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.

1 A DEFENSE AND DECLARA∣TION OF THE CATHOLIKE Churches doctrine, touching Purgatory, and prayers for the soules departed. (Book 1)

By VVILLIAM ALLEN Maister of Arte and student in Diuinitie.

1 AN OVERTHROW AND CONFVTATION OF THE POPISH Churches doctrine, touching Purgatory, and prayers for the deade. (Book 1)

By W. FVLKE Doctor in Diuinitie.

2 Mortuo ne prohibeas gratiam: Eccle. 7. Hinder not the departed of grace and fauour.

2 Such liberalitie as by any meanes may extende vnto them, in burying their bodies, honoring there me∣morie, helping there posteritie.

TO THE READER.

3 A Friend of mine, very studious of the truth and zelous of Gods house, one that lear∣ned to beleue first, and then sought to vn∣derstand afterward (which I take to be the naturall order of a christian schoole, where faith must in most matters direct reason, and leade the way to vnderstanding) asked of me, as of one whome he hartely loued, and knew to be studious in such matters by my trade of life, vpon what groundes the Churches doctrine, and the Christian peoples faith of Purgatory, and prayers for the departed, stoode. I aunswered him then presently, as I could, and shortly after (as his further request was) in writing, somewhat more at large. The which my doing though it was both rude and

short, yet he so measured it, either by loue, as it commonly hap∣peth, or else by a singular facilitie, whereby he misliketh nothing that is meant well, that he made it common to many moe then I would my selfe. For though I was well contented, that the simple people or any other should take profite or pleasure by my paine, yet ••onsidering the matter to be full of difficultie, and to rea••h to Gods iudgements in the world to come, I called to my minde the saying of Nebridius,* 2.1 who (as S. Augustine reporteth of him with whom he was very familiar,) being much studious and in∣quisitiue of the secret po••ntes of our faith, would be excedingly offended, to heare a man aske of a matter of importaunce, a briefe declaration: his saying was, that he loued not a short an∣swere to a long question. VVhereby, I was me thought in a ma∣ner admonished, that my treatise though it satisfied my friend, and displeased not other, yet could not, written both hastely and briefly, serue so long and large a matter. I did feare with all, to enter, in this my lacke of yeares, iudgement, and knowledge, into the search of such secretes as I kn••w, by that light vowe that I made of the matter before, the orderly proceeding in the cause would driue me vnto: I did learne of auncient Irenaeus, that such doctrine ••nd mysteries may be safely had, and without all feare of errour,* 2.2 taught by holy Priestes and Bishops, Qui cum episcopatus successione, charisma veritatis certum, s••cun∣dum placitum pat••is accepe••unt. VVho haue receaued with th••ir ordinary succession in their pastorall seat, the gracious gift of vnderstanding the truth. And these are they (sayth he in the same place) which may without all daunger to them selues and their hearers, expound vnto vs the holy Scrip∣tures. Other men doubtles (which this miserable age of ours se∣eth not, that measureth all thinges by a fond flourish of lear∣ning, whereof ••et there was neuer lesse store) can not, nor must not be so bold, though their giftes were many moe, & study mu••h longer then mine. And to confesse the truth in deede, I was som∣what loth (such was my foolish feare then) to fall in hand with that matter, which being well and to the bottom ripped, I percea∣ued, of all other causes in the world, most to touch the very sore of heresie, and therefore might to me procure the hatred of such, whose loue otherwise I could be content, either to keepe or

winne. Besides that, I saw the contention of the contrary part, se∣king to make some answere to such thinges as might in this cause most greeue their mindes, or marre their matter, shoulde driue me from that course of study, which otherwise in quietnesse I would most gladly keepe, to serue truth and defende my cause, which once of freedom and good will taken in hand, must after∣ward of duety and necessitie be vpholden. Notwithstanding all these thinges, good reader, which might most iustly hold me back, yet now my friendes request, the case and condition of this pre∣sent time, and my duety towards my mother the Church, may of good reason, and must of necessitie chaunge my former intent, & remoue my priuate study to the benefite of the common cause. Therfore being at length by iust occasion wholy minded to serue as well as I could that way, I thought good these late months, to make a more full declaration of that thing, which at my sayde friendes request, I had so briefly touched before. That as then when he first had it of me, it onely serued him for his owne con∣tentation, the pleasuring of his singular and secret friendes, and the helpe of some simple whome he knew deceyued by ouer light looking on so graue matters, so nowe (good Christian reader) I trust it may helpe in common, not onely such as haue been caried a way by the guile of heresie, but other that are much subiect to the daungerous flattery of this present time: with whome, pleasure euer ioyned to the protestantes doctrine, often more preuaileth, then the preachers persuasion. Be bolde to charge any of our aduersaries, make he neuer so great accompt of him selfe, with the force of trueth heere expresly proued both by ar∣gument and authoritie: if it holde him not, he shall (I am sure) brast out with impudencie, and not lose him selfe by reason, iust dealing, or honestie. And if it be proued to touch with safetie the poison it selfe, let no man doubt to vse it for a preseruatiue, in this common infection of our time and countrie. For it were no reason, any man shoulde practise with the poore people priuy∣ly, in such thinges as he were not hable to mainteine before their pilloures and preachers openly. And for that hatered which I may procure to my selfe by mine owne trauell, it shall not much moue me: for I shall either be partaker thereof, as a common praise in these euill dayes to most good men: or els if I be not

worthy so much, I will learne to beare it as some parte of punish∣ment & satisfaction for my sinnes. I may not bye frendship with flatterie, nor mannes loue with forsaking Gods trueth. Of such thinges then I will not make much reckening: but my principall care is, that in writing or wading in so deepe matters, I keepe the streight line of the Churches truth, which, in the exceding rash∣nesse of these darke dayes, a man may quickely lose. And there∣fore to make sure, I humbly submit my selfe, to the iudgement of such our maisters in faith and religion, as by Gods calling are made the lawefull Pastors of our soules. Of whome I had rather learne my selfe, then teach other: if either they had occasion and opportunitie to speake, or I might of reason and duetie in these miserable times holde my peace. Farewell gentle Reader, and if I pleasure thee by my paines, let me for Christes sake be partaker of thy prayers.

At Antwerp the Second of May. 1565.

3 WHether this occasion of your writing were true, or only pretendid, it is all one to our purpose. But where you com∣mende your freinde, for that he learned to beleeue first, and sought to vnder∣stand afterwarde, which you take to be the natural order of a Christian schoole, if you had shewed where you learned that methode, his cōmendation should haue been the greater, and your iudgement the weightier. For we learne by Saint Paule, a contrary order, namely first to heare the worde of God preached and expounded, and then to beleeue it. Rom. 10. For God by the riches of his grace, hath abounded towardes vs, in all wisedome and vnderstanding, and hath opened vnto vs, the mysterie of his will, according to his good pleasure, so that after we hearde the worde of trueth, the Gospell of our saluation, we haue thereby beleeued, and so are sealed with the holy Spirite of promise, laboring and praying, that those which

haue receaued the first grace of knowledge, and vnderstan∣ding, may daily more and more, increase in the same, that they may be full filled with knowledge of Gods will, in all wisedom & spirituall vnderstanding. Col. 1. And as for that blinde faith, which must be thrust vppon mens consciences, to be accepted before they see what grounde it hath, we leaue it, as meete for sect masters and heretikes, and in no wise to be admitted by the Disciples of Christ, who calleth all men to heare him, and vnderstand him. Matt. 15. Mar. 7. But faith (say you) in most matters must direct reason. But I say, reason in all matters must be subiect to faith. For the naturall man with all his reason, neither doth, nor can per∣ceaue the things of the spirite of God, for the eye hath not seene, nor the eare hath hearde, neither haue entred into the heart of man, the thinges that God hath prepared for them that loue him, but God hath reueiled them to vs by his spirite. 1. Corinth. 2. And this is the thing that deceiueth you (Maister Allen) which more like a maister of prophane artes, then a good student of holy Diuinitie, can put no difference betwene carnall reason, and spirituall vnderstan∣ding. For that knowledge and vnderstanding of Gods holy mysteries, conteined in his word, whereuppon our faith is grounded, we haue, not by light of naturall reason, but by reuelation and opening of Gods spirite. But omitting this matter, as touched by the way, with two other pages fol∣lowing, as containing nothing materiall to be aunswered, I will come to the third leafe and second face, where you promise an orderly proceeding in the matter you take in hand. Which order of yours, if you had not professed your selfe to obserue, men might haue taken your hochpot, to be such as your matter would bring forth, & that the trea∣ty of Purgatory should be like the troublesome state ther∣of: but when you are not content, to haue your methode counted to be of the nature of your matter, but you will needes make boast of an orderly proceeding, in so disor∣dered a cause, you must not be offended if your confusion in steade of order, be sometime discouered.

Howbeit the want of order were a small fault, if the

matter were pregnant and certaine. But what assurance shall other men haue of your doctrine? when you your selfe affirme, and haue learned (as you say out of Irenaeus) that such doctrine and mysteries, may not be safely had at such a mans hand as you are, but onely of holy Priestes and Byshops, which with the succession of their office, haue re∣ceiued a sure and certaine gift of truth according to the pleasure of their father. It is the duety, not onely of a good teacher, but euen of a good Christian, to say with the Psal∣mist: I haue beleued, and therefore I haue spoken. If you beleue not these matters, why haue you vttered them▪ ••f you beleue them, then be bold to shew vs your grounds, out of the word of God. For other perswasion, then ••uch as is grounded vppon the hearing of Gods worde will ne∣uer of Christians, be counted for true beliefe, so long as the 10. chapter to the Romanes remaineth in the Canon of the Bible. But I knowe your meaning: you affect the prayse of humilitie and modestie. For wauering and vncertain∣tie in faith among Papistes is counted mod••stie, but this modesty is soone forgotten, and this boldnesse nowe vtter∣ly refused, in the next leafe ••ollowing, is not onely resu¦med by your selfe, but also enioyned to others. Be bolde (& blush not you might say, though you should for shame) to charge any of our aduersa••••es, &c. A sodaine chaunge he that euen now, neither can nor must be bolde, although he h••d many more giftes then he hath, and studied much longer then he hath done, to expounde the holy Scrip∣ture, without daunger to him selfe, and his hearers, be∣cause he hath not the certaine gifte of truth, with ordinary succession: by and by is growne to such a full perswasion of truth, expressely proued by argument and autho••itie, that men must be bold vppon his warrant, to charge all his aduersaries, either to be helde thereby, or else with no ho∣nesty to escape his handes. A man would maruaile, to be∣holde this speedy alteration, if he did not vnderstand the true difference, betwene the certaine faith of a Christian, and the obstinate blindenesse of an hereticke. For when he compareth his opinion with the authority of Gods word

where vpon true faith is builded, he will not, he can not, he must not be bolde, to vnderstand the scriptures, he wanteth that certaine gifte of truth: but when he remembreth that he can not deceiue others, nor retaine the glory of con∣stancy him selfe, by doubtfulnesse and vncertainty: then he ••aunteth & braggeth, of the force of his feeble arguments, and vnsufficient au••horitie. But concerning the place of Irenaeus, by him alleged, I must admonish the reader, that his meaning was not, that euery one that succedeth in a Byshoppes seate, hath as necessarily annexed to his see, that certaine gifte of veritie, wherby, he may expound the Scrip∣ture without error, as (maister Allen perhaps woulde insi∣nuate) But that some in the first age of the Church, as they succeded the holy Byshoppes and elders that were ordai∣ned by the Apostles, in place and office, so also it pleased God their father, that they shoulde succede in the like gifts and namely in that excellent gifte of interpretation of the Scriptures, which was but extraordinarie, and for a season. For if it had been an ordinarie thing, that euery Byshop by succession, shoulde receiue that gifte, there shoulde neuer haue been any heretike Byshops, as there haue been many: and againe, that prerogatiue, which Maister Allen him selfe will affirme, to be peculiar to the Byshop of Rome, shoulde be made common to euery other blinde Byshop, where so e••er he sat, which were a great absurditie in popery it selfe. And as for the gift of the interpretation of scriptures, God g••ueth it still though not in such full measure, nor cōmon∣ly without ordinary meanes allowed in the Scripture, as reading, comparing, praying, neuer the lesse, with as full persuasion in matters concerning Gods honour & our sal∣uation by his holy Spirite, as euer he did bestowe the same in any age. And as for the helpes of learning requisite for the same, as knowledge of the tongues and rationall scien∣ces, there was neuer greater sto••e in the church of Christ, son Christ his time: ye if we shall iudge by the writings and stories of all ages (vnlesse we will be as impudent as maister Allen) we must say, there was neuer so great store of lear∣ning in any age, as (Gods holy name be praised) there is now

in these our dayes, in menne professing Christian religion: with what conscience can maister Allen affirme? that there was neuer lesse store of learning then in this age, when euen in remembraunce of men that are aliue, there was a great deale lesse store then is nowe, but in their fathers and grandfathers time, there was almost nothing but rudenesse and barbarousnesse, euen with the same conscience, that soone after he affirmeth that pleasure is euer ioyned to the Protestants doctrine, which more preuaileth then the prea∣chers perswasion. If you had meant Master Allen that peace of God which passeth all vnderstanding, which they tast of, that by the Protestants doctrine haue learned that they are iustified by faith. Phil. 4. Rom. 5. and to that perpetual ioy in the holy Ghost, whereunto we are exhorted by the Apo∣stle. Phil. 4. wherein the kingdom of God consisteth. Rom. 14. we willingly would haue consented, that such pleasure is alwayes ioyned to the Protestants doctrine: but seeing it is more like, you speake of carnall pleasures, I must say thus much to confound your blasphemous tongue, and to dashe out your slaunderous writing: let the worlde witnesse that heareth our doctrine, and God iudge that seeth our hearts, whether carnall pleasures be ioyned to our teaching, which daily preach with all vehemency and earnestnes, vnfained repentaunce, mortification, deniall of our selues, bearing of the crosse, hatred of this world, amendment of life, holines and righteousnes, and that vnder paine of euerlasting dam∣nation. And whether pleasure more then the godly perswa∣sion of the preachers, preuaileth to winne professors of our doctrine, if it be not so clearly seene in this Church of Eng∣land, by the meanes of the great peace and tranquilitie, we haue through Gods singular goodnes, vnder the happy go∣uernment of our Soueraigne Lady enioyed these many yeares: looke to those Churches of God in Fraunce, and the lowe countryes of Germany, which within these twen∣ty yeares haue bene for the most part planted, growne vp, & flourished altogither vnder the heauy crosse and most sharp persecution, what carnall pleasure hath allured them? what worldly voluptuousnes hath and doth still intise them, in so

