying out and purifying as it were golde and siluer, and entre in like the fier of the fornace, and as washers sope: he shall make cleane the sonnes of Leui & shall trie them as golde and siluer: VVhat other thing by all these wordes can be ment?
Cap. 4. (but purgatory paines.) Namely seeing the prophet Esaie hath the like in these wordes.
God shall washe a waye the filthe of the sonnes and daughters of Syon, and purge bloude from the middest of them, in the spirite of iudgement and fier. Except a man might conueniently say that they shall be washed
[Page 108] from filthe, and as you would say newe fourged, when the wicked by finall iudgement are seuered out of their company: that so their departure and damnation may be the purgation of the rest, because after that day they shall liue for euer without the company of the badde. But when the Prophet sayth more,
that he will clense the children of Leuy, and purify them as golde and siluer, that they may offer their oblations in righteousnesse, and the sacrifice of Iuda and Hierusalem shall please our Lorde. He
[...]urely giueth vs to wit, that euen the same selfe men which shall be purged, must afterwarde offer to God the sacrifice of iustice, that being once thus amended of their vnrighteousnesse, in which their offeringes could not be acceptable vnto God, may afterwarde in pure and perfect iustice offer them selues as a most pleasaunt hoste and oblation vnto our Lord. But this question of purgatory paines I will differ to a further treaty hereafter. All this hath
S. Augustine: VVhereby we may both acknowledge his minde and the Prophets meaning: which according to the grace geuen vnto him in the expounding of Scriptures, he hath sought out by conference of that place with other the like out of
Esay, by weying discretly the whole circumstance of the letter, & finally by comparing of the other meaning, which to some might haue bene reckened apte and mete for that place. In all which doing he was as farre from rashe iudgement, as our newe doctors be from good aduisement.
But because he referreth vs to the further discussing of the same matter afterward, in the named worke: it shal be to our purpose not a litle, to haue this dictors full minde & constant iudgement therein. In the xxj. booke after much matter vttered, and very deepe discussing of the cause, he maketh this groūded Conclusion.
Cap. 13.
Temporales poenas alij in hac vita tantum, alij post mortem, alij nunc & nūc, veruntamē ante illud saeuerissimū, nouissimúm
(que) iudiciū patiuntur. Non autem omnes veniūt in sempiternas poenas quae post illud iudiciū his sunt futurae, qui post mortem sustinent temporales: nam quibusdam quod in isto nō remittitur, remitti in futuro saeculo, id est ne futuri saeculi aeterno supplicio puniātur, iam supra diximus. Temporall paines (that is to say punishment which shall haue an end) some men suffer in this life, some other after their death, &
[Page 109] other some, both now, & then: But all this before the day of iudgement that is the greatest and last of all other iudgements:
Temporall paines in the next life as vvell as in this. not all that be tēporally punished after their departure come into paines perpetuall which shall be after the generall daye: for we haue already declared, that there be certaine which haue remission in an other worlde, that is to say a pardon that they be not punished euerlastingly, that had not forgeuenesse in this. By these wordes we may be assured, that as in the next life there be paines endelesse and perpetuall for the wicked, so in the same worlde after our ende here, there must needes be some transitory punishment and correction, for such of the meane sorte as shall afterwarde be saued. And againe he speaketh (as I take it) of the fier of Conflagration that shall in the latter day purge some that be meane, and wast other that be wicked, and sende them from that present punishment, to further eternall damnation. I will recite his owne wordes, that ye may perceiue the perpetuall constancy of this excellent mans minde in this matter. It shall also be a testimonie sufficient for the vnderstanding of
S. Pauls wordes nowe before alleaged.
Si aedificauerit super fundamentum, ligna, foenum,
Serm. 3. in Psal. 103.
stipulam, id est mores saeculares fundamento fidei suae super aedificauerit, tamē si in fundamento sit Christus, & primum locū ipse habeat in corde, & ei nihil omnino anteponatur, portētur & tales: Veniet caminus & incēdet ligna, foenū, stipulam: ipse inquit saluus erit, sic tamen quasi per ignem. Hoc aget caminos: alios in sinistram
[...]eparabit, alios in dexteram quodammodo eliquabit. If any man erect vpon the foundatiō woodde, hay, or straw, that is to say worldely affections vpon the groundewarke of his sayth: if yet Christ be in the foundation, and beare the greatest stroke in his harte, so that nothing be preferred before him, such may well be borne withall, for the fiery fornace shall come & burne the wood, hay, and stooble, & shall be saued, as the Apostle saith, though it be for all that through the fier, that fornace then shall parte some to the lift hande, and try forth other (if a man may so tearme it) to the right hande.
2 The first place is geuen vnto
Augustine, because he is in a maner confessed to be a patrone of some of our opinions, though he be not of all. This doctor in his 20 booke
[Page 110]
de ciuitate dei, is saide to expound the texte of
Melachy as
M. Allen hath doen of the paines of purgatory. But reade the place with indifferent iudgement who so can and will, and he shall plainely perceiue, that
Augustine speaketh not of
M. Allens purgatory, which is said to be immediatly after mens death, but of certaine purging paines, which he supposeth some shall suffer at the last daye of Gods generall iudgement, and yet he is so vncertaine of that exposition, that he doubteth whether this purging, whereof the Prophet speaketh, may not be vnderstoode of that seperation, which shalbe of the godly from the wicked in that daye. Howbeit 21. booke cap. 13. of the same worke, he concludeth very cleerely, that some suffer temporall paines after this life. This maye not be denyed: but how vnconstant
Augustine was in his error, appereth by this, that sometime he doubteth whether there be any such matter, other whiles he seemeth plainely to deny all other receptacles of the soules departed beside heauen and hell. For both in his
Enchiridion ad Laurentium cap. 69.
& de octo Dulcitij in quaestionibus quaest. 1. he sayeth, that as it is not incredible, that such a matter may be after this life, so it may be doubted, whether it be so or no. Likewise in his booke
de fide & operibus cap. 16. he hath these wordes speaking of that texte to
S. Paule 1. Corinthians. 3.
Siue ergo in hac vita tantum homines ista patiuntur, siue etiam post hanc vitam talia iudicia subsequantur, non abho
[...]ret quantum arbitror a ratione veritatis, iste intellectus huius sententiae. Whether men suffer these things in this life only, or whether such iudgements follow after this life also: the vnderstanding of this sentence abhorreth not as I thinke, from the waye of trueth. Againe in
Hypognost. contra Pelagianos lib. 5. he acknowledgeth the kingdom of heauen for to receiue the godly, and hell fire for the punishment of the wicked, but a third place sayth he we are altogither ignoraunt of, neither doe we finde it in the holy Scriptures. He writeth against the Pelagians, that imagined a third place, for the rest of infants, that were not baptised, but the same reason serueth as well against the popish purgatory, because we finde it not in the holy
[Page 111] Scriptures: to the like effect he writeth
de verbis Apostoli sermone 14. where he acknowledgeth the right hand and the left hand of God, that is the kingdom of heauen, and the paynes of hell: the midle place he vtterly denyeth, wherein infantes may be placed because there is no mention thereof in the Gospell. But to returne to the third place, alleged by
M. Allen, out of
S. Augustine, ser. 3.
Psal. 103. How would he haue vs to take it for a confirmation of his exposition of
S. Paules wordes, touching the paines of purgatory, which are sayd to begin immediatly after this life, when he him selfe confesseth that it is to be vnderstoode of the vniuersall conflagration of the world at the day of iudgement? Thus you see that here were great bragges made, that
Augustines authority maintained his interpretation of those 2. textes of Scripture, concerning popish purgatory, which he him selfe contendeth to beginne as soone as men are dead: When
Augustine in both those places (as the playne circumstance of the place declareth the one, and the conf
[...]ssion of
M. Allen admitteth the other) speaketh of a kind of purging which he did thinke should not be, before the whole world were purged at once by fire.
3 And as
S. Augustine taketh these base substances of wood, hay, or stuble, to signifie worldly affections and secular desires: so
S. Ambrose noteth by the same, vayne, curious, & vnprofitable doctrines:
In com. super hunc lo cum. the drosse of which friuolous matter much corrupting the sinceritie of our faith, must be separated from the foundation, by the fire of the sayd fornace. For this is a generall doctrine without exception, that what so euer be vnderstanded by those light matters, whether it be a difformity in life or in doctrine, that onely defileth and not vtterly destroyeth the fayth which is the foundation, nor wasteth the loue due vnto our Lord, what so euer (I say) that be, it must be tryed out by the spirite of iudgement and fire. Briefly then, thus
S. Ambrose expounding the Apostles wordes.
He shall be saued by fire, writeth,
In commen tarijs super 3. c. 1. ad Cor.
Ostendit illum saluum quidem futurum, sed poenam ignis passurum, vt per ignem purgatus fiat saluus, & non sicut perfidi aeterno igne in perpetuum torqueatur. The Apostle declareth
[Page 112] that he shall be saued, and yet suffer the paynes of fire: that being purged by that fire, he may so be saued, and not as the vnfaithfull, perpetually be tormented in euerlasting fire.
3 As he sayth litle out of
Ambrose so it is soone aunswered: first it maketh litle for him, that
Ambrose expoundeth the wodde, hay, and stuble, vayne curious and vnprofitable doctrine, for that prouethe, that onely the worke of teachers shall passe the triall of this fire, which is the iudgement of Gods spirite the true discerner of doctrines, but yet
Ambrose expoundeth the fire to be a purging and a punishment. But whether it be in this life or after this life, you haue no ground out of this place of
Ambrose, and therefore it finally auaileth your cause. And that
Ambrose allowed no purging after this life, is playne enough by those wordes which he writeth vpon the 40. Psalme: For where the prophet sayth he shall be made happy on earth:
Ambrose inferreth,
Bene addidit in terra, quia nisi hic mundatus fuerit, ibi mundus esse non poterit. He hath well added on earth, for if he be not clensed here, he can not be clensed there.
4 This temporall torment of the next life
S Hierom very fitly calleth,
A iudgement of God ioyned with mercy, the continuance whereof, or other circumstances to serue mens curiositie he dare not define, being contented out of doubt to beleue that certaine sinners be in greuous torments, and yet not without hope of mercy these be that holy mans words in his commentaries vpon the Prophet
Esai,
Cap. vlr. & in primum Cap. Eze. in illud vidi quasi speciem electri talking by occasion, of the continuance of purgatory paynes.
Quid nos solius Dei scientiae debemus relinquere, cuius non solum misericordiae sed & tormenta in pondere sunt: & nouit quem, quomodo, & quandiu debeat iudicare. Solumque dicamus quod humanae conuenit fragilitati, Domine ne in furore tuo arguas me, neque in ira tua corripias me: & sicut diaboli omniumque negatorum atque impiorum qui dixerunt in corde suo non est Deus, credimus aeterna tormenta, sic peccatorum atque impiorum, & tamen Christianorum, quorum opera in igne purganda sunt atque probanda, moderatam arbitramur &
[Page 113] mixtam clementiae sententiam iudicis. In English: VVe must commit this secrete to Gods wisedom and knowledge, whose not onely mercy, but iudgement and iust punishment be paised. For he right well knoweth whom, how, and what time he ought to punish. And let vs onely as it becommeth our frailty cry out: Lord in thy furious wrath argue me not, neither correct me in thy anger: for as we beleue the eternall damnation and torment of the deuill with the forsaken sort and wicked, that sayd in their harte there is no God, so we suppose, that vpon sinners and euill men, being yet christen men, whose workes shall be both purged and tryed by fire, shalbe pronounced a moderate sentence mixed with mercy and clemency. Lo here, this worthy writer graunteth there be two sortes of punishments by fire, one of the damned spirites and wicked men eternall, and an other of certayne that in their life were sinners, & some wicked men too, who yet being in Christes Church and vsing the benefite of the blessed Sacraments, had their sinnes so forgeuen, that not purging their wicked life by sufficient penaunce in their dayes, they must of necessity enter into the torment of transitory fire, there to be punished not in rage and rigor without pity, but in anger of fatherly correction ioyned with clemency and much mercy.
4 The last place is reserued for
S. Ieronym, who seemeth to geue a perfect testimony for
M. Allens behoofe, if he be no further examined, then
M. Allen rehearseth his wordes. but howe litle they make for him if they be duely discussed, except it be to proue
Ieronym an
Origenist, and so to discredite his testimony, I will stand to the iudgement of all reasonable Papistes, that will vouchsafe to weygh the matter with me, and not be wilfully deceiued. For first it is manifest, that
Ieronym writing vpon these wordes of
Esay, whose worme shal not dye nor the fire be extinguished, speaketh of the last iudgement in the ende of the world, and then rehearseth the arguments of them, that thought the punishment of that worme and fire shoulde be ended after long time, and great torments: which thing
Ieronym sayth must be left to the onely knowledge of God, &c, whom he confesseth to be a mercifull iudge, and so it may be, that he
[Page 114] will release the eternall torments that wicked Christians haue deserued after the day of iudgement, but he defineth nothing. And as for
M. Allens purgatory, which he defendeth to begin streight way after mens departure hence, he speaketh neuer a word. But rather of the purging fire of Gods iudgement, which some of the
Origenistes did extend to the purifying and sauing of all Christians, were they neuer so wicked, from whose opinion he seemeth not altogither to discent, though he doe not plainly allow it. And that he writeth vpon the first of
Ezechiel, to which place
M. Allen sendeth vs, he speaketh of the prouidence of God, which so gouerneth the afflictions of his Sainctes, that that which seemed to be a punishment is conuerted into a medicine. As children imagine that spirites and goblines be in euery darke corner: So
M. Allen neuer readeth fire and torment, but by and by he dreameth of purgatory.
Origen is alleged for our cause, vpon vvhose errour in a matter somevvhat appertayning to our purpose, S Augustins iudgement is more largely sought: and therevvith it is declared by testimony of diuers holy authors, vvhat sinnes be chiefly purged in that temporall fire. CAP. VIII.
1 THese three noble learned men might right well satisfie our search, for the sense of the textes both of the Prophet and Apostle, and perswade any reasonable man in the whole cause: yet for that there be
[...]ome that meane not to relent in their lewde opinions, for light proffers, I will store them with testimonies.
Origenes, one of great antiquity, in many places of his works vnderstandeth both the sayd textes of
Malachie and
S. Paule in the like sorte: by whom we may well take a great taste of the time and Church where he liued, what men of wisedom & vertue then iudged of thinges, which now of fooles be contemned, and of heretikes condemned also.
Homil. 12. But namely vpon the Prophet
Ieremy in these wordes:
Si post fundamentum Iesu Christi, non solum in tuo corde aurum, argentum, & lapidem preciosum
[Page 115] superae dificaueris, verum & ligna, foenum, & stipulam, quid tibi vis fieri cum anima seiuncta fuerit a corpore? vtrum ne ingredi vis in sancta cum lignis tuis, & foeno, & stipula, vt polluas regnum Dei? an propter lignum, foenum, & stipulam, foris residere vis, & pro auro, argento, lapide precioso, nil mercedis accipere? sed neque hoc aequum est. Quid ergo sequitur, nisi vt primum propter lignum ignis tibi detur, qui consumat foenum, lignum, & stipulam. &c. If vpon the foundation, which is Christ Iesus, thou do not onely builde golde, siluer, and preciouse stone, but also woodde, hay, and strawe, what doest thou looke for after thy death? wilt thou entre into the holy places with thy woodde, hay, and stooble, and defile the kingdome of God? or els for thy wood, hay, and straw, thou wilt abide forthe: and so liese the rewarde of thy golde, siluer, and preciouse stone? But that were no reason: then there is no waye but one, first to receiue fire for to consume and burne out thy woodde, hay, and stooble: and then afterwarde to receiue for thy better workes, the rewarde of saluation. so sayth
Origen. VVhose iudgement if any man mistrust in this point, because he erred in other, let him learne to miscredit only his or other mens singular opiniōs & priuate phā tasies, wherein they disagreed from the residue of the common body of Christ his Church,
Basil. Cap. penult. de Spiritu sancto. & not contemne in any man the confirmation of the vniuersall sense, which he findeth in the vniforme doctrine of all other Christian Catholikes. In deede it was so euident, that this Purgatory fire of which the Apostle speaketh, shoulde be in the other life, that this learned man afterwarde, leauing the meaning which the holy Church had opened for the proofe of certeine transitory punishment in the next worlde for meaner offenders, would of his owne head go forwarde (which is the bane of many a goodly wit) and mainteine that all greuous crimes,
Vincēt lyr. and most wicked maners might be purged by this fire after death, and the parties in time saued, so that they had faith for their foundation: whereby (as
S. Augustine noteth of him) he made onely faith to saue the wicked,
De fide & operibus Cap. 16. without repentaunce or good workes.
[Page 116]CAP. VIII.
1 WHether
M. Allen knew that his former witnesses did not agree, or that he would geue a tast of his bountifull dealing in pressing vs with more testimonies then needed, he will nowe produce
Origen, whom though he confesse to be infamouse for heresy, yet euē of his error, he wil not doubt but to grounde his purgatory.
Origen will haue men passe through a fire, but to make it plaine that he meaneth not y
e fier of Popish purgatory, we shal perceiue by other places of his writings, that he speaketh of such a fire, as all men be they neuer so iust, shall passe through, affirming that all mē haue neede of purifications after his life, ye
Peter &
Paule and such like
in Num. Hom. 25.
& in Psal. 36.
Hom. 3. But all men passe not through the Popes purgatory. I passe ouer here the grosse allegory, that he maketh of the bloude of Deuils by which a man shalbe washed and purified in the kingdome of God, that being so purified and made cleane he may enter into the city of God.
Num. Hom. 25. But how soeuer he doteth about passage through fier and purifications after this life, yet he affirmeth in an other place that the day of Christian mens death is the deposition of paine, whereby it appereth that either he was not constant with him selfe, or els that
Origens purgatory was a painlesse purgatory. His wordes are in
Iob Lib. 3.
Nam priores diem natiuitatis celebrabant, vnam vitam diligentes, & aliam post hanc non sperantes. Nunc vero nos non natiuitatis diem celebramus, cum sit dolorum atque tentationum introitus, sed mortis diem celebramus, vtpote omnium dolorum depositionem, atque omnium tentationum effugationem. The former men did celebrate, the daye of natiuity, as they that loued but one life, and hoped for none after this. But now we doe not celebrate the daye of Natiuitie, seeing it is the entrance of sorrowes and temptations, but we celebrate the daye of death, as that which is a deposition of all griefes, and an auoyding of all temptations.
[Page 117]
2 Against which perniciouse error the said doctor often writeth: and proueth that this place of
S. Paule can not make for the deliuery of the wicked or greuous offenders in any case. And being somewhat vrged by the aduersaries arguments, or els because he woulde take all holde from them which they seemed to haue by that scripture he seeketh them out an other meaning, not contrary at all to the trueth of Purgatory: but yet farther of their purpose. Declaring that this fire might (as he saith there) signify some griefe of this worlde, for the abating of some inordinate affectiōs that be found in many euen towards things otherwise lawfull. Though he was very loth to auouch this as the vndouted meaning of that scripture, being pleaced with any other whereby they shoulde not be forced to deny the eternall damnation of impenitent sinners: as in deede he neuer gaue this meaning but where the Origenistes did vrge him, and in such places onely where he aunswereth to
Origens arguments, for in other places where he was free from contention with the saide sects, he euer in expresse termes grounded the doctrine of Purgatory vpō the Apostles wordes. Yea euen in the same answere to the aduersary he was so mindefull of Gods iustice in the world to come, and ferd lest he might geue any occasion of the contrary error to deny purgatory, that in the same talke with the Origenistes, he confesseth there might well be some griefe in the next life also, which might likewise purge and deliuer a man from the loue of transitory thinges, wherwith the best sorte of men be in this our misery often very sore loden. Although in dede he doubted whether any such affection and loue of thinges deare vnto vs in this worlde, as of wife, kinred, acquaintance,
Ench. Cap. 67. & 68. or such like might remaine in man after his departure hense, & so there in time to be lessened, and in fine vtterly remoued or worne away, by some griefe and sorow which in the next life might by the lacke of the said things, vexe and molest his minde. As we see it commonly fall in this present life, where mā by diuerse profitable troubles of this world, learneth to set light by thinges, which in ordre he might well loue: being for all that more merite to forsake them. And of this point
S. Augustine hath these wordes in one place:
Ench. Cap. 69.
Tale aliquid fieri etiam post hanc vitam incredibile non est: & vtrum ita sit quaeri potest, some such thing may well be after this life,
[Page 118] and thereof question may be made. By which wordes, the heretikes of our time either of ignorance or of malice (which be euer yoked together in such men) haue borne the simple in hande,
This clearkly argumēt our English apologie vrgeth. that this holy doctour doubted of Purgatory. A litle holde will serue such wringers: because he doubted of it, they beleue, as they thinke by good authority, that with out doubt there is none at all. If
S. Augustine had but saide,
belike there is no such meane place in the life following: mary sir then they might haue picked more matter of their infidelity: & yet of that speach determining no certeinty, there had bene no great cause why they shoulde haue forsaken the iudgement of Gods Church. But now he so doubteth, that he findeth more cause to thinke there shoulde be one, then that any man might gather vpon his words, that there shoulde be none at all. No nor he neuer went so farre good reader, as to make any doubt of Purgatory paines, for punishment of sinnes committed in the worlde. For in all the same bookes where he hath the like saing, and almost in the very same places, he holdeth as a matter of faith, and to be beleued of all Christian men, that the prayers of the lieuing do release some of their paines in the next life. And he constantly as all other Catholikes euer did, confesseth that the sinnes or vncleane workes of the liuing not duely by penaunce wiped away in this worlde, must be mended after our death: although it be very doubtefull in deede, whether there be any worldely affections left in mans mind vntaken vp by death and resolution of the body and the soule, the care and remembraunce whereof, might be afterward by sorrow both purged and punished.
And this to be his meaning, and that he termeth here purgatory, the griefe which a man hath in losing that which he loued in this mortall life, his owne wordes testifie in euery of those workes in which he keepeth this combate with Origenistes.
Lib. 21. de Ciuit. 26. In one place thus:
Quod sine illicienti amore non habuit, sine dolore vrente non perdet: & ex earum rerum amissione tantum necesse est vt vrat dolor, quantum haeserat amor. That which by ticklinge loue was kept, can not be lost with out burning griefe. And looke how fast the loue of such thinges did cleane to mans minde, so farre must sorow burne. So in the like talke with the saide Origenistes,
Cap. 16. in his booke
de fide & operibus, he followeth
[Page 119] the same signification of Purgatory.
Haec igitur (sayth he)
quoniam affectu dilecta carnali non sine dolore amittuntur, qui sic ea habent, in eorum amissione passi detrimē tum, per ignem quendam doloris perueniunt ad salutem: these thinges being by carnall affection loued, be not lightly lost without griefe, and therfore those that thus be affectionate, feele losse in parting from them: and so come to saluation through the fire of sorow. such a sadnesse the yonge man that demaunded of our maister the waye to heauen, conceiued straight,
Matth. 19. when motion was onely made, of distribution of his goods. VVho being otherwise in the state of saluation, and to be borne withall, because he was a iust man and lacked not the foundation of his faith, yet the very losse or leauing of his goods, was vnto him (if he continued in that affection) a wonderfull great torment, & as
S. Augustine here calleth it, a kinde of purgatory: the which, perfect men, that esteme all the trashe of this worlde as durte and donge to winne Christ, feele not at all: whome the doctour supposeth therefore, to take no domage in the losse of thinges which they so litle loued.
Now in euery place where this expositiō is founde (as I thinke it is neuer in all his workes, lightly, but in conference with the Origenistes) he alwayes addeth that the like fire of sorow may also correct the affections euen of the departed, but yet whether it be so or no, he counteth it a question of probable disputation, rather then any matter of faith, as it is in deede very doubtfull whether any such vnordinate affectiō may remaine vntaken vp after mans departure, which by griefe and sorow in the other worlde may be in time wholy consumed. And further he neuer doubted. For in that famous worke of the
Citie of God,
Cap. 24. lib. 21. with in two Chapters of that doubt made of this kind of purgation, which we now haue declared, he vttereth his faith with Gods Church, of that greate torment and iust punishment of sinnefull life, not sufficiently purged by penaunce in our time, which he calleth the Amending fire: and thus he sayth there.
Tales etiam constat, ante iudicij diem per poenas temporales quas eorum spiritus patiuntur purgatos, receptis corporibus aeterni ignis supplicijs non tradendos, &c. It is certaine (sayth he)
Constat, (which is no worde of doubtefullnesse) that such men being purged by the temporall paines, which
[Page 120] their soules do suffer before the day of iudgement, shall not after they haue receiued their bodies againe, be committed to the torment of the euerlasting fire.
Vide quaest. 8. ad Dulcitium. This he vttereth in the same place where he doubteth of the other kinde of purgation: as he confesseth him selfe to be uncertaine of the whole exposition, refusing none at all that were agreable to faith, and woulde not helpe the falsehood which he thē refuted. In his
Enchir: where he disputeth against the same error,
Cap. 110. he so litle doubteth, that he calleth Purgatory damnatiō though not perpetuall, as that which might be both eased and vtterly remoued by the sacrifice & suffragies of the Church.
And thus did that graue author withstād
Origen then, whose followers were as it may be thought very busie and troublesome in those daies and long after. But yet his sure staffe against that error was this, and the most common defense of all Catholikes, that the temporall paines in the next worlde coulde neuer deliuer the great & greuous sinners that died with out repentaunce or remission of their sinnes, from euerlasting death: because that torment was prepared for the small offensies which we call veniall sinnes: by which the holy Apostle ment, vnder the names of the base substances of woodde,
Serm. 4. de sanctis. hay, and straw, as these wordes of much importaunce may well declare:
There be diuerse (sayth he)
that misconstruing these wordes of S. Paule
before alleaged,
De haeres. ad quod 43.
by ouer vaine security & confidence deceiue them selues, beleuing that if they do builde capitall and greuous crimes vpon the foundation which is Christ, they shall be purged through fire, and them selues afterwarde escape to euerlasting life: but this vnderstanding, good brethern, must be corrected. For those that so flatter them selues, shamefully do beguile them selues. For that fire which the Apostle speaketh of in these wordes: He shall be saued through fier,
purgeth not mortall sinnes, but smaller offensies onely.
2 Now followeth a confuse and tedious discourse of
Augustines iudgement, touching
Origens error, but it may be reduced vnto these two pointes. First why
Augustine woulde not interprete that place of
Paule. 1.
Cor. 3. of purgatory: and secondly whether
Augustine were in any doubt
[Page 121] at all of purgatory, betwene which two questions is begotten a thirde conclusion, that purgatory serueth onely for veniall and light offences. To the first he seemeth to say, that
Augustine refuseth to vnderstand that place of purgatory, either because he colde not otherwise withstād the arguments of the Originests, or els because he woulde take all holde away from them, rather then that it was his constant iudgement, because in other places, where he was free from contētion he euer groūded purgatory vpō that place. How honorable this aunswere is for
Augustine, or how beneficiall for
Allen, vsing
Augustines authoritie, I referre to be iudged of all them that be wise and learned. To the second he sayth, that
Augustine neuer doubted, whether there were any paines of purgatory after this life, but whether men after their death reteined any carnall affections. I will once againe reherse the wordes of
Augustine, that all indifferent, men may iudge, whether
M. Allens aunswere may stande with his saying in a reasonable meaning.
Tale aliquid etiam post hanc vitam fieri incredibile non est: & vtrum ita sit quaeri potest. It is not vncredible, that some such thing is doen after this life, and whether it be or no, it may be enquired of, that is (sayth
M. Allen) whether men haue any carnall affection to their wiues, children &c. after this life, it may be a question. But
Augustine goeth further in the same place and sayth:
Et aut inueniri aut latere, nonnullos fideles, per ignem quendam purgatorium quanto magis minúsue, bona pereuntia dilexerunt, tanto tardius citiusque saluari. Non tamen tales de quibus dictum est, quod regnum Dei non possidebunt, nisi conuenientes poenitentibus eadem crimina remittantur. And either it may be founde, or still be hidde, that some of the faithfull, by a certaine purgatory fire, by how much they haue more or lesse loued transitory Gods, by so much later or soner, are they saued, but yet not such, of whome it is saued, that they shall not possesse the kingdome of God, except the same crimes be forgeuen them being sufficiently repentaunt for them. These wordes are so plaine against
M. Allens new forged meaning, that I suppose he neuer reade them in
Augustines owne bookes, but onely receiued
[Page 122] his notes of some elder Papists, that had spent more time in gathering them, but had not such audacity to vtter them as
M. Allen, of which coniecture, there is no small likelyhoode sone after. I omitte his foolish supposition, if
S. Augustine had but saied:
belike there is no such meane place in the life following. &c. I haue already with out
M. Allens suppositiō shewed, that
Augustine some where sayd, he knew neither thirde place, nor meane place, nor none coulde finde in the holy Scriptures, nor Gospell of God. Neuerthelesse with much wrangling to defende the vncerteinety or vnconstancy of
Augustines iudgement touching purgatory, we haue wonne so much, that purgatory serueth to purge none but very smal and light offences. But how longe shall we holde this? Scarse to the latter ende of this chapter. For in the next capter, he findeth out a shifte to wring in heynous and deadly sinnes also. For els the release of small faultes, woulde not be halfe so gainefull.
3 To this purpose
S. Hieroms wordes, or the reuerēd
Bedes whether you wil, (for either of their graue authorities shall serue my turne) do wholy agree in the expositiō of this sentence,
In Cap. 11. Prouerb.
Mortuo homine impio non erit vltra spes. A wicked man being once departed, is past recouery or hope. VVhere the author writeth thus.
Heu misere hoc pertransit Origenes, qui post vniuersale iudicium vitam credidit omnibus impijs dādam, Notandum autem quod etsi impijs post mottem spes veniae non sit, sunt tamen qui de leuioribus peccatis, cum quibus obligati defuncti sunt: post mortem possunt absolui. Origen passed ouer this text pitifully, that beleued all the wicked should haue at length life euerlasting, after the day a
[...] generall iudgement. Yet this is to be noted, that although there be no hope of pardon for the wicked after their death, yet there be certaine which may be released of lighter trespasses, in the bonde of which they departed out of this worlde. And so doth
Oecumenius a Greeke author, expounde
S. Pauls wordes of veniall sinnes: for the purgation of which, he douteth not but that there is a fire of iudgement in the life to come.
Super. 3. Cap. 1. ad Cor.
Ipse autem saluabitur: quis? Qui aurum, argentum, lapides preciosos superae dificauerit:
[Page 123] cum enim dixisset de eo quod mercedem accipiet, nūc qualem mercedem aperit: salutem scilicet. Saluabitur autem non sine dolore, vt par est saluari per ignem transeuntem, & adhaerentes sibi leues maculas purgātem. thus in English. By whome is it spoken when he sayth, he shall be saued? By him it is spoken that buildeth on the foundatiō, golde, siluer and preciouse stones. For when he had tolde vs that such shoulde haue a rewarde, nowe he openeth what that rewarde shoulde be: to wit, saluatiō. And yet he must not be saued without all paine, as there is no cause why he should, that must passe through fire, and thereby be purged of the smaller spottes which sticke by him. In the same sense doth
Theodoretus both expounde the wordes of the Apostle, and vtter his iudgement of Purgatory also:
Super. ca. 3. Malach. and almost the rest of all the Latine or Greeke writers, which my purposed breuitie with plentifull proofe otherwise forceth me to leaue to the studious reader.
3 Next ensueth the authoritie of
Ieronym or
Bede, or perhaps, neither of them both, but yet of some olde writer, which holdeth, that from light sinnes, men may be absolued after their death by paynes, prayers, almes, or masses. This was a writer for
M. Allens tooth, but neither of antiquitie, nor credit sufficient to cary away this cause.
The iudgement of
Oecumenius and
Theodoretus, though they were writers about that time, when corruption of doctrine had greatly preuailed, yet are they not cleare for popish purgatory, which the greeke Church although they pray for the dead, yet would neuer agree to acknowledge.
4 One place more I will onely adde out of
Remigius, because he learnedly may knit vp the place, by ioyning both the Prophet and Apostles wordes together, vpon which we haue stand so longe.
In 3. cap. Malach. Thus that good author writeth.
Ipse enim quasi ignis conflans & peccators exurens, Ignis enim in conspectu eius ardebit & in circuitu eius tempestas valida. Hoc igne consumū tur lignum, foenum, stipula. Nec solum erit quasi ignis, sed etiam quasi herba fullonum, qua vestes nimium sordibus infectae lauantur. Porro his qui grauiter peccauerunt erit
[Page 124] ignis conflans & exurens: illis vero qui leuia peccata commiserunt erit herba fullonum. Hinc per Isaiam dicitur, si abluerit dominus. &c. Qui enim habent sordes leuium peccatorum spiritu iudicij purgantur: qui vero sanguinem habent, hoc est grauioribus peccatis infecti sunt, spiritu ardoris exurentur & purgabuntur. Et sedebit conflans & emundans argentum, & colabit eos quasi aurum & argentum, hoc est intellectum & colloquium: vt quicquid mixtum est stanno vel plumbo, camino domini exuratur: & quod purum aurum est & argentum remaneat. Et purgabit filios Leui: In filijs Leui omnem sacerdotalem ordinē intelligimus, a quibus iudicium incipiet, quia scriptum est: tempus est vt iudicium incipiat a domo dei:
1. Petri. 4.
& alibi: à sanctuario meo incipite. Si autem sacerdos flammis purgandus est & colandus, quid de caeteris dicendum est, quos nullum commendat priuilegium sanctitatis? These golden wordes haue this sense. He shall come as the goldesmithes fire, burning sinners. For in his sight a flame shall rise, and a mighty tempest rounde about him: by which fire, our woodde, hay, and stooble, shall be wasted and worne away. VVith that, he shall be like the clensers herbe, whereby garments very much stained be purged. To all those that haue greuously offended, he wil be a burning and melting fire: but to the light sinners, he shall be as the washers herbe. VVhich difference the prophet
Esay noteth thus:
If our Lorde wipe away the filthe of the daughters of Syon,
Cap. 4.
and bloude from the middest of Israel, in the spirite of iudgement and fire. For such as haue onely the spottes of veniall sinnes, they may be amended by the spirite of iudgement, but men of bloude, to witte the more greuous offenders, must be tried by fire. And he shall sit casting and purifying siluer, and shall purge men as golde and siluer be purified: that is to say our thoughtes, understanding, and wordes, from impurity and vncleannesse,
I call stannū
peuter, moued by the circumstāce of the letter.
1. Pet. 4. as from pewter and leade, by Gods fornace shall exactly be purged: and nothing shall be left but as pure as golde and fine siluer. And he shal purge the sonnes of Leui: that is the ordre of priesthood, where this heuy iudgement shall first begin. For so it is writtē.
Time is now, that iudgemēt begin at the house of God: and againe:
Begin at my sanctuary. If the priest must
[Page 125] be purged and fined, what shall we deme of other, whome priuilege of holy ordre doth not commende or helpe? thus farre goeth the author in conference of diuerse scriptures. VVho, with the rest of al the holy fathers that compassed their senses within the vnity of Christes Church, hath founde by euident testimony of sundry scriptures, the paines of purgatory: which the busy heades of our time by vaine bragging of scriptures, in singular arrogancy of their owne wittes, can neuer finde.
4 Last of all here is vaunt made of the testimony of
Remigius, as though he were a new author, and perhaps
M. Allen in his notes, founde him so, but it is nothing else but the saying of
Ieronym almost word for word vppon 3.
Malach, 3. which before we haue shewed sufficiently to be mēt of the iudgement that Christ should exercise by his doctrine, at his first comming, and nothing at all pertayning to purgatory. And therefore these golden words (as you cal them
M. Allen) haue a leaden exposition, when they be drawne from the preaching of the Gospell, to the mayntenance of purgatory.
A further declaration of this pointe, for the better vnderstanding of the doctours vvordes. VVherein it is opened hovv purgatory is ordeined for mortal sinnes: & hovv for smaller offences vvho are like to feele that griefe, & vvho not at all. CAP. IX.
1
ANd I thinke they now haue small aduantage, by the exception of
Origens testimony: by occasion whereof, such light is founde for our cause, that we now by goodly authority haue both founde the placies alleaged plainely to proue purgatory, and also what sinnes it namely purgeth, and what men after their death may be amended thereby. That not onely the bare trueth, but some necessary circumstances to the studious of the trueth, haue bene here by iust occasion opened, and all errour wholy remoued. Except this point may somewhat stay the reader, that
[Page 126] heareth in some places the paines of Purgatory to be both a punishment for greuous sinnes, and a purgation of lighter trespasses with all: and yet that it now may appeare the contrary, by the minde of some learned authors, who expressely make that paine as a remedy onely for veniall sinnes, and not to apperteine at all to the capitall and deadely crimes that man often times doth commit: Therefore to be as plaine as may be necessary for the vnlearned, or any other that is godly curious in things much tending to the quiet rest of mans conscience, it is to be noted: that this ordinary iustice of God in the life following for the purgation of the elect,
A mortall sinne not remitted in this life is not discharged by purgatory. can not discharge any man of mortall sinne, which was not pardoned before in the Church militant vppon earth. And therefore what crime so euer deserueth damnation, and was not in mans life remitted, it can not by purgatory paines be released in the next: because it deserueth death euerlasting, and staieth the offender from the kingdome of heauen for euer: no peine temporall in this worlde or the next but Christes passion alone, (the benefit whereof is not by the sufferers will, extended to any that sinneth vnto death) being able to satisfy for the same.
As often then as thou hearest any Catholike man affirme purgatory to punish or purge greuous and deadely offenses, be assured his meaning of the temporall paine due vnto wicked men and their sinnes, after their bonde and debt of euerlasting death, with the very faulte it selfe, be in Gods Church remitted. For as
S. Augustine sayth,
A deadely sinne remitted is in case of a veniall sinne.
De vera & falsa poeni
[...]ent. ca. 18. a mortall sinne forgeuen, is becomne a veniall trespasse, and so deserueth no more paine then a veniall sinne, which by transitory punishment may be fully and perfitely released: thus he sayth.
Quaedam enim sunt peccata quae mortalia sunt, & in poenitentia fiunt venialia, non tamen statim sanata. There be sinnes (sayth he)
which being deadly of their owne nature, be yet by poenaunce made venial, though not alwayes straight healed. Then by this rule, what so euer is spoken of veniall sinnes or the purgation thereof: it is ment both by the small offensies which of their owne nature are veniall: and also of the greater, so that they be forgeuen in Gods Church before: whereby they are become veniall as the other, and deserue proportionaly as the other: and may be taken away
[Page 127] (as the same man affirmeth) either in this worlde or the next,
Ench. ca. 71. by the same remedies as the other, though not alwayes so speedely.
CAP. IX.
1 NO maruell but you must crowe like a cocke of the game, you haue obtayned such a noble victory out of
Origens errour, and specially you haue discouer
[...]d such a solemne secrete to the yong petits of popery, that onely veniall sinnes are clensed by purgatory, that they are much beholding to you. But lest your kitchen shoulde be colde if none but veniall sinnes should passe through the heate of purgatory, you haue found out a sutle shifte, howe to bring mortall sinnes also through y
e same pykes of purgatory, for discharge of which you know men will bestow more cost, then for release of those, that with onely sprinckling of holy water, as you wott well, may be washed away. Therefore mortall sinnes must be remitted in this life, and then they may be purged in the fire of purgatory, as being now become in the case of veniall sinnes. O deepe mysteries reueiled out of the bottomlesse pitt, which haue no grounde at all in the word of God, but are manifestly ouerthrowne thereby, euen from the foundations. For the foundation of this doctrine, is the distinction of veniall and mortall sinnes, whereas the word of God plainly determineth, that euery sinne is mortall and deserueth eternall death, seeme it neuer so small.
Cursed is euery one that abideth not in all thinges that are written in the law to fulfill them. Deu. 27.
The soule that sinneth shall dye. Eze. 18.
The reward of sinne is death. Rom. 6. And as for that distinction, which
S. Iohn maketh of a sinne to death, a sinne not to death, hath nothing common with that of the papistes, for all sinne that by the mercy of God is pardonable, he calleth a sinne not vnto death, for which God is entreated that giueth life to them that haue so sinned. And that sinne he counteth vnto death, which is irremissible, as obstinate & wilful apostacy.
Heb. 6. blasphemy against the holy ghost.
Math. 12.
&c. for which it is not lawfull io pray. Thus by
[Page 128] iudgement of Gods word, are all sinnes mortall which Papistes call veniall, and all that they count mortall, by Gods spirite are counted veniall. For by the iustice of God, all sinnes are mortall, but by his mercy, they are all pardonable, except that sinne vnto death, whereof
S. Iohn speaketh. 1.
Ioan. 5. But to returne to
M. Allens shift, and to examine whether it will satisfie the iudgement of those olde writers, which affirme that onely small and light offences are clensed by the fire of purgatory.
