iustice of God to them that haue there reason rightly reformed it seemeth altogether vnreasonable So vpholden with scripture Neuer once mentioned in scripture and so confessed by Tertullian one that leaned to some parte of your cause so he ordered in all pointes So patched together like a beggers cloke with so many peeses of so many colours one patch out of Tertullian an other out of Augustine an other out of Gregory an other out of Damascene many stolen out of the monkes cowle and sayed to be geuen by Clemens Athanasius and such like some rent awaye violently against the owners willes as from Origen Cyprian the Councells of Vase and Carthage and no small peeses out of drousy dreames and mockadoe miracles narrations and relations c. I promise you a goodly ordered cause But of Cyprians time we must saye the trueth and shame the deuill so we will and shame the Pope to his eldest sonne It was such time M. Allen as Cyprian byshoppe of Carthage thought him selfe equall with Cornelius and Stephanus byshoppes of Rome 1. lib. epist. 1. cap. 4. de simplicitate praelatorum c. It was such a time that Cyprian taught that fayth onely doth profit to saluation To. 2. ad Quirin cap. 42. And that he beleeued not in God at all which placeth not the trust of all his felicity in him onely De duplici martyrio Yea it was such time that Cyprian woulde haue nothing doen in the celebration of the Lords Supper and namly in ministring of the cuppe but that Christ him selfe did lib. 2. epist. 3. And yet it was such a time also as Cyprian and all the byshoppes of Africa decreed in Councel that those whcih were baptised by heretikes should be baptised againe And therefore it was no such time but that he and all his fellowes though they held the foundation of Christ yet might and did erre in some opinions contrary to the trueth of Gods worde And where you aske whether the time of ignoraunce that we limitte for our walke doth rech so high as Cyprian his time I woulde you knewe we walke not in ignoraunce of any time but in the knowen path of Gods word which is higher then Cyprians or any mortall mans time But the time of ignoraunce which is limited for your walke that call ignoraunce the mother of deuotion first is all beside the path of Gods worde and then euen from the time that the misterie of iniquitie beganne to worke 2. Thess. 2. Euen vntill the time that Antichrist was openly shewed in the full power of darkenesse in all times when so euer and where so euer was any peese of miste or darke corner though all the rest were light there were the steppes of your walke As euen in the Apostles time when the superstition of Angells beganne to be receiued there was one steppe of your waye which you holde euen to this daye Colos. 2. And from that time the deuill neuer lefte to set in his foote for his sonne Antichristes dominion vntill he had placed him in the temple of God and prepared the wyde world for his walke VVhat that holy sacrifice is vvhich vvas euer counted so beneficiall to the liue and dead The punishement of our sinnes by the heuy losse thereof The great hatered vvhich the deuill and all his side hath euer borne tovvardes Christes eternall priesthoode and the sacrifice of the Church And that by the saide sacrifice of the Masse the soules departed are especially relieued CAP. VIII 1 ANd nowe we must fall in hande with the good Christian Catholike for the search of this so often named sacrifice so comfortable to the liue so profitable to the deade and what that oblation is which the holy Catholike Apostolike Church hath euer vsed through out the worlde for the sinnes of the departed in place of the offeringes of the law and that sacrifice which Iudas Machabeus made and procured at Hierusalem for the offensies of his people that perished in battle Surely it is no other but the sacrifice of our Mediatour as S. Augustine termeth it and the offering vpon the altar It is no other then that oblation which so fully and liuely expresseth the death and passion of Christ Iesus VVho being once offered by the sheeding of his blessed bloud for the redemption of man kinde hath wrought such a vertuous effect not onely in the holy sacraments for the giuing of grace and remission of sinnes but also hath lefte in a merueillous mistery his owne holy and blessed body and bloude as well to feede vpon for the especial strength and comforth of our soules as to offer vp the same for the remembraunce of his death and cleansing of ouâ— sinnes Not in that wise as it was done vppon the Crosse by the painefull sheeding of his bloude but as it was instituted first in the last Supper VVhere Christ our God and Redeemer according to the order of Melchisedech gaue to his Apostles and offered to God the father that body which afterward was betrayed and the same bloude which was shedde after also for the remission of sinne being with all tearmed by him the bloude of the new and eternall testament as that which in the newe lawe shoulde succeade the bloudy offeringes of the olde testament VVherof God almighty being as a man woulde say lothesome or full hath instituted this by his onely Sonne as a most pure and precious oblation and sacrifice to be continued in the Church through out the costes and corners of the rounde worlde VVhich being celebrated in the blessed memory of his Sonnes passion and hauing no other hoste nor oblation then that which then was offered can be no other sacrifice then that which there was made for the forgiuenesse of sinne and redemption of the worlde The which worthy