great multitudes to embrace this doctrine? whereof if they tast neuer so smal, they see present daunger of death or losse of all their goods with banishment. Surely, this is the Lords doing, and it is marueilous in our eyes. But to conclude: this man, if he can not haue loue and praise for his valiant enter∣prise, yet by patient bearing of hatred and reproch, he ma∣keth full account of satisfaction for his sinnes. O miserable conscience of the Papistes, which haue no peace with god through faith in his infinite mercy, but seeke to satisfie the streightnes of his eternall iustice, by such beggerly shiftes as these, which also he is so vncertaine whether they wil serue his turne, that he feareth lest he lose al his labour, if he hap∣pen to lose the streight line of the Churches truth, which in these darke daies, a man may quickly lose. What say you M. Allen? is it so hard a matter to keepe the streight line of the Churches truth in these darke dayes? Why? Where is the citie builded vpon an hill that can not be hidden? Where is that visible and knowne Church which can not erre? If that which was wont to be the only rule of truth among Papists faile you, try an other rule of the Protestants, and as Augu∣stine exhorteth you, search the word of God in the holy Scriptures, and then vndoubtedly you shall finde the truth and the Church also, that is the piller of truth, though the dayes be neuer so darke, or your eyes neuer so dymme: if with like humilitie you would submit your self to the iudg∣ment therof, as you pretend to doe to the ministers and pa∣stors of your faith and religion. The Lorde if it be his will, open your eyes, that you may see the truth, and geue you grace when you see it, that you striue not against it, to your owne destruction.

THE PREFACE, VVHERE∣IN BE NOTED TWO SORTES OF HE∣retikes: thone pretending vertue, thother openly pro∣fessing vice. And that our time is more troubled by this second sort. With a briefe note of the Authors principall intent in this Treatise.

1 ALthough heresie and all willfull blindnesse of mannes minde, be vndoubtedly a iust plage of God for sinne, and therefore is commonly ioyned with euill life both in the people and preachers thereof, as the historie of all ages, and sondry examples of the Scriptures may plainely proue: yet by the gyle and crafty conueiaunce of our common enimie the deuil,* 3.1 falsehod is often so cloked in shadow and shape of trueth, and the maisters thereof make such show of vertue and godly life, that you would thinke it had no affinitie with vice, nor ori∣gine of mannes misbehauiour at all. So did he couer the wicked heresies of Manicheus,* 3.2 Marcion, Tatianus, and the like, with a fained flourish of continency and chastity: so did he ouercast thenimie of Gods grace Pelagius, with thapparance of all grauity,* 3.3 constancy, and humility: and so hath he alwayes, where craft was requisite to his intent, made shew of a simple sheepe in the cruell carkase of a wily woulfe. This good condition S. Paule noted in him, in these wordes: Ipse enim Satanas ••ransfigurat se in Angelum lucis.* 3.4 For Satanas his owne person shapeth him selfe into an Angell of light. And that his scholars play the like part, our master Christ of singular loue gaue his flocke this wach∣word,* 3.5 for a speciall prouiso: Attendite à falsis prophetis qui veniunt ad vos in vestimentis ouium, intrinsecùs autem sunt lupi rapaces. Take heede of false prophetes that come in sheepes vesture, but within be rauening wolues. He sawe (that seeth all things) that the outward face of fained holinesse might easily cary away the simple: he detected the serpentes subteltie, that none might iustly pleade ignorance, in a case so common: and withall for thenstruction of the faithfull, he gaue false∣hoode

and her fortherers this marke for euer, that conuey they neuer so cleane or close, yet their vnseemely workes should euer detect their fained faith.

But all this notwithstanding, if we deeply weye the whole course of thinges, we shal finde that this counterfaiting of vertue and show of pietie, is not the perpetuall intent of the deuils de∣uise: but rather a needefull shift in forthering his practise, there onely where faith and vertue be not vtterly extinguished, then the full ende of any one of all his endeuoures. For this may we assuredly finde to be the scope & pricke of al his cursed trauel, to set sinne and her followers in such freedome,* 3.6 that they neade not (as often els) for their protection the cloke of vertue, nor habite of honestie: but that they may boldly encounter with the good and godly, and in open ostentation of their mischiefe, ouer runne all trueth and religion. VVherefore as he often cloketh subtell heresies in honest life, and vertues weede, so when he by likelihoodes conceyueth hope of better successe, and forther ad∣uentures, he thē openeth a common schoole of sinne and wicked∣nesse, where mischiefe may with out colour or crafte be boldely mainteined. This open schoole of iniquity, and doctrine of sinne,* 3.7 he once busely erected in the gentilitie, by the infamous philo∣sopher Epicurus and his adherents: teaching to the singular of∣fense of honestie, pleasure and voluptuousnesse to be thonely ende of all our life and endeuours. The which pleasaunt sect, though it euer sence hath had some promotours, yet the very shade of fained vertue, and worldely wisedome of those dayes, with ease bare downe that enterprise.

This broade practise was yet further attempted euen in Christes church: first by Eunomius,* 3.8 who doubted not in the face of the world, to auouch that none could perish (were his workes neuer so wicked) that would be of his faith. And then by Iouini∣anus,* 3.9 who taught the contempt of Christian fastes, matched ma∣riage with holy maidenhood, and afterward to the great wonder of all the Church, perswaded certaine religious women in Rome, to forsake their first faith, & mary to their damnation. For which plaine supporting of vndoubted wickednesse,* 3.10 S. Hierome calleth them often, Christian Epicures, boulsterers of sinne, & doctors of ••ust and lecherie. Neuerthelesse the force of Gods grace, which

was great in the spring of our religion, (the sinne of the worlde not yet ripe for such open show of licētious life) speedely repres∣sed that wicked attempt.* 3.11 For as S. Augustine declareth, it was so cleare a falshoode, that it neuer grew to deceiue any one of all the Cleargy. But not long after, with much mor•• aduantage the like practise was assayed by Mahomet, the deuills onely dear∣ling: by whome numbers of wiues togither, often diuorcies, and perpetuall change for nouelty, was permitted. By which doctrine of lust and libertie, the floure of Christiandom (alas for pity) was caried away. At which time though our faith & Christes church were brought to a small roome, and very great straights, yet by Gods grace, good order, and necessary discipline, this schoole of lust hath bene reasonably till our dayes kept vnder: and the gra∣uitie of Christian maners (as the time serued) orderly vpholden.

TO THE PREFACE.

1 IF you had not promised and professed an orderly proceding in this cause, we woulde neuer haue enquired, whether good order would require, that an heretike should haue bene first defined, before he were diuided. And especially in this controuersie, where either partie chargeth other with heresie, it had been conuenient, that the right defini∣tion or description of an heretike had bene first set downe, that men might thereby haue learned who is iustly to be burdened with that crime. For an heretike is he, that in the Church, obstinatly mainteineth an opinion, that is contra∣ry to the doctrine of God, cōteined in the holy Scriptures, which if any of vs can be proued to doe, then let vs not be spared, but condemned for heretiks. But if iust proofe ther∣of can not be brought against vs, but contrarywise we be able to shew manifest euidēce, that our aduersaries doctrine is cleane contrary to the Scriptures of God, then let the name of heretikes be applied to them, to whome the defi∣nition doth agree, with further punishment due to calum∣niators, that slaunder other men in that whereof they are guilty them selues. Nowe to the matter of this Preface,

which as the argumēt declareth, consisteth of three partes, wherof the first is, that there be two sorts of heretiks, y^e one pretēding vertue, the other opēly professing vice. This part is shewed in three leaues following. In y^e substāce of which point I will no•• differ with you, yet something will I note in your handling thereof, as occasion moueth me. First you affirme that heresie and all willfull blindnesse is vn∣doubtedly a iust plague of God for sinne, I mislike not your affirmation, but I maruaile how you can affirme this, and be a good Catholike: when we cannot say halfe so much, but we are charged by you, to make God y^e author of sinne. But such is the force of trueth, that oftentimes the enimies thereof them selues, when they speake without contention cannot auoyed a true confession. God therefore, as this Pa∣pist can not now deny, punisheth sinne with sinne, not as an euil author, but as a rightuous iudge. Proceding further you say that Christ hath geuen all heretikes this marke, that there vnsemely works should euer detect their fained faith: wherein, you speake not onely contrary to the trueth, but euen to your owne affirmation before. For our Sauiour Christ hath apoynted false prophetes to be knowne by their fruites, which is there false doctrine contrary to Gods worde, cloked with the sheepe skinnes of fained holinesse and vertue, which though it be many times discouered, yet is it many times so closely conueyed, that it clearly esca∣peth the iudgement of all men. Who was euer hable to chardge that damnable heretike Pelagius with any noto∣rious crime or wicked behauiour in his outwarde life and conuersation? you your selfe confesse, that there appeared in him nothing, but grauity, constancy, and humility. If his doctrine had not bene found contrary to the word of God, he shoulde neuer haue bene tried to be a faulse prophete by his workes. Such are many of his scholers the free will men of our time, whose opinion, if it were not manifestly repugnant to the authoritie of the holy Scriptures, there manners are vnreprouable in the iudgemēt of mortall men. The like may be said of Iouinian (who if he were so great an heretike, as you make him) yet he himselfe as you shew

after out of Augustine, offended not in that, which he per∣swaded others to doe. Your last example of heretiks open∣ly professing vice, is of Mahomet, by whose licentious do∣ctrine, you affirme that your faith & Christes Church, were brought to a small roome & very great streights. If this be true tha•• you affirme, that the Catholike Church must be otherwise estemed, and by other notes then you are wont to describe it: or else, your Church by your owne assertion can not be counted Catholike. For if Christes Church be brought to a small roome and great streights, where is vni∣uersality, Consent of all nations, multitude of people, &c. that you are wont to talke of? But by your discipline the schoole of lust hath bene reasonably, till our dayes, kept vnder, & the grauitie of Christian maners as the time ser∣ued, orderly vpholden. You doe well to qualifie your asse∣ueration with those termes, reasonably, orderly, and as the time serued. For otherwise the whole Christian worlde should be witnesse against you, and yet to shew, with what reason, order, or opportunitie, the schoole of lust hath bene shut vp before our time, or yet is. Wher your doctrine most preuaileth, let the filthy stewes and brothel houses, opened in euery citie, yea and at your mother citie of Rome, most licentiously of all other, not onely by your gouernours per∣mitted, but also by your doctors defended, let them I say, beare sufficient witnesse against you.

2 But now once againe in our cursed dayes, the great flowe of sinne turning Gods mercy from vs, with exceding prouocation of his heauy indignation towards the wicked, hath made our ad∣uersary much m••re bold, and long practise of mischiefe, a great deale more skilful.* 3.12 The serpent passed all other creatures in sub∣telty at the beginning, but now in cruelty he farre passeth him selfe.* 3.13 The downefall that he hath in a fewe yeares rage driuen man vnto, by thopen supporting of sinfull liuing, it is sure very wofull to remember, and an exceding hearts greefe to consider.

Looke backe at the Christian Epicures whom I now named, & view the men of like endeuour in al ages: compare their attempts to ours, their doctrine to ours, the whole race of their proceedings

to ours: And if we match them not in all pointes, and passe them in most, (I except the wicked Mahomet, and God graunt I may so doe long: though they had out of his holy schoole, their often diuorci••s and new mariages in their wiues life,) excepting him therefore, if ours passe not in open practise of mischiefe and sup∣portation of sinne, all the residue, miscredit me for euer. This is euident to all men, that thinges once counted detestable before God, abhorred of the priestes, straunge to the Christian people, pu∣nishable by the lawes of all Princes, be now in case to maintaine them selues, to geue vertue a checke mate, and without all co∣lour to beare downe both right and religion.* 3.14 Thus doth sacri∣ledge boldly beare out it selfe, and ouerreacheth the promoters of Gods honour: so doth incest encounter with lawfull mariage, the vnordered Apostates shoulder the ordinary successours of the Apostles: F••asting hath wonne the field of fasting: & cham∣bering almost banished chastity.

