mee saith Iob Iob. 20. for if I woulde bee perfect mine owne mouth shall condemne me we haue bene all as an vncleane thing sayth Esay all our righteousnes is as filthy cloutes Esa 64.6 When yee haue done all those thinges which are commanded saith our Sauiour say thē We are vnprofitable seruants wee haue done but that which was our duetie to doe And there is none righteous Rom. 3.10 no not one by the workes of the lawe shall no flesh be iustified in his sight and all these words come from the mouth of God But seeing ye wil hardly admit the testimonie of Gods worde without the witnesse of men go to let vs see what say the fathers in this behalfe I doe scarcely saith Origen beleeue that there can be any worke Origen lib. 44. cap. 4. that may of duetie require a reward Basil In Psal 32. Basill saith that hee trusteth not in his owne good deedes nor hopeth to be iustified by his works he hath the onely hope of his saluation in the mercies of GOD. And Saint Hierome Hierom in Esai cap. 64. If we behold our owne merits we must be driuen to desperation The time will not serue to handle this matter at large therefore I ende this part beseeching al those that loue the Gospell vnfeinedly to take diligent heede to such false Prophetes as come vnto them in sheepes clothing faining them selues holy and by their holines thinke them selues iustified The thirde part Sed intrinsecùs sunt lupi rapaces But inwardly they are rauening wolues Although our English popish Priestes that come from Rome or else from Rheimes in France to this our natiue soyle tell vs that they haue taken great labor passed many daungers yea and hazarded their owne lyues to saue our soules frō eternall damnation and endles miserie they are not to be beleeued for all these their brags They are rauening wolues they seeke the euerlasting confusion both of our bodies and soules What doe they teach but false doctrine doe they not seeke to persuade vs to worship stocks and stones yea which is worst to worship that idole in the Sacrament They teache more then they are well able to performe Howe can they proue that Christ is really transsubstantially in the sacrament of the altar This is the effect and force of all their arguments Christ spake it whē he sayde Hoc est corpus meum This is my body They will haue no Tropicall figure herein to be expressed for that Christ sayde and promised that he woulde speake no more in parables This argument is nought if you saye that Hoc est corpus meum be a parable If you saye that Christ promised to vse no more figuratiue speaches you are farre deceyued For hee vsed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this phrase Hic est calix noui Testamēti quem si biberit quispiam c. This is the cup of the newe Testament which whosoeuer shall drinke c. You knowe no man can drinke the cuppe wherefore here is Continens pro contento the thing conteyning for the thing conteined If Christ vsed a figure in this phrase Hic est calix c. Why shoulde he not in like wise vse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this phrase Hoc est corpus meum Fe The death of Christ is not really present in the Sacrament ri But the blood of Christ is present in the Sacrament as his death is present Amb. de sac 4. cap. 4. o Therefore the precious blood of Christ is not really present in the Sacrament The Minor proposition is proued out of Ambrose in his fourth booke of the Sacramentes and fourth chapter Vt recepisti suae mortis similitudinem sic bibis similitudinem sui preciosi sanguinis As thou hast receyued the similitude of his death so doest thou drinke the similitude of his blood Dis The true naturall bodie of Christ is placed in heauen am But the true natural body of man can bee but in one place is Therefore the true naturall body of Christ can be but in one place and at one time in heauen Luk. 24.51 Act. 1.9 The Maior is proued thus Iesus receptus est in coelos sedet ad dexteram Dei c. Iesus was receiued vp into heauen and sitteth at the right hande of GOD the Father Matt. 26.11 Pauperes semper habetis vobiscum me verò non semper habebitis The poore haue you alwayes with you but me shall yee not haue alwayes Ioh. 12. Desero mundum eo ad patrem I forsake the worlde and goe to my Father Multi dicent in eo die Ecce Matt. 24.23 Mar. 13.21 hic est Christus ecce ibi Many wil say in that day Lo here is Christ and lo there he is Whatsoeuer is in many diuers places at once is God The body of Christ is not God but a certaine creature Therefore the body of Christ can not be in many places at once Da Euery quantitie that is euery body that hath lēgth breadth and thicknes is conteined in one peculiar place ri Christes bodye hath length breadth and thicknes and is a quantitie o Therefore Christes body is contained in one peculiar place The Maior is prooued out of Cyrill in his thirde booke of