are exaÌ„ples of such appeales out of all prouinces namely of the Patriarks of Alexandria Constantinople S. Austine himself Epi. 162. in the cause of Cecilianus B. of Carthage deposed by the bishops that began the Schisme of Donatus vseth it as a plea the Cecilianus was readie causam dicere apud caeteras ecclesias extra Africam To be iudged by the other Churches out of Affrike Neque enim de presbyteris aut diaconis aut inferioris gradus clericis agebatur For the matter was not about any priestes or Deacons or inferiors of the Cleargie but about Bishops qui possunt aliorum Collegarum iudicio praesertim Apostolicarum Ecclesiarum causam suam integram reseruare Who may reserue their cause whole to the iudgement of their felowbishops specially of the Apostolike Churches where also he saith In Romana Ecclesia semper Apostolicae Cathedrae viguit principatus The Princedome of the Chayre Apostolike hath alwayes florished in the Romane Church Also by the Councel SardiceÌ„se ca. 7. in the same Carthage Councel cap. 3. whose authoritie none of those African Bishops did denie for the same Bishops were of it that were of the Nicen S. Austine ca. 7. did expresly admit in the cannon of the Inferiors appealing from theyr owne Bishop Thirdly by the Nicen Councell also wherevpon you say very insolently trusting ouermuche your lying Lutherane friendes the Magdeburgians in their Centuries that S. Augustine and his fellowes tooke those Popes with plaine forgerie and falsification of the Canons of the Councell of Nice and fetched them meetly well ouer the Coles for it You imagine that their Catholike grauities were as maleperte with the Popes of their time as you and such other skipiacks be at this time Cleane contrarie to the whole storye of that time and the very wordes and déedes of those Affrike Councels them selues where we reade no otherwise of those Popes then of such as were honored of all for their holines both in their liues and also after their death euen to this day And if you of your heades will call all forgerers and falsifiers which aleaged for Canons of the Nicene Councel more then are conteined in those twentie how many of the Auntients shal you spare yea or S. Augustine also himself How often doth he aleage the Nicen Councel against the Donatists about baptisme How often do all aleage it about Easter day and against the Arrians for many other matters not once mentioned in those Canons And therfore as you had no cause to inuent this forgerie so also the African fathers had small cause as any man may perceaue by this to stand so much with the Popes in those Appeales of Bishops from prouinciall Councels by which their doing for all that can not be inferred any thing against the Popes authoritie aboue prouinciall Councells no more then against a generall Councels authoritie aboue a prouincial For at this day also Catholike Kinges and Bishops stand with the Popes by the Councell of Trent by his owne grauntes pragmatical compositions c. in the right of geuing benefices of Appealles c. with his owne good leaue without any preiudice to his Superioritie vnles you thinke the good kings be preiudicial to their own Crowns when they are content to trie by lawe with their Nobles clayming some priuiledge in the kings royalties Ar. 37. Soc. l. 7. c. 11 So. li. 6. c. 10 But most ridiculous of all you be where you alleage Socrates the Nouatian speaking against P. and S. Celestinus for taking awaye the Nouatians Churches in Rome as before hée touched S. Chrysostome also for the like in Asia and counting it a point of foreine Lordship not of Priesthood Nouatians Secularem is not foâ—reiâ—e â— you transâ—aâ—â— but vvorldly specially in their owne cause may not depose Neither yet doth hée denie the Popes Supremacie ouer all in carping that facte no more then he denieth S. Chrysostomes Superioritie in the compasse of his Patriarkship of Constantinople As litle is it to your purpose Ar. 37. that the forsaid Aphrican Councell cap. 6. decréeth that any Primate of Afrike shall not be called princeps Sacerdotum aut Summus Sacerdos prince of priestes or highest Priest but onely thus Primae sedis Episcopus the Bishop of such or such a first See What perteinech this to the titles and much lesse to the Primacie beeing the thing of the Bishop of Rome whom the Africans them selues as appeareth in S. Augustines works neuer called Primae sedis Episcopum but Aug. e. 157 Apostolicae Sedis Episcopum the Bishop of the See Apostolike ij About onely faith For only faith thus you say Pu. 320. Which of your Prelates will folowe Ambrose in his commentarie vpon the Epistle to the Romanes where he so often affirmeth that a man is iustified before God by faith onely And againe Cyprian taught Pur. 287. that faith onely doth profit to saluation To. 2. ad Quirin ca. 42. And that he beleueth not in God at all which placeth not the trust of all his felicitie in him onely de duplici martyrio And once againe Pur. 81. What Origens iudgement was concerning Satisfaction for sinnes he declareth sufficiently in his 3. booke vpon the Epist to the Rom. cap. 3. where often times he repeateth that a man is iustified before God by faith onely affirming that in forgiuenes of sinnes God respecteth no worke but faith onely as he proueth by the parable that our Sauiour vsed to Simon the Pharisee Luke 7. and answereth also those obiections which euen the Papistes at this day make against vs for teaching that faith only doth iustifie vs in the sight of God The same which in the last chapter I declared to be S. Paules meaning to wit that a man may be iustified by faith Ca. 8. pa. 4 although before his faith that is before he was a Christian before he was a Catholike he did not good workes but euill workes the same I saye doth S. Ambrose and also Origen expresly declare to be their meaning also and it is false that you say Origen to answer our obiections which we make against you for teaching that the good workes which after faith Christ worketh in vs doo not augment our iustification He that onely beleeueth saith Origen is iustified etiamsi nihil ab eo operis fuerit expletum although no whit of works haue bene done by him S. Cyprians woordes in Latine are but these thrée Fidem tantum prodesse faith onely to profit Cyp. Test ad Quir. lib. 31.42 meaning that faith profiteth and without faith nothing profiteth alleaging his Testimonies for it accordingly that Abraham beleued God it was reputed to him vnto iustice Gen. 15. and If you will not beleue you shall not vnderstand Esay 7. according to the Septuaginta The booke de duplici Martyrio is thought to be supposition coyned by Erasmus though that saying which you alleage is of it selfe Catholike inough
they ended not their life in sinne because that praying is according to Gods will For it foloweth there immediatly Who so knoweth his brother to sinne he vseth the present tense and not the preterfect tense to haue sinned because his intent is to exhort also the sinner to leaue by time a sinne not to death as one that liued in Schisme but yet was reconciled before he dyed let him after his death request of Christ and life shall be giuen vnto him to one I say sinning not vnto death Sinne there is vnto death I say not that any pray for that because it is not according to Christes will to pray for them that be in hell All iniquitie is sinne and therefore to be diligently auoyded and not so much as one moment to be incurred And there is sinne vnto death As if he would say if you auoyde not that no hope after your death your brethren can not helpe you by praying for you This is the playne and smooth sense of that whole place and so must néedes be because there is no man nor no sinne in this life but we may pray for him and it as neither the Nouatians as bad as they were did denie Onely the Protestantes denie it because they haue no other shift to auoyde this place And therby let any indifferent any Christian man iudge whether this be not a playne place for praying for the dead Fulkes wordes of sinnes in this life and men in this life not to be prayed for and that to be this sinne and sinner vnto death I shall recite in the twelfth Chapter amongst his grossest errors and absurdities Thus I haue answered thanks be to God al his Scriptures against Purgatory and all his arguments made out of the Authoritie thereof both negatiuely and affirmatiuely Cap. 7. part 4. Wherby appeareth to the full the vanitie of his bragges in the last Chapter against the church of God that he could would produce against the doctrine thereof such plaine testimonies of Scripture such Scripture also for the meaning of ech place as by no meanes might be auoyded Whereas amongst all his testimonies you sée there is not one but it hath bene cléerely answered As now in this fourth last part shall be answered likewise with the like helpe of god all other Scriptures