Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.

An aunsvvere to certayne obiections of the aduersaries, moued vpon the diuersitie of meanings vvhich they see geuen in the fathers vvritings, of the Scriptures before alleaged for pur∣gatory: and that this doctrine of the Church standeth not against the sufficiencie of Christes passion. CAP. XI.

1 BVt nowe the other side seeketh for some shiftes, and draweth backe in this extremity thus. That the places of the olde and new Testament,* 1.1 now rather alleaged for my purpose and the proofe of purgatory, though they be thus expounded of the doctours, yet they may haue some other meaninge, and sometimes be construed otherwise by the fathers them selues. To which I aunswere, and freely confesse that they so may haue in deede:* 1.2 but the aduersary must take this with all, that the pillars of Christes Church woulde neuer haue geuen this sense amongest other, or rather before all other mea∣ninges

that probability or conferēce of scriptures did driue them vnto, had it conteined a plaine faulsehood, as the heretike sup∣poseth it doth. Yea had not the doctrine of Purgatory bene a knowne trueth in all ages, it should neuer by the graue iudgemēt of so many wise men, haue atteyned any colour of scripture. For though many meaninges be founde of most harde places in all the Bible, yet there is no sense geuen by any approued doctour, that in it selfe is false. And thinke you diuerse textes of the holy Scripture coulde haue caryed a false perswasion of Purgatory, downe from the Apostles dayes to our time, for true doctrine? Marke well, and you shall perceiue that the Church of Christ hath euer geuen roome to the diuersitie of mens wittes, the di∣uision of graces, and sondry giftes in exposition of most places of the whole testament: with this prouiso alwayes:* 1.3 that no man of singularity should father any falsehood or vntrueth vpon any texte: but otherwise, that euery man might abounde in his mea∣ning. Mary falsehood she neuer suffered one moment, to take holde or bearing of any scripture, vnreprehended. Ecclesia mul∣ta tolerat (sayth S. Augustine) & tamen quae sunt contra fidem vel bonam vitam, non probat, nectacet, nec facit. the Church beareth many thinges: yet such thinges as be hourt∣full to faith or good life, she neuer approueth, nor doth them her selfe, nor holdeth her peace, when she seeth them done by others.

Thereof we haue a goodly example in our owne matter. So long as any conuenient meaning might be found out by the holy writers, of that place alleaged out of S. Paule for such as shoulde be saued through fire, she liked and allowed the same. Some pro∣ued that the elect must be saued by long sufferance, some said the tribulation of this life and world must trie mens faith & workes, some saide the greefe of minde in loosing that which they ouer much loued, was the burning fire of mans affections: some woulde haue the greuous vexation of departure out of this life, to be a purgatory paines: some construed the texte, of the fire of confla∣gration, that shall purge the workes of many in the latter day: finally they all agreed, that the temporall torment of the worlde to come is litterally noted, and especially meant by the fire which the Apostle speaketh of. All these so litle do disagree amongest

them selues, that not onely by diuerse men, but of one man they might well all be geuen. And being all in them selfe very true, the holy Church so liketh and alloweth them eche one, that yet by the common iudgement of all learned men, that meaning for Purgatory paines, she approueth as the most agreeable sense to the texte, and whole circumstance of the letter. But as soone as Origen went about to proue by the same scripture, that all wic∣ked men shoulde at length be saued after due purgation by fire: then this pillar of trueth seeing an open falsehood gathered by the scripture of Gods worde, coulde susteine no longer. She set vp against this errour her pastors, the graue fathers of our faith. who ceased not, as occasion serued, to geue men warning of the deceite intended: not onely still mainteining the doctrine of Purgatory. but also expressely condemning all the reprehenders thereof, as hereafter it shall be better declared: and so misliking no sense that in it selfe was true, the meaning of Purgatory yet, hath bene of all the learned counted so certaine, that in geuing any other likely exposition, that was euer added with all, as most con∣sonant to the will and wordes of the writers. So doth Theodo∣retus, so doth S. Augustine, and so in a maner did they all. And as the saide holy doctour saith (with whose wordes I am much delited, by cause he of all other maketh trueth stand most plainely vpon it selfe.* 1.4) One texte of scripture may well haue so ma∣ny vnderstandings as may stand with trueth, and be not re∣pugnaunt to good life and maners. And he hedgeth the di∣uersity of mens wittes in the exposition of scripture, with in the double knot of loue, which is towards God and our brother: Who so euer (sayth he) taketh him selfe to vnderstand scripture or any parte thereof,* 1.5 and in that meaning edifieth nothing at all the double loue, of God and our neighbour, he mis∣seth the true meaning thereof. But who so euer can finde out such a sense that may be commodious to the increase of charitie, although it were not directly intended by the writer, yet he is not harmefully deceiued, nor founde a lyar therein. so sayth he. Now as for our matter, I am well assured, there dare no man, though he were destitute of Gods grace, yet not for shame of him selfe, affirme that the doctrine of purgatory is hourtfull to vertuous life, the only miscredit whereof, hath vt∣terly

