hence there is now no place of penance no effect of satisfaction Here life is either lost or saued Here euerlasting saluation is procured by the worshipping of one God and by the fruitfulnes of faith This forsooth is that which can not stande with the Papists opinion of Purgatory By this forsooth appereth what Cyprians iudgement was of Purgatory and the effect of satisfaction after this life And againe because exhorting there Demetrianus him selfe Proconsul of Africa to repeÌ„tance which had bene so you say deceitfully Chaunging as though he now were conuerted for that you should haue said which presently was a wicked man and a persecutor of the Christians he saith to him Tu sub ipso licet exitu vitae temporalis occasu c. Do thou although it be but a litle before thy end and setting of this temporall life pray for thy sinnes to the God which is the one and true God Confessionem fidem agnitionis eius implores Do thou humbly call for confession and faith of acknowledging him he alludeth to the ceremonie quid petis Fidem Venia coÌ„fitenti datur credenti indulgentia salutaris de diuina pietate conceditur Pardon is giuen to him that confesseth and healthfull forgiuenes is graunted by Gods goodnes to him that beleeueth Et ad immortalitatem sub ipsa morte transitur and euen at the poynt of death is passage to immortalitie Because Christ doth quicken him that is mortall by the heauenly regeneration viuificat mortalem regeneratione coelesti This which is so expresly written of the Infidels in hell and of Baptisme to pretend it as you do to be written of the faithfull in Purgatory and of penance after Baptisme argueth playnly that either you sawe not the place in S. Cyprian or rather that séeing you would not sée Of the same sort it is that Pur. 82. Cyp. de Lapsis where S. Cyprian speaketh of Deniers of Christ in persecution which would not afterward come to the Priestes to confession and saith Euery one I beseeche you brethren confesse his sinne whilest yet he that sinned is in this world whilest his confession may be receiued whilest satisfaction and remission facta per Sacerdotes made by the authoritie of the Priestes is acceptable with our Lord you gather therevpon and say If men can not satisfie nor Priest remit but whilest men are in this life then farewell satisfaction for the dead and Purgatory As though we hold that they which will not submit them selues to the Priestes in this life may be holpen after their death Or that confession may be made by the dead and satisfaction enioyned them and that béeing done absolution giuen them by the Priestes Againe it is of the same sorte which you alleage out of S. Chrysostome where first you confesse that he holdeth expresly Pur. 2â—1 prayers to profite the dead and alleageth Scripture for it your words I recited in cap. 3. and that notwithstanding say afterward Otherwise when he iudged vprightly according to the Scripture his words sounde cleane contrarie to the opinion of Purgatory and works of other men to be meritorious for the dead as in the very next Homily being the 42. in 1. Cor. Quapropter oro c. What a worthy S. Chrysostome was euery kinde of way I néede not to saye I can admire him I am not able to commend him sufficiently But what a base opinion haue you of him as also of so many others his peares to think him so grosse Caluins intolerable light hath marred Fulkes eyes to speake cleane contrarie to him selfe and that vpon one Epistle yea in the very next Homily You do herein nothing els but iustifie my saying in the beginning of this chapter that you can not in déede shew the Doctors to be for you against vs but that in déede you coÌ„fesse them to be with vs against you and pretend onely that they be agaynst vs in so much as they be pretensiuely against them selues But why did you not aswell say that D. Allen him selfe is against vs in that in the seuenth chapter of his second booke he sheweth Pur. 271. That the benefite of prayer almes apperteineth not to such as dye in mortall sinne For what els doth S. Chrysostome say in that long allegation of yours but that no friend no iust shall helpe him that dyeth in mortal sinne either committing euill that he ought to refrayne or omitting good that he ought to atchieue beséeching them therefore to conuert and amend and to get agaynst they dye good words of their owne to trust in before that Iudge Pur. 112. Ambro. in Psal 40. Likewise of S. Ambrose you confessed cap. 3. pag. 16. Ambrose in deede alloweth prayer for the dead And yet because he saith Bene addidit in terra quia nisi hic mundatus fuerit ibi mundus esse non poterit The Prophet did well to adde on earth for if he be not clensed here he can not be clensed from his mortall sinnes But the true translation is he can not be cleane there neither from his veniall sinnes though from them he maye be clensed there as also from the temporall debte of his