that in these two most insolent Libelles in any place vp and downe he alleageth against any other point of the Churches doctrine The fourth part Concerning all other questions that he mentioneth And first to put all the same in some order for the more vtilitie of the Reader I conceaue all the differences that are betwéene vs and the Protestants in this diuision Some are about the witnesses of Gods word the principles of Diuinitie or groundes of all truth which by them is onely Scripture by vs not onely Scripture but also the Church and certain others whervpon we frame our Motiues to all men to beléeue vs not the Heretikes shewing them that such and such are the principles which they must beléeue and withall that the said principles euery one of them stand for vs and not for the Protestantes Some are about other particular or priuate controuersies Which may be reduced vnto these two heades Good-workes and the Sacramentes the doctrine of which both they corrupt with their new inueÌ„tion of Onely faith Only Scripture and Only Faith as they do the foresaid with their toye of Onely Scripture What Scripture he alleageth about the first sort I haue in the two first partes of this chapter reported them al answered theÌ„ sauing a very few which I reserue to the tenth chapter which shall be of euery Motiue or Demaund apart by it selfe There in these fiue Motiues of Churches Seruice Priesthood with Sacrifice Monkes and Pope I will answere his few Scriptures thervnto belonging Now then concerning the second sort and first Good-workes what he alleageth about them concerneth them partly in generall partly in speciall that is to say prayer fasting or almes About Good-works in generall Iustification Good works in generall it concerneth that he saith They do not iustifie wherevnto he alleageth two places one of S. Paule Pur. 450. the other of Esay We beleue saith he that a man is not iustified by workes but by faith onely Rom. 3. And yet we beleue that good workes are necessary to be in euery man that is iustified A faâ—sarie Iac. 5. The wordes of S. Iames be not as he saieth but expressely against him A man is iustified by workes and not by faith onely Where you sée also that it is in all one sense that works do iustifie and faith The words of S. Paule likewise be not as he saith but thus A man is iustified by faith without the workes of the law That is to say although he haue not euermore done the works which the law commaundeth to wit good works yea although he haue sometimes yea and alwayes done the cleane contrarie to wit all euill works yet let him come to the Catholike faith and he shall there finde a remedie for all and of a wicked and so wicked a man be made iuste all his sinnes and wickednes béeing remitted him This sayth S Paule and the same say we But after he is so iustified he must not do the like agayne he must then kéepe the commaundementes of the Law béeing now by Christ made a new man and able therevnto and by so doing he shall be more iustified as S. Iames saith Conferre these two places of S. Paules also The iustice that is of the Law qui fecerit homo the man that hath done it shall liue by it Rom. 10. ex Leuit. 18. Which is in effect that no man shall liue by it because no man hath done it but all men haue done against it all being borne in sinne therfore not by the works of iustice which we had done but according to his owne great mercy he saued vs by baptisme Tit. 3. Do you marke the tense He speaketh of works before faith where you should haue alleaged of works after faith And so withall is answered your other place Ar. 102. where you say that the Popish Church is not content to be clothed in the white shining silke which is the iustification of Saintes made white in the bloud of the Lambe but with the filthy ragges of mans righteousnes Esai 64. If God conuert your heart that you may returne to your mother the Catholike Churche you shall finde that she will make nothing of all the good workes which you do nowe in Heresie because it is but mans righteousnesse But the good workes whiche afterwarde in the Churche you shoulde haue of her husbande the Lambe where learned you to call them The filthy ragges of mans righteousnes Apoc. 19. He that doubteth whether those Iustifications of the faithfull in the Apocalipse be as I say iust workes the same Apostle if he will conferre places in
time was no such time but that he and al his felowes though they held the foundation of Christ yet might did erre in some opinions contrary to the truth of Gods word And agayne Cyprian and al the Bishops of Aphrica were notwithstanding their error of Heretiks baptisme to be no baptisme in the vnity of the church In all these places he alludeth although he neuer expresse it to S. Pauls saying 1. Cor. 3. that The foundation is Iesus Christ and if any man buyld vpon this foundation he shal be saued yea also though his buylding or worke be wood or straw such to witte as will wast away in the day of fire Let vs conferre with it this saying Matt. 7. He buildeth vpon the Rocke which heareth or beléeueth my sayings Aug. in Ps 103. cor 3. de fide op ca. 16. Gala. 5. and worketh them S. Augustine expoundeth it most aptly in very many places when he saith that Christ to be in the foundation is that he haue the principall place in our heart and nothing at all be preferred before him Which is done if he dwel in our hearts by a working faith for That fayth which by loue worketh being layde in the foundation suffereth none to perish So that if we be either out of faith or out of charitie then be we without this sauing foundation As are all they that eyther beléeue any one heresie or breake any one commaundement by any mortall sinne For so saith S. Paule expresly of Heresies with all other works of the flesh Gala. 5. That they which do such thinges shall not inherite the kingdome of God For which purpose agayne thrée places are diligently to be conferred in all which the first part of the sentence he chaungeth not at all but the other part he varieth thrée wayes 1. Cor. 7. Gala. 5. Gala. 6. geuing vs playnly thereby his meaning In Christ Iesus saith he neither circumcision nor vncircumcision is ought or can do ought but a new man but fayth working by charitie but keeping of Gods commaundementes This is the truth But nowe commeth Fulke with an other exposition which first requireth not workes of charitie or obseruation of the cōmaundements nor secondly also so much as fidem integram inuiolatamque a sound and vncorrupted faith but onely to holde this one article of faith to beleeue in the onely Sonne of God and in the onely mercy of God And if any man erre about other articles and that also so obstinately that he condemneth his aduersaries for heretikes yet he holdeth the foundation and by vertue of it shall be saued notwithstanding and so did S. Augustine and those other Fathers and therefore they were of the true Church and are saued Howe much more warely dealt your maister Peter Martyr vpon this place to the Corinthians who séeing the absurdities hereof Pet. Mar in 1. Cor. thought better to say that the Fathers in the agonie of their death acknowledged their errors Et non raro fit c. It happeneth often saith he that such as in their whole life time had not the gift to thinke a right of Religion haue it often geuen them at the last houre to vnderstand in the agonie of death that the superstitions and abuses to which afore they had yealded them selues were both vaine and also hurtfull Which thing I would not doubt to haue happened to Bernard Frauncise Dominike and many of the auncient Fathers because liuing in the foundation that is in Christ although they builded many abuses and very many superstitions yet they might be saued howbeit through fire what time at the last houre they wrestled against death and the terrors of their sinnes and in that wrastling acknowledged the vanitie of their fansies Thus you sée how they are troubled to saue them whom no lesse then vs they should but dare not to condemne and while they labour so to do they do it specially Fulke by such meanes as no lesse serueth to saue vs. For who knoweth not that we beléeue in the onely Sonne of God and in the onely mercy of God and that therefore we looke not to be saued by our owne works that is to say which we did without him as when we were in Paganisme or in Iudaisme or in Caluinisme and any other heresie or finally in any mortall sinne but onely by his workes that is by his Sacraments that of his great mercy he hath instituted for vs the good déeds that of his great mercy he hath created in vs in Christ Iesus euen as S. Paule saith Tit. 3. Not for any works of righteousnes that we did before Baptism quae fecimus nos but for his mercy he hath saued vs by Baptisme per lanacrum generationis that thou maist sée his mercy and his sacrament stande well together Eph. 