terme call the boulke of a thing As for the interior substance that question belonged to his Incarnation not to his assumption whereof nowe they talke Neither may any Logician thinke it straunge for the worde Substantia to be so vsed if he consider well howe the worde Corpus is vsed in the predicament of Quantitie though it be otherwise a species of Substantia But the mysticall likenes saith the Heretike chaungeth at the least his former calling For it is no more named that which it was tearmed before but it is called Body Therefore also the veritie in heauen must be called God and not Body Not so saith the Catholike It is named not onely Corpus Body but also panis vitae Bread of life And so likewise the body in heauen we name it Diuinum corpus viuisicum dominicum docentes non esse commune alicuius hominis c. The diuine and viuificall and Dominicall body teaching that it is not a common one of some mans but our Lordes Iesus Christ who is God and man Where you sée that suche a difference as he putteth betwene our common bodies and our Lord Gods body the like he putteth betwene common bread and this bread of life which therefore with him is Christes body vnder the forme of bread béeing thereby become as properly bread as coÌ„mon bread is bread and not the common substance of common bread which no man can say to be bread of life vj. About the Sacrament of Penance Now to approche nearer to Purgatorie about the Sacrament of Penance the Church of God saith foure things First that by the Priestes absolution the guilt of sinne is remitted and so the penitent reconciled to God and therefore pardoned the eternall payne of hell Secondly that after this remission for all that he may yet be in debt of some temporall payne Thirdly that he may and must pay the same temporall debt by workes of Satisfaction Fourthly that vpon good cause a Bishop may pardon it in parte and the Pope wholly Against these foure points Fulke alleageth saying Absolution Pur 168. But what auayleth this submission to Gods ministers when the Priest doth not by his Absolution take away one houres tormentes in Purgatorie as both M. Allen him selfe in effect confesseth and the master of Sentences also teacheth It auayleth to take away the eternall torments of hell Is that nothing with you When you be in them your saucie tong would giue all the world for the least touch of the fingers ende of Gods Priestes whom now in your hereticall pride you despise farre more then the riche Iewe did poore Lazarus Temporall debt remayning after Absolution Agaynst the second you alleage Augustine and Chrysostome euen against themselues for in the third chapter pag. 16. you confessed them both to stand for Purgatorie which implieth debt of payne after remission of sinnes But go to what saith Austine He saith quoth you of the deaths of Moises Aaron Pur. 42. Aug. in vet Test lib. 4. ca. 53 that they were signes of things to come not punishments of Gods displeasure This is your sinceritie His wordes immediatly afore be these When it is said to them Vt apponantur ad populum suuÌ„ that they should be gathered to their people It is manifest that they be not in the wrath of god which separateth from the peace of the holy eternall societie And thereby it is manifest that also their deathes were signes of things to come which things he there declareth and not punishments of Gods indignation You sée how precisely he speaketh to wit of Gods wrath indignation which punisheth by death to separate from his people for euer least he should haue spoken contrarie to the most manifest texte and to him selfe a litle before where he said that God foretolde them both quod ideo non intrarent that therefore they should not enter into the lande quia non eum sanctificauerunt because they doubted of his gifte that water could flowe of a Rocke And so is the text it selfe moste euidently Nu. 20.27 Deut. 32. You shall not bring this people into the lande but you shall dye because you did not beleeue me because you offended me because you trespassed against me And yet you will not graunt that for their sinne the fault béeing remitted they were punished by death These are they that will not stand agaynst euident Scripture Likewise about the example of Dauid you say Pur. 43. I would wish no better authoritie of the auntient Fathers then euen that which M. Allen him selfe alleageth out of Augustine contra Faustum li. 22. cap. 67. that the punishment of Dauid was flagelli paterni disciplina the chastisement of Gods fatherly scourge as he doth moste playnely declare the same in his booke De pec mer. ac rem li. 2. ca. 23. Is suche authoritie so good to proue that after the fault is forgiuen that is after the sonne is receiued againe into fauour no payne is owing Belike then you scourge your children that offend not aswel as them that haue offended and them also that haue offended you scourge not only after that you haue receiued them agayne into fauour but also after that you