M. Allen sayth, mortall sinnes become veniall, by remission. The Scripture teacheth that sinnes forgeuen are not imputed at all. But
M. Allens doctrine is, that remission of sinnes doth not take sinnes away but onely chaungeth their nature, from mortall to veniall, yea he is not ashamed to vouch
Augustine to warranty, as though he should say, that a mortall sinne forgiuen, is become a veniall trespasse, &c. If all men were blinde, this fellow would play trimly with their noses, when he will be so bold with all men that can see:
Augustines wordes as he citeth them in Latine are these.
Quaedam enim sunt peccata quae mortalia sunt, & in poenitentia fiunt venialia, that is, there are some sinnes which are deadly of their owne nature, but by repentaunce they are made veniall. I haue translated them as he doth, sauing that he calleth
poenitentia penaunce which I, to auoyd the ambiguitie of the english word, as it is taken by the Papistes, haue turned repentaunce. Nowe is it all one to say, that such sinnes as of their owne nature deserue death, may yet be pardoned to him that repenteth? which is the manifest meaning of
Augustines wordes, and that which
M. Allen fathereth vpon him, as though he said, a mortall sinne forgeuen is become a veniall trespasse? Againe this doctors wordes are playne of light and small offences, and not of heynous and great offences, that by pardon are made litle offences.
2 VVell then, to close vp briefely, all this haue we founde by these scriptures alleaged: that being diuerse degrees of men, Purgatory apperteineth but to one sort. First not to such as lacke the faith of Christ, for they hauing no foundation are allready
[Page 129] iudged: neither to such as haue not builded vpon the foundatiō, but rather defaced it with workes of death and deuilish doctrine. For all these must like widdred branches be cast into the fire, not to be purged, but vtterly wasted. There be yet other that kepe their foundation faste, and worke there vpon both golde and siluer, but yet abased and somewhat defiled by the mixture of other infirmities not sufficiently redressed in this life: these must of necessity by Gods ordinaunce, suffer the Purgation by fire: that their workes purified and amended by the sentence of his iuste iudgement, may at length by mercy and grace bring them to their desired ende.
Now the perfect estate, which, hauing this groundewarcke, and building therevpon nothing for the most part, but the tried fine workes of heauenly doctrine and perfect charity, can not feare the fire, as in whome it shall finde no matter of waste. For if any drosse of seculare desires or worldly weakenesse, was in their frailty contracted, their fructefull penaunce in their life, washed that away by the force of Christes bloude, before the daye of our Lorde greate and fearefull, came vpon them:
Naum. 1. In which case God will not punish twise for one faulte, nor entre into iudgement with such, as haue iudged them selues to his hande.
1. Cor. 11.
These therefore thus guarded by Gods grace, in whome onely they chalenge this Priuilege, can not feele any daunger, their workes (as
S. Paule sayth) abiding the brounte of the fire, though they were in place of torment with the rest. For if such do passe the firie sworde, before they entre into the ioyes of heauen, yet they shall euen there be so shadowed, that to them it can neither be any whit molestious, nor one moments staye from the reward of their pure golden workes, which by fire can not perish. For of such, we muste beleue with Gods Church, that they go straight to heauen vpon their departure, with out stay or punishment in the next life. Although Christ onely, of his owne force, being not subiecte to any spotte of sinne, did passe this fire: and entre into heauen, the eternall gates opening them selues vnto him as to the king of glory. VVho being before in the place of paines also, yet coulde not possibly be touched thereby, as the Apostle sayth.
Act. 2.
And that is
S. Ambrose his meaning (as I suppose) when he
[Page 130] saide.
Vnus ille ignem hunc sentire non potuit. Christ onely was he, that coulde not feele this fire. He speaketh of the fire through which euen the good must passe, before they come to eternall ioy. VVhere he doubteth not to auouche, that many a man that thinkes him selfe golde, and is taken so to be of others too, shall yet there be proued full of drosse and impurity, long to be cleansed before his finall freedome and deliuery: and yet to be saued through fire.
But for those that be in deede perfect men, as
Iohn the beloued of Iesus, and
Peter with the rest, this holy doctour was so sure of Purgatory, that he thought these also to go through the same: and yet the fiery flame to haue geuen place as it did to the three children,
Dan. 4. and as
S. Augustine supposeth it shall do in the generall conflagration to the bodies of vertuous men, whē at the very same time it shall bothe waste the wicked, and purge the meane: the workes of one sorte withstanding the flame, the drosse of the other in a maner feeding the same.
S. Ambrose therfore thus writeth of the holy Apostle.
De morte Ioannis aliqui dubitarūt,
Serm. 20. in Psal. 118.
de transitu per ignem dubitare non possumus, quia in paradiso est, & à Christo non separatur: some doubt of Iohns death, but of his passage by the fire, because he is in ioy with Christ, we can not doubt. And of
S. Peter he sayth.
siue ille sit Petrus qui claues accepit regni coelorum,
Psal. 65.
oportet dicat transiuimus per ignem & aquam & induxisti nos in refrigerium. Yea if it be
Peter him selfe to whome the keyes of heauen were committed, he must say: we passed by fire and water, and thou hast brought vs into the place of refreshing.
But how so euer God worketh in this case with the perfite sort, this the Church beleueth, and so this doctour teacheth, and therfore I dare be bolde to say it, that such neither suffer any paine, nor tariaunce by the waye. Though by nature, that fire or torment prepared for the amendment and punishing of sinne or the drosse thereof, might of force and right take holde there, where corruption of sinne by any meanes hath bene, that is not wholy purified before. Therefore the soule of our Sauiour, being altogether vnspotted, coulde not be subiect to any sufferance in the worlde to come, by any ordinaunce prepared for the punishment of sinne: that fire hauing no further graunt by creation
[Page 131] and naturall property, but to waste there where sinne is founde to haue bene. Vpon other it woulde worke till all corruption were consumed, if mercy did not preuent both in purifying those singular elect vessels, and in repressing the nature of the flame prepared, that it practise not iustice, where God hath abundantly shewed grace and mercy before.
Albeit I do not say that the firie sworde is in the passage of euery soule towardes heauen, for that is Gods secret: and I will with
S. Ambrose in the same place say:
Quod legi praesumo,
Ibidem.
quod nō legi scientibus relinquo. That which I haue reade, in graue authority, that will I boldely auouch: that which I haue not reade, with feare and reuerence I commit to men of more knowledge. As with out exception I submit my selfe to the determination of Gods Church in all these pointes of misteries, which in this deepe matter course of taulke may driue me vnto. But now for the meaner sorte that with Christian faith and good workes haue yet some baser building of infirmity or lighter trespasses also, those must needes be tried by the fire of iuste iudgement, in the worlde to come. And this is that which
S. Augustine calleth so often the Amending fire.
S. Ambrose the firy sworde,
Vide Rupe
[...] tum in 3. cap. Genes. In Ser. de S. Nicolao.
S Bernarde termeth it the place of expiatiō,
In quo pater benignus examinat filios rubiginosos, sicut examinatur argentum: In which our mercifull father trieth his rusty children as siluer is tried. VVhi
[...]h all these holy fathers with the rest, oftentimes do name by the commō calling of Purgatory. Reade all these place is named if thou hast occasion thy selfe, and there thou shalt finde to thy singular comforth, sufficient proofe of thy faith, great motion of godly life, with necessary feare of Gods iudgements. Thou shalt maruell at the ignorance of our time, that could euer doubt of so plaine a matter: thou shalt pity with all thy hearte the vnworthy deceiuing of the vnlearned, and haue large matter to withstand the deceiuer, and to helpe the simple home againe.
2 The rest of this chapter is so vainly consumed, in serching how the perfect men shall passe through purgatory and feele it not, that it is not worth the aunswering, but onely to see how he is combred to reconcile the doctrine of the Papistes concerning purgatory, and the opinions of
[Page 132] the olde writers, touching them that passe through fire into paradise. For their opinion (as we haue seene before) was that all men were they neuer so iust, passed through that fire, and were purified thereby. The Papistes affirme, that perfect iust men come not at all in their purgatory, as the M of the sentence teacheth
lib.
[...]. dist. 21. M. Allen to retayne the authority of the olde writers, holdeth that perfect iust mē passe through this purgatory, without sense of payne, or making any stay there, yea he doubteth not to affirme, that Christ him sel
[...]e passed through the fire of purgatory, though he could not feele the smart of it, because he was pure from sinne. Is not this holsome doctrine think you? to be so carefull to racke the fiery sworde, that
Ambrose speaketh of, vnto purgatory, that he is not ashamed to inuent a new article of our faith, that Christ descended into purgatory.
A place alleged for purgatory out of S. Matthevv, vvith certayne of the auncient fathers iudgements vpon the same. CAP. X.
1
ANd yet it shall be conueniēt, that I helpe the studious reader with further proofe out of the holy Scripture, that he may be fully established in his faith, and the aduersary heretike wholy confounded in his misbelefe: If he list not rather (as I heartely pray to God that he may) geue ouer that vnnaturall plea, holden to long against the Catholike Church our mother. Geue eare then vnto the wordes of our Sauiour written in the Gospell of
S. Matthew:
Cap. 5.
Esto consentiens aduersario tuo cito dum es in via cum eo: ne forte tradat te aduersarius iudici, & iudex tradat te ministro & in carcerem mittaris. Amen dico tibi non exies inde donec reddas nouissimū quadrantem.
Lucae. 12. Be at agreement with thine aduersary speedely, whiles thou arte with him in the waye. Lest that aduersary deliuer thee vp to the iudge, & the iudge commit thee to an officer, by whome thou may be cast into prison: surely I say vnto thee, thou shalt not get
[Page 133] out, till thou haue discharged the vttermost farthing.
Now being desirous of the trueth and true meaning of this letter, (for the vnderstanding maketh all) because there may arise by the darkenesse of that figuratiue speach some diuersity of sense, let vs indifferently wey euery worde, and with diligence examine the circumstances of the texte whereby any light may appeare. And first being admonished to agree with our aduersary, we may right well know that he meaneth not by the commō enemie of our kinde,
1. Petri. 5. that rometh about seeking whome he may deuour: for his cruell assaultes must onely by resistaunce be withstand. Neither the worde which the Euangelistes there vsed,
[...].
Litigator. seu actor. can properly signifie any malicious enemy, that by hatered of our person is become our deadly foe, as those which be skillfull in the language is wherein they wrote, do confesse: But rather, as well the worde as the iust consideration of the place, driueth vs to acknowledge that this our
aduersary, here signifieth our brother, which hath iuste quarell against vs in iudgement, for that we woulde not geue eare vnto him sharply admonishing vs of our faultes, being therefore an aduersary to our viceis and fleshly cō uersation. In which sort, to vs that are flesh and bloude, and redy to euill from our youth, all be aduersaries that preach Christ, the amendement of licentious maners, repentaunce of our lothsome life past,
Vide Bern. ser. 85. super Cantic. or els vse against vs the rodde of correction and bodyly punishment, that our soules may be saued in the day of the appearing of our Lorde.
To this kinde of aduersary, Christ councelleth and commaundeth vs, for our great good, to agree and consent whiles we be here in the way of this our pilgramage and transitory life: lest all these meanes which he wroght to reduce vs to the perfection of a Christian godly life, be as it were a witnesse of our contempt, & him selfe our accuser before the iudge, that shall so iustely reward euery man according to his deedes: that is Christ him selfe,
Act. 10. to whome the father hath geuen all iudgement. VVhose ministers being Angels, either good or badde, for the execution of iustice vpon sinners, shall at his appointment cast vs into the prison and dongion, there to be holden from life and liberty, till we haue paide the last farthing: the toleration of which bondes shall recompense the debtes, which by wel doing and much mourning,
[Page 134] in the way of this world, we refused to pay: as
S. Augustine piththely speaketh in these wordes.
De libero Arb trio. lib. 3. cap. 15
Si non reddit faciendo iustitiam, reddet patiendo miseriam: he that paieth not his debt by dooing that which is iust & right, he shall pay it by suffering misery. VVhich we trust the pitifull paines of that prison, through the only desertes and merites of Christ our Lorde and God, shall so discharge, that after the payment either pardoned or fully made, we may haue ioyfull accesse to his blessed presence.
For the forme of speache vsed in like ordre of wordes by both the Euangelistes, doth vs plainely to vnderstande, that we may through Christ make full payment thereof. Ells he woulde not by likelihood haue saide, that we shoulde not scape forth
till we had discharged▪ the vtmost farthing, but rather that seuere iudge would haue geuē charge, that the offender should be boūde hand and foutte, and cast into the darke doungion of euerlasting da
[...]nation prepared for the deuill, and his angels: which is the second and euerlasting death.
Carcer. Namel
[...] the worde of
Imprisonment so well agreeing therevnto, that it may not well admit any other meaning, but a place of temporall torment. For a prison is a place of correction & chastisement of such as be on liue, in which as longe as life lasteth a man may be in hope of liberty, though his bondage for a time be neuer so vntollerable: but when sentence of death is once pronounced in this worlde, or damnation in the next, then we may right well knowe Gods mercy to be shutte vp, and the party desperate of all recouery. Neither the name of
Imprisonment in Scripture, is lightly taken for the place of euerlasting punishment, nor can by conferēce of the sundry partes of this letter, haue here conueniently any such sense.
CAP. X.
1 HEre according to
M. Allens orderly proceding, is alleged for purgatory a place out of
S. Matthew, where Christ saith to him that neglecteth to reconcile him selfe to his aduersary, before he came to the iudge, that he shall be cast into prison from whence he shall not come, vntill he haue payed the vttermost farthing. The meaning of Christ is playne, that he
[Page 135] shall neuer come out no more, then that wicked seruaunt, which was cast in pryson vntill he shoulde pay the whole debt which was ten thousand talents.
Matth. 18. But before we goe any further, let vs se how the doctrine of this chapter agreeth with that we had in the chapter next before. The
[...]e we were told, that purgatory serueth but for veniall sinnes, or else for such mortall sinnes as by forgeuenes in this life obtayned, are made veniall trespasses. But here not onely vices and fleshly conuersation, but also contempt of all that preach Christ and repentaunce of our lothsome life past, &c. are sayd to be the debt that must be discharged in purgatory to the vttermost farthing, then the which no vice is more mortall, nor farther from forgeuenes. For he that not only leadeth a lothsome life, but also contemneth all those meanes that Christ hath wrought to reduce him to the perfecton of a Christian godly life (I vse his owne wordes) how can he haue remission of his sinnes in this life, and yet
M. Allen dare promise him, that the toleration of bandes in the prison of purgatory, shall recompence his debt, and bring him from thence into the blessed presence of Christ.
M. Allen hath the most passing faculty of any that euer I heard, to build one thing in one leafe, and to ouerthrow it him selfe againe in the next. Neuerthelesse I can not abide that he should promise a pardon of that payment, which Christ sweareth shall be made vnto the vttermost farthing. For he that refuseth reconciliation or repentance in this life, must not looke for a pardon after this life. Therefore if
M. Allen will needes vnderstand this pryson for purgatory, I will be so bold vppon Christes oth and earnest asseueration to affirme, that he which is so imprisoned shall neither looke for mercy nor satisfaction by other mens payment, but by his owne suffering. But let vs see how he proueth, that this place is to be vnderstood of purgatory? First by likelihood that he should not haue sayd: he shall not escape vntill he hath payd the vttermost farthing, but rather, cast him into the darke dungeon of euerlasting damnation.
M. Allen either can not, or will not see, that Christ here continueth an allegory of a
[Page 136] temporall iudgement, as
Matt. 18. where he hath the same,
Donec, as the same in like sense is often vsed else where. Secondly the name of imprisonment, will not well admitt (he sayth) any other meaning, but of a temporall torment, as though hell is not called a prison. 1.
Peter. 3. And
Apoc. 20. which is a place of euerlasting torments. Therefore here is no shew of matter but bigge wordes onely
2 And these notes well and diligently considered, may geue greate light to the alleaged wordes otherwise somewhat obscure, and therewith proue our matter too. They be not of my scanning onely, as for some parte thou shalt perceiue by these wordes of
Rupert,
Super. 5. ca. Matth. an excellent good author.
Aduersarius eorum qui erant eiusmodi sermo fuit euangelij, & omnis praedicator euangelicae veritatis, potestatem habens non consentientem sibi tradere iudici: & non solum iudici, verum etiam malo ministro, quemadmodum vnus eorum tradid
[...]t hominem satanae. The aduersary of such men was the worde of the Gospell, and ech preacher of the trueth, who had poure to deliuer him that would not agree vnto him to the iudge: yea further then that, he had authority to commit him to an euill minister, as one of them gaue vp a man to Satan. Here we see what that aduersary is, to whome we must consent in this life: and withall, we haue an example in this iudgement of Gods ministers, how man may be committed in the next life to a tormenter, that may vexe him then at Gods prescription, as he doth now at the charge onely of his minister: then in fauour and mercy of the iudge, as it is now in loue and charity of the vicegerent, then for the atteining of heauens blesse, as it is nowe for the saluation of the person punished.
Lib. 21. de ciuit. Dei. cap. 13. For the executiō of Gods sentence may be either by a good spirite, or our aduersary Angell, or by his will and worde onely, to whome all creatures serue and obey.
In this sense
Paulinus, who was
S. Augustines peare, writeth that the holy Ghost and Gods worde, be mans aduersaries in earth: to whome if we applie our selues obediently in this world, our sorowe can not be long in the next life. But these be his owne wordes.
Ad Amandum epist 1.
Neque septem dies luctus noster excedat, si consentiamus in huius vitae via, aduersario nostro, id est,
[Page 137] spiritui ac vei bo dei quod nobis peccātibus aduersatur, &c. Our griefe can not be much longer then seuen dayes (he meaneth it shall be a temporall paine, and not very long) if we consent in the way of this life to our aduersary that is to witte, the spirite and worde of God. For they be our aduersaries when we sinne: because the holy Ghost chargeth the world with sinne, and the worde of God, if we obey not, will be our accuser and promotour vp vnto the Iudge: who will haue an accompt of his talent, to the vttermost farthinge. Thus farre spake this Author: and in like sense many moe whome I neede not nowe name. Because there is such store of testimonies, that not onely in some part make for the opening of this scripture: but altogether for Purgatory. And one or two of them I will briefly recite: because I determined with my selfe, and bounde my selfe, for my discharge and the readers more safe warraunt, to bring no texte of scripture for the proofe of my purpose, except I might finde some holy writers of the antiquity that vsed the same directly in that sense: that if any mā would reprehēd my meaning, yet he should not be so bold with such as I cā name, & proue to be my authors therin.
2 In this part are two testimonies alleged, one of
Rupertus, an other of
Paulinus, of which
Rupertus affirmeth his exposition of the aduersary, but touching purgatory he sayth nothing.
Paulinus interpreteth the aduersary somewhat otherwise, but he speaketh of them that doe agree with him in the way of this life, whose sorrow he sayth shal not exceede seuen dayes, but what sorrow they shall abide that contemne this agrement, he sayth nothing, but generally of the accompt of the vttermost farthing. I maruell whether
M. Allen was awake when he alleged these two testimonies for purgatory, or whether he thought that all men should be asleep that should reade them.
3 But whome may I more safely alleage for the contentatiō of sober wittes, and repressing the aduersaries boldenesse, then the blessed martyr
S. Cyprian? VVho in the forth booke of his Epistles, for the declaration that euery one which here is pardoned of his sinnes, shall not straight be exalted to the glory of
[Page 138] sainctes and martyrs after their death, vseth very fitly (as he doth all other placies of scripture) the forsaide text, by these wordes.
Epist. 2.
Aliud est ad veniam stare, aliud ad gloriam peruenire: aliud, missum in carcerem non exire donec soluat nouissimum quadrantem, aliud statim fidei & virtutis accipere mercedem: aliud pro peccato longo dolore cruciari, & purgari diu igne, aliud peccata omnia passione purgari: aliud denique pendere in die iudicij ad sententiam domini, aliud statim a domino coronari: In English: it is an other thing to stande at a pardon, then out of hande to atteine to glory: it is an other maner of matter to be cōmitted to prison, thense not to depart till the last farthing be discharged,
See hovv fully he expresseth both the vvorde and meaning of purgatory.
He calleth the sentēce of God in the next life iudgement. & to receiue out of hand the rewarde of faith and vertue: It is one thing by greate sorow to be tormented for our sinnes, and by long fire amended & purged of the same, and an other to haue sufficiently purged them by martyrdom: in fine, it is not all one to hange on Gods sentence in the day of iudgement, and out of hande to be crowned of our Lorde. These wordes as you see, expressely proue our matter, open the meaning of the scripture whereon we nowe stoode, and do clearely set forth the ordre of Gods iustice in the next life. And they shall content the reader better, if he marke vpon what occasion this blessed man spake these wordes. There were many in the persecutiō of that time, that for feare or worldly respectes, denied their faith, and offered to idols: who afterward, the storme of tyrannie somewhat being caulmed, confessed their faulte, and did penaunce for the same, by
S. Cyprian & other good byshops prescriptiō, that then ruled the Church of those dayes. By whom, after due satisfaction made, they were admitted to the communion of the Christian company, & receite of the holy Sacraments againe. But all pastours not of like mercy of seuerity in the case, some were suspended from the vse of the Sacraments longer, and othersome by more clemency with speede pardoned againe. Now
S. Cyprian, though he were very seuere in such a cause, (as in all his workes it doth well appeare) yet he was blamed by
Antonianus & others, that he dealte ouer mekely with such as denied their faith, in so speedy admission of them to the peace of Gods church, as they then termed that reconciliation: alleaging, that if such wordely wind wauerers might be admitted so soone
[Page 139] after, the open deniall of their faith, then there woulde none stedfastly stande to death, by confession of their belefe and their maisters name, any more: the refusers being in as good case as they, if pardon might so soone be procured. But
S. Cyprians aunswere is this: that their admission can not withdrawe any mans zele from martyrdom, or confession of Christes name, seeing their reconciliation doth not set them on so cleare bord as martyrs be: VVho being tried by their bloud shal straight receiue the crowne of glory: VVhen the others standing but vpon pardon of their sinnes, and not discharged of due paines for the same, must into prison notwithstanding, till they haue paide their vttermost duety: and by longe amending by fire, at the last come to that reward, which the martyrs atteined by sufferance at the first. And thus I thinke this holy Martyr meaneth.
Markevvel. His wordes surely be singular and being well vnderstande, they conteine as much matter for our purpose, as can be possibly in so litle roume: besides the exposition of the texte wherein we yet do stande: But I will adde more, that all may be sa
[...]fe on euery side.
3 The place of
Cyprian hath more couller, but yet not so cleere for purgatory as
M. Allen would seem to make it. For first it is plaine by the wordes both going before and following after, that he speaketh of adulterers that are pardoned in the Church, of whome some bishoppes that were
Cyprian his predecessours had so harde a iudgement, that they did vtterly seclude them from reconciliation, and allowed them no place of repentaunce, but
Cyprian was not of that vnreasonable seueritie, for his Church did receiue them, although they compted them not equall with martyrs or continent persons. For it is one thing to be admitted by pardon, as adulterers are, but yet with some note of ignominie, an other to come to glory, as martyrs and continent persones doe. It is one thing by denying of reconciliation to adulterers in this life, to driue them to that prison, from whence they shall not come till they haue payed the vttermost farthing, an other thing to compt them vnreconciled, like them that immediatly receiue the reward of there faith and vertue. It is one thing for a man
[Page 140] after he hath bene longe time vexed with sorowe for his sinnes, to be reformed as one that hath bene long purged in the fire, an other thing by suffering persecution to haue purged all his sinnes. Finally it is one thing to hange vpon the sentence of God in the daye of iudgement, as they seeme to do which being penitent for their heynous sinnes, yet are not absolued from them by the Church: An other thing to be assured of their crowne, which haue striued lawfully. And this I take to be the simple meaning of
Cyprians words, agreeing with the circumstaunce of the place. But if they were otherwise ment by him, surely they can not but with carte ropes be drawene to the Popes purgatory. For those that stande by pardon he excludeth from glory, and those that are reformed by sorrow and purged by fire, he suspendeth vntill the last daye, and then maketh them vncertaine of the sentence also: which can not stande with the Papistes opinion of purgatory: no more then that which he writeth in his treatise against
Demetrianus towarde the ende.
Quando isthinc excessum suerit, nullus iam locus poenitentiae est, nullus satisfactionis effectus. Hic vita aut amittitur aut tenetur &c. When men are gone hence, there is no place of repentaunce, no effect of satisfaction: while we are here life is either lost or helde. And exhorting
Demetrianus him selfe to repentaunce which had bene a wicked man and a persecutor of the Christians, he sayth to him:
Tu sub ipso licet exitu, & vitae temporalis occasu, pro dilictis roges Deum, qui vnus & verus est, confessionem & fidem agnitionis eius implores, venia confitenti datur, & credenti indulgentia salutaris de diuina pietate conceditur, & ad immortalitatem sub ipsa morte transitur. If thou although it but a litle before the ende and decay of this temporall life shall pray to God for thy sinnes, which is the onely true God, If thou desire confession and faith of his knowledge, pardon is giuen to him that confesseth, and holsome forgeuenes of the goodnes of God is graunted to him that beleueth, and euen from the howre of death he passeth into immortalitie. By this appeareth what
Cyprian his iudgement was of purgatory and the effect of satisfaction after this life.
[Page 141]
4
Eusebius Emissenus,
Homil. 3. de Epiphania. an author of great antiquity and much credit in the Church of God helpeth our cause by this notable discourse following.
Hi vero qui temporalibus poenis digna gesserunt, ad quos sermo dei dirigitur, quod non exient inde donec reddant nouissimum quadrātem:
per fluuium igneum de quo propheticus sermo commemorat,
Dan. 7. & fluuius rapidus currebat ante cum,
per vada feruentibus globis horrenda, transibunt. Quanta fuerit peccati materia, tanta erit pertranseundi mora, quantum accreuerit culpa, tantum sibi ex homine vindicabit flāmae rationabilis disciplina: & quā tum stulta iniquitas gessit, tantum sapiens poena deseuiet. Et quia sermo diuinus quodammodo aeneae ollae animam comparans:
Ezech. 24.
Pone ollam super prunas vacuam donec incalescat aes eius: illic periuria, irae malitiae, cupiditates, quae puritatem nobilis naturae infecerant, exudabunt: illic stannum vel plumbum diuersarum passionum, quae aurum diuinae imaginis adulterauerant, consumentur. Quae omnia hic ab anima separati per eleemosynas & lachrymas compendij transactione poterāt. Ecce sic exigere habet ab homine rationem qui seipsum pro homine dedit, & confixus clauis, legem mortis fixit. Thus it is in our tongue. As for all such, vnto whome for their offenses our Lordes word is especially directed,
that they shall not come out till they haue payed the vttermost farthing: Those must passe the fiery floode, by horrible fordes of skawlding waues: VVhereof the Prophet maketh mention thus.
And a firy streame ranne before his face. The space of passage shall be measured by the matter of sinne: according to the encrease of our offensies, the discreite discipline of that flame shall reuenge againe: and looke how farre in wickednesse our foly did reach, so farre this punishment shall wisely waste. And like as Gods worde compareth mans soule to a brasen potte, saying:
Set the potte empty ouer the coles till the brasse thereof of waxe hote. So there thou shalt see periury, angre, malice, vnfructefull desires sweate out, which did infect the purity of mans noble nature: there the pewter and leade of diverse passions, which did abase the pure golde of Gods image, shall be consumed away. All which thinges might in our life time haue easely bene wiped away by almes and teares. Such a strait
[Page 142] accompt loe will he kepe with man,
He alludeth to the place of the secōd chapter to the Colossians of the obligation of death vvhich vvas against vs. that for mans sake gaue him selfe to death, and being throust through with nailes, hath fastened the dominion of death also. So farre hath
Emissenus spoken: and his wordes be so weighty, that they haue bene counted worthy rehersall in solemne Serm
[...]ns and Homilies of the Antiquity, to stirre vp their hearers to the necessary awe of Gods iudgements, with much prouocation of vertuous life.
S. Augustine hath the selfe same discourse, almost no word thereof chaunged: VVith this addition:
Ideo (fratres charissimi) conuertamus nos ad meliora,
Homil. 16. Tom. 10.
dum in nostra potestate sunt remedia: Therfore deare brethern let vs turne and amende by time, whilest the remedies be yet in our owne dealinge. And in an other place thus he toucheth the scripture alleaged:
Apparebit Deus Deorum in Syon:
In Psal. 103.
sed quando? post peregrinationem finita via, si tamen post finitam viam, non iudici tradamur, vt iudex mittat in carcerem. The God of Gods in Syon shall appeare: but when? mary after our pilgramage be past, and the iourney ended. Excepte it s
[...] fall out, that after our iourney here, we be deliuered vp to the iudge, & so the iudge send vs to prison.
To this place also
S. Bernarde doth s
[...]eetely, but yet fearefully allude in this exhortation:
In vita Hū berti.
Volat (sayth he)
irreuocabile verbum, & dum creditis vos cauere poenam istam minimam, incurritis multo ampliorem. Illud enim scitote quia post hanc vitam in locis purgabilibus, centupliciter quae fuerunt hic neglecta reddentur, vsque ad nouissimum quadrantem. Our worde, not possible to be called backe, flyeth farre: and whilest you seeke to auoyde a litle griefe here, you incurre much greater. For assure your selfe of this, that after this life, in places of purgation, all negligencies past must be repaide a hundreth foulde home againe, till the discharge of the last farthinge.
4 As for this authority of
Eusebius which hath serued for a patch to peece vp so many homilies, of so many diuerse men as a Cuckowes song vttered in diuerse places, semeth neither to haue
Eusebius nor
Augustine, nor any other good author to be the father of it, but euen some cowled cuckowe, that hath left this egge in so many birdes nestes
[Page 143] to be hatched vnder their winges, and to be counted for one of their chickens, but that your voyce doth soone bewray it. And here a man may note a great peece of cunning in them that had the writing out of bookes, about those times when errours began to take strength, that not onely whole workes were falsly intitled to diuers good authours, but also patches inserted to their owne workes. And if any thing by them were once spoken, that sounded to the confirmation of those errors, that was thrust into diuers places of their writings, lest it should scarse be espied in one. And hereof it commeth, that such sayings in
Augustine, Chrysostome and other, as seeme to allow prayer for the dead, be so often repeated in their writings, and especially in homilies that were taken of their mouthes, by Scribes and Notaries. But who so euer was the father of this sentence as he speaketh friendely for the paynes of purgatory, so he sheweth him self an vtter enemy to the release of the same. So doth that
Augustine which addeth his exhortation to these wordes by him repeated. But the other
Augustine, which writeth vpon the 103. Psalme sayth, that God shall appeare to them onely, which are not cast into prison when they be departed out of this life, therfore I muse wherefore those wordes are here brought in. For
Augustine (as I will shew afterward) vnderstandeth that prison for hell and eternal tormēts.
Bernard although he be too yong to depose in this cause, yet he speaketh not so much to auouch the paynes of purgatory as to deny the remedy or remission of them: wherefore his testimony helpeth not purgatory so much one way, as it hindreth the Papistes gayne an other way.
5 Here now let our aduersaries in this bright shining trueth, blinde them selues: let them boldely bost, of their accustomed impudency, that the Catholickes haue no scriptures, nor apparence of scriptures: or if they stande with vs for the meaning, let them shape with all their conueyaunce, any one shifte to aunswere these doctors words: Or if the vniforme consent of so many of the best learning, and greatest wisedom in the whole
[Page 144] Church, may haue no roome with them, let them shew whereupon their owne credits be growne so great, that without reason, likelihood, or authority, men must needes beleue them. It is a straunge case, that what soeuer they auouch, it must be Gods word: what meaning so euer they make for maintenance of their wicked foly, it must be termed the true sense of Scripture: And the truth it selfe shewing all force, in the conference of diuers places of holy writte, in weight of reason, in the workes and writings of all antiquitie, shall be so lightly regarded.
I would to God the people pitifully deceiued by such vayne flying talke, could beholde the vpright wayes of truth, or could learne by the playne dealing of our side, to require some grounded proofe of these newe doctors deuises.
The difference betvvixt the Catholikes dealing, & the aduersaryes. They may well perceiue if they haue any necessary care of those weighty matters touching our saluation so neare, that the Catholike neuer aduentureth to bring any Scripture for his purpose, but he will be sure for his warrant, to haue the same so expounded by the auncient fathers of our faith: lest by his rashnesse he deceiue other, and father some falshood vpon the holy writers of Gods will: which were horrible sacrilege. But on the other side if a man might pose
M. Caluin, or
Flaccius, or such other of that light family, what doctor or Scripture they followed in the exposition of
S. Iames his place, for the anoynting with holy oyle, when they were not ashamed to giue this sense of that Scripture:
Iacob. 5. that it were good to call the elders of the people, that had some salue or oyntment medicinable to ease the sicke mans sore: what woulde they say? I am sure such fellowes will not excuse them selues by ignorance, (for the arrogancy of that sort, had rather be counted either malicious or presumptuous, then vnskilfull) but of passing boldnes all such must needes be noted, that dare shape such an exposition of Gods blessed word, which they neuer heard surmised of any wise man before. VVhat doctor did they or
Luther follow, when they expounded
S. Paules words of widowes mariage after vowes made,
1. ad Tim. 5. which the text calleth breaking their first faith, to be ment by the promise of the Christian faith made in Baptisme? VVas not this a galant glose in this sense? she that breakes her faith of baptisme, shall be damned for mariage. Aske them where these prety scholes were first picked. Pose maister
Iewell where
[Page 145] he had, that the Church of God might erre. You shall see them earnestly vrged in these matters, how litle they haue to say, and yet how fast they will tennesse one to an other in talke.
But I will not make a reckoning of their vnseemely gloses: I woulde their followers would onely but aske them in all matters, from whēce they had such new meanings, which they falsly father on Gods word: that we might once hedge them within some compasse of reason, as we be contented with all our hearts, to charge our owne selues in euery matter that we handle, as partely they may conceaue by our discourse, and shall more clearely anone.
5 Here
M. Allen like
Thraso vpon the stage alone, must shew his veyne in foolish insultation, as though he had ouerthrowne a whole army of men, when he hath not killed a mouse: he lacketh but his
Gnato to hold him vp with
ait aio, negat nego. For we must be examined, and
M. Caluine, &
M. Iewell must be posed, as though men had nothing to say, but that which
M. Allen will imagine they can say. For my part I will not refuse to satisfie his demaunde. He wil know and haue vs aposed, from whence we haue that new meaning of our Sauiours wordes, that he which is cast into prison for neglecting of reconciliation while he is in the way, is cast into hell, from whence he shall neuer come. As it is most playne by the very wordes of the text that our Sauiour Christ speaketh of iudgement with all extremitie, & without all mercy, so this sense hath sufficient witnesse of antiquitie greater then that I thinke
M. Allen dare except against them. First
Chrysostome vppon this place of
Matthew vnderstandeth the prison to be a temporall punishment of imprisonment in this life affirming that Christ doth not onely threaten torments of hell fire after this life, but also citation, iudgement and imprisonment. But that auncient doctor whose commentary of 54. homilies hath long gone vnder
Chrysostomes name being by
Erasmus iudgemēt as aū cient and well learned as he, hath these wordes vpon that place.
Si autem quam diu in via huius vitae es, non feceris pacem cum aduersario quem laesisti, sed sic inimicantes per mortem ieritis ante iudicem Christum, tradet te Christo, conuincens
[Page 146] te reum in iuditio eius, & iudex tradet ministro: id est Angelo poenarum crudeli, & ille mittet te in carcerem Gehennae. But if thou shal
[...] not haue made peace with thine aduersary whom thou hast offended, while thou art in the way of this life, but that you goe on in your contention by death before Christ the iudge, he shall deliuer thee to Christ conuicting thee to be gilty in his iudgement, and the iudge shall deliuer thee to the minister, that is to the cruell angell of torments, and he shall cast thee into the prison of hell fire.
Augustine
de sermone Domini in monte lib. 1.
Non exeas inde donec soluas nouissimum quadrantem, semper non exiturum esse quia semper soluit nouissimum quadrantem, cum sempiternas poenas terrenorum peccatorum luit. Thou shalt not come out vntill thou hast payd the vttermost farthing, he meaneth that he shall neuer come out, because he is alwayes paying the last farthing, while he suffereth euerlasting paynes for his sinnes committed on the earth.
S. Ieronym sayth the sense of that place is manifest by that which goeth before and followeth, that the Lord exhorteth vs to peace and concord, while we are in this life, and reproueth them that seeke any other interpretations.
Chromatius also an olde writer vpon this place of
S. Matthew sayth:
Tradi ministro, &c. id est praeposito tormentorum, vt missus in carcerem Gehennae, debitas peccati poenas absoluat. To be deliuered to the minister that is to the chiefe tormentor, that being cast into the prison of hell fire, he may pay the punishment due for his sinne: againe in the same place,
à quo tradetur ministro, id est angelo tormentorum, mittendus in carcerem Gehennae. Vnde non dimittetur, nisi etiam nouissimum quadrantem reddat, id est omnem poenam debiti etiam vsque ad nouissimum peccatum exsoluat. By the iudge he shal be d
[...]liuered to the minister, that is to the angell of torments to be cast into the prison of hell fire. From whence he shall not be let goe, except he pay euen the last farthing, that is, he shall pay all the punishment that is due vnto the last sinne. Nowe let
M. Allen say, if he dare, that these witnesses lacke either age or credit, or else lette him say tongue thou diddest lye when he sayd our interpretation of the Scripture was without all reason, likelihood,
[Page 147] or authoritie.
But now to the appositions a word or two, though out of the compasse of purgatory, but we must follow
M. Allen whether so euer it pleaseth him to range.
M. Allen what
Flaccius or any such as he is hath sayd neither doe I know neither doe I regard, lette them aunswere for them selues: But whereas you charge
M. Caluine to expounde the oyle whereof
S Iames speaketh
cap. 5. for a medicinable salue or oyntment, all rethoricke set aside, I say plainly you lye, for he vtterly reiecteth that exposition, Interpreting that place of the grace and gift of the healing, which then was vsed in the Church with the outward signe of oyle, as appeareth also
Mark. 6. But as for them that interprete the first faith which those widdowes reiect, that after they waxe wanton against Christ, they will marry, &c. for the fayth of Baptisme and christianitye, they can not follow a better doctor, then
S. Paule him selfe in the same chapter, where he sayth, that who so neglecteth to prouide for his owne familie, hath denyed the faith and is worse then an infidell? what faith is this? but the faith of Christianity, but yet he is more plaine in these wordes, where he calleth it the first faith, for what is the first faith, but the faith of Baptisme and Christianity, and as for
M. Allens cauill, she that breaketh her faith of Baptisme, shalbe damned for mariage, is not worth a rush. For
S. Paule sayth not, she shalbe damned for mariage, but because she hath reiected the first faith, that is such wanton young houswifes procede so farre, that at length they forsake widowhood, christianity and all. But if
M. Allen were posed where he findeth this worde
[...] in the Scripture, vsed for a vowe or promise made to God, perhaps he would aunswere he is no
Graecian, then let him pose
D. Hardinge, or some other with the same question, and with all let them shew how the first faith can be expounded for the last vowe, that a body hath made, if he haue made more then one. For the Papists holde that these women made one vowe in baptisme, an other of there widowhood. What so euer
M. Iewell hath affirmed against the Papistes, he hath so substantially and learnedly defended,
[Page 148] that he neede not to haue any other man to aunswere for him. Therefore if it were not to choke
M. Allen in his owne coller, I woulde trauaile no farther in this question. The Church you say can not erre, and that company is the Church, which hath the Pope for their head, if therefore it can be proued, that the Pope and all they that take his part, haue erred, it is sufficiently shewed, that the Church may erre.
S. Augustine was in this error (as you will not deny) that the Sacrament of the body and bloud of Christ was to be ministred vnto infants, but of the same opinion he affirmeth, that
Innocentius Bishop of Rome, and all the Church in his tyme was, therefore the Pope and all the Church did erre. reade
Augustine contra Iulianum lib. 1.
cap. 2. where he sayth of
Innocentius: Qui denique paruulos definiuit, nisi manducauerint carnem filij hominis vitam prorsus habere non posse, which hath defined that infantes, except they eate the flesh of the sonne of man, can haue no life at all in them. And by eating the flesh of the sonne of mā, he meaneth eating the Sacramēt of his flesh and bloud, as it is euident to them that wil bestow the reading of
Augustines discourse in that place.
An aunsvvere to certayne obiections of the aduersaries, moued vpon the diuersitie of meanings vvhich they see geuen in the fathers vvritings, of the Scriptures before alleaged for purgatory: and that this doctrine of the Church standeth not against the sufficiencie of Christes passion. CAP. XI.