2. And againe for wee be his new creature created in Christ Iesus in good workes And therefore afore we were in Christ Iesus we had no works to saue vs but they are our workes only in Christ Iesus that saue vs. For so the same S. Paule teacheth vs as I said afore what it is that in Christ Iesus is of power to saue vs to wit our new creation in these good workes our faith working by charitie our kéeping of Gods commaundementes so that againe his mercy in Christ Iesus and his creature or good workes in Christ Iesus stand well together And euen thus did also those old fathers beléeue of the Sacraments of good workes Supra pag. whom he confesseth notwithstanding to haue beléeued in the onely Iesus Christ the onely mercy of God beléeuing likewise the communion of prayers betwixt all that are in Christ Iesus Infra pag. either quick or dead as him selfe likewise confessed of thē in the .3 Supra pag. Chap. And therfore séeing they notwithstanding that are confessed to haue beléeued in the onely sonne the only mercy of God we no lesse for all that our beliefe must be likewise confessed to beléeue the same onely foundation and so consequently to haue likewise the true Churche and saluation be the impudent audacitie of Fulke neuer so great to say that we build vpon no foundation at all and seeke by all meanes to digge vp the onely true foundation of our faith Iesus Christ making him nothing better then a common person except his bare name Euen as his friendes and masters be altogether as lustie with the Fathers them selues Flaccus Illyric in Claue Scripturae parte i. in praef one of them saying of S. Hierome by name that he was Et morbi humani medici Christi ignarus ignorant both of mans disease and of Christ the Phisitian Therefore let him wrangle as much as he will this is the plaine case euery indifferent man doth sée all like both in vs and in the Fathers about his supposed foundation if they helde it we hold it if we holde it not Infra
neuer exacteth no punishment neither aforehand Which to be always specially in adultis cleane contrary any may perceiue that considereth this punishment whereof we speake to be the worke of penaunce cheefly the internall works and secondarily the externall also But to let go this vantage and howsoeuer you speake to take it yet that you meane not but of the punishment which we now intreate of to wit which is owing somtime after forgiuenes what make those ensamples against the same Of the Publicane no more is said but that he went home from the Temple iustified more then the Pharisée How proue you now Luk. 18. that he which is iustified may not withall be in some debt Is it not the iustified or children of God that are taught to say vnto the Father Forgeue vs our debtes Debt not onely of temporall punishment but also of the fault it selfe béeing veniall may stande well ynough with iustification Luc. 15. The prodigall childe is the Gentile receiued by Baptisme as the Elder sonne is the Iew that will not now come in In Baptisme we holde the forgiuenes to be such that neither any temporall punishment is owing afterwarde But if he play the prodigall child agayne after that most ample grace then returning yet agayne and to be now receiued no more by the Sacrament of Baptisme for we are not Anabaptistes but by the Sacrament of Penance for we are not Nouatians Infra ca. 12. that then also we must deale with him like liberally in his person whose ministers we are and inioyne him no more then at the other receiuing that you haue not yet proued Luc. 7. The two debters are in the texts Mary Magdalen owing 500. pence and Simon the Pharisée owing 50. pence And they not hauing to pay as no sinner of himself hath donauit vtrisque Christ forgaue both And yet they both had to be forgiuen after according to the proportion of their loue in so much that both of Mary Magdalen he saith Much sinnes are forgiuen her bicause she hath loued much as he there reckneth vp the works of her loue farre aboue the works of Simons loue and also to her he saith so long after her hartes conuersion therfore after her first forgiuenes Thy sinnes are forgiuen thee Againe of Simon and to Simon he saith But to whom lesse is forgiuen he loueth lesse giuing him to vnderstand that he owed more yet thē he was ware of wherfore that he had to imitate her whom he did set so light by and to increase as she did in penitentiall loue Whether Purgatory folow vpon this last foundation Vpon this second foundation is set the third foundation by D. Allen Pur. 44.46 in these words If any debt or recompence remayne to be discharged by the offender after his reconcilement it must of necessitie be induced because euery man can not haue time either for the hugenes of his sinnes past or his late repētance or his carelesse negligence to repay all in his life that there is all or some part answerable in the world to come Against this Fulke alleageth that otherwise saith the spirite of God in the person of the faithfull He hath not delt with vs according to our sinnes Psal 103. or 102. neither rewarded vs after our iniquities But as heauen is aboue the earth so great is his mercy as a father hath compassion on his children so hath the Lorde compassion on them that feare him I said afore these words to be spoken in the person of the faithfull in déede but for the time of the finall most mercifull reward and not for the time when they dye whereof nowe we speake And therefore they make nothing as you pretend they doe against the necessitie of the foresaid conclusion Againe you say against it that It riseth of diuelish enuy Pur. 51. that God should be more liberall to them that repent at the houre of death then to them that were but small offenders conuerted long before And therefore M. Allen I will answere you as the housholder answerd those murmurers which grudged that they which wrought but an houre were made equall in rewarde with those that had borne the burden and heate of the day Is thy eye euill because God is good Is it not lawfull for him to do what he will with his owne Mat. 20. But this is that which alwayes deceiueth the Papistes because they measure the reward by iustice and not by mercy Nay it is this that deceiueth you that you can not sée any iustice in mercy And therefore vpon your ground the Origenistes might as well haue said to our Catholike forefathers that it rose of enuy that God should be more liberall to them that repent then to them that repent not at all and might vrge them therevpon and say Is thy eye euill because God is good Is it not lawfull for him to do what he wil with his owne But the Catholike might answere the Origenist saying I syr but howe proue you that mercy that God I say is good to them that repent not that he will giue his owne so fréely to them to whom was not applyed at all the Satisfaction of his iustice made by Christ Euen so we answere you and say I syr but howe proue you that God is alike good to all that he hath once shewed mercy vnto for Christ that is to say to all the baptized although they in their workes afterwarde which they worke through Christ be not like The spirite of God saith otherwise to the baptized And all Churches shall know Apoc. 2. that I am a searcher of the very raynes and heartes and will giue to euery one of you according to his workes The meaning of the Parable then is this The Iewes did murmure at the promotiō of the Gentiles because to their owne works as their owne they ascribed their saluation thinking that they néeded not any mercy at al. But we must not do so we must ascribe all to Gods mercy it is his mercy that he calleth vs béeing ydle afore yea sinfully occupied into the vineyard of his Catholike Church there to worke for the peny of euerlasting life it is his mercy whatsoeuer we do worke in the said vineyard one more and in short time as Mary Magdalen another lesse though in longer time as Simon the Pharisée but all is of his mercy of his grace according to the measure as Christ he also béeing his Christ by his merites requireth for euery one of his iustice and therfore both the workes with all their varietie and the pence in the end with all their varietie are both of Gods giuing though the pence be the merces wages for the working and that also by bargayne Séeing therfore that the mercy of God euen within his vineyard within his Churches is with such varietie and with such iustice you haue not to accuse vs of enuy for holding that ceteris paribus he is not so