the Trinitie pag. 245. Quic quid intelligitur habere corpus hoc indubiè est in loco in magnitudine in quantitate Et si sit in quantitate euitare non potest circumscriptionem hoc est habere suum locum What thing soeuer is vnderstoode to haue a body that without doubt is in a place in magnitude and in quantitie And if it be in quantitie then it must needes be in some peculiar place Fe No naturall body can at one and the same time haue contrarie and diuers qualities ri But to be in one place local in another not locall in one place with quantitie in another without quātitie in one place finite in another infinite is to admit contrary qualities to a natural body o Therefore the body of Christ can not be in one place locall in another place not locall in one place with quatitie in another place without quantitie We must so defend the humanitie of Christ that we destroye not his diuinitie If we assigne to Christes body plurality of places wee destroye his diuinitie wherefore we must not assigne to Christes body pluralitie of places The mysticall signification that you haue imagined of your shewes and accidents that the formes of breade and wine outwardly represent the spirituall nourishing of the soule is vaine and fantastical without the witnes of any auncient Doctour or father is confirmed only by the authority of the Pope himselfe For what maner of feeding is there in these accidents and holy formes or howe can that thing that feedeth not the body represent vnto vs the spiritual feeding of the soule The matter is plaine ynough of it selfe and needeth
no cauill The signification and substance of the Sacrament is to shew vs how we are fed with the body of Christ that is that like as materiall bread feedeth our bodie so the body of Christ nayled on the crosse embraced eaten by faith feedeth the soule The like representatiō is also made in the Sacrament of Baptisme that as our body is washed cleane with water so our soule is washed cleane with Christes blood Therefore S. Aug. saith Nisi Sacramēta similitudinem quandam earum rerum quarum Sacramēta sunt haberent omninò Sacramenta non essent If Sacraments had not a certaine likenes and representation of the thinges whereof they be sacraments then in deede they were no Sacraments This representation Rabanus Maurus lib. 1.23 expoundeth thus Quia panis corpora confirmat ideò ille congruenter corpus Christi nuncupatur quia vinum sanguinem operatur in carne ideo refertur ad sanguinem Because not the accidents or formes of bread but bread it selfe confirmeth the body therefore it is conueniently called the body of Christ And because wine worketh bloud in the flesh therfore it hath relatiō vnto the blood so likewise saith Druthmarus in Matth. cap. 28. Vinum laetificat sanguinem auget ideo non inconuenienter sanguis Christi per hoc significatur This I speak briefly of the sacrament of your Masse Reade the olde and newe Testament marke if you finde any one word directly or indirectly secretly or plainely which speaketh nigh or farre of the sacrifice of your Masse which is in controuersie betweene vs. Contrariwise see if you doe not finde therin from line to line that Christ is the onely sacrifice once offered vp for all that there is one onely washing in the bloud of Christ that there is one only God to be called vpō in the onely name of Iesus Christ If you finde there the doctrines which we cōdemne then in heart voyce condemne vs and cry fagot fire against vs. If not recant then be sory for your errors cry God the Queene mercy Be sorowful that you haue miscalled our soueraigne Lady and that you haue sayd you would burne her bones and burne all them of her most honorable counsel that fauoured not your cursed attempts eyther aliue or dead Many of whose names I could rehearse but for certaine causes I wil put the first letter of their names let L. serue the roome of a Lorde and S. of a Knight B. for a Bishop c. L.K. who is dead L. T. who is aliue E. L. aliue E. B. aliue E. W. aliue E. H. S. F. K. S. F. W. S. H. S. M. R. of L. Ar. B. of C. M. D. of C. and all such as haue punished or fauoured not their idolatrous religion B. of L. M. D. of P. L. D. of Yor. L. B. of Win. who is dead B. of Salisb D. of Salisb M. I. F. preacher at London D. H. at Oxenforde D. F. preacher at Cambridge with diuers others vpon whom you sayd you would shew no mercy A man had neede to take heede of such as yet you are who make men beleeue for all this their spight and malice towards their own natiue soyle which they greatly wish to be destroyed with fire sword famine this am I able to verifye by such as are already conuerted to the trueth of Christ his Gospell and yet I haue omitted many things of their hatred practises against this Realme of Englād that they hazard their liues to saue our soules from hell whereas in very deede they haue wrought as much