It was surely a wonderfull fetch of our busy aduersary, when he so ioyned heresy and euill life togither, that either might be a singular garde to thother: & both togither, easily be the plage of all good order. And now the matter brought to such tearmes, and so euident an ishue for the cleare gaine of sinne here nedeth no Caueat for the fruites of the doctrine, as in other cloked here∣sies before, and continually in case of deceit is requisite (for no man can be deceiued here, but he that willingly & wittingly list perish.) Hauing no excuse reasonable, why he should followe or credite the publike professours of plaine impietie: vnlest this may be accompted cause sufficient of his light credit, that they tearme the foresaid offences and others the like not by their accustomed callings, but by some honester name of vertue.* 3.15 VVhich thing ra∣ther sheweth their folly, thē excuseth their malice. For they must here be asked, by what right they chaunge the names of things, that can not alter their natures. VVho authorised thē to call that extirpation of superstition, which our fathers called sacriledge? Or that blinde deuotion, which our holy elders named true reli∣gion? How can they for sinne and shame honour that with the name of holy mariage, that S. Ambrose termeth adultery:* 3.16 S. Augustin worse then adultery: & they with al the residue of the doctors, horrible incest? But because they can shew no warrant, I

must charge them for their labour with Gods curse, pronounced vpon all such by the Prophets wordes, thus as followeth, Vae qui dicitis malum bonum,* 3.17 & bonum malum, ponentes tenebras lucem, & lucem tenebras. VVo to you that call euill good, and good euill: making darkenes light, and the light darkenes. But (as I sayd) in such open show of wickednes, and all vnlikelihood of their assertions, there can none doubtles ioyne with them, ex∣cept they be allured by present pleasure,* 3.18 or driuen headlong by the heauy lode of sinne. For as I thinke, they doe not follow these sect maisters, as scholars moued by any probabilitie of their tea∣chers perswasion, but rather ioyne vnto them as fitte fellowes of their lustes, and good companions for their owne conditions. O∣stendisti tales discipulos (sayth S. Hierom to Iouinian) non fecisti.* 3.19 Thou hast but opened to the world who be thy followers, and not procured them thy selfe to be thy scholars. Yea S. Paule affirmeth by such louers of lustes (whom he calleth Voluptatum amatores) that they should geue ouer the true teachers,* 3.20 & pro∣uide or make masters for their owne tooth. Ad sua desideria coaceruabunt sibi magistros. Sinne therfore as it semeth, hath ingendred and framed her selfe this new faith, for the garde and safety of her person: And the vngodly procured for their owne diet maisters of perdition, ready both by life and doctrine, to fur∣ther the lustes of licentious persons, to serue the itching eares of new fangled folkes, & so to set them in all securitie, with wordes of peace and pleasure.

Call to your memories the first entraunce of this misery, and you shall finde how they had certaine persons in admiration (as the Apostle sayth) for their owne aduantage.* 3.21 Since which time, these preachers haue by obseruation raised vp a perfect schoole of flatterie, and brought the detestable excusing of most horrible sinnes, vnto a formall arte. It is long sith the Poete fayned that Gnato would haue bene the author of a sect,* 3.22 and haue had some scholars to beare his name: Here he might haue had for his turne, but that the Epicure hath preuented him. The Prophet Ezechiel termeth this pernicious flattery in matters of such im∣portance, the boulstering of wickednes. And geueth a heauy bles∣sing from Almighty God, to all boulsterers in these words. Vae his qui consuunt puluillos sub omni cubito manus, & faciunt

ceruicalia sub capite vniuersae aetatis, ad capiendas animas. VVo be to all them that sowe cushens vnder the elbow of euery arme, and boulster vp the heades of all ages, meaning to catch their soules. And surely if this curse tooke euer hold of any (as it could not proceede from Gods mouth in vaine) it must needes fal streight down vpon these men, that wholy bend them selues thus to vphold iniquity, and to set sinne soft. To such as made no store of good works, they cast only faith vnder their elbow to leane vp∣on. To such as were burdened with promise of chastity, they made mariage a cushen for their ease. For such as cast an eye vppon Church goodes, they borowed a pillowe of Iudas:* 3.23 Quare non vaenijt trecentis denarijs, & datum est egenis? VVhy is not this made money of and geuen to the poore? And so in all pointes they artificially follow mans fantasie, nourish the humour of the vngodly, and preach peace with pleasure, Commit what you lift, omit what you list, your preachers shall praise it in their wordes, and practise it in their workes. For looke how they teach, and so doe they liue: farre passing the Epicure,* 3.24 who (as Cicero sayth) in talke praised pleasure, but in all his life, was full curteous and honest. And much exceding Iouinianus,* 3.25 who as Augustine re∣porteth of him, being a Monke, maintained the mariage of vota∣ries, but yet for diuerse inconueniences, him selfe for all that would not be maried. But ours being once in Bishops roome, or of that disordered new ministerie ere they be well warmed in their benefices, as in all other licentious life they wil lead the daunce, so they must out of hand, for the most part, as though it were an∣nexum ordini, as schole men terme it, haue a wife with necessa∣ry cherishing to that state belonging. And good reason it is, that these delicate doctors hauing euer in readines pillowes for their friendes ease, should want whole coutches for their owne.

But it were to long a matter for me at this present, purposing an other thing,* 3.26 fully to declare how sinne in all pointes hath achiued such libertie, by the vnhappy yoking her selfe vnto heresie. Onely this may be noted briefly for that point: that generally in the beginning of their endeuours, they remoued with speede out of their wayes, as especiall impediments and stumbling stockes, all those meanes which Christ commaunded, or the Church prescri∣bed, or our fathers followed for thabating of sinnes dominion:

that the world might well vnderstand, they meant the extolling of all vice, and to make the way for sinne and wickednesse. First that soueraigne remedy of mans misdeedes, that graue iudge∣ment left by Christ to his Church, for the weale of vs all, that power which the Sonne of man hath in earth to remit sinnes, the true court of mans conscience, the very word of reconcilement, and the borde of refuge after shipwracke, which is the Sacra∣ment of penaunce, they haue to the vnspeakeable gaine of sinne vnworthely remoued. The subduing of mans pride by due obe∣dience to his spirituall pastors, and humble honouring of the guides of Gods Church, fitly for their purpose haue they lowsed. Fasting, which is the bridle of carnall concupiscence, & torment of all fleshly lustes, for sinnes sake they haue set at such liberty, that it is almost lost. And what hauoke in all other spirituall ex∣ercise is made for these mens free passage to hell, we se it: all the posteritie shall feele it: and the very workers shall be weary of the way of wickednesse, when they shall lacke grace and space to repent them. But I can not now stand vpon these pointes: Mea∣ning at this time, onely to ouerthrow an other like ground of this detestable schoole, which hath no lesse auaunced sinne then the other, and dishonoured God much more: which hath perniciou∣sly deceiued not onely open heretikes, but also much weakened the deuotion of some that otherwise were Catholikes: The harme whereof pertaineth not onely to most men that be aliue, but also to many that be deade. That is the abolishing of penaunce, dis∣crediting of purgatory, and abandoning of satisfaction for our offences committed. All which, being nothing else but a kinde of soft handeling, and sweete cherishing of sinne, hath wrought such vaine securitie in mens mindes, that few haue any feele or feare of Gods iudgements: fewe consider the deepe wound that sinne maketh in mans soule: and most men abhorre the remedies requisite for so grieuous a sore.

VVhen I looke backe at the floure & spring of Christs church, and see sinne counted so burdenous, and Gods dreadfull punish∣ment for the same so earnestly feared of all men, that no salue could be so sore, no penaunce so painefull, but they would both haue suffered and desired it, to haue bene fully free from the same: and withall consider the extreame dolour of heart, which

al men then expressed by often teares, by humble acknowledging of their misliuing to Gods ministers in earth, & exceding pain∣full penaunce, by long fasting, daungerous peregrinations,* 3.27 conti∣nuall praiers, large almes, so sharply enioyned, so meekely recei∣ued, and so duely fulfilled: and then returning againe to our time and state, where I may and must needes behold the pitifull wast of Christian workes, the maruelous shake of all good maners, and more then an image of meere paganisme, as in which we finde no face nor shadow of Christianity, no nor any steppe almost of our faithfull fathers pathes: then doe I well perceaue, the i∣shue and ende of the last ground of this wasting heresie, to be no∣thing else but a canker of true deuotion, an enemy to spirituall exercise, a security and quiet rest in sinne, and briefly, a safegard and presumptuous warrant, from the iudgement of Gods mighty arme, which reacheth ouer thoffences of the whole world. Euill we were before by other pointes of this deceitfull doctrine, but by this last part we are vtterly lost. For as truely S. Hierom writeth by their predecessors: Hoc profecit doctrina istorum,* 3.28 vt pec∣catum ne poenitentiam quidem habeat. This hath this do∣ctrine of theirs wonne and wrought, that of sinne there is no way of repentaunce: euen so may we much more complaine of this pernicious falshood, that directly without all colour, hath rased vp both the remedies of sinne, and boldly discharged vs of Gods iudgement and all penaulty for the same: that as before by fal∣shood and flattery we were led into the sweete schoole of sinne, so now by thabbandoning of penaunce and purgatory, in vaine hope and security we might needes for euer remaine therein.

2 You haue vndertaken to proue that our time is trou∣bled with heretikes openly professing vice, by whom if you would meane the Anabaptistes and Libertines of our time, we would not striue with you: but seeing you are not ashamed to accuse thereof the true worshippers of God & professors of his Gospel, I must plainly tel you, that you are a blasphemer of God & a sclaunderer of his Saincts. But let vs consider your profes, and so we shall best bewray your blaspheming. First you wil men to looke back to y^e christian Epicures, whom before you named, from which nūber you

except the wicked Mahomet, as though he also were a Chri∣stian Epicure, & we (say you) our doctrine, attempts & the whole race of our proceedings compared with them, shall not only match them in all points, but passe them in most. If your meaning were as your wordes sound, I would easily agree with you, when you name your selfe and your fellow Papists. But because I know, whatsoeuer you speake here of your selues, you vnderstand of vs that are your aduersaries, I must proue that which you sayd to be true, & that which you meaned to be false. For to leaue your generall tayling, not meete to be aunswered: I will come to your particuler crimes which are sacriledge, incest, apostasie feasting and chambering. Then who are gilty of sacriledge? but they that robbe God of his honour, and geue it to stockes and stones? who are rather to be charged with incest then they which beside their abominable filthy life, allowed dispensa∣tion for such persons to marry, as the lawe of God and na∣ture abhorreth? and where is apostacie to be found, if it be not in them which are cleane departed from the faith of Christ, attending to spirites of errour and doctrines of de∣uills, forbidding to marry and commaunding to abstaine from meates which God hath created to be receaued with thankes geuing. 1. Tim. 4. and as for feasting, where is it more gluttonous, then among the greatest professors of fasting? Euen their Carthusian fastes, and their good fri∣day fastes, among the wealthy of that sect, compared with the sobre diet of Christians, is voluptuous banqueting. And concerning chambering, if the world were not to to full of examples of their filthy lechery, which professe wiuelesse chastitie: yea if their brutish lust were not broken out of the secrete chambers into the open stewes, I would spend more time to proue it. Then let all men indifferently iudge who hath not matched, but also ouerpassed the Epicurean heretikes of the former ages. There is yet an other crime contained in his former exception, and that is, that we fol∣lowe Mahomet, in allowing often diuorses and mariages in mens wiues life. We allowe no diuorses, but such as Christ alloweth for adulterie, and we wish that adulte∣rers

were punished as God commaunded in his lawe, and then the other question of mariages were soone aunswe∣red. But howsoeuer the adulteresse liueth after diuorsment, she is no more the wife of him from whom she was diuor∣sed. But farre many more causes of diuorsement doth the Popes canon law deuise, and if mariage after diuorsement be vnlawfull, why is it dispensed with all by the Pope? But to returne to our former accusations, which are so egerly followed, that before any one peece of proofe is brought against vs, they are sayd to be so manifest, that we haue not so much as any reasonable excuse to hide them, but onely to terme vice by the name of vertue. And then we must be examined by what right we chaunge the names of thinges that can not alter their natures. Stay a while your examina∣tion M. Allen, this is no orderly proceding. Good order would require, that you shoulde first proue vs gilty of the crimes, and then to take away our excuses. Howebeit, I blame you not if you leaue of the proofe of those thinges, which would sooner reproue your selues, then conuict your aduersaries. And yet that you may see howe cleare a conscience we haue in these crimes obiected, I will not re∣fuse to answere your interrogatories, although by no law∣full and orderly proceding I can be compelled thereto. In primis, who authorised you to call that extirpation of su∣perstition, which our fathers called sacriledge. To this I answere, I care not what your fathers called or counted sa∣criledge. But God our heauenly father commaunded vs to breake, burne and destroy, all your idols, and to deface al the monuments of them. Deut. 12. And all the godly Pa∣triarkes and fathers, both before Christes comming and since, haue geuen vs example of obedience vnto this com∣maundement, and the obseruation thereof they haue ter∣med the extirpation of superstition and idolatry. Or that blinde deuotion which our holy Elders named true religi∣on? we learned of our Sauiour Christ and his Apostles to condemne that for blinde deuotion which is not groun∣ded vpon certaine knowledge of Gods word, you worship you know not what, saith Christ to the Samaritane. Iohn. 4.