1 BVt nowe the other side seeketh for some shiftes, and draweth backe in this extremity thus. That the places of the olde and new Testament,
Obiect. now rather alleaged for my purpose and the proofe of purgatory, though they be thus expounded of the doctours, yet they may haue some other meaninge, and sometimes be construed otherwise by the fathers them selues. To which I aunswere, and freely confesse that they so may haue in deede:
Aunsvvere. but the aduersary must take this with all, that the pillars of Christes Church woulde neuer haue geuen this sense amongest other, or rather before all other meaninges
[Page 149] that probability or conferēce of scriptures did driue them vnto, had it conteined a plaine faulsehood, as the heretike supposeth it doth. Yea had not the doctrine of Purgatory bene a knowne trueth in all ages, it should neuer by the graue iudgemēt of so many wise men, haue atteyned any colour of scripture. For though many meaninges be founde of most harde places in all the Bible, yet there is no sense geuen by any approued doctour, that in it selfe is false. And thinke you diuerse textes of the holy Scripture coulde haue caryed a false perswasion of Purgatory, downe from the Apostles dayes to our time, for true doctrine? Marke well, and you shall perceiue that the Church of Christ hath euer geuen roome to the diuersitie of mens wittes, the diuision of graces, and sondry giftes in exposition of most places of the whole testament: with this
prouiso alwayes:
Diuersity of sensies be allovved, so that none of them cō teine any falsehood in it selfe.
The diligēt vvatch that the Church keepeth ouer the trueth. Epist. 110. that no man of singularity should father any falsehood or vntrueth vpon any texte: but otherwise, that euery man might abounde in his meaning. Mary falsehood she neuer suffered one moment, to take holde or bearing of any scripture, vnreprehended.
Ecclesia multa tolerat (sayth S. Augustine)
& tamen quae sunt contra fidem vel bonam vitam, non probat, nectacet, nec facit. the Church beareth many thinges: yet such thinges as be hourtfull to faith or good life, she neuer approueth, nor doth them her selfe, nor holdeth her peace, when she seeth them done by others.
Thereof we haue a goodly example in our owne matter. So long as any conuenient meaning might be found out by the holy writers, of that place alleaged out of
S. Paule for such as shoulde be saued through fire, she liked and allowed the same. Some proued that the elect must be saued by long sufferance, some said the tribulation of this life and world must trie mens faith & workes, some saide the greefe of minde in loosing that which they ouer much loued, was the burning fire of mans affections: some woulde haue the greuous vexation of departure out of this life, to be a purgatory paines: some construed the texte, of the fire of conflagration, that shall purge the workes of many in the latter day: finally they all agreed, that the temporall torment of the worlde to come is litterally noted, and especially meant by the fire which the Apostle speaketh of. All these so litle do disagree amongest
[Page 150] them selues, that not onely by diuerse men, but of one man they might well all be geuen. And being all in them selfe very true, the holy Church so liketh and alloweth them eche one, that yet by the common iudgement of all learned men, that meaning for Purgatory paines, she approueth as the most agreeable sense to the texte, and whole circumstance of the letter. But as soone as
Origen went about to proue by the same scripture, that all wicked men shoulde at length be saued after due purgation by fire: then this pillar of trueth seeing an open falsehood gathered by the scripture of Gods worde, coulde susteine no longer. She set vp against this errour her pastors, the graue fathers of our faith. who ceased not, as occasion serued, to geue men warning of the deceite intended: not onely still mainteining the doctrine of Purgatory. but also expressely condemning all the reprehenders thereof, as hereafter it shall be better declared: and so misliking no sense that in it selfe was true, the meaning of Purgatory yet, hath bene of all the learned counted so certaine, that in geuing any other likely exposition, that was euer added with all, as most consonant to the will and wordes of the writers. So doth
Theodoretus, so doth
S. Augustine, and so in a maner did they all. And as the saide holy doctour saith (with whose wordes I am much delited, by cause he of all other maketh trueth stand most plainely vpon it selfe.
12. Confess.)
One texte of scripture may well haue so many vnderstandings as may stand with trueth, and be not repugnaunt to good life and maners. And he hedgeth the diuersity of mens wittes in the exposition of scripture, with in the double knot of loue, which is towards God and our brother:
Who so euer (sayth he)
taketh him selfe to vnderstand scripture or any parte thereof,
De doctri. Christiana lib. 1. ca. 36.
and in that meaning edifieth nothing at all the double loue, of God and our neighbour, he misseth the true meaning thereof. But who so euer can finde out such a sense that may be commodious to the increase of charitie, although it were not directly intended by the writer, yet he is not harmefully deceiued, nor founde a lyar therein. so sayth he. Now as for our matter, I am well assured, there dare no man, though he were destitute of Gods grace, yet not for shame of him selfe, affirme that the doctrine of purgatory is hourtfull to vertuous life, the only miscredit whereof, hath vtterly
[Page 151] banished all good Christian condicions: or iniurious to the faith of Gods Church, which is not only agreable, but principally intended by the plaine letter of Gods worde, and consonant to all other meanings, that may be gathered by any such scripture as we haue alleaged there for: and to be short, receiued of so many fathers, so wise, and so well learned, as we haue named for that purpose, as a trueth most reasonable, most naturall, and most agreable to Gods iustice.
VVell then, the misbeleuers can haue no shifte nor escape, by the chalenge of Gods word, or doctures, or diuersity of sensies: here is no holde for errour: all I trust be safe and sure on euery side.
CAP. XI.
1 YOu shoulde breake your olde wonte, if you did not in this chapter ouerthrow something, that you haue builded in that which went next going before. He hath labored all this while to proue, that purgatory hath grounde in the Scriptures, now he cō fesseth franckely: that there hath bene no text of scripture by him alleaged to proue it, but it may haue an other meaninge, and is sometime other wise construed of the fathers them selues. I will aske no more to proue that purgatory hath no grounde in the worde of God, which is not an ambiguous oracle, that may be drawen euery way like a leaden rule, & hath but one true sence or meaning, which is the right meaning of the holy Ghost. For although diuerse men may geue diuerse interpretations of some obscure and harde place, which all conteine no impiety or falshode, yet the spirite of God meaneth but one thing, and not what euery mans wit and iudgement will take it to be. True it is that so longe as the proportion of faith is kept, the Church beareth with them that geue wronge interpretations, but the spirite of God which is in his Church, alloweth not wronge interpretations for right. And where as
M. Allen alloweth all the interpretatiōs that the fathers haue made of the text by him alleaged, as true,
[Page 152] so long as they affirmed no error, he may by the same reason affirme, that contradictories are true, as in that saying of him that shall not come out vntill he haue payed the vttermost farthing: some haue expounded, that he shalbe alwayes punished, some that he shall not be alwayes punished. One sayth he shal neuer be released, an other saith, he shall be released at length, how is it possible that both these interpretations can be true? and yet both these interpretations are founde in some writers. But his suerest shifte is, that the doctrine of purgatory, was a knowen trueth in all ages. But this is the whole matter in controuersie. For how can it be taken for a knowen trueth in all ages, which hath none so suer grounde in any text of scripture, that cā be wrested for it, but the same text may haue an other, and that a true interpretation. But of the antiquity of that error, we shall haue better occasion hereafter to discusse in the second booke, where this matter is of purpose intreated of. In the meane time, we wil take that which is here graunted so liberaly, that there is no text of scripture alleaged for purgatory, but it may be otherwise truely interpreted, and not of purgatory, and that the fathers haue so done by
M. Allens owne confession.
2 Their extreme and onely refuge is, that the paine of Christes passion,
Obiection. and his sufficient payment for our sinnes, standeth not with our satisfaction or penaunce in this life, nor with paine or purgatory in the next. O Lorde how farre may mans malice reach? that not contented to abuse their reason and the word of God in persuasion of errour, but are bolde to referre Christes blessed death also,
Aunsvvere. to cloke together with falsehood, wanton and licentious liuing.
Many vertuous persons haue bene prouoked by the meditation of our Sauiours sorowes, to leaue the stattering welth of this worlde, and to charge them selues with perpetuall vexation of body: but that any did euer so rest vpon Christes passion, that in respect thereof, they might passe their dayes in idle welth of lust and liberty, that was (I trow) vnhearde of, before this sinnefull sect. These fellowes argue thus: Christ hath paide the full
[Page 153] price of our sinnes,
ergo we must do no penaunce, nor suffer any paine for them. But
S. Paule thus:
Christ by paine and passiō is entred into the glory of his kingdome,
Rom. 8.
ergo if we looke to be his fellow heires, or partakers of his glory, we must suffer affliction with him, and ioyne with him in paines and passion.
S. Peter also thus:
Christ hath suffered, leauing you an example that ye should follow his steppes,
1. Petri. 2. therefore all his blessed life passed in paine must be a perpetuall sturring vp of toleration, & gladde suffering for his name againe.
Matth. 3.
Iohn our maisters messenger prepared the way of Christes death and doctrine, by worthy fructes of penaunce: and that was the beginning of Christes owne preaching,
Matth. 4. therfore I dare be bolde to say these thinges are not abrogated by the teaching of the Gospel, nor voide by Christs passion: which onely maketh our workes and merites, to be of that value and acceptation, that all Catholike men counte them of: which els to the satisfying for sinne shoulde be nothing auaileable, nor to the atteining of heauen any thing profitable. But it is foly to make ouer many wordes in a case so plaine, seeing the example of both God and good mens dealing, abundantly proueth mans punishment either temporall or eternall, to stande well with the excellent value of our Sauiours death. For if paine for sinne, were iniurious to Christes death, then, the holy prophet Dauid that liued long in greuous penaunce, were iniurious to his Lordes death: then the Church were iniurious to her owne spouse his death, that chargeth all offenders with penaunce: then God him selfe were iniurious to his owne sonnes death, that sharply punisheth sinne forgeuen: then Christ him selfe were iniurious to his owne death, that both by his example and holy preaching, did euer commend sharpe penaunce and paine.
These delicat teachers of our time, that vnder pretence of preaching the Gospell, auouching the glory of God and the grace of our redemption, haue serued mens lustes, abandoned the olde austerity of Christian life, and rased out of the peoples hartes the feare of Gods iudgements, were foreseene by the holy Apostle
Iudas: And he calleth them,
Impios,
Iudas in epist.
transferentes Domini nostri gratiam in luxuriam. VVicked men, turning the grace of our Lorde vnto wantonnesse and lust. Against whome
[Page 154] also
S. Paule made this exception:
Ad Gal. 5. that they shoulde not in any wise by the freedome of our redemption chalenge any liberty of the fleshe.
Notwithstanding Christes passion then, we must not otherwise thinke, but to suffer for our owne sinnes: not as helping the insufficiencie of his merites, but as making our selues apte to receiue that blessed benefit, which effectually worketh vpon no man, but by meanes: nor serueth any to saluation, but by obedience of his will and worde.
Ad Haebr. cap. 5. For if Christes death shoulde worke accordinge to the full force of it selfe, it woulde doubtlesse suppe vp all sinne, and all paine for sinne: it might wipe away death, both of this present life, and eternall: it woulde leaue neither Hell, Purgatory, nor paine: the price and worthinesse thereof being so aboundaunt, that it might, being not otherwise by the vnserchable will and wisedome of the sufferer limited, saue the whole worlde. But now ordinary wayes by Gods wisedome appointed for the bestowing of that excellent medicinable cuppe, (as
S. Augustine termeth it) and condicions required in the parties beside,
Articulo. 1. falso imp. Christes death doth not discharge vs of satisfaction for our sinnes, nor of any other good worke, whereby man may procure his owne saluation.
2 The sufficiency of Christes passion is compted a light argument to
M. Allen, but the weight thereof shall not withstanding bea
[...]e doune all the blasphemous doctrine of Popery. He sayth thereby we cloke falsehoode and licentious liuinge. The Lorde knoweth that he
[...]claundereth vs. Then he will frame our argument therof as he list, but there in he doth vs too much wronge. But thus we reason in deede: Christ hath payed the full price of our sinnes, therefore there is no parte of the price left to be payed by vs. Christ hath fully satisfied for our sinnes, therefore their remaineth no satisfaction for vs. Christ hath suffered for our iniquities, therefore we are healed by his stripes. And yet we neither exclude repentance, nor the true fructes thereof, which are good workes, but rather we establish them. For Christ hath payed the price of their sinnes, that repente and beleue in him, that follow his steppes, that
[Page 155] walke in his precepts, but neither our repentaunce, nor our fayth nor good workes deserue any thing, onely the death of Christ is all our merite, and the onely meane by which the same is applied vnto vs and we receiue it, is our fayth, thus the scripture teacheth, thus we beleeue. And as for that vaine amplification of
M. Allen, that the full force of Christes death woulde suppe vp all sinne, death, hell, and paine, we may see there by how Sathan deludeth heretikes to extende the benefits of Christes death vppon a fonde supposition beyonde the limittes of his will, & not to allow the same to stretch so farre, as Gods determination hath apoint
[...]d it. Christ hath satisfyed for our sinnes, yet we must make satisfaction our selues. Christ by his suffering is become a cause of saluation to all that beleiue in him, yet euery man by good workes must procure his owne saluation. These are the enemies of the crosse of Christ, which glory in their owne shame whose ende is confusion.
3 And I am not a frayde to vse the word
Satisfaction,
The vvorde Satisfaction so abhorred of heretiks is common vvith the old fathers. with
Cyprian, O
[...]gen, Ambrose, Augustine, and the rest of that blessed fellowship: VVho right wel knew the valew of our redemption, and the force of that satisfaction which our Sauiour made vpon the Crosse. I dare well leaue these pety diuines and speake with the grand capitanes of our faith and religion. And I woulde to God I coulde as well in any part come after them, in example of Christian life: VVho not so much in worde, as in the course of all their conuersation, lefte vnto vs perfect paterns of great and greuous penaunce. Their longe watching and wailinge, their straunge, weyelde, and waste habitation, their rough appareling, their hard lying, their meruelous fasting, their perpetual praying, their extreme voluntary pouerty, and all this to preuent Gods iudgement in the worlde to come, for those small infirmities and offensies of their fraile life, may make our aduersaries ashamed of them selues, that neither will followe their blessed steppes, nor yet (which is the greatest signe of Gods anger towardes them that can be) like it, and allowe it in others.
3 Touching the worde of
Satisfaction, vsed by the
[Page 156] olde writers, I haue shewed before, that they vsed it not in that sense, which the Papistes doe. And I confesse with
M. Allen, that they not onely knew, but also haue expressed the valewe, of our redemption by Christ in such words, as it is not possible, that the Popish satisfaction can not stand with them. Against the valew of which redemption, if they haue vttered any thing, by the worde of satisfaction or any thing els, we may lawfully reiect their auctoritie, not onely though they be doctors of the Church, but also if they were angels from heauen. There heartie bewayling of their sinnes, and fructes of true repentaunce, that they shewed, not to iustifie them selues thereby, but to humble them selues before God, and to cause their light to shine to his glorie, we praye God we may follow, not to set vp our righteousnesse, but to the prayse of his name.
An euident and most certaine demonstration of the trueth of Purgatory: and the greuousnesse of the paines thereof, vttered by the prayers and vvordes of the holy doctors, and by some extraordinary vvorkes of God beside. CAP. XII.
1
ANd we also, that by Gods grace and great mercy be Catholikes, must needs here conceiue singular feare of Gods terrible iudgments, which of iustice he must practise vpon our wickednesse, that liue nowe in pleasure and worldely welth after such a carelesse sorte, that men may iudge we haue no respect of the dredfull day, nor care of Purgatory, which in wordes we so earnestly mainteine.
For Christes sake, let all Catholikes here attende. The deepe and perpetuall feare whereof, caused our elders not only to leade their life in such perpetual paine, but further forced them to breake out in bitter teares, and vtter most godly prayers, that they might escape the iudgement of God, exercised by the paines of Purgatory at the ende of our shorte and vncertaine life. Some of them I will recite, that our hartes may melte in the necessary foresight of that terrible time, and the heretikes be ashamed to deny that, which so constantly
[Page 157] in worde and worke they euer professed.
For feare of this fire to come, holy
S. Bernarde maketh this meditation.
O vtinam magis nunc daret aliquis capiti meo aquas, & oculis meis fontem lachrymarum, fortè enim non reperiret ignis exurēs, quod interim fluēs lachryma diluisset. Oh woulde to God some man woulde nowe before hande prouid for my heade abundaunce of waters, & to mine eyes a fountaine of teares: for so happely the burning fire shoulde take no hold, where ronning teares had cleansed before.
Ser. 55. in Cantic. And thus againe the same blessed man debateth the matter with his owne conscience.
I tremble and shake, for feare of fawling into Gods handes: I woulde present my selfe before his face already iudged and not then of him to be iudged. Therefore I will make a reckening whiles I am here, of my good deedes and of my badde: my euill shall be corrected with better works, shall be wattered with teares, shall be punished by fasting, and amended by sharp discipline. Prouision must be made that I bring not thether cockel in steade of corne, or chaffe together with Wheate. I shall rippe vp to the very bottome all my wayes, and my whole studie, that he may finde nothing vntried, or not fully discussed to his handes:
Naum. 1.
And then I hope in his mercy, that he will not iudge for the same faultes, the second time
In the like godly sense spake another, longe before his dayes:
Beatus qui hic mala sua deflere,
Emissaenus de poenitē tia Niniuit.
qui hic debita sua festinat exoluere, & innocentiam quam iam non potest per baptismum reparare, recuperare studeat per summum poenitentiae fructum: ad tales merito ipse Dominus loquitur, non iudicabo bis in idipsum. Happy is he that euer he was borne, that with speede bewaileth his sinnes, and in time dischargeth his debtes: that he may so endeuour to recouer by the fructes of penaunce his innocency, which by baptisme he can neuer repaire againe: to such surely our Lorde sayth, that he will not call twise to accompte for one faulte.
CAP. XII.
AFter the exhortation to your fellow Papistes to stande in awe of purgatory, you bringe in the meditation of
[Page 158]
Bernard for feare of the fire thereof. If you meane thereby to terrifie your fellow Papistes, it is somewhat, for you know he is a very late writer, and therefore his authoritie with vs is of small accompt in such cases, as he followeth the common errour of his time. I would both you & your fellowes not for feare of temporall paynes, but either for loue of God, or feare of eternall damnation, would leaue your blasphemous heresies, contrary to God
[...] word, your sclaundering, persecuting, and murthering of Gods Sainctes, and reforming your life after the rule of Gods Gospel, would take hold of Christ by faith, to your eternall health, and so sorrow for your sinnes, that you might reioyce alwayes, as the children of God doe. The saying of
Emissenus proueth no feare of purgatory, but of Gods iudgement vnto condemnation preuented by repentaunce.
2
S. Ambrose sheweth his feare also of Purgatory by this prayer.
Precat praeparatoria 2. ad mis.
Quod si etiam in illo adhuc saeculo aliquid in me vindicandum reseruas, peto ne me pot
[...]stati daemonum tradas, dum scelus meum Purgatoria poena detergis. O Lorde (sayth he) if thou reserue any whit in me to be reuenged in the next life, yet I humbly aske of thee, that thou geue me not vp to the power of wicked spirites, whiles thou wipes away my sinnes by the paine of Purgatory. Lo good reader the feare and fayth of our fathers: lo how olde this doctrine is, how auncient the worde is. But in an other place the same author expresseth his care and continuall cogitation of this iudgement to be practised in Purgatory, comparing thus
S. Peter his state with his owne.
Ille (sayth he of
S. Peter) examinabitur vt argentum, ego examinabor vt plumbum,
In Psal 118. Serm. 20.
donec plumbum tabescat ard
[...]bo: si nihil argenti in me inuentum fuerit, heu me in vltima inferni detrudar, aut vt stipula
[...]otus exurar: si quid in me inuentum fuerit auti vel argenti non per meos actus, sed per gratiam & misericordiam Christi, per ministerium sacerdotij, dicam fortasse ego: Etenim qui sperant in te, non cō fundentur. In English. He shall be tryed as siluer, but I must be searched and examined as leade: till the leade melt awaye, must I continually burne. And if then there be no siluer matter
[Page 159] founde, wo is me, I shall be throust downe to the neither partes of the deepe hell, or wholy waste away as strowe in fire. But if any golde or siluer be founde in me, not through my workes, but by grace and Christes mercy, and for my ministery and priesthood sake, I shall also once say:
those that put their trust in thee, shall neuer be confounded. Alasse
Ambrose was thou so carefull f
[...]r wasting away in thy purgation? what shall become of vs, where all is drosse, and no fine substance: so continuall sinning, and so litle sauluing: where the dignity of priesthood, whereby thou conceiued such comfort is almost worne away? his feare was so harty, and his meditation of purgatory paines was so earnest, that he conceiueth a doubt in respect of his desertes, of wasting away, and further casting into damnation: though he knew right well, that man admitted to the temporall iudgement of the next world, could not euerlastingly perish, but because the paines of the one is so like the other, the griefe of thē both lightly occupieth mans minde at once: especially where mans case is doubtfull, and often deserueth the worse of the twayne.
2 That
Ambrose that writ the preparatory to masse, might be afferd of purgatory, & of tormēting by deuils also, as his words are. But
Ambrose of
Millayne wrate no such booke. It is sufficient for Papists, that euery vnlearned asse may intitle his fantasies to some auncient writer, and then they must be authenticall. But draffe is good enough for swine. As for that
Ambrose that wrote vpon the 118. psalme, sheweth a feare of hell, if God should deale with him according to his iustice, but by the grace and mercy of God, which is dispensed by his ministers, he recouereth him self being assured that all they that trust in him, shal not be confounded.
M. Allen translateth
per ministerium sacerdotij, for my ministery and priesthood sake, as though he ioyned his priesthood with the grace of Christ. I had rather referre it to the priesthood of Christ, but that I haue geuen the true meaning of his wordes before.
3 So
S. Augustine likewise, after that he had vttered his feare of hell in the Prophet
Dauids person, as I sayd once before,
[Page 160] streight he adioyneth his request vnto God, to saue him from Purgatory paynes, by the Prophets wordes also. I will recite his minde in English:
In Psal. 37.
O Lord amend me not in thy anger, but pourge me in this life, that I may escape the amending fire, which is prepared for such as shall be saued through fire. And why? but because they build vppon the foundation woode, hay, and strawe. men might build gold, siluer, and precious stones, and so escape both the fires, thone of eternall punishment for the wicked, and the other, which shall correct them that must be saued through fire. But now because we reade that he surely shall be saued,
Note here Christian reder, vvhether. S. Augustine douted of purgatory, as the lying & vnlearned aduersaries vvould make the simple people beleue. De vera & falsa poeniten. Cap. 18.
therefore that fire is not much regarded. And yet let them be boulde of this, that though they be saued by fire, it shall yet be more fearse and greeuous, then any thing that man may susteine in this life, though both Martyrs and malefactours haue suffered straunge torments. Againe in an other place the same holy doctour vttereth the like saying: VVhich I will repeate also, that the world may behold the vniust dealing of the contrary part, that in the booke of their excuse why they departed out of the Church (they call it their Apologie) be not ashamed to auouch, that
S. Augustine sometimes denyed, and sometimes douted of Purgatory. Thus he writeth then against such deceiuers, and for the defence of him selfe and the Churches faith.
Sed si etiam sic conuersus euadat, vitam viuat & non moriatur, non tamē promittimus quod euadet omnem poenam. Nam prius purgandus est igne purgationis, qui in aliud saeculum distulit fructum conuersionis. Hic autem ignis etsi aeternus non sit, miro tamen modo est grauis, excellit enim omnem poenam quam vnquam passus est aliquis in hac vita. Nunquam enim in carne inuenta est tanta poena, licet mirabilia passi sunt Martyres, & multi nequiter iniqui tanta sustinuerunt supplicia. Studeat ergo quilibet sic delicta corrigere, vt post mortem non oporteat talem poenam tolerare. If a sinner (sayth he) by his conuersion escape death, and obtayne life, yet for all that I can not promise him, that he shall escape all paine or punishment. For he that differred the fruites of repentaunce till the next life, must be perfited in purgatory fire. And this fire, I tell you, though it be not euerlasting, yet it is passing
[Page 161] greeuous: for it doth fare exceede all payne, that man may suffer in this life. Neuer griefe in this flesh could be so great as it, though Martyrs haue abiden straunge torments, and the worst sort of wicked men, exceeding great punishments. Therefore, let euery man so correct his owne faults, that after his death he may escape that pitifull payne. So farre
S. Augustine: By whom we see not onely the truth of our Catholike doctrine liuely and vehemently set forth, but to the great feare of vs all, the weight of Gods sentence, and the payne of that vntolerable punishment, a
[...] the Church of his time taught and beleued, to passe all mortall & transitory woe in the world.
3 Concerning
Augustine we haue answered before, that as that errour of purgatory, was somewhat risely budded vp in his time, so he seemeth not alwaies to be cleare of it, although in some places he is not so certaine of it, but that he affirmeth it may be enquired of, and peraduenture shall be found to be so, peraduenture it shall still remayne hidde or vnknowen.
4 VVhereof, it hath pleased almighty God sometimes,
The paynes of purgatory hath ben reueiled to many holy persons. to geue man a tast, by calling some one or other aboue the common rase of nature out of this mortall life, and speedy restoring him from the state of the departed, to the company of the liuing againe. VVhich worke though it be straunge in nature, thought vnlikely to misbeleuers, and contemned of such as would extinguish the spirite of God, yet it hath bene the vsuall practise,
1 Thes. 5. since the beginning of our faith and religion, of the holy Ghost, so to trade mans frailey in faith & feare of Gods Iudgements. Sometymes, the liuing
[...] in traunce or sudden chaunge by Gods omnipotency taken vp to the vewe as it were, of the vnspeakeable treasures of the prepared ioyes, or extreame calamities of the world to come, So was the Apostle
S. Paule,
2. Cor. 12. he could not tell howe him selfe, called to the beholding of Gods maiesty and mysteries vnspeakeable: So was
S. Iohn in spirite caused often to behold,
Apocal. 20. and presently in a maner to see, not onely the affayres of Gods Church till the worldes ende, but also the happy Seate of the Lambe, the eternall ioy of the elect, and the euerlasting lake of
[Page 162] the damned, with the infinite sorowe of all the forsaken sorte. And so haue many one sith that time, in the same spirite, had a present taste of all those iudgements, which by any meanes through the vnsercheable ordinaunce of God, be prepared for sinners.
Sometimes also, by the same force of the Spirite, the departed haue appeared amongest the liue:
Ecclesi. 4 6. 1. Reg. 28. as
Samuel the prophet to king
Saul, vttering thinges to come. Or if that were not
Samuel him selfe, because that practise of vnlawefull artes may be thought not conuenient for the procuring of the Prophets owne persons apparition:
Matth. 17. yet
Moyses was in deede personnaly present with Christ in the Mounte, at his transfiguration. And as he at Christes cal came from the dead out of the bousom of
Abraham, so did
Elias at the same time come from Paradise (as
S. Augustine affirmeth) and were both conuersaunt and in talke with Christ,
Intercourse betvvixt the liue and dead, though it be not ordinary, yet it is not impossible. De cura pro mor. cap. 16 & in the sight of the Apostles at once: from whense they departed at Christes appointement, to their seuerall abode and rest againe. VVhereupon, the same holy doctour confesseth, that these rare & meruelous workes of God though they follow not the common order of nature, yet they be neither impossible, nor vnpractised in Christes Church.
Alij sunt (sayth he)
limites humanarum rerum, alia diuinarum signa virtutum: alia sunt quae naturaliter, alia quae mirabiliter fiunt. The common course and limites of mans matters, be of one sorte: and the wonderous signes of Gods power and vertue, of an other: the workes that naturally be wrought, are nothing like such thinges, as meruailously and miraculously be done.
And as Christ in his owne person, made many extraordinary workes to beare testimony of his diuinity, so he woulde that the glory of God and faith in him, should take deepe roote and large encrease through out all nations, not onely by preaching and worde, but by workes also. which the same holy Ghost for the saluation of the beloued flocke, disposeth by the eternall wisedome, where, when, with whome, and as he listeth.
Mary as these be the most secret wayes and vnknowen steppes of Gods spirite, and therefore most humbly to be reuerenced of the faithfull: so because they are so farre from the rase of naturall affaires, and much ouerreach flesh and bloude, they are often
[Page 163] of fooles contemned, and of the vnwise wisdome of worldlinges, as extreme madnesse improued. The expresse signes of Gods spirite, wrought by the Sauiour of the worlde in his owne person,
Matth. 12. were with singular blasphemy, of the prowde Iewes referred to Beelzebub, The tokens and wonders wrought by his Apostles, were attributed to vnlawfull artes,
VVicked men haue euer resisted the holy Ghost. and misconstrued of most miscreants to false intentes. It was euer a speciall note of incredulity, to blaspheme these peculiar steppes of the spirite.
S. Cyprian complaineth of such misbeleuers in his time: that woulde not agree to the trueth after especiall reuelations had of the same: VVhich kinde of men, he noteth in the latter ende of an epistle, by these wordes.
Quanquam sciam, omnia ridicula, & visiones ineptas quibusdam videri, sed vtique illis,
Lib. 4. epist. 9.
qui malunt contra sacerdotes credere, quam sacerdoti: Sed nihil mirum, quando de Ioseph fratres sui dixerunt, ecce somniator ille venit. Although (sayth he) I know right well howe litle accompte they make of visions, which they esteeme as mere trieftes: But yet it is such onely, that had rather beleeue against, then with Gods priestes. And no meruaill that is, seeing good
Iosephs owne brethern saide by him in mockage.
Lo yender comes the dreamer. So did they scoffe at him,
Genes. 37. because he had more familiarity with the spirite of God, then the other had.
4 Now followeth a large and needelesse apologie of visions and reuelations, the doctrine of which is briefely and plainely set forth in the worde of God, what so euer is consonant to the word of God is to be receiued, that which is not agreable therewith, is to be detested, although not a man from purgatory, but an angell from heauen were the bringer of it. Then seeing the doctrine of purgatory is blasphemous against the merites of Christes death, though all those fables of visions that are fayned to defende it were true stories, yet are we nothing moued with them. I passe ouer the impudency of this man, which is not ashamed to compare so many thousand fables, or illusions of Sathan, as are reported to the maintaining of purgatory: to the reuelation of
S. Paule and the Apocalypse of
S. Iohn, or the
[Page 164] appering of
Moses and
Elias with Christ. They may be in deede a great nombre of them not vnlike to that spirite of
Samuell which was raised by the witche, which as
Augustine affirmeth, and
M. Allen dare not simply deny, was the spirite of the Deuill him selfe.
5 Now as the ioyes of heauen & Paradise, with the tormēt of sinners and other secrets of the next life, haue bin straungly represented to some one or other in all ages, by sundry meanes most expedient to our saluation, and most seemely to the wisedom and will of the worker, so certainely, no article was euer with more force of spirite, or more graue authority set forth sence the beginning of Christian religion, then this one of Purgatory. Neuer nation was conuerted to the faith, but it had this trueth not only taught by worde, but by miracle also confirmed. And namely in that aboundant floode of faith, when it pleased God, almost at once to spreade his name amongest all these contryes, it was thought most necessary to his diuine wisedome, together with the true worship of his name, to plant in all faithfull mens heartes, the awe and necessary feare of that greeuous torment, for the reuenge and iust iudgement of wicked life. This greeuous payne was vttered by the very sufferers them selues. as we may see in the notable histories of
Paschasius and
Iustus,
Cap. 24. l. 4. dialogorum reported by
S. Gregories owne mouth. This greeuous punishment was agayne declared by
Furseus: who, as the reuerent
Bede reporteth, had the beholding of the eternall blesse the euerlasting mi
[...]ery,
Cap. 13. li. 3. and the temporall payne of the next life.
Drichelmus also, by the ordinaunce of God taken from amongst mortall men into the state of the next world,
Lib. 5. ca. 13. after he had seene likewise, the terrible iudgement of God practised euen vpon the elect, was restored to life againe in our owne nation, and was a witnesse worthy of all credit, of this same truth, not only by his word (wherof he was so sparing all his life time after, that he would not vtter this same mistery but with singular care and respect of the persons intent, that asked him thereof) but namely by passing great penaunce, and incredible chastising of his body, which proceded of the sensible knowledge that he had of the paynes prepared. And being asked sometime (as holy
Bede sayth) why he so tormented him selfe,
[Page 165] in the willing toleration of extreme heate, or contrary cold, both of frost and snow, he made aunswere simply and shortly,
Frigidiora ora ego vidi: austeriora ego vidi: Ah maisters I haue seene colder: I haue seene sharper. Meaning by the vnspeakeable paines of Purgatory. The whole history of his visions, with many the like,
P. Beda. may be reade in the Ecclesiasticall history of our owne nation, written by as faithfull a witnesse, as euer was borne in our lande: of such vertue, that he woulde begile no man willingly, of so great wisedome, that he woulde report no tale nor triefle rashly: of such grace and learning, that he was well able to dis
[...]erne a false fable and superstitious illusion, from a true and diuine reuelation.
For as it were foly and mere vanity, to geue credit to euery spirite, so to condemne a spirite, or reuelation, or any worke of Gods finger approued by the Church of God,
1. Cor. 12. in which there hath euer bene the gifte of discerning spirites, it is properly a sinne against the holy Ghost. And because euery man hath not that gifte, as I woulde not counsell any man, ouer lightely to geue credit to euery priuat spirite and peculiar vision, because they may come of wicked intentes and sinister motions, so I thinke it were good, in feare, reuerence and humility, to commit the discerning of such thinges, to the spirite and iudgement of Gods Church.
VVith the belefe of euery peculiar mans phantasie, we are not charged: with humble submission of our whole life and belefe, to the Church of Christ, there are we especially charged. And because there is nothing reported either in the workes of
S. Gregory, or in
Bede, or in
Damascen, or in any other the like, concerning the paines either of the elect or the damned in the next life, but as much hath bene vttered before, by all the holy and learned fathers, in great agony of minde and feare of the saide iudgement, we may be the more bolde to thinke the best, or rather we are bounde to thinke the best of that spirite, which so conformably agreeth with the doctrine of the Church, and faith of all the fathers.
There can no man say more of Purgatory nor more plainely,
Damascenus vo
[...]at purgatoriū baptisma ignis. then
S. Ambrose, being in a maner a frade him selfe, of wasting away in that horrible tormēt: none more effectually then
S. Augustine, that confesseth there is no earthely paine comparable
[Page 166] vnto it,
Lib. 4. Cap. 10. de ortho fid.
Ad Amandū epist. 1. none more fearefully then
Eusebius Emissenus, who termeth it skaulding waues of fire: none more pithely then
Paulinus, that calleth those places of iudgements,
Ardentes tenebras burning darknesse. More peculiarly may the circumstances and condicion of that state by God be reueled, but the trueth thereof can not be more plainely declared, nor better proued. These babes feared no bugges I warraunt you: neither picked they Purgatory out of
Scipio his dreame, but they had it out of Gods holy worde, and tradition of the holy Apostles, and by the very suggestion of the spirite of trueth. All which if it can not moue the misbeleuer, and stay the rashenesse of the simple deceiued sort, it shall be but lost labour to bring in any more, for the confirmation of that trueth, which all the holy doctours haue so fully both proued and declared to my hande.
5 The tales that you tell out of
Gregory and
Bede, may be hearde as they are tolde, and beleeued as they deserue, but that you make the opinion of purgatory such an article of faith, that no article with more force of the spirite, nor with more graue authority was set forth sence the beginning of Christian religion (and yet neuer taught in the scripture) that is by no meanes to be borne with all. If Sathan hath labored to plante that error, which is most blasphemous against Christ, and occasion of most licentious wickednesse in all them that professe Christ and beleue it, if Sathan (I saye) hath bent all his force to plante such an error, by which his kingdome is so much aduaunsed, no wise man can maruell. Of like leuen it is that you affirme.
That neuer nation was conuerted to the fayth but it had purgatory taught by worde and confirmed by miracle. O impudent affirmer. Of so many nations as
S. Luke recordeth in the
Actes of the Apostles to haue bene conuerted to the fayth name one, vnto which you can proue that purgatory was taught eyther by worde or miracle. But to be sure, you name all euen of the primitiue Church, when that aboundant floude of faith was spred ouer all countries. But when the proofe commeth, you leape but 600. yeares from Christ, to
Gregories dialogues, from which time I will not
[Page 167] deny but you may haue great store of such stuffe, as you haue miracles now in Flaunders of the honest woman of the olde Baylye in London, and such like.
6 But nowe for vs, that through Gods greate mercy be Catholikes, let vs, for Christes sake, so vse the benefit of this our approued faith, to the amendement of our owne liues, that where no argument will serue, nor authority of Scripture or doctour can conuerte the deceiued, yet the fructe of this doctrine shewed by good life and vertuous conuersatiō, may by Christes mercy moue them. Let the priest consider that this heuy iudgement must beginne at the house of God, as
S. Peter affirmeth, and so doth
S. Ambrose proue it must do. In whome,
Epist. 1. cap. 4. for the dignity of his honorable ministery, as much more holynesse is requisite,
Ambros. vbi supra. so a more straite reckening must be required. Let the Lay man learne, for the auoyding of greater daunger in the presence of the highe Iudge, willingly to submit him selfe to Gods holy ministers: VVho haue in most ample maner, a commission of executing Christes office in earth, both for pardoning and punishment of sinne: that suffering here in his Church, sentence and iuste iudgement for his offensies, he may the rather escape our fathers greuous chastisement, in the life to come.
Therefore I woulde exhorte earnestly the minister of God, that in geuing penaunce, he would measure the medecine by the maladie: aptly discerning the limitation of the punishment, by the quantity of the faulte: not vsing like lenity in closing vp of euery wounde. For they shall not be blamelesse surely, that do the worke of Gods iudgement committed to their discretion, negligently: nor the simple soule that lookes to be set free from further paine, can, by the acceptation of such vn
[...]quall remedies, auoide the scourge of iudgement prepared: except he him selfe voluntaryly receiue (as I woulde wishe all men shoulde) some further satisfaction, by the fructes of penaunce: that of his owne accorde he may helpe the enioyned penalty, and so by Gods grace turne away the great greefe to come.
Excellently well,
Epist. 2. and to our purpose saide
S. Cyprian in the fourth booke of his epistles, talking of such offenders as were not charged with penaunce sufficiently, or otherwise negligently
[Page 168] fulfilled the same, by these wordes.
We shall not herein any thing be preiudiciall to Gods iudgement that is to come, that he may not allow and ratifie our sentence, if he finde the perfect penaunce of the party so require. But if the offender haue deluded vs by fayned accomplishing of his penaunce, then God who will not be deluded because he beholdeth the hearte of man, shall geue iudgement of such thinges as were hidde from vs. And so our Lorde will amende the sentence of his seruauntes. VVhere this doctour seemeth to allude to the accustomed name of Purgatory, which
S. Augustine and other do often call the amending fire. Though it may well be, that he here calleth the contrary sentence of iudgement to eternall damnation vpon the impenitent sinner, whome the priest, because he coulde not discerne the fayned hypocrasy of his externall dealing, from the inward sorow of hearte, pronounced to be absolued of his sinnes, it may stande (I say) that he termeth that contrary sentence of God, the correction or the amendement of the priestes iudgement. How so euer that be, it is a worke of singular grace and discretion, so to deale with the spirituall patient, that he haue no nede of the amending fire.
6 Here is an exhortation vnto Papistes, first to the priestes that they will shew the fructe of this doctrine in their conuersation. For my parte,
[...] am perswaded if feare of eternall torments in Hell, that God threatneth by his scriptures, will not terrify them, the fayned paines of purgatory which they can by their owne Masses and other like merits auoide, will not restraine them. The laye men are exhorted to submitte them selues to the priestes, who haue such an ample commission, that they may both pardon and punish sinne, euen as Christ him selfe did vpon earth. But what auayleth this submission? when the ignorant or negligent priest, that weigheth not the penaunce, in euen ballance with the offence, doth not by his absolution or pardonning take awaye one houres torments of purgatory as both
M. Allen him selfe in effect confesseth, and the
Maister of the sentence also teacheth: vnto whome
M. Allen hath bene so good a scholler, that he hath borowed of him not
[Page 169] onely his iudgement, but in diuerse places his very wordes also he hath translated.
Of the nature and condicion of Purgatory fire: the difference of their state that be in it, from the damned in Hell: vvith the conclusion of this booke. CAP. XIII.
1
IF any curious heade list of me demaunde, where or in what parte of the worlde this place of punishment is, or what nature that fire is of, that worketh by such vehement force vppon a spirituall substance: I will not by longe declaration thereof, feede his curiosity: because he may haue both the example and the like doubt of Hell it selfe, and many other workes of God moe. The learned may see that question at large debated in the bookes of the City of God, and in the literall exposition vpon the Genesis.
Lib. 20. And yet after all searche that man can make, this must be the conclusion, with the author of those bookes:
Quomodo intelligenda sit illa flamma inferni, ille sinus Abrahae,
Libro.