banished all good Christian condicions: or iniurious to the faith of Gods Church, which is not only agreable, but principally intended by the plaine letter of Gods worde, and consonant to all other meanings, that may be gathered by any such scripture as we haue alleaged there for: and to be short, receiued of so many fathers, so wise, and so well learned, as we haue named for that purpose, as a trueth most reasonable, most naturall, and most agreable to Gods iustice.

VVell then, the misbeleuers can haue no shifte nor escape, by the chalenge of Gods word, or doctures, or diuersity of sensies: here is no holde for errour: all I trust be safe and sure on eue∣ry side.

CAP. XI.

1 YOu shoulde breake your olde wonte, if you did not in this chapter ouerthrow something, that you haue builded in that which went next going before. He hath labored all this while to proue, that purgatory hath grounde in the Scriptures, now he cō∣fesseth franckely: that there hath bene no text of scrip∣ture by him alleaged to proue it, but it may haue an other meaninge, and is sometime other wise construed of the fa∣thers them selues. I will aske no more to proue that pur∣gatory hath no grounde in the worde of God, which is not an ambiguous oracle, that may be drawen euery way like a leaden rule, & hath but one true sence or meaning, which is the right meaning of the holy Ghost. For although di∣uerse men may geue diuerse interpretations of some ob∣scure and harde place, which all conteine no impiety or falshode, yet the spirite of God meaneth but one thing, and not what euery mans wit and iudgement will take it to be. True it is that so longe as the proportion of faith is kept, the Church beareth with them that geue wronge interpretations, but the spirite of God which is in his Church, alloweth not wronge interpretations for right. And where as M. Allen alloweth all the interpretatiōs that the fathers haue made of the text by him alleaged, as true,

so long as they affirmed no error, he may by the same rea∣son affirme, that contradictories are true, as in that saying of him that shall not come out vntill he haue payed the vttermost farthing: some haue expounded, that he shalbe alwayes punished, some that he shall not be alwayes pu∣nished. One sayth he shal neuer be released, an other saith, he shall be released at length, how is it possible that both these interpretations can be true? and yet both these in∣terpretations are founde in some writers. But his suerest shifte is, that the doctrine of purgatory, was a knowen trueth in all ages. But this is the whole matter in contro∣uersie. For how can it be taken for a knowen trueth in all ages, which hath none so suer grounde in any text of scri∣pture, that cā be wrested for it, but the same text may haue an other, and that a true interpretation. But of the anti∣quity of that error, we shall haue better occasion hereafter to discusse in the second booke, where this matter is of pur∣pose intreated of. In the meane time, we wil take that which is here graunted so liberaly, that there is no text of scrip∣ture alleaged for purgatory, but it may be otherwise truely interpreted, and not of purgatory, and that the fathers haue so done by M. Allens owne confession.

2 Their extreme and onely refuge is, that the paine of Christes passion,* 1.6 and his sufficient payment for our sinnes, stan∣deth not with our satisfaction or penaunce in this life, nor with paine or purgatory in the next. O Lorde how farre may mans ma∣lice reach? that not contented to abuse their reason and the word of God in persuasion of errour, but are bolde to referre Christes blessed death also,* 1.7 to cloke together with falsehood, wanton and licentious liuing.

