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
Origens Purgatory was a paynlesse Purgatory Why speaketh he of any paynes but the paynes of this life Marke his words once again We do not celebrate the day of Natiuity cum sit dolorum atque tentationum introitus seing it is the entrance of sorowes and tentations but we celebrate the day of death vtpote omnium doloruÌ„ depositionem atque omniuÌ„ tentationum effugationem as that which is the doing off of all sorowes and the driuing away of all tentations Of all sorowes and of all tentations you sée which our day of Natiuitie is the entrance vnto Therfore saith he we both celebrate the Memories of Saintes and deuoutly keepe the Memories of our parents or friends dying in the faith But it followeth you say Tam illorum refrigerio gaudentes quam etiam nobis piam consummationem in fide postulantes Partly reioysing for their ease partly also requesting for our selues a godly finishing in the faith Do you not see that he expoundeth their ease to be their godly finishing in faith for then they rest according to the body from all the sorowes tentations of this bodily life in hope also to liue for euer after a while aâ—cording to the same bodies Which causeth vs also at this day to reioyce vnspeakeably when we heare that our friendes in Englande dye in the Church of God among so many tentations there to the contrarie and to thanke God for it with all our heartes though withall we say Masse of Requiem for their soules For so it foloweth after in Origen Oblations for the dead touching their friendes soules Celebramus nimirum c. And this we do in our celebration for our parentes or friendes We call together the religious with the Priests the faithfull with the Cleargie meaning by the Religious the Monkes which were the principall order of the faithfull or Layetie as the Priestes were the principall order of the Cleargie whiche I note by the way because of your saucines with D. Allen here procéeding of your ignorance in Antiquitie neither vnderstanding so much as these very words of Origen Inuiting moreouer the needie and poore filling with foode the fatherlesse and widowes That our solemnitie may be made to be a memorie of rest to the soules departed whose memorie we celebrate and maye to our selues be made to be a sauor of swetenes in the sight of God eternall That is a sacrifice of thankes giuing for them that were aliue as you interprete it shewing your great skill in the Scriptures He alludeth to Philip. 4. where S. Paule speaketh of the like charitie of the Philippians towards him calling it odorem suauitatis a sweete sauour that is as there it followeth a sacrifice acceptable and pleasing to God signifying that such works are passing meritorious as béeing in the morall sense meant by those burnt Sacrifices of the Lawe whiche all and not onely when they were for thankes giuing were called sweete sauours to God Pur. 427. The like ignorance you shew also in the former clause which is more to our purpose to thinke that memorie for one can not be a prayer for him Col. 4. as though S. Paule in prison did not commend him selfe to the Colossians prayers in saying Memores estote vinculorum meorum Remember my gyues Heb. 13. And to the Hebrues Remember them that are in gyues as if you were in gyues with them And as S. Augustine writeth Au. de Ciu. li. 21. ca. 27. Quod frequentatur ore Christiano That which is common in Christian mouthes eche humble person to commend him selfe to the deuout and to say Remember me deseruing also at his hands so to do And so in our Masse when we make for our friâ—d aliue memoriam patientiae a memory of patience for our friend departed memoriam requiei a memory of rest it is a prayer to God to giue him patience to giue him rest And that Origen meaneth euen so you may sée in S. Iames Masse where be the very words that he alludeth vnto Remember O Lord our God the soules of all fleshe of the right beleeuers from Abel the iust euen to this day Fac eos requiescere make them to rest in the land of the liuing in thy kingdome c. Nostrae vero vitae fines and direct in peace the finishing of our liues to be Christian acceptable and pure from sinne Cyp. ep 66 And therefore againe where S. Cyprian saith of one Victor being departed Neque enim ad Altaâ—e dei meretur nominari in Sacerdotum prece For he is not worthy to be named at Gods altar in the prayer of the Priestes what exposition is this of yours By prayer he meaneth not prayer for deliuery of the dead out of Purgatory Pur. 284. but as Origen saith for the faithfull liuing to haue the like godly departure as he had that was fallen asleepe Origen helpeth you not as I haue shewed and S. Cyprians words be so playn that you do nothing els but shew your obstinacy in wrangling vpon them and your ignorance in Antiquity Thrée things at Masse were and are vsually done for the dead First his friends offred for him partly his owne bequest partly their own charities Pur. 244. out of Chrysost to the sustenance of the Cleargie reliefe of the poore Secondly the Priest offered the Sacrifice it selfe of our price for him Thirdly he named him after consecration in the memorie of the dead to commend his soule to God among the rest All these thrée S. Cyprian hath there expresly Touching the first he saith The Councell decréed that if any do such a thing Non offeretur pro eo there should be no offering for him And therfore there is no cause that any offering should be made there with you he writeth to the Priests Deacons and Laity of the parish for the sleeping of Victor so he calleth the offering at the day of ones death because there are other offerings besides as at the months minds day and the twelue monthes mindday Touching the second he saith The Councel decréed also Ne sacrificium pro dormitione eius celebraretur That the Sacrifice should not be celebrated for the sleeping of such a one And touching the third He is not worthy to be named in the Priestes prayer at the Altar Et ideo non est c. And therfore there is no cause that any praying should there with you be vsed in the Church in his name For heede may be taken hereafter that this be done no more if this fact now be punished By which appeareth againe that it is but méere cauilling wheÌ„ you distinguish betwene Oblations of the dead Pur. 259. Oblations for the dead because oblations of the dead them selues no lesse then of their friends were oblations for the dead as S. Cyprian here expresly calleth it offerri pro eo to offer for him And therefore maketh against you not onely the second Toletane Councell as you also
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