haue pardoned them all punishment Then surely are you as wise a father as a diuine No reasonable man but hearing of a fathers scourge would by by gather of it punishment for some offence where you gather the contrarie A fathers scourge ergo no punishmeÌ„t But your author S. Augustine doth not so In the chapter before commending his humility sub flagello dei 2. Reg. 16. vnder Gods scourge when Semei so diuelishly reuiled him he reporteth how Dauid said Meritis suis hoc redditum superno iudicio That this was executed vpon him by Gods iudgement for his desertes that is for the same matters of Vrias wherof he speketh in the place by you alleaged out of the Chapter following and saith that the Prophet Nathan told him quòd acceperit veniam that he had forgiuenes ad sempiternam quidem salutem as to euerlasting saluation But notwithstanding as God had threatened him flagelli paterni disciplina non est praetermissa The fatherly scourges chastisement was not omitted to the end that both for his confession of his sinne he might be deliuered euerlastingly and by such affliction he might be tried temporally Where also he commendeth him for not murmuring agaynst God as if he had sent him a false pardon of his sinnes Intelligebat enim c. For by his profound wisedome he vnderstood but that God was gratious to him confessing and repenting how worthy his sinnes were of euerlasting paynes for the which sinnes being beaten with temporal corrections he saw that vnto him continued the forgiuenes and Phisicke withall not neglected So expresly he saith that he was beaten for his sinnes for his deserts although withall it was Phisicke for him and prâ—bation Neither in the other place De pec mer. doth
his baptisme but he is all cleane I aske you then what if hée dye before he wash his féete He is cleane and therefore he shall not to hell as the vncleane Iudas Yet he is not so cleane but that he néeded more washing shall that then be quite omitted which so néeded and he to heauen before he be all cleane Well by al this you haue not yet proued that Christes bloud whensoeuer it washeth washeth continuallie and at once to the full Yea the saying of Dauid is manifest for the contrarie Hée was washed from his sinne by Christ and yet he prayeth for the same sinne saying Amplius laua me wash me more from my iniquitie clense me from my sinne In answering vnto it Psal 50. Pur. 97.78 you haue nothing to say but that it was at Gods handes and by the meanes of Christes bloud that he prayed to be clensed Yea syr but the place teacheth vs that God and that bloud do not at euery time wash one so fully but that they reserue yet to wash him more when it is thought good Now let vs heare also whether it folow that in suche washing nothing worketh with the bloud of Christ because the bloud is of it selfe omnisufficient The sufficiencie of Christes Passion saith he is counted a light argument to M. Allen. Pur. 154. Too light in déede to beare downe anye doctrine of Christ But sayth he thus wee reason Christe hath payde the full price of our sinnes hath fully satisfied for them therefore there is no parte of the price left to be paide by vs there remaineth no satisfaction for vs. And yet saith he againe We neither exclude repentance nor good works For Christ hath paide the price of their sinnes that repent and beleeue in him that folow his steppes that walke in his precepts So then he misliketh not that our workes should be with the passion of Christ but that they should worke with the passion of Christ and therefore he saith the absurditie of our doctrine is this that we say Christ by his suffering is become a cause of saluation to all that beleeue in him yet euery man by good works must procure his owne saluation These he saith are the enemies of the Crosse of Christ And yet it is the Scripture that saith Philip. 2. Worke your owne saluation Neither will he I trow cal the Apostle an enemie of God because he there saith It is God that worketh in you and yet worke your owne saluation Much lesse will he reason thus God is sufficient and able to work our saluation therefore there is no part of our saluation lefte to be wrought by the Passion of Christ For he séeth the reason to be a false reason and his reason is euen of the same fashion as both he and euery body besyde may sée Therfore to agrée al these Scriptures and Truethes together what could be more apte then as we be taught in the Schooles that there be thrée sortes of working causes Agens principale Instrumentum coniunctum Instrumentum separatum as in one writing I do write as the principall my hande doth write as the instrument vnited vnto my person and my penne doth write as the instrument separated from my person Eche of these working the whole worke and not parting it betweene them It is so in the working of our Saluation The Godhead worketh it principally The Manhoode of Christ and the workes of it namely his Passion worketh it as the arme of God The Sacramentes worke