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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01335	Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.	Fulke, William, 1538-1589.; Allen, William, 1532-1594. Defense and declaration of the Catholike Churches doctrine, touching purgatory, and prayers for the soules departed.; Albin de Valsergues, Jean d', d. 1566. Notable discourse.	1577 (1577)	STC 11458; ESTC S102742	447,814	588

appeare what good authorities they are to proue the doctrine of the Church This booke de castitate he wrote to diswade a friend of his whose wife was dead that he should not marry agayne condemning second mariage for adultery as Montanus his maister did and laboureth to proue that he could not pray for his departed wiues soule nor offer the yearely oblation if he married an other To the same purpose he reasoneth in his booke de Monogamia where the wordes alleged by M Allen be so corrupted in all the coppyes that Beatus Rhenamus confesseth that no sense could be made of them and these wordes are the coniecturall correction of Beatus Rhenamus But let them be vndoubtedly the wordes of Tertullian as they seeme to be Here more manifestly then before he brocheth his heresie of condemning second mariages for in that the wife prayeth for her husbands soule and offereth c he would proue that she is still married to him and that she committeth adultery if she take an other directly contrary to the word of god Rom. 7. 1. Cor. 7. yet see either the ignorance or the malice of this Allen that allegeth those words of this writer by which he condemneth them that allow second mariage as denyers of the resurrection agaynst vs that deny prayers for the deade to be lawfull by the word of god And vseth the same reason and wordes to proue prayers for the dead to be allowable that Tertullian vseth to proue second mariages to be damnable For that accompt which Tertullian sayth men and women are bound vnto one to an other he meaneth of the promise of mariage once made betwene them which M. Allen like a wise yong man expoundeth prayers oblations for their soules The words of Tertullian following immediatly where M. Allen leaueth them are these Si autem in illo aeuo neque nubent neque nubentur sed erunt aequales Angelis non ideò non tenebimur coniugibus defunctis quia non erit restitutio coniugij At quin eò magis tenebimur quia in meliorem statum destinamur resurrecturi in spirituale consortium agnituri tam nosmet ipsos quam nostros c. But if in that time they shall neither marry nor be married but shall be equall to the Angells we shall not therfore not be boūd to our wiues departed because there shall not be a restitution of mariage But so much the more we shall be bounde because we are appoynted to a better state as they that shall ryse agayne into a spirituall fellowship and shall know agayne as well our selues as those that pertayne vnto vs Wherefore M. Allen once againe I must tell you that we woulde be sorrie to be so neere the deniall of the resurrection by denying prayers for the deade as you are towarde the heresy of the Montanistes in vsing such reasons to defend praying and offering for the deade as Tertullian a Montaniste vsed to mainteine his heresy but I shall haue further occasion to retorne to Tertullian when I shall proue that the opinion of purgatory came first fr●● heretikes 4 But as neere as we be Christes time by Tertullians helpe we will approch yet neerer to the very Apostles age and looke out some recorde of that time for oblations and distributions with memorialls for the departed And the further from you of the new sect we go the more plaine destruction of your doctrine and more manifest proofe of our olde deuotion shall we fiende to your open shame and the comfort of Catholikes S. Clement therefore the Romane one conuersaunt with the Apostles and instructed by them in his faith a familiar of S. Paule and promoted by S. Peter a true pastor and a holy martyr thus reporteth of the Apostles ordinaunce in our matter Peragatur dies mortuorum in Psalmis in lectionibus atque orationibus propter eum qui tertia die resurrexit Item nonus in commemorationem superstitum atque defunctorum Etiam quadragesimus secūdum veterem formam Moysen enim hoc modo luxit populus nec non anniuersarium pro memoria ipsius detúrque de illius facultatibus pauperibus in commemorationem ipsius Thus in english VVe will that the third day be obserued for the departed in psalmes lessons and prayers for his sake that rose the third day And so the ix day for the vniting together in one memorie the departed with the liuing In like maner the fourtith day must be kept according to the ordre vsed of olde for so did the people obserue the bewayling of Moyses And with all these the xij monthes minde beside VVhere for the memory of his departure l●t somwhat be distributed amongest the poore people How say you now my maisters is this Popish or Apostolike doctrine was it inuented for priestes couetousnesse or obserued as Christes ordinaunce made we much of late of the litle we founde before or of late lost for lacke of deuotion that which we had so long before Mercifull God who woulde thinke this geare were so auncient so litle set by VVho would thinke the aduersaries were so impudent and yet so much regarded VVhat hearte thinke you they reade the auncient writers with all Or with what conscience can they passe by so plaine practise of all the Christian worlde Or with what face can they name either scripture or doctor How dare they looke backe at any one steppe of antiquitie all which be nothing els but a testimony of their wickednesse and as you woulde say a pointing with finger at their horrible spoile of olde doctrine and deuotion VVhat if one of their owne scholars seeing this light in our matter shoulde aske of his maister a lasse sir what if this be true that is proued so olde and you chaunce to lie that are so late where are we your scholars then It is not aunswered if you confort him with faire wordes and tell him you follow the scripture For he will charge you againe straight that these men had scripture vnderstood scripture alleaged scripture both of the newe Testament and the olde and referred their vsage some to Moyses Aaron other some to the fathers in the lawe of nature and all to the Apostles of christ VVhere are you then no more but this perdy we vnderstand scripture perchaunce better then they we haue the holy Ghost perchaunce and so had not the fathers perchaunce that is no scripture perchaunce this and this is not that doctors worke because it makes against vs I thinke he that woulde beleue your chauncing that may haue such assuraunce of the trueth on the other side he is worthy to be deceiued 4 Not content with Tertullians testimony you will clime higher euen to Clemens the Apostles owne scholer but you shal be brought downe with shame enough I will not here repeate the mise dounge with the rotten breade in the boxe and such baggage as I haue discouered before of this carterly Clement but because you are so

