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
But that is so manifest to be spoken of matters of externall comelines and not of doctrine of the Sacrament as Prayers and Sacrifices that no man which vnderstandeth what diatazesthai doth signifie can doubt or make any question of it Be it so as you say But what haue you forgotten the thing wherof you speake Is it not of that Solemne prayer for the dead in the celebration of the Sacrifice That prayer we say is diatazis one of S. Paules ordinations What vnproper speach is here specially S. Augustine saying agayne in another place Aug◠ver ◠Ser. 3 Hoc enim a patribus traditum vniuersa obseruat Ecclesia This being a tradition of the Fathers that is the Apostles the whole Church obserueth and therefore it is such a thing as nulla morum diuersitate variatur when they which are departed in the cōmunion or vnitie of the body and bloud of Christ be in their place mentioned at the same Sacrifice To pray for them and to mention that for them also it is offred Thus you haue a piece of the cause why the Scriptures conteined not the whole order of celebration of the Sacramēts to wit for breuities sake And what doth that or any other cause let other writers to make mention of such things when Aerius the heretike compelled them or any other iust occasion was ministred You imagine and that deceiueth you as though the Apostles purposed to put all in writing Which if they had neither so many of them That al is not vvritten nor one of them so often would haue mentioned one thing But as the purpose of the holy Ghost in the bookes of the Olde Testament was principally to foreshew manifoldly Christ and his Church so in the bookes of the New Testament as in the gospels Ioan. 19. Luk. 24. to shew Christ euen to Consummatum est and Impleri omnia quae scripta sunt de me And in the Actes of the Apostles to shew Christes Church according to the old predictions beginning amongst the Iewes and increasing to the Gentiles yea and remouing with S. Paule from Hierusalem the head of the Iewes worthily reprobated and setting in Rome the head of the Gentiles by mercy elected And all this but as it were the first birth of the Church for Consummatum est could not be tolde by way of a Storie before the ende of the world though foretold it is the whole course I say of the Church euen to the glorious consummation thereof in the Apocalipse The other Bookes were written specially agaynst the perfidious Iewes and other false Masters of that time As likewise in euery age afterward agaynst the seuerall heresies of eche age we haue the Ecclesiasticall I say not Canonicall writers and Councels And therfore vnlesse any thing belonging to ech time be omitted in the writings of ech time no maruaile at all for the omission of other things which there was then no suche occasion to expresse This I should haue reserued to an other place but that this insolent Poser might not abide any delay Pur. 264. Now then to go forward with him I know saith he the Papists will answer that Tradition is of as good credit as the Scripture 1. Thes 2. 2. Thes 2. 1. Cor. 11. and is the word of God vnwritten as well as the Scripture is the word of God written And good reason for the Scripture it selfe so teacheth vs. But why then saith he do they not obserue all things that Tertullian in the same place affirmeth to be Tradition This Why I haue answered in the sixt Chapter Supra ◠par 1. d◠Pur. 36 Moreouer he saith Their writings are to vs the onely true testimonie of their tradition So were they not to the Thessalonians For they had of S. Paule Traditiones per sermonē per epistolam Pur. 40 Traditions partly by word of mouth partly by writing Yea he saith further When the Apostolike writing can not be shewed it is but the poynt of an Heretike to boast of Apostolike tradition So he saith to D. Allen. But to the old Fathers I hope he will be somewhat better and content to take only his exception against them as where he saith Pur. 39. ◠If Tertullian had no ground of his saying when he affirmed that Oblations for the dead came from the Apostles what ground can Augustine haue which was 200. yeres further from the Apostles time then he Againe Pur. 39 Chrisostome can no more proue that Prayer for the dead came from the Apostles then Tertullian can proue that oblation for the dead came from them Againe But where he saith Pur. 30 304. It was decreed by the Apostles that in the celebration of the holy mysteries a remembrance should be made of them that are departed He must pardon vs of crediting because he can not shew it out of the Acts and writings of the Apostles We must not beleue Chrysostome without Scripture affirming that it was ordeined so by the Apostles Howbeit sometime he is bolder yet with the Fathers for auouching this Tradition He dare not call them heretikes for it but yet he dareth to charge them with doutfulnes contradiction about it For of Chrysostome he saith Pur. 39 Chryso◠Ep. ad ◠Hom. 3 Lo M. Allen your owne Doctor confesseth it is but small helpe that can be procured by praiers almes or remēbrance of thē at the celebration of the holy Mysteries You will say that soone after he saith The Apostles that instituted such memory knew that much cōmoditie came to the dead Then see how soone he forgetteth himself when he followeth not the rule of holy scripture And againe Ar. 39. Yet did not praying for the dead so preuayle in the Primitiue Church that they durst define what profite the soules receiued thereby for Chrysostome saith Let vs procure them some helpe small helpe truly but yet let vs helpe them Likewise Augustine Aug. ◠fes lib. cap. 13. where he prayeth for his father and mother declareth how vncertayne he was of the matter One while he feareth the daunger of euery soule that dyeth in Adam An other while he beleeueth that they neede not his prayer yet he desireth God to accept the same and moue other men to remember them in their prayers Thus it is necessarie that they wander which leane vnto mens traditions without the word of God And in the same place S. Augustine in his booke De cura pro mortuis agenda wearieth him selfe and in the end can define nothing in certayne how the Saintes in heauen should heare the prayers of men on earth Such doubtfulnes they fall into that leaue the worde of God leane to traditions Although he were willing to mainteine Inuocation of Saints Pur. 317. yet he hath nothing of certentie out of the worde of God eyther to perswade his owne conscience or to satisfie them that moued the doubtes vnto him For S. Augustine De