remitted mortall sinnes yet I saye by these words it is playne inough with you that Ambrose allowed no purging after this life One place more or two you alleage more out of the same Doctor Pur. 106. with this note therevpon Thus saith Ambrose playnely in this place whatsoeuer he speaketh allegorically of the Fyerie sworde in other places as in Psal 118. Ser. 20. and in Psal 65. by occasion of which two places you graunt not long after that the Old writers opinion was Pur. 132. that all men were they neuer so iust passed through that fire into Paradise and were purified thereby because they ascribed to Purgatory fire those two operations the one whereof S. Augustine we as I said erewhile do doubt of All this notwithstanding the same Ambrose you say vpon Rom. 5. ouerthroweth Purgatorie in that it followeth of his words there Pur. 105. that no man feeleth paine after this life but he that shal feele it eternally And surely to the same effect he speaketh in his booke De bono mortis you say onely because cap. 4. where he concludeth that death in euery respect is good yea although a man haue liued yll and shall after death abye for it for also in that case non mors malum sed vita Not his death but his life was euill among others this cause he rendreth quia deteriorem statum non efficit sed qualem in singulis inuenerit talem iudicio futoro reseruat because it maketh not the yll state worse but such state as it findeth in euery one suche it reserueth to the iudgement to come Now who saith that Purgatory after death altereth the state of the euill to worse yea or also that it promoteth the state of the good to better
of the same place may be deduced also many other contradictions in that among the same chiefe poyntes and foundation he reckoneth also the honor of God the offices of Christ the fruites of his passion the authoritie of Gods worde Images saying that the Fathers in these also were against vs and therefore not of our Church and yet graunteth that the same Fathers helde with vs euen those very poyntes which in vs he counteth contrarie vnto these and to the foundation to witte Honoring of Relikes Inuocation of Saintes Merites Traditions vnwritten Images of the Crosse as by his owne words appeareth here cap. 3. and 7. And them so earnestly also that they condemned the contraries for Heresies Yet saith Fulke Pur. 412. Whosoeuer is not able to proue by the word of God any opinion that he holdeth obstinately he is an Heretike 40 Ar. 10.61 Pu. 403. We know that Luther did not obstinately and maliciousâ—y erre in any article of faith concerning the substance of Religion Ar. 10.61 Pu. 403. Luther Caluine and Bucer shall come with Christ to iudge the world Ar. 10.61 Pu. 403. As for Illyrians if you call them of Flaccius Illyricus they be Lutherans in opinion of the Sacrament differ onely in Ceremonies which can not diuide them from the faith Contra What Flaccius or any such as he is hath said Pur. 147. neither do I know neither do I regard let them answere for them selues But whereas you charge M. Caluine c. 41 There is neuer Heresie Ar. 86. but there is as great doubt of the Church as of the matter in question Therefore onely the Scripture is the stay of a Christian mans conscience Contra Pur. 367. The Church is the stay of trueth If that argument of the Church without triall which is the Church might take place it woulde serue you both for a sworde and a buckler The Church saith it and we or they of the first 600. yeres for that néedeth no triall you confesse it your selfe are the Church Therfore it is true 42 Among the arguments that Augustine vseth agaynst the Pelagians one though the feeblest of an hundred is Pur. 349.367 that their Heresie was contrarie to the publike prayers of the Church Contra All other persuasions set aside he prouoketh onely to the Scripture to trye the faith and doctrine of the Church namely in beating downe the Schisme of the Donatistes the heresie of the Pelagians Where also he contradicteth him selfe againe in shewing the reason why he argued against the Donatistes of onely Scripture but against the Pelagians of the Churches prayers also The Pelagians graunted them to be of the Church that so prayed And therfore when Augustine had to do with the Donatistes that chalenged the Church vnto them selues he setteth all other trials aside and prouoketh onely to the Scriptures 43 a Pur. 432. We stand for authoritie only to the iudgement of the holy Scriptures Contra b Ar. 9.5 10 The ground that we haue to persuade vs of the authoritie of gods booke is because we haue most stedfast assurance of Gods spirit for the authoritie of that booke with the testimonie of the true Church in all ages b Ar. 9.5 10 The church of Christ hath a iudgement to discerne the word of god from the writings of mem b Ar. 9.5 10 The primitiue Churches testimonie of the word of God we allow beleeue c Pur. 364. â—31 Supra ca. 7. pag. 89. Ar. 21.39.42 You should bring a great preiudice against vs and passing well proued for the credite of your cause and the discredite of ours if you could bring the consent and practise of the primitiue pure Church for the space of 100. yeres after Christ or some thing out of any Authentical writer which liued within one hundred yeres after the Apostles age Pur. 362. 