S. Paule chargeth the obstinate Iewes, with zeale without knowledge. Rom. 10. How can they for sinne and shame honour that with the name of holy mariage that S. Ambrose termeth ad∣uoultry, S. Augustine worse then aduoultery, and they with al the residue of doctours horrible incest. The holy Ghost hath taught vs to call mariage honorable in all men, and the bed vndefiled, whatsoeuer any man hath sayd to the contrary. And yet diuers godly men of the auncient fathers, as Hie∣ronym and Epiphanius allow mariage in them that can not conteine, although they haue vowed virginitie, euen as the spirite of God also hath spoken by S. Paule. Because it is better to marry then to burne. Epipha. lib. 2. Haere. 61. Hie∣ron. Epi. ad Demetriaden. And now that I haue aunswered your questions: I must be bolde to demaunde the same of you, what authoritie you haue to chaunge the names of thinges when you can not alter their nature? Who taught you to call that religion, which holy Scripture calleth Ido∣latry, or that true deuotion, which God calleth vaine wor∣shipping, where learned you to call a gluttonous feast of fish, a religious fasting? or a sumptuous banket of wine, spices, fruites and deintie conseites, a streight and holy ab∣stinence? with what face or conscience can you call that o∣uerflowing lust of your popish vnmaried Cleargie, a pure and vndefiled chastitie? Finally, where learned you but of the Deuill him selfe to commaund abstinence from meates and mariage, for religions sake? to some men at all times, and to all men at some times? If for these and an hundred such, you can shew no better warrant, then the termes of your fathers, the practise of your elders, or the authoritie of mortall men, the curse of God pronounced by Esay, a∣gainst them that call euill good, or good euill, must needes be turned ouer vnto you. But to goe on with this orderly proceding, whereby we are first accused and then by and by condemned, without euer being conuicted, or once put to the triall. Next of all, lest men should maruell howe so manifest impietie could so mightely preuaile, they are told that it is onely present pleasure, and similitude of maners that ioyneth so many vnto vs. And for proofe hereof, men must call to remembraunce the first entrance of this mise∣ry

how these preachers haue had certaine persons in ad∣miration for their owne aduantage. We refuse not the triall, but let men on Gods name call to remembraunce howe our doctrine beganne to be restored in these last dayes. I pray you what priuate aduantage could they by any likelyhood be supposed to seeke, which incurred ma∣nifest daunger of their liues by the least suspition of their profession? or what persons could they haue in admirati∣on, when all Princes & great personages were their grea∣test persecutors? but they wanne them by flattery, and sewed them cushians vnder their elbowes, and laid pillowes vnder their heades. This is in deede a sore accusation, but where is the proofe? Forsoth to such as made no store of good workes, they cast onely faith vnder their elbowe to leane vppon. O impudent blasphemer, which of vs euer taught that such a faith as is not liuely, & fruitefull of good workes, did euer profite any man but to the increase of his damnation? To such as were burdened with promise of chasti∣ty, they made a cushen for their ease. To such as had rashly vo∣wed that which they could not possibly performe, not we but S. Paule sayth, if they can not containe let them marry, for it is better to marry then to burne. S. Ieronym otherwise an vnmeasurable aduancer of virginitie, & dispraiser of ma∣riage Ep. ad Dem. speaketh of virgins, that professed chastity and liued vnpurely, &c. apertè dicendum est, vt aut nubant si se non possunt continere, aut contineant si nolunt nubere. It must be plainly sayd vnto them, that either they should marry if they can not containe, or els containe if they will not mar∣ry. Epiphanius lib. 2. haer. 61. calleth mariage for such men not a cushen for their ease, but an holsome medicine against their disease and the wound of burning, and that sayth he, was the doctrine of the Church in his time. To such as cast an eye vpon Church goods, they borowed a pillow of Iudas, why was not this solde and giuen to the poore? If euer any man hearde this text alleged by any preacher for such pur∣pose, let that man be counted such one as M. Allen ter∣meth him, if no man were heard euer to speake after that maner, let M. Allen be taken for a man of such truth, as

he sheweth him selfe to be. But it is a small thing to breake the bondes of modestie in a fewe poyntes, if a man striue not to passe impudencie it selfe in shamelesse lying. Commit what you list, omit what you list, your preachers shall prayse it in their wordes, and practise it in their workes. Sauing that vaine glorious affecters of painted eloquence, be sometime so carefull of their wordes, that they forget their matter. I would haue thought that the father of lies him selfe the continuall accuser of Gods Sainctes, would haue feared for euer losse of his credite, to haue vttered so vnseemely a sclaunder of vs. But I suppose that this disciple of his more regarding how finely, then howe truely he in∣ueyeth against his aduersaries, had such pleasure in allusion of these termes commit and omit, praise and practise, words and workes, that he respected not what sense they made, so they were handsomly matched togither. Well, howsoeuer our workes shalbe found when they shall be openly iudged before him that best doth know them, I am sure they shall not proue worse then the popish cleargy, and if they shall be examined by mans iudgement, me thinke they should be very vnequall Iudges, before whom we should not be able to approue our innocency, in comparison of our aduersa∣ries doings. But that in wordes we praise all maner of sinne, whether it be in committing that which God forbiddeth, or in omitting that which God commaundeth, If that I say can be proued against vs, then let our enemy pursue our soule and take it, yea let him tread our life downe to the earth and lay our honour in the dust. But to returne to our works, what example is brought out to confirme the same? Not the particular faultes of some of our profession, that might beare some colour of confirmation lest for the infir∣mitie of euery one of our side he might be requited with the enormities of an hundreth of his owne sect, but that he chuseth which is common to most of our preachers, & not to be found in any one of theirs. This no doubt must be some great offence to iustifie so heinous an accusation. In deede a great mote in the Papistes eyes, that is the mariage of our ministers. Blessed be God, that although some singu∣lar

persons may be accused of notorious crimes, yet our whole state can not be charged by this instrument of Sa∣than with no greater fault, then the allowance of Gods owne institution. And yet see howe this rowling rhetorici∣an scoffeth with the schole mens terme of Annexum ordini. Be like S. Paule taketh mariage to be so annexed to the or∣der of an ecclesiasticall minister, that he neuer describeth the perfect paterne of a Bishop or Deacon, but one of the first pointes is, that he be the husband of one wife. But I pray you M. Allen though you can not away with the ma∣riage of vowed Priestes: are you also angry with the ma∣trimony of our new disordered ministers (as it pleaseth you to call them) which neuer tooke your order, nor medled with any vowes? you were wont to account them for mere lay men, and will you not allow the mariage of lay men at least wise to be lawfull, if you can not with the Apostle call it honorable? Is that which the Apostle counteth hono∣rable, of you called licentious life? and which the spirite of God nameth an vndefiled bed, dare you terme it contemp∣tibly a couch for delicate persons ease? What haue you here to cloke your open blasphemy, for your wordes are not of the abuse, but of the state of mariage it selfe. You procede with like modesty to affirme that we haue remo∣ued all those meanes that might serue for the abating of sinnes dominion, and which are they? For soth the Sacra∣ment of penaunce, fasting, and the opinion of purgatory. To the first we answere that we know no Sacrament of pe∣naunce instituted by Christ, but the doctrine of repentance defaced by the false and deuilish perswasions of auriculer confession, superstitious satisfaction, and popish absolution we haue faithfully restored, according as the same is taught in the holy Scriptures of God. And those other we haue remoued as being not onely contrary to the doctrine of Gods word, but also as most pernicious pillowes and bla∣sphemous boulsters of all sinne and securitie. For what feare or conscience could be of sinne intended or committed, where this perswasion tooke place, that, the fast once re∣hearsed in the eare of a priest, and a fewe wordes by him

pronounced after a sory satisfaction of a pelting penance according to the Priestes pleasure, was a full and sufficient discharge both before God and the world. And as for the power and authoritie of pardoning or reteining sinnes, that our Sauiour Christ hath committed to his ministers, is not taken away by vs, but truly declared to be the iudgement of God and not the absolute authority of man. But how bla∣sphemously the Papists chalenge vnto them selues this au∣thority, let it appeare by this that M. Allen calleth it, that power which the sonne of man hath in earth to forgiue sinnes, by which words our Sauiour Christ challengeth vn∣to him self, that which is proper vnto his diuinitie, although he were humbled in the shape of a seruaunt vppon earth, namely an absolute authority to forgiue sinnes, which none hath in heauen or in earth but only God. And as to the re∣mouing of fasting, if that be fasting which they call fasting, namely the eating of fish, it hath not bene diminished but increased in our time, and as for true fasting and abstinence in deede, it hath bene publikely commaunded & obserued as occasion was offered, and priuate fasting with the right vse thereof is still commended in our doctrine, & men ex∣horted vnto it. Onely the abuses, superstition and deuilish doctrine set forth by the papistes is remoued, if it be litle practised, it is because among many professors there are but few followers of the Gospel. But looke vpon the persecuted congregations and you shall see often publike fasting, the priuate exercise the Lord knoweth, and hath commaunded to be couered rather then opened. Nowe must we come to y^e opinion of purgatory, which in deede togither with masse of Scala coeli, we haue vtterly remoued and digged vp euen from the very foundations, howsoeuer M. Allen gathering togither the old rude rubbish, & tempering it with new & fine cement, would labour to build it vp againe. And euen as I sayd of popish confession and satisfaction, so say I of purgatory, we abhorre the opinion therof, not only as bla∣sphemous against the bloud of Christ which purgeth vs from al our sinnes, but also as a very canch of careles secu∣ritie, which Sathan hath deuised to aduaunce the dominion

of sinne. For where as the feare of euerlasting torments of hell fire is the right terrour to bridle iniquitie, as that which is due for sinnes and wickednes, & yet restraineth not the vngodly from their abominable life, what restraint shall there be when the eternall paines are chaunged into tem∣porall, & the temporall paines may be redemed by so small a price as popish satisfactions may be bought for? which re∣demption if it be neglected in mens life, yet it may be per∣formed by their friendes after their death. M. Allen sayth fewe of vs consider the deepe wound that sinne maketh in mans soule. But we may iustly say to the Papistes that they neither consider the depth of the wound, nor the perfecti∣on of the medicine. For we consider the wound of sinne to be as deepe, as the deepest pitt in hell, which will not be filled vp with the slabbersawce of mens merits and satisfa∣ctions, but onely with the bloud of the onely sonne of god, which is so soueraigne a salue for this so desperate a sore, that of them that were the children of wrath and deade in sinnes, it quickneth them, rayseth them to life, and placeth them in heauen with Christ. Ephes. 2. And as for that pain∣full penaunce, that M. Allen complaineth to be so negle∣cted in our tyme, he chargeth vs vniustly with the cause thereof. For within tyme of mans memory, before the light of the Gospell did shine openly, we saw no such pain∣full penaunce commonly, but v. ladyes psalters, v. pater nosters, v. pence to v. poore men in remembraunce of the v. woundes, v. fry dayes fast and such like. And as for pil∣grimage, it was but a pastime for such as loued to roue a∣bout the cuntryes. The hardest penaunce was to pay so deare for the paultry of Monkes merites, and Fryers fa∣bles, Popes pardons, and such like. Et hinc illae lachrymae. This maketh the bitter complaint, that this marchaundise will no more be bought, but this is the iudgement of God vpon the great whore of Babylon.

3 Considering therefore the great spread of contagion that this vntrue doctrine hath wrought both to the euerlasting mise∣rie of heretikes them selues, and also to the greuous punishment

that almighty God of iust iudgement may take vpon vs (that by his great mercy be yet Catholikes) because we liue in wanton welth, with out iust care or cogitation of our life past: Neither doing any worthy fructes of penaunce, nor yet endeuouring to make a mendes and recompense by satisfying for our sinnes, be∣fore of mercy so pardned that to our damnation they can not now any more be imputed, but yet for answering in summe parte of Gods iustice, and perfect purging of the same sinnefull life past, out of all doubte sharpely punishable: for these thinges I say, and for the stirring vp of the feare of God in my selfe,* 3.29 the helpe of the simple, the defense of the trueth, and thabating of this great rage of sinne and heresie, I thought good to geue warning (moued therevnto by my frende also) to all such as be not them selues able to searche out the trueth of these matters, of that temporall or transitory punishment which God of iustice hath ordained in the other worlde, for such as woulde not iudge them selues, and preuent his heauy hand whiles they here liued: our forefathers (more then a thousand yeare since) called it Pur∣gatory. The truth and certaine doctrine whereof, I trust through Gods goodnesse so clearely to proue, that the aduersary (be he neuer so great with the Deuill) shall neuer be able to make any likely excuse of his infidelitie.* 3.30 And that so done, I shall both o∣pen and proue the meanes which the Church of God hath euer profitably vsed for the reliefe of her children from the same pu∣nishment, to the soueraigne good, and comfortable for the faith∣full soules departed.

And here I hartely pray thee gentle Reader, whosoeuer thou be, that shall finde iust occasion vndoubtedly to beleue this arti∣cle of necessary doctrine, euer constantly set forth by the grauest authoritie that may be in earth, that, as thou faithfully beleues it, so thou perpetually in respect of the day of that dreadfull visi∣tation, study with feare and trembling to worke thy saluation. Let that be for euer the difference betwixt the vnfruitefull faith of an heretike, and the profitable beliefe of the true Catholike Chri∣stian: that this may worke assured penaunce to perpetuall sal∣uation, and his vaine presumption to euerlasting damnation. And though the matter which I haue taken in hand, be nothing fitte for the diet of such delicate men as haue bene brought vp vn∣der

the pleasant preaching of our dayes, yet perchaunce, change of diet with the sharpnesse of this eager sawse, were, if they could beare it, much more agreable to their weake stomackes.* 3.31 Trueth was euer bitter, and faulshood flattering. For thone by present paine procureth perpetuall wealth, thother through deceitfull sweetenes worketh euerlasting woe.

But as for these pleasure preachers them selues, because I feare me they haue indented with death, and shaked hands with hell, whatsoeuer may be sayd in this case, they will yet spurne with the wordes of the wicked.* 3.32 Flagellum inundans cum tran∣sierit not veniet super nos: quia posuimus mendacium spem nostram, & mendacio protecti sumus. Tush, the common scourge when it passeth ouer shall not touch vs, for we haue made lying our succour, and by lying are we garded. Yet when the light of the Apostolike tradition shall dase their eyes, and the force of Gods truth beare downe their boldnes, their owne blacke affli∣cted conscience, by inward acknowledging that truth which they openly withstand, shall so horribly torment their mindes, that de∣nying Purgatory they shall thinke them selues a liue in hell. But gentle Readers pray for them with teares, that God of his migh∣ty grace would strike their flesh with his feare.* 3.33 And if my poore paine with the prayers of vs all, could turne any one of them all from the way of wickednesse, it would recompense doubtlesse some of our sinnes, and cou••r a number of my misdeedes. And euer whilest we liue let vs praise God that in this time of temptation he hath not suffered vs to fall, as our sinnes haue deserued, into the misery of these forsakers. To whom if I speake sometimes in this treatise more sharply then my custome or nature requireth, the zeale of truth and iust indignation towards heresie, with the example of our forefathers, must be my excuse and warrant. I wil be as plain for the vnlearneds sakes as I may, & the matter suf∣fer. And therfore now at the first I will open the very ground, as neare as I can, of so necessary an article: that the ignorance of any one peece may not darken the whole cause. Desiring the stu∣dious to reade the whole discourse, because euery peculiar pointe so ioyntly dependeth of the residewe, that the knowledge of one, orderly geueth light to all the other. And so the whole togither I ••rust shall reasonably satisfie his desire.