but they had it out of Gods holy worde and tradition of the holy Apostles and by the very suggestion of the spirite of trueth All which if it can not moue the misbeleuer and stay the rashenesse of the simple deceiued sort it shall be but lost labour to bring in any more for the confirmation of that trueth which all the holy doctours haue so fully both proued and declared to my hande 5 The tales that you tell out of Gregory and Bede may be hearde as they are tolde and beleeued as they deserue but that you make the opinion of purgatory such an article of faith that no article with more force of the spirite nor with more graue authority was set forth sence the beginning of Christian religion and yet neuer taught in the scripture that is by no meanes to be borne with all If Sathan hath labored to plante that error which is most blasphemous against Christ and occasion of most licentious wickednesse in all them that professe Christ and beleue it if Sathan I saye hath bent all his force to plante such an error by which his kingdome is so much aduaunsed no wise man can maruell Of like leuen it is that you affirme That neuer nation was conuerted to the fayth but it had purgatory taught by worde and confirmed by miracle O impudent affirmer Of so many nations as S. Luke recordeth in the Actes of the Apostles to haue bene conuerted to the fayth name one vnto which you can proue that purgatory was taught eyther by worde or miracle But to be sure you name all euen of the primitiue Church when that aboundant floude of faith was spred ouer all countries But when the proofe commeth you leape but 600. yeares from Christ to Gregories dialogues from which time I will not deny but you may haue great store of such stuffe as you haue miracles now in Flaunders of the honest woman of the olde Baylye in London and such like 6 But nowe for vs that through Gods greate mercy be Catholikes let vs for Christes sake so vse the benefit of this our approued faith to the amendement of our owne liues that where no argument will serue nor authority of Scripture or doctour can conuerte the deceiued yet the fructe of this doctrine shewed by good life and vertuous conuersatiō may by Christes mercy moue them Let the priest consider that this heuy iudgement must beginne at the house of God as S. Peter affirmeth and so doth S. Ambrose proue it must do In whome for the dignity of his honorable ministery as much more holynesse is requisite so a more straite reckening must be required Let the Lay man learne for the auoyding of greater daunger in the presence of the highe Iudge willingly to submit him selfe to Gods holy ministers VVho haue in most ample maner a commission of executing Christes office in earth both for pardoning and punishment of sinne that suffering here in his Church sentence and iuste iudgement for his offensies he may the rather escape our fathers greuous chastisement in the life to come Therefore I woulde exhorte earnestly the minister of God that in geuing penaunce he would measure the medecine by the maladie aptly discerning the limitation of the punishment by the quantity of the faulte not vsing like lenity in closing vp of euery wounde For they shall not be blamelesse surely that do the worke of Gods iudgement committed to their discretion negligently nor the simple soule that lookes to be set free from further paine can by the acceptation of such vn●quall remedies auoide the scourge of iudgement prepared except he him selfe voluntaryly receiue as I woulde wishe all men shoulde some further satisfaction by the fructes of penaunce that of his owne accorde he may helpe the enioyned penalty and so by Gods grace turne away the great greefe to come Excellently well and to our purpose saide S. Cyprian in the fourth booke of his epistles talking of such offenders as were not charged with penaunce sufficiently or otherwise negligently fulfilled the same by these wordes We shall not herein any thing be preiudiciall to Gods iudgement that is to come that he may not allow and ratifie our sentence if he finde the perfect penaunce of the party so require But if the offender haue deluded vs by fayned accomplishing of his penaunce then God who will not be deluded because he beholdeth the hearte of man shall geue iudgement of such thinges as were hidde from vs And so our Lorde will amende the sentence of his seruauntes VVhere this doctour seemeth to allude to the accustomed name of Purgatory which S. Augustine and other do often call the amending fire Though it may well be that he here calleth the contrary sentence of iudgement to eternall damnation vpon the impenitent sinner whome the priest because he coulde not discerne the fayned hypocrasy of his externall dealing from the inward sorow of hearte pronounced to be absolued of his sinnes it may stande I say that he termeth that contrary sentence of God the correction or the amendement of the priestes iudgement How so euer that be it is a worke of singular grace and discretion so to deale with the spirituall patient that he haue no nede of the amending fire 6 Here is an exhortation vnto Papistes first to the priestes that they will shew the fructe of this doctrine in their conuersation For my parte ● am perswaded if feare of eternall torments in Hell that God threatneth by his scriptures will not terrify them the fayned paines of purgatory which they can by their owne Masses and other like merits auoide will not restraine them The laye men are exhorted to submitte them selues to the priestes who haue such an ample commission that they may both pardon and punish sinne euen as Christ him selfe did vpon earth But what auayleth this submission when the ignorant or negligent priest that weigheth not the penaunce in euen ballance with the offence doth not by his absolution or pardonning take awaye one houres torments of purgatory as both M. Allen him selfe in effect confesseth and the Maister of the sentence also teacheth vnto whome M. Allen hath bene so good a scholler that he hath borowed of him not onely his iudgement but in diuerse places his very wordes also he hath translated Of the nature and condicion of Purgatory fire the difference of their state that be in it from the damned in Hell vvith the conclusion of this booke CAP. XIII 1 IF any curious heade list of me demaunde where or in what parte of the worlde this place of punishment is or what nature that fire is of that worketh by such vehement force vppon a spirituall substance I will not by longe declaration thereof feede his curiosity because he may haue both the example and the like doubt of Hell it selfe and many other workes of God moe The learned may see that question at large debated in the bookes of the City of God and in