action of Christes Church so fructefully applieth vnto vs the benefite of our maisters death that thereby we may haue comfortable hope of remission of all such misdeedes as most iustly deserued Gods wrath and terrible indignation against vs. CAP. VIII 1 NOwe the good catholike shall haue holsome doctrine taught him concerning the sacrifice of the masse which first commeth in place of the sacrifices of the lawe and that sacrifice which Iudas Machabaeus procured to be made at Ierusalem Well sayd M. Allen shall the sacrifice of the masse shoulder out the sacrifice of Christ his death The Apostle to the Hebrewes teacheth vs an other lesson cap. 10. that Christ offering but one sacrifice for our sinnes and that but once cap. 9. hath made perfect for euer those that are sanctified that our sinnes are taken away by that sacriâ—â—ce and therefore there is no more sacrifice for sinnes left Wherefore it excuseth not but increaseth your blasphemy that you say the sacrifice of the masse is all one with the sacrifice of Christ his passion which was but one sacrifice and the same but once offered and by that one oblation hath made perfect all them that receiue any benefite
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 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 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 caÌ„ 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 noâ—hing vppon it yet there be two or three in the toppe amonge the boughes foure or fiue vnder the leaues in the highest braÌ„ches Esay 17. 24. 2 Or that any other company could be knowne for the true and onely Church but our common Catholike societie 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 traditioÌ„s as you do Baptisme or else cleane chauÌ„ge 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
not what sense they made so they were handsomly matched togither Well howsoeuer our workes shal be 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 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 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 the 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 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
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 vp by Sathan and all his instruments For the defence of popish heresie against the tâ—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 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 So it is of 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 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 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 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 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 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 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 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 illum flagellando vt filium istum puniendo vt impium God spareth neither the iust nor vniust chastising th one as his childe punishing the other as a wicked
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 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 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 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 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 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 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 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 conditions who seeth not although it be a foolish thing to boast of our works but that we are compelled by this sclaūderous 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 the 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 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 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 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 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 frâ—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 a cuppe of cold water where more abilitie wanteth shall winne heauen at th end 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 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 commeÌ„deth 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
by it But Christ you say hath instituted this sacrifice to be offered vp for the remembraunce of his death the clensing of our sinnes Shew one word M. Allen out of the Scripture of any sacrifice instituted by Christ at his last supper or else you are a most horrible and blasphemous lyer The holy Ghost sayth we are sanctified by his will thorough the offering of the body of Christ once made for al and where remission of sinnes is there is left no sacrifice for sinne Heb. 10. But you are not content to ioyne your sacrifice of the masse as an appendix vnto the onely once offered and no more offerable sacrifice of Christ his death except you proceede and vtterly deny all the force and benefite of the oblation of his bitter passion For you say that Christ in his last supper not onely gaue to his Apostles but also offered to God his father that body which was after betrayed and that blood which was shed after also for remission of sinnes being that sacrifice which should succede the bloody offerings of the olde testament what place haue you here left for the passion of Christ O intolerable blasphemy Christ offered vp but one sacrifice and that you affirme to be before his death Christ offered but once and that you affirme to be at his supper By that one sacrifice which Christ did once offer he