3 Here (as I take it) in the second face of the 18. leafe, be∣ginneth the 3. matter promised in the argument, namely a briefe note of the authors intent, &c. The chiefe considera∣tion (as I gather) is for that men endeuour not to make a∣mendes and recompence, by satisfying for their sinnes, and therefore for answering some part of Gods iustice, and per∣fect purging of the same sinnefull life past, there remay∣neth sharpe punishment after this lyfe. I will commit to Christ, to be reuēged, the horrible iniury done to his death and bloud shedding, which if it be not a full aunswering of Gods iustice, and a perfect purging of all our sinnefull life, in vaine shall we seeke it else where. But I will reason with M. Allen in his owne principles. What say you Sir? remay∣neth there some part of Gods iustice to be aunswered by suffering? Surely, if the passion of Christ will not serue, that was the immaculate lambe of God, it were straunge that the suffering of a sinnefull man should satisfie the same.

And if suffering of the party that hath sinned be necessa∣rily required, for aunswering some part of Gods iustice, howe can the same suffering be mitigated by masses, par∣dons, merites, &c. or cleane taken away by a pardon of Iu∣bely, à poena, & culpa? Againe, howe can the merites of an other, abate his punishment, which must suffer him selfe to aunswere Gods iustice? If the iustice of God be not aun∣swered by the offering of Christ, how is it aunswered, when any mans suffering is by any of your meanes mollified or taken away? But it sufficeth you that your forefathers, more then a thousand yeares agoe, called that place of sufferance, purgatory. But I pray you what is it called in the Scripture? either of the olde testament or the newe, or in the first and second hundreth yeares after Christ? Diuerse errours be older then a thousand yeares, but age can neuer make fal∣shoode to be truth, and therefore I waye not your proude bragges worth a strawe. I am one of the least of Gods mini∣sters, and not worthy, in respect of my greatest infirmities, of the lowest place in his Church, yet by his grace and the authoritie of his holy word, I shall be able to ouerthrowe, both this and all other babylonicall bulwarkes, that are cast

vp by Sathan and all his instruments. For the defence of popish heresie, against the t••uth of God. And neither the myst of mens inuentions, which you call the light of apo∣stolike tradition, shall be able to darken the truth of the Gospell, nor the errours of mortall men, which you terme the force of Gods trueth, shall beare downe thauthoritie of Gods holy spirite. And as for the torment of conscience, by inward acknowedlging of the truth openly withstan∣ded, it is not like you could so liuely describe it, if you had not experience of it in your selfe. Our consciences (most humble and harty thankes we yeald to the infinite mercy of God) are washed white and purged from all blacknes, by the precious bloud of Christ, which is the propitiation for our sinnes, that cleaue vnto him by true & liuely faith: and open iudgement shall one day shew, that all obstinate Papistes, which seeke to establish their owne iustice, shal be voyde of the iustice of God, & while they wrastle to come out of purgatory, they take the high way to fall headlong into hell. God lighten the eyes of them that are blinde of simplicitie, and confound all such as sinne of malicious wic∣kednes. The excuse of your sharpe speach, perhaps might seeme probable, if you did not vse intollerable sclaunde∣ring and rayling, which neither by zeale of trueth, nor ex∣ample of godly fathers, can well be shadowed, much lesse warranted.

THAT OFTEN AFTER OVR SINNES BEFOR GIVEN BY THE sacrament of penaunce, there remaineth some due of temporall punishment, for the satisfying of Gods iustice, & some recompence of the offences past. CAP. I.

1 AS it is most true,* 4.1 and the very grounde of all Christian comfort, that Christes death hath payed duely and sufficiently for the sinnes of all the world, by that aboundant price of re∣demption payed vppon the Crosse:* 4.2 So it is of

like credit to all faithfull, that no man was euer partaker of this singular benefite, but in the knotte and vnitie of his body misticall, which is the Church. To the members where∣of, the streames of his holy bloud and beames of his grace, for the remission of sinne & sanctification, be orderly, through the bles∣sed Sacraments as condethes of Gods mercy, conueyde. All which Sacraments, though they be instituted and vsed as meanes to de∣riue Christes benefites,* 4.3 and bestow his grace of redemption vppon the worthy receiuers: yet like effect or force, is not by the mea∣ning of their first author and institutor, emploied vpon all recei∣uers, nor giuen to all the Sacraments. That may well appeare, if we marke the exceding aboundant mercy, that is powred vpon al men at their first incorporation and entraunce into the houshold of the faithfull, by Baptisme: In which Sacrament, the merites of our masters death be so fully and largely caried downe for the remission of sinne, that were the life before neuer so loden with most horrible offences, that in this misery man may commit, yet the offender is not onely pardoned of the same, but also perfectly acquieted for euer, of all paine or punishment (other then the common miseries of mankind) which his proper offences before committed by any meanes might deserue. And no lesse free nowe then the childe after baptisme, which onely originall sinne brought thither. So sayth S. Ambrose by these wordes: Gratia Dei in Baptismate non quaerit gemitum,* 4.4 aut planctum, aut opus aliquod, nisi solum ex corde professionem. The grace of God in Baptisme requireth neither sorow nor mourning, nor any other worke, but onely an hearty profession of thy faith. VVhereby he meaneth, that after our sinnes be once thus freely wiped away in our first regeneration, there is no charge of pu∣nishment or penaunce for farther reliefe of the same.

But now a man that is so freely discharged of all euill life and sinne committed before he came into the family, if he fall into relapse,* 4.5 & defile the temple of God, then (as Gods mercy alwaies passeth manns malice) euen in this case also, he hath orday∣ned meanes to repaire mans fall againe. That is, by the Sacra∣ment of penaunce which therefore,* 4.6 S. Hierome termeth the se∣cond table, or refuge after shipwracke: as a meanes that may bring man to the porte of saluation, though lightly not without

present dammage and daunger. In which blessed Sacrament, though Gods grace haue mighty force for mans recouery, and worketh aboundantly both remission of sinnes, and the discharge of eternall punishment due by iust iudgement to the offender, yet Christ him selfe (the author of this Sacrament as the rest) meant not to communicate such efficacie or force to this, as to baptisme,* 4.7 for the vtter acquieting of all paine by sinnefull life deserued. For as in Baptisme, where man is perfectly renewed, it was seme∣ly to set thoffender at his first entraunce on cleare ground, and make him free for all thinges done abrode: so it excedingly set∣teth forth Gods iustice, and nothing impareth his mercy, to vse (as in all common welthes by nature and Gods prescription is practised) with grace discipline, with iustice clemency, with fa∣uour correction, and with loue, due chastisement of such sinnes, as haue by the houshold children bene committed.

Nowe therefore, if after thy free admission to this family of Christ, thou doe greeuously offend, remission may then be had a∣gaine: but not commonly without sharpe discipline, seeing the father of this our holy houshold punisheth where he loueth,* 4.8 and chastiseth euery childe whom he receiueth. VVhose iustice in pu∣nishment of sinne, not onely the wicked, but also the good must much feare. VVhereof S. Augustine warneth vs thus: Deus (sayth he) nec iusto parcit, nec iniusto:* 4.9 illum flagellando vt filium, istum puniendo vt impium. God spareth neither the iust, nor vniust: chastising thone as his childe, punishing the o∣ther as a wicked person.

A childe then of this houshold continuing in fauour, though he can not euerlastingly perish with the impenitent sinners, yet he must (being not by some especial prerogatiue pardoned) beare the rodde of his fathers discipline. And gladly say with the pro∣phet. In flagella paratus sum. I am ready for the roddes. And whatsoeuer these wantons, that are runne out of this house,* 4.10 for their owne ease or other mennes flattery shal forge, let vs con∣tinue in perpetuall cogitation of our sinnes forgeuen: and by all meanes possible recompence our negligences past. Let vs not think but God hath somewhat to say to vs, euen for our offences pardo∣ned: being thus warned by ••is owne mouth.* 4.11 Sed habeo aduer∣sum te pauca, quòd charitatem tuam primam reliquisti: Me∣mor

esto itaque vnde excideris, & age poenitētiam, & pri∣ma opera fac. But somewhat I haue against thee, because thou art fallen from thy first loue. Remembre therefore from whence thou fell, do penaunce, and beginne thy former workes againe. And the consideration of this diuersitie betwixt remission had by baptisme, and after relapse by the sacrament of penaunce, moued Damascen to call this second remedie,* 4.12 Baptismum vere labo∣riosum, quod per poenitentiam & lachrymas perficitur. A kinde of Baptisme full of trauell, by penaunce and teares to be wroght. In which God so pardoneth sinnes, that both the offence it selfe, and the euerlasting paine due for the same being wholy by Christes death & merites wyped away, there may yet remaine the debt of temporal punishmēt on our parte to be discharged, as well for some satisfactiō of Gods iustice, against the eternal ordre wherof we vnworthely offended,* 4.13 as for to aunswere the Church of her right (as S. Austine saith) in which only al sinnes be forgeuē

Mary when occasion of satisfying for our offensies in this life is neglected, or lacke of time, by reason of longe continuance and late repentaunce, suffereth not due recompense in our life, which is the time of mercie, then certes the hand of God shall be much more heuie, and the punishment more greuous. And this is with out doubt to be looked for, that the debt due for sinne, must either here by paine or pardon be discharged, or els to our greater grief after our departure required.

CAP. I.

1 ALthough the argument of this chapter be but one, yet I thought it good to di∣uide the answere into two partes. The former part containeth his propositi∣on, the latter his confirmation. And first concerning the sufficiency of Christes redemption, there is nothing can be spoken so magnifical∣ly, but that the worthines thereof passeth and excedeth it. I will therefore agree with you in that you say of the com∣fort, sufficiency and aboundant p••••ce of the death of Christ, and I would you would alwayes agre with your selfe in the

constant confession of the same truth, I receaue also that which you affirme, that the benefit of his death, extendeth also to the members of his mystical body. But in that which you make to be the onely meane, whereby the same is conueyed and applyed vnto vs, I can not but dissent from your iudgement. For 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 spirite of promise, which is the earnest and assuraunce of our inheritaunce, who worketh in vs fayth, as the onely meane by which the righteousnes of Christ is applyed vnto vs. Eph. 1. And as for the Sacraments, which you seeme to make the onely condittes of Gods mercy, we are taught in the holy Scrip∣tures, that they are the seales of Gods promises geuen for the confirmation of our fayth, as was circumcision to A∣braham, when he was iustified before through faith, Rom. 4. You will vs in the margent, to marke the grounde of your cause, which is in deede a good admonition. For seeing the grounde of your cause leaneth vpon your one∣ly affirmation, and is contrary to thautority of Gods word, iniurious to the spirite of God, and neglecting the fayth of Christ, what so euer you buyld thereuppon, must needes be like the foundation. But howe shoulde your free will be maintayned? if Gods spirite had any place, that distri∣buteth to euery one according to the good pleasure of his owne will. 1. Cor. 12. And how should the Sacrament geue grace of the worke wrought? if fayth were requisite in them that receiue them. Of like authority it is, which you say, that like effect is not geuen to all the Sacramentes. Surely all the Sacramentes of Christes institution, haue lyke effect in Gods elect. But let vs heare your difference. By baptisme all sinne committed before, and the punish∣ment thereof, is clearely forgeuen, by the Sacrament of penaunce, though the sinne be forgiuen, yet there remay∣neth a temporal punishment. When the Pope geueth a ge∣neral pardon à poena & culpa, doth he not it by y^e sacrament of penaunce? if he do it by y^t sacrament, then are temporall paines also remitted therby. Thus one falshod ouerthroweth

an other. But Christ you say the author of this sacrament, meant not to communicate such efficacie ••o this, as to Ba∣ptisme. Here are two assertions, first of the author, then of the force of this Sacrament, but neither of both able to be proued by the word of God. Neuerthelesse here is brought in that which is thought to be the piller, not onely of pur∣gatory, but also of all other popish satisfactions: namely the chastisement and correction, that God ministreth to his children, whose sinnes he hath pardoned, which is not a sa∣tisfaction for the sinnes past, but a warning for the time to come, and is neuer accompted in scripture, for an answering of Gods iustice, but a token of his mercy, being not the punishment of a iudge, but the chastisement of the father to the amendement of his childe that suffereth, and for an admonition of other, that they likewise offend not. Heb: 12. And after this manner, are also those places to be vnder∣stood, where God is sayd to punish the offences of his chil∣dren. But whereas M. Allen allegeth the saying of Christ vnto the Angell of the Church of Ephesus, Apoc. 2. But I haue somewhat against thee, &c. to proue that God hath somewhat to say for our offences pardoned, I maruell whe∣ther he were sleeping or waking when he wrote it, for there the pastor and Church is charged, for their offence which is not to be pardoned, except they repent, & if they repent to be clearly remitted. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, age poenitentiam, with M. Allen, is doe penaunce, & doing of penaunce, with him soundeth to make satisfaction. He professeth in one place his ignoraunce in the Greeke tongue: but if he would but acknowledge what poenitere in Latine signifieth to be sory, he neede not to haue occupied him selfe in alleging that place. But proceding a litle further, he maketh two causes why the debt of temporall punishment remaineth to be discharged by vs. One for some satisfaction of Gods iustice, as though the satisfaction of Christ were imperfect. An other to answere the Church of her right (as S. Augu∣stine sayth). In deede the olde discipline of the Church, re∣quired that open offenders, should not onely repent pri∣uatly before God, but also shew open signes of harty re∣pentaunce

for satisfying the Church, by whom they were to be receaued as before their repentaunce they were cast out. And in this sense, satisfaction is often vsed by the aun∣cient fathers, and not to fulfill the righteousnes of God, ei∣ther by doing or suffering of any thing. Seeing therefore that God•• iustice is throughly satisfied by Christes suffe∣ring, there remayneth no satisfaction to be supplyed by men. For the afflictions of the faithfull, are t••e matter of their patience and conformitie with Christ their head, the punishments that are inflicted vpon them, are the correcti∣ons of mercy, not the satisfactions of iustice. There remai∣neth therefore no temporall punishment for satisfying of Gods iustice in our life, and much lesse after our death.