Many vertuous persons haue bene prouoked by the medita∣tion of our Sauiours sorowes, to leaue the stattering welth of this worlde, and to charge them selues with perpetuall vexation of body: but that any did euer so rest vpon Christes passion, that in respect thereof, they might passe their dayes in idle welth of lust and liberty, that was (I trow) vnhearde of, before this sinne∣full sect. These fellowes argue thus: Christ hath paide the full

price of our sinnes, ergo we must do no penaunce, nor suffer any paine for them. But S. Paule thus: Christ by paine and pas∣siō is entred into the glory of his kingdome,* 1.8 ergo if we looke to be his fellow heires, or partakers of his glory, we must suffer affliction with him, and ioyne with him in paines and passion. S. Peter also thus: Christ hath suffered, leauing you an exam∣ple that ye should follow his steppes,* 1.9 therefore all his blessed life passed in paine must be a perpetuall sturring vp of toleration, & gladde suffering for his name againe.* 1.10 Iohn our maisters mes∣senger prepared the way of Christes death and doctrine, by wor∣thy fructes of penaunce: and that was the beginning of Christes owne preaching,* 1.11 therfore I dare be bolde to say these thinges are not abrogated by the teaching of the Gospel, nor voide by Christs passion: which onely maketh our workes and merites, to be of that value and acceptation, that all Catholike men counte them of: which els to the satisfying for sinne shoulde be nothing a∣uaileable, nor to the atteining of heauen any thing profitable. But it is foly to make ouer many wordes in a case so plaine, seeing the example of both God and good mens dealing, abun∣dantly proueth mans punishment either temporall or eternall, to stande well with the excellent value of our Sauiours death. For if paine for sinne, were iniurious to Christes death, then, the holy prophet Dauid that liued long in greuous penaunce, were iniurious to his Lordes death: then the Church were iniurious to her owne spouse his death, that chargeth all offenders with penaunce: then God him selfe were iniurious to his owne sonnes death, that sharply punisheth sinne forgeuen: then Christ him selfe were iniurious to his owne death, that both by his ex∣ample and holy preaching, did euer commend sharpe penaunce and paine.

These delicat teachers of our time, that vnder pretence of preaching the Gospell, auouching the glory of God and the grace of our redemption, haue serued mens lustes, abandoned the olde austerity of Christian life, and rased out of the peoples hartes the feare of Gods iudgements, were foreseene by the holy Apostle Iudas: And he calleth them, Impios,* 1.12 transferentes Domi∣ni nostri gratiam in luxuriam. VVicked men, turning the grace of our Lorde vnto wantonnesse and lust. Against whome

also S. Paule made this exception:* 1.13 that they shoulde not in any wise by the freedome of our redemption chalenge any liberty of the fleshe.

Notwithstanding Christes passion then, we must not otherwise thinke, but to suffer for our owne sinnes: not as helping the in∣sufficiencie of his merites, but as making our selues apte to re∣ceiue that blessed benefit, which effectually worketh vpon no man, but by meanes: nor serueth any to saluation, but by obe∣dience of his will and worde.* 1.14 For if Christes death shoulde worke accordinge to the full force of it selfe, it woulde doubtlesse suppe vp all sinne, and all paine for sinne: it might wipe away death, both of this present life, and eternall: it woulde leaue neither Hell, Purgatory, nor paine: the price and worthinesse thereof being so aboundaunt, that it might, being not otherwise by the vnserchable will and wisedome of the sufferer limited, saue the whole worlde. But now ordinary wayes by Gods wisedome appoin∣ted for the bestowing of that excellent medicinable cuppe, (as S. Augustine termeth it) and condicions required in the parties beside,* 1.15 Christes death doth not discharge vs of satisfaction for our sinnes, nor of any other good worke, whereby man may pro∣cure his owne saluation.