redemed vs from all our sinnes and that you affirme to haue bene offered in the sacrament Doe you not now plainly exclude the death and passion of Christ and all the merites thereof who can abide to heare you afterward when you say that the sacrifice of the masse is an application of the benefits of Christ his death vnto vs when now you affirme that it is the continuance of that sacrifice which Christ offered and instituted before his death who neuer offered but one sacrifice and that but once O Lord these blasphemers are more worthy to be beaten downe with thunderbolts then their blasphemies so directly contrary to the holy Scriptures haue neede to be confuted with wordes 2 Now this is that blessed sacrifice which S. Augustine with feare and reuerence termeth in a thousand places of his workes the sacrifice of the Altar the sacrifice of our Mediatour the sacrifice of our price the sacrifice of the body and bloud of Christ the holsome and profitable sacrifice the sacrifice of Melchisedech the new sacrifice S. Chrysostom the reuerent sacrifice the honorable Mysteries the Fearefull sacrifice Athanasius the propitiatory sacrifice the vnbloody Host. S. Cyprian the sacrifice of the Church the perpetuall sacrifice the meate offering the medecine for our infirmities Irenaeus the pure sacrifice the new sacrifice of the new testament Clement againe the vnbloudy sacrifice the rationable sacrifice and so doth the holy Counsell of Ephesus call it Dionysius the sacrifice most excellent of all sacrificies and the hoste of hostes The Latines altogether afterward named it the holy Masse so did S. Augustine call it Ambrose Hierome Epiph. scholastic with all the posteritie both in Latin and other barbarous languagies Besides many other excellent high and peculiar callinges which can agree to no other common worship of God internall nor external but onely to this most worthy and honorable sacrifice which by the vertue that it hath receiued by the first examplar therof and by the might and mercy of the Lambe of God which vnder the couer of breade and wine is there the appointed hoste and oblation is profitable both to the quicke and the deade And therefore is hath ben vsed euer sith the Apostles age by Christes owne prescription and theirs commaunded to be religiously obserued and of all faythfull people honoured as the principall protestation of our religion as the grounde of all true worship as the badge of Christian peace as the bonde of holy society betwixt the heade and the membres as the loue knot betwixt Christ and his spouse as the vniting of the liue with the dead the holy sainctes with vs poore sinners Angells with men heuenly thinges with earthly and the Creator of all with his owne creatures beneth as the plentifull condeth to deriue the grace of Christes death and merites of his passiō to the continuall conforth of our soules as the onely practise of his eternall priesthood according to the ordre of Melchisedech as the only effectuall memoriall and comfortable memory of the sheeding of his blessed bloude and sufferance of so deare and painefull death for our redemption VVhat altar so euer be erected against this altar it is nothing els but a waste of Gods worship a canker of religion a token of dissension a separation of the holy society of the Christian communion a larome towardes schisme a departure from Christ an open badge of heresy a saulsy shouldering with Christes Church and ordinaunce an open robbry of his honour and priesthood a plaine stoppe of the passage of his giftes and grace in his louing house the onely waye to paganisme and eternall obliuion of his death and passion 2 Now we shall heare how many of the olde writers call it a sacrifice but he neede not take all that paynes for we confesse that the celebration of the Lordes supper is commonly but vnproperly called of them a sacrifice Howbeit they ment nothing lesse then to set vp a blasphemous aultar and new sacrifice and priesthoode against our Sauiour Christ the onely priest aultar and sacrifice of our redemption as Augustine calleth him but onely there meaning was that it was a remembraunce and memoriall of that onely sacrifice with thankes giuing for the same Augustine de fide ad Petrum Diaconum cap. 19. shewing the difference of the sacrifices of the olde lawe the onely sacrifice of Christ and the sacrifice of breade and wine which the Church offered sayth In illis enim carnalibus victimis figuratio fuit carnis Christi quā pro peccatis nostris ipse sine peccato fuerat oblaturus sanguinis quē erat effusurus in remissionem peccatorum In isto autem sacrificio gratiarum actio atque commemoratio est carnis Christi quam pro nobis obtulit sanguinis quem pro nobis idem Deus effudit For in these carnall sacrifices there was a figuring of the flesh of Christ which he being with out sinne shoulde offer for our sinnes and of his bloude which he shoulde shedde for remission of our sinnes But in this sacrifice there is thankes geuing and commemoration of the flesh of Christ which he offered for vs and his bloude which the same God shedde for vs In his 23. epistle to Bonifacius he sheweth that sacraments take the names of those thinges whereof they are sacraments by a certeine similitude and liknesse that they haue vnto the thinges them selues whereof they are sacraments And so the sacrament of Christes sacrifice is called a sacrifice as after a certeine manner the sacrament of Christes