of his fellowe members here on earth And why is he not of charitie bound as well to pray for them And if he be why are not those members in heauen as well or haue not they also receiued of God some giftes If they haue why are not they of charitie bound as well or doth not the Scripture say plainly the Christes friendes in heauen do reioyce with his penitentes in earth How then coulde you pretend Luc. 15. as though the mutuall offices of loue whereby one member hath compassion with another can by no meanes touch the state of the dead Is not the state of the holy Angels now the state also of some that be dead Be not they also among Christes friendes in heauen So much you say touching the Communion of the Church militant here on earth For you haue another besides it which you call the communion of the whole body that you make to be the participation of life from Christ the head If that be all then is there no Communion For what communion were it betwéene the members of your naturall body if they did onely receiue life from your head and could not vse their said life to profit one another but liued euery one to himselfe alone How much better had you bene to follow D. Allens most proper and true discription of it then to vtter thus you know not what at the least if you could not correct him yet you could belye him as to say that he will haue other workes and wayes of saluation beside the bloud of Christ He saith that in this Communion all workes and all wayes of saluation are common to the whole body al grounded in the bloud of Christ But of any beside the bloud of Christ he saith not Yea it is clene contrarie to that which he saith ¶ The .13 Chapter or Conclusion That in his two writings against D. Allen there is yet stuffe ynough to make another Booke as bigge as this to the further discredite of his partie THus at the length with the helpe of God I am come to the end And yet the Reader must vnderstande that I finde in this man such store of this stuffe as would suffice to make another volume as big as this partly by enlarging these two last Chapters with many more of his like contradictions errors or ignorances for all the former Chapters be full freyted partly by making many new Chapters vpon new matters As one to shewe howe he behaueth himselfe in all places where he chargeth either the Catholikes doctrine or D. Allen himselfe with contradictions Another to lay together all his falsifications of the Scriptures Doctors and D. Allen by adding diminishing or chaunging their wordes Another of his most impudent facing lyes without any colour of truth Another of his detestable raylings not only at D. Allen but also at the old Doctors and at Rome and at the whole Churche which he can not auoide the Scriptures with his owne confession are so plaine for it but it is the true Church his owne Mother and Spouse of Christ Another of his ridiculous answeres to many of D. Allens Demaundes sometimes like him that answered a pokefull of plumes whē he was demaunded the way to London sometimes to answere the very same thing that is in question c. Moreouer diuers others chapters yet of Purgatorie about his answeres to D. Allens allegations to sée whether he haue so answered thē as I haue here answered al his allegations against it yea against any other Article of ours One of those Chapters might be to gather all the Scriptures alleaged by D. Allen the auncient Fathers before him and Fulkes answeres vnto them with my replies which are e dispersed in this booke like as in the 8. chapter I haue gathered al Fulkes scriptures answered thē Another of such bookes in antiquitie as he denyeth namely the workes of S. Dionysius Areopagita and the Constitutions of the Apostles by S. Clement because he could not otherwise auoide their plaine testimonies for prayer for the dead they also liuing euen in the Apostles time and familiarly with the Apostles Of which bookes notwithstanding there are such probations as can not possibly be answered Reade the Preface of Fr. Turrianus in his new edition of those Constitutions and the Preface of Mat. Galenus ad Areopagitica Cop. Dial. 2. ca. 5. as also the Preface and Scholies in the Gréeke edition by Morelius at Paris Anno. 1562. In another Chapter I might shew how vainely he laboureth to answer certaine testimonies of the other Doctors considering that he graunteth other testimonies of the very same Doctors them selues or of their seuerall times to be so euident for it that they can not be answered for which cause also he passeth by many of them with silence as that S. Augustine in one place prayed for his mothers soule and yet to stand with D. Allen about other places of his that they proue it not as though Doctors opinion and iudgement being confessed there néedeth any more to doe to be made about his sayings And yet it is nothing also which he answereth to those other places as I haue shewed in very many of them Another might be to lay together all D. Allens argumentes or reasons for it with my replies to Fulkes answeres such as I haue made in diuers places of this booke In another I could shewe that Fulke hath made no answere lightly to these Scriptures Doctors or reasons but D. Allen did foresée it afore hand warned the Reader of it and made so iust a replie vnto it as standeth still vpright euen after that Fulke hath done the worst he could Another might be to shew out of Iustinus Martyr Ireneus and Clement Alexandrinus in how many things they also make with vs most euidētly as in nothing against vs because he doth so oftē require vs to proue prayer for the dead by any of them as though he would yéeld to them although he will not to their fellowes wheras in déede he excepteth against them no lesse as I haue shewed then against the rest Another might be by occasion of his zeale for Caluine Luther and such other his Maisters and fellowes to shewe more copiously that they are worthily charged not onely with those shamefull opinions by D. Allen but also that they may be likewise charged with very many moe no lesse yea and much more shamefull then those These matters are such as being so handled would worke the further discredite of Fulke and of his side and yet being no more handled then alreadie doe leaue no blotte in our side no nor so much as in D. Allen particularly For which cause I minde not neither hereafter to prosecute them vnlesse I haue greater occasion geuen then yet I sée But presently I omitted them to auoide more prolixitie and specially because in this booke I tooke in hand to defend not D. Allen but the Church and therefore whatsoeuer