2 The sufficiency of Christes passion is compted a light argument to M. Allen, but the weight thereof shall not withstanding bea••e doune all the blasphemous doctrine of Popery. He sayth thereby we cloke falsehoode and li∣centious liuinge. The Lorde knoweth that he ••claunde∣reth vs. Then he will frame our argument therof as he list, but there in he doth vs too much wronge. But thus we rea∣son in deede: Christ hath payed the full price of our sinnes, therefore there is no parte of the price left to be payed by vs. Christ hath fully satisfied for our sinnes, therefore their remaineth no satisfaction for vs. Christ hath suffered for our iniquities, therefore we are healed by his stripes. And yet we neither exclude repentance, nor the true fructes thereof, which are good workes, but rather we establish them. For Christ hath payed the price of their sinnes, that repente and beleue in him, that follow his steppes, that

walke in his precepts, but neither our repentaunce, nor our fayth nor good workes deserue any thing, onely the death of Christ is all our merite, and the onely meane by which the same is applied vnto vs and we receiue it, is our fayth, thus the scripture teacheth, thus we beleeue. And as for that vaine amplification of M. Allen, that the full force of Christes death woulde suppe vp all sinne, death, hell, and paine, we may see there by how Sathan deludeth heretikes to extende the benefits of Christes death vppon a fonde supposition beyonde the limittes of his will, & not to allow the same to stretch so farre, as Gods determination hath apoint••d it. Christ hath satisfyed for our sinnes, yet we must make satisfaction our selues. Christ by his suffering is become a cause of saluation to all that beleiue in him, yet euery man by good workes must procure his owne sal∣uation. These are the enemies of the crosse of Christ, which glory in their owne shame whose ende is confusion.

3 And I am not a frayde to vse the word Satisfaction,* 1.16 with Cyprian, O••••gen, Ambrose, Augustine, and the rest of that blessed fellowship: VVho right wel knew the valew of our redemp∣tion, and the force of that satisfaction which our Sauiour made vpon the Crosse. I dare well leaue these pety diuines and speake with the grand capitanes of our faith and religion. And I woulde to God I coulde as well in any part come after them, in example of Christian life: VVho not so much in worde, as in the course of all their conuersation, lefte vnto vs perfect paterns of great and greuous penaunce. Their longe watching and wailinge, their straunge, weyelde, and waste habitation, their rough appareling, their hard lying, their meruelous fasting, their perpetual praying, their extreme voluntary pouerty, and all this to preuent Gods iudgement in the worlde to come, for those small infirmities and offensies of their fraile life, may make our aduersaries ashamed of them selues, that neither will followe their blessed steppes, nor yet (which is the greatest signe of Gods anger towardes them that can be) like it, and allowe it in others.

3 Touching the worde of Satisfaction, vsed by the

olde writers, I haue shewed before, that they vsed it not in that sense, which the Papistes doe. And I confesse with M. Allen, that they not onely knew, but also haue expres∣sed the valewe, of our redemption by Christ in such words, as it is not possible, that the Popish satisfaction can not stand with them. Against the valew of which redemption, if they haue vttered any thing, by the worde of satisfaction or any thing els, we may lawfully reiect their auctoritie, not onely though they be doctors of the Church, but also if they were angels from heauen. There heartie bewayling of their sinnes, and fructes of true repentaunce, that they shewed, not to iustifie them selues thereby, but to humble them selues before God, and to cause their light to shine to his glorie, we praye God we may follow, not to set vp our righteousnesse, but to the prayse of his name.

Notes

• * 1.1

  Obiect.
• * 1.2

  Aunsvvere.
• * 1.3

  Diuersity of sensies be allovved, so that none of them cō∣teine any falsehood in it selfe.

  The diligēt vvatch that the Church keepeth o∣uer the trueth. Epist. 110.
• * 1.4

  12. Confess.
• * 1.5

  De doctri. Christiana lib. 1. ca. 36.
• * 1.6

  Obiection.
• * 1.7

  Aunsvvere.
• * 1.8

  Rom. 8.
• * 1.9

  1. Petri. 2.
• * 1.10

  Matth. 3.
• * 1.11

  Matth. 4.
• * 1.12

  Iudas in e∣pist.
• * 1.13

  Ad Gal. 5.
• * 1.14

  Ad Haebr. cap. 5.
• * 1.15

  Articulo. 1. falso imp.
• * 1.16

  The vvorde Satisfaction so abhorred of heretiks is common vvith the old fathers.