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 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 that 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 â–ª 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 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 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 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 Notwithstanding this is very true that all these afflictions though they come of sinne aâ—d for the rewarde of mans offences yet God of mercy turneth them to the exercise of vertue and benefite of such as shal be 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 shal be 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 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
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 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 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 who in this earthly sanctuary expressely forbiddeth the oblations of the vncleane 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. 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 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 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. 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
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 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 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 consumūtur 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 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 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 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 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 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 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 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
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 prescriptioÌ„ 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 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 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 saâ—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 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 4 Eusebius Emissenus 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 quadraÌ„tem per fluuium igneum de quo propheticus sermo commemorat 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 flaÌ„mae rationabilis disciplina quaÌ„tum stulta iniquitas gessit tantum sapiens poena deseuiet Et quia sermo diuinus quodammodo aeneae ollae animam comparans 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 poteraÌ„t 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
and Angels in heauen to the chosen and elect people either in earth 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 more mercy then their life past deserued Therefore faith either is not in them or else pâ—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 dâ—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 paâ—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 dispeÌ„sation of the grace and gifts of God which as euery one hath receiued of God so of charity he is bouÌ„d 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 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 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 quae nunc est regnum Christi alioquin nec ad
diuines some affirming that he was deliuered out of Hell in deede some that he remaineth still in Hell but not in the tormâ—nts of Hell in which opinion is Mathew monke of Westminster in his Flores historiarum Anno gratiae 605. How shall we beleue the booke of Conformities of S. Frances who is there reported to haue deliuered not one but many soules out of Hell. If these be fables and lies M. Allen they be forged in your owne shop wheras purgatory all such other rotten postes and pillers of your Church were receiued If these be true that be set forth with so great authoritie then were not you well aduised to publishe such principles as be proued false by your owne patrons proctors 3 Therefore let no man withdrawe his almes charity or prayers from any of the houshoulde of faith vpon any light presumption yea or strong coniecture of any mans finall continuance in sinne or wickednesse vpon whome in the last spirite of breath as God maye haue mercy so mans prayers then shall be both needefull and exceding beneficiall vnto him Onely with conscience thou may and must cease with Gods Church to practise the wayes of mercy vppon such as be not baptised or otherwise after their baptisme haue by leauing this holy communion of the faithfull iudged them selues vnworthy and made their case vnapte by continuance therein to receiue any benefite either of the Church which of their owne accorde they haue forsaken or of any membre thereof wherevnto by faith and loue they are not ioyned And so all heretikes shall be voide of this mercy and grace after their death which did in their life so earnestly abhorre the same Vpon all other where any hope may be had if thou pray or procure the meanes of mercy it shall at least be to thy selfe a singular helpe and gayne though the partie for whome thou doest it either neede it not being already receiued into blesse or els in perpetuall damnation of Hell be helples for euer Si preces pro mortuis facimus sayth S. Chrysostome si elecmosinas damus etsi ille indignus sit nobis Deus placatior erit If we pray for the deade and bestowe almes for their sakes if he be founde vnworthy yet God will the rather be mercyfull to our selues And sure it is that who so euer be founde so gracious