liberal where penance is vnperfect as where it is full Nor yet to say as you do in the same place I thinke M. Allen is angry with Christ that he did not send the penitent thefe into Purgatory but euen that day promised to be with him in Paradise You rather might be angry with that peniteÌ„t for thinking it inough if he might be remembred when Christ should come in his kingdome though in the meane time he did among such as he abide for his sinnes in another place But to thinke that D. Allen would be angry with Christ our high priest for geuing a pardon and that a plenary how could you knowing that the Vicar of Christ gâ—uing a plenary offendeth him not for the mercifull iustice of God in which he gouerneth vs that are his family is as throughly answered by Christ our Lord when by him selfe or by his Ministers he giueth vs full pardon as when he giueth vs full penance And in this I haue at once answered your like obiecting to D. Allen in another place Pur. 64. that He will not suffer God to shewe mercy vpon whom he will shew mercy Rom. 9. without his blasphemous and enuious murmuring I haue tolde you where God will shew full mercy comparing his elect and iust together howbeit that sentence is not in comparison of them among them selues but comparing them with the reprobate to witte where he séeth full penance or full pardon by Christ If you can proue that he will shew as full mercy also where he findeth not that fulnes of Christes grace then call vs hardly enemies for not suffering God to shew mercy vpon whom he will Whether in Christ the workes of one may helpe another The fourth and last foundation concerneth the reliefe of them in Purgatory and it is this that within the Church or body of Christ one member may helpe another by vertue of the Communion of Saintes Against this Fulke saith Pur. 198. Infra ca. 12. I haue learned in the Scripture that ther is no name giuen vnder heauen by which they may be helped which are not helped by Christes death Act. 4. Who doubteth of that But syr haue you learned in the Scripture that they which are helped by the death of Christ can not through his grace helpe and be holpen one of another Surely I learne in the Scripture that as the rich of this world may helpe the poore with their substance so the rich in good works may spiritually helpe the poore of that kinde 2. Cor. 8. Let your abundance in this present time saith the Apostle to the wealthy Corinthians supply their the poore Hebrews lacke Act. 2.4 that also their abundance spirituall as in the Actes it is passing singular may supplye your lacke But at the least Pur. 199. It is not possible that other mens works aliue shoulde profit them that are dead you say And why so For as much as without Faith it is not possible to please God Heb. 13. That is most true as you and all other Heretikes shall one day finde it Therfore without faith it is not possible that they should profite them Be it so What then We aliue and our brethren in Purgatory both haue faith Yea but D. Allen graunteth that they which are in Purgatory can not by any motion of mind attayne more mercy then their life past deserued That is true Therfore their faith profiteth them nothing for that is a notable motion of the mind And what more Then the merites of other men must profite without faith Two yron coÌ„clusions Although by their faith they can not attayne mercy or profite them selues yet by their faith they are in case to be profited by the prayers works of their fellow members aliue And so are these two yron barres at once broken with so little a doe Example of a childe new borne without life it were not possible to féede him nor to baptize him and though he be aliue he can not procure himselfe foode nor baptisme yet because he is aliue he is in case to be holpen by others thervnto Fulkes common argument of the omnisufficiencie of Christes Passion Infra ca. 12. Now remaineth in this parte but onely your common argument of Christes Passion by it you thinke to ouerthrowe the foundations that stand euen vpon it such is your folly D. Allen in his booke reported the said argument of yours in these words Their extreme and onely refuge is that the payne of Christes passion Pur. 152. and his sufficient payment for our sinnes standeth not with our satisfaction or penance in this life nor with payne or Purgatory in the next Wherevnto he there answereth as the Reader may sée the effect is that an Origenist or one worse then an Origenist might likewise say The passion of Christ because it is omnisufficient standeth not with hell neither But a Catholike would answere him and the Protestantes at once that we must not consider only the omnisufficiencie of it but rather the wil of Christ that suffered it whether he would haue it to workâ— vpon all and euery where because it is omnisufficient or onely vpon his members within his Church and vpon them also whether alwayes and straightwayes to the very full and without all working of any thing or person with it or rather by degrées and proportions by meanes and instrumentes Which being considered all Fulkes allegations will be quickly answered And first whether it folow because it is so sufficient that therefore it worketh alwayes at full If any man sinne after baptisme saith he Pur. 45. 1. Ioh. 2. alleaging S. Iohn Iesus Christ is our aduocate with the father and propitiation for our sinnes That is true But that in playing the aduocate for sinnes after baptisme he requesteth the like and equall grace as he did in baptisme for sinnes afore baptisme where haue you that Pur. 95. 1. Io. 1. In another place you alleage that the bloud of Christ doth purge vs from all our sinnes It is taken out of the same place and hath the same answere to wit that his bloud doth worke more graciously in the Sacrament of baptisme then in the Sacrament of penance And being washed by him we are throughly cleane Ioh. 13. So you alleage immediatly in the same place adding also So that although our sinnes were as redde as skarlet they are made as white as snowe Esay 1. These two places are euident of baptisme reade the text and therefore wée admitte willingly that which you infer there saying Then being throughly purged washed and clensed as white as snow we are made capable without delay of the heauenly inheritance the fruitioÌ„ of eternal glory Neuerthelesse I must put you in minde that your former place Iohn 13. truely alleaged were thus He that is washed in baptisme nedeth not but to wash his fete that is his venial sinnes which he committeth afterwarde although he continue withall in the cleannes of
vnto litle but religion is profitable vnto all things hauing promise of this present life and of the life to come Now what Scripture conferre you to shew that by bodily exercise he meaneth fasting and abstinence from wine or flesh The thing is playne if we marke and conferre no more but the words of this place it selfe that bodily exercise is that which is done for the body to preserue it in health in this present life to the which most men yea priestes and bishops sometimes are too much giuen mispēding much time in walking riding hunting hawking and such like for the preseruation of their bodies and litle or no time at all in spirituall exercise that is to say for the preseruation and increase of their soules in godlines religion wheras the same notwithstanding is as we know by Gods promise in diuers places of holy Scripture profitable both to that litle which they séeke for by such bodily exercise that is to this present life in so muche that many holy Ermites Monks liuing continually in such exercise haue passed the age of a hundred yeres and also which is incōparable to the life to come And therefore S. Paule absteined and fasted him selfe to auoyde eternall damnation as your selfe confessed a litle afore Ne reprobus efficiar least I become a reprobate 1. Cor. 9. saith he and not onely that but also to get coronam incorruptam a crowne incorruptible And the place is much to be noted for conference with this place which we haue in hande because he there calleth it his running and fighting that he did so sharply vse his owne body saying that he did therein imitate the schollers of bodily exercise to wit the runners in gole and fighters at barriers who to make them selues more nimble actiue absteine from all things and yet no more but to winne a corruptible crowne being as litle a thing as that litle that he speketh of to Timothie or rather much lesse though of some estéemed much more such present glory I say compared with this present life and health thereof Thus you sée by conference most manifestly what is bodily exercise and that you cleane contrary not knowing white frō blacke take it for fasting abstinence for that exercise I say which the Apostle there opposeth to it and counteth spirituall or exercise vnto Godward Which spiritual exercise as S. Paule so his disciple also S. Timothie vsed in like champion maner Amongest other poyntes of it to kéepe him selfe chast he absteined wholly from wine drunk nothing but water though being maruelous weake of body Whervpon the Apostle like a tender father writeth vnto him 1. Tim. 5. Kepe thy selfe chast by other exercise but do not yet drinke water but vse a litle wine for thy stomake