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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

qui me crucifigent Sacramentum aliquod vobis commendaui spiritualiter intellectum viuificabit vos You shall not eate this body which you see not drinke this blood which they shal shed which shall crucifie me I haue commended to you a sacrament which being spiritually vnderstoode shall quicken you As for Dionysius because he is a coūterfect antiquitie I will not vouchasafe to aunswere him Basill in his booke de spiritu sancto cap. 27. hath these wordes The wordes of inuocation when the breade of thankes geuing and the cuppe of blessing is shewed which of the holy Apostles hath lefte vs in writinge Before we goe any further I will take this by the waye that what so euer it was that he spake of it is not tought by the scripture no more then many other ceremonies that he rehearseth in the same place Howbeit it is plaine enough that he meaneth not that the wordes of inuocation were sayed vnto the breade or the cuppe but vnto God who was called vpon to blesse those his creatures that they might be sanctified to the holy vse of Christ his institution The shewing of the breade and the cuppe ▪ was not to adore it as M. Allen dreameth for then he woulde haue called it the body and bloode of Christ but either to stirre vp the people to praye effectually or to admonish them that all thinges were readye that they might prepare them selues to communicate And whereas he alleageth out of Augustine De Trinit lib. 3. cap. 10. that children were taught to call it God and Christ he shamefully abuseth his reader for no such thinge can be gathered out of Augustins wordes which are these Illas etiam nubes c. Nowe as touching those cloudes or fire howe the Angells did make them or tooke them vppon them to signifie that which they did bring message of Although the Lorde or the holy Ghost was shewed in these formes what man a liue doth know euen as yong children know not what is set on the altar and when the celebration of piety is finished is spent out whereof or how it is made whereof it is taken into the vse of religion And if they shoulde neuer learne by experience of their owne or of others and neuer see that shewe of thinges but in the celebration of the sacraments where it is offered and giuen and saide vnto them with most graue authoritie whose body and bloude it is they woulde beleue nothing els but onely that the Lorde hath appeared to the eyes of mortall men in that liknesse and that out of such a side being striken that the same liquor did flowe These wordes are plaine that Augustine affirmeth that no man knoweth more of those shapes in which the Angells did appeare then young children would imagine of the presence of Christ in the sacrament if they were not otherwise instructed then in telling them when they receiue it that it is the body of christ wherby the cleane contrary to that which Allen affirmeth is plainely gathered that children were otherwise instructed first by experience bycause they sawe breade els where then in the celebration and also by doctrine when they were able to vnderstande that it was not the Lorde him selfe in the shape of breade but onely a sacrament and representation of him And by the waye note here one practise of a notable error in Augustines time that the sacrament of the Lordes supper was geuen to children which wist not what it ment contrary to the worde of God who requireth men to examine them selues before they receiue it wherefore if any other practise were in his time or allowed by him contrary to Gods worde we are no more bounde vnto it then vnto this which euen the Papistes them selues will confesse to be erroneous Finally what the Christiās did by that they were sclaundered with all is a sory proofe they were sclaundered to haue worshipped an Asses heade to kill men and eate them to vse all maner of beastlines in their metings The rest of the practise that M. Allen nameth with out shewe of proofe I passe ouer as vnworthy of aunswere The practise of Gregory although it were much more modest then of his successors yet can it not be excused but it was contrary to his doctrine whereby he reproued an other in that he was not altogether cleare him selfe Bernarde was but of late time wherefore although he might note some abuses of the Masse yet he might also saye it him selfe but how often I can not tell Touching Ambrose which was sodeinely made a byshop before he was a perfect Christian if some steppes of hethenishe inuocation or rethoricall apostrophees and prosopopees appeare to be in him and some other also about his time yet was not that generally receiued of all the Church in his time nor agreable to the doctrine of S. Paule who sheweth that we can inuocate none but him in whome we beleue which to all true Christians is God onely 2 And where may we better beginne then with this famous Chrysostome he bare the last wittenesse with vs for the reliefe of the departed by the prayers and holy oblation