as lieth in them our eternall damnation and so inwardly are rauening woolues what do they teach our Englishmen but that the Pope is supreme head that if they will be saued they must acknowledge the Pope to be soueraine Lord This they teach without proofe of scripture Saint Cyprian sayth Cyprian de simplic praelat in senten Episc in lib. 1. Epist 5. Vnum esse Episcopatum cuius quilibet Episcopus tenet suam partem integrā sine diuisione Praeterea nullum sui tēporis vocasse aut fecisse seipsum Episcopū Episcoporum aut tyrannide suos sibi subiecisse socios That is that there is but one Bishopricke of which euery Byshop holdeth his part wholy without any diuision Also that none of his time eyther called or made himselfe Bishop of Byshops eyther made through tyrannie his companions subiect to his obedience Also he complayning that prophane men Schismatiques withdrew themselues to the Byshop of Rome sayeth that there were none that did so but certeyne desperate and wicked felowes perswading themselues that the Bishops of Affricke haue lesse power then the Bishop of Rome Saint Chrysost sayeth in homil 83. in Matt. cap. 23. Quicunque Episcoporum primatum in terra desiderabit confusionem in coelis reperiet et qui caput omniū esse contendet non cōputabitur in numero seruorum Christi Whosoeuer sayth hee of the Byshops shall desire supremacie in earth he shal finde confusion in heauen and he that shal desire to be the chiefe he shall not be reputed in the number of the seruants of Christ Loe here the fathers of your owne Church say that the Pope is not supreme head As for scriptures reade them throughly and you shal not finde one onely text to ground your supremacie vpon Wherfore good brethren seeing that your owne Doctors speake against you bee reconciled with me that am conuerted by Gods grace and the industrie of his instrumēts the right worshipful sir Owyn Hopton knight the Queenes Maiesties Lieutenant of this towre of London diuers godly preachers Be with me reconciled I say and let vs with one accord embrace the truth and become loyall and obedient subiectes to our soueraigne Lady Queene Elizabeth who so graciously fauourably dealeth with vs that whereas forsaking our countrey submitting our selues to the gouernment or rather tyrannie of an Italian priest wee haue deserued the heauie wrath of our louing Queene to be punished with death by our recantation our trespasse may be forgotten life graunted wee brought into fauour againe Wherefore my louing brethren considering the promise of the bountifull clemencie of our gracious Queene ready at al times to pardō our rebellious and traiterous offences committed against her Maiestie and the dayly labour that this right worshipful knight sir Owyn Hopton by name taketh to cōuert vs to the trueth of the Gospel recant recant cast not away wilfully your bodyes and soules to endlesse paine shorten not your dayes which God hath lent you here vpon earth to do good and make not an ende of thē in a bad cause Allowe not the Popes supremacie canons of council decrees of fathers constitutions of men rites and ceremonies pardons and indulgences inuocation of saintes merites by workes pilgrimage masses diriges trentalles images pictures reliques altars shrines liues of fayned saintes false miracles visions dreames fantasies such other trashes without warrāt of Gods worde as it appeareth to the world in your sermōs Romish postils And in fine be not Pharises set not light by the Gospel of Iesus Christ forsake not the law of God to folowe after the traditions of men In vanum mihi seruiunt saith our sauiour Christ in the Gospell of saint Matthew 15. cum nihil aliud docent quà m traditiones hominū In vaine do they serue me while they teach such doctrines as are nothing but the commandements of men Say not that there be seuen sacraments seeing the Church of God receiueth but two numero paucissima August de doct Christi lib. 3. cap. 9. ad Ianuar Epi. 118. of the smallest number as Augustine writeth which are Baptismus trinitatis nomine cōsecratus cōmunicatio corporis sanguinis ipsius Baptisme halowed in the name of the trinitie and the communicating of his blessed body and blood figured in the olde Testament by the circumcision and the paschall lambe Repent my brethren repent and crye to God for grace and mercy Let it neuer grieue you to returne from these princes of darkenes the deuill and the Pope And in deede what haue you seene in the court of Rome Christ in exile and Antichrist reigne in his stead Beelzebub the iudge wolues let loose and the lambes in the stocks Ah good God who shall deliuer the world from this oppression who shall gather together the sheepe who shall reproue and conuince the wicked pastors Shall there neuer be a limitation and ende of this intolerable mischiefe Howe long shal the Pope and his shauelings who haue neyther