it as his instrumentes diuided from his person And so likewise his mysticall members the faithfull with their works do worke it as it were meanes and agents personally separated from him though mystically vnited vnto him And they part it not betwéene them but eche after his maner worketh the whole And that is it which the Scripture meaneth by helping Pur. 241. the word that your ignorance so much abhorreth when it so often saith that God helpeth both Christ Psa 17. and vs 2. Cor. 2. Heb. 13. And also that Christ helpeth vs. Heb. 2. But yet there is a difference in this similitude For God were sufficient to saue without the passion of Christ and that by baptisme yea and without baptisme also and other such instrumēts Likewise the passion of Christ were sufficient to saue though not without God yet without baptime and all other like But I can not write without my hande nor without a penne If then the Godhead or to vse your words the infinite and only cause of our saluation the meere mercy of God although it be so singularly omnisufficient doth not exclude neither Christes passion nor the working of it or merites of that man how doth the omnisufficiencie of Christes passion enforce you to exclude either his baptisme and his good workes in his members or also the working of his baptisme and the working or efficacy of those good works specially considering the Scripture is playne for al. For as it is written Pur. 97. That he hath washed vs from our sinnes by his bloud Apoc. 1. So likewise that he hath saued vs by the lauer of Regeneration Tit. 3. He clenseth his Church by the lauer of water Ephe. 5. Baptisme doth saue you 1. Pet. 3. So againe He hath made vs kings and priests to God Apoc. 1. If spiritual priestes ergo to offer our spirituall Sacrifices as our mortification Rom. 12. our almesdéedes Hebr. 13. both for our owne sinnes and for the sinnes of other because the externall Priest is ordeined to offer externall Sacrifices for sinnes both for him selfe and for the people Heb. 5. Which places I alleage rather then other as playne or playner because you were so blinde to alleage the selfe same for the contrarie to proue that Christ saueth vs by his blood alone as thogh the grace therof might not worke in his Sacraments and in his members workes Wherevpon also vpon the Angells saying Apo. 7. These are they that came out of great affliction Pur. 95. 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 you make this clarkly note and saye Marke here that they which came out of this great affliction were not purged thereby but that they washed and made white their garmentes in the bloud of the Lambe by whose righteousnes being clothed they may appeare in innocencie before the throne of God The text saith plainly that therefore they are before the throne to witte because they came out of such affliction so whited their stoles and yet this gloser taketh it awaye from the affliction whereas that whiting was nothing else but that affliction He forgate to do himselfe that which he so loftily would seacute eme to teache vs To conferre other places when there is a doubt for in another place of that booke it is expresly written thus Who so ouercommeth shal be clothed with white garmēts
scient quia ego dilexi te and they shall knowe that I haue loued thee Which all if you also did knowe you would not say thus in one place to vs Euen in the Apostles time when the superstition of Angels beganne to be receiued there was one steppe of your way Pur. 287. which you holde euen to this day Colos 2. iiij Of abstinence from fleshmeat and from mariage Nowe to another error common to the Fathers and to vs Supra ca. 3. pa. 2. diui 2. You sayde in the same thirde Chapter and confessed that they counted Aerius an heretike for teaching against our prescript Fastingdayes and so Iouinianus likewyse for denying the merite of abstinence from fleshe and from mariage and for licensing therevpon Votaries and Priestes to marrie You on the other syde charged the Fathers and saide Pur. 419. that they tooke prescript tymes of Fasting and vnmeasurable so you terme it extolling of Sole life in the Cleargie frō the Manichees Tacianistes Montanistes But you bring no proofe thereof Ar. 45. Onely this you haue in another place Augustine by authoritie of Philaster chargeth the same Aerius with abstinence from fleshe If this bee an heresie then bee all Papistes heretikes which count abstinence from fleshe an holy fast Still you take Richard for Robert These thrée heresies condemned fleshe mariage as pertaining to the yll God and not to the good God according to the heresie of the Valentinians before them So writeth S. Augustine of the Tocianistes or Eucratites Nuptias damnant c. They condemne mariages August ad quoduult haer 25.40 53. and esteeme of them all a like as of fornications and other pollutions neither admitte they to their number any that vseth mariage be it man or be it womā Non vescuntur carnibus easque omnes