therefore the practise of that excellent benefite shall first be shewed vpon him selfe This blessed man therefore being banished by the meanes of the Empresse Eudoxia for the defense of the Ecclesiasticall discipline there in exile departing out of this world was after her death by the happy and gracious childe Theodosius ▪ the yonger translated from his obscure resting place to Constantinople which was his owne seate there with meete honour to be buried where with grace wonderful dignity he ruled the Church before The History reporteth that the people of that citie as thicke as men euer went on grounde passed the waters of Bosphorus and couered that coste wholy with light and lampe with tapers and torcheis to bring that blessed byshoppes body that was their owne deare pastor home againe The which passing treasure being with all reuerence laide vp in the saide citie then loe the gracious good Emperour earnestly beholding the graue of S. Chrysostome made most humble prayers to almighty God for his father and mothers soule the late Emperour and Empres beseching him of pardō forgiuenes for banishing that good Catholike byshop because they did it of ignorance so the words may well be taken that he asketh Chrysostome him selfe mercy also for his parents offense vniustly committed against him and withall full kindly prayeth for their deceased soules And so being buried in his owne Church he was then by Atticus a worthy man his second successour written in the roule of Catholike bishoppes to be praide for at the altar euery day by name Cum Ioannitae saith Cassiodorus out of Socrates seorsim apud seipsos sacra solemnia celebrarent iussit vt in orationibus memoria Ioannis haberetur sicut aliorum dormientium episcoporum fieri consueuit VVhen Chrysostoms partakers saide Masse by them selues aside Atticus

white as snowe beholding the purity that is requisite for a citizen of the celestiall Hierusalem And I note this the rather of the soule because I see that the body also before it can shake of the stroke and plague of sinne must be driuen by the common course to dust and elementes that being at the ende raised vp againe in the same substance may yet wholy in condicion and quality be so straungely altered that in honour and immortalitie it may euerlastingly ioyne with the soule againe To the newnesse whereof the very elements that before aunswered it in qualities of corruption shal be perfectly by fire reformed and serue in beauty and incorruption eternall If sinne then be so reuenged and throughly tryed out of mans body and all corruption out of these elements for the glory of that new and eternall kingdome shall we doubte of Gods iustice in the perfect reuenge of sinne in the soule or purifying that nature which as it was most corrupted was the very feate of sinne so namely apperteineth to the company of Angels and glory euerlasting It were not otherwise agreable to Gods iustice surely nor conuenient for the glorious estate to come it were neither right nor reason He will then where man neglecteth the day of mercy sharply viset with torment him selfe and both purge and purifie the drosse of our impure natures defiled and stained by sinne with iudgement and rightuousnesse Abluet Dominus sordes filiarum Syon sanguinem Hierusalem lauabit de medio eius in spiritu iudicij spiritu ardoris Our Lorde shall washe out the filthe of the daughters of Syon and will cleanse bloude from the middest of Hierusalem in the spirite of iudgement and the spirite of burning But because we will not stande vpon coniectures in so necessary a point you shall see by what Scriptures the graue and learned fathers haue to my hand confirmed this beleued trueth And first I will recite those places which do set forth both the quality and condition of that punishment which God taketh vpon man for sinne in the other worlde and also did giue iust occasion to our forefathers of the name of Purgatory 2 Consider what wholsome doctrine this student in Diuinitie gathereth out of the Scriptures of god Dauid not content with remission of his sinnes seeketh to be better clensed to haue them wholy blotted out and to be made as white as snowe ▪ but by what meanes M. Allen or at whose handes Dare you say that he prayeth God to clense him better by his owne suffering then he was by Gods mercifull pardon What was figured by the bunch of Isope dypped in the lambes bloud with which he desireth to be sprinckled assuring him selfe that therby he shall be washed whiter then snowe Was it purgatory or the aspertion of the bloud of Christ O horrible blasphemer wilt thou neuer acknowledge the omnisufficiency of the benefite of mans redemption by the sonne of God shal thy vayne gangling and iumbling of thy deuises with Gods decrees obscure the glory of our Lord and Sauiour Christ his passion who hath loued vs and washed vs from our sinnes by his bloud and made vs Kings and Priestes in the sight of God who hath geuen him selfe for his beloued Church that he might sanctifie it and clense it by the washing