[...]. cap. 5.
illa lingua diuitis, illa sitis tormenti, illa stilla refrigerij, vix fortasse a mansuetè quaerentibus, à contentiose autem certantibus nunquam inuenitur: melius est dubitare de occultis, quam litigare de incertis. I am sure (sayth
S. Augustine) the Riche man was in wonderfull feruent paine, and the Lazare in the rest of a pleasaunt abiding, but how or of what nature that Hell flame and fire is to be taken, or Abraham his bosom, or the glottens tongue, or the intollerable thurst in that torment, or the drop to quenche his heat. All these doubtes can scarsely be dissolued and satisfied, to the contentation of him that with humility maketh serche thereof. But to contentious and curious ianglers, they shall neuer be knowen. Therefore better it is to be in doubt of these secrets, then to stand in contentious reasoning of thinges vncertaine. So must we thinke also of Purgatory: that the paine thereof, of what condicion so euer it be, or where so euer the ordinaūce of God hath placed it, is wonderfull horrible. And by force of operation, representeth the nature of our fire: and both by scriptures
[Page 170] and doctors, is most termed by the name of fire, as Hell torment is. It worketh so vpon the soule of man, as the other did vpon the riche mans soule, and all other that be already in Hell, before the receyuing of their bodies into the same misery, at the generall day of Iudgement. And the sensible griefe may be as great of certaine, as in the other place of euerlasting damnation, as
Cyrillus in vita Hieronymi doth declare.
Cyrill.
CAP. XIII.
1 THis is a very needelesse discourse, vnlesse it were to make vp a browen doosen of chapters, to enquire of the nature or condition of purgatory fire &c. and then to be able to determine nothing of it. If we shall geue credit to those visions, reuelations, and apparitions, which
M. Allen defended so pithily in the last Chapter before, there is no man knoweth his owne house, better thē we may know euery corner of purgatory, the place, the length, the bredth, the depth, the fire, the water, the burning, the scalding, the broyling, the frying, the whipping, the hanging, &c. At the least wise, if
M. Allen would haue taken so much foolish paynes, as to haue translated out of that worshipfull author which he citeth, that which he hath written of the qualitie and condition of the paynes of purgatory, he migh
[...] haue enlarged this chapter by two or three leaues. That beastly asse and shamelesse counterfector, that calleth him selfe
Cyrillus (in the deuills name) Bishop of Ierusalem, writing to such an
Augustine as he was a
Cyrill, of the miracles of
S. Ieronym, maketh a large discourse of the paynes of hell and purgatory, as he learned of
Eusebius and of 3. deade men whom
Ieronym caused to be restored to life after he had shewed them the paynes of purgatory and hell, and this to confute the errour of them that denyed purgatory, I would maruell surely whether impudency in him that inuented that fable, and set it out vnder the name of
Cyrillus were greater then in
M. Allen that allegeth his name & authoritie as
[Page 171]
antique & authentical, sauing that, that counterfecter played the foole in the night, but
Allen bringeth him forth in the brode daye light.
2 But this is the greate misery, and the difference:
The diuersity of the d
[...]mneds case, and of such as be temporally punished in purgatory. that such as be in the iudgement of Hell paines, haue no hope of mercy, no passage from their infinite woe, no ende of torment, no release of paine, no expectation of saluation, no comforte by Christ: but endlesse desperation, hatered of vertue, wearinesse of their creation: sorowe of their owne being and persons: and, which is most vntollerable, perpetual blasphemy, & grisely cursing of Gods holy name. The other being vnder their mercifull fathers chastisement in purgatory, suffer great paine, but in quiet peace of conscience, in assured expectation and warraunt of their saluation, in loue of Gods iustice and iudgement, euen towardes them selues, in the vnity of the spirite of God, bearing testimony of them, that they be the children of the houshoulde, in perpetuall experience of mercy and grace, in daily hope of release, in perfect loue with out all sinne or daunger of sinning, in gladde conceiuing the benefit of their redemption for the remission of their offenses past, and in worship and confession of Gods holy name, then and after for euer more.
And this is the company of the inferiour partes, which boweth their knee, and reuerenceth the name of Iesus, (as the Apostle saith) when the other which be in the deepe hell (the Prophet bearing witnesse) can not prayse nor confesse his blessed name,
Philip. 2. which they both detest & blaspheme, to their vnspeakable paine. There hath euer bene, sence the death of the first vertuous man till this houre, and so shall be till the day of latter iudgement, a company of elect and chosen people, that do honour God in the loughers partes: as till Christes descending to Hell, the fathers resting place in generall, and some that suffered for sinne further paine beside. And after, continually as before, the place of Purgatory, to endure for the punishment of certaine, till the latter day, when all the elect shall reigne without griefe or peine, with Christ for euer more.
Vide Greg. 4. dialo. 20. & Isiodo. de ordi. creat.
And although, the place of this torment, and the nature therof, be not certainely determined, nor knowen to any, but such as
[Page 172] God of his wisedome list reuele it vnto, yet it is with great probability and likelihood, thought of such learned men as deserue singular credit, that it is in the lower roumes, as
sinus Abrahae, may appeare by scripture to haue bene, and separated from hell as it was: because all places of punishmēt after this life, be called of holy writers, conformably to scripture,
Inferna. But with curious searche of these thinges, as we be not charged, so to beleue that iustice is there done vpon sinners, by much sorow and torment of their soules, by the authority of Gods worde and Church, we are of necessity induced. The care and consideration whereof, if it take deepe impression in our mindes, I am sure it shall worke exceding greate chaunge in our whole life and maners.
2 Here we are taught what the difference is betwene the paynes of hell and purgatory. This difference is not in quality nor quantity, but in respect of continuance, and of the persons. The one is eternall, the other temporall, they that are in one, are desperate and impatient, the other in hope and patience without sinne or daunger of sinning. Surely if those tales were true, that are told of them that are in purgatory, there appeared in some but smal patience. One that was promised by an Angell that he should tarry but 3. dayes in purgatory, after he had bene there but one day, told the Angell to his face, that he was no Angell but a deceiuer, affirming that he had bene there many yeares. A monke that dyed without absolution in the absence of the Abbot, after his death was absolued, and enioyned for penance to tarry in purgatory vntill his body were buried, whereat he cryed so horribly, that his voyce was heard all ouer the abbey, saying, O vnmercifull man, hast thou commaunded me to tarry so long in purgatory? A Bishop suspē ded a priest for saying euery day masse of
requiem, but as the same Prelate went ouer a churchyard, the dead arose euery man with such tooles as they occupied in their life, threatning him, that he should dye for it, he did not restore them their soule priest. Againe one that promised his brother to say masse for him immediatly after his death, made hast to performe his promise, as soone as the breath
[Page 173] was out of his hody: but when masse was done his brother appeared to him saying, O vnfaithfull brother, thou hast well deserued the curse of God for me, thou hast let me lye in torments these 20 yeares, and neither thou nor any of my brethren would vouchsafe to say one masse for me. If these and such like narrations, of which the popish homilies and other writings are crammed full, were true reuelations, there were small patience, mekenes, or loue, in some of the purgatory penitentionaries. Yet
M. Allen sayth:
these are the inferior partes, which boweth their knee and reuerenceth the name of Iesus, as the Apostle sayth Philip. 2.
For those that be in the deepe hell, can not prayse nor confesse his blessed name as the Prophet sayth: Although that which
Dauid sayth, be true of the damned spirites, yet he speaketh generally of all them that are deade, which can not prayse God in his Church as they doe that are aliue. But
S. Paule to the Philip. speaketh not of any willing obedience, or ioyfull confession of them that be in hell, but of that which is due to the maiestye of Christ, and enforced euen from his enemies. For if none should bow to Christ but they that honour him willingly, and praise his holy name cherefully, this text should not be verified of so many 1000. Turkes, Iewes and Infidels, that now blaspheme his holy name, but in the day of iudgement, vnto which time the perfect accomplishment of this prophecy is referred, they with all the deuills in hell, shal be brought on their knees and acknowledge that Iesus is the Lord to the glory of God and their eternal confusion. And euen now already
S. Iames teacheth that the deuils doe tremble. But if onely the soules in purgatory were ment by them that are vnder the earth, at the last day when Christ shall haue his chiefe glory, and purgatory as the Papistes confesse, shall be abolished, then there should be none in the infernall partes, that should bow vnto Iesus and acknowledge his glorious maiestie according to the prophecy of
Esay which
S. Paule expoundeth of the last iudgement.
Rom. 14. And therefore although
M. Allens affirmation of godly men to haue bene in the lower partes from the beginning of the world vnto the end of the same,
[Page 174] were true, as it is most false, yet it would not aunswere the verity of the prophecy, when at that time there shoulde be none, in which time the prophecy should chiefly be fulfilled, but of what forehead, or mouth doth this procede? that he affirmeth that
Abrahams bosome may appeare by Scripture to haue bene in the lower roomes, though separate from hell His reason seemeth to be, because all places of punishment after this life be in Scripture called
Inferna, that is, hell or the lowest places. The Scripture teacheth that
Abrahams bosome was a place of comfort, separate from hel, not with a small border, like the popish
limbus, but with an infinite distance
[...] from whence the rich glutton looking vp saw
Lazarus a farre of in blessed estate, when he him selfe was in torments. But hereof I haue spoken sufficiently before.
3 Therefore I shall desire all Catholike readers, as they beleue this graue sentence of God to come, and feare the rodde of our fathers correction, that they preuent the same, by lowly submitting them selues vnto the chastisement of our kinde mother the Church. VVho with teares in this her contempt, yet besecheth the children of hir owne how shoulde, that they woulde rather willingly submit them selues to her meeke wande in this life, thē against their willes to the heuy scourge of their angry and iustly moued father, in the worlde to come. The penaunce which her ministers do charge vs with all, is of it selfe not greate, yet accepted with humility and competent dolour of hearte in this time of grace, it may for the most parte, if it any thing be aunswerable to the faultes, or holpen by our owne zele, either wholy discharge vs, or much ease & abbridge the paine to come. Let vs not sticke to adde vnto the prescribed paine by the priest our pastour, some such fructes of repentaunce, as may more and more wash vs from our sinnes: let vs make frendes of wicked Mammon: Let vs redeme our sinnes,
Luke. 11. Dan. 4. by almes and mercy towardes the poore: Let vs iudge our selues with earnest fasting, aboundaunce of vnfained teares, often watching and continuall praying, & then doubtlesse we shall not be iudged of our Lorde. Let vs detest this abominable flattering security, which this sinnefull schole so earnestly exhorteth
[Page 175] vs vnto: It is the deuill no doubt, that woulde haue man passe his time in pleasure, that he may be reserued to his euerlasting paine. A small remedy by mans freedome, in Gods grace here willingly accepted, may cleere acquitte vs of great griefe to come. Loue alone, and earnest zele of Gods house, in this multitude of forsakers, I dare say shall couer a numbre of sinnes: and that which by nature is but duety, in this time of temptation I take it to be greate merit. Let vs be circumspect therefore, and worke whiles the day is here, for in the night of the next worlde, sinners can not helpe them selues, nor worke one moment towards their owne deliuery or release.
3 Once againe he desireth Catholikes not to doubt of this doctrine, but to preuent the paine appointed by their angry father, with patient receiuing the chastisment of their kinde mother, whose meke wande in this life, they were better to susteine, then the heauy scourge of their iustely moued father after this life. In this proper
antithesis, the kindnesse of the mother, is preferred before the anger of the father: yea the mercy of the mother, is commended aboue the iustice of the father. It appereth by this, that the Papistes vnderstand not what they say, when they call God father, who taketh vnto him that name, to declare his mercy towarde vs and not his iustice, his loue and not his wrath, to rewarde vs, and not to punish vs, who though he chastise his children for a moment, yet doth he, not exact paines according to the measure of his iustice. As for that
Prosopopaeia of the mother, opposing her to the father, in worde is more rethoricall, then Christian in deede, and because it is vnfitte for the matter, it is more of garrulity then of eloquence. The rest of the exhortations are such as we haue hearde before, to accept penaunce humbly, to adde to the penaunce zeleously, to merite while time serueth diligently, &c.
4 And for the other sorte which haue bene deceiued by the Maremaides song, I shall humbly in our Sauiours blessed bloude beseeke them, to consider with zele and indifferency what hath
[Page 176] bene saide, and whereon it standeth. And if God him selfe hath in all ages chastised his best beloued people and dearest children, both here and in the next life, if the Church hath practised discipline, by his authority, vpon all obedient persons, if all vertuous haue charged them selues with paine, if all learned fathers haue both preached and done penaunce, for the auoiding of paines hereafter prepared, if the worde of God expressely make for this, if all learned men with out exception beleued it and feared it, if it agree with good reason, if it setforth Gods iustice, if it duely aunswere to the hatered of sinne, if it raise the feare of God in mans hearte, if it be the bane of prowde presumption, if it be the mother of meekenesse, of obedience, of deuotion, and of all good Christian condicions, let it for Gods loue, I pray thee once againe, take place in thy harte, and driue out that rest and quietnesse of sinne, which these delicate doctors, for thy present pleasure, vnder the colour of some honest name, haue deceitfully induced thee vnto.
4 The conclusion hath an exhortation to those whome he termeth deceiued with the Maremaides songe, to consider the weight of his arguments, whereof he maketh a short recapitulation. First if God haue punished his dearest children, not onely in this life, but also after this life, then let purgatory haue place againe: we are content, but vntill it may be proued out of the worde of God, that he hath punished his children after this life, we are not bounde by this argument. Secondly if the discipline of the Church, the exercise of the godly, the doctrine of all learned fathers that haue preached or done penaunce, hath bene for the auoiding of purgatory, then receiue purgatory againe. But if the ende of godly discipline, be either to heale the curable by repentaunce in this life, or to separat the vncurable from infecting the sounde, if the fructes of repentaūce and good workes of the godly are to be referred, to the testifying of their repentaunce, and their faith, and to the glorifying of God, if the doctrine of all the godly, that haue preached and done penaunce according to the worde of God, haue bene to the same endes, we may not yet geue
[Page 177] place to admit purgatory. Thirdly if the word of God make expressely for purgatory, we would not for our liues deny it, nor doubt of it, but if the word of God doe neither expressely nor by any probable collection allow, but manifestly condemne it, as blasphemous against the passion of Christ: then must we still not onely exclude it from our beliefe, but also abhorre it from our heart. Forthly if all learned men without exception, beleued and feared purgatory, we will also beleue it and feare it, but vntill that may be proued, or that any godly learned euer knew of it for 200. yeares after Christ, we must craue pardon of
M. Allen at the least wise to suspend our iudgement. Fifthly if it agree with good reason, which agreeth with the word of God, it were reason we should receiue it, but we accōpt no reason good that is not consonant to the truth, and therefore if it can not be wonne by Scripture, we wil not yeld for any reason. Six
[...]ly if it set forth the iustice of God to aunswere the hatred of sinne as God hath appoynted, we refuse it not, but if it be blasphemous both against the righteousnes of God and satisfaction for our sinnes aunswered in the sufferings of Christ, and against his vnspeakeable mercies, in prouiding such a wonderful meane of so perfect redemption, we defie it and the maintainers of it. Seuenthly, if it rayse the feare of God in mans heart, such as God alloweth, we must needes accept it, but if it rayse none but a slauish and that a vayne feare of torment, and diminisheth the loue of Gods goodnes and mercy, & excludeth the peace of conscience, there is no remedy but we must still reiect it. If it be the bane of proud presumption, we haue cause to thinke well of it: but if it be the prouocation of deuilish presumption, to ascribe more to our merits then to the mercy of God, we acknowledge that it procedeth from the prince of pride and presumption against God. If it were the mother of meekenes, obedience, deuotion and of all Christian conditions, we were to blame if we would not entertaine it. But if it be the father of fables and false worship of God, the instrument of infidelitie, and sleepe of securitie, which are sworne enemies of all Christian religion, we leaue it to Papistes,
[Page 178] deluded with the errours of Antichrist, and nothing conuenient for the disciples and members of Christ, whose payne is their purgatory, whose suffering is their satisfaction, whose merittes are their rewarde, which are vessels of Gods mercy ordeyned to the praise of his glory.
5 Aske once of thyne owne maisters: & if they be able to answere to any parte of this which I haue proued, but by vnseemely wrasting of the Scripture, shamefull deniall of the doctours, or deceitfull colouring of nothing, in vayne words, without ground, matter or meaning, thou maist better beleue them, and miscredit me. But if thou finde they shall neuer be able to satisfie a reasonable man in this case, then cast not thy self away willingly with them: but betime turne home to vs againe. I my selfe seeke no further credit at thy handes, but as a reporter of the antiquity: But the Scripture requireth thy obedience, the Church which can not be deceiued clameth thy consent, all the olde fathers would haue thee ioyne with them in their constant beliefe. If thou did once feele what grace and giftes were,
In populo graui & Ecclesia magna, in the graue people and great Church, (as the prophet termeth Gods house) or could conceiue the comfort that we poore wretchies receiue daily, by discipline and perfect remission of our sinnes, which can no where but in this house be profitably healed, thou wouldest forsake I am sure, al worldly welth & wantons abrode, to ioyne with our Church againe. And that the name of the
Church deceiue thee not: this is the true Church (sayth
Lactantius) In qua est religio,
Lib. 4. Cap. 30. de sap.
confessio, & poenitentia, quae peccata & vulncra, quibus est subiecta imbecillitas carnis, salubriter curat. In which, deuotion, confession, and penaunce, whereby the woundes of mans frailty are profitably cured, be found.
5 Aske your owne conscience
M. Allen whether you haue not miserably wrested the Scriptures your selfe. And lette all reasonable men aunswere whether such textes of Scriptures as you haue wrested out of the true sense, I haue not wrested out of your handes. And that not by shamefull denial of the Doctors, but euen by the testimony & exposition
[Page 179] of the doctors them selues, with force of matter, rather, then flow of wordes, with plaine meaning rather then with deceitfull dealing. And whereas you boast your selfe to be a reporter of antiquity, you haue shewed your selfe to be a fauorer of forgery and a corrupter of antiquity. As for the gracious giftes, and conceit of comfort that you bragge of in your counterfeit Church of hypocrites and sclaunderous Synagoges of Satan, how so euer you paynt it out, with glorious termes, we geue most humble & harty thāks to the infinite goodnes of God, which hath geuen his holy spirite into our hearts, with perfect assurance of his fauour euerlasting, and hath so furnished his seruaunts with such giftes as he hath thought sufficient for the setting forth of his praise in his Church vpon earth, that we neede not desire any other giftes or comfort out of his family, but onely the continuance and increase of the same, which we haue already in his owne house, vntill we shall be translated from this mortall and corruptible state, to the eternall and incorruptible glory, which is laid vp in heauen, for all them that wait for the appearing of the glorious God our Lord and Sauiour Iesus Christ, to whom be all honour and dominion both now and euermore. Amen.
THE ENDE OF THE FIRST BOOKE.
THE SECOND BOOKE INTREATING OF THE PRAIERS, and other ordinary reliefe, that the Church of Christ procureth for the soules departed.
THE PREFACE OF THIS BOOKE, wherein the matter of the treatise, and the ordre of the Authors preceading, be briefely opened.
1
WE haue now taried very longe, in the consideration of Gods iustice & mighty scourge, not onely for the euerlasting outcastes, but also for the exacte triall of the chosen childrens wayes. The beholding whereof, must needes ingender some sorow and sadnesse of minde: and with all, as it commonly happeth in our frailety, a certaine bitter tediousnesse both in the writer, and the reader: though for my parte,
2. Cor. 7. I will say with
S. Paule, that it greeueth me neuer a whit, that I haue in my talke geuen you occasion of sadnesse: being assured, that this present greefe, may worke perfect penaunce to vndoubted saluation,
But the wearinesse of that rough part, which might both by the weight of the matter, and also by my rude handeling, quickely arise to the studious reader, I shall in this booke wholy wipe away: not by art or pleasant fall of words, which in plaine dealing is not much requisite, but by the singular comfort of our cause. In the continuall course whereof, we shall ioy more and more at the beholding of Gods passing mercy in remission of sinnes, and mitigatio
[...]
[...]f the paines, which iustice enioyned. For now we must talke, how the fiery sword of Gods ire may be turned from his people:
Ambros. VVhich, as one of the fathers truely saide, beareth a great shewe of vengeaunce and iudgement, because it is named a
firy sworde, but yet knowen withall, to be a tourning sworde, that is
gladius versatilis,
Rupert. in 3. cap. Genes. it shall geue great cause of comfort againe.
O sapientes (sayth deuoute Dasmacene)
ad vos loquor, scrutamini
[Page 181] & erudimini, quia plurimus est timor Dei domini omnium, sed multò amplior bonitas,
In orat. pro defunctis.
& formidabiles quidem minae, incomparabilis autem clementia: & horrenda quidem supplicia, ineffabile autem miserationum suarum pelagus. Thus he speaketh of Purgatory, and mercy: O you of the wise sorte: to you do I speake, searche and learne, that the feare of God the Lorde of all thinges, is maruaillous much,
A comparison of the mercy and iudgement of God, tovvardes the soules in Purgatory, & that mercy is more. but his goodnesse farre ouerreacheth it: His threatning exceding fe
[...]refull, but his clemency vncomparable: the prepared punishmēts doubtlesse horrible, but the bottomlesse
[...]ea of his mercies is vnspeakable, so saide he. Therefore if our sinnes forgeuen were neuer so greuous, or our vicious life so farre wasted in idle welth, that space of fructefull penaunce, and opportunity of well working, by the nightes approching and our Lordes sodden calling, be taken away, (in which longe differring of our amendement, heuy and sore execution must needes for iustice sake be done) yet let vs not mistrust, but God measureth his iudgement with clemency, and hath ordeined meanes to procure mercy, and mitigate that sentence, euen in the middest of that firy doungion: that the vessels of grace and the redemed flocke, may worthely
sing both mercy & iudgement to our gracious God, who in his angre forgetteth not to haue compassion, neither withdraweth his pity in the middest of his ire.
Psal. 76. For this imprisonment endureth no longer then our debtes be paide, this fire wasteth no further, then it findeth matter to consume, this dis
[...]riet & wise flame (as some of the fathers before termed it) chastiseth no longer, then it hath cause to correct. Yea often before this fire by course of iustice can cease, God quencheth it with his sonnes bloude, recompenseth the residew by our maisters merittes, and accepteth the carefull crie of our mother the Church, for h
[...]r children in paine. The memorie of Christes death, liuely and effectually setforth in the soueraigne misteries vppon the Altare in earth,
The motiōs of Gods mercy, In releasing or mitigation of the paine of Purgatory.
Psal. 76. entereth vp to the presence of his seate, and procureth pardon in heauen aboue. the merites of all sainctes, the prayer of the faithfull, the workes of the charitable, both earnestly aske, and vndoubtedly finde mercye and grace at his hande. For of such the Prophet Dauid asketh:
Nunquid in aeternum proijciet Deus, aut continebit in ira sua misericordias suas? VVill God caste
[Page 182] them awaye for euer, or will he shutte vp his mercy, when he is angrie?
Li. 1 de poenit. cap. 1. No he will not: so sayth
S. Ambrose: Deus quos proijcit non in aeternum proijcit: God casteth of many, whom he doth not euerlastingly for sake.
Then let vs seeke the wayes of this so mercyfull a Lorde, that we may take singular comforte therein our selues, against the day of our accompt, and indeuour mercyfully to helpe our deare brethern so afflicted: lest if we vse not compassion towardes them, we iustly receiue at Gods hande, for the rewarde of our vnmercyfulnesse, iudgement and iustice with out mercy.
THE SECOND BOOKE
TO THE PREFACE.
1
YOu haue taryed longer in consideratiō of Gods iustice, then is agreable to the matter of his mercy, which is the death of his only sonne our Lord and Sauiour Christ. And now you will mollyfie the hardnesse of that handling, with the sory comforte of your vnchristian cause. Wherin you haue more regarde to the heating of your owne harthe, then to the cooling of the selye soules, to kindle a good fire in your owne kitchen, then to quench the flambes of purgatory. But as I haue noted before, that you haue hetherto kept this order for the most parte, to plante one thinge in one chapter, and then to pull it vp by the rootes in the next, so you haue not forgotten your selfe in the diuision of your bookes. But that the latter shoulde be a sufficient confutation of the former, or else the former a manifest excluding of the latter. For if the iustice of God doth so necessarily require a punishment for sinnes remitted, that the same coulde not be satisfied, no not by that only sacrifice, which the sonne of God offered once for all, on the aulter of the crosse: it is a colde comforte that a carefull conscience can receiue, that the same shoulde be done by his merites, or your Masses, which was not done by the bloude of Christ
[Page 183] Yet now you will talke how the fiery sword maye be turned away, surely if the fiery and shaking sworde that was set to exclude man from Paradise, was not taken away by the death of Christ, when he opened Paradise, yea the kingdome of heauen whereof Paradise was but a sacrament, vnto all beleuers, I meruaill how either the penitent these had passage into Paradise, or what engins you Papistes haue to turne it awaye, which he had not. The wordes of
Damascene if they were not applied (as you saye they are) to purgatory paines and remedies of the same, were true of Gods iustice and his mercy, but as his age is to young, so his authoritie is to light, to controll the trueth of the worde of God, or the practise of the first & purest Church, which knew no purgatory, nor prayers for the deade.
But if our sinnes forgeuen were neuer so greuous, &c. what mad man woulde euer write thus? Euen such a one as might be allowed to speake thus: if blacke were neuer so blacke before it were cleane taken away and perfect white placed in the steede, yet when white is white, it is white. But
M. Allen wil not allowe that the coullor of our sinnes is cleane taken away and a contrary coullor of righteousnesse set vppon vs, but that sinnes forgeuen, be but halfe forgeuen, the gilte taken awaye, the punishment due for the gilte, still remayning. And this one halfe of forgeuenesse, is but graunted in wordes, and denied in deede. For if the gilte of our sinnes be cleane taken away from vs, and layed vpon the person of Christ, and the righteousnesse of Christ is communicated vnto vs, what is there lefte in vs that God of his goodnesse can hate or of his iustice can punish? So it is but for a fashion, that the papistes graunt any parte of our sinnes forgeuen, when they will haue vs make satisfaction for them our selues. But where as
M. Allen is out of measure prodigall in promising releiffe and release of purgatory paines to them whose sinnes were neuer so greuous, their vicious life wasted in idle wealth, the space of penaunce and opportunity of working neglected in time, preuented by sodaine death &c: rehersing so many meanes of mitigation, as sometime the bloude of Christ, the residew
[Page 184] of his merites, the crye of the mother Church, the memory of the Masse, the merites of all Sainctes, the prayers of the faithfull and workes of the charitable: All this notwithstanding take heede you poore Papistes, that you geue no credit to these flattering wordes. For it is the opinion of all the olde writers, that doe allowe any of these thinges, to profit men after their death, and concluded by the
Maister of the Sentence, and aduouched by
Allen him selfe afterwarde chapt. 7. that no man can receiue benefit after his departure, by any worke or will of the liuing, but he that in his life deserued the same, neither shal any thing worke vpon him more or lesse, but according to his owne deseruing in this life. Trust not therefore in these sophisticall vanities, which are contrary one to an other, but imbrace the vniforme & vndoubted doctrine of Gods word, which teacheth repentaunce, faith, iustification, and saluation, not with curious questions to troble your braynes, but with perfect conclusions to quyet your conscience, not suffering you to sleepe in securitie vpon hope of helpe after your death, but charging you to shew the force of mortification and fruictes of fayth while you are aliue. Not puffing vp your phantasie with pride of your owne merites, but teaching you to ascribe all prayse to Gods glorious grace, and infinite mercy.
2 The cruell aduersary of man kinde, as before he wrought his worst against Purgatory, so here he busely pricketh forwarde the schoole of Protestantes, to improue to their owne vtter damnation, and the notable hinderaunce of our louing bretherns saluation, all such meanes as God by scripture or other testimony. of his worde, hath reueled to be profitable for the abating of paine, or the release of the apointed punishment, in that place of temporall torment to come. Against which deceiuers, I meane by Gods helpe in this ordre to trauell.
2 The cruell aduersary of mankinde, and enuyor of Gods glory, inuented Purgatory to deface the merites of Christes death, and to blemish the onely meanes of mans,
[Page 185] eternall life, which when he coulde not with any seemely coullor establish, by the authority of the holy Scriptures, the onely testimony of his worde and will reueiled and confirmed by his holy Spirite, he hath inuented fayned fables and deuilish illusions to deceiue the mindes of them whome he had enclined vnto superstition, and not bene ashamed to match them in credit and estimation with the very worde of God it selfe. As appereth by this scribe of Sathan, which nameth the scriptures for a simple shew, but by and by addeth other testimonies of Gods worde, beside the scriptures inspired by God: whereby he maketh equiualent, those false reuelations raised vp from Hell, with the inspiratiō of the holy Ghost which hath brought the truth from heauen. But now commeth in the order of this deuillyshe horror.
3 First I will proue, that sinnes may be pardoned, or the debt and bonde thereof released, in the next worlde.
3 You shall neuer proue by authoritie of Gods word that sinnes not repented in this life, shalbe pardoned after this life, where there is no repentaunce profitable, nor yet any debt payed but by them that paye it eternally in perpetuall torments.
4 Then I shall shewe what meanes the holy Scripture approueth,
A briefe note of the contentes and principall pointes of this booke. or the example thereof awarraunteth to be proffitable for the soules departed.
4 When you can proue either by doctrine, or example agreable to doctrine of the canonicall Scriptures, that any thing profiteth the soules departed that be not in happy state, we will beleue it.
5 I will open what the principall pillars, and in a maner the flowre of all the faithfull sorte in sundry agies, and almost in all Christian contryes, haue lefte in writinge for this pointe.
5 You are not able to bring one authenticall writer,
[Page 186] that within one 100 yeares and more after Christ, hath allowed prayer for the dead, or any point of purgatory.
6 I will declare what they practised for their dearest frends priuately, and what the Churches of most notable Nations vsed for all deceased in Christes faith, in their publike seruice openly: I shall proue vnto you, that the practise of suffrages and Sacrifice for the deade, isshued downe to vs from the Apostles dayes.
6 You shall not proue that either in publicke or priuate prayers, the deade were commended otherwise then by waye of thankes geuing for their departure, or that any suffrages or sacrifice was offered for them by the Apostles or their lawefull successors, or many yeares after the Apostles times.
7 I shall pointe you to the first father of the contrary doctrine, and his principall abettours, in such troublesome times at such marchants were to be founde. Ye shall see them knowen amongest all the holy of their time by the name of heretikes.
7 You shall shew no heretike that denied your doctrine, but I will shew you other heretikes before him that allowed it.
8 You shall see their doctrine improued, and them selues condemned, by the graue iudgement of Councells, both Generall & prouinciall, for heretikes. If any of them all can say any thing, to the contrary of that, which we vpon so good groundes mainteine, he shall be aunswered with no worse, then the very wordes of the holy auncient writers. Finally, if any other thinges be necessary beside, for the declaration of this matter to the simple, or for proofe against our aduersaries, they shall not be omitted: as occasiō, by course and fall of the matter, may be geuen. All which pointes being auouched and not proued, shall condemne me of arrogancy: But both auouched, and fully proued, they shall deserue any reasonable mans consent, and beare testimony of the
[Page 187] aduersaries impudency here, and witnesse of their contempte of Gods approued trueth, in the worlde to come.
8 How vayne your bragge is of generall counsels, it appeareth by this, that with in fouretene hundreth yeares after Christ, you can finde none to serue your turne, vntill you come to the councells
Florens and
Trent, whereof the one was held in our grandfathers dayes, the other within these 20. yeares, your prouinciall councells shal be aunswered by as good prouinciall councells as they are. And that which I haue to say in confutation of your heresie, shall be no worse then the very word of God it selfe, which is better then y
e consent of all the world against it. And although the custome of praying for the dead, be an auncient errour, so that fewe of the latter writers there are, but they shewe them selues to be infected therewith, yet hath it not such an vniuersall consent of all writers, but that I shall be able by Gods grace to shew that the most auncient and nearest to the Apostles tyme, receiued it not, and that they which of later time admitted it, had neither any ground out of the Scriptures to warrant their doing, nor any certainty of faith to assure their conscience, which when it is found in the ende, as it is now sayd in the beginning, your arrogant boasting and impudent lying togither with the falshoode of your opinions, shall be manifest to all men.
That there be certaine sinnes, vvhich may be forgeuen in the next life, and that the deserued punishement for the same, may be eased, or vtterly released, before the extreme sentence be to the vtmost executed. CAP. I.
1
ANd first, that sinnes may be pardoned in the next worlde, that were not in this life forgeuen, our Sauiours owne wordes do teach vs,
Cap. 1
[...]. written in the Gospell of
S. Matthew thus:
Ideò dico vobis: omne peccatum & blasphemia remittetur hominibus, spiritus autem blasphemia non remittetur. Et quicū que
[Page 188] dixerit verbum contra filium hominis, remittetur ei: qui autem dixerit contra spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in fu
[...]uro. I tell you, that all maner of sinne and blasphemy shall be forgeuen vnto men, but the blasphemy of the spirit, shall not be forgeuē. And who so euer shall speake against the sonne of man, it shall be forgeuen him: But if he speake against the holy Ghost, it shall neither be pardoned in this worlde, nor in the worlde to come. The same thing in sense, hath
Marke and
Luke, affirming that such offense shall neuer be forgeuen.
Cap. 3. Cap. 12. The which worde
Neuer, S. Marke expresseth thus,
in aeternū non habet remissionem, he shall not haue pardō (as you would say) in all eternity, by which he may plainely seeme, to reache further then the limites and borders of this worlde, for the remission of sinne. And this speach hath as much pith and proper force in it, as
S. Matthewes, who expressely, distinctly, and belike as Christ spake it, vttereth that sense of the eternity, which passeth the measure of worldely time, by these words:
Neither in this world, nor yet in the world to come. And for that cause
S. Marke sayth,
Reus erit aeterni delicti, he shall be gilty of an eternall faulte, signifying that in some case a man might perhaps not speede of a pardon in this life, & yet may obteine it in the next: But for that horrible blasphemy, he in a maner dischargeth the offender of all hope of remission, either in this life, or in the next that is to come. VVhich forme of wordes can neither be founde in scripture, nor in mans common talke, to haue any place in such thinges as extend no further but to the transitory time of our life: for in those matters, it had bene vsually, and truely spoken, it shall neuer happen in this world. And therfore instructing vs, that sinnes, or the paine due vnto sinnes, may either be released in this worlde, or in the worlde to come, he followeth that phrase and forme of wordes, in which man might well conceiue the reache of remission and pardoning of sinnes, farre to passe the compasse of our time, and life.
CAP. I.
1 YOu were as good to kindle a fire out of y
[...]e and snow, as to goe about to frame your fiery forge of purgatory out of this place. The meaning of our
[Page 189] Sauiour Christ is so playne, & his wordes so expresse, that no reasonable man can gather any errour out of them. For vndoubtedly the errour of purgatory was first inuented before this place was drawne vnto it. So is there no heresie so absurd, which Satan putteth into the head of wicked men, but it may finde some sound of wordes in so many bookes of the holy Scriptures, that by peruerse wit may be wrested vnto it. But the doctrine of Gods truth and all articles of our beliefe, are plainly taught in the Scripture, either by manifest words, or by necessary conclusion and argument, which by no subtilty of Satā or his instrumēts, may be auoided or deluded. And this is the difference betwene heresie and truth, when they both apeale to the authorities of the Scripture. Truth as she hath her foundation in the Scriptures, and in them is learned, so hath she perpetuall confirmation in the same, and nothing contrary vnto her. But heresie as she is inuented in mans head, so she seeketh confirmation in the reason and authoritie of man, which because they haue not full credit with them that professe religion, without the authoritie of Gods word, at length whē it is fully shaped, in the shop of mans brayne, then it is brought to the Scripture, to see if it can finde any colour, by any phrase of wordes wrested from the meaning, or by any vayne collection, that hath no force of necessary conclusion, being content to haue but onely a colde claime vnto the authoritie of Scripture, although it haue the whole scope and purpose of the holy Ghost, yea often times also manifest wordes against it, which difference as it may be found in all heresies, so in none more notably, then in this errour of purgatory. Consider what textes of holy Scripture are alleged for it, and you shall see they can not bring one, out of which any necessary argument may be framed to proue their cause, or which hath not by learned interpretors of the olde time bene otherwise expounded then of their cause. As in the text here alleged out of
S. Matt. cap. 12. who so euer shall speake blasphemy against the holy ghost, it shall not be forgiuen him, neither in this world nor in the world to come. If the sense were not plaine of it selfe, that
[Page 190] he which so sinneth shall not obtayne forgeuenes in this life, nor be absolued in the last iudgement: yet the other Euangelistes doe plainly expound the meaning.
S. Luke sayth simply, he shal not be forgiuen.
S. Marke saith he hath no remission for euer, but is guilty of euerlasting iudgement. Neuertheles behold what a wrangling
M. Allen maketh about the interpretation of these wordes. But I will offer him fayre play, he is an auncient maister of art, & since he writ this booke, he hath added tenne yeares to his study of diuinitie, in which space he might haue bene a doctour of the same faculty, let him with all the diuinitie that euer he studied, or with all the artes that euer he professed, make a true syllogisme in forme and matter, out of this authority, to proue that God forgiueth sinnes after this life, which are not remitted in this life, and I will confesse the doctrine of purgatory with him, which otherwise I would not doe to winne all the patrimony of
S. Peter that the Pope claymeth in Italy: but vntill such tyme as we may obtayne a good argument, let vs consider such as we haue.
He signifieth (sayth
M. Allen) that a man in some case, might perhaps not speede of a pardon in this life, & yet may obtayne it in the next: when the matter goeth by perhaps, it is good to beware of after claps, why
M. Allen, what sinnes are those of which a man may perhaps not speede of a pardon in this life, and yet obtayne it after this life? If they be truely repented in this life, we haue a warrant of Gods owne mouth without, your perhaps, that in the same hower they shall be remitted.
Ezech. 18.
& 33. But if they be not repented, where is your warrant that euer they shall be remitted. But I aske againe, what sinnes are those that perhapps maye misse of a pardon in this life, and obteine it after this life? by all likelyhood they must be some great sinnes, that perhapps may not speede of a pardon here, and yet finde it afterwarde. There is no man would thinke otherwise, by these wordes, nor by the wordes of Christ, if he vnderstood them so, that some sinnes might be forgeuen after this life, but whē all commeth to all. The
Maister of the Sentence and
Gregory before him, and
M. Allen him selfe woulde alowe no
[Page 191] sinnes to be forgeuen after this life, but very small and light offences. How be it it is plaine, that these wordes
(neither in the worlde to come) are added by waye of amplification: for it is the purpose of our Sauiour Christ, to set forth to the vttermost, the heynousnesse of blasphemy against the holy Ghost, so that if he had ment that any sinnes might be remitted after this life, that were not pardoned after this life, he shoulde haue ment the greater and not the lesser, for lesse sinnes be soner pardoned and the pardon of greater more hardely obteined. But marke the equitie of
M. Allen, the horrible blasphemer for all the vehemency of Christes wordes, by
M. Allens iudgement is but in a manner discharged of hope of remission, as though he were not simply and altogether excluded. And the light offender is turned ouer to purgatory, for his remission: yet
M. Allen will stand vpon the forme & phrase of words, not knowing,
that this worlde is taken for all the time that is vnto the ende thereof,
and the worlde to come, not for the state or time of them that are departed vnto the iudgemēt, but for the time of eternitye after the ende of this worlde, or els the wordes of Christ in
Matthew should not be equiualent with the wordes in
Marke, he shalbe guilty of euerlasting iudgement or condemnation, which the olde interpretor calleth eternall offence. The like forme or phrase of words is vsed by
S. Paule to the Ephesians cap. 1.
that Christ is exalted aboue euery name that is named, not onely in this worlde but also in the worlde to come: by which wordes he meaneth the supreme and euerlasting kingdome of Christ, which extendeth vnto all eternitie. But if a contentious person like to the
Valentiniane heretikes, or such like, woulde inuent monstruous names as those heretikes did, and proue by this place that there are names named in the worlde to come, that are not named in this worlde, shoulde he not haue as good grounde out of this place as the Papistes haue of the other?
2 But because we haue to do with fickle marchauntes, that will not sticke to brast boldely the bandes of euident scriptures,
[Page 192] as anone you shalt see, and therefore, will (as I thinke) litle be moued with reasonable and playne gathering out of the scriptures: nor much esteeme this likelihood, as ouer small a proofe in so greate a doubte, therefore I will shew my warraunt for this construction, that thereby the studious reader may see, whome the aduersaries do so rashly contemne herein: and whome we haue as authors, in this meaning of Christes wordes now recited: that neither they may be beleued with out reason and proofe, nor we miscredited, after so good authority of the auncient writers, as neither they for shame, nor we of conscience can deny.