abominantur They eate no flesh but count all flesh abominable He hath there of Apostolici or Apotactite likewise saying Eucratitis isti similes sunt c. These are like to the Eucratites They receiue not into their Societie them that vse mariage and haue proprietie Such as the Catholike Churche hath both Monkes and of the Cleargie very many Sed ideo isti haeretici sunt c. But therefore these are heretikes because separating them selues from the Churche they thinke that there is no hope for them which vse these thinges that they do not vse Nowe saieth he of the Aerians afterwarde Some saye that these doe not admitte into their Societie but onely such as conteyne them from mariage and haue renounced all proprietie being therein like to the Eucratites or Apotactites Yet from flesh meate Epiphanius saieth not that they absteine But Philaster layeth to them also this abstinence What abstinence and howe from fleshmeate but such as in those Eucratites he had saide afore Sure it is that this Aerius of his maister called Eustathius Gang. con Can. 1.19 Soc. li. 2. cap. 33. had this heresie to whom therfore Concilium Gangrense sayeth Anathema and to all that holde the like to witte that a Christian vsing mariage and eating fleshe in Regnum Dei introire non possit can not enter into the kingdome of God Et spem non habeat Nor hath ought to hope for Though withall he taught Ieiunia praescripta auersanda that the prescript fastes shoulde be detested Dominicisque diebus ieiunandum and to fast on Sondayes iiij Of Ceremonies and Liturgies Ar. 91. Next after this you charge the auncient Church with approuing Ceremonies that were as you thinke vnprofitable and hurtfull because S. Augustine complained them of presumptions and because many of them are nowe abrogated I might here and in many other places exclaime against you as you did often against D. Allen vpon light causes for not quoting your testimonies and that you haue not read them in the authors but taken them out of some blinde or wilfull collector But to spare words all that I can and let the things only to cry agaynst you Doth not S. Augustine in the very same Epistle and the very same Chapter whence your place is taken of certayne that were more earnest for their owne priuate obseruations Au. ep 119. ad Ianuar. cap. 19. then for Gods commaundements as that against dronkennesse say constantly Tamen Ecclesia dei quae sunt contra fidem vel bonam vitam non approbat Yet the Church of God approueth not any thing that is against the faith or against good life And there also playnly distinguished those presumptions from such things as are eyther conteyned in the authorities of holy Scriptures or found in the statutes of Bishops Councels or fortified by custome of the whole Church Saying also in the Epistle next afore to the same man Au. ep 118 ad Ianuar cap. 5. that if the whole Church vse any thing it is a poynt of most insolent madnes only to call in question whether that thing should be so vsed Neither if some such vsages be afterward abrogated doth it folow therof Pur. 265.393.400 Tertul. de Cor. mil. Hier. adue◠Lucif Act. 15. that therfore they were before vnprofitable or hurtfull or not of the Apostles tradition though Tertullian affirme it S. Hierome also euen in Tertullians words or els that the Church is blasphemous which abrogateth them as you conclude For there might be good cause both of that afore and of this after as you sée euen in that decrée of the Apostles which is recorded also in the Scripture Of not eating bloud nor fleshe that hath not the bloud let out of it Likewise in that custome of the Apostles and of the Churches of God 1. Cor. 11. for men publikely to praye and prophecie or preache bareheaded Which of Bishops in olde time and nowe also of Doctors yea in many countries of all preachers is not obserued What ordinarie authoritie the Church had in the Apostles time the same it hath still and also the same spirite to vnderstande what are the immutable grounds of Religion and what traditions howe and vpon what causes maye be chaunged Of euery particuler to giue a reason requireth a speciall worke by it selfe but generally the quicker witted maye consider that in a Nation when the fulnes thereof is baptized and the articles of faith throughly rooted there may iustly must néedefully be a great mutation in the Ceremonies specially of Baptismus adultorum and Missa Catechumanorum And so to plant the Euangelicall article of the Resurrection the Apostles vpon Sondayes and in Quinquagesima did forbid Solemne faste and Solemne genuflexions and the Church afterwarde muche more straictly what time the Manichées other heretikes put al their strength to plucke vp againe the Apostles plant But nowe all such heresies being by such diligence of the Church quite confounded and that marueilous article so fastned in all Christian hearts as it is wonderfull specially knowing what resistance and rebellion it hath suffred Now I say the Church might