of water through the word that he might make it vnto him self a glorious church not hauing spot or wrinkle or any such thing but that it should be holy and without blame What similitude hath this with Allens pratling of purenesse and patching in of purgatory As for the place alleged out of Esay the 4. Because he dare not abide by it him selfe but confesse that it is but a coniecture of his own to draw it to purgatory which in deede is playnly spoken of the reformation of the Church in this life I neede spend no more tyme in aunswering it 3 There be two textes of Scriptures to this purpose so like that many of the doctors for better conference in so weighty a case haue ioyned them together to make their proofe full and so will I do by their example The first is in the thirde chapter of the prophet Malachie in these wordes Ecce venit dicit Dominus exercituum quis poterit cogitare diem aduentus eius Et quis stabit ad videndū eum Ipse enim quasi ignis con●●ans quasi herba fullonum sedebit con●tans emūdans argētum purgabit filios Leui colabit eos quasi aurum argentum erunt Domino offerentes sacrificia in iustitia Et placebit Domino sacrificium Iuda Hierusalem c. Beholde he commeth sayth the Lorde of Hostes. And who may abide the day of his cōming VVho can stand endure his sight ▪ For he is like melting and casting fier and as the washers herbe And he shall sit casting and trying out siluer and shall purge the children of Leui clense them as golde or siluer And thē shal they offer sacrifice in righteousnesse the offerings of Iuda Hierusalem shall be acceptable vnto our Lorde And thus farre spake the prophet The second is this taken out of the first Epistle to the Corinthians Secundum gratiam Dei quae data est mihi vt sapiens architectus fundamētum posui alius autē superaedificat Vnusquisque autē videat quomodo superaedificet Fundamētū enim aliud nemo potest ponere praeter id quod est positū quod est Christus Iesus Si quis autē superaedificat super fundamētum hoc aurum argētum lapides preciosos ligna foenū stipulam vniuscuiusque opus manifestū erit dies enim Domini declarabit quia in igne reuelabitur vniuscuiusque opus quale sit ignis probabit Si cuius opus māserit quod superaedificauit mercedē accipiet si cuius opus arserit detrimentū patietur ipse autē saluus erit sic tamē quasi per ignē Thus in English According to the grace of God geuen vnto me as a discriete builder I haue laid the groundewarke but an other buildeth theron Let euery man be circumspect how he buildeth on it For no fundatión can be laide but Christ Iesus which is already laide If any man builde vpon this groundewarke golde siluer preciouse stones wodde hay or stooble euery mans worke shall be laide open For the day of our Lorde will declare it because it shall appeare in fire And that fire shall trie euery mans worke what it is if any mans worke erected vpon that foundation do abide he shall receiue rewarde but if his worke burne he shall susteine losse or it shall susteine ●osse meaning by the worke it selfe as the texte well serueth also but him selfe shall be saued notwithstanding and that yet as through fire These be S. Pauls wordes Now as men studious of the trueth carefull of our faith and saluation and fully free from contention and partaking let

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

their infinite abuses and blasphemies of their masse then is our celebration the very true communion of the body and blood of Christ and theirs a very wast of Gods worshippe a canker of religion c. and a very blasphemy of all blasphemies that euer were vttered sith the beginning of the world whereby euery scalde hedge priest is made not only equall but also superior to Christ him selfe whom he presumeth to offer who could not be offered by any but by him selfe 3 The deuill which is the olde serpent knowing by longe experience and often proofe that the holy Masse is the chiefe bane of sinne and his wicked kingdome hath euer from the beginning shot at this marke by all the cursed indeuours of wicked heretikes to roote out that stronge garde of vertue and pillour of deuotion religion How so euer they dissemble at their first interaunce the deuill hath that fetch in his false heade in all times of such toyle and perturbation of religion To which horrible indeuour though he hath for our sinnes and deseruing put greater force and wroght with more aduantage then euer before yet till the latter daye and ●onne of perditions appearing which is vnknowne to him he shall not bring it to passe The law the sacrifice the priesthoode the altar of the newe and eternall testament prefigured by Melchizedech perfected by Christ shall stand with and in the holy Church till the worldes ende It is not your bare breade and borde not your Ministers nor your Seniours nor Elders nor your Nuper intendents nor what so euer you lift be called that shall out face Gods Church She hath by the spirite of God beaten downe your proudders the Arrians the Macedonians the Anabaptistes and all your