S. Gregory, whose authority I may boldely vse against them, because they mislike not his iudgement, when it may appeare to make for them, (as in deede it neuer doth) he doubted nothing to gather of this our Sauiours speach that sinnes might be forgeuen in the next worlde. And thus he writeth for that point.
De quibusdam leuibus culpis,
Lib. 4. dialog. cap. 19.
esse ante iudicium purgatorius ignis credendus est, pro eo quod veritas dicit: Si quis in sancto Spiritu blasphemiam dixerit, neque in hoc saeculo remittetur ei, neque in futuro.
In qua sententia datur intelligi, quasdam culpas in hoc saeculo, quasdam in futuro posse relaxari: quod enim de vno negatur, consequens intellectus patet, quia de quibusdam conceditur, sed tamen, vt praedixi, hoc de paruis minimisque peccatis, fieri posse credendum est. For certaine small sinnes, that there is a purgatory fire before the daye of iudgement, we must needes beleue: because the trueth it selfe, vttered so much in these wordes:
If any sinne against the holy Ghost, it shall not be remitted, neither in this worlde, nor in the worlde to come. By which sentence it is geuen vs to vnderstande, that, as some offensies be released in this worlde, so there may some other be remitted in the life following. For that which is denyed in one sorte, the meaning is plaine, that of some other kinde it must needes be graunted. But, as is saide before, this is onely to be taken of lighter offensies,
Onely small offensies be remitted in the next life. thus farre spake
S. Gregory: and proueth learnedly beside, by examples and sondry Scriptures through out the whole worke, our matter. If our aduersaries woulde with desire to learne, as they commonly do to reprehend, reade but his discourse onely, they might quickely see their owne foly, and amende their misbelefe. They call him the
[Page 193] last good Pope, as he was in deede a blessed man: and by his authority the perfect conuersion of our nation to Christes faith, was wrought. I woulde his holy workes deserued but as much credit now, with certaine forsakers, as his Legates then did, with all the vnfaithfull people of our countrie.
But to go forwarde in our matter, we shall finde in
S. Bernarde, the same wordes of our Sauiour alleaged for our purpose, thus:
Serm 66. in Canti.
Non credunt ignem Purgatorium restare post mortem, sed statim animam solutam a corpore, vel ad requiem transire, vel ad damnationem: quaerant ergo ab eo, qui dixit quod dam peccatum esse, quod neque in hoc saeculo, neque in futuro remittetur: cur hoc dixerit, si nulla maner in futuro remissio purgatione peccati? They beleue not (sayth he, by some heretiques of his owne time) that there is any purgatory paines remaining after death, but they suppose that the soule straight vpon departure hense, goeth either to rest, or damnation: let such fellowes aske therefore of him, that saide, a certaine greuous crime coulde neither be forgeuen in this worlde, nor in the worlde to come, why he so saide, if there were no remission nor purgation of sinnes, in the life following? thus said
Bernarde, opening his graue iudgement both vpon the text, and our matter: whose authority, if any esteme lesse, because of his late writing, let him know, that the aduersaries haue none for their side so auncient by C C C. yeare, except they name the heretike
Aërius, or such like, whose antiquitye maketh not so much for them, as his auncient condemnation for heresie in this poynt, maketh against them.
2
M. Allen in his conscience knoweth, that he hath no grounde in the authority of Gods word, and therefore he flyeth to the authority of man. But that he might seeme to be driuen perforce to that where vnto he doth come most willingly, he pretendeth a fonde excuse, because he hath to doe with such fickle marchaunts, as wil not sticke to breake boldly the bands of euident Scriptures. But he knoweth in his conscience that he hath no authoritye of Scripture to charge vs, for if he thought we would breake the bonds of Gods word, he might well thinke, we would not be holden
[Page 194] by the authoritie of mens writing, and those of the latter sort, six hundreth yeares after Christ, the eldest. For
Augustine make
[...]h as litle for them, as he doth against vs.
Gregory and
Bernarde, whereunto he addeth
Bede, are of opinion that sinnes not remitted in this world, may be remitted in the world
[...]o come, but how hapneth it, that
Chrys
[...]stome and
Ieronym which both interpreted that place, could gather no such matter, although they otherwise allowed prayer for the dead? The reason must needes be, because the errour of purgatory growing so much the stronger, as it was nerer to the full reuelation of Antichrist,
Gregory and
Bede sought not the true meaning of Christ in this Scripture, but the confirmation of their pausible error.
M. Allen thinketh we must be sore pressed with the authoritie of
Gregory, because we m
[...]slike not his authority, where he inueigheth against the supremacy of one Bishop aboue all other, or where so euer he agreeth with the truth. But he must be once againe admonished, that we are bound to no mannes authoritie, no longer then he followeth the authoritie of Gods word And therefore though
Gregory were the last of all the Romish Bishops, in whom was any sparke of goodnes, because
Boniface his successor and so all the rest, by
Gregoryes owne iudgement & prophecy were all Antichristes: yet is not all that
Gregory writte, of equall authoritie with the word of God, without authoritie whereof, we beleue not an Angell from heauen, as I haue often shewed, much lesse a Bishop of Rome.
3 But that in the mouth of two or three witnesses all trueth may appeare, and contrary falsehood vanish away:
S. Augustine him selfe, gathered by this place now alleaged, euen then when he had no occasion geuen him, by the wrangling of any misbeleuer, to wreast any scripture otherwise then the very wordes imported, the trueth of remission of certaine faultes in the next life, in these wordes,
Cap. 24. lib. 21. de ciuit.
Facta resurrectione mortuorū, non deerunt, quibus, post poenas quas patiuntur spiritus mortuorum, impertiatur misericordia, vt in ignem non mittantur aeternū, neque enim de quibusdam veraciter diceretur, quod non
[Page 195] eis remittetur neque in hoc saeculo neque in futuro, nisi essent, quibus etsi non in isto, tamen remittetur in futuro. There shall be certaine at the time of resurrection also, who shal obteine mercy, after they haue suffered such paines as deade mens ghostes do abide, that they be not cast into the euerlasting fire: for els it coulde not in any true sense be spoken, that certaine shoulde neither haue pardon in this worlde, nor in the worlde to come, except there were some, that speeding not of pardon in this life, might yet haue remission in the next: so sayth he. Being, I warraunt you, so sadde witted and so farre from phantasies, that he would not grounde any assured doctrine, vpon euery light occasion offered, or motion made: had not the very words and forme of phrase, approued it, and Gods Church liked it.
Hauing then these graue fathers with others,
Beda in 3. Cap. Marci. for our warraunt in the exposition of this place, we do take it for a sure grounde, that the paine of purgation in the next worlde may be remitted, that is to say, either made lesse, or els wholy released: before the due execution of Gods sentence be extremely done. For it is not ment,
Sometimes Gods iustice is aunsvvered fully by the paine of the party. that the freedom which man may haue after full aunswere and payment of his sinnes, in that place of punishment temporall, shoulde be properly termed a remission, or pardon: For that is aunswerable to Gods iustice: and although there were no prayers or other wayes of helpe, yet the patient by toleration, in time, might, vnder the protection of Christes merites, make full satisfaction, and so be discharged. who being a vessell of mercy, can not be damned. But when we say, that sinnes may be forgeuen in the next worlde, Gods Church (which is the mother of all beleuers) teacheth vs, that some parte, as well of the rigour and extremity of the paine, as of the time and continuance thereof (though God him selfe hath appointed that punishment) may yet be mercyfull released.
3
S. Augustine is much beholding to you, that you giue men to witte, that when he was wrangled withall by any misbeleuer, he had occasion to wrest the Scripture, otherwise then the words imported, so you iudge of him, because he would not for your pleasure, expound the fire of tryall. 1.
Cor. 3. For your fire of purgatory. But concerning this testimony
[Page 196] of
Augustine, it maketh not so much against vs, but it maketh as litle for you. For if you haue translated his words according to his meaning, (as you haue not according to his wordes) he vnderstandeth by this place remission of the paynes, and not of the sinnes, which helpeth you nothing to that which you haue taken in hand to proue, that sinnes are forgiuen after this life. And so he seemeth to say in the 13. chapter of the same booke.
Non autem omnes veniunt in sempiternas poenas, quae post illud iudiciū his sunt futurae, qui post mortem sustinent temporales, nam quibusdam quod in isto non remittitur, remitti in futuro saeculo, id est ne futuri saeculi aeterno supplicio puniantur iam ante dixi. All they come not into euerlasting paynes which after that iudgement shall be to them, that after death suffer temporall paynes, for I haue sayd already, that vnto some, that which is not remitted in this world, is remitted in the world to come, that is, that they should not be punished in the world to come. In these wordes he speaketh of release of paynes but not of forgiuenes of sinnes. But in the place by you alleged, if the words be truly translated according to the discourse of that chapter, he affirmeth, that after the resurrection & those paynes which the spirites of the dead doe suffer, there shal be some vpon whom mercy shall be bestowed, so that they shall not be cast into eternall fire, &c. So that
Augustine in this place, speaketh not of such sinnes as are remitted in purgatory, but of such persons as are forgiuen in the last iudgement, when purgatory is ended. Wherefore though
Augustine erred in this place, yet he erred from your cause. And whereas you affirme in the margent, that sometime Gods iustice is aunswered fully by the payne of the party: you are contrary to the rest of your family, for they hold that the generall prayers and sacrifices of your mother Church doe help them. Yea the maister of the sentence holdeth, that a poore man hauing equall merites with a rich man, though there be no special prayers, masses, fasting or almes done for him, is holpen as well by the common almes and prayers, as the rich man for whom speciall prayers and large almes are done.
lib. 4.
dist. 45. For otherwise the opinion of merites
[Page 197] could not stand. And vnlesse
M. Allen thinke that all such masses and prayers in which the dead are generally commended be vnprofitable, his proposition can not stand by his owne learning.
That the faithfull soules in Purgatory being novv past the state of d
[...]seruing, and not in case to helpe them selues, may yet receiue benefit by the vvorkes of the lyuing, to vvhome they be perfectly knitte as fellovv membres of one body. CAP. II.
1 BVt now what meanes may be founde, to ease our brethern departed, of their paine? or what wayes can be acceptable in the sight of God to procure mercy and grace, where the sufferers them selues, being out of the state of deseruing and place of well working, can not helpe them selues: nor by any motion of minde, atteine more mercy▪ then their life past did deserue? VVhere shall we then finde ease for them? surely no where els, but in the vnity and knotte of that holy fellowship, in which, the benefite of the heade perteyneth to all the membres: & euery good worke of any one membre, wōderfully redoūdeth to all the rest. This society is called in our Crede,
communio Sanctorum, the communion of Sainctes, that is to say a blessed brotherhood vnder Christ the heade, by loue and religion so wroght and wrapped together, that what any one membre of this fast body hath, the other lacketh it not: what one wanteth, the other supplieth: when one smarteth,
1. Cor. 12. all feeleth in a maner the like sorow: when one ioyeth, the other reioyseth withall. This happy society, is not impared by any distance of place,
August. epi. 23. by diuersity of Gods giftes, by inequality of estates, nor by chaunge of life: so farre as the vnity of Gods spirit reacheth, so farre this fellowship extēdeth, this city is as large, as the benefit of Christes death taketh place. Yea within all the compasse of his kingdome, this fellowship is founde. The soules and sainctes in heauen,
Idem tract. 32. in Ioan. the faithfull people in earth, the chosen children that suffer chastisement in purgatory, are, by the perfect bonde of this vnity, as one abundeth, ready to serue the other, as one lacketh, to craue of the other. The soules happely promoted to the ioye of Christes
[Page 198] blessed kingdome,
The christiā communiō and fellovvship is expressed. in this vnitie and knotte of loue, perpetually praye for the doubtfull state, of their owne fellowes beneth: the carefull condition of the membres belowe, continually crieth for helpe at their handes in heauen aboue. Nowe the membres of Christes Church here yet trauelling in earth, they pray together, they faste together, they desire together, they deserue together. Christ our heade, in whose bloude this city and society stand
[...]th, will haue no worke nor way of saluation, that is n
[...]t common to the whole body in generall, and peculierly proffitable, to supply the neede of euery parte thereof. He which instituted the blessed sacraments, will haue them in this vnity to worke in common, (as farre as the ende of eche of their institutions requireth) and out of it, to haue no force at all: he that maketh all our workes acceptable, though they be done of one, will haue them perteine to all: the holy sacrifice of the Church, by the will of the author, and the likenesse of the exemplar (as in deede being in an other maner, the very selfe same) is made so common, that it ioyneth the Sainctes and Angels in heauen, to the chosen and elect people, either in earth,
The soules depa
[...]ted in p
[...]ety are of our church & fellovvship. or vnder the earth beneth. And that this holy consent of good workes, and mutuall agreement of prayer, to the continuall supplying of eche others lackes, doth also apperteine to the soules departed, no man that hath any sense of this happy community, can denie: for being membres of our common body, they must needes be partakers of the common vtilitie.
CAP. II.
1 IF you aske me by what meanes they may be releued, whome the bloude of Christ hath not purged, from all their sinnes, suerly I must aunswere you plainely as I haue learned in the scripture, that there is no name geuen vnder heauen, by which they maye be helped, which are not helped by Christes death
Act. 4. But you haue merites of men, to helpe the merites of Christ. O blasphemy! they that can not be iustified by their owne merites, by the vertue of them, shall healpe to iustifie other. But this is worthy to be noted, that they which are in purgatory, can not by any motion of minde, atteine
[Page 199] more mercy, then their life past deserued. Therefore faith either is not in them, or else p
[...]ofitteth them nothing, for that is a notable motion of the minde. Then the merites of other men must profite with out faith or els they profitte them not all. But with out fayth it is not possible that they shoulde profit them, for as much as with out fayth it is not possible to please God,
Heb. 13. therefore it is not possible that other mens workes aliue shoulde profit them that are d
[...]ad. But we haue an other shift sought out to serue them, that is the communion of Saintes. What manner of communion is that which is with out fayth? But because
M. Allen bringeth in the communion of saintes. I must shew where in the same consisteth. The communion of saintes is considered either of the whole body of the church, or else of the Church militant here on earth. The communion of the whole body, is the participation of life and all other offices of life, that euery member and the whole body hath of the heade, as
S. Paule teacheth plainely
Ephes. 4. The communion of saintes here on earth, as it is a pa
[...]te of the whole communion, so the whole Vertue commeth also from the heade, and the members haue but the administration thereof, according to the measure and office of euery one. So that when we speake of the vniuersall Church, we beleue that all the elect of God are one mysticall body, that so liueth by Christ, that it is not possible for any one member thereof to perish: when we speake of the communication of the faythfull heare on earth, we meane the dispēsation of the grace and gifts of God, which as euery one hath receiued of God, so of charity he is boūd to imploye the same, to the profit of his fellowe members here on earth: what place is here to merit for them that are deade, when one can not merit for an other that is aliue, no not for him selfe, but euery man hath his worthynesse of Christ: this is the doctrine of the scripture: the other participation of merittes is a mere deuise of men, hauing no foundation in the worde of God, so that
M. Allen him selfe can not vouch so much as one text of scripture to warranty, where in he can haue any coullor for
[Page 200] such communion of merites. For that which
S. Paule writeth 1.
Cor. 12. is manifestly vnderstood of the mutuall offices of loue, whereby one member hath compassion with an other, & by no meanes teacheth either the estate of the deade, or the merittes of the liuing. Of like credit it is, that he so constantly affirmeth that the Saintes in heauen pray for their fellowes beneth, and that they belowe pray for the helpe of the Saintes aboue: moreouer that Christ our heade by whose bloude the society standeth, will haue no worke nor waye of saluation that is not common to the whole body in generall, and particularly profitable to supply the neede of any parte thereof. Here you see by a plaine distribution that
M. Allen will haue other workes and wayes of saluation, beside the bloude of Christ. These things being onely affirmed and not proued by the authority of Scriptures, although I might confute at large by the same, yet it shall suffice to aunswere with that auncient father:
That which hath no authority in the Scriptures, is as easily denied as it is affirmed. But it is a worlde to see what a compasse you fetch, to bringe in the Masse, for one of the speciall meanes. It was wont to be a sacrifice propitiatory both for the quicke and the deade, nowe you haue nicer termes for it. Now:
it is the sacrifice of the Church. By whome instituted I pray you?
which by the will of the author: if you make God the author, where haue you one sillable in the Scripture to declare his will? but that which followeth passeth:
By the likenesse of the exemplar (as in deede being in an other manner the very selfe same.) What is this that I heare? doth the Masse aueyle because it is like the exemplar? if you meane the sacrifice of Christ his passion to be the examplar, the masse is as like it as an apple is like an oyster, for all the apish pageantes that be played in it. We read in the Scriptures, that all the sacrifices of the olde lawe, with the tabernacle, were made conformable to the exemplar and paterne that was shewed vnto
Moses which was Christ
Exod. 25.
Heb. 8.
Act. 7. But that there shoulde be any more shadowes, or resemblaunces, when the bodye and substance it selfe is come, it is contrary to the whole scope
[Page 201] of the Epistle to the
Hebrues. M. Allen hath a shift for that, saying it is the very selfe same in an other maner. But he is so deepe in diuinity, that he forgetteth his first principles of logike. For euery boye in Oxford can tell him, that those things which be like, can not be the same. If therefore the Masse be like the sacrifice of Christ, then is it not the sacrifice of Christ it selfe. Againe the exemplar and the example be proper relatiues, therfore if the sacrifice of Christ be the exemplar whereof the Masse is the example, the Masse can not be the sacrifice of Christ. Neither will it helpe, that he sayth,
It is the selfe same in an other maner, so long as the same respect remaineth. But let him make of his Masse what he can, the Church of God instructed by Gods worde receiueth no more sacrifices propitiatory, but onely the sacrifice of Christ his death, which was offered by no other, but by him selfe, and that once for all.
Seeing that by one oblation he hath made perfect for euer, those that are sanctified: Hebr. 10.
2 And so sayth
S. Augustine in these words.
Neque enim piorum animae mortuorum separantur ab ecclesia,
Lib. 20. de ciuit. Cap. 9
quae & nunc est regnum Christi: alioquin nec ad altare dei fieret eorum memoria, in communione corporis Christi: for the soules of the faithfull deceased, be not seuered from the Church, which is already the kingdome of Christ, els there shoulde be no memory kepte for them at the altare, in the communion of the body of Christ.
By the force of this vnity, what so euer is profitably practised in this worlde one for a nother, as prayer, almes, fasting, Sacrifice, the same thinkes may and ought, by the example of the Church, to be carefully and with out ceasing procured for the helpe of our frends, and Christian brethern departed. And
Athanasius that great pillar, he by a meruelous fit example setteth forth, how the soules in an other worlde, may haue the benefites of the Church or Christian people, deriued downe vnto them, and what sensible feele of release they haue,
Quaest. ad Ant. 34. when we desire God for them.
Quemadmodum cum in campo vinea virescit, & vinum in vase occlusum rebullit, ac propemodum
[Page 202] feruet: ita etiam
[...]entimus, quod peccatorum animae diuinis beneficijs incruentae Hostiae, & gratiarum actionis pro ipsis habitae, gaudeant: vt idem solus nouit & ordinat deus noster, qui in viuos & mortuos dominium exercet. As when the vine abrode in the fielde doth spring and waxe greene,
The communion expressed betvvixt the liue and the dead, by the naturall agreement betvvixt the vine in the fielde & the vvine in the vessel. the wine salfely kept in barells at home, doth also worke in it selfe, and in a maner buyle: euen so, as we iudge, the soules of sinners, through the benefit of the vnbloudy host, and sacrifice of thankes gyuing done for them, may waxe ioyfull and gladde: as the same Lord and God onely knoweth how, and hath ordeyned: who exercyseth his might, vpon the liue and the deade. See I pray you how he by the action of Gods Church in the holy Masse, in which the vnbloudy hoste and oblation is bestowed, hath founde some way, of carying downe the benefite of Christes passion, vpon the membres of his body beneth. And though some haue wickedly sought, vtterly to breake the band of peace betwixt them and vs, as they haue cursedly shaken thunity of the liuing amongest them selues, yet their mother Christs sp
[...]use, acknowledgeth her owne children still: she seeth by the spirit of God (whereby she seeth all trueth) the sorow of her dearest, so farre out of sight, but neuer out of minde, she in a maner feeleth a parte of her owne body in paine. And can not otherwise do, but by all possible meanes and approued wayes, assay Gods mercy for their deliuery. And this naturall compassion of the Church, passeth through euery membre thereof, and ought to moue euery man, by the lawe of nature, to procure as much helpe as he may.
And so much the more, do we owe this naturall duety vnto them, because they now can not helpe them selues, being out of the state of deseruing, and place of well working, onely abiding Gods mercy, in the sore sufferance of paines vntollerable. They them selues, as yet your brethern, and a portion of your body, require to be partakers of your benefites. They feele ease of euery prayer: your almes quensheth their heate, your fasting releaseth their paine: your sacrifice wipeth their sinnes and sores: so strong is the communion of sainctes, that, what so euer you do that is acceptable, it ishueth aboundantly downe to them.
2 When all authoritie out of Gods word fayleth you,
[Page 203] wherby you should proue that the soules departed receiue benefite by the merits of the liuing, you flie to the authoritie of men. And fi
[...]st
Augustine must proue that the godly departed are not separated from the Church, because memory of them is made at the aultare. We nothing doubt, but that the soules of the godly departed, remaine still in the body of Christ which is his church, but we ground vpon better authoritie then the authoritie of
Augustine, and vpon better proofe then the reason which he allegeth, or else we might not be so certayne of it as we are.
And to the similitude of
Athanasius which you note to be
Quaest. ad Ant. 34. I aunswere that in the place by you noted there is no such word nor any of his questions
ad Antiochum that I can find, where so euer you had it. Although that booke of questions is easily to be seene of all men and confessed of
Nannus one of your owne side to be none of
Athanasius doing: we say that first it must be proued that the soules departed receiue benefite by masses, and then we shall not striue for the maner how: but mans authoritie is to weake to carry away so weighty a matter. And therefore I will be as bold with you as
Augustine was with the
Donatistes de pastoribus cap. 8.
Auferantur chartae humanae sonent voces diuinae. Ede mihi vnam Scripturam pro parte Donati. Let mens papers be remoued & let the voices of God sound, shew me one Scripture for
Donatus side, euen so
M. Allen I will not sticke to vrge you when you leane wholy to the authoritie of men. Away with mens writings, let Gods word be heard from you, shew me but one Scripture, to proue all that you haue sayd in this chapter of the merites of the liuing to profite the deade,
3 Onely he that is cutte of from this happy society, hath no compassion of them, nor feeleth not how they are knitt vnto vs, by loue and vnity of one heade, and one body. You shall heare his vnnaturall, and worse then heathen wordes:
Dum mortuos a nostro contubernio subduxit dominus,
Cal. Instit.
nullum nobis cum illis reliquit commercium, ac ne illis quidem nobiscum. VVhen the Lorde hath taken the deade out of our company, he
[Page 204] hath dispatched vs of all intermedlyng with them, or they with vs. This man was borne to breake the bande of vnity, which he hated both in the liue and dead. By whose meanes it is now come to passe, that those which of reason might clame our aide, are vnnaturally disapointed of all such remedies, whereby any comforte might to them arise. Such lacke of compassion is driuen into our heades, that we feele not the woe of our owne fellowes, our kinne, our brethern, and our owne membres. It is a thousand yeare and more, sith a holy father, not hauing halfe the cause that we nowe haue,
Ad frat. in herem. 44. yet noted the peoples lacke of compassion towardes the departed, in these wordes. They that lie in torment vntollerable, crie out for succour, and few there be, that make aunswere: they woefully call, but there is none to comfort them. O Brethern what a kinde of cruellty is this? O how much inhumanity is this? those that in their life time suffered much sorow for our sakes, now crie againe for our ayde, and we regarde them not. Lo how the sicke calles, and the phisitions are at hande: the hogge groneth, and the whole hearde groutleth with all: the poore asse falleth, and euery man helpes him vp in hast: but the faithfull alone calleth, in his greuous torments, and there is none that aunswereth. Lo our vnkindnesse (saith this doctor) and lo our lacke of compassion.
But because all this forgetfullnesse, commeth by the wicked suggestion of these late deuilish opinions, which mainteine that the prayers of the liuing, or their workes, do not extende to the deade in Christ: therefore, for the destruction of this vnkind heresie, and planting in our heartes with the trueth, the feeling of our housholde fellowes sores, I shall proue that in all times, as well of nature, as the lawe and Gospell, the faithfull men haue euer ioyned in all their prayers and acceptable workes, the soules departed: as vnto whome, by right of their communion and fellowship in faith, the reliefe of Gods grace and Christes merits do appertayne. Therefore, this once declared, let vs except them from no painefull worke of the liuing, nor charitable deede, nor good prayer, nor sacrifice, nor teares, no nor from the inward dolour nor loue of mans heart. Learne to know what it is to be in a common body, and thou shalt streight perceiue, that the least motion of thy mind, stirred by Gods grace, shall be caried to the reliefe of that
[Page 205] part which thou pitied, and most intended.
3 Here but that you haue a pleasure to spue out your pestilent poyson against that noble light of Gods Church
M. Caluine, is nothing that neede any such exclamation which you make with open mouth, as though
Caluine denyed the communion of Saincts, which he doth most constantly affirme euen in the same place out of which you haue rent those words that you so bite and teare with your venimous teeth.
lib. 3.
cap. 20.
sect. 24. where he speaketh against inuocation of Sainctes,
who being in rest with God (he sayth)
are not to be drawne by the prayers, vnto earthly cares of our necessities, which eyther they know not, or they can not helpe. For that office of charitie which the godly doe exercise in this life by praying one for an other, is grounded vpon the commaundement of God and vpon his promise, which two thinges are the chiefe to be considered in prayer. But all these reasons concerne not the dead, whom whē the Lord hath remoued from our company, he hath left vs no intermedling with them, nor them with vs, so farre as we can conceiue by any coniectures. These be
Caluins wordes by which he meaneth, that although the affection of charitie remaine in the deade, yet it is not shewed by looking to our earthly necessities, which they know are subiect to the prouidence of God. Moreouer they haue not (that we know by the Scripture) any commaundement or promise to cause them to pray for vs, neither haue we any to pray to them. And this is that intermedling which
Caluine denyeth to be betwene the deade & the liuing, namely such as is betwene them that are liuing among them selues. As for the exhortation of him that wrote to his brother in the desert, what so euer he was or how long so euer it be since he wrote, because it hath not authoritie in the word of God, I weigh it as the words of a man, whose credite in diuine matters, is nothing without the word of God.
VVhat the Church of God hath euer principally practised for the soules departed, by the vvarraūt of holy Scripture: vvith the defense of the Machabees holy history, against the heretikes of our time.
[Page 206] CAP. III.
1 BVt amongest so many meanes of helpe, these haue bene euer counted most soueraigne:
Gregori. in epist. ad Bonifac. Sacrifice, prayers, almes, and by example of scripture most commended. Though fasting added vnto any of them, hath singular strength in this case, and euer was ioyned in all earnest sute, made to God for our selues or other. VVe can not better begin to shew the practise hereof, then at that scripture, which sufficiently commendeth at once, all three: written in the second booke of
Machabees in these wordes:
Iudas hortabatur populum cō seruare se sine peccato,
Cap. 12.
sub oculis videntes quae facta sunt pro peccatis eorum qui postrati sunt. Et facta collatione, duodecim millia drachmas argenti misit Ierosolymam offerri pro peccatis mortuorum sacrificium, bene & religiose de resurrectione cogitans: (nisi enim eos qui ceciderant resurrecturos speraret, superfluum videretur & vanum orare pro mortuis) & quia considerabat quod hi qui cum pietate dormitionem acceperant, optimam haberent repositam gratiam. Sancta ergo & salubris est cogitatio, pro defunctis exorare, vt a peccatis soluantur. The valiaunt man
Iudas, exhorted the people to kepe them selues from sinne, hauing before their eyes, what was fallen for the offensies of them that were slaine. And a common gathering being made, he sent xij thousand peces of siluer to Ierusalem, to offer for the sinnes of those that were departed, a Sacrifice: being well and religiously minded, concerning the resurrection: for except he had suerly trusted, that such as were slaine shoulde arise againe, it might haue bene counted vaine and superfluous to praye for the deade. But because he did well consider, that such as in piety receiued their sleepe, had grace and fauour laide vp for them, therefore it is a holy and proffitable meaning to praye for the deade, that they may be assoyled of their sinnes. So farre the Author of the historie speaketh: setting forth most euidently, the notable piety of
Iudas in exhorting them to releue the departed, the like liberall almes of the people, the prayers there in the campe, and the sacrifice at Ierusalem celebrated for the same purpose. In all which
[Page 207] doing, the scripture much prayseth that worthy zele of
Iudas, as a thing both profitable to the departed towardes the remission of their offensies, and no lesse agreeing to that his especiall hope of the resurrection to come: counting it a foly to pray for them, of whose resurrection we are not assured. VVherby, I can not tell whether a man may well gether, that such as deny the fellowship of the liue with the deade, or condemne prayers made for them, steadfastly beleue not the resurrection.
Take heede And in deede if we note well, we shall finde that the prayers for the deade haue bene euer taken both as an argument to proue, and as a protestation of the faithfull, to shewe their minde and faith, concerning the resurrection. So did
Epiphanius that holy father, make confession of the Churches faith for the resurrection, and immortality of the soule, by the praying for the departed, and ioyning them to the partaking of the workes of the liue.
In heresi. Aerij.
Hi qui decesserunt viuunt (sayth he)
& non sunt nulli, sed sunt, & viuunt apud Deum, & spes est orantibus pro fratribus, velut qui in peregrinatione sint. Those which be deceased do yet liue, and are not by their departure hense fallen to be nothing, but they haue their being, and yet do lyue before God: and there is great hope to their orators or beadsmen, praying for them: as for such that be in their pilgramage. So sayth
Damascen,
In oratione pro de funct. that by supplication for the soules,
resurrectionis spes solidatur, the hope of resurrection is established. And therefore
Dionysius the auncient in his misticall prayer and sa
[...]r
[...]fice for the departed, declareth that there was a minister that did solemnely recite certaine places out of scripture, for to confirme the hope of resurrection.
Ecclesiast. Hierrarch. Cap. 7. So that this practise of the faithfull hath not onely bene euer accompted a plaine trueth, but it hath bene a grounde and a principle to confirme the article of resurrection and immortality of the soule. And therefore the facte of
Iudas, is with such commendation mentioned in the scripture. For in those dayes the heresie of the
Saduces denying the resurrection and the life to come (as
Iosephus writeth) began to take greate holde amongest the
Iewes,
Antiq. li. 1
[...]. Cap. 8. about byshop
Ionathas his time: in which tiue of diuersity, that true beleuer thought to make plaine protestation of his faith, by his notable facte.
And now I must needes be bolde to tell these enemies of our
[Page 208] communion, that in acknowledging them selues to haue nothing to do with the soules departed, they are at the next doore by, to denie the immortalitie, and to terme them deade soules as
Vigilantius did.
Hiero con. vig. VVhome Gods Church very conformably to Christes calling and fittly for the protesting the common faith, nameth,
Dormientes in signo pacis,
Prayers for the departed agreeth to our faith of the resurrection and immortalitie. Those that sleepe in the signe of peace: and the named Scripture, for the same cause, calleth them men a sleepe in pietie. VVell, if their denial of prayers for the deceased, grow so farre as the vtter impugning of Christian hope for the life euerlasting, and so with purgatory, take away hell and heauen togither, as the Sadduces did, (which God of his might turne from them) but if they doe, because there is such affinitie betwixt both their teachings: and this of theirs, may seeme alwayes to haue bene ioyned to that extreme falshoode of the others, then shall Gods Church still protest the faith of her children, by prayers and practise for the deade, both by the example of the fathers in Christes Church vnder the Gospell, and by the fact of worthy
Iudas in the lawe before.
CAP. III.
1 WE haue all this while called for authoritie of the scripture, now we shall haue scripture I trowe, or else
M. Allen shall misse of his purpose Sacrifice, almes, prayers, commended by scripture, to be meanes to helpe the soules in purgatory. And the scripture is written. 2.
Machab. 12.
Prothesauro carbones: we haue founde coles in the steed of treasure. Is this all the scripture we are like to haue? this hath bene aunswered of olde to be no holy nor canonicall scripture, and that by many reasons. First because it conteineth matter contrary to the vndoubted worde of God. I omit this matter in cōtrouersy in the 14. chap. the author of the booke commendeth one
Razis for killing him selfe, which is contrary to the word of God. Wherefore
M. Allen by authoritie of this booke, & the example of a good man
Razis may as well conclude that it is lawfull for men to kill them selues, as by the example of
Iudas, that men may offer
[Page 209] sacrifice for the dead. Secondly the author of this booke declareth, that he abridgeth the fiue bookes of
Iason the
Cyrenian, into this one, which is a manifest argument, that he was not the instrument of the holy Ghost. For the holy Ghost maketh no abridgements of others mens writings. Againe the purpose of the author proueth that he was not directed by Gods spirite, for he confesseth that he tooke this matter in hande, that men might haue pleasure in it, which could not away with the tedious long stories of
Iason. But the spirite of God serueth not such vayne delight of men. Moreouer, he sheweth what labour and sweate it was to him, to make this abridgement, and to be short, he maketh a very prophane preface, ambitiously commending his trauell and shewing the difference betwene a story at large, and an abridgment: all which thinges sauour nothing of that spirite, by which the holy Scriptures of God were written, which as
S. Peter sheweth,
came not by priuate mens will and ordinance, but the holy men of God spake as they were inspired by the holy Ghost. 2.
Pet. 1. where as all this preface sheweth nothing, but a priuate motion & an humane purpose. And yet the man is to be commended for this, that he doth not boast of any more reuelation then he had, but in the end of this booke cōfesseth his infirmity & desireth pardō, which is as farre from the maiesty of gods spirit, as it is agreeable to the weakenes of our deceiuable nature, which are apt to deceiue and be deceiued.
If I haue wel done (sayth he)
and as the story required, it is the thing I desired: but if I haue spoken slenderly and barely, it is that I could. For as it is hurtfull to drinke wine alone, and then agayne water, and as wine tempered with water is pleasant and delighteth the tast, so the setting out of the matter delighteth the eares of them that readeth the story, &c. Who is so voyd of the spirite of God, that can not see plainly that this man had neither the purpose to write that which shoulde instruct, much lesse that should bind the consciences of men, neither the gift so to write as in writing he could not erre? But now to come to the text it selfe, first the greeke copy in this place is so mangled and corrupted that no good sense can be gathered of
[Page 210] the wordes, by which it appeareth, that the deuils limbes haue bene
[...]umbling with this booke, as they haue bene with the olde doctors in places where mention is of prayer for the deade. Secondly seeing this facte of
Iudas, hath no commaundement in the law, in which not so much as one pinne of the tabernacle, was omitted, lest any thing might be left to the will of man, to deuise in the worship of God, it is so farre of, that it is to be drawne into example, that we may be bold to condemne it for sinne, & disobedience,
you shall not doe (sayth the Lord)
what seemeth good in your owne eyes, but that which I commaund you, that onely shall you doe, without adding any thinge to it or taking away any thing from it. But
M. Allen thinketh he hath a sure post to leane vnto, because
Iudas Machabaeus did by this fast testifie, his hope of the resurrection, as
Iasons abridger sayth, and also that prayers for the deade, may be an argument to proue the faith that men haue of the resurrection. It is not vnlike that this reason preuayled much with the auncient fathers, as appeareth by their writings, for commonly it hath the best colour of any reason that they bring to allow prayers for the dead. But if it be weighed with good iudgement, it is of no force to proue, that prayers for the dead, are lawful. For as truth may be proued alwayes with true principles, so often tymes it may be concluded out of false affirmations. As for example, Idolatrie proueth that there is a God, but Idolatry is not therefore the true worship of God. Of the heresie of the Pharisies that helde
Pythagoras opinion, of the passing of one soule into diuers bodies, may be concluded the immortalitie of the soule, but this doth not iustifie that errour of the Pharisies: by the heresy of
Origines which taught that all men should be saued at length, not onely the immortalitie of the soule and the resurrection, but also the infinite mercy of God may be concluded, which all are true articles, yet was not the heresie of
Origine true for all this, vnlesse
M. Allen hath forgotten that olde sophisme which children can solute: who so euer sayth you are an asse, sayth you are a lyuing creature: but he that sayth you are a liuing creature sayth true: therefore who so euer sayth you are
[Page 211] an asse sayth true. And such for all the worlde is
M. Allens reason: who so confesseth prayers for the deade confesseth that the deade doe liue and shall rise againe: but he that confesseth that the dead doe liue and shall rise againe doth not erre: therefore he that confesseth prayers for the deade doth not erre.
2 But now their aunswere must be here, that this booke by which I haue vrged them so farre, shall be no scripture. And this is the ishue of heresie lo.
Heretikes deny scriptures. These men that lightly writh & wreast Gods worde, from all true meaning to the maintenaunce of their matter, being further charged by euidence of the wordes, when other conuenient shifte can not be founde, they are driuen, to refuse vtterly the sacred canonicall scripture of God: for notwithstanding their perpetuall bragges of scripture, yet there can no scripture holde them, but they will either finde a fonde shifte to loose it, or els a shamefull stoutnes vtterly to brast and breake it. They first seeke by suttelty to vnfasten the bonde of Gods trueth, which is euery waye so enwrapped with the testimonies of holy Scripture, then as they can not worke by wiles, they boldely brast the bandes in sonder. Thus when for misconstruing of this plane assertion of the booke of
Machabees, they can conuey no fit meaning, they are driuen to harde shiftes and vnsemely, to deny the whole booke to be scripture, and therefore in matters of question, of no authority. In which pointe, the authoritie of the Iewes moueth them more,
In prol. mach.
Though against a levve or an heretike they coulde not proue any article of faith neither then nor novve, by them. Cap. 48. Cap. 47. Lib. 2. Cap. Cap. 36. in denying the bookes to be in the canon of Gods scripture, then the decree of the holy Church for the approuing of the same to be scripture. But
S. Hierome, though he confesse the Iewes not to allowe them, yet is bolde to recken them amongest the bookes of the holy Histories: not measuring their authority by the canon of the Hebrues, but by the rule of Christian councells. The Canons of the Apostles will chalenge them from the Iewes and heretikes, to be scripture still:
Innocentius the first, in his rehersall of diuine bookes, numbreth these of the histories of the
Machabees also: the Councell of
Carthage the third, authorisheth them,
S. Augustine in his bookes.
De doctrina Christiana, numbring all canonicall scriptures, with the reste reciteth these also. Of which bookes in the xviij, of the Citie
[Page 212] of God, he thus further testifieth,
Ab hoc tempore apud Iudaeos restituto templo, non reges sed principes fuerunt vsque ad Aristobulum: quorum supputatio temporum, non in scripturis sanctis quae Canonicae appellantur, sed in alijs inuenitur, in quibus sunt & Machabaeorū libri, quos non Iudaei, sed Ecclesia pro canonicis habet. From this time (he meaneth after the history of
Esdras) there was no kinges, but chiefe gouernours, after the restitutiō & repaire of the temple, till
Aristobulus time: of all which time there is no Chronikle nor coūte, in the scriptures which be Canonicall, but in other that be extant, we finde that supplied: as in the bookes of
Machabees: which bookes, although the Iewes do not, yet the Church of God counteth for canonicall scripture.
But what shoulde we stande in this point: the whole Church of God and euery part or prouince thereof, euery learned doctour and vertuous Christian man, hath receiued and allowed them for scripture. the which constant and perpetuall iudgement of the Church of Christ, if any man refuse, let him be esteemed an Ethnike. Or because he defendeth the Iewes authority against the determination of Christes Chur
[...]h, let him be at this time accompted for a Iewe. And yet I thinke he ouer shooteth them herein: for they confesse the history to be true, although not holy Scripture: neither haue they found any such errour of doctrine therein conteined, as he doth.
And as for the auncient Christian writers, and famous doctours, they alleage euen that place to proue the lawefull prayer for Christian soules departed, whereby these fellowes take occasion to saie it is no scripture at all. As godly
Damascenus, in these wordes.
Scitis enim quid dicat scriptura, quomodo Iudas ille Machabaeus, in Syon, Ciuitate regis magni, vt cognouit populum sibi subiectum à Palestinis hostibus occisum, & scrutatione facta, inuenta idola in sinibus corum, statim pro vnoquoque eorum ad dominum qui ad misericordiam facilis & paratus est,
In lib. pro defunct.
munera propitiatoria obtulit, sane ob summam religionem fraternamque charitatem, in hoc facinore, vt in omnibus alijs, a diuinissima scriptura & magnificus & admirabilis habebatur. You know (sayth he) what the scripture reporteth, how that worthy
Iudas Machabeus
[Page 213] of Syon, the City of the great kinge, after he vnderstood certeine of his subiectes to haue bene slaine of the Palestines his enemies, and search being made, had founde in their lappes, idols, straight wayes offered to God, who is much inclined to mercy, for euery of his souldiars so slaine, propitiatory oblations▪ who suerly, for that act, as proceding of wonderfull religion and brotherly loue, and in all other affaires, is of the holy writte esteemed mighty and meruelous.