fayth godlines nor trueth deceiue thy poore sheepe Howe long shal the sonne of perdition reigne ouer thy flocke who being but a man lifteth vp him selfe aboue Kings yea aboue Angels and aboue the heauen of heauens and hath caused men to dispute that hee is not * Pope Innocentius De transl C. quanto Prohoem Clement Glossa Papa stupor mundi The Pope is the wonder of the world simply a man but a partaker of the diuine nature with Christ and that he hath the fountaine roote of the spirite of Christ in him To be short whereas thou O Christ hast submitted thy self vnder heauen earth and hell he wil cōmaund kings angels Gloss extrau de sede ad Apostolatus Distinct 40. C. si Papa deuils all vnder colour of the key of the word which thou hast deliuered to thy ministers I aske thou being God and made man for the saluation of the worlde how it can bee that this man which maketh himselfe God shoulde be any other then that sonne of perdition come for the perdition of the worlde Thou that hast bene wounded for our transgressions and smitten for our iniquities with whose stripes we are healed gouerne helpe and succour thy flocke let Antichrist perish and be discomfited by the breath of thy holy mouth and abolished by the brightnesse of thy blessed wished comming Come Lorde Iesu come quickly for thy names sake Let all the people saye Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS ¶ Jmprinted at London by Christopher Barker Printer to the Queenes most excellent Maiestie Anno 1581.
for Papistry I thought it good to cōsider the estate of my religion not fearing the death of the bodie Matt. 10 28. Luk. 12.5 so much as the condemnation of my soule to burne in hell fire for euer if I helde not true religion although that others in their bookes should write me a holy Martyr Thus in prison with a sorowfull minde a carefull thought and a troublesome conscience I spent the time where with sobbing teares and hearty prayers I craued of GOD that he of his merciful goodnes would vouchsafe to assist mee in al troubles and persecution that valiantly I might bee able to fight vnder his banner stoutely to ouercome the subtil assaults of the deuill Mat. 10.38 16 24. Actes 5.41 1. Pet. 3.14 15. 2. Tim. 2 11 12. prudently to despise the deceitful promises of worldly felicitie manfully to abandon the frailtie of the flesh and ioyfully to take vp the crosse and followe Christe euen to the death the death of martyrdome It pleased God hearing this my foolish petition knowing me to be seduced by false prophets I say not ne dare say such as you my brethren are for that I hope you haue determined to recant your wicked religion but I doe and may boldly say such as you were before your apprehension and imprysonment here in the Towre Well I say it pleased God of his goodnes knowing me to bee in errour to lighten myne eies that I might clearely see the abominable Idolatrie the pernitious superstition and vaine ceremonies which are vsed practised in al Coūtries where Antichrist reigneth who is an enemy of God a robber of his honour a false seducer of the people a disturber of cōmon weales a corrupter of Gods holy word a Coziner of princes a setter downe of newe lawes strange cōmandements otherwise then our master Christ in his blessed word doeth allowe briefly a great stumbling blocke of offence to infinite thousandes of the true louers of the Gospell an open persecutour a bloudie butcher Whē my heart was prepared to perceiue the fickle fundation of this vnsauored religiō I recanted from the bottome of my heart and bewailed that euer I was a Papist but afterwards somewhat comforting my selfe I craued and doe craue and shall with Gods helpe aske mercy and forgiuenesse for al my idolatrous crymes and faultes committed against his diuine maiestie I shal become of a Rebell a true subiect of an enemie of the trueth an embracer thereof I will study and endeuor by God his grace during my life that his wrath and indignation worthily deserued may be pacified that I may be founde acceptable in his sight at the dreadfull day of iudgement Rom. 2.16 Apo. 20.12 when euery man shall giue an accompt of his Stewardship I wil moreouer do what I can to reforme the iudgement and conscience of our Aduersaries and to bring the enemies of the Gospell to the loue thereof Rom. 6.16 18. But it is not in him that willeth neither in him that runneth but in God that sheweth mercie There shall want no diligence in me by gods helpe in this my first sermon after my recantation to haue you my brethren brought into the way of saluatiō who yet hitherto as it seemeth either ignorantly or wilfully wāder from the same I haue chosen a Theame fit for my purpose to discouer the errours and vanities of your religion But before I enterprise to discourse o◠my text I thinke it most needeful to make my prayer to God that I the preacher may