2 And this to be the graue doctrine and constant faith of the fathers I must first declare: both for that it shall firmly esta∣blish our whole matter, and clearely open the case of controuersie betwixt vs and the forsaken company. VVho would so gladly liue at ease in their onely faith, that they list nether satisfie for their sinnes, nor procure Gods mercy by well working. In this case then let vs seeke the ordre of Gods iustice, by the diligent considera∣tion of some notable pers••nages, of whome we may haue by the plaine Scripture euident testimonie both of the remission of their sinnes, and their penaunce and punishment after they were re∣conciled againe.

Our first father Adam,* 4.14 in whome we may beholde almost the whole course of Gods iudgement, and through whome both sinne and all punishment due for sinne entred into the world, I thinke he had the first benefite by Christes death for the remission of his disobedience: or at the least (because I woulde not auouch an vncertain thing) this I am sure, that by Christ he was raised vp to Gods fauour againe. Of whome we finde it thus written in the booke of wisdome. Haec illum qui primus formatus est pater orbis terrarum, cum solus esset creatus, custodiuit:* 4.15 & eduxit illum a delicto suo. This (saith he, meaning by Christ vnder the name of wisedom) safely preserued him that was first formed of God, the father of the world, when he was created all alone: and raysed him out of his sinne again. The which disobedience (with

what other sinne so euer was thereunto in him ioyned) though it was thus clearly pardoned, yet the punishment thereof, both he felt long after in his owne person, and it lieth vpon his posterity till this day. For which sinne he him selfe began to doe penaunce (as Irenaeus saith) euen in paradise:* 4.16 and then God practised iudgement vpon him (as Augustine noteth) first by his disinhe∣ritaunce, then by painfull trauell inioyned, by the vnaptnesse of the earth to serue his turne, by rebellion of the inferiour crea∣tures, by the troublesom motions of his owne affections, & briefly in all pointes by a lothsom life and a dreadfull death. Yea and that his punishment ceased not in this world by his death, but many hundreth yeares after remained as further condemnation of his disobedience, I shall more conueniently anone declare.

Now seeking further to haue cleare and open euidence in this case, we can not wish more proofe then may be had by the straung working and dispensation of God, in the manifold affaires of that sanctified people, and chosen nation of the Israelites. In which peoples perpetuall protection, a man might finde a perfect platte of mercy and iudgement. So often they fall, so sodenly they rise: so grieuously they offend, such mercy they finde, that it is mar∣uelous to consider. Of this elect family therefore thus God spea∣keth.* 4.17 Si autem dereliquerint filij eius legem meam, & in iu∣dicijs meis non ambulauerint, visitabo in virga iniquitates eorum, & in verberibus peccata eorum: misericordiam au∣tem meam non dispergam ab eo, neque nocebo in veritate mea. If his children reiect my lawe, and walke not in my iudge∣ments, with rodde will I visit their wickednes, and in stripes their sinnes: yet will I not take my mercy from him (or them, as it is also redde) nor harme him in my truth.* 4.18 This people, at their first passage out of Egypt committing horrible idolatry, was pardoned thereof at the instance of Moises: yet so saith our Lord God vn∣to him: Ego autem in die vltionis, visitabo & hoc peccatum eorum: But yet in the day of reuengement, I will visit this their offence also. The same people offending greuously again by mur∣mure and mistrust of Gods carefull prouidence towards them, at their Gouernours humble sute were expresly forgiuen in these wordes.* 4.19 Dimisi iuxta verbum tuum. I haue pardoned them ac∣cording to thy word. But after their assured warraunt for the full

remission of the fault, & the eternall paine due to that greeuous sinne, behold yet their punishment temporall for the same. Atta∣men omnes homines qui viderunt maiestatem, &c. For all that (saith our Lord) euery one that hath seene my maiesty, and the wonders which I wrought in Egypt, & in the wildernes, & yet hath notwithstanding tempted me tenne times, shall not beholde the land for which I bound my selfe by oth to their forefathers. But passing the peoples sinne Moises and Aron them selfe, in many pointes minister aboundant profe of this matter. VVho both dying in perfect fauour of God, yet for their mistrust were di∣scharged of guiding Gods people, or entring them selfe into the land so hartely desired, and so long loked for before,* 4.20 Of these two the Prophet sayth thus:* 4.21 Custodiebant testimonia eius & praeceptum quod dedit illis. Deus tu propitius fuisti eis, & vlciscens, in omnes adinuentiones eorum. They obserued his testimonies, and the charge that he gaue vnto them. Lord God thou wast mercifull vnto them, and sharply reuenged their owne inuentions. The like ordinaunce of Gods iustice in punishment of such as he highly fauoured, may appeare in Samson, in Hely,* 4.22 & all other notorious personages in the whole Scripture.

But the heartely beloued of God King Dauids example so beareth downe our aduersaries, that I can not wel omit it, though I now long to be nearer my matter. This Prophet had an expresse pardon, with a plaine prouiso that he should notwithstanding beare the heauy hand of God, for the punishment of his former sinne. Once for taking pride in the multitude and numbring of his people, God, though he pardoned him, yet by the prophet,* 4.23 God gaue him leaue to chuse of thre named scourges, which he would: to whom he answered. Coarctor nimis: sed melius est incide∣re in manus Domini, multae enim sunt misericordiae eius. I am sore vrged: but better it is to fall into Gods handes, for his mercyes be exceding many. And so according to his election, he had many thousandes of his people perished by Gods plague. Of whose case, S. Gregory sayth maruelous much in these fewe wordes. Deus delictum delet, sed inultum non deserit: peccato non parcitur, quia sine vindicta non laxatur.* 4.24 God wypeth away mannes offence, but he leaueth it not vnpunished: sinne is not spared, because it is not without reuenge relea∣sed.

But before this, he had a full warrant of remission of his horrible murder and adultery, by the Prophet Nathan, saying vnto him thus after his repentaunce.* 4.25 Dominus quoque tran∣stulit peccatum tuum, nonmori eris: veruntamen quoniam blasphemare fecisti inimicos nomen Domini propter ver∣bum hoc, filius qui natus est tibi morte morietur. Our Lord hath remoued thy sinne: neuerthelesse, because thou hast made thenimies blaspheme our Lordes name by this worde, thy sonne which is borne vnto thee shall dye the death. Of which matter S. Augustine by occasion talking against Faustus, asketh what maner of pardon it was,* 4.26 that the Prophet brought from God vn∣to Dauid. And he answereth thus. Ad quam rem nisi ad sem∣piternam salutem? neque enim praetermissa est in illo, se∣cundum Dei comminationem, flagelli paterni disciplina. To what ende else (had he his pardon) but to euerlasting-salua∣tion? For he scaped not the scourge of his fathers discipline, ac∣cording as the threatning of God before did portend. All the for∣sa••d examples then being so euident, they must needes conclude this assuredly, that after our offences be remitted, there common∣ly yet remaineth some paine and right debt, to be discharged by the offenders punishment, before he receiue the ample benefite of eternall saluation.

2 Now commeth in the colourable confirmation of this false proposition, and that by examples of the holy Scripture, which must therefore more diligently be wayed, because they are so seldom alleged. But first he must rayle a crash at the forsaken Protestantes, which would so gladly liue at ease in their onely faith, that they list neither to sa∣tisfie for their sinnes, nor to procure Gods mercy with good workes. Doubtles (M. Allen) they list not by seeking to iu∣stifie them selues, procure to be forsaken of God. But you Papistes are they, that seeke to iustifie your selues, like the olde pharisees, and boast of your prayers, fastings and sa∣tisfactions, but God knoweth what you are within. As for our onely faith shall stand before God, when your infide∣lity shall condemne you, and the fruites of our onely faith shall appeare to Gods glory, when the vayne bragge of

your meritorius workes shalbe discouered to your eternall shame. But to come to your examples, I must admonish the Reader, that neither your wit, memory, diligence, nor lear∣ning, deserueth any commendations, for alleging them that haue so often before bene abused, by all them that of your side haue defended your cause, of whom you are but a translator or borower, not an author or obseruer your self. And therefore I might iustly referre the Reader to the learned and godly aunswers of so many, as haue impugned this heresie before, but because euery man either can not or will not seeke further then this booke, I will briefly aun∣swere euery example, as it is an easy matter to doe, they are so vnfitly applyed to the purpose for which they are alle∣ged. The first example is of our first parent Adam, whose sinne though it were pardoned through Christ, yet he and all his posterity feeleth the punishment thereof. An argu∣ment very farre fetched to maintayne the paynes of purga∣tory. The miseries of this life in that they be common to the godly, with the wicked, they sufficiently declare, that they are no satisfaction for sinne, but a demonstration of our miserable condition to humble vs, & make vs desirous of restitution by Christ. And although they were enioyned by the curse of God against sinne, yet to those that are de∣liuered from the curse of God by the blessed seede Iesus, they also are conuerted into blessings. Hereof the godly reioyse in afflictions, knowing that afflictions worke pati∣ence, patience worketh trial, triall hope, and hope confoun∣deth not, yea by them we are made conformable vnto Christ, that suffering with him we may raigne with him. Rom. 5. & 8. As for that which Adam suffered after his death, when you haue declared it, then will I also confute it. Next followeth the examples of the Israelites which often fell, were punished and rose againe. The former example was not so farre of in tyme, as this is in matter, for that example although it were impertinent, yet it had some similitude with the cause, for that Adam was pardoned, and yet bare some part of punishmēt. But here are brought in the whole people, among whom many were wicked, and commonly

more hypocrites then true Israelites, and yet the very text alleged out of the 88. Psalme, declareth that the godly chil∣dren which were punished, were chastised in mercy, and not condemned by iustice. And as for the saying of God. Exod. 32. that notwithstanding he had pardoned the Israe∣lites, yet he would visit their sinne in the day of vengeance, litle helpeth the matter. For the pardon was generall to the whole people, that he would not destroy them from being a nation, as appeareth in the 14. verse of that chap∣ter, but not perticular to euery one, that he would remitte their sinne & take them into his fauour, as appeareth verse 33. where he sayth, that who so euer had sinned he would put him out of his booke. The same answere serueth for the like text. Num. 14. But Moises & Aaron are examples of this matter most manifest. I answere to the punishment of Moises & Aaron, as to the punishment of all other faithfull persons, they were not to satisfie the iustice of God, but to declare his mercy in admonishing them, and others by their examples, how odious sinne is vnto him, and yet euen the chastisement of God is a benefite vnto his children, not onely because it is a signe of his fatherly loue toward them, but also because he conuerteth it alwaies vnto their reward and profit. As in the example of Moises and Aaron, it was a fatherly rodde to discharge them of guiding Gods people, and entring into the lande of promise: but in the meane time it was a great benefite that they were dischar∣ged of a heauy and troublesome burden, and entred soo∣ner into that land of eternall life, whereof the other was but a signe and shadow. And therefore the Psalmist sayth iustly of them, that God was mercifull vnto them, in reuen∣ging their inuentions. But because S. Augustines words may be of more credit with you, he sayth of the death of Moi∣ses & Aaron, that they were signa futurorum non supplicia in∣dignationis Dei. Signes of things to come not punishments of Gods displeasure. Quaestion. Num. lib. 4. Quest. 53. But the example of King Dauid is counted a great and speciall bul∣warke of this cause, which notwithstanding is answered e∣uen as the rest. Dauid the child of God, was beaten with

the mercifull rodde of Gods fatherly correction, and set as an example to Gods children of all ages, to shew how God abhorreth murder and adultery. And although the payne were bitter for the tyme, as all chastisment is, yet no doubt but he receaued great profite thereby. Heb. 12. And as for the plague for numbring the people, it fell vpon them for their own sinnes, as the text is playne. The saying of Gre∣gory, that God leaueth no sinne vnpunished, which is par∣doned: if it be vnderstood that all the sinnes of the faith∣full are punished in Christ, which became sinne for vs, it is most true. But if he meane that God punisheth all sinnes that he pardoneth in the partyes them selues, it is contra∣ry to the manifest worde of God, and infinite examples of the Scripture. The Publicane, the prodigall childe, the debters, all clearely remitted, doe playnly proue that God freely forgiueth, iustifieth, rewardeth the penitent sin∣ners, without exacting any punishment of them for aun∣swering of the debt, satisfying for the sinnes, abusing his fatherly clemency. Luke 7. & 15. & 18. Finally for auouch∣ing myne aunswer, I would wish no better authority of the auncient fathers, then euen that which M. Allen him selfe allegeth out of Augustine contra Faustum, lib. 23. cap. 67. that the punishment of Dauid, was flagelli paterni disciplina, the chastisement of Gods fatherly scourge, as he doth most playnly declare the same in his booke de peccatorum meritis ac remissione, lib. 2. cap. 33. and for a flatt conclusion contra∣dictory to M. Allens assertion, I will vse the very wordes of Chrysostome in the 8. Hom. vppon the Epistle to the Rom. Vbi venia ibi nulla erit poena. Where there is forgeuenes, there is no punishment.