thy often sicknings Which place againe you depraue say that the Apostle writeth this vnto him assuring him that such bodily exercise profiteth but a litle Pur. 76. No syr I haue shewed you what the Apostle calleth bodily exercise and that he counteth this to be exercise vnto godlines and that it profiteth so much as importeth besides this life which is but litle the auoyding of damnation the winning of a crowne in heauen Howbeit for al that they which are weak of body must runne wrestle as they may Timothie must consider that he is excéeding féeble and therfore not alwayes to drinke water onely and yet withal that he is young and therfore not to be very bold of wine but vse a litle only The measure of al is as S. Paule hath taught vs 1. Cor. 9. to tame the pride of the body to subdue it to bring it vnder that it be not our maister that it be our seruaunt neither rebelling against our commaundement nor fainting in our necessary worke Which measure is set prescribed so as it might in generall by his Spirite and by his Spouse who prophecied of such prescript fasting like to the fastes prescribed by S. Iohn to his disciples Mat. 9. as also of the Pharisées and Filij sponsi the children of the Bridegrome do fast them howsoeuer the children of Aerius of Iouinianus do breake them contemne them blaspheme them So much of Good-works now to the Sacramentes About the Sacramentes in generall Of the Sacramentes in generall first you say Pur. 450. We beleue that there are but two Sacramentes of the New Testament Baptisme and the Lords Supper instituted by Christ 1. Cor. 10. You meane belike the beginning of that chapter wher it is said that the Israelites were in Moyses baptized in the Cloude and in the Sea and did eate and drinke of Manna of the Rocke Are those the sacraments of the new Testament instituted by Christ Again suppose they are what a reason is this In that place we reade of two Supra pag. ergo there are but two It is no good Logike you sayd your self in this chapter aboue to conclude negatiuely of one place of Scripture This is not conteined in it therefore it is not true For we reade as playnly yea more playnly of the other fiue sacramentes in other places as of Confirmation Ioa. 7. of Penance Io. 20. of Extreme vnction Iac. 5. of Orders Mat. 26. of Matrimony Mat. 19 and of most of them in many other places also That they be Sacraments I cōfesse we reade not there no more do we 1. Cor. 10. or any where els reade that the other two be Sacramentes but that we gather of that which we reade and as wel in the fiue as in the two This is inough yet for further satisfaction the studious may cōsider that S. Paule 1. Cor. 10. had iust cause to mention those two or three figures onely For his purpose there is 1. Cor. 9.10 to warne vs that it is not inough that we be entred within the barres but that we must afterward runne and fight coragiously to winne the prise Therfore he nameth these Mosaical mysteries that were figures of the Sacramentes which we began withall to witte Baptisme and the complement of Baptisme which is Confirmation the Eucharist which thrée were then commonly and yet be at once ministred adultis at their first entring into the Church as it is manifest in antiquitie Infra ca. .12 and may be gathered Heb. 6. Now then what reason is it to trie the number of the Sacramentes by that place as though because those be at the first entrance therefore there be no more in the whole course nor in the end nor to gouerne the knights nor to encrease them nor to saulue them Pur. 450. Moreouer you say of the Sacraments in generall We beleeue that they giue not grace ex opere operato of the work wrought but after the faith of the receiuer and according to the election of God 1 Cor. 10. Againe And how should the Sacrament giue grace of the worke wrought if faith were requisite in
Catholikes as none can be more and some of their suffering in Englande for the Catholike faith in prison in yrons and that after the most terrible and most cruell manner doth most gloriously declare ¶ The ninth Chapter To defend that the Doctors as they be confessed to be ours in very many pointes so they be ours in all pointes and the Protestantes in no point All the Doctors sayings that he aleageth are examined answered The first parte Of his Doctours generally j His chalenging words THat out of the old Doctours Church is no saluation that they make with vs in many things against the Protestants I declared in the thrée first Chapters by Fulkes owne confession Now to declare further that they be wholly ours with the * Aug. sic inuocat Cyprianum de Bapt. con Don. lib. 5. ca. 17. li. 7. cap. 1. Pur. 432. Pur. 383. helpe of their prayers I will defende that in nothing they make for the Protestants against vs because he saith vnto D. Allen speaking of the auncient Doctors and Councels Among whom as we will not denie but you haue some patrons of some of your errors so will we affirme that you haue more enemies in the greatest Againe The Papistes offer to stand to their iudgement in all thinges and yet in most thinges yea in the chiefest pointes of religion they are contrarie to the Doctors and old Councels Againe Brag of them as much as thou wilt Pur. 406. thou shalt neuer be able to proue that of 20. errours which thou defendest Rusticus es Corridon they did hold one If they haue spoken otherwise then trueth in any matter they must be * In the zeale of the Scribes against Christ. told of it as well as other men But thou must not think that for one error common with them thou must hold an hundred cōtrarie to them He saith in most things and Pur. 238. in an hundred for one Yea more then that in another place It may be a shame to you Papists saith he to leaue condemne for heresy all that is true in those mens writings and agreable to the Scripture and to make such vaunt for a few superstitious ceremonies Pur. 407. and vncincere opinions And againe Nay M. Allen though those Doctors buyld some hay or stouble vpon the only foundation Christ their case is ten thousande times better then yours which buyld nothing but dirt and dung tempered with hay and stuble vpon no foundation at all and seeke by all meanes to digge vp the onely true foundation of our faith Iesus Christ making him nothing better then a common person except his bare name Ar. 60. And once againe more particularly The other writers of later yeres he spoke before of Iustinus Martyr and Ireneus we are not afraide to confesse that they haue some corruption wherby you may seeme to haue colour of defence for inuocation of Saintes prayer for the dead and diuers superstitious and superfluous Ceremonies But for the chiefe poyntes of Christian religion and the foundation of our faith that is for the honor of God the offices of Christ Redemption iustification satisfaction the fruites of Christ his passion Grace faith workes authoritie of Gods word authoritie of the Pope Real presence Transubstantiation Communion in both kinds Images c. the most approued writers Tertullian Cyprian Origen Epiphanius Hilarius Chrysostomus Ieronymus Ambrosius Augustinus c. are vtterly against you and therefore can not be of your Church Lo this he saith of our differing from the Doctors First touching the number of the poyntes to wit in most things in many hundreds yea in all that is true in their writings and secondly touching the weight of the poyntes to wit in the greatest and chiefest euen about God and Christ him selfe with those other that he named ij A generall answere to his chalenge declaring that we neede not to answere his Doctors particularly Wherein I thinke Reader whatsoeuer thou art thou doest of thy selfe abhorre the mouth which so filthily runneth ouer and therfore desirest not that I take the payns which I haue promised to ioyne with him in this Chapter vpon the Doctors As also other good causes there are why I might spare that labour Pur. 383 432. First because speaking of the old Doctors and old Councels and the most auncient primatiue Church he saith Pur. 383.432 For which cause that is because the Papistes do offer to stand to their iudgement in al things and not for Confirmation of truth we alleage the authoritie of men we stand for authoritie only to the iudgement of the holy Scriptures In which saying as he agréeth well with himselfe aboue in the seuenth Chapter where he did set at nought all but onely Scripture so I hauing in the laste Chapter answeared all his Scriptures haue by this his owne iudgement fully satisfied him although I meddle not at all with his Doctors vnlesse he require me to spende time onely to mainteine their honor whiche make the forsaid offer being otherwise as he here saith nothing to the matter which is the Confirmation of trueth Againe because he himselfe for me doth answere all his owne Doctors if it be rightly considered See cap. 5. in the end in that he