44 S. Paule 1. Cor. 11. declareth without cooler or couerture the onely right order of ministration Contra in the nexte line I know the Papistes will flie to those wordes of the Apostle The rest I will set in order when I come That is manifest to be spoken of matters of externall comelines and therefore say we of the order of ministration Pu. 438. 45 The old Doctors neuer heard Purgatory named nor prayer for the dead Contra About S. Augustines time the name of Purgatorie was first inuented Pur. 356. And long afore that also Montanus had in all pointes the opinion of the Papistes c. Here cap. 3. pag. 23. And yet againe Before Chrysostomes time it was but a blind error without a head Pur. 54. Pur. 161. 46 In S. Augustines time Sathan was but then laying his foundation of Purgatorie Contra That error of Purgatorie was somewhat rifely budded vp in his time And specially here cap. 3. pag. 14. saying And this I thinke is the right pedigree of prayers for the dead and Purgatorie where he putteth the very last generation of it to haue bene in S. Augustines time and the foundation long afore Christes time Pur. 242.243 47 M. Allen affirmeth that after mens departure the representation of almes by such as receiued it shall moue God excedingly to mercy O vaine imagination for which he hath neither Scripture nor Doctor Pur. 236. â—37 Contra Chrysostome alloweth rather almes that men geue before their death or bequeath in their Testament because it is a worke of their owne then that almes which other men geue for them howbeit also such almes are auayleable for the dead he saith 48 Here cap. 5. pag. 31. Fulke saith that The auncient Doctors did hold the â—oundation Contra cap. 4. pag. 28. He saith The thyrd Councell of Carthage did define that it is vnlawfull to pray to God the Sonne and God the holy Ghost 49 Here cap 8. pag. 127. he sayth that the iust of the old Testament went not to Limbus Patrum after their death but to heauen immediately Contra Pur. 183. The fierie and shaking sword that was set to exclude man from Paradise was taken away by the death of Christ when he opened Paradise yea the Kingdome of Heauen whereof Paradise was but a Sacrament vnto all beleeuers so that the Penitent theefe had passage into Paradise 50 Who so denyeth the authoritie of the holy Scriptures Pur. 214. therby bewraieth him selfe to be an Heretike Contra I say not this here cap. 9. pag. 170. Pur. 218. Ar. 10. that Eusebius was not accompted an Heretike to excuse them that doubt of the Epistle of S. Iames. As Martin Luther and Illyricus for I am persuaded that they are more curious then wise in so doing Loe here are 50. Contradictions and diuers of them more then single ones Yet doe I find in him many others besides these which I omit for breuities sake and because these may suffice to shew what a writer he is and what a Religion it is that agréeth no better he
of all the Saintes as you may also sée in the Councell of Trent Another poynt of your great skil is where to supply D. Allens lacke Pur. 12. you bring forsooth the right definition or description of an Heretike and say that an Heretike is a man in the Church c. Wherof what pretie conclusions do folow you may consider as because Papistes be Heretikes with you Ministerlike conclusions of Fulke therefore they be in the Church item Anabaptistes Seruetians c. and of old the Arrians Pelagians c. againe on the contrarie side because these are not nor were not by you in the Church therefore they be not Heretikes It foloweth in your definition That obstinatly mainteineth an opinion contrarie to the doctrine of the Scriptures And then you adde Which if any of vs can be proued to doe then let vs not be spared but condemned for Heretikes We say to you the same of any of vs also But you should haue defined also who is obstinate You bring no Scripture against vs but we answere it clearely much lesse do you proue vs to be obstinate But we bring playne Scriptures against you to proue that also the doctrine of the Apostles Traditions is the doctrine of the Scriptures with very many particular pointes of controuersie expresly against you as namely that neither the Church of Christ should euer flye out of sight much lesse any thing neare the yere 607. nor Antichrist reigne so long as from that time nor the day of Iudgement to be so long after the cōming of Antichrist Againe for the Real presence This is my body and so forth And if you also goe about to answere some of our Scriptures it is no otherwise then the