Longe before this writer did
S. Augustine vse the same booke and text of
Machabees, to proue the prayers & sacrifice,
De cura pro mort. agenda. for the departed in peace. In the booke of
Machabees (sayth he) we reade that sacrifice was offered for the deade. But if it were in none of the olde scriptures reade at all, yet the authority of the vniuersall Church, which for this point is plaine, were of no small force, whereby it is prouided, that in the prayers, which be made at the altare by the priest, to our Lorde God, the commemoration of the deade shall haue their place. Thus by these auncient authors, both the bookes be approued, the text it selfe, for which our aduersaries vnworthely denied the booke, alleaged for the same purpose, and the doctrine so sure, that if no scripture coulde be founde, it would beare out it selfe against all falsehood. But this doctor handleth
Pelagius the heretique, denying the booke of VVisdome to be scripture, because there was a sentence out of the fourth Chapter thereof, brought against his wicked doctrine, euen as he shoulde be: and as these wranglers in the like case must be. The place well marked, shal serue our turne when so euer we heare them so impudently reiect scriptures, because they impugne their heresies, which els shoulde be as good scriptures as any booke of the Bible, if they either woulde make with them or by any crafty colouring not plainely make against them. Thus he sayth.
Nec ideo liber Sapientiae, qui tanta numerositate annorum legi meruit in ecclesia Christi, pati debet iniuriam,
Augustines ansvvere to Pelagius, denying scripture for that it made agaīst his heresie.
quoniam resistit eis qui pro meritis hominum falluntur: & rursus: omnibus hic liber tractatoribus anteponendus, quoniam sibi cum anteposuerunt etiam temporibus Apostolorum proximi, egregij tractatores: qui eum testem adhibentes, nihil se adhibere nisi diuinum testimonium crediderūt: in English thus. It is no reason that the booke of VVisdom, which
[Page 214] so many worldes together hath bene worthy the reading in the Church of Christ, shoulde nowe receiue such wrong at our handes, because it plainely resisteth these fellowes, that exalt mans merites (aboue Gods grace.) And againe, this booke is of more authority then all the expositours in the worlde: for the noble writers hard by the Apostles time, did much preferre this booke before them selues, who alleaging the testimony of that scripture, doubted not, but they vsed thereby, the witnesse of Gods holy word. Euen so must we tell our maisters, that it were plaine wrong, to discredit the history of the
Machabees, which hath bene in our Bible euer sith Christes time for holy Scripture, because it hath an euident testimonie against their false belefe, concerning the state of the soules departed: which booke, is not onely better to be beleued then all
Caluins false gloses, but of more authority then all holy expositors. Out of which booke, both
S. Augustine & others many, haue vsed proofe of their matters, as of the testimonie of Sacred and holy scripture.
2 I will not gaine saye, but who so denyeth the authority of the holy Scriptures, thereby bewrayeth him selfe to be an heretike as all Papistes doe, which I will proue afterwarde. But he that admitteth for scripture, that which is not proceded from the spirite of God, and thereby will auouch for trueth, that which is contrary to the vndoubted worde of God, is no lesse heretike then he, for it is all one sinne, to adde to the worde of God and to take from it. But
M. Allen pretending to proue the booke of
Machabees canonicall by authority of the Church, when he can not by consent that it hath with the scriptures of God, beginneth with the authority of
Hieronym. in prol. Mach. But what he meaneth thereby or what place he noteth I know not. But this I knowe, that in his Preface vpon the booke of kinges he doth not onely omit it in rehersall of the canonicall bookes, but also accompteth it plainely among the Apocryphall. Next he alleageth the canons of the Apostles. Wise canons I promise you: as truely made by the Apostles, as the double canons that lie on the tower hyll of London. In which are rehersed 3. bookes of
Machabees
[Page 215] two Epistles of Clemens for canonicall scripture, but the Apocalypse of
S. Iohn hath no place at all, by which it may appeare, what Apostles they were, that made that canckred canon. Then followeth the prouinciall Councell of
Carthage the third, which nameth the 2. bookes of the
Machabees amonge the canonicall scriptures euen as it doth the 5. bookes of
Salomon, whereas the Church alloweth but 3. namely the Prouerbes, the preacher, and the Canticles: and although you shoulde numbre to these, the booke of Wisdome, yet can you make but 4. in all that we know of. Againe, in what sence they did call those bookes canonicall, appereth by
Augustine, that was one of that Councell, namely that they maye be reade, so it be with iudgement. Contra 2. Gaudentij epistolam lib. 2. cap. 23. Et hanc quidem scripturam quae appellatur Machabaeorum non habent Iudaei sicut legem & Prophetas, & Psalmos, quibus dominus testimonium perhibet tanquam testibus suis dicens: oportet impleri omnia quae scripta sunt in lege, & prophetis, & in psalmis de me. Sed recepta est ab ecclesia non inutiliter, si sobriè legatur & audiatur.
And this scripture of the Machabees,
the Iewes compte not as the lawe and the prophetes and the Psalmes, to whome our Lorde geueth testimony as to his witnesses saying, it behoued that all thinges should be fulfilled, that were written of me, in the lawe, and in the Prophetes, and in the Psalmes. But it is receiued of the Church not vnprofitably, if it be soberly reade and harde. Here you see that
Augustine howsoeuer he alloweth those bookes, yet he alloweth them not in full authority, with the lawe, Prophetes and Psalmes, nor with out condition of sobriety in the reader or hearer. But
Hieronym sayth plainely the Church receiueth them not as canonicall scriptures: in his preface vpon the booke of
Prouerbes: Sicut ergo Iudith & Tobiae, & Machabaeorum libros, legit quidem ecclesia, sed eos inter canonicas scripturas non recipit: Sic & haec duo volumina legat ad aedificationem plaebis, non ad authoritatem ecclesiasticorum dogmatum confirmandam.
Therefore euen as the Church readeth in deede the bookes of Iudith, Tobias, and Machabees, but yet receiueth them not among the canonicall scriptures
[Page 216] so maye she reade these 2.
bookes (videlicet Ecclesiasticus and the booke of Wisdome falsely intitled to Salomon)
for the edification of the people, but not to confirme the authority of ecclesiasticall opinions. Thus if
Augustine doe simply allowe these bookes, you haue
Hieronym that doth simply refuse them. If
Augustine saye the Church receiueth them for canonicall,
Hieronym sayth the Church receiueth them not for canonicall. As for
Damascene except you woulde stryue with numbre of witnesses I know not why you alleage him, being one to whose iudgement as but a late writer in comparison, you know we ascribe small credit. I might produce against him
Athanasius or at leste wise one of elder time then
Damascene vnder the name of
Athanasius, but that I haue alleaged already is sufficient to represse that vaine and vnskilfull insultation, that you vse in so many wastfull wordes against vs, for refusing the authority of him, that abridged
Iason the Cyrenians bookes, for canonicall scriptures.
3 But our aduersary learned not this practise of
Pelagius onely, for it is an older sore, and a common sicknesse to all deuisers of deuilish doctrine: as the skillfull in the Churchies affaires may acknowledge. For some there were, that otherwise coulde not vpholde heresy, but by the vtter deniall of all the olde Testament: as
Carpocrates, Ceuerus, Manicheus. But
Marcion and
Cerdon reiect all together:
August. de haeresib. 24. haeres.
T
[...]rtul. de praescrip. Iren. cap. 26 libr. 1. Euseb. eccles. histor. lib. 4.
De haeresi. ad quod vult deum 30. haeresi. sauyng
Lukes Gospel. Now
Cerinthus, and
Ebion, make counte of none of all the Euangelicall histories, but the Gospell of
Matthewe. Cerinthus againe and
Seuerus, woulde haue robbed the Church of the actes of the Apostles. A sect called
Alogiani, do refuse the Gospell of
S. Iohn, with the Apocalypse
Martine, illiricus, Caluine, and their companions, that no man, being but an heretique, shoulde euer out pricke them, will shoulder with the proudest, and lifte out of our Bibles the bookes of
Machabees, with
S. Iames Epistle, and more when more nede requireth. The which Epistle, as also the Epistles of
Iohn and
Iudas, were once doubted of, not as conteining any matter, wherof, the trueth was vncertaine, but as bookes not knowen to be of like force as canonicall scripture in the impugning
[Page 217] of heresies, or confirming articles of belefe: as all workes be, till Gods Church haue published their authority, and declared all thinges in them conteined to be of the same credit that the spirite of God is, and of Gospell like trueth.
The Churches vse in confirmation or publishing of the canonicall Scripture. And by that authority of the Church what booke so euer be allowed, though it was not so taken before, yet now we must needes accept it,
sicut vere est verbum Dei, as the very word of God. And so be these canonicall Epistles, and bookes of
Machabees, as before is declared. Here nowe euery man may learne, that it is a very daungerous matter to geue lesse credit to any of these bookes, or wauer in any point of faith written in them, for such fellowes iudgements, that nowe amongest them, haue lefte vs neither olde nor newe Testament. Such stubborne boldenesse, had these willfull men in mainteinaunce of mischeuous doctrine. VVhose open impudencie, was counted handsome conueiaunce of their scholers and adherents, which were very many, notwithstanding the Catholike Christian men in all ages both meruailed, and lamented their blindnesse. And yet doubtlesse it is not much to be wondered at, to see that man flatly forsake the scripture of God, who is not abashed, to refuse and condemne that sense and vnderstanding of the Scripture, which the whole Church with all her learned men haue euer allowed, and counted most holy. VVell by the strength of this piller we haue chalenged and saued hitherto, for all the barking of bandogges, the Scripture of God, with the knowne meaning thereof. And so I trust we shall doe still, from the new aduersaries, by the assured promise of thassistance of Gods holy spirite, which shall leade vs not onely to the true canonicall Scriptures, with the sense of the same: but also guide vs in all truth, necessary for our saluation.
Let euery man therefore here take heede, how he doubteth of the knowne and certayne sense, that the Church of Christ, by decree of councell or consent of doctors, applyeth to any Scripture: least by mistrusting the sayd sense, he goe forward vnaduisedly from open deniall of the common, to found a priuate meaning of his owne: in the stubborne defense whereof,
A necessary vvarning. when he shall against the truth malipertly stand, he goeth vnluckely forward, & at the end blasphemously reiecteth the blessed word, & sacred Scripture of God: as we haue proued the auncient enemies of truth, to haue
[Page 218] done: and as in these new sect maisters we may to our great dolour, see. Yet loe, euen these are they that in all ages, as
Vincentius sayth, flye in their talke and teaching, ouer the law, the prophets, the Psalmes, the Gospell. That cry out of pottes & pulpits, nothing but
Gods word, the booke of the Lorde, the testament of Iesus, Christ, Paule, scripture, as it may be supposed, and as in thende it is proued, to driue out of doores,
Paule, Scripture, Testament, and Christ too: and not to bring into the peoples heades or heartes, the feare and loue of God, the holsom precepts of
Paules heauenly preaching, nor the true meaning of any Scripture. VVho being vrged, will rather credit a minstrells ballat, then the Machabeis, or best booke in the Bible.
But now you may see, that whiles these men thought to saue their credits, by miscrediting the Scripture, they haue wrought so wisely, that they haue lost their owne credits, both in this poynt, and in all other for euer. And as they hoped by deniall of Scripture, to cloke their errour, they haue wonne to them selues the property of an heretike, by open shew of their owne folly.
3 And euen as vaine & friuolous is this discourse that followeth to shew what bookes of scripture were in olde time refused, by what heretikes. But you thinke to match vs with them, for denying the
Machabees, where vnto you adde the Epistle of
S. Iames. If
Martine and
Illyricus haue some times doubted of that Epistle, they are not the first that doubted of it,
Eusebius sayth plainely it is a counterfect Epistle.
lib. 2.
cap. 23. And yet he was not accompted an heretike, I saye not this to excuse them that doubt of it, for I am perswaded they are more curious then wise in so doing, but whereas you ioine
Caluine with them it is because you can not leaue to lye with out shame, while you are an instrument to defend diuelish errors with out shewe of trueth. For
Caluine receiueth it, defendeth it, expoundeth it, and in all his writings allegeth it as canonical! scripture. Therefore if he were as ill as you compt him, yet it were shame to lye on the deuill. But we shall not nede to
[...]ake among the olde heresies to finde what bookes of holy Scripture you Papistes refuse, when it is an easy matter
[Page 219] to take your owne confessions and bolde assertions, by which it is manifest that you doe not as those heretikes which you name reiect some one or two bookes but the whole authority of all the canonicall scriptures. For when you affi
[...]me that no booke of holy Scripture is canonicall, but so farre forth, as your Church will allow it, who seeth not that you doe abrogate all maiestie and authoritie from the word of God submitting it to the iudgements of men? Moreouer when you will not admit any sence of the scripture, but such as your Church wil allow, although the same be contrary to the plaine wordes thereof, what authority doe you leaue to the worde of God: which you make to be but a dead lettre vntil you geue it such a sence as it pleaseth you. Finally where you make decrees of men either priuate or common, customes, traditions, vnwritten verities, in which is no certainety at all, not onely equiualent, but also oftentimes superior to the auctority of holy scriptures, what certainety, credit or estimation doe you leaue to the scriptures of God aboue other writinges? nay all other writinges are in better case then the scriptures are with you. For other writings may be compted the workes of their authors, with out your censure the holy Scripture may not be compted the worde of God, except you list so to allow it: which may as well refuse that which is Gods worde in deede as you receiue and obtrude, that which is not the worde of God at all. Other writings haue such sence, as the authors haue expressed them selues in their workes, and maye be gathered by their wordes. The holy Scripture may not haue any allowed sence, approued to be the meaning of God the author thereof, by consideration of the wordes, nor conference of one place with an other, but it must nedes haue such sence, as your Church will fayne vnto it. Finally other writinges are of credit according to the authoritie of the writers: The holy Scriptures with you, haue not credit according to the authoritie of God the author of them, but according to your determination, that maye conferre or perferre vnto them what you list, whereby it is manifest, that you Antichristian Papistes
[Page 220] receiue onely the names of the canonicall scriptures, and the metaphysicall wordes abstract from all sence, but the authoritie, meaning and credit, you vtterly deny to be in them, submitting them altogether to your owne selues and your most corrupt & peruerse iudgement. The rest of your tedious rayling vnto the ende of the chapter, I know not why I should aunswere further, except it were to waste incke and paper. For the stocke of your fructlesse tree being digged vp by the rootes, the proude toppes and braue braunches therof must nedes fal downe and wither away with it.
That the funeralls of the Patriarches, both in the lavve of nature, and Moises, and Christ, had practise in them for the reliefe of the soules departed. CAP. IIII.
1
NOw therefore, I haue great hope to trust so much of all studious readers, for that loue which they beare vnto truth, that they will geue creditte to the manifest wordes of Scripture, which so plainly doe set forth, not onely the benefite that ariseth to the departed by prayers, but also witnesse, that there was practise at Ierusalem by oblation and sacrifice for the same purpose,
Iudas follovved the order of the church, and not prescribed to the Church any nevv sacrifice or ceremony. by order of their law. For otherwise, would that good knight so highly commended, neuer haue presumed to bring in, any superstitious new vsage contrary to the rule of that Church, neither would the Priestes at Ierusalem haue offered for the dead without contradiction, vnder the gouernment of so good a bishop: neither would the Author of she booke, vpon so light a beginning haue praysed the fact: or otherwise made mention of it, then as of a new deuise of the same man. VVhom I doubt not therefore, rather to haue followed the continuall custome of the Church, then to haue inuented any newe vnknowne order of his owne.
VVhich may well appeare at this day, by the ceremonies and sacrifices of the olde lawe, yet superstitiously obserued emongest
[Page 221] the dispersed Iewes: where, emongest other rites of their lawe,
De vniuersa iudeorū fide. recitatur a Groppero in lib. de Eucharist. they offer and make solemne supplication for the soules departed: as
Antonius Margarita, a Iewe that forsooke his profession, and became Christian, witnesseth in a booke that he made of the faith of the Iewes. VVhere he reporteth out of their sacrifice, this prayer.
Deus animarum fidelium recordetur, & in paradisum cum Abraham, Isaac, & Iacob, alijsque integerrimis sanctis collocet: that is: Lord remember the faithfull soules, and place them in paradise with
Abraham, Isaac, and
Iacob, and other thy perfect Sainctes and holy men. And for that purpose they haue a memoriall booke, as he sayth, out of which the names of the departed are yerely recited. But we much neede not this report herein: for that may well appeare to haue bene vsed long before
Iudas Machabaeus his dayes.
For what other thing doth that long mourning, fasting, charitable releuing of the poore, and other common afflictions which men tooke vpon them, at the obites of their friendes and fathers, as well in the law of nature, as afterward continually in
Moises time, what else can they meane but perpetual practise for the rest of their soules?
Genes. 23. Looke how religiously
Abraham celebrated the rites of his wiues funerall, which the Scripture calleth
Officium funeris, the office of the Buriall, which he fulfilled by weeping and lamentation made ouer the corps.
Neither can I thinke, that the office and iust funeralls stoode in mourning or sorowyng without praying, or other remedies of reliefe towardes the departed, seeing especially that office of mourning, by solemne dirigies, as we nowe tearme them, had place, time, and ordre, by rule appointed to be executed: yea and were not ended by many dayes together, nor at one time nother. As it appeareth that
Ioseph and his brethern,
Genes. 50. executed their fathers funeralls, first fourty dayes in Aegypte, and then in their owne country,
celebrabant exequias saith the text, seuen dayes together. So the children of Israel celebrated
Moyses obsequies,
Deut. 34. with thirty dayes solemne mourning, in the downes of Moab. Not by that weeping which procedeth of priuate affection towardes a mans friende, for that can not be limited, nor yet prescribed by rule, as all these solemne dirigies were. But questionlesse this office conteined for the reliefe of the deceased, almes, prayer,
[Page 222] fastes, and teares: all which may well be termed mourning songes or weeping ouer the dead,
Eccles. 22. for that time most cōuenient. Of which the wise man geueth this precept,
Super mortuū plora, VVeepe ouer the departed.
And that thou maiest well perceiue, these publike rites of solemne dirigies, to perteine properly to the due helpe of those, for whome they be exercised,
S. Ambrose doubteth not to affirme, that of those burialls in the lawe of nature,
Super obit Theod. the necessary obseruation of our Christian dayes, monthes, and yeares mindes kepte for the deade, had their beginning: saying thus in his funerall sermon, made the fourtith daye solemnely kept, for the memory of the noble Emperour Theodosius,
Eius Principis & proxime conclamauimus obitum, & nunc quadragesimum celebramus, assistente sacris altaribus Honorio principe, quia sicut sanctus Ioseph, patri suo Iacob quadraginta diebus humationis officia detulit, ita & hic Theodosio patri iusta persoluit: & quia alij tertium & trigesimum, alij septimum & quadragesimum obseruare consueuerūt, quid doceat lectio consideremus: defuncto inquit Iacob praecepit Ioseph pueris sepultoribus vt sepelirēt eum, & repleti sunt ei quadraginta dies. Haec ergo sequenda solemnitas quam prescribit lectio. Bonus itaque Ioseph, qui formam pio muneri dedit, &c. VVe kept of late the day of this noble kinges buriall, And now againe we celebrate his fourtith dayes mind, the prince
Honorius his sonne assisting vs before the holy altares: for as holy
Ioseph bestowed vpon his fathers funeral fourty dayes dutie, euen so doth this prince procure his fathers obsequies. And because some obserue the thirde day and the thirtith, other kepe customably the vij. and the fourtith, let vs looke vpon the text: which readeth thus:
Iacob being departed,
Ioseph commaundeth the prouisours of the sepulture, to bury him: and so they did, and made vp full fourty dayes in that obite, this solemnity then must we fellowe, prescribed by the scripture. Good was this
Ioseph, that first gaue vs the forme and fashion of so holy a function. By these wordes we see the antiquity of our Christian dirigies, and diuersitie of dayes, as yet it is vsed in mounthes or twelue mounthes mindes, to haue ishued downe from
S. Ambrose time to ours, from the lawe of nature by the Patriarches
[Page 223] prescription, to his dayes:
Geneua booke appointeth a still buriall. not by mourning and mumchaunse as the buriall of Geneuas booke appointeth, but at the holy altares these obites were kepte, as with deuoute prayers, and sacrifice. VVhereof in better place, I shall speake more anone. He alludeth there also, to our
dilexi: and other Psalmes which we yet singe in Gods Church, ouer the departed.
CAP. IIII.
1
WHen you haue perforce as you phantysie made a breatch in that strong walle that enuironed the canonicall scriptures, and made a great seperation between them and all other writing, by thrusting in the abridgmēt of
Iasons storie among them, now as though you had taken the citye, you make spoile and hauoke, with out all order or honesty of all that liketh you within the compasse of holy writ and with out. Nowe burialls, mournings, almes, fasting, festing, building, times and seasons all are youres. But he that longeth to haue his splene or his gaule moued, let him reade these discourses following, if he list to laugh at foolish arguments let him come hether, if he wilbe angry with frowarde applications of the scripture here can he not wante occasion. And first he hopeth that all they that loue the trueth will fauor his cause, when they heare out of the scriptures, that sacrifice for the deade, was offered at Ierusalem by order of the lawe? By order of the lawe
M. Allen? shew me one iote or title of the lawe to approue sacrifice for the deade.
Et eris mihi magnus Apollo, & Phyllida solus habebis, and I will worshippe your wordes as an oracle, and confesse that you onely haue the trueth. I know your aunswere: you haue no writing, but you haue good reasons, for so good a knight, so many priestes, so good a bishop, such an author woulde neuer haue allowed it, if it had not bene according to the lawe of God. Touching your authour we haue saide enough already, As for the good knight
Iudas, was not so suer of falling, but
Dauid a
[Page 224] better knight then he, transgressed the lawe of God, to carry the arke vpon a new chariotte, which shoulde haue bene borne vpon mens shoulders, 1.
Chron. 13. wherein not onely
Dauid, but so many Priestes, and Leuites, so good a bishop, and the whole generall councell of Israell did erre. Here was neither
Zadocke, nor
Abiather, nor
Abinadab, nor
Gad, nor
Nathan or any other that made contradiction, vntill God him selfe shewed his displeasure by killing of
Vzza But because
M. Allen thinketh the bishop being so good a man, woulde neuer haue consented to it, if it had bene euill. I woulde aske of him, who was bishop or high priest then, that he was so good a bishop, and so worthy of his commendation. Suerly if he were a good man, he was much to blame to suffer any such thing to be done, in the temple of God, which was not appointed by the lawe of God. But if he were a wicked and an vngodly man, by
M. Allens owne reason, it is not vnlike, but that he woulde for the gaine of 2000 drachmes of siluer, suffer such a superstitious newe vsage contrary to the lawe. Now because
M. Allen sayeth he was so good a bishop, let him chose which it was of these 3. that satte on the seate of the high priest all the time that
Iudas had any dignity amonge the people, namely
Iason, Menclaus and
Alcinus, let him take the beste of them (although it appeareth by the story that
Menaelaus the worst of them all three, was Byshop in that tyme) and he shall see, that no man euer (except he were willfully disposed to lye) would bestow such commendation vppon him as
M. Allen doth, to call him so good a Bishop, and to defend the gouernment of so good a Bishop from suffering any superstitious vsage contrary to the law, when they were all three open transgressors forsakers of the law: And what the Priestes of that time were, let his owne author declare, 2.
Mach. 4.
The priestes were now no more diligēt about the seruice of the aultar, but despised the temple, and regarded not the sacrifices, but made hast to be partakers of the wicked expenses at the play, after the casting of the stone. These were those reuerend Priestes of those dayes, not vnlike your hedge Priestes of popery. And although
Iudas did afterward make a
[Page 225] peece of reformation, after the horrible prophaning of the temple, and the lawes through cruell persecution, yet these Priestes were not therby sodenly chaunged into godly men carefull for the sinceritie of Gods law: but were redy like the reformed popish Priestes that we haue seene in our tyme, to doe what so euer the Prince hath commaunded, & to be as ready againe to doe the contrary at an other Princes commaundement. In such a time, & vnder so wicked a Priest, no maruell, if such corruption did enter. Moreouer, the fact of
Iudas fauoureth not the popish purgatory, where none but veniall and light sinnes are expiable, but those that were slayne, for whom the same offering was made, dyed in deadly sinne as appeareth by the story, they had vnder their coates Iewels, consecrated to Idolls, which was so heynous an offence that
Iudas feared that they should haue bene all vtterly destroyed for their fault, and therefore it might seeme, that he caused the sacrifice to be offered not so much to pacifie God for them that were killed, as to purge them selues of that pollution and prophanation, sauing that the author of the booke expoundeth that fact otherwise. And whereas
M. Allen sayth, that prayer for the dead is yet vsed of the Iewes. They that haue as good cause to know their custome as he, affirmeth contrary. He citeth
Antonius Margarita turned from a Iewe to a Papiste which auoucheth the same. The rabbins in their writings, when they speake of any that is dead, they onely blesse his memory, and in the booke of their common praiers, and ceremonies printed in the hebrew tongue there is no such forme of prayer to be found for the deade. But if any of them (as they doe in many ceremonies
papizare) haue learned the superstition of the Papistes, it is not this alone that they haue contrary to the word of God. But lette vs come to the matter of this chapter,
M. Allen asketh what other thing doth all the mourning, fasting, and other ceremonies of burying meane, but a practise for the rest of their soules? I aunswere with distinction, because his question is with confusion: partly they meane, that those which did such thinges lamēted for the departure of so excellent men, partly they
[Page 226] ment to shew their hope of their resurrection, mourning & fasting were to expresse their sorrow, the other ceremonies were to declare that mens bodies should rise againe. As for almes I find not that it was vsed at burialls. But what meane you
M. Allen (if you be not out of your wittes) to imagine prayer for the dead to be practised at those burialls? when in so many burialls as are rehearsed in the Scriptures, with all ceremonies vsed about them, neuer is there one word, nay not one sillable, to proue prayer for their soules. And yet as a man with a marble face, you are not ashamed to affirme, that rites, offices, diriges, obites, trentalls, &c. were practised by them, for the reliefe of the soules in purgatory. It may be that much of your paultry, by fond imitation was taken of such doings to counterfet the examples of the Patriarkes: (but once againe I say) there is no mention in al the Scripture of prayer for
[...]he dead at any burial. Wherfore the authoritie of
Ambrose helpeth you litle, who although he commendeth
Honorius for solemnising the funeralls of
Theodosius by the space of 40. dayes, after the example of
Ioseph, yet he sayth not, that prayer for the deade was taken by the example of
Ioseph. But see
M. Allen (if you can see any thing) whether blind affection carieth you, that you can not vnderstand the playne latine of
Ambrose, or else will not translate it a right.
Ambrose speaketh not of his fortieth dayes minde, but of the solemnitie of his funerall kept 40. dayes togither, as in the embalming of
Iacobs body was by
Ioseph. But to say the truth, how simple a reason this was, to take example of, for the time of solemnitie of funeralls, it is playne by that place which
Ambrose allegeth, where it is sayd that 40. dayes were bestowed, by the Phisitions or Apothecaries in embalming the body of
Iacob, to keepe it long from putrefaction. And how slenderly he reproueth them that kept 7. dayes funeralls, where if his reason were good by example of
Iosephs Poticaries to keepe 40. dayes, theirs were better by example of
Ioseph him selfe to keepe 7. dayes. These be the groundes of such superstitions as crept into the Church, first by emulation of the Paganes, and after seeking for colourable confirmation in the
[Page 227] examples of the Patriarkes. For auoyding of all which inconueniences that haue risen and may rise, by ceremonies practised at burialls, the Church of Geneua very wisely & godly, vseth no more ceremonies in burying their deade, then are conuenient for the reuerent laying vp of the corps which is ordayned to ryse agayne with glory. Whose still buriall is better then your yelling and howling, and their mumming (if you will needes so terme it) more commendable, then you masking.
2 But in the second booke of the Kinges▪ the example of the holy King
Dauid is a playne proofe that they fasted also for the deceased.
Apprehendens Dauid vestimenta sua, scidit:
Cap. 1.
omnesque viri qui cum eo erant: & planxerunt, & ieiunauerunt vsque ad vesperam super Saul & Ionathan filium eius,
Fasting for the departed.
& super populum, & super domum Israel, eo quod corruissent gladio. And
Dauid taking holde of his garmentes tore them: and so did the men with him, and they howled, wept and fasted vpon
Saul and
Ionathas his sonne, with the residue of Gods people, that there were slaine. Now what other thing did
Dauid here and his people, but that which
Iudas Machabeus did afterwarde, for the like death of his souldiars? I trowe there was no fasting to be found ouer any maner a person, lyue or dead, for thy selue, or other, in the whole course of scripture, but it was to obteine mercy at Gods hande, towardes the partie for whome thou didest it. So did this same holy Prophet weepe, fast,
2. Reg. 12. lye on the grounde, and change apparell, for his childe, which he begat of
Vrias wife, when he lay at the point of death, stricken by Gods hande for the punishment of his fathers faulte. The which he did, as he protesteth him selfe, to turne the angry sentence of God if it might be, and recouer the childe againe. But as soone as the childe was gone, he brake of his longe fast, geuing his frendes to weete, that he tormented not him selfe so, of onely naturall compassion towardes the childe, or inordinate lous, as they thought, but to obteine his purpose by such bitter teares, and fasting, at Gods handes, for the childs recouery.
Fasting then ouer any man, and such solemne mourning, is nothing els, but an effectuall asking of mercy, for whome so euer it
[Page 228] be done. As more plainely it is yet declared, in the buriall of
Saul and
Ionathas before said,
1. Reg. 31. celebrated by the Galadites and Saules souldiars: VVhere, as the scripture sayth, after they had buried their bodies and bones, they fasted vij. dayes.
Et ieiunauerunt septem diebus. For no other cause, but thereby effectually to aske pardon of their offensies. There can I am sure be no reasonable occasion of their fasting alleaged of no man, but that which the honorable
Bede testifieth for vs in these wordes.
Recte & ad literam pro mortuis vt ad requiem peruenire valeant septem diebus ieiunatur, quia post sex huius mundi aetates, in quibus in carne laboramus, septima est in illo saeculo aetas requictionis animarum carne exutarum, in qua beatae tempus illud glorificum, quando resurgere mereantur expectant. Duely and according to the letter, they fasted (sayth he) for the departed, seuen dayes together, to obteine rest for them: because after the six ages of the worlde, in which we trauell in flesh, the seuenth age is looked for in that worlde, when the soules be loosed from their bodies, when the blessed and happy sort, shall continually be in expectation of the glorious time, by receiuing their bodies in the resurrection againe.
2 As we haue had prayer for the dead, so now we shal haue fasting for the deade. In deede the wordes sounde more like such a matter then any thing that can be sayed of prayer for the deade. But the sence is euident, they fasted not for them to redeme their soules, but they fasted, to declare their sorrow, because they were slaine with the sworde as it followeth in plaine wordes. And yet to make the matter more plaine, in the same Chapter followeth a large forme of lamētation made by
Dauid for them, where if euer he had vsed prayer for the deade, he woulde haue vsed it: if not for his father in lawe
Saule, yet at leste for his dearly beloued and sworne brother
Ionathas. But no such thing came in his minde, as
M. Allen foolishly fantysieth of him. But
M. Allen sayth this matter is more plainly proued, by the Galaadites, that fasted seuen dayes after the buriall of
Saule and
Ionathas, and he is suer, there can no reasonable cause be alleaged of their fasting, but onely
[Page 229] to aske pardon for their sinnes. I take this to be a more resonable cause, that they fasted and humbled them selues before God, because they did see the wrath of God against the whole people in the calamitie of the king & his sonne, whose contumelious hādling by the vncircumcised, stretched to the dishonor of God. And this was cōmon among the Israelites in any great calamitie or daunger, or to shew their sorrow for prophanation of Gods glory. And any of these are more reasonable causes, then the superstitious surmise of
Beda, with his curious conceit of the six ages of the worlde, where other make seuen and eight ages.
3 And that charitable reliefe of the poore, by open almes and doles, was also practised for the welth of the departed in the obittes of olde time, the scripture it selfe in the fourth chapter of
Tobie maketh mention,
Tobiae. 4. by report of that godly commaundemēt, that the good olde father gaue is sonne herein:
Panem tuum cum esurientibus comede, & de vestimē
[...]is tuis nudos tege. Panem tuum & vinum tuum super sepulturam iusti constitue, & noli ex eo manducare & bibere cum peccatoribus. Eate thy breade with the hongry and needy, and couer with thy clothes the naked. Set thy breade and wine vpon the sepulture of the vertuous & make not the sinnefull partaker therof, which wordes of exhortation can haue no other sense, but that, as before in the same place, he gaue his sonne in charge to bestow vppon all men according to his hability, for that there was hope to all charitable almes giuers of Gods mercy, so now he warneth him to feede the poore, and breake his breade to such especially, as should come to the iustes and funeralls of the departed. He would neuer haue put him in minde to haue releeued the poore at burialls, but for some commodity that might arise to the party deceased. for othe
[...]wise his charity might haue proffeted the needy at other times as well as vpon mens departure. Some tooke foolish occasiō by this place, to set store of meate vpon the graue it selfe, where their father or freinde was buried, as though the dead had bene desirous of corporall foode.
Ser. de cath. sancti Pet. Lir. super hūc locum. The which superstitious error
S. Augustine earnestly improueth.
Other some, made great feastes at the daye of their freindes
[Page 230] death. But the texte is plaine, it was the needy and good people that were at those solēne exequies, or other wise by their prayers might be profitably present in the dayes of memories holden for them: which practise was not prescribed as a newe thing to the yong
Tobie,
Tob. 12. but it was moued and praised vnto him, as a holy vsage of other burialls in those dayes, and alwayes before.
Bona est oratio cum ieiunio & elecmosina: Prayer is profitable, sayth the holy
Raphel, when it is ioyned with fasting and almes: and therefore as the fathers in their prayers for the dead, fasted, as we haue proued, so nowe I doubt not but almes shall crie for mercy at Gods hande for the soule departed, vpon whose sepulture these thinges be charitably wroght.
3 What else? if we had not doles at burialls, proued by the example of the Patriarkes, all were marred. Therefore
Tobias must saye for doles. But first we haue shewed already, by authoritie of
Hieronym, which is proofe sufficient against the Papist, that the Church receiueth not this booke of
Tobias for canonicall scripture. And secondly if we shoulde receiue it, yet here is nothing that helpeth
M. Allens cause but his owne simple surmise. He sayth in dede the wordes can haue no other sence, yet all that he sayeth is not gospell, but what if the truer texte of
Tobias hath other wordes? First in the Greeke there is no mention at all of wine, as is in the Latine nor of setting breade and wine vpon the graue of the vertuous, but the sence is this: As before he exhorted his sonne to feede the hongry with his owne breade, and to cloth the naked with his owne garments: so nowe he willeth him to spare the breade out of his owne mouth, to bury the righteous, as he him selfe had done chap. 1. (which is a cleere interpretation of this:) but to geue nothing at all to the vngodly, or to be liberall to the rightuous euen to their death and to see them buried honestly. As for the iustes and funeralls
M. Allen dreameth that the poore came vnto, to receiue penny dole or soule breade, appeareth in the first and second Chapters how solemne they were, when poore
Tobie was fayne to steale the bodyes and bury them priuily by night, yet vpon
[Page 231] that corrupt Latine texte (as it should seeme) wherevpon
M. Allen buildeth, they vsed in Affrica to make sumptuous and dronken feastes, vpon the graues of men in the places of buriall, which they thought not onely to perteine to the honor of the martyrs, but also to be some comforte to the soules of the deade. This olde superstition
Augustine reproueth
epist. 64.
Aurelio. But it is pretily renewed in the funerall feastes of the Papistes, as also the selling of oblations for the deade which he in the same place condemneth.
4 VVe haue a notable example in the Actes of the Apostles, of the force of almes with prayers, which wroght life and procured mercy, euē in the next world. For the benefit of faithfull workes and holy prayers, will not be limited by the termes of this worlde: it will haue course doune so farre as the fellowship of this Christian societie reacheth: the deuill and all his abettours can not stoppe the rase thereof. The onely shew of certaine cotes, with the requeste of the pore widowes that wore them, made to
Peter the Apostle, turned
Tabitha to life againe after her departure:
Act. 9. those garments geuen by her when she was a lieue, by the careful trauel of her almes folkes, procured reliefe in the worlde to come. They warmed the backes of widowes in earth (sayth
Emissenus) and the geuer had comforth of them being gone from the earth. It is good we shoulde all learne here,
Sermo. de initio quadrage. that haue receiued benefite of any man in this liefe, with loue and carefullnesse, not onely in this present worlde, but most of all when our frend is departed, to represent vnto God before his altare and holy ministers, with sorowfull weeping & hearty prayer, the memory of such thinges as we haue receiued by way of almes or loue, at his hand: It shall be a soueraigne remedy for his infirmities, and the approuedst way to procure Gods mercy that can be.
The elders of the Iewes, making earnest supplication to our Sauiour, for the Centurions seruaunt lying in extremitie, vsed the memorie of that gentilmans charitable actes in their church, as the rediest waye to obteine grace and fauour at his handes. They cried out together:
dignus est vt hoc illi praestes,
Lucae. 7.
diligit enim gentem nostram: & synagogam ipse aedificauit nobis.
[Page 232] Lorde be gratious vnto him, he is worthy that benefite: for he loueth our nation, and hath him selfe founded a Synagoge. And
S Cyprian sayth notably, that good workes make a more effectuall intercession then good wordes, he speaketh of the same
Tabitha as followeth.
Circumsteterunt Petrum viduae flentes & rogantes,
Ser. de eleemos.
pallia, & tunicas, & omnia illa quae prius sumpserant indumenta monstrantes: nec pro defuncta suis vocibus, sed ipsius operibus deprecantes: the widowes compassed
Peter round about, weeping and crauing, holding forth the clokes and cotes, and all their wiedes which they had giuen them before: not requesting for the good woman deceased so much by their wordes, as by her owne good workes. I pray God we be not ouer carelesse in offering to almighty God in these our dolefull dayes, the vnestimable benefites which we haue receiued of our forefathers, by the building of all our Collegies, our Oratories, Churchies, and chappelles. They were founded first, to procure Gods mercy, they were many yeares together in the mindes and memories of their beadsmen, represented before the face of God at his holy altare: they are now forgotten with most men, and offered to God with teares almost of none. VVe should be much more diligent for our frends offensies doubtlesse, then the poore women were, onely for restore of there benefactors liefe againe. And the force of prayers and almes worketh rather mercy in remission of sinne, then fauour for calling to the life of this worlde any more. Therefore seeing we reade expressely, that prayers and almes haue bene proffitable to many, out of the state of our present life, we can not deny but the workes of the vertuous passe by Gods prouidence to the soules separated from their bodyes, and worke grace and fauour as the case and condicion of the party requireth.
4 But when shall we make an end if we aunswere such arguments as these? The widdowes entreated
Peter to restore
Tabitha, and shewed such garments as she made whilest she liued, therfore prayer and almes helpeth the soules in purgatory. At a word I say, here is no necessary nor probable consequence. But this is notable, that he allegeth the sorrowing of the vnbeleuing Iewes.
He is worthy of this benefite,
[Page 233] because he loueth our nation and hath builded vs a Synagoge. Belike he would haue men thinke this Synagoge was some chauntry, that he builded for the benefite of the soules in purgatory.