predecessours And now I tell you and be bolde of it as old as our mother waxeth as contemptible as you make her so litle as you regarde her she will once yet in her olde dayes gyue the Zwinglians the Lutherans or of what other straunge souldier so euer your campe standeth an open ouerthrowe For if Hell were broken loose and the gates open it coulde not preuaile VVe haue our Priesthood confirmed by a faire othe we haue our mothers righ● by an open promesse established 3 This part of the chapter conteyneth nothing but blasphemous boasting and more then ruffianlike rayling First that the deuill which loueth the masse better then he doth holy water shall not abolish it vntill the last day and sonne of perditions appearing I doubt not but the deuill will doe all that he can to vpholde it to the ende of the world and whether he shall preuayle or no I will not dispute but this I will boldely affirme because I haue good warrant that the sonne of perdition who long agoe appeared and is now already greatly wasted and consumed with the breath of Christes mouth which is his holy word shall togither with the masse and al them that obstinatly defend it be vtterly abolished at the glorious appearing of our Sauiour Christ in the ende of the world and from thence forth with him be cast into the lake of fire and brimstone there to be burned with the deuill and his angells world without end 2. The. 2. Apoc. 19. 20. Secondly he sayth that our bare breade bord ministers c shall not out face their Synagoge of Satan which he calleth the Church of god But the Lordes table with the breade and wine which we minister in remembraunce of Christes death and bloode shedding which our ministers Seniours or elders and Byshops or superintendents when they shall be all approued by the word of God shall be able to abyde the iudgement of God and be allowed for disposers of his mysteries and ministers of Christ when your aultar transubstantiation renting of the Sacrament in peeces robbing the people of the blood of Christ worshipping of creatures c with your Pope Cardinalls Priestes Monkes Friers Chanons Nunnes and all the rest of that romish rable hauing no testimony out of the word of God either of their names or of the signification of their names shall be condemned of heresie hypocrisie Idolatry and blasphemy and haue the rewarde that to such horrible profaners of Gods holy ordinance apperteyneth Thirdly you boast that your church hath beaten downe our prowders the Arians Macedonians Anabaptistes It was the Church of Christ that ouerthrew those heretikes not your Antichristian assembly of heretikes And therefore I tel you and be bold of it that olde rotten whore of Babylon your mother in whose name you threaten vs as one priuy of her mischieuous and malitious deuises shall neuer bring to passe that pestilent plat forme which was concluded against vs in the conspiracy of Trent The Lord shall mainteyne his Church as he hath done hitherto in spite of the deuill and the Pope for all their cruelty treason periury truce breaking and most vnnaturall murdering But of all other blasphemies who can abide this that your priesthoode in the deuills name is confirmed by a fayre othe Psal. 110. O Lord who would euer haue thought that any which professed the name of Christ would euer haue challenged vnto them selues against Christ that which neuer any Turke or Iewe durst presume to boast of What will you leaue to Christ O you hell houndes when you take from him both his kingdom and his priesthood yea his eternall diuinitie and euerlasting natiuitie For vnto whom so euer the priesthood is confirmed by othe of him that sayd Thou art a Priest for euer according to the order of Melchizedech to him is confirmed an euerlasting kingdome and an euerlasting priesthood of the same it is sayed The Lorde sayed vnto my Lorde sitte thou on my right hande vntill I make thy enemies thy foote stoole to the same it is sayed that The scepter of thy power The Lorde shall sende out of Syon rule thou in the middest of thine enemies finally take the priesthood confirmed with an othe and take the whole Psalme vnto you O Lucifer whether wilt thou clime wilt thou not be content with the olde Lucifer to be like vnto the most highest but wilt thou thrust downe the most highest him selfe euen the son of God from the right hande of his father and sit at the right hande of God thy selfe O ye that woulde see how Antichrist sitteth in the temple of God boasting him self● to be God and exalted aboue all that is called God or worshipped as God drawe nere and harken what he saith of him selfe by one of his blasphemous mouthes Our priesthood is confirmed vnto vs by a fayer othe Psal. 110. For seeing he alleageth the Psal. 110. to confirme his saying he can not excuse or qualifie the matter by that generall royall priesthoode which all the children of God haue through Christ their heade to offer vp spiritual sacrifices vnto God. 1. Pet. 2. Apo. 2. For that priesthoode which he challengeth by othe is to offer a sacrifice