with a pure minde feruent zeale wholesome doctrine and bolde vtterance instruct you that bee here present and that you the hearers may diligently marke obediently follow that which is taught that you may heare Gods word with reuerēce practise the same in your life conuersation that I may preach to the honor of God to the extolling of his benefits towards vs miserable wretches to the edifying of his church to the enlargement of his holy kingdom to the aduancement of the trueth of his sacred Gospel to the extirpatiō of sinne to the abolishing of Papistry to the reformation of you that bee infected therewith to the plucking down of Babylō finally to the building vp of the walles of Ierusalē In which prayer I cōmende to your good deuotion the whole estate of Christ his church militāt here on earth c. The recantation of Iohn Nichols a Seminarie man lately the Popes Scholer made in the Tower of London the fifth day of February 1581. the 23. yere of her Maiesties most blessed reigne before Syr Owyn Hopton Knight with diuers other Gentlemen Citizens of London and many others Where also were present certaine of the same sect and lately his fellowes and companions Matth. 7.15 Cauete a falsis prophetis qui veniunt ad vos induti vestibus ouium sed intus lupi sunt rapaces Beware of false prophetes which come to you in sheepes clothing but inwardly they are rauening wolues IN this parcell of scripture good Christian audience and welbeloued brethrē we haue three things worthie to be noted The first is a caueat warning or watch word giuen by our Master Christ whē he sayth Cauete a falsis prophetis Beware of false prophets False teachers of mens traditions Romish Priestes craftie seducers he biddeth vs take heede of such deceitfull Iuglers In the seconde poynt or cōma he telleth vs their outward habit by the which we may distinguish and know them from true Prophets when as he saith Qui veniunt ad vos induti vestibus ouium Which come to you in sheepes clothing In the thirde poynt which is the shutting vp of the sentence he sheweth vs their inward habit Sed intrinsecus sunt Lupi rapaces But inwardly they are rauening wolues deuourers of the flocke These three poyntes or diuisions will I handle God willing in order as the text giueth me occasion Our auncient aduersary the serpent derely beloued in our sauiour Christ was neuer more busie to seeke the destruction both of body and soule the time neuer more dangerous to fall the people neuer so leude prone to sinne and idolatrie the Papistes neuer so vigilant to deceiue their owne countrymen as in these our latter dayes whereof Christ prophecied neyther seeke they onely to spoyle them of their goods but also to plucke them from the trueth and ready waye to saluation vnto wicked errour and idolatrous superstition and from the perfect path that leadeth to life euerlasting vnto the lamētable way of endelesse torment vtter destruction Wherefore my brethren if you haue the feare of God before your eyes if you haue the loue of trueth dwelling in you if you haue an especiall care to saue your soules yeelde not to the serpentes perswasion take heede of false prophets cōsent not to the doctrine of Romish priests the Popes Apostles For sayeth one Dum Romani sacerdotes quā maxime possunt enituntur multa
ninth chapter Eduxisti vinctos tuos de lacu in quo non erat aqua Thou hast deliuered thy prisoners out of the dungeon wherein there was no water Also in Ecclesiastes the 4. De carcere atque catenis interdum quis progreditur ad regnum Who at any time commeth from prisō and frō fetters vnto the Crowne You alledge the Psalme Transiuimus per ignem aquam nosque in refrigerium eduxisti We haue passed both fire and water and thou hast brought vs to a refreshing place Out of the newe Testament you bring this place where it is said that the sinne of the holy Ghost is not forgiuen neither in this worlde neither in the world to come Ergo say you in this life sinnes are forgiuen also in the life to come And out of Saint Matthewe you obiect Take him and binde him hand and foote and cast him into vtter darkenes and there let him stay vntill hee hath payde the vttermost peny Ergo say you he meaneth Purgatorie Also you obiect the historie of Lazarus and the rich glutton You alledge moreouer this place of the Apocalypse where it is sayd that nothing impure and defiled with sinne shall bee admitted to that holy citie of the Lorde And you thinke that these wordes of S. Paul doe serue to your purpose that al knees must bowe to God that be in heauen in earth and vnder the earth Finally you bring foorth this place of the Apocalypse that euery creature in heauen in earth and vnder the earth giueth prayses vnto the Lord. You thinke that these and such like places of Scripture doe make greatly for your purpose But it is knowen that amongst you Papists there be diuers