as with much compassion of the deceaseds misery to procure with study and care Gods mercyfull pardon towardes them that such a one especially shall finde grace and fauour at the time of neede and be meruailous apt to receiue benefit by others procurement againe For as it is certaine that no man can receiue benefite after his departure by any worke or will of the liuing sauing such as in their life deserued the same so must it needes be that where these remedies be needefull and profitable that yet more or lesse they shall worke vpon the party for his reliefe according to the more or lesse deuotion and deseruing in this life Therefore this trueth of mutuall participation of the deade with the liue geueth no man occasion of idle rest or carelesse affection in his owne time and cause when he may be assured to lacke the reliefe of others to whome in his liefe by well working he woulde not ioyne before But I had rather ye hearde S. Augustine vttering expressely this meaning of mine in his owne wordes It can not be denied sayth he but that the soules of the deceased be relieued when the sacrifice of our redemer is offered for them or almes bestowed in their behalfe in the Church But in deede these are profitable to none but to such as in their life deserued that those things after their departure might doe them good For there is a state of life that is neither so perfect but it may well haue neede of these helpes after death not yet so very euill but such thinges may well succour them after their departure Mary there is a kinde of conuersation so vertuous that it requireth no such ayed and an other kinde so wicked that those which passed their former life therein can haue after their passage no reliefe by such meanes for by our merites in this life we do obteine that after our deaths we may either atteine to remedy or els be voide of all helpes For it is a very vaine hope that any man should presume to winne that at Gods hand after he be passed out of this worlde which when he was in the worlde he neuer sought nor deserued And a litle after thus he maketh all plaine VVhen the sacrifice of the altar or els any kinde of almes be offered for all men departed being baptised for the very good they are thankes giuing for the indifferent that be not very euill they are a mercyfull deliueraunce For the wicked and very euill all though they be no succour for them which be departed and deade yet they are confortable for those that be aliue And to such as receiue benefite thereby either commeth full forgiuenesse or els their iudgement and damnation is made thereby somewhat more tolerable The which sentence almost in like wordes for that it merueillously opened this matter this author repeteth in the fourth question ad DulcitiuÌ„ and els very often VVhereby the faithfull man may learne both how much and whome these remedies do relieue And then that the Church in his dayes offered sacrifice for all those that were baptised and in the faith thereof departed both for that it was vncertaine who had neede thereof and also because euen then when the parties were not nor coulde not be partakers thereof that Gods glory notwithstanding was excedingly set forth and man comforted thereby Therefore Gods Church in a true sense may be saide to offer sacrifice euen for the holy and blessed martyrs who no doubt by sheeding of their bloude for Christes name and defense of vnitie be fully purged in this their death and so perfectly released of all sinne paine that might otherwise haue deserued punishment and some expectation of Gods mercy in the life to come For so S. Cyprian and other of his Church offered sacrifice for Celerne Laurence and Ignatius as he testifieth him selfe Sacrificia pro eis semper vt meministis offerimus quoties martyrum passiones dies anniuersaria coÌ„memoratione celebramus For them we offer sacrifice as often as we celebrate the yearly memories of martyrs For which kinde of perfect men sacrifice is thankes geuing vnto God for their glory and giftes of grace and a kinde of intercession to them in our necessities For which cause S. Augustine affirmeth Quòd pro martyribus non oramus fed ipsi oranâ— pro nobis VVe pray not for martyrs but they pray for vs Nowe the sacrifice often celebrated for the wicked also that be not knowen to the Church so to be is not beneficiall to them neither because their naughty life and death makes them
worthy will her sonne Augustine so alloweth that he setteth it forth in the ninth of his confessions to her eternall memorie in these wordes My mother sayth he when the daye of her passing hense was now at hande much regarded not how her body might curiously be couered or with costly spice is powdered neither did she counte vpon any gorgious tumbe or sepulcre these thinges she charged vs not with all But her whole only desire was that a memory might be kept for her at thy holy altar good Lorde at which she missed no day to serue thee where she knew the holy hoste was bestowed by which the bonde obligatory that was against vs was cancelled Marke good reader as we go by the waye what that is which in the blessed sacrifice of the aultar is offered how cleare a confession this man and his mother doe make of their faith and the Churchies belefe concerning the blessed hoste of our daily oblation beholde that women in those dayes knew by the grounde of their constante faith that which our superintendents in their incredulity now a dayes can not confesse Consider how carefull all vertuous people were in the primitiue Church both