5 The soule of
Lazarus whom our Sauiour reuiued, was
4. dayes in the place and state of the next world when
Martha and
Mary his sisters prayers, procured his restore to the land of the liuing again. VVhich wemen I am sure, were as earnest suters for the rest of his soule, as for recouery of his personage:
Ioh. 11. they wished Christ had bene present in his sicknes, they were assured of his resurrection at the latter day, but being stinking ripe, they thought our maister would not presently call him vp at that turne: yet for his rest, we neede not to doubt, but they made sute with sighes & sorowfull teares, euery day. VVho by custom of their countrey, as I take it, kept solemne prayers for diuers dayes togither, in certaine seasons, at the sepul
[...]hre: as the coniecture of
Maries friendes, which came to comfort her in heauines, may well declare vnto vs. For as she s
[...]denly at her sisters call brake from them, they, knowing the vsage of that solemne weeping at the sepulchre of the departed, sayd one to an other,
quia vadit ad monumentum vt ploret ibi. she is surely gone to his graue, there to wepe. In which weeping, kept as it were by course, order, and tyme, if our aduersaries yet deny to haue bene vsed any prayers or wordes of request, then let them make proofe by Gods worde, that they vsed nothing but vnprofitable lamentation: which if it be immoderate, hath especiall mistrust of the resurrection, as
S. Paule declareth, but ioyned with prayers or almes, as before is proued,
1. Thes. ca. 4 it hath the liuely hope, of the life of those that sleepe in peace.
And that to be the true mourning for the dead,
S. Chrysostome witnesseth with me, both often else, and namely, vppon the Epistle to the Philippians thus:
Defleamus istos, iuuemus eos pro viribus, procuremus illis aliquid auxilij,
Homil. 3.
modici quidem, attamen iuuemus eos. quomodo quaue ratione? precantes pro illis, adhortemur & alios vt orent pro eis, pauperibusque indesinenter pro illis eleemosinas demus: habet res ista non nihil consolationis:
4. Reg. 19.
Audi quippe quid Deus dicat: protegam ciuitatem istam propter me, & propter
[Page 234] Dauid
seruum meum. si memoria duntaxat iusti tantum valuit, quando & opera pro tali fiunt, quid non poterunt? Let vs mourne and weepe (sayth he) ouer the deade, and helpe them according to our abilitie: somwhat let vs succour them though it be neuer so small, yet let vs put to our helping handes. But howe and by what meanes? mary both our selues praying for them, and mouing others to doe the like: yea and with out ceasing let vs bestowe almes for them, this is somewhat confortable. For see I pray you what God sayth: I will defend this city for mine owne sake and for my seruaunt
Dauids sake. Truely if the onely remembrance of a iust man might make so much with God, what may not charitable workes done for the same intent, obteyne at his hand? This was the mourning meete for the Christian burialls, as this noble father teacheth vs, and this & no other, was practised in the fathers funeralls in Christes time and before. As in an other place, this same doctor earnestly correcteth the vse of vaine mourning, or outragious costly and curious couering of the body buried.
Cessemus quaeso ab hac insana diligentia, sed eam morientium curam habeamus,
Homil. 84. in Ca. 20. Ian.
quae & nobis & illis conferat ad gloriam Dei. Largas pro his eleemosinas faciamus, mittamus eis pulcherrima viatica. Eleemosina mortuos suscitauit, quando circumsteterunt viduae ostendentes quae fecerat ipsis Dorcas.
Cum ergo moriendum sit, quisque funus sibi paret, persuadeatque vt indigentibus aliquid relinquat. Nam si reges haeredes scribentes, familiaribus partem relinquunt in puerorum cautionem, cum Christum cohaeredem filijs tuis dimittis, intellige, quantam tibi, & illis concilias beneuolentiam. Haec sunt funera pulcherrima & remanentibus, & abeuntibus proficiunt: & caetera. For Gods loue, sayth he, let vs leaue this vndiscrete and madde curiositie: and let vs so prouide for the departed, that we may both helpe them and our selues to the glory of God. Large almes must we geue for them, in so doing we shall sende vnto them, as you woulde say, a kinde of necessary foode and sustenaunce for their soules. This hath raised vp the deade, when the widowes stoode round about, making shewe of the garnements that
Dorcas made for them. Therefore, seeing dye we must, it were not amisse, that euery man procured his owne funerall before hande, that is to say, by determination
[Page 235] to leaue somewhat to the poore & needy. For if mighty kinges making their heires, do bequeath somewhat to their familiars, for the salfe prouiso of their successours,
As prayers doe protest the resurrectiō, so vnordinate mourning shevveth the lacke of beliefe therin. thou may well vnderstande, when thou makest Christ the copartener with thy children, thou procurest thereby his mercy, both to them, and thy selfe. And these be the right obittes, these shall be commodious to the lyuing, and profitable to the deceased.
Againe in an other place, he argueth that this vnordinate mourning can not stand with the steadfast belefe of resurrection of the departed, which the prayers of Gods Church, and the rites of Christian dirigies do planely protest, and proue: these be his wordes.
Cur post mortem tuorum pauperes conuocas? cur presbyteros, vt pro eis velint orare obsecras?
Homil. 32. in Cap. 9. Matth.
non ignoro te responsurum, vt defunctus requiem adipiscatur, & vt propitium iudicem inueniat: his ergo de rebus flendum atque vlulandum arbitraris? Non vides quàm maximè ipsi repugnas? VVhy doest thou gather the poore people, to come to thy frendes buriall?
In his time the priestes vvere desired to pray for mennes soules. VVhy desirest thou the priestes to pray for their soules? Thy aunswere I am shure will be, that thou doest these thinges to prouide for his rest, and to obteine mercy and fauour at his iudgies handes. VVell then go too, what cause hast thou to mourne or bewaile his case? doest thou not perceiue that thou art contrary to thy selfe, in thy owne facte? nowe all studious men may see, what force the charity and almes of faithfull people euer had, especially towardes the deade: how litle weeping auayle
[...]h, how vnlikely it is that the prescribed dayes of the olde funeralls in the lawe of nature or afterward, were spent in mourning, with out wordes or workes for the departed: but namely how this holy fathers sentence and minde fully setteth fourth the meaning of
Tobies precept, for setting his breade and drinke vpon the sepulchres, to be nothinge els but a calling together of the poore people, and feeding them for the benefite of the person departed: that not onely they by earnest prayer, but he by charitable workes, might together obteine rest and mercy for his soule. And here, the simple sorte, and such as be ignoraunt of the force of almes, or our fathers practise, for their yeares,
A great decay of vertue in our time. being brought vp in this sinnefull age when vertue is defaced, and the workes of Christianitie scarse to be seene in a whole country: and where
[Page 236] they be much merueled at, as thinges rare, or contemned as vnprofitable, or of the wicked condemned vtterly, as superstitious & vngodly: such good young men must looke backe a great way with me, to learne their dueties of the blessed times paste, that were wholy free from the contagion of this pestilent waste in religion: euen to those dayes, that our aduersaries confesse, to haue bene holy and vndefiled.
5 What a shameles man is this? to say the soule of
Lazarus was restored to his body, at the prayers of
Martha &
Mary his sisters, who as the Scripture is manifest, did not hope for any restitution before the generall resurrection. Yet we neede not doubt (sayth he) but they prayed dayly for his rest. How proueth he that? Forsoth Syr, when
Mary went out sodenly to meete Christ, the Iewes sayd,
vadit ad monumentum vt ploret. Alacke that
M Allen could not put out that
pl. and then it should be
vt oret ibi. But in good sadnes, if the Iewes had thought that
Mary had gone to pray at her brothers graue, they would not haue followed her to hinder her deuotions, but she went to wayle, and they followed to comfort her & to forbid her
M. Allen sayth, that immoderate mourning hath a speciall mistrust of the resurrection, as
S. Paule declareth. 1.
The. 4. But ioyned with praiers and almes, it hath a liuely hope of those that sleepe in peace, if they sleepe in peace what neede haue they of our prayers? but will you see the ratte taken by his owne rumbling? The place of
S. Paule 1.
Thes. 4. is directly to reproue immoderate mourning for the dead, which is not meete for them that haue hope. But how hapneth it, that prayer, and almes be not there ioyned to moderate mourning? yea how hapneth it, that in so necessary a place
S. Paule findeth no other comfort to moderate the mourning of the faythfull, but onely the quiet rest of them that are a sleepe in the Lord, and the hope of their glorious resurrection? Surely if
S. Paule had bene of
Chrysostomes minde he would haue prescribed other maner of comforts as
Chrysostome doth. But where learned
Chrysostome that prayers and almes had any comfort in them for the dead? Surely he allegeth Scripture,
[Page 237] but he applyeth it madly, and yet he often applyeth it to the same purpose, belike it was the best he had for that purpose. God sayth vnto
Ezechias, I will defend this citie for myne owne cause, and for Dauid
my seruaunts sake. Alas good man what maner of reason is this? be it as he sayth, that the memory of
Dauid being a righteous man, and not rather the trueth of Gods promise, made to
Dauid, moued him to defend the cittie from the enemies: doth it therefore followe that prayers and almes are auailable for the deade for whome we haue no scripture, no commaundement, promise, nor example to pray? Who if they be of the number of Gods elect, be in so happy estate as they can not be better by our prayer, which supposeth them to be in misery.
Hieronym vpon the 37. of
Esay where the same sentence is repeted, referreth these wordes
Propter Dauid &c. to the memory of
Dauid being a vertuous man, wherby the Iewes were admonished, that not for their merite, but for his mercy sake and for their ancestors sake, God woulde protect them, but prayer for the deade he findeth not auailable by these wordes. The other place of
Chrysostome alloweth rather almes that men geue before their death, or bequeath in their test
[...]ment because it is a worke of their own, then that almes which other men geue for them. For if
Dorcas was restored to life through her almes, it was through her owne almes, that she did giue when she was a liue, not for any almes that other did bestow for her when she was deade. The third place of
Chrysostome sheweth, how hardly the people being once n
[...]sl
[...]d in superstitiō, coulde be kepte in any moderation, no not in those times where there was great care, diligence and knowledge, in their pastors: but soone after as these thinges decayed in the teachers, so superstition daily increased: and where as you note in the margent, that priestes in that time were desired to praye for mens soules, I will proue afterwarde in a more proper place, that in the older time they were called together at burialls for an other purpose. But such is the nature of mens deuises, that although at the first they seeme not altogether euill, yet in processe of time, they grow to more
[Page 238] and more inconueniens, vntill at the last they come to be altogether abominable. And therefore your collection
(M. Allen) being all vpon false groundes is nothing to be regarded of olde or younge. But Sathan your suttill maister, hath taught your rather to appeale to the iudgement of the yonger sorte, who haue not knowen your horrible idolatrie and mischeiuous marchandise of mens soules, then to men of any riper yeares, which remember your mysteries of iniquity, and are witnesses of your detestable doinges. And yet you do clame of the decay of vertue in our dayes, which whether it haue suffered a greater diminishing then in the time of your blinde and blasphemous gouernment, let them that haue knowen both the times, consider diligently and iudge indifferently. Finally where as you affirme, that your aduersaries cōfesse, that the dayes of
Chrysostome were holy and vndefiled, and woulde make young men & boyes beleue so, you must either bring forth your authors that so confesse, or else all men both young and olde must saye you are a shamelesse lyer: we confesse that in those dayes, the onely foundation Iesus Christ was taught, and the article of iustification by the onely mercy of God was preached: but yet we affirme that much straw, wodde, and other impure matter, was builded vpon the foundation, which was a preparation to the kingdome of Antichrist, which was not longe after to be reueiled. It may be a shame for you Papistes, to leaue and condemne for heresie, all that is true in those mens writings, and agreable to the scripture and to make such vaunt for a fewe superstitious ceremonies, and vnsincere opinions, which yet if eyther young or olde wil indifferently compare with your abhominations of desolation, they shall easily perceiue that they differe as much from you, as we from them.
Man may be relieued after his departure, either by the almes vvhich he gaue in his life time, or by that vvhich is prouided by his testament to be geuen after his death, or els by that almes, vvhich other men do bestovv for his soules sake, of their ovvne goods.
[Page 239] CAP. V.
1
ANd we finde, the workes of mercy and charitie, to helpe the soule of man in this life, towardes remission of his sinnes, or els in the next worlde, for release of paine due vnto the same sinnes. All which may be donne two dayes▪ first,
Iucae 11. & 16. by thine owne hands or appointment, liuing in this world, which is the best, perfectest, and surest meanes that may be: for that purgeth sinnes,
Dan. 4.
Ecc. 3.
Tob. 12. procureth mercy, maketh frendes in the day of dreade, cleanseth beforehand, staieth the soule from death, and lifteth it vp also to life euerlasting.
Regarde not here the ianglers, that will crie out on thee, that mans workes must not presume so farre as to winne heauen, or to purge sinnes, lest they intermeddle with Christes worke of redemption, and the office of onely faith: make no accompt of such corrupters of Christian conditions, liue well, and carefully followe these workes of mercy so expressely commaunded and cōmended in the scriptures, kepe thee within the householde of the faithfull, and thy very good conuersation
in operibus bonis,
Iacob. 2. shall refute their vaine blastes, and improue their idle faith. Say but then vnto them by the words of
S. Iames. Maister Protestaunt, let me haue a sight of your onely faith, with out good workes: and here lo, beholde mine and spare not, by my good workes. VVhat religion so euer you be of, I know not, but I woulde be of that religion, which the Apostle calleth,
religionem mundam & immaculatam, The pure and vnspotted religion:
Iacob 1. and that is (as he affirmeth) to viset the fatherlesse, and succoure widowes in their neede. And then tell them boldely, that the Church of God hath instructed thee, that all workes, whereby man may procure helpe to him selfe or other, be the workes of the faithfull, which haue receiued that force by the grace and fauour of God, and be through Christes bloude so wattered, tempered, and qualified, that they may deserue heauen and remission of sinne.
Doubt not to tell them, that they haue no sight in this darkenesse of heresie, in the wayes of Gods wisedome: they haue no
[Page 240] feele nor tast of the force of his death: they see not howe grace prepareth mans workes: they can not reach in their infidelitie, how wonderfully his death worketh in the Sacraments: they can not attayne by any gesse, how the deedes of a poore wretch, may be so framed in the children of God, that, whereas of their owne nature they are not able to procure any mercy, yet they now shall be counted of Christ him selfe sitting in iudgement, worthy of blesse and life euerlasting. Bidde them come in, come in, & they shall feele with thee in simplicitie & obedience, that, which they could not, out of this society in the pride of contention, euer perceiue, And if they will not so doe, let them perish alone. Turning then from them thether where we were, let vs practise mercy (as I sayd) in our owne time, in our helth, when it shall be much meritorious, as proceeding not of necessitie, but of freedom and good will. And then after our departure, the representation of our charitable deedes, by such as receiued benefite thereby, shall exceedingly moue God to mercy: as we see it did sturre vp the compassion of his Apostle, in the fulfilling of so straunge a request. VVhereupon
S. Cyprian sayth, that almes deliuereth often from both the second death,
Serm. de Eleemos. which is damnation: and the first, which is of the body.
CAP. V.
1 NOw we shall see how many wayes almes proffiteth mens soules. First almes giuen by a mans owne handes, is allowed for the best, but that my thinkes
M. Allen shoulde kepe men out of your purgatory and not helpe them: when they be there. And here you will seeme, to be zealous in exhorting men to almes, and charge vs with iangling against it, because we affirme, that mens workes must not presume to winne heauen, nor to purge sinnes, nor to medle with Christes worke of redemption, and the office of onely faith, which assertions you call corruptions of Christian cōditions. O blasphemous barking of an horrible helhound. Doth the glory of Gods mercy and grace, the worke of Christes redemption and the office of onely faith hinder almes or corrupt good
[Page 241] conditions, who seeth not although it be a foolish thing to boast of our works, but that we are compelled by this sclaū derous tongue of yours, who seeth not more true almes which is giuen for Gods cause in one citie where the Gospell is preached, then in a whole cuntrey where popery is receiued? Neither doe we refuse the triall of
S. Iames, with the proudest of the popish hypocrites that make most of their merites. And because you would be of that religion that
S. Iames calleth holy and vndefiled, which is to visite the fatherlesse children and widowes in their affliction. If I should speake of singular persons, the triall were neither certayne nor possible, let vs therefore consider the whole states. Shew me
M. Allen if thou canst for thy gutts, or name me any city in the world, where popery preuayleth, that hath made such prouision for the fatherlesse children and widowes and all other kind of poore, as is in the noble city of London and in diuers other cities and townes of this land, and by publike law appoynted to be throughout all the realme of England. I knowledge and confesse before the Lorde, that it is nothing in comparison of his mercy towards vs, nor our duety towards him. But yet blessed be his holy name, that it is sufficient to iustifie our profession against the Papistes, & if not to stoppe their malicious mouthes, yet to condemne their cancred conscience of obstinate lying against the manifest light of truth. And whereas
M. Allen will haue vs told, that the blood of Christ maketh mens workes meritorious, we will not let to tell him, that y
e church of Christ abhorreth that blasphemy, whereby Christes blood is made not the only nor the principall, but an accessary and helping cause of remission of sinnes & eternall saluation, and will not doubt to tell him, & all such hypocrites as he is, that neither see, feele, tast, nor know the mystery of Christes redemption, or any thing that ishueth vnto vs thereof, which mingle merites of men, by what colour or conueiance of wordes what so euer, with the infinite and onely cause of our saluation the meere mercy of God. And whereas he biddeth vs come into his Church, we say to all them that are curable among them, as the spirite
[Page 242] of God hath taught vs,
come out of her my people, come out of her, lest ye be partakers of her plages and torments. But nowe at the last, he returneth to his matter of mercy, affirming that after mens departure, the representation of almes by such as receiued it shall moue God exceedingly to mercy. O vaine imagination, for which he hath neither Scripture, nor doctor, for neither the example of
Peter and the saying of
Cyprian helpeth him one iote, because there is not the like comparison betwene man and God, nor betwene deliuerance from hel which is certayne, & purgatory which is the controuersie.
2 If thou yet chaunce to be negligent in the working of thine owne saluation when thou art in strength and helth: when ouer much carefulnesse of worldly welth hindereth the remembraunce of thy duety towardes God, for all that, helpe thy selfe at the least in thy latter ende: for though it had bene much better before, yet it is not euill nowe. I speake not for priestes aduauntage, (God is my iudge) I am not of that roome my selfe, and will not condemne my soule for other. But I speake for pity of the deceiued people, for compassion of the soules that lacke the reliefe of so soueraigne a remedy, for mine owne helpe, and those that I so dearly loue, against the day of our accompt. I speake it, because I beleue it, and I beleue it, because I finde it practised of those men,
O that vvas a happy time. and in those dayes, when true christianitie was yet feruent in Christes bloude, when the faith was vndefiled, and when workes and faith ranne together, in the rase of mans life, ioyntly without contention. Then floorished this doctrine: and thou shalt haue further tast of their vsage for mine owne discharge: we can not occupy our penne better.
S. Chrysostome thus instructed his flocke in this case.
Si adhuc in hac vita constitutus,
Citatur à Dam.
omnia quibus animae tuae prodesse poteras, bene dispensare neglexisti, & vel ad calcem vitae tuae tuis mandasti, vt tua tibi ipsi submittendo erogent, bonisque operibus te adiuuent (eleemosinis dico & oblationibus) etiam hac ratione saluatorem conciliaueris: scribe in tabulis, & cum filijs cognatisque tuis haeredem nomina & dominum. Nulli autem viuentium propterea occasionem damus ne faciat
[Page 243] eleemosinas, differendo vsque ad mortem. If thou in thine owne time was ouer negligent in disposing thy goods for the proffit of thy soule, and yet at the very ende, doest at the last charge thy frendes or executors, that they will employ thy proper goods for the reliefe of thy selfe: and so helpe thee with good workes, that is to saye with almes and oblation: euen that way there is great hope thou maiest procure Gods fauour: write in thy will, that our Lorde may be named a fellowe heire with thy children and kinnesfolkes. Neuerthelesse, let no man take occasion hereby, to be slacke in his life time, or to differe his almes & charitie till deathes approching. This was the preaching of that doctours dayes, this proceeded out of his golden mouth, and this sounded out of euery pulpit. And surely if you knew his life and qualities, you woulde not take him to be the priestes proctor: of whose dignity as he wrote much, so where he founde any vicious, he punished sore. But he was a true proctor of our soules.
Chrysostome was no crauer perdye, nor Christ neither, though they warne vs to make fr
[...]ndes by Mammon for our owne saluation. They aske not much: they thrust out no inheretours: it was but a mite that wanne the poore widowe that prayse,
Marci. 12. a cuppe of cold water, where more abilitie wanteth, shall winne heauen at thend.
Matt. 10. This then is the benefite of almes giuen in the time of mans life, or otherwise by his appointment, of his owne goodes, after his departure: both which, procure mercie as well by the deede it selfe, as by the prayers of those to whome that charity apperteined.
2 This matter standeth vpon chaunce medly,
for if thou chaunce (sayth he)
to be negligent, &c. and more rightly then he termeth the buriall of
Geneua it may be called a matter of mumchaunce, for he beginneth with a chaunce, but he hath neuer a title of scripture, nor any sufficient authority of a doctor, to proue that almes bequeathed in a mans testament helpeth him out of purgatory. And yet as though he had some greate speake to make,
he protesteth that he speaketh not for priestes aduantage, because he is not of that roome him selfe &c. but hereby you maye see what he counteth almes, cheefely, that which is geuen vnto priestes, or
[Page 244] else what needeth he to make any such protestation. But he speaketh it because he beleueth it, he would fayne counter fect his speach like the Apostle, but an ape will be an ape, although he be clothed in purple. For the grounde of his belefe is not as the Apostles was, the worde of God
Rom. 10. but the practise of men, which though they were neuer so good, yet they were such as might deceiue and be deceiued. But to the matter, the florish of this doctrine was so great in those times which he commēdeth to be so happy, that he can not finde one man that speaketh of it: but he is fayne to cite out of
Damascene, that which
Chrysostome shoulde saye. Which wordes proue no more, but that almes is better geuen at the last then not at all: of deliuerance from purgatory neuer a worde. There is one word
oblationibus which perhaps
M. Allen would draw to masses, for he translateth it oblation in the singular number, which in the Latine is the plurall numbre. His fetch is easy to finde, the Masse though it be sayed neuer so often, yet is it called of them but one oblation. But I inferre vppon his owne conscience,
Chrysostomes worde is
oblationibus oblations, therefore he meaneth not Masses, but onely almes deedes which in scripture are called oblations or sacrifices where with God is pleased
Heb. 13. But I will let this slight geare passe and goe to the rest.
3 Nowe there is an other way of reliefe by almes of other men, which for loue and pitie they bestow vpon the poore, that the soule hense departed, may through their charitie receiue comforte. And this conteineth a double worke of mercie, principally towardes the deceased, for whome it was geuen: and then towardes the needy that receiued present benefit thereby: and it singularly redoundeth to the spirituall gaine both of the geuer, and the person for whose sake it is geuen. And this kinde of almes is it, which good
Tobie did commende vnto his sonne, being so much more meritorious to the person that procureth it, then the other whiche we spake of before, because it is grounded not onely of loue towardes a mans owne proper person,
The perfectest kind of almes. but reacheth to the benefite of our neighbour, by the singular
[Page 245] gift of compassion, and tender loue that we beare euen towardes them which can neither helpe vs, nor them selues. It is nothing els but a wing of prayer, and a token of earnest sute for the party on whome it is practised, which no man will vse for his neighbours good, that list not do it before in his owne behalfe. This effectuall supplication by wordes and workes together, is as straunge nowe a dayes in our country, either for the liuing or the departed, either in our owne lackes, or in other mens necessities, as it was common in olde time, and commended in the scripture.
Bona est oratio cum ieiunio & eleemosina:
Tob. 12. Prayer is soueraigne, ioyned with almes and fasting: the which being done either for the liue or deade, is with speede by Angels ministery, caried into heauen. For I take it (and so the text excedingly beareth) that the bitter prayers which the Angell so commended in that good father, and which had such good successe, was made in the funerals of the faithfull departed.
Quando orabas cum lachrimis (sayth Raphael)
& sepeliebas mortuos▪ &c. Ego obtuli orationem tuam Domino. Tobie: when thou with teares prayd and buried the deade, I offered vp thy prayers to our Lord God. he seemeth to tearme that, prayers with weeping, which in other placies of scripture is called, mourning ouer the deade. And weying the wordes with out affection, it must needes be graunted that the iuste funeralls had and required prayers with weeping, and that the Angels of God do speedely offer such effectuall requeste vp to the presens of the Maiesty, as well to the reliefe of the dead, as to the comfort of the procurer. But I would be lothe to descant vpon Gods worde for the beating out of any newe doctrine or deuised meaning, or to auouch a sense not knowen to the time of perfect spring in religion. Therefore to go surely to worke, I will looke about me for example of this good
Tobies almes, and prayers for the poore departed soules, that we may learne withall, not onely to be beneficiall to our selues, but to our neighbours both a liue and deade. All the antiquitie here offer to take my part in so good and so knowen a quarell. I may haue as many as I will, and whome I will▪ such therefore I doe searche for, as be plainest for testimonie of open doles, and reliefe of the poore in the burials of Christian people. That not onely one mans assertion, but also the plaine practise of the Church of God
[Page 246] may beare downethe aduersaries boldnesse: and the more auncient the better.
Lib. 3. in Iob.
Origene then shall helpe vs to the vsage of his time and Church. He writeth thus.
Celebramus diem mortis, quia non moriuntur hi qui mori videntur. Celebramus nimirum, religiosos cum sacerdotibus conuocantes, fideles vnà cum clero, inuitantes adhuc egenos & pauperes, pupillos, & viduas saturantes, vt fiat festiuitas nostra in memoriam requiei defunctis animabus &c. VVe solemnly kepe the day of our frendes departure, because they be not deade which appeare vnto vs to dye. And this is our way of celebrating their funerals. VVe gather the religious men and priestes, the faithfull people with the cleargy: we inuite also the poore, the needy, and the fatherlesse with the widowes: and we fill their bellies, that the memorial of their rest may be kept solemnly. But
Tobies scholar may learne his duety yet better, of the Apostles owne scholar
S. Clement: who once or twise hath these wordes in effect:
In compēd. & epistola ad Iacob. fratrem domini. To viset the sicke, to bury the deade, to kepe their obittes, to pray and geue almes for them is commendable: vpon whose wordes I will not now stand, because by and by, other occasion must driue me to repeate, for the worthynesse of the man and the weight of his testimonie, more plaine euidence of his Church and time. If thou here yet doubt how the prayer, worke, or sacrifice, of one mā a liue may helpe an other departed, remembre alwaies what I saide in the beginning, for the knot of our brotherhood and society in one body and vnder one heade: and thou shalt not wonder how one membre by compassion may helpe & relieue an other. And there with, for example, consider how the sacrifice of
Iob and daily almes were auaylable for the misdeedes of his children,
Iob. 1 & 2. and appeaced Gods wrath towardes his importunate freindes. And though his benefite went onely then amongest the liuing in this worlde, neither his children nor freindes at that time departed, yet the case of the liuing amōgest them selues differeth nothing herin, from the communion and fellowship which the departed in Christ hath with the liuing in earth. And therefore I bring the example of
Iob amongest many like in scripture, for that
S. Chrysostome fitly induceth the same, to proue the partaking of good workes to be common as well betwixt the liue and deade, as of the liuing among them selues. These be his
[Page 247] wordes in English. Let vs helpe our brethern departed,
In 15. cap. 1. Cor. Homil. 14. keeping a memory of them: For if the oblation of
Iob purged his children, why doubtest thou of the solace that may arise by our offeringes vnto such as be asleepe in Christ? seeing God is pleased with some, for other mens sakes. It was so knowen a trueth in that time, that they neuer put difference nor doubt, any more of the mutuall helpe of the liue towardes the deade, then they did for that benefite which in Christes Church one man may holde of an other.
3 Nowe commeth an other waye of releefe, by almes of other men, which being ioyned with prayers in our countrie, is as straunge as sometime it was common. He woulde make fooles beleue, that prayers and almes as they are in deede not so common as they should be, yet among vs are not at all. But omitting that sclaunder with the rest, almes for soules departed is neuer mentioned in the scripture. And although
Tobies story be no canonicall scripture, yet it is not once mentioned, nor by any reasonable or sober man can be imagined there. But who can let
M. Allen to dreame that
Tobies prayer and almes were for the deade whome he buried? yet who can beare him when he bosteth, that all antiquitie doth offer to take his parte, and he may haue whome he will to testifie the same. This is a strange matter
(M. Allen) that you maye haue your choyse of so many and will not vouchsafe to bring one that so doth write of
Tobies prayer and almes. But you will say you meane generally of almes and prayers for the dead and thereof you haue store of auncient testimonies, and the more auncient the better. I will not deny but you haue much drosse and dragges of the latter sorte of doctors, and the later the fuller of drosse. But bring me any worde out of
Iustinus martyr,
Irenaeus, Clemens Alexandrinus, or any that did write with in one 100. yeares after Christ, that alloweth prayer or almes for the deade, and I will saye you are as good as your worde. But if neither you nor any Papist for you, be able to doe it out of these which I haue named (which are the most aunciēt writers whose workes are
[Page 248] extant) nor out of an auncient or authenticall writer with in the compasse that I haue named, I may iustly say, that you will boast of more in a minute of an houre then you are able to performe all the dayes of your life. But you will come neare the time if you can not come to it. And
Origen shall speake for you all that he can, or at least wise as much as you will giue him leaue to say. But if a man might be as bold to pose you (
M. Allen) as you are to pose your betters: where had you this testimony of
Origen, did you read it in his owne workes, or did you borrow it of some other mans collection? I know you will be ashamed to confesse the latter, but you may be more ashamed to acknowledge the former. For who soeuer allegeth this place of
Origen, to proue prayers and almes to profite the deade, is a foule falsery of
Origens meaning, & a beastly gelder of auncient authoritie though it be
M. Allen him selfe. For this place of
Origen as it maketh nothing in the world to proue that prayer, and almes profite the deade, but the cleane contrary, so doth it plainly declare to what ende those prayers, almes, and oblations that were vsed in the primitiue Church were referred and how in p
[...]ocesse of time, superstitious and erroneous opinions grew of them. Wherefore that this may be euident I will rehearse the whole testimony of
Origen, which
M. Allen hath so mischieuously mangled.
Nam priores diem natiuitatis celebrabant vnam vitam diligentes, & aliam post hanc non sperantes. Nunc verò nos non natiuitatis diem celebramus, cum sit dolorum atque tentationum introitus, sed mortis diem celebramus, vtpote omnium dolorum depositionem, atque omnium tentationum effugationem. Diem mortis celebramus quia non moriuntur hi qui mori videntur. Propterea & memorias sanctorum facimus, & parentum nostrorum vel amicorum in fide morientium deuotè memorias agimus, tam illorum refrigerio gaudentes quam etiam nobis piam consummationem in fide postulantes. Sic itaque non diem natiuitatis celebramus quia in perpetuo viuent ij qui moriuntur. Celebramus nimirum religiosos cum sacerdotibus conuocantes, fideles vnà cum clero inuitantes, adhuc egenos & pauperes, pupillos & viduas saturantes, vt fiat festiuitas nostra in memoriam requiei defunctis animabus quarum memoriam
[Page 249] celebramus, nobis autem efficiatur in odorem suauitatis in conspectu aeterni Dei. The former men did celebrate the daye of their natiuitie, louing but one life and not hoping for any other after this. But now we doe not celebrate the daye of natiuitie, seeing it is the entraunce of sorrowes and tentations, but we celebrate the day of death as that which is the putting away of all sorrowes, and the escaping of all tentations. VVe celebrate the day of death, because they doe not dye that seeme to dye. Therefore also doe we make memories of the Sainctes and deuoutly keepe the memories of our parents or friendes dying in the faith, as much reioysing in their rest, as desiring for our selues also a godly finishing in faith. So therefore we doe not celebrate the day of natiuitie, because they which dye shall liue perpetually. And thus we celebrate it, calling togither the deuout men with the Priestes, the faithfull with the clergy, inuiting also the needy and poore, filling the fatherlesse and widdowes with foode. that our festiuitie or ioyfulnes may be done in remembraunce of the rest which is vnto the soules departed, whose memory we celebrate, & may be made vnto vs a sauour of sweetenes in the sight of the eternall God. By this place it is manifest that
Origen & the east Church in his time acknowledged no purgatory paynes, because he confesseth death to be the ende of all sorrowes to the faithfull. Secondly that they pray not for their friendes soules, as being in torment, but that they reioysed for them because they were in rest. Thirdly that the prayers which they vsed in the memories of the dead, were not for the deade, but for them selues which were aliue, that they might likewise dye in the fayth as their friendes had done before them. Fourthly, that the assembly of the cleargy and people, with the feeding of the poore, was not to pray for the deade, nor to merite for their soules, but to reioyse for the rest of the deade, and to be a sacrifice of thankesgiuing for them that were aliue. This one testimony of
Origen shall testifie what the iudgement of the greeke Church was concerning purgatory & prayers for the dead from the Apostles time vnto his dayes. I wotte well superstition in the Latine Church was somewhat forwarder, in as much as there was the seate of Antichrist appoynted to
[Page 250] be set vp according to the reuelation of
S. Iohn and the exposition of
Irenaeus who iudged that
Lateinos was the number of the beastes name spoken of
Apoc. 13. By the way it may be noted, how
M. Allen translateth
religiosos the religious men, which worde might well be vsed, but that he would haue fooles to thinke, that there were Monkes, and fryers in that tyme, which were vsed to be called to burials, but it is playne that
Origen calleth thē religious, whom by and by after he calleth faithfull. Moreouer, in the latter end where he libbeth of the conclusion of
Origens wordes, he translateth:
vt fiat festiuitas nostra in memoriam, &c. That the memoriall of their rest might be kept solemnly, yet when he hath clipped, shauen, pared, gelded, and falsified all that he can, the dead be in rest, and not in purgatory, for whose sake he imagineth in
Origens time they gaue almes. But next followeth a worthy authoritie of
Clement the Apostles owne scholer, and he forsooth in his Epistle to
Iames the brother of our Lord, commendeth obites, prayer, and almes for the dead. But why doe ye not
M. Allen rehearse his owne wordes as they are written in his Epistle? belike you are ashamed of his lousie latine, and thinke that all wise men would say you are madde, if you beleue that
Clemens which liued in the Apostles time could write no better stile, thē the cobling counterfecter of those epistles. For shame away with such a durty doctor, as writeth to
S. Iames to see there be no mise tordes
murium stercora among the fragments of the Lordes portion, &c.
Epist. 2. He was a beastly asse that writ such nasty stuffe, and thought to make the world beleue, that such a godly and learned father as
Clemens was, would write so foolishly, so barbarously, so filthily, so malapertly, of such bables as were not inuented 600, yeares after, to so holy and excellent an Apostle as
S. Iames was: but the olde prouerbe must alwayes be true:
Draffe is good enough for swine. But to put all out of doubt, the example of
Iobes sacrifice and almes which were auailable for his children, and friendes, sheweth that the almes of men aliue profite them that be deade, In deede I reade in the booke of
Iobes sacrifice, and prayer, but I reade not
[Page 251] of almes giuen to merite for those that were liuing, much lesse for those that were deade. I doubt not but
Iob gaue almes liberally when tyme & occasion serued. But I say those places are vnfitly of
M. Allen alleged to shew the force of almes, where no worde of almes is spoken. Howebeit he sheweth his reason afterward, why he allegeth this example of
Iob, because
Chrysostome applyeth it to the same purpose. I deny not but that
Chrysostome doth as substantially alleage this example, for prayers to profitte the deade, as he doth the saying of God, that he will protect the cittie for
Dauid his seruaunts sake, what shall we say. Those good men in that declining state of the Church, to superstition, being destitute of the cleere testimonies of scripture to maintaine these plausible errors, are driuen to such simple shiftes to vpholde them, as it is great pitty to see. It seemed to
Chrysostome the best waye to staye the people from immoderate mourning, but he might haue vsed a better way, if he had comforted them as the Apostle teacheth. 1.
Thess. 4. 1.
Cor. 5. Otherwise when he iudged vprightly and according to the scripture his wordes sounde cleane contrary to the opinion of purgatory and workes of other men to be meritorious for the deade, as in the very next
Homilie being the 42. 1.
Cor. Quapropter oro & obsecro vos, adeo
(que) ad genua supplex procumbo &c. The wordes are long therefore I will rehearse them in English, and let
M. Allen finde fault with my translation if he can:
wherefore I praye and besech you yea and I fall downe as an humble suter to your knees, while neuer so small a portion of your life remaineth be ruled by my sayinges, be ye conuerted, be ye amended into better, lest like vnto that richman when we are gone hense, we pouer forth teares which shall nothing profit there, and lament in vaine: for whether thou hast a father, or a sonne, or a freind, or any other whome so euer that putteth his trust in the Lorde, none of these shall deliuer thee being accused of thine owne workes. For such iudgement is exercised there, euery man is iudged of his owne deedes, neither is any man otherwise saued there. And these thinges I warne you of, not as he that woulde make you sadde, or bring you into desperation, but that being fedde with vaine and
[Page 252] vnprofitable hopes, trusting in this man or that man, we shoulde not neglect our owne vertue, for if we be slothfull and doe slacke the matter neither any iust man, nor Prophet, nor Apostle, shall helpe vs: but if we be diligent hauing helpe enough of our owne workes, we shall departe hense with great confidence, and enioye those good thinges that are layed vp for them that loue the Lord, which that we may all enioye let it be so through the grace and mercy of our Lorde Iesus Christ. Compare these wordes with the former, and marke here not onely the sounde of his wordes, but the weight of his reasons, where as in all other places that he holdeth the contrary, the wordes only fauoreth your cause, his reasons are either feeble or none at all.
4 But that I may serue not onely the turne of trueth, but with plainnesse also instruct the vnlearned, and with store satisfie the godly greedinesse of some, that list see more for the comforte of their conscience, I will report one notable place for the declaration of charities force euen towardes the deceased,
Ex Damasceno pro defunctis. out of
Gregory Nissen of the Greeke church, and an other out of
Athanasius the greate: both directly touching the practise of good
Tobie in compassion of the deade. Thus sayth
Gregory. Dicitur bene, quòd si qui hinc non praemissis bonis migrauerint, & postea à familiaribus neglecta oblatis reliquijs sarciantur, imputari opus perinde ac ab eis factum fuerit, est enim & haec volūtas benignissimi Domini, vt creaturae quae ad salutem petuntur, sic petantur & distribuantur: & vt exoretur non solum quando quis pro salute propria est anxius, sed & quando pro proximo aliquid operatur: in English. It is very well saide, that if any depart this life, his goods by alme
[...] being not sent to God before him, and yet afterwarde the matter by his freindes in the offering vp the residue, be amended, that his freindes fact shall stande and be reputed as his owne worke. For so hath God of his mercy ordeined, that his creatures by vse whereof life and saluation may be obteined, shoulde so be procured, and in this ordre disposed, that man shoulde not onely obteine his request in the carefull study of his owne saluation, but also when he wellworketh for his frende or neighbour.
Psal. 24.Here may we well perceiue, that all the wayes of our Lorde be
[Page 253] mercy and trueth. And that he in a maner releeueth of his owne accorde our miseries, both here and in the next life, that there may be no damnation to such as be in Christ Iesus: for whose sakes he turneth these base creatures of mans seruice in this life, to the vse of his pardon and saluation in the life to come: he accepteth the good will and trauell of other, for the helpe of them which can not relieue them selues: And, which is the property of a most mercyfull father, where he loueth he will raise the hearte of some good intercessor, that by patronage and prayers of some lust
Iob, his fury may cease by his owne procurement. But howe this mutuall worke of mercye is currant through the membres of our common body and howe being practised by one it serueth before God for an other, either in this life or the next, our holy father
Athanasius by his authoritie might well be a proofe sufficient: but he is content to declare it vnto vs by an example: and such an example, that beside the matter, may further put vs in remembraunce of the deuotion of our elders in an other point, which the studious reader may marke by the waye: thus then he sayth.
Quod in pauperes collocatur beneficiū, omnis bonae retributionis est augmentum. Itaque pro defuncto oblaturus eundem serues scopum, quem qui pro paruulo filio adhuc imbecillo & infante, interim dum puer aegrotat, affert ceram, oleum, & thimiama, in templum Domini magna fide, & accēdit pueri nomine, neque enim puer hoc faceret, cum ignoret diuinae regenerationis constitutiones. Sic cogitet etiam eum, qui in domino mortē obijt, & posse & offerre ceram, oleum, & caetera quae in redemptionē offerri solēt. The benefit bestowed vpon the poore is a soueraigne ground of Gods rewarding. And in thy oblations for the departed, haue alwaies the same intēt & scope that a father hath, practising for the recouery of his sicke child, being yong & tender: VVho for his sick son bringeth into the Church of our Lord God, waxe, oyle, incense, and with deuotion and faith lighteth them in the boyes behalfe: for that the child him selfe, being wholy vnskillful
[...]f the ordinauncies of our Christianity, would neuer go about any such thinge: euen so must a man thinke of the deceased persons case, that he may & doth offer, (as in an other mās person) waxe, oyle & such like, as cōmonly for redēptiō are offered.