opiniōs touching purgatorie Some say that it is a true opinion and an article of our fayth to teach and beleeue that there is a purgatory Others there be who not so firmely and constantly affirme the same but they either suspect or thinke that there is such a place First I will shewe that Purgatorie belongeth not to any article of our faith neither is it a necessarie thing to bee credited Secondly I will declare whether the suspition and opinion of purgatory standeth with reason and is iust I answere vnto them which say it is a necessary opinion and an article of our fayth to acknowledge that there is a purgatorie If it were a certaine and firme article of our faith it should then most euidently so appeare out of the testimonies of the scriptures For we do not descend into their sentēce which be fathers or will make men the authors of the matters of religion It should be a reproch vnto the holy Ghost if we should perswade our selues that whatsoeuer they write doth tend to our saluation and that the saluation of our soules doeth stand vpon their wordes What thing soeuer apperteyneth to our saluation the same by the vertue of the holy Ghost is expressed in the Scriptures Saint Paul to Timothie saith 2. Tim. 3.16 17. that the whole scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good woorkes If you doe contende to set foorth any good woorke or any thing necessary to be credited which may not be confirmed by the scriptures I would take that to be neither good nor profitable if the Scriptures doe not plainly allow the same We must not beleeue your wordes to bee true whereas you say The Apostles haue not taught all things which touch the saluatiō of man This wil I graunt in politicall but not in spiritual matters that it should be true which you saye that all things are not conteyned in Scriptures which belong to the gouernement of a common weale But to proue that the scriptures wrote sufficiently touching our soules health Tertul. de praescrip Tertullian in libro de praescript sayth Foelix ecclesia cui totam doctrinam Apostoli cum sanguine profuderunt Happy is that church which hath receiued the whole doctrine confirmed with the bloud of the Apostles Our sauiour Christ saith Quae audiui a patre meo omnia feci nota vobis Those things which I haue heard of my father I haue reuealed vnto you Moreouer that I may returne to my matter often it is doubted of Purgatory The Greeke church in the councill of Florentine long stoode in doubt And the common places of the scripture which are brought foorth to proue this opinion let them expound them no otherwise then the proper and lawfull interpretation doeth require and there shall then bee left no place to proue Purgatorie Saint Cyprian in his first treatise against Demetrian saith thus After we be once departed out of this life there is no more place of repentance there is no more effect or working of satisfaction life is here either lost or wonne Euerlasting saluation is here prouided for by the due worshipping of God and the fruites of fayth Saint Augustine saieth de ciuitate Dei lib. 21. cap. 13. Quidam nullas poenas nisi purgatorias volunt esse post mortem Some men wil haue no punishment to be after death but onely the paynes of Purgatory Euen in Pauls time there were some 1. Cor. 15.29 that being aliue were baptized for the dead And by the Council of Carthage 3. canon 6. it appeareth there were some that vsed to thrust the sacrament into the mouth of the dead body meaning thereby as it maye bee thought to procure some reliefe of the soule The words be these Placuit vt corporibus defunctorum Eucharistia non detur Concil 3. Can. 6. Dictum est enim a domino Accipite edite Cadauera autem nec accipere possunt nec edere We thinke it good that the Sacrament be not giuen to the bodies of the dead For our Lorde sayeth Take and eate but dead bodies can neyther take nor eate These were auncient errours in olde time as it is easie to be seene As for the fantasie of purgatorie it sprang first from the heathen and was receiued amongst them in that time of darkenesse long before the comming of Christ as it may plainly appeare by Plato and Virgil. Plato in Timaeo Virgil. Aeneid 6. in whom you shal finde described at large the whole common weale and all the orders and degrees of Purgatorie Saint Augustine de ciuitate Dei lib. 7. cap. 7. sayeth The olde heathen Romanes had a sacrifice which they called Sacrum purgatorum A purgatorie Sacrifice You will say The Apostles of Christ haue taught vs purgatorie not by any worde that euer they wrote but by traditiō This is as true as that S. Peter sayd Masse in Rome with a golden Cope a triple crowne vnlesse perhaps some man will thinke whereas S. Paul sayth Homines priuati veritate existimātes quaestum esse pietatem They be men voide of trueth thinking that their gayne is godlinesse