confesseth them to haue helde with vs the very same pointes for the which we must be condemned no remedie as differing from the Doctors in the greatest pointes For why doth he saye that wée are against the honor of God and against the Offices of Christ but because wée hold Inuocation of Saintes and worshipping of their Relikes But the Doctors held the same he confesseth both here Sup. cap. 3. part 2. Sup. cap. 7. par 1. in Traditions and more amply in the 3. chapter Why doth he say that we are against the authoritie of Gods word but because we hold with Traditions But the Doctors held with the same he confesseth in the 7. Chapter And so forth in the residue of those great pointes as may easily be deduced in like maner or at the least so proued that he shal be faine to cōfesse as much In somuch that of one of those points he saith thus expresly I confesse with M. Allen Pur. 156. that the old writers not onely knew but also haue expressed the valew of our redemption by Christ in such wordes as it is not possible that the Popish Satisfaction can stande with them And yet on the other side sée what followeth immediatly Against the valew of which Redemption saith he if they haue vttered any thing by the word of Satisfaction or any thing els we may lawfully reiecte their authoritie not only though they be Doctors of the Church but also if they were Angels frō heauen So that nowe we no more néede to defend against him that we are not contrarie to the Doctors in such great poyntes then that the Doctors are not contrarie to them selues in the same as also that
For to trust in Gods giftes as in the Catholike faith and good workes that hée worketh in vs also to trust in his Sainctes to trust in these I say as they be his is to trust in him onely iij. About Purgatorie Touchinâ— Scripture expounded against it Pur. 380.383 Concerning the lâ—t of the thrée where D. Allen hauing alleaged for his part the consent of all auncient Doctors said boldly to his Reader Aske your new teachers whether they haue any expresse words in Scripture that denie prayers to be profitable for the dead or at least which is libertie enough expounded for that meaning by any one man of all the antiquitie Fulke answering therevnto saith As for a place so expounded by an auncient writer I will seeke no further then the place of Hieronym euen nowe alleaged out of your owne Canon lawe vppon 2. Cor. 5. referring the Reader to many other places alleaged in this aunswere as out of Cyprian Origen and others by whiche the intollerable lying and bragging and rayling of this miscreant shal be better confuted then by any contradiction of woordes So hotte hée taketh that which D. Allen with all mildnes and swéetenes speaketh for saluation of Soules to suche as maye for theyr simplicitie be soone deceaued by following other mens errors with whome the names of Doctors or the onelye bare bragge of Scriptures are as good as the alleagation of places And sée whether he did not worthily so say for I assure thée Reader Fulke taken in a vayne brag it is yet bare names of Doctors that this Answerer also saith out of Ciprian Origen others He caÌ„not shew that in his whole booke neither afore this place nor also after he alleaged any exposition of a text by Cyprian or Origen for that purpose no nor by any other at all as thou shalt here perceaue excepting onely S. Hierome And touching him also what a coosining is it of the Reader to pretend that Hierome expoundeth Scripture against prayer for the dead considering that you confesse your selfe that Hierome allowed prayer for the dead as in the third chapter I noted Cap. 3. pa. â— diui 1. As if you would beare the simple in hand that we also who now allow prayer for the dead do expound Scripture against prayer for the dead Is this to shew that the Doctors be of your side in déede or onely to abuse their bare names The place of S. Hierome is not vpon the 2. Cor. 5. but vpon Gal. 6. And in the Canon lawe if Gratians booke be Canon law you haue the meaning of it Verum hoc de impaenitentibus accipieÌ„dum est saith Gratian But this is to be vnderstood of the vnpenitent de mortuis damnatis of the dead that are damned saith the Summe ouer the head Neither do the wordes enforce ought els alleage you them neuer so often These they are Pur. 382.383.445 In this present worlde we knowe that one of vs may be helped of another either by prayers or by counselles but when we shall come before the iudgement seate of Christ neither Iob nor Daniell nor Noe can intreate for any man but euery man must beare his owne burden For any man you sée whose burden weigheth contrarie to all intreatie of others because he dyed impenitent But otherwise who so dyeth penitent deserueth thereby that the intreatie of others maye helpe him as you heard S. Augustine saye in the laste Chapter answering the texte 2. Corinth 5. Cap. 8. par 3. diui and so he beareth his owne burden and yet may be holpen by others For suche is the poise of his burden that it weigheth this way and not the other way In an other place D. Allen rehearseth foure textes that they alleage agaynst Purgatorie Pur. 436.437.438 Eccle. 11. Mat. 7. 2. Cor. 5. Apoc. 14. the aunsweres I haue put downe in the last Chapter and then saith I aske them sincerely and desire them to tel me faithfully what Doctor or wise learned man of the whole antiquitie euer expounded these textes or any one of them agaynst Purgatorie or practise for the dead Herevnto Fulke answereth Before the heresie of purgatorie was planted in the world how could the old Doctors interpret these places by name against that which they neuer heard named Cap. 3. pa. 2 diui 1. Infra ca. 11. contra 45. this poore shift he falleth vnto not considering that it is contrarie to his bragges here a litle before of Cyprian Origen and others nor remembring that in the third Chapter he confessed the old Doctors both heard allowed both the name the thing both of purgatory and prayer for the dead Yet haue they he saith so interpreted some of them that their interpretation can not stande with Purgatorie or prayer for the dead as I will shew in their particuler answers So he promiseth and yet wheras they are foure texts only at one of them be bringeth the Doctors interpretation and that also none but S. Hieromes whom also he confesseth as I haue said to allow prayer for the dead Let vs sée theÌ„ how you shew that his interpretation is against his owne beliefe And because you crake of the exposition of the Fathers you say to D. Allen Hieronym in his commentarie vpon this place Eccle. 11. expoundeth the north and the south not for the states of grace and wrath as diuers of the auncient Fathers do saith D. Allen but for the places of rewarde or punishment of them that dye Why what repugnance is betwéene those two expositions They agrée both so well that S. Hierome hath them both First the two states of them that dye Whersoeuer thou doest fall there shalt thou alwayes remayne Siue te rigidum c. Whether thy last time find thee rigorous and cruell to the poore or milde and mercifull Then the two places of payment The tree either did sinne before while it was standing and then it is put afterwardes in the North coste or if it did beare fruites worthy of the South it shall lye in the South coste And immediatly Neither is there any tree but it is either in the North or in the South Vnderstanding by the North any place of punishment not onely eternall but also temporall in so much that he there sheweth out of Esay that the North may bring to the South These are his two last expositions of that place his first is this Keepe the foresaid commaundementes For wheresoeuer thou preparest thee a place futuramque sedem and a seate for hereafter whether it be in the South or in the North there when thou art dead thou shalt continue This exposition with D. Allen I followed in the last chapter for it is nothing els to say but that no man after death can merite either to change altogether or so much as to better his state Touching Scriptures for Purgatorie and prayer for the dead And touching Scriptures expounded by the Doctors agaynst Purgatorie and prayer for