Arrians Pelagians c. did in old time who notwithstanding were obstinate against the truth because they yéelded not neither when the Church had giuen her sentence So do we proue you to be obstinate much more then any because you neither yéeld after sentence and also do hold that the Church hath no such authoritie to end contentions Your ignorance in so wondering at D. Allen for saying that a Christian Scholer should first beléeue and after séeke for vnderstanding I noted before cap. 10. Dem. 34. Of the like ignorance it is where you wonder to heare that the Sacrifice of the Masse is a likenesse of the Sacrifice of Christes death vpon the Crosse and say Pur. 200. that it is contrarie to the whole a See here cap. 10. Dem. 24. scope of the Epistle to the Hebrewes that there should be now any shadowes or resemblances when the body and substance it selfe is come As though we had now no Sacramentes at all Do you not know that all Sacramentes be liknesses of other things as S. Augustine whom your selfe somewhere alleage saith Si enim Sacramenta quandam similitudinem c. Aug. ep 23. Pur. 292. Sup. de 24. For if Sacramentes had not a certayne likenes of those thinges whose Sacramentes they be they should not at al be Sacraments And so you may remember that S. Paule him selfe will haue Baptisme to be a likenes or similitude of Christes death Rom. 6. buriall and resurrection As againe S. Augustine in the foresayd place noteth that it is truely sayed Christum immolari quotidie in Sacramento Christ to be sacrificed euery day in the Sacrament although he were but once sacrificed in seipso in him selfe that is in his owne visible and not sacramentall forme because of the likenes in the Sacrament to that immolation vpon the Crosse For there was visible seperation of his Body and Bloud the one from the other Here is mysticall or sacramentall seperation of the same as the sacramentall wordes doe signifie And therefore this seperation is but like to that if we attende the maner of both and yet it is the very same seperation if we attend the thinges that were and are seperated Which D. Allen vttered very aptly in these few wordes It is the selfe same in another maner Pur. 198.201 Whereunto you say that Euery boye in Oxford can tell him that by Logicke like is not the same An high point D. Allen knew it not How then did he say in another maner Did he not thereby geue you the meaning of that Logicall Principle to wit that like is not the same with the same maner But otherwise what boye hath not heard it sayd of one and the same man being chaunged by age sicknes apparell shauing c. He is like or vnlike him selfe Against so playne a declaration you could not replye and yet you must néedes say something but yet that which neither boy nor man nor your selfe can vnderstand This it is to say It is the selfe same in another maner will not helpe so long as the same respect remaineth Which same respect I pray you for I am not so quicke to vnderstand him who vnderstandeth not him selfe For who can imagine that the very same respect remaineth when the same maner doth not remayne Pur. 20.21 Againe where you attribute that to diuorsement which the Scripture in many places both a Mat. 5. Mar. 10. Luc. 16. ◠Cor. 7. deny to diuorsement and doth b Rom. 7. attribute only to death to wit to make her no wife that was a wife there you vtter your great skill in many matters As in saying that such mariage after diuorsement is dispensed withall by the Pope Item that the Popes Canon Law hath farre many more causes of diuorsement then for adulterie which only Christ alloweth and we Mat. 5. quoth you As though also the Canon Law allow not that onely as a cause of perpetuall diuorse in such sort that if the Adulterer become afterwardes neuer so chast yet the innocent cannot be compelled to receaue him againe But otherwise if the mans furie be such that the wife in his house is in continuall feare daunger of her life doe not you also allow her to dwell away from him vntill such time as his amendment doe appeare sufficiently Item you speake there as though Moyses iudiciall Law ought to be still obserued Leu. 20. We wish that adulterers were punished as God commaunded in his Law it followeth and then the other question of Mariages were soone answered As though the man were punished by death if he sinned against his wife with a single woman If not how then is the question of his wiues Mariage with another resolued by his punishment Such is your skill in the Law I note here your ignorance but I mislike not your moderation in saying we wish Why then doe I charge you with such an opinion of that Law For this that you there charge the Catholikes to allow dispensation for such persons to marrie as the Law of God and nature abhorreth What Law of God doe you meane but Leui. 18 Doe you thinke then that Law to binde Christians and that so straightly as neyther to