learned and simple as to be present at the altar in their life time so after their death to be remembred at the same VVhose worthy indeuours as often as I consider and often truely I doe consider them I can not but lament our contrary affection which can neither abide the sacrifice the hoste nor the altar in our dayes and therefore can looke for no benefite thereby after the daye of our death once come vpon vs as our fore fathers both looked for and out of doubt had But leauing the peculiar consideration of such thinges to the good and well disposed let vs go forwarde in the fathers pathes and see whether this so well learned a clerke counted this zele of his olde mother blinde deuotion as we brutes thinke of our fathers holynesse now a dayes For which matter we shall finde that first euen as she desired the sacrifice of the Masse was offered for her not onely for the accomplishment of her godly request but because the Church of God did that office for all that was departed in Christ as we reade in sundry placies of this mans workes and as in the same booke of confessions he thus declareth and testifieth I leaue the Latine because the treatise growes to greater length then I was aware of at the beginning if I corrupte the meaning or intent of the writer let my aduersaries take it for an aduauntage thus he sayth therfore Neither did I weepe in the time of the prayers when the sacrifice of our price was offered for her not yet afterwarde when we were at our prayers likewise the corps standing at the graue side c. VVhereby euery reasonable man must needs acknowledge that both prayers and sacrifice was made for her as her meaning and godly request was before her passage she being thus therefore brought home with supplication and sacrifice solemnely was not yet forgotten of her happy childe But afterwarde he thus very deuoutly maketh intercession for her quiet rest Now I call vpon thee gratious Lorde for my deare mothers offensies geue eare vnto me for his sake that was the salue for our sinnes and was hanged vpon the crosse who sitteth on the right hand of God and maketh intercession for vs I know she wrought mercyfully and forgaue those that did offend her and nowe good God pardon her of her offensies which she by any meanes after her baptisme committed forgeue her mercyfull God forgeue her I humbly for Christes sake pray thee and entre not into iudgement with her but let thy mercy passe thy iustice because thy wordes are true and hast promised mercy to the mercyfull And in the same chapter a litle afterwarde he thus both prayeth him selfe for her and earnestly inuiteth other men to do the same in these wordes Inspire my lorde God inspire thy seruauntes my brethern thy children and my masters whome with will worde and penne I serue that as many as shall reade these maye remembre at thine altar thy hande mayden Monica And her laite husbaÌ„d Patricius through whose bodies thou brought me into this life and worlde Thus was that holy matrone by her good child made partaker after her death of the thing which she most desired in her life And him selfe afterwarde in his owne see of Hippo in Aphrike had sacrifice saide for him at his departure though the daye of his death fell at the pityfull hauocke which the Vandalles kept being Arians in those parties commaunding the christian Catholikes to be buried with out seruice as I saide before This blessed Bishop departing out of this life in the besiege of his owne Citie had notwithstanding oblation for his reste as Possidonius writing his life and present at his passage doth testifie Augustinus membris omnibus sui corporis incolumis integro aspectu atque auditu nobis astantibus videntibus ac cum eo pariter orantibus obdormiuit in pace cum patribus suis enutritus in bona senecture nobis coram positis pro eius commendanda corporis depositione sacrificium deo oblatum est sepultus est Augustine sayth he being sounde in his limmes neither his sight nor hearing fayling him I being then present and in his sight praying together with him departed this worlde in peace vnto his elders being continued till a fare age And so we being present the sacrifice for the commendacion of his rest was offered vnto God first and straight vpon that was he buried Thus loe all these fatâ—eâ—s taught thus they practised thus they liued and thus they dyed none was saued then but in this faith let no man looke to be saued in any other nowe 6 I haue sufficiently already declared what Augustine meaneth by the sacrifice of the altar the sacrifice of our price the sacrifice of breade and wine and what so euer name he geueth it beside He meaneth nothing else but the sacrifice of thankes geuing for the onely propitiatory sacrifice of Christ wherof the celebration of the sacrament is an effectuall memoriall and liuely remembraunce In Celebration of which sacrameÌ„t although the superstitious error of that time allowed prayers for the deade generally or speciall remembraunce of any in the prayers yet is it not the belefe of S. Augustine nor of any other in that time that the sacrament was the naturall body and bloude of Christ nor that the naturall body of Christ was there sacrificed as a propitiation of the sinnes either of the liuing or the deade Seeing therefore that he hath so plainely expounded what he meaneth by the name of sacrifice as I haue shewed in the beginning of this chapter it is to much folly vpon these vnproper but yet in that time vsuall termes to goe about to builde such blasphemous doctrine as afterwarde gâ—ue to be