his foundations of Purgatory though in other places contrarying your selfe after your maner you say It was somewhat risely budded vp in his time yea and throughly finished And to proue this his pretensed doubtfulnes you alleage foure bookes of his Enchir. ad Laur. cap. 69. Ad octo Dulc. quaest q. 1. De fide op ca. 16. and De Ciui Dei li. 21. ca. 26. In al which places he repeateth one saying as D. Allen noted before you answering it moste clearely and shewing against this pretensed vncertayntie of his that not onely in other bookes but in all the same bookes also and almost in the very same chapters Pur. 118. he holdeth as a matter of faith and to be beleeued of all Christian men that the prayers of the liuing do release some of their paynes in the next life And constantly as al other Catholikes euer did coÌ„fesseth that the sinnes or vncleane works of the liuing not duely by penance wyped away in this world must be mended after our death For De Ci Dei these words he hath August de Ciui li. 21. ca. 24. 13 Ench c. 110. Ad Dulcit q 2. Tales constat ante Iudicij diem per poenas temporales quas eorum spiritus patiuntur purgatos c. It is certayne that suche men beeing purged before domesday by temporall paynes which their soules do suffer shall not after the resurrection be committed to the torments of the euerlasting fire And a litle after Temporali supplicio ac sanctorum orationibus mundatos being clensed by temporal torment and prayers of the holy ones Which declaration of D. Allens was so euident that your selfe are compelled to say Pur. 110.196 Aug. ciu li. 20. c. 25. li. 21. c. 13.24 Pur. 121. Howbeit 21. booke c. 13. of the same work De ci dei he coÌ„cludeth very clerely and that vpon the texts Mal. 3. Esa 4. Mat. 12. that some suffer teÌ„porall payns after this life This may not be denied And yet that in the same bookes he was vncertaine you haue so playne words that you suppose D. Allen neuer read the places in Augustines owne bookes but onely receiued his notes of some elder Papists that had speÌ„t more time in gathering them but had not such audacitie to vtter them as M Allen. Who but you could or would for shame of heauen earth set such a face vpoÌ„ a matter so cleare of it selfe and so confessed of your selfe But which are those so playne words Ench. c. 69.68 Nonnullos fideles per ignem quendam purgatorium quanto magis minusue bona pereuntia dilexerunt tanto tardius citiusque saluari Some of the faithful after this life to be saued so much later or sooner by a certaine Purgatory fire as the more or lesse they loued transitory goods but yet hauing Christ in their heart for the foundation that is so as they preferred nothing before him but were ready to forsake all rather then him This to be so is not vncredible Et vtrum ita sit quaeri potest aut inueniri aut latere And whether it be so in deede it may be searched and by search either found or not found These are the plaine wordes in which to replye to D. Allens answere you will néedes haue S. Augustine so often in one booke and almost in one Chapter to be grossely contrary to him selfe one while certaine another while vncertaine of one and the selfe same thing But D. Allens answere according to S. Augustines plaine wordes in these chapters also as well as in the others is as it was that he speaketh not still of one thing or of one Purgatorie fire but of two diuerse The one Purgatorie fire is to punish so to purge by temporall paines the soules for there sinnes for their euill life though not so euill vt misericordia habeantur indigni that they may be thought vnworthy of mercy Of this Purgatory S. Augustine with all the faithfull of all ages holdeth him selfe â—o certaine The other Purgatorie fire is as the fire of Tribulation in this life for the most perfit also to passe through euen them whose life was talis in bono vt ista non requirat so good that they neede not to be releeued with the prayers of the Church and therfore not to punish sinne as now we speak of it but only to weare out by litle and litle rerum secularium quamuis licitè concessarum c. suche affections to worldly lawfull things as to wife c. that without griefe of mind he can not part from them so as the other can which builded golde siluer and pearles whose worke therfore is not burned vp quia non ea dilexit quorum amissione crucietur because he did not loue those things with the losse wherof to be tormented And of this Purgatorie S. Augustine was vncertaine as it is in dede very doubtfull saith D. Allen to this day also Pur. 119. not onely because we know not whether such worldly lawfull affections do remayne in the Elect soules departed but also because nothing but sinne and the debt of sinne séemeth to endaunger the soule to any payne whether it be poena sensus or onely poena damni Whervpon to say the truth it séemeth to me more probable although S. Augustine inclined more to the other side that there is not any suche Purgatory but rather that after full penance for sinne or full pardon of it the soule goeth without all delay straight to heauen And so I haue shewed plainly what S. Augustine was certain of and what he was vncertaine of thinking good withall to admonish the Reader that although for more perspicuitie I name two Purgatories out of S. Augustine yet I meane but one purgatory with two diuers operations as it is but one fire of tribulation in this life though it haue those two operations to purge sinne with punishment and to purge worldly lawfull affections with griefe of minde when we must in persecution depart from our beloued That also Purgatorie fire after this life is for the first of these operations it is certayne Whether it be also for the other it is vncertayne Hithervnto perteineth that also where you say Pur. 317. M. Allen affirmeth that S. Augustine De cura pro mortuis agenda neuer doubteth but intercession may be made vnto the Saintes for the dead and oppose to his affirming cap. 5. of the same booke Cum ergo mater fidelis c. Therfore when the faithful mother desired of Paulinus Bishop of Nola to haue her sonnes body laide in the Martyrs Church Si quidem credidit eius animam meritis Martyris adiuuari hoc quod ita credidit supplicatio quaedaÌ„ fuit If she thought his soule to be holpen with the Martyrs merites this her thinking was a certaine supplication haec profuit siquid prosuit and this supplication profited if any thing profited Here Augustine you say doubteth whether supplications to the
a fourefolde offer is made vnto him ¶ Chapter 8. To shew his vanitie in his forsaid rigorous exacting of playne Scriptures and great promises to bring playne Scripture conferring place with place so euidently All the Scriptures that he alleageth are examined and answered The first part Concerning the question of Onely Scripture The second part Concerning the question of the Church 1. Indefinitely Whether the whole Church may erre Whether she may be diuorced Whether she it is that should prepare the way to Antichrist Whether she be alwayes a base companie Whether it be alwayes inuisible yea or so much as then when Antichrist commeth 2. Namely of their Church and of ours Certaine places cōferred diligently together concerning the Defection and Antichrist The third part Concerning the question of Purgatorie 1. Ab authoritate Scripturae negatiuè that is by the Scriptures authoritie negatiuely 2. Ab authoritate Scripturae affirmitiuè First about certaine foundations of Purgatorie and prayer for the dead The distinction of veniall and mortall sinne Whether after sinne remitted paine may remaine Whether Purgatorie follow thereupon Whether in Christ the workes of one may helpe another His cōmon argument of the omnisufficiencie of Christs passiō It is omnisufficient ergo it worketh alwayes to the full It is omnisufficient ergo nothing worketh with it Secondly directly of Purgatorie it selfe prayer for the dead Whether all the elect goe straight to Heauen Afore Christes comming Or at the least since Christes comming Whether the Iudgement may stand with Purgatorie Whether faith hope and Gods will The fourth part Concerning all other questions that he mentioneth About Good workes 1. In generall Whether they do iustifie Whether we haue Freewill 2. In speciall Of prayer Prayer to Saintes Of Fasting About the Sacramentes 1. In generall Whether they be but two Whether they do confer grace 2. In speciall Baptisme the necessitie and effect of it Eucharist Real presence Transubstantiation Mariage of Votaries Of Bishops Priests and Deacons ¶ Chapter 9. To defend that the Doctors as they be confessed to be ours in very many pointes so they be ours in all pointes and the Protestantes in no point All the Doctors sayings that he alleageth are examined and answered The first part Of his Doctors generally 1. His chalenging wordes 2. A generall answer to his challenge declaring that we neede not to answer his Doctors particularly 3. I ioyne with him neuerthelesse particularly The second part Of his Doctors particularly First whether they expound any Scripture against vs. 1. About Antichrist and Babylon 2. About Onely faith 3. About Purgatorie Touching Scripture expounded against it Touching Scriptures for it Whether they say no Scripture to make for it Of certaine perticular textes Secondly whether they geue any other kinde of testimonie against vs. 1. About the Bookes of Machabees Whether somewhat also of other controuersed Scriptures specially 2. About Onely Scripture Where of S. Augustine threefoldly alleaged 3. About certaine Traditions 4. About the Mariage of Votaries 5. About the