The double and doubtfull shiftes of our aduersaries pressed by this conclusion, are remoued: and it is proued against one sort, that these foresayde scourges vvere in deede punish∣ments for sinnes remitted. And agaynst thother sect, that this transitory payne hath often endured in the next life. CAP. II.

1 ANd the weight of this foresayd grounde, hath euer pressed the aduersaries of truth so sore, that beholding as it were a farre of, what inconuenience this might import, they euer busily endeuored to stay the be∣ginning of their likely ouerthrow. But yet (as it was and will be for euer noted in false teachers) they seeke diuerse escapes, so disagreable, that one hindereth an other, and neither of them helpes their owne cause. One sorte not so impu∣dent, but a great deale more foolish then their fellowes, agree by force of the places named and euidence of the examples, that there is punishment to be suffered, and some temporall paine re∣mane at to be discharged in this world, after remission of sinne, but for the next after this life (so fearde they be of purgatory) they will haue none at all.* 5.1 Thother secte maisters fearing what might follow on that graunt, in no case will confesse, that there is any payne due for sinne, in this world or the next, after the fault be once remitted. For Caluine capitaine of this latter bād,* 5.2 saw well, that if any debt or recompense remaine to be dischar∣ged by the offender after his reconcilement, it must needes ••ise by proportion, weight, continuance, number, and quantity of the faultes committed before. VVhereby it must of necessity be indu∣ced, that because euery man can not haue time, either for the hugenesse of his sinnes past, or his late repentaunce, or his care∣lesse negligence, to repay all in his life, that there is all, or some part aunswerable in the next world to come. And therefore bold∣ly and impudently, as in case of this necessity, he aduentureth to deny with shame, that any of all these painfull miseries be as pu∣nishments for the sinnes of the sufferers: but certaine fatherly checkes, exercises of patience and vertue, rather then afflictions enioyned for sinnes. VVhich vaine shift hath no bearing by rea∣son, or text of Scripture: but onely is vpholden by the exercised audacity of the author.

CAP. II.

1 IF M. Allens titles of his chapters were as sufficient reasons, as they be bolde affirmations, there were no man able to stand against him. But I can well compare them to the arguments of those vayne fables that were wont to be printed in english of Beuis of Hampton, Guy of VVarwick, & such like, where the arguments shew how such a Knight ouercame such a Gyant, how such a sorcerer wrought such a miracle, which are tould as confidently as though they were true, and yet there is no man of meane witte so ig∣noraunt, but he knoweth them to be fayned fantasies. Euen so with M. Allen, to affirme is to proue, to deny is to con∣fute, briefly in his titles, and at large in his chapters. But if he would as he pretendeth, haue remoued all those rea∣sons, that we bring against his false conclusion, or any of them all, he must haue proued, that Christ hath not satisfi∣ed the iustice of God perfectly by his death and suffering, that God doth not freely forgeue vs our sinnes, that he is stil an angry Iudge against them that put their trust in him. He must haue proued against Ezechiel, that what tyme so euer a man doth truely repent, the Lord doth not put all his sinnes out of his remembraunce, against Dauid, that he hath not remoued our sinnes from vs as farre as the East is from the West. Against S. Iohn, that if any man sinne after Baptisme, Iesus Christ is not our aduocate with the father, and propitiation for our sinnes. If he could say any thing against these reasons & authorities, with an hundred more of the same sort, he were worthy to be heard. But because that is to hard a matter for him to take in hand, without all shame or shew of truth most impudently, he fayneth a con∣trariety betwene Melanthon and Caluine, but not once no∣ting by one letter where the same is to be found in any of their workes, lest their manifest wordes out of the same places being brought against him, should reproue his

shamelesse lying. Melancthon he saith, acknowledgeth some temporal payne after remission of sinnes, to be discharged in this life, but not in the life to come. Caluin wil haue none at all. O brasen face and yron forhead: doth Caluine deny thafflictions of this life? or Melancthon affirme that they are suffered for satisfaction of our sinnes. Doth Melancthon deny the passion of Christ to be a perfect aunswering of the iustice of God? or Caluine affirme, thereby to be taken away the mercyfull correction of God? Would God that all that professe the religion of Christ agreed in all pointes as truely, as they doe in this. But admitte that M. Melan∣cthon or any man beside, should graunt, that the sufferinges of the godly in this life, are some parte of satisfying vnto the iustice of God, what were purgatory promoted there∣by? Forsoth then of necessitie it must be induced, that some parte of these sufferinges are aunswerable in the next worlde to come, what necessitie call you this? euen such as he suffereth, which being bounde hande and foote with a strawe, can not steare to helpe him selfe. But lette vs see this adamantine chayne of Maister Allens necessity. If a∣ny punishment remayne, it must needes ryse by proporti∣on, weyght, continuaunce, number and quantity, which if it be not all discharged in this lyfe, then it is to be aun∣swered in the lyfe to come. By proportion Maister Allen? What proportion? Arithmeticall or Geometricall? If it be by arithmeticall proportion, then so many thousandes of sinnes, whereof euery one deserueth one death, must be punished by so many thousand deathes. If by geometricall proportion, then so many offences committed against that infinite maiesty, can not be aunswered, but by infinite and eternal punishment, and which way so euer you take it, by weight, number, time or measure, it is euident, that while you seeke for purgatory, you haue founde out hell. For o∣therwise saith the spirite of God, in the person of the faith∣full, He hath not dealt with vs according to our sinnes, neither rewarded vs after our iniquities, Psal. 103. But as heauen is a∣boue 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. This is an other maner of proportion M. Allen, then you Papists can skill of, which thinke such a necessity to be of this conclusion, that if any sinnes be punished in this life, they must be punished after this life also. For if no∣thing but iustice be sought against sinnes, then followeth nothing but eternal damnation, if mercy may moderat the matter, what necessity is in this consequence? some sinnes are sometime punished in this life, ergo in the life to come. Thus I haue reasoned, supposing that any man had graun∣ted, that the iustice of God must be satisfied with our suffe∣rings in this life: for I my selfe had rather see the Pope at the deuill, then I would affirme the sufferings of Christ to be vnsufficient to aunswere perfectly the iustice of God. But behold christian reader the blasphemy of these popish ser∣pents, first they will seeme in wordes throughly to acknow∣ledge the benefite of Christes passion, lest that euery man y^t heareth them speak, should spit at them. When they haue thus obtained audience, then they will gather in them sel∣ues, & begin in some part to diminish the perfection ther∣of, & so proceede vntill they haue in deede, though not in wordes cleane excluded Christ and all his merits, whereof thou hast a plaine example in this hipocrite, who in the be∣ginning of his first chapter, confesseth liberally the effect of Christes death▪ afterward restraineth the force thereof, to sinnes committed before baptisme, then bringeth in pu∣nishment, for aunswering the iustice of God in this life, af∣terward extendeth the same vnto the life to come, & last of all, estemeth the punishment by proportion, weight, conti∣nuance, number & quantity of the faults committed: which of necessity thrusteth backe againe the sinnes into eternall torments. And what then becommeth of the propitiation for our sinnes purchased vnto vs by the bloud of the sonne of God?

2 S. Paule in playne words writeth:* 5.3 Corpus mortuum est propter peccatum, & stipendium peccati mors est. The body is dead because of sinne, and death is the reward of sinne. And so of Dauid: because thou hast slayne Vrias, Non recedet gladius

de domo tua, saith the Scripture: The sword shall not depart thy house. And againe, because thou hast made the enemies bla∣spheme my name, thy child shall dye. And of the people of I∣sraell: Visitabo & hoc peccatum eorum. I will visite this sinne of theirs also. Yet in this light of Scripture, whereas the punish∣ment is named, so it is expresly mentioned that sinne is the pro∣per cause thereof, the aduersary seeketh a blinde mist, to dase the simplicity of the reader, and to maintaine errour. It helpeth our cause exceding much,* 5.4 that the very shew of an argument, driues them to such vnseemely shiftes. S. Augustines wordes shall for me sufficiently refute this errour, Veritatem dilexisti, impuni∣ta peccata eorum etiam quibus ignoscis, non reliquisti. (He speaketh to God in the Prophets person). Thou loues righteous∣nes, & hast not left vnpunished, no not the sinnes of them whom thou louest.* 5.5 Notwithstanding, this is very true: that all these af∣flictions though they come of sinne, a••d for the rewarde of mans offences, yet God of mercy turneth them to the exercise of ver∣tue, and benefite of such as shalbe saued. But it is one thing to dispute of what cause they come, and an other to reason of the wisedom of God in the vse of the same. VVho, as the said Augu∣stine witnesseth, is so mighty in his prouident gouernaunce, that he is able to turne, euen the very sinnes them selues, to the bene∣fite of such as by grace and mercy shalbe raised vp to saluation. And much more is he ready to frame the punishment which he him selfe of iustice worketh for correction of sinners, to the sal∣uation of the elect.

2 This peace should proue that the fatherly rodde of Gods mercy, is a sword of his iustice to punish those sinnes that are remitted. But what maner of proues bringeth he. S. Paule (he sayth) in plaine wordes writeth, the body is deade because of sinne, and death is the reward of sinne. In deede S. Paule writeth so, but is the mercy of God turned therfore into iustice, or his rodde into a sworde? or he from a mer∣cifull father into an angry iudge? to omit howe vnfitly he ioyneth these 2. places togither, whose sense is so farre dif∣fering, for in the former saying: Rom. 8. he speaketh of the relicks of sinne, that are not altogither abolished in them

that are regenerate: in the latter Rom. 6. he sheweth that they which serue sinne, deserue eternall damnation: what is this to the proofe of his conclusion? but his purpose was onely to make some shewe of variety of places: for by and by he returneth to the places alleged, and aunswe∣red before, of Dauid, and of the people of Israell, where∣unto he adioyneth the saying of Augustine, that God lea∣ueth not the sinnes of them vnpunished, whome he hath pardoned. One aunswere serueth al, if there were ten times as much of this sort. That God punisheth not to satisfie his iustice, but to shew his mercy toward his children, to bring them to repentaunce, to humble them, to make them be∣ware of the like sinnes, to admonish others by their exam∣ple, but in no wise that they should make a mendes by due punishment, for that which by transgression was commit∣ted, which aunswere howsoeuer he would seeme to eleuate by wordes, yet he bringeth no matter against it, but euen the places by him selfe alleged in the chapter before, which either all or almost all, doe plainly confirme it, as is before noted, and none of them all confute it.

3 But now the other sorte which be more curteise,* 5.6 and con∣fesse that in this world the iust may suffer of reason for his sinnes already remitted, but not in the next life, as their doctrine is very vntrue, so it geueth great licēse and liberty to euill liuer••, and is the very mother of presumption. For if man were suere to be discharged at his departure hense of all paine for his sinnes, then certes were it madnesse, to trauell in this life further for his offensies, then he must of necessitie. Yea more, it maketh the case of greuous sinners till the houre of their death (so that they then at last repent) much better, then of small offenders conuer∣ted longe before. For these must be punished in their life, the other can not be punished (as these suppose) after their death. VVhat a vaine absurdity is this, that the prophet offending once or twise in all his time, shoulde suffer so heuie iudgement: and the party which abideth in wickednesse till the ende of his life, when sinne rather leaueth him, then he sinne, must because of his late conuersion, without paine be caried at ease to heauen? This

is not doubtlesse semely to Gods iustice and ordinaunce, whose wayes be truth and vprightnesse.* 5.7 Est apud iudicem iustum poenae moderatio, non solum pro qualitate, sed etiam pro quantitate. To a iust iudge there must be consideration had of punishment, both for the quality & quantity (so saith Origine.) And the holy Scripture thus. Quantum glorificauit se, & in delitijs fuit: tantum date illi tormentum & luctum. Looke how high she exalted her selfe, and how delicatly she liued: and geue her so much woe and torment againe. It is spoken as of Ba∣bylon in the reuelations of Saint Iohn.* 5.8

And because this toucheth our matter, and the very point thereof: I will stand with the aduersarie the longer. Here then I aske him, why God taketh punishment in this worlde, for sinne already remitted? His aunswere must needes be, for the reuenge and hatered of sinne, and satisfying of iustice. Nowe then doth God practise iudgement and iustice no where but in this worlde? Or if it be not here aunswered, because of lacke of space, or late reconciliation of the offender, shall our lorde of necessitie be for∣ced to remitte the debte, and release his sentence of iustice for lacke of meanes to punish in an other worlde? No no, Gods hāde is not abbridged by the termes of this life. Late repentaunce can be a benefit to no man: God forbid it shoulde. Especially seing punishment and iudgement for sinne (as many learned do sup∣pose, and as reason with scripture beareth) properly apperteineth not to this worlde, but by a speciall grace, and singular benefite, which God of pity graunteth to such as he loueth, that they may here preuent his anger: which else in the next life should be found more greeuous, where properly is the reward of sinne, and iudgement kept ordinarily for the same. As it is playne mercy & grace, when man may take punishment of him selfe (as S. Paule sayeth) and be his owne correctour,* 5.9 to auoyde the iudgement of God. And thereof the next life is termed commonly dies Domi∣ni: where there is no place for our working, but sufferance alone: where the accompt of mans life must be straitly required, and the sinnes euen of the iust, not otherwise amended, sharpely visited. Therefore if Melanthon graunt that the righteous and recon∣ciled persons,* 5.10 may iustly beare the scourge of God, for satisfying for their sinnes before pardoned, in this world, where, though pu∣nishment

be exercised for wickednesse properly, yet at the least not so ordinarily as in the next, wher God hath layd vp the great store of rewarde, as wel for the good as the badde: he must needes by force of reason acknowledge, that the world to come is no lesse (if it be not more) appoynted of our Lord for iust iudgeing of our faultes forgiuen, then the time of this present life, whereas many an euill liuer escapeth all punishment so diuerse of great vertue suffer full greeuous torments. Excellently well sayd S. Augu∣stine: Multa mala hic videntur ignosci,* 5.11 & nullis supplicijs vindicari: sed eorum poenae reseruantur in posterum &c: much euill may seeme here to be pardoned, and without all pu∣nishment released: but the payne for such thinges is reserued til the world to come.