[Page 254]VVith proofe of our matter in hande, here may be noted beside, the vsuall oblation of thinges apperteining to the mainteinaunce of Church light,
In Athanasius his time candels vvere light in churchies, for their sakes that vvere dead, sicke, or absent. and lampes: setting vp of tapers of singular deuotion for sicke persons, representing of our goods, and Gods creatures, from prophane vse of daily occupation, to Gods honour in the temple: the vndoubted hope that all faythfull people had, as well to procure fauour to them selues thereby, as mercy to other, for whose sakes they did it: and especially that in this mans age, that was so auncient, these tokens of loue and duety towardes our Lorde, and shew of their homage by such externall actes, were taken as peculiar ordinauncies, and solemne constitutions of our Christianitie. These thinges (though the hedge of my cause forceth me to let them lightly passe) yet as I go by, I must needes beholde, as steppes of olde maners: with some mourning to say the trueth, and no litle sorow, in the contrary comparing of our corrupte conditions. The reader as he list, may perchaunce with more leasure, or at leaste with lesse iniury to other, weye the wonderfull waste that sinne and heresie hath wrought in our dayes of darknesse. And whē he considereth these thinges, that be now of most men counted meere madnesse, to haue bene liked, allowed, preached, auouched, sent out in solemne workes and writings to the vewe of the world, and the sight of all posterity, from the very heart & spring of the Christiā Church, by
Athanasius the great,
Athanas. authoritie onely,. vvill beare dovvn all heretiks in the vvorlde. O Lord what a mighty man in worde and worke do I nowe name: him do I name, whose memory is blessed in Gods Church, in whose lappe our weeryed mother once before, as she hath bene often, in a maner learned to take her rest from the forsaken children: whose only worde with out all proofe (though he neuer speaketh but with weight of reason) woulde beare ouer all these pety Protestantes put together: so said
Tully comparing the Epicures with
Plato and
Aristotle: much more bouldly may I payse all heretiques in the worlde with this mans onely worde. Him therefore such a man, and so great a pillor of faith, when the Catholike shall see proue and allow, and practise those same thinges,
The name onely of Christianity lefte in many. which our maisters of sectes can not abide, but most abhorre, and by him take a sure taste of his whole time, shal he not wounder with all wise men, at our downefall so deepe? shall he not meruaile vnder one name of Christianitie, that goeth
[Page 255] yet common to our dayes with those happy times past, to be such diuersitie of case and conditions, that the one vnder so glorious a name must be nothing else but a cloked paganisme? but yet I woulde not he shoulde occupie ouermuch his minde in this consideration, till he see the whole ranke of Gods holy host, and all the blessed bande of Martyrs and Sainctes stande with vs for the full defense of trueth, and the common Church their mother and ours.
4 The laste parte of this Chapter hath a boysterous bragge of two great doctors authorities
Gregory Nyssene, &
Athanasius the great, but they stande both vppon either the credit or iudgement of
Damascene, neither of which we esteeme so much, that we neede greatly regarde them. Counterfecting was so common in those dayes and before them, to maintaine such errors as coulde not be proued by scripture. For to passe ouer that which
Tertullian writeth in his booke
de Baptismo, of the priest of
Asia, which was conuicted to haue fayned certaine writings of
S. Paule to
Tecta: was not the
Nycene Councel the first and the best, corrupted with counterfect canons by the Byshoppes of
Rome to maintaine their vsurped authoritie, in the dayes of
S. Augustine? which was plainely espied and confuted in the Councell of
Carthago. 6.
cap. 4.
& 7. And in the
Africane Councell, were there not three faulse quaternions founde added to the 5. Councell of
Constantinople? which was espied in the 6. Councell of
Constantinople Act. 3.
& 12. If men woulde be so bolde with generall Councells, thinke you that they woulde be afrayde of
Gregorius or
Athanasius writings? And what maner of a Sermon of
Athanasius was that, which was reade in the 4. action of the 2.
Nicene Councell? Of the image of Christ and the miracle done in
Berytus, that when a Iewe strake the image, there issued out water and bloude: what a shamelesse lye is that which Pope
Adrian in his epistle writeth, that
Cōstantine was clensed of a leprosie and baptised of
Syluester at
Rome, contrary to the Historie of
Eusebius who liued in
Constantines time and knew him? what faulsyfying of authorities is there to
[Page 256] proue the worshipping of images out of
Gregorie Nissene, Basilius Magnus, Athanasius and
Ambrosius, Chrysostome, Cyrill, and
Hieronym, with diuerse other in that leude Councell? wherfore except you coulde alleage their sayings out of their owne workes, I will neuer trouble my selfe to aunswere them, although if they were there true authorities, there is no cause why we shoulde beleeue either of them both, in an article of faith with out the authoritie of the word of God. Their time had diuerse errors & superstitious ceremonies which they being occupied in fighting against greater heresies that then sprang vp, of the
Arians, Macedonians, and such like, either had no leasure to espie, or else made lesse accompt to reforme.
Of certaine offeringes or publike almes presented to God for the deceased, in the time of the holy sacrifice, at mens burialles, and other customable dayes of their memories: and of the sundry mindes kepte in the primitiue Church for the departed. CAP. VI.
1 KEping our selues then from by matters, (if those be by, that are so neare) of relieuing the departed by the almes of the liuing there we lefte, and there must we borowe breefely a worde or two more. Because I thinke it very necessary to be knowen, that besides the priuate procuring of the deceased soules welth, and more then the common doles at the day of buriall, there was also an other kinde of almes not much differing in effect from the other, but in ordre and vsage not all one. VVhich, because it was solemnely presented to Gods minister before the holy altare, in the face of the whole faithfull assembly, harde at then try vnto the soueraigne sacrifice, was highly alwayes esteemed, and called an oblation for the departed, or an offeringe. And it was most practised at the mindes of the departed, and memoriall dayes, which were very many at the beginning of those happy times of our forefathers, the deuotion of the good Christians then very feruent: and be not nowe a dayes, as they faulsely affirme, increased by superstition,
[Page 257] but of late yeares, euen before this pitifull ouerthrow of vertue, by our negligence and lacke of deuotion much decayed.
Deuotion much decaide somevvhat before this heresy began. There is now vsed onely, for the most part, but twelue monthes mindes, or monthes for the most: and that commonly but for the first yeare of their rest: and then afterward either cleane forgotten, or openly not often remembred, I speake of the late better times. For now there is no blessing of mans memory at all. These often oblations in the sacrifice time for both the liue & dead, gaue name to that part of the Masse which is yet called the
offertorie. wherof there was a signe of late, in the offering of some small peece of mony in the common funeralls, and at other times also of greater solemnitie. But in the primitiue Church it rose to such a summe, that both the Church was thereby mainteyned, and the poore singularly relieued. And the name of the peoples oblation is often taken in this sense: although, because they ioyne by these meanes and other with the holy minister in the great and dreadfull oblation of Christes owne blessed person in the sacrifice, they be sayd sometimes, truely to offer: as it were by the Priestes ministery, whome with hart and affection they doe assist, and with whom they truely communicate. they may offer I say, that sacrifice, in this sense for their friendes departed. But else commonly besides the blessed Sacrifice of the newe Testament, which was alwayes the chiefe meane of Gods mercy, to both quicke and deade, and in euery minde or memory for the soules principally procured, the offering of some part either of the deceaseds owne goods, or his louers, for the vpholding the ministery, was also made. Of which kind of participating with the departed, we reade in the auncient councell named
Bracharense thus:
Can. 39.
si quid ex collatione fidelium aut per festiuitates martyrum aut per commemorationem defunctorum offertur, per aliquem clericorum fid
[...]liter deponatur: & constituto tempore semel aut bis in anno, inter omnes clericos diuidatur. If there be any offeringes by the contribution of the faithfull, made either in the festiuall dayes of martyrs, or mindes and memorialls of the dead, let them be laide vp aside, in custody of one of the cleargie, that once or twise in the yeare as time shall serue, they may be truely parted emongest the reste. And because all times haue had certaine draw backes in religion, and hinderers of deuotion, the Councell kept at
Vase of
[Page 258] greate antiquitie, excommunicateth all such as in any wise hinder the oblations for the departed. And in like case the fourth Councell holden at
Carthage.
Cap. 2. Thus runneth the decree of them both.
Cap. 95. VVe doe curse and excommunicate all those, that by any meanes withdrawe or els staye from the Churches the oblations of the departed, as murderers of the poore. The decrees of both these notable assemblies, were thought worthy to be confirmed by the vj. generall Councell holden at
Constantinople: then are our ministers in the ruffe of their newe communion, thrust out of the olde holy communion of sainctes, if either vniuersall or prouinciall Synode can take holde of men so desperat, that neither care for mans curse, nor Gods blessinge. VVell murderers and manquillers they must be counted, their predecessors not halfe so euill, deserued no better name.
CAP. VI.
1 IN the latter ende of the fift Chapter was promised a whole rancke of Gods holy host, & all the blessed band of Martyrs and Sainctes to stand on their side. But this promise is no soner made then it is forgotten. The title in deede talketh of almes presented for the deceased in time of the holy sacrifice, but the treatise hath neuer a one that speaketh for it. But
M. Allen him self who first speaketh of the decay of popish deuotion euen in popish tyme, & then telleth vs whence the offertory of the masse tooke the name, which he sayth was of such oblations, as were offered for the deade. But except his word be good payment, he bringeth nothing else for proofe. But if we shall rather beleue
Iustinus Martyr, one of the most auncient and authentical writers of the Church, whose workes remayne: the oblation that was made after the communion was of almes for the reliefe of the poore. As appeareth in his second Apollogie vnto the Emperour for the Christians, where he describeth the whole order of their meeting and what so euer was done, or sayd among them. As first the reading of the Scripture, the exhortation of the chiefe minister, the common prayer of the whole Church, the administration of the Lordes supper, and then sayth
[Page 259] he,
[...] &c.
They that are rich & such as wil, according as euery man shall thinke good geue what they will &c. by which it is manifest that in those first and purer dayes there was no mention at all of sacrifice for the dead, but onely oblation for the poore liuing. And as for the councell
Bracharense which was helde 4. or 5. hundreth yeares after
Iustinus time, yet proueth nothing but the commemoration of the deade, and a collation of the faythfull but no oblation for the deade. Neuerthelesse to help the matter be added 2. other prouinciall councells, namely the councell of
Vase, and the 4 of
Carthage, which excommunicate all such as hinder in any wise, the oblations for the departed, and these decrees also are confirmed by the 6. generall councel holden at
Constantinople. Therefore these ministers that be in the ruffe of their newe communion, must be thrust out of the olde communion with all a lye a. But whether is he worthy to be thrust, that regarding no communion either olde or new of any trueth, but his common vnion of lying and rayling together, hath falsyfied both the decrees of
Vase and
Carthage, what
M. Allen? two Councells at one clappe falsyfied? and that not ignorantly but wittingly, not negligently but wilfully? and yet must you wipe your lippes as though it were not you, and rayle like a ruffian vpon our ministers in the ruffe of their newe communion, when you are not ashamed to faulsyfie the decrees of the olde communion? Be not these the wordes of the
Carthage Councell
Ca. 95?
Qui oblationes defunctorum aut negant ecclesiis aut cum difficultate reddunt tanquam egentium necatores excommunicentur. They which either deny to the Churches, or els pay with difficulty the oblations of the deade, let them be excōmunicated as murtherers of the poore. Likewise the Coū cell of
Vase. Ca. 2.
Qui oblationes defunctorum retinent, & ecclesijs tradere demorantur, vt infideles ab ecclesia sunt abijciendi, quia vsque ad exinanitionem fidei peruenire certum est hanc pietatis diuinae exacerbationem: quia & fideles de corpore recedentes, votorum plenitudine, pauperes consolatu alimoniae & necessaria sustentatione fraudātur, toti ergo tales quasi egentium necatores nec credentes iuditium dei habendi sunt,
[Page 260] vnde & quidam patrum hoc scriptis suis inseruit congruēte sententia qua ait: Amico quicquam rapere furtum est, ecclesiam vero fraudare sacrilegium est. They which reteine, the oblations of the deade and make delay to deliuer them to the Churches, are to be cast out of the Church as infidels. For it is certaine that this prouoking to wrath of the mercy of God recheth euen to the vttermost denying of the faith. Because both the faithfull departing from their bodye, are defrauded of the fullfilling of their desires, and the poore of the comfort of foode and necessary sustentation. They therefore that are such, are to be compted as murderers of the poore and such as beleiue not the iudgement of God, wherefore one of the fathers hath put this in his writinges, with agreable meaning whereby he saith. To take away any thing from a mans freind is thefte, but to defraude the Church is sacriledge. What other thing can be gathered out of those decrees? but that those men are noted with censure, which keepe backe such thinges as men that are departed had bequethed, to the Churches, for the releefe of the poore, what is this to oblation or sacrifice for the deade: is it all one to speake of oblations of the deade and oblations for the deade? With
M. Allen it is all one, for after he hath sayed, that the Councells do excommunicate all them that hinder the oblations for the departed, he addeth that the canons of the Councells runne thus, that they which withdraw the oblations of the departed are excommunicated. But herein he declareth, that he is a manifest falsyfier, not of error but of purpose.
2
Damascene that blessed man, that suffered so much sorrowe for trueths defense, whose authority I must often vse in this treatise because he purposely stoode for this quarell against certaine heretiques of his time. He therefore in the life of
Iosaphat excedingly prayseth his passing loue towards his father departed.
In vita Iosaphat. VVho first with all godly deuotion, procured his exequies and dirigies on the day of his buriall, then commended his soule to God with seuen dayes solemne prayer and supplication at his sepulcher: and with a wonderfull liberall almes or oblation for the poore people, he finished vp the matter the viij. daye. But if you
[Page 261] can finde in you hearte to credit this good mans report, he will assure you of the vsage of his time. By which you shall perceiue, that it is a horrible slaūder that the wicked haue raised on Gods Church and ministers, which be not ashamed, to say and auouch in their open sermons and vaine libells, that these yearely, and so many monthes mindes, haue bene newely practised and deuised against Gods worde, and the vsage of the primitiue Church. VVherein they shewe them selues exceding ignorant in the affaires of the Church, or els passing bolde and malitious, in willfull de
[...]eiuing the simple. For our onely monthes and yeares oblations, in
Damascens dayes, as he often affirmeth, there were customably kept
tricesimales, quadragesimales, anniuersariae memoriae: the thirtith, the fourtith, the yeares mindes: and portions apointed out, as he sayth, in testaments for the mainteinaunce thereof. And all this commonly, besides the peculiar deuotion of some, towardes their singularly beloued. If thou list go yet vpwarde, thou shalt finde no lesse care for the helpe of the soules deceased: for
S. Ambrose reporteth of his time: that otherwhiles the third & the thirtith, otherwhiles the seuenth & the fourtith minde dayes were religiously obserued:
Super obit Theodos. yea and that (as he saith) by good authoritie, and auncient vsage of the Patriarches both in the lawe of nature and Moyses,
Cum frequē tibus oblationibus omnibus, with often and sundry oblations for the rest of the departed. This xxx. dayes memoriall, olde holy
Ephreem in his testament and last will prouideth for him selfe,
Iulio interpr. after his departure. The seuenth day was also euer in the primitiue Church with great religion obserued: because, as
Beda saith, that hath the representation of the life to come. And
S. Ambrose practised it for his brother, for the like protestation and signe of the resurrection and rest perpetuall.
Die septimo (sayth he)
ad sepulchrum redimus,
De fide resur.
qui dies symbolum est futurae quietis, the seuenth day we come together againe to my brothers sepulchre, because that day is a pledge of the rest to come.
2 That which can not be proued by the Councells, shalbe made cocke sure by the doctors, and
Damascene that blessed man shall beginne the daunse: who as their fables write of hm, had his hande cutte of for crafty conueiance,
[Page 262] yet was it againe restored by miracle by the blessed virgine, after it had bene nailed to the Church dores of a longe time. I haue often saide we deferre nothing to his authoritie, who was both in a corrupt time, and he him selfe a corrupter of religion by building vpon fables and authorities of men as maye be manifest to any that shall reade his writinges, which of the Papistes of meane iudgement in these dayes is not ashamed of that fable which he reherseth in
Serm. de defunctis? how
Gregory shoulde praye and obteine pardon of God for the sinnes of
Troianus an heathen Emperor that was in Hell 4. or 5. hundreth yeares before
Gregory was bishop of
Rome, so maye they be of the tale of
Falconilla and all other like fables auouched by him in the historie of
Barlaum and
Iosaphat. But of memories of the dead and prayers for the deade also, we will not striue but that they were vsed before the times of
Beda, Ephraim, and
Ambrose, but with out warraunt of Gods worde or authorities of scriptures, but such as is so pitifully wrested and drawen vnto them, as euery man may see, the holy Ghost neuer ment any such thinge as they gather of them.
3 Holde on vpwarde still, and
Tertullian will witnesse with thee, that in that floure of Christes Church, with in lesse then CC. yeares of our maisters death,
Oblationes fiebant annua die pro defunctis:
De Cor. milit. That oblations and sacrifice were yearly made at the xij. monthes mindes of most men: he meaneth both by the sacrifice of the Church, and offeringes of the freindes of the departed,
In exhort. Castitat. as there also:
Repete apud Deum pro cuius spiritu postules, pro qua oblationes annuas reddas: Call to thy remembraunce, for whose soule thou prayes, and in whose behalfe thou makes yearly offeringes: He speaketh of a freinde of his, that practised thus for his wiues departure. And in an other place he well declareth the duety of maried persons one towards an other, if God by death separate them in sonder.
Pro anima eius orat,
De monogamia.
& refrigerium interim postulat, & offert annuis diebus dormitionis eius, She prayeth for her husbandes soule, and obteineth in the meane space ease: and offereth euery yeare, at the mind day of his passing hense. And he letteth not to affirme,
[Page 263] that the maried couple that practise not thus, do not beleue the resurrection. Therefore he concludeth thus:
Nunquid nihil erimus post mortem secundum aliquem Epicurum, & non secundum Christum? quòd si credimus mortuorum resurrectionem, vtique tenebimur, cum quibus resurrecturi sumus, rationem de altetutro reddituri: VVhat say you, shall we fall to nothing after our death, as the Epicure thinketh, and not rise againe as Christ teacheth? And if we beleue the resurrection of the deade, then doubtlesse we shall be bounde to make accompt one of an other, as we shall together rise againe. Beware here my maisters, once againe I must tell you,
This heresy much ioyneth vvith the Saduces you are going towardes the deniall of the resurrection, so many as condemne the vsage of the Church in praying or offeringe for the deade.
Tertullian sayth you be Epicures in this point, and so you be in all others.
Psal. 13. I say you are past priuy muttering in your heartes that there is no God: for you are come to plaine
Manducemus & bibamus: cras enim moriemur, Let vs eate and be mery,
Cor. 1. ca. 15 we can not tell how longe we lieue. I say you must aunswere for parting the affection of man and wife, and the one must be countable at the day of iudgement to an other, that they procured not the dueties of the deade by right of Gods holy Church, for their soules departed. Take heede therefore, you are warned.
3 Nay ho there
M. Allen, no higher then
Tertullian. And when we haue examined the testimonies of
Tertullian in order as you haue brought them, you shall haue small aduantage out of him, yea your friendes shall thinke you had bene better to haue made no mention of him. For first I must tell you, that these three lines which are all that he hath written sounding that way, are found in three bookes which all were written by him, when he was an heretike, & separated from the catholike Church. And therefore it may well be, that all that he speaketh of prayers and oblations for the deade, was onely in the conuenticles of the
Montanistes, of which sect he was an earnest defender, rather then in the catholike Church. And this coniecture seemeth the more probable, because
Cyprian which was afterward a catholike Bishop in the same city, where
Tertullian sometime
[Page 264] had liued, maketh no mention of prayers for the dead, but onely of sacrifice for the Martyrs which was none other but the sacrifice of thankesgiuing.
lib. 4.
Ep. 5. But admit that the Church of God in that time, vsed these superstitious prayers and oblations for the deade, let vs consider vpon what ground they were vsed. The firs
[...] place
M. Allen allegeth in this forme.
Oblationes fiebant annua die pro defunctis. But
Tertullians wordes
in libro de corona militis be these.
Oblationes pro defunctis, pro natalitijs annua die facimus. We make oblations for the dead, for our birthes on the yearly day. By which it is euident that
M. Allen did not read these word
[...]s him selfe, but receiued them of some other mans collection, or sound them in some booke of common places. But to the matter:
Tertullian him selfe shall say for me, that the same custome, with many other which he there rehearseth, hath no ground in the holy Scripture.
Harum & aliarum eiusmodi disciplinarum, si leges expostules scripturarum, nullam inuenies, traditio tibi praetendetur autrix, consuetudo confirmatrix & fides obseruatrix. Of those and such like disciplines, if you require the lawes of the Scriptures, you shall finde none, tradition shall be pretended to you to be the author, Custome the confirmer, and faith the obseruer. It is good to take that which is so franckly giuen: and more is
Tertullian to be commended, that confesseth the ground of his errour not to be taken out of the word of God, then they that labour to wre
[...]t the Scriptures to find that which
Tertullian confesseth is not to be found in them. I knowe the Papistes will aunswere that tradition is of as good credit as the Scripture, & is the word of God vnwritten, as well as the Scripture is the word of God written. But why then doe they not obserue all other things, that
Tertullian in the same place affirmeth to be tradition, if tradition be the word of God, why doe they not giue to them that are newly baptised a temper of milke and hony, and from the day of their baptisme forbid dayly washing all the weeke after? Why doe they not count it a wicked thinge to fast on the Sunday, or to pray and worship God on their knees? Why doe they not count it a wicked thinge to fast betwene Easter
[Page 265] & Whitsontide, or to pray on their knees all that time? Finally why doe not they crosse them selues in the forehead, at euery steppe they set forth, at comming in, at going out, at putting on of garmentes, at putting on of shoes, at washing, at the tables, at lighting of candles, at beddes, at stooles, and at all thinges, what so euer they doe? What aunswere can they here make, but that their Church may dispense as well with the word of God vnwritten, which they cal tradition, as she doth against the word of God conteyned in the holy Scriptures. So that alwayes what so euer they prate of antiquitie, customs, traditions, vnwritten verities, or the word of God vnwritten, the authority of their blasphemous church is aboue them all. Now to the second testimony alleged out of
Tertullian. S. Ieronym shall testifie for vs, that this booke, as the other that followeth, was written against the Church, so was also his booke
de corona militis, when he was out of the Church, whereby it may appeare, what good authorities they are, to proue the doctrine of the Church. This booke
de castitate, he wrote to diswade a friend of his, whose wife was dead, that he should not marry agayne, condemning second mariage for adultery, as
Montanus his maister did, and laboureth to proue that he could not pray for his departed wiues soule, nor offer the yearely oblation, if he married an other. To the same purpose he reasoneth in his booke
de Monogamia, where the wordes alleged by
M Allen be so corrupted in all the coppyes, that
Beatus Rhenamus confesseth that no sense could be made of them, and these wordes are the coniecturall correction of
Beatus Rhenamus. But let them be vndoubtedly the wordes of
Tertullian, as they seeme to be. Here more manifestly then before he brocheth his heresie of condemning second mariages, for in that the wife prayeth for her husbands soule, and offereth, &c: he would proue that she is still married to him, and that she committeth adultery if she take an other, directly contrary to the word of God.
Rom. 7.
& 1.
Cor. 7. yet see either the ignorance or y
e malice of this
Allen, that allegeth those words of this writer, by which he condemneth them that allow second
[Page 266] mariage, as denyers of the resurrection, agaynst vs that deny prayers for the deade to be lawfull by the word of God. And vseth the same reason and wordes to proue prayers for the dead to be allowable, that
Tertullian vseth to proue second mariages to be damnable. For that accompt which
Tertullian sayth men and women are bound vnto, one to an other, he meaneth of the promise of mariage once made betwene them, which
M. Allen, like a wise yong man expoundeth prayers & oblations for their soules. The words of
Tertullian following immediatly where
M. Allen leaueth them, are these.
Si autem in illo aeuo neque nubent neque nubentur, sed erunt aequales Angelis: non ideò, non tenebimur coniugibus defunctis, quia non erit restitutio coniugij. At quin eò magis tenebimur, quia in meliorem statum destinamur, resurrecturi in spirituale consortium, agnituri tam nosmet ipsos, quam nostros, &c. But if in that time, they shall neither marry, nor be married, but shall be equall to the Angells, we shall not therfore not be boūd to our wiues departed, because there shall not be a restitution of mariage, But so much the more we shall be bounde, because we are appoynted to a better state, as they that shall ryse agayne into a spirituall fellowship, and shall know agayne as well our selues, as those that pertayne vnto vs. Wherefore
M. Allen once againe I must tell you, that we woulde be sorrie to be so neere the deniall of the resurrection, by denying prayers for the deade, as you are towarde the heresy of the
Montanistes, in vsing such reasons to defend praying and offering for the deade, as
Tertullian a
Montaniste vsed to mainteine his heresy, but I shall haue further occasion to retorne to
Tertullian, when I shall proue that the opinion of purgatory came first fr
[...] heretikes.
4 But as neere as we be Christes time by
Tertullians helpe, we will approch yet neerer, to the very Apostles age, and looke out some recorde of that time for oblations and distributions, with memorialls for the departed. And the further from you of the new sect we go, the more plaine destruction of your doctrine, and more manifest proofe of our olde deuotion shall we fiende, to your
[Page 267] open shame and the comfort of Catholikes.
S. Clement therefore the Romane, one conuersaunt with the Apostles, and instructed by them in his faith, a familiar of
S. Paule, and promoted by
S. Peter, a true pastor and a holy martyr, thus reporteth of the Apostles ordinaunce in our matter.
Lib. 8. Cōst. Cap. 48.
Peragatur dies mortuorum in Psalmis, in lectionibus, atque orationibus, propter eum qui tertia die resurrexit: Item nonus in commemorationem superstitum atque defunctorum. Etiam quadragesimus secūdum veterem formam, Moysen enim hoc modo luxit populus: nec non anniuersarium pro memoria ipsius, detúrque de illius facultatibus pauperibus, in commemorationem ipsius. Thus in English. VVe will that the third day be obserued for the departed, in psalmes, lessons, and prayers, for his sake that rose the third day. And so the ix. day, for the vniting together in one memorie the departed with the liuing. In like maner the fourtith day must be kept according to the ordre vsed of olde: for so did, the people obserue the bewayling of
Moyses. And with all these, the xij. monthes minde beside. VVhere for the memory of his departure, l
[...]t somwhat be distributed amongest the poore people. How say you now my maisters, is this Popish or Apostolike doctrine? was it inuented for priestes couetousnesse, or obserued as Christes ordinaunce? made we much of late of the litle we founde before, or of late lost for lacke of deuotion, that which we had so long before? Mercifull God who woulde thinke this geare were so auncient, & so litle set by. VVho would thinke the aduersaries. were so impudent and yet so much regarded. VVhat hearte thinke you they reade the auncient writers with all? Or with what conscience can they passe by so plaine practise of all the Christian worlde? Or with what face can they name either scripture or doctor? How dare they looke backe at any one steppe of antiquitie, all which be nothing els but a testimony of their wickednesse, and as you woulde say a pointing with finger at their horrible spoile of olde doctrine and deuotion? VVhat if one of their owne scholars seeing this light in our matter, shoulde aske of his maister: a lasse sir,
The maister Protestant is posed, what if this be true that is proued so olde, and you chaunce to lie that are so late, where are we your scholars then? It is not aunswered, if you confort him with faire wordes, and tell him you follow the scripture. For he will charge
[Page 268] you againe straight, that these men had scripture, vnderstood scripture, alleaged scripture, both of the newe Testament and the olde, and referred their vsage some to
Moyses &
Aaron, other some to the fathers in the lawe of nature, and all to the Apostles of Christ. VVhere are you then? no more but this perdy, we vnderstand scripture perchaunce better then they, we haue the holy Ghost perchaunce and so had not the fathers: perchaunce that is no scripture, perchaunce this and this is not that doctors worke, because it makes against vs. I thinke he that woulde beleue your chauncing, that may haue such assuraunce of the trueth on the other side, he is worthy to be deceiued.
4 Not content with
Tertullians testimony, you will clime higher, euen to
Clemens the Apostles owne scholer, but you shalbe brought downe with shame enough. I will not here repeate the mise dounge, with the rotten breade in the boxe, and such baggage as I haue discouered before, of this carterly
Clement, but because you are so full of posing
M. Protestant, as though you were
Iohannes ad oppositum, I wil pose you
M. Allen an other while, or any
M. Papiste of you all, that hath a forheade to mainteine this trumperie, for
Clemen
[...] the auncient Bishoppes writing. Alas Syr, what if this be proued counterfect that you saye is so olde? and you with out peraduenture lye, that of late haue founde it so auncient, what grounde haue your schollers then?
Tertullian hath discharged you of authority of the scripture already, how will you proue it then to be a tradition of the Apostles? your aunswere wilbe still,
Clenens sayth it. But alacke Sir, whether is it more licke, that
Eusebius and
Hieronym, that lyued neerer to the time of
S. Clement by twelue hundreth yeares, then you, shoulde know or here tell of his epistles and other writings better then you? But
Eusebius and
Hieronym neuer hearde of such writinges as were neuer seen in the Church 13. or 14. hundreth yeares after
Clemens his death. Where shoulde you haue them then but of some counterfecting knawe, that coulde not otherwise maintaine his heresie to be old, but by falsyfying and counterfecting a newe, that which neuer was in the
[Page 269] olde writers heades. But to shew that your shamelesse
Clement, daunceth bare and breechelesse, with out all honesty: I will yet pose you further, and bidde you call your wittes together to aunswere me. Whether had you rather graunt that so holy a Pope as
Clemens was, did erre, or
[...]hat he was a false knaw that woulde father an error vppon so holy a mans name and credit? your
Syr Clemens decreeth that the fortyeth day must be obserued for the departed, according to the olde forme because the people did so obserue the bewayling of
Moses. But if the scripture affirme that the people bewayled
Moses but 30. dayes
Deut. 34. Then is your
Clement a falsyfier of Gods worde, and his foolish decree builded vppon his false grounde. How saye you now
M. Allen is this Apostolike or apostotaticall? is this plaine dealing or Popish counterfecting? was
Clemens in the Apostles age so ignorant of the scripture? or was he an ignorant hypocrite that fayned this vnder the name of
Clemens? Trueth seaketh not to be mainteined which lyes, fayth looketh not to be defended by falsehoode. The Church of Christ craueth no counterfected authoritie to establish her doctrine. Therefore it is neither trueth, nor fayth, nor the doctrine of the Church of Christ, that you mainteine, defend, and establish by lying, falsyfying and counterfecting, but error, infidelity, and heresie, he therefore that will forsake the certainetie of Gods worde to builde vpon the traditions of men, for leuing the only pathe of trueth, hath a iust rewarde to fall into the pitte of error.
5 VVell, I will close vp this parte of our talke, for
Tobies almes borde in the obittes of Christian men, with
S. Augustines graue iudgement: who, as he is plaine for the benefite of oblations in the memorialls of mens departures, in all placies, so here in a maner he ordereth the action thereof, for abusies that might thereon arise, in his epistle to
Aurelius. The offeringes (sayth he)
obserued for the soules departed, whereof there is no question but profet ariseth to them, let them not be ouer sumptuous vpon the mindes of the deceased, nor soulde away, but geuen with out grudge or disdaine to such as be
[Page 270] present, and woulde be partaker thereof: but if mony be offered, it may be distributed out of hande to the poore, and then shall not those dayes of their freindes memorialles, be to their great griefe forsaken or destitute of companie. And the ordre with honeste comelinesse shall be kept continually in the Church. So
S. Clement him selfe teacheth all them that be called to such dayes of prayers for the departed, and to be partakers of those oblations or charitable relieues, which were by some honest sober refreshing euen in the Church in those dayes obserued, whether they be of the laity or of the priestes, he geueth them this lesson.
Qui ad memorias eorum vocamini, cum modestia & cum dei timore comedite, veluti valentes legatione fungi pro mortuis: cum sitis presbyteri & diaconi Christi, sobrij esse debetis & priuatim: & cum alijs, vt possitis intemperantes coercere: All you that are called to the funeralles of the departed, refresh your selues in measure and feare of God, that you may be worthy, to be as it were in commission of intreatie for the deade: and being priestes or deacons of Christ, you are bounde to be sobre euen at home: but abrode, for others example and discipline.
5 You had bene as good to haue left out the comparing of
Augustines oblations with
Tobies almes borde, for that custome which most resembled your fantasie of
Tobies almes borde
Augustine condemneth where he alloweth oblations for them that sleepe to profit some what.
Sed quoniā istae in caemiterijs ebrietates & luxuriosa conuiuia, non solùm honores martyrum in carnali & imperita plebe credi solent, sed etiam solatia mortuorum, mihi videtur facilius illic dissuade
[...]i posse istam foeditatem ac turpitudinem, si & de scripturis prohibeatur, & oblationes pro spiritibus dormientium quas verè aliquid adiuuare credendum est super ipsas memorias non sunt sumptuosae &c. But because this dronkennesses, and riotous festes vsed in the Church yeardes of the carnall and vnskillfull people are wonte to be beleued not onely to be the honour of the martyrs, but also the comforte of the deade, my thinke it were more easy, that this filthynesse and beastlynesse may be there diswaded, if both it be forbidden
[Page 271] out of the scriptures, and that the oblations for the spirites of the deade, which truely we must beleue doth helpe somewhat, vpon the memories them selues be not sumptuous &c. But if
Augustine had knowen the horrible abuses which grew afterwarde, by permission of these oblations, he woulde as well haue prohibited them out of the scripture as that hethenish banquettinge in the Church yeardes in honor of the martyrs, as for comforte of deade mens soules. As for
Clement that teacheth the preistes and deacones to be sober and moderate in eating, where they were bidden to buriall feastes, euen here also he sheweth him selfe in his owne colours. As though in the dayes of
Clemens, when the Church was in great persecution, they had nothing els to doe, but to keepe sumptuous feastes at their burialls, where at the priestes, and deacons, were in daunger of glouttony & dronkennesse, as they were in the Popish church when Popery was in the pride, seldome temperate or sober, and lest of all at burialls, and monthes mindes &c.
That the benefite of prayer and almes appertaineth not to such as dye in mortall sinne, though in the doubtefull case of mans beeing, the Church vseth to praye for all departed in Christes fayth. CAP. VII.
1 THus farre we now are broght, I trust with proofe and euidence enough, with reasonable cleere light for the good simple peoples instruction, and with full safety, from all the force our aduersaries can make against vs. The Patriarches example, the wordes of scripture, the practise of the Church, the naturall society betwixt the partes of Christes misticall body in this worlde, and his members in the next, and all our fathers faith haue wonne so much, that almes and offeringes in sundry memorialls and diuers obseruations of mindes and obittes, be singular and soueraigne, to procure Gods mercy for the pardon of the soules deceased. And nowe, lest any man take occasion of Gods mercy, which he seeth to be so ready
[Page 272] that it may be wone by other mens workes, to liue in contempt of vertuous exercise, and to passe the time of his owne life in carelesse negligence, presuming to purchesse fauour at Gods hande so mercyfull, by other mens merites, with out his owne deede or deserte, let that man be aduertised,
quòd non habet partem in sermone isto, that he shall in that case haue no benefite by our talke: the mercy which we speake of, perteineth not vnto him: such idle drone beyes can take no fructe of other mens labours, neither quicke nor deade. For that membre which in this body was so vnprofitable to him self, it is no right nor reason he should haue any gaynes by other mens trauell. Therefore all these liberall promisies of fauour and grace, to be procured by the workes of the liue towardes the departed, reach neither to the vnfaithfull out of this house, nor to the impenitent who was but an vnprofitable burden of the house.
Lib. 8. constit. 49. These thinges sayth
Clement we meane of the godly, for if thou gaue all the welth of the world to the poore for the wicked sake, thou couldest not profite them a heare. For he that dyed in Gods displeasure, can not looke for more mercy then he deserued. Therefore
S. Iohn the Apostle seemeth to abbridge our prayers,
1. Epist. ca. 5 and the obteining of our petitions, by borderinge them as with in certaines bondes after this sort. VVe know that God doth here vs what so euer we require, we be sure he will accomplish our requestes which we make vnto him. Therefore he that knoweth his brother to sinne being not a sinne to death, let him pray and life shall be geuen to him that sinneth not to death: there is a sinne to death, for such I do not will any man to praie. This place of the Apostle, seemeth to declare the wonderfull force that the prayers of the faithfull haue, in procuring grace and remission for others, so that they be
[...]rethern, and passe hense with out the bonde of mortall sinne. And the letter well weyed, shall make exceding much to proue the prayers for departed in piety: as it in a maner forbiddeth all intercession for such, as be knowen to passe in continuance of mortall sinne. There is no crime so greuous that man may commit in the course of this life, but the Church vseth prayers customably therefore, and for her reuerence is often hearde. Therefore it may well be thought that the party must be deceased of whome such diuersity of desertes doth arise: for all that be a liue with out
[Page 273] exception, if they be brethern of our familie, must be prayde for. And so longe as they be in this worlde, and may repent,
The church maye praye for any sinner in this life, vvith hope of mercy. their sinne is not so vnto death, but life by prayers may be, and is commonly at Gods hande ob
[...]eined. Then it may well be deduced, that the Apos
[...]le meaneth to incourage the faithfull to pray for such their brethren departed, as dyed without bonde of deadly sinne to their sight, in a maner warning them that for such their prayers shall be acceptably hearde. But for others continuing in sinne to death, he willeth not them to praye, nor can assure them they shall be hearde. So doth
Dionysius, a man not very auncient, but of a full spirite and good grace, expounde this text.
Carth. VVhether he meaneth (sayth this father) by finall impenitence, or by any mortall sinne continued vnto death, it is sure & plaine a man must not praye for him that dieth in it. Then if we be admonished not to pray for one sorte of departed, the case is cleare that we may, and are bounde, and shall be hearde for the other sorte that sinneth not vnto death.
CAP. VII.
1 HItherto, but that you loue to tell your chickens before they be hatched, you neede not greatly to boast of your winnings. But now you will shewe, that prayer and almes helpeth not them that dye in mortall sinne, and that beside your
Clement, with whose cloutes you cloy your booke, you woulde fayne proue out of y
e Epistle of
S. Iohn cap. 5. For that which
S. Iohn speaketh of the prayers that Christian men make for their brethren aliue, whom they see to sinne, but not vnto death, you would take if you could, for prayers to be made for them that are deade, but passed not hence in deadly sin▪ & that which he sayth of prayers not to be made for them that sinne not vnto death, you weene he ment of them that are known to passe hence in continuance of sinne. But you that dare not presume to make any interpretation without authoritie of the olde Martyrs, when all commeth to all, haue none to father your new exposition vppon, but
Denys the charterhouse Monke, a yesterdayes bird. But seeing you
[Page 274] are not onely voyd of all auncient authoritie, but also haue all the olde writers against you, that euer interpreted or alleged this place, let vs see what is your reason. Forsooth the letter well weighed, maketh much for you, by the way it may be noted, that you call the word of God the letter, in that sense that
S. Paule sayth the letter killeth, but I omitte that grosse contumely against the holy Scriptures, where
S. Paule sayth the letter killeth, he meaneth not that the holy Scriptures killeth in which is contemed life, but that the law which onely commaundeth and giueth no power to fulfill it pronounceth sentence of death to them that breake it. But to follow your reason. There is no crime so greeuous, that man may commit in this life, but the Church prayeth for it & is often heard: therfore it may be thought that the party must be deceased of whom such diuersitie of deserts doth arise. I deny your antecedent: For the church of Christ, prayeth not for them that sinne against the holy Ghost, & our Sauiour Christ affirmeth that he which sinneth against the holy Ghost shall neuer be forgiuen, who so euer pray for him, and of such sayth
S. Iohn, that there is a sinne vnto death, for which we ought not to pray. Samuell was not heard when he prayed for
Saule, 1.
Sam. 16.
Ieremy is oftentimes forbidden to pray for the obstinate Iewes,
Iere. 7.11.
& 14. And the Lord testifieth, that if
Noach, Daniell and
Iob prayed for the wicked, they should not be heard.
Ezec. 14. Therefore there be sinnes for which the Church ought not to pray, and though she should pray, yet she should not be heard, euen of men remayning in this life, your second reason (as I conceiue it) is, that so long as men are in
[...]his world, they may repent, & then sinne is not to death. Therfore
S. Iohn meaneth, that they that dyed without bond of deadly sinne are to be prayed for: your antecedent as before is false, for the Apostle to the Hebrewes the sixt chapter, sheweth that there be some which sinne so horribly in this life, that it is vnpossible for them to be renewed by repentaunce. So that your exposition being both voyd of authoritie, and contrary to the manifest word of God, of none that is wise, or godly can be receiued. Beside this the whole
[Page 275] context of
S. Iohns wordes doe plainly declare, that he speaketh of prayers for the brethern that are liuing, and not for them that are dead. But I am to blame to spende so many wordes in a matter so manifest. If the holy Ghost had euer allowed prayer for the dead, he would once at the lest haue vttered the same plainly, in holy canonicall Scriptures. But
Tertullian, as wise a man as
M. Allen, affirmeth (as we heard before) that prayer for the deade, hath no foundation in the Scriptures.
2 To this place also
S. Augustine, disputing in his booke
de ciuitate dei that praiers profiteth not all men departed, alludeth,
Lib. 21. Cap. 24. or rather leaneth vnto it as a sure groūd against the Origenistes, that woulde haue Gods mercy by mans prayers obteined for the wicked soules deceased,