Real presence And Transubstantiation 6. About the Sacrament of penance Absolution Temporall debt remaining after Absolution Satisfaction Pardons 7. Of Purgatorie Of the Canonicall Memento of oblations and of Sacrifice for the dead practised by the Church Of particular Doctors VVhether S. Augustine doubted of Purgatorie Or denied it Other Doctors about praying for the dead Whether it be onely for Veniall sinnes 8. Of Limbus patrum ¶ Chapter 10. That notwithstanding al which he hath said against D. Allens Articles in his first booke beeing of that matter or also in his other of Purgatorie Euery one of my 51. Demaundes and therefore also euery one of my Motiues likewise euery one of those Articles stādeth in his force euery one I say and much more all of thē to make any man to be a Catholike and not a Protestant 1 Collatio Carthaginensis touching the Church of the Scriptures 2 Building of the Church amid persecution 3 Going out of the Church 4 Rising after the beginning of the Church 5 Cōtradicted of the Church 6 This name Catholikes 7 This name Heretikes 8 This name Protestantes 9 Cōuersion of heathē Natiōs 11 Our Britannie 10.12 Miracles Visions 13.15 Honor of Crosses and Saintes 14.16 Vertue of Crosses and Saintes 17 Exorcismes 18 Destroying of Idolatrie 19 Kings and Emperours 20 In all persecutions 21 Churches 22 Seruice 23 Apish imitation 24 Priesthood and Sacrifice 25 Monkes 26 Fathers 27 Councels 28 See Apostolike 29 Traditions 30 Their owne Doctors 31 Vniuersalitie 32 Antiquitie 33 Consent 34 Authoritie 35 Vnitie 36 Owners and kepers of the Scriptures 37 Stoare house of all truth 38 Old Heresies 39 In old Heretikes Onely 40 They neuer afore now 41 Studying al truth 42 Vnsent 43 Succession 44 Apostolike Church 45 Chaunging 46 Our Auncetors saued theirs damned 47 Communion of Saintes 48 By their fruites 49 All enimies 50 Sure to continue 51 Apostasie ¶ Chapter 11. What grosse contradictions Fulke is fayne to vtter against him selfe while he struggleth against Gods Church and the Doctrine thereof ¶ Chapter 12. A Nosegay of certayne strange flowers piked out of Fulke that they which delight in such a Gardiner may see his handyworke ¶ 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
them that receiue them You quote for this also 1. Cor. 10. but you haue no such thing there And touching your argument it holdeth aswell against the working of Christes passion For how should that worke of his geue grace if faith be requisite in vs Is not this a witty demaund trowe you I haue aboue alleaged manifest Scripture Cap. eodē pag. that Christ washeth vs both by his bloud and also by baptisme Those are the instrumentes which his mercy Tit. 3. vseth in this worke As for our faith all other actions they are not instrumentes they are not workers they are onely dispositions though necessarie dispositions as the drines of the wood is a disposition but it is the fire that worketh True it is and the Scripture saith it that by beléeuing and by other good actions we worke our owne saluation Philip. 2. as by way of meriting but it saith not that we worke the effect of any Sacrament as our regeneration when we are baptized our Corroboration whē we are confirmed our cibation when we are housled though our faith and other vertues be necessary therein that by our indisposition we do not put obicem Christes passion as it did both merite and worke all so to our déedes it giueth vertue to merite to the Sacraments it geueth vertue to worke Thus the Scripture teacheth and thus the Catholike Church beléeueth what soeuer you meane by your Church Pur. 241. when being told by D. Allen that the bloud of Christ maketh mens works meritorious you tell him agayne that the Church of Christ abhorreth that blasphemy By al which is reuealed your manyfold ignorance in that you say Pu. 35.155 The meane on Gods behalfe by which we are made partakers of the fruites of Christes passion and so grafted into his body is his holy spirit of promise which is the earnest and assurance of our inheritance who worketh in vs faith as the onely meane by which the righteousnes of Christ is applyed vnto vs. Ephe. 1. And as for the Sacramentes which you seeme to make the onely condites of Gods mercy we are taught in the holy Scriptures that they are the Seales of Gods promises giuen for the confirmation of our faith as was Circumcision to Abraham when he was iustified before through faith Rom. 4. Here are diuers poyntes of Caluinisme boldly affirmed two places of Scripture quoted for them but how falsely and fondly I shall easily declare S. Paule Rom. 4. declareth that it was a seale or cōfirmation on Gods part that also the vncircūcised shall be iustified by faith because with Abraham béeing so iustified Gen. 15. he entred afterwarde Gen. 17. such a bargayne As we may likewise say Mat. 16. that it was a Seale that we are blessed by cōfessing Thou art Christ the sonne of the liuing God because S. Peter being for the same confession blessed had also the keyes of heauen geuen him in reward And as this would serue vs well if they which haue the keies after Peter should say that none are blessed but they so the other serued well when they which were Circumcised in flesh after Abraham did say that none were iustified but they Is this to say that all men are iustified before they come to the Sacramentes and that all Sacramentes be Seales of such a matter yea or so much as that all Iewes were iustified before they came to Circumcision and that Circumcision it selfe was to them a Seale of such a matter This is your euident Scripture this is your necessary concluding vpon it Goodly geare forsooth that for it we must leaue the Catholike Church and her guyde the holy Ghost and go to schole to Caluine Other poyntes of your ignorance are about the Holy spirite of promise You saye it is the meane to make vs partakers of the frutes of Christes passion Item the meane to graffe vs into his body Item that it worketh in vs faith By all which you declare that you know not what the Spirite of promise is and that you are no conferrer of Scriptures together how muche soeuer you bragge thereof Varietie of matter bréedeth prolixitie against my wil though of euery one I say neuer so litle which I beséech the gentle Reader to consider Otherwise in this matter I might lay together so many Scriptures as would fill the most gréedy that is Briefly Christ the day he ascēded as often afore both he The Spirite of promise Sac. of Confirmation and S. Iohn Baptist and the Prophetes namely Ioel said And I sende the promise of my Father vpon you Luc. 24. And he commaunded them not to returne home into Galilée but to exspect in Ierusalem his fathers promise which you haue hard quoth he of my mouth for Iohn baptized with water but you shall be baptized with the holy Ghost not many dayes hence to wit the tenth day off béeing Whitsonday They had faith afore and they were baptized afore and therefore graffed into his body afore though not fully baptized not fully graffed and yet they were to receiue this spirite this promise as being not the meane c. but the very greatest fruite of Christes passion the complement of baptisme the full ingraffing into his body which is his church yea the very inheritance it selfe For the inheritance is the Fathers promise Rom. 4. and so in Genesis and in all the Olde Testament And this spirite is as you heare the Fathers promise called therefore of S. Paule the earnest of our inheritance because it is the full first fruites thereof And therefore so farre as the Gospell goeth so farre alwayes goeth this spirite together with it to the Iewes Act. 2. to the Samaritanes Act. 8. to the Gentiles Act. 10. As to this day in the Catholike Church where the same Gospell continueth it is still giuen to all the baptized by imposition of the Bishoppes handes Marke it well it quite ouerthroweth your new inuented Gospell wherein after faith and after baptisme you giue not this spirite euen also your owne place to the Ephesians Cap. 1. condemneth you for there it is said to the Ephesians that first they heard the word of trueth the Gospell of their saluation then that they beleeued in Christ and then after beleeuing you were sealed with the holy spirite of promise which is the earnest of our inheritance If this be not playne ynough conferre Acts. 19. where the very storie of it is reported concerning twelue Ephesians who were baptized with Iohns Baptisme afore S. Paule came vnto them and then were taught by S. Paule that they must beleeue in Iesus Which when they heard they were baptized by some minister of S. Paules in the name of our Lord Iesus Et cum imposuisset c. And after that Paule him selfe laying his hands ouer them the holy spirite came vpon them By this litle the Reader may iudge who findeth out in déede the meaning of Scripture by plaine conference of other Scriptures who