3 He ascribeth more curtesie to the other sort whose opinion is of his owne framing, but yet they please him not altogither, because their doctrine geueth licence to euill li∣uers. For if a man were sure to be discharged at his death for all payne for his sinne, then it were madnes to trauaile further for his offences in this life, then he must needes. M. Allen speaketh here according to his owne affection, & the sence of all Papistes, which will take no paynes to please God, but onely for their profite: they will not bestow one halfe peny for the loue of God, nor suffer a fillippe for the glory of God, but for the satisfaction of their sinnes, and increase of their merittes. And therefore that which is the chiefe cause, that doth and ought to moue, and the princi∣pall ende for which all godly men are moued to seeke to please God by good workes, namely the loue of God, and the glory of God, the Papistes thinke to preuaile with no man, because they are voyd of it them selues. But may not a man now iustly enforce, that the opinion of purgatory & satisfactions of sinnes after this life, is the very doctrine of licentiousnes, to maintayne wicked men in their presump∣tuousnes? For what hast will they make to amendement & newnes of life, when they haue hope of release after their death? The other absurdity riseth of deuilish enuy, that God shoulde 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 wil aun∣swere you, as the housholder aunswered those murmurers, which grudged that they which wrought but an houre were made equall in reward with those, that had borne the bur∣then & heat of the day. Is thy eye euil, because God is good? is it not lawfull for him to doe what he will with his owne? Matth. 20. But this is that which alway deceiueth the papi∣stes, because they measure the reward by iustice and not by mercy. I thinke M. Allen is angry with Christ, that he did not send the penitent theefe into purgatory, but euen that day promised to be with him in paradise. For Origen is alle∣ged to proue, that a iust Iudge must haue consideration of punishment, both for quality and quantity. He neuer thin∣keth of Ch••ist all this while, who was striken for our sinnes and wounded for our iniquities, in whose punishment God had regard of such quality and quantity as his iustice requi∣red. Es. 53. For the chastisement of our peace was layd vpon him. but we say with the prophet: Lord if thou looke straightly to our sinnes, who were able to abide it, but with thee there is mercy & therefore thou shalt be feared. Psa. 130. But for a stronger proofe, there is alleged a place out of Apoc. 18. looke howe high Babylon did exalt her self, & how delicatly she liued, geue her so much woe & torment againe. Now I promise you, I will say M. Allen is a cunning Logitian, if he can draw a good ar∣gument out of this place to proue that God punisheth his children to satisfy his iustice. The whorish church of Rome is iustly condemned to eternal torments, for her pride & vo∣luptuousnes, there ore Gods children are punished to aun∣swere the iustice of God. The people of God are commaū∣ded to reward Babylon according to her wickednes, and to spare her no more then she s••ared them in her tyrannye. What pertaineth this to y^e afflictions of Gods Saincts? But because this matter toucheth the point, he will tary longer with his aduersary, & demaund why God taketh punishmēt in this world for sinne already remitted. And then he will cōpel him to answere for satisfying of his iustice, which if it be not performed in this life, it must be in the life to come.

This is a fine kinde of reasoning, M. Allen, that you will en∣force your aduersary both to aunswere you, & also to aun∣swere what you list, & then you are good enough for him. Is this the logicke of Louayne? Nay you haue a finer reason then this, punishment & iudgement for sinne properly ap∣pertayneth not to this worlde, but to the next life. Then would I grossely inferre, therfore the temporal paines that the godly suffer in this world, be not properly punishments for sinne. But it is of mercy and grace that they suffer in this life, that I graunt, but not to satisfie for their sinnes. Of which matter you doe vntruely call Saynct Paule to wit∣nes. 1. Cor. 11. as whē he is hearde to speake him selfe, it will appeare manifestly: If we would iudge our selues (sayth he) we should not be iudged, but when we are iudged, we are cha∣stised of the Lorde, because we shoulde not be condemned with the worlde. Here is chastisement to amendement, or obstinacy to condemnation, but neuer a word sounding to∣ward purgatory, here is a manifest difference, betwene the iudgement which God exerciseth towards his children, which is chastismēt to auoyd damnation, & that iudgement by the which the impenitent world is condemned. But in the next life (you say) there is no place for our working but suf∣ferance alone, &c. what then shal other mens workes auaile, when our owne will not serue? and yet it is a matter not so fully agreed vpon among you papistes, whether a man may merite in purgatory. But to take your owne affirmation and not to charge you with dissention of other men (because you dissent so much from your selfe) who so weigheth the grounde of your first booke, must needes confesse that it o∣uerturneth your second booke, & if the matter of your se∣cond booke be true, then is the ground of your first booke false. For the ground of purgatory you would make the iu∣stice of God, which requireth punishment for sinnes com∣mitted in this life: but how can that stand? if God accept y^e worke of other men to release them, that should suffer by his iustice: if these workes wil answere the matter, thē there is no such necessity of purgatory to satisfie his iustice. So that one of your bookes is a prety confutatiō of the other.

As for the saying of Augustine helpeth you nothing at all, onely he sheweth that God punisheth not all sinnes in this world, because many are reserued to eternall torments. But howe vncertaine his iudgement was concerning purgatory in that Enchiridion ad Laurentium, he him selfe most plainly declareth. Tale aliquid etiam post hanc vitam fieri incredibile non est: & vtrum ita sit quaeri potest. It is not incredible, that such a thing may be after this life, and whether it be so or no it may be doubted, and either it may be found, or else it may be hidde, that some faithfull should passe through a certaine purgatory fier, &c. cap. 69. By which wordes it ap∣peareth that Sathan was but then laying his foundations of purgatory, & had not yet finished this worke by a great deale, and that this was not so graue a doctrine, nor so con∣stant a fayth of the fathers, as M. Allen boasteth of in the former cap. Fol. 25.

4 But let vs steppe a foote further, and yet so much nearer the matter: and note well whether we may finde any case, where the payment for sinnes remitted, passeth the bondes of this life, and so required in the next, that by playne dealing and orderly proceeding,* 5.12 we may the better instruct the simple, confound the aduersary and make truth stand vpon it selfe.

Consider then with me that our first father pardoned of his sinne, as I proued before, was punished for the same, & with him all the iust of those dayes, not onely in the time of this present mortall life, but many hundreth yeares after their departure. For whose deliuery, the Catholike church holdeth and our Crede tea∣cheth also, that our Maister Christ descended downe into hell. And that no man here be deceaued, he must vnderstand, that it was no smal punishment to be banished so many worldes togither from the land of the lyuing, and to lacke the ioyfull fruition of heauens blisse:* 5.13 which of it selfe, but that it was not eternall, had bene more then all temporall paynes that may be suffered. And this to be one of those miseries which our first fathers disobedi∣ence wrought, and so to be payne for sinne, I thinke euery wise man will confesse. Yea it was the greatest dominion of sinne that could be for the ouerthrow of which, Christ him selfe vouchsafed

to enter into the land of darkenes. It is called of the Prophet, la∣cus sine aqua: a lake without water: And of the Apostle,* 5.14 Car∣cer, a prison. VVhere the fathers be also named, vincti tui, thyne that were bounde. VVhereby we must vnderstand that Christ had a flocke imprisoned and bound, for the debt of sinne in an other worlde. But that we may make inuincible proofe, that this their captiuity was a iust inioyned plage and penalty for sinne, we must report what we finde in auncient Irenaeus of this matter. And he affirmeth that Adam was iudged and condemned for his wilfull fall, till Christes comming, in these wordes.* 5.15 Necesse fuit Domi∣num ad perditam ouem venientem & tandem despositio∣nis recapitulationem facientem, & suum plasma requiren∣tem, illum ipsum hominem saluare, qui factus fuerat secun∣dum imaginem & similitudinem eius, id est Adam: implen∣tem tempora eius condemnationis, quae facta fuerat prop∣ter inobedientiam. And straight after. Solutus est condem∣nationis vinculis, qui captiuus ductus fuerat homo, thus I english it: It was necessary that our Lorde comming to the lost sheepe, & making a recapitulation of his appoynted ordinaunce, and vew of his owne handeworke, should also saue the same man which was formed after his owne image and likenesse: I meane Adam, then fulfilling the time of that condemnation which was for his disobedience appoynted, and so the man ledde into capti∣uity was released of the bondes of his condemnation.

Eusebius Emissenus yet more expresly helpeth our cause,* 5.16 as followeth. Confestim igitur aeterna nox inferorum, Christo descendente, resplenduit: siluit stridor ille lugentium, & Cathenarum disrupta ceciderunt vincula damnatorum Out of hand at Christes comming into hell, that eternall darkenesse shined bright: the gnashing of the mourners ceased, and the brosten bandes of condemned persons, fell from them. Here loe many one, by the iudgement of this holy writer, were loused from much misery by Christes descending downe. VVhere, to our pur∣pose we must especially be aduertised, that all the iust in those in∣feriour parts were not in like felicity with our father Abraham, or other of such perfect holinesse: (although he also suffered the common lacke, in long looking for translation to ioy) for some there were of meaner vertue, & yet in the fauour of God, which

suffered personall paine for purging & recompense of their sinnes committed in this life:* 5.17 of whome this Author semeth to meane.

And as S. Augustine supposeth, the scripture must needes import such a like thing: vndoubtedly teaching that Christ was not onely in the place of rest, where Abraham and other in his harbour were, but also in places of tormēt, which could not touch his holy person:* 5.18 Quem Deus suscitauit solutis dolo••ibus in∣ferni: VVhome God raised vp againe after he had loosed hell paines. Thus saith this holy Author. Quia euidentia testimo∣nia & infernum commemorant & dolores, nulla causa oc∣currit,* 5.19 cur illò credatur venisse Saluator, nisi vt ab eius do∣loribus saluos faceret: sed vtrum omnes quos in eis inue∣nit, an quosdam quos illo beneficio dignos iudicauit, adhuc requiro: fuisse tamen eum apud inferos, & in eorum dolo∣ribus constitutis hoc beneficium praestitisse non dubito: By∣cause (saith he) euident testimonies make mention both of Hell and paines, I see not why we shoulde beleue that our Sauiour came thether, but to discharge some of the paines thereof: mary whether he loosed all, or summe whome he thought worthy of that benefite, that woulde I learne. For I am out of doubt he was in hell, and bestowed that gracious benefite vpon some that were in paines. Thus farre spake Augustine. Let no man here take occasiō to thinke that this father ment of any release of the dam∣ned in the inferious hell: for that errour he euer detested, & wri∣teth earnestly against Origine for the same.* 5.20 Then it must needs be, that he spake of some which were in paine and torment, and yet worthy to receiue mercy. (so he termeth their estate both here, and in the xij. Booke of the literall exposition on the Gene∣sis, where he hath the same wordes with more large proofe of the conclusion) which neither agreeth with the state of Abrahams rest, nor yet with the forsaken soules. And the name of hell is now commonly taken for any one of the inferiour partes, where God practiseth iudgemēt for sinne euerlastingly or temporally: though (as Augustine saith) it cā not be found in plaine scripture, that Abrahams happy resting place should be termed Hell, or Infernū.

But I neede not seeke further in the depe mistery of Christes affaires in the inferiour partes. For as I am not ashamed to be ig∣noraūt vpō whom he bestowed the grace of deliuery, so with Au∣gustine,

or rather with Gods Church, I dare beleue, that he loo∣sed somme, vpon whome he exercised iudgement before. And further may boldely auouche, that as there were certaine at his comming downe, not vnworthy after long paines tolerated to be released in his presens, so there be yet some, which by mercy and meanes of Gods Church be released daily. Not of that sorte which died out of Gods fauour: Quibus clausa est ianua mi∣sericordiae, & omnis spes interclusa salutis:* 5.21 Vpon whome the doore of mercy, and the hope of helthe be closed and shut vp for euer, but of the iust departed in faith and pietie, and yet not ful∣ly purged of all corruption of iniquitie.

4 This man hath hitherto raked in purgatory, nowe he will steppe a foote further into hell, and all to finde a case where sinnes remitted are punished after this life, and then he will returne againe into purgatory. For this purpose we must consider with him, that Adam and all the iust of those dayes, were punished for their sinnes forgiuen, not onely in this life, but many hundreth yeares after their de∣parture. For whose deliuery the Catholike Church (he sayth) holdeth & our creed teacheth, that Christ descended into hell. First marke how he agreeth with him selfe, & after how he cauilleth with the holy Scripture of God. Here he sayth that Abraham and all the iust were punished in hell, afterward in the next leafe, he saith that all the iust in those inferiour partes were not in like felicity with our father Abraham, or other of such perfect holinesse, and in the next leafe after that, he affirmeth out of Augustine, that Abra∣hams happy resting place can not be found in Scripture, to be termed hell. But that the fathers of the olde lawe before Christ, were not in hell, although they were not, nor yet are in perfect blessednesse, God prouiding a better thing for vs, that they without vs shoulde not be made perfect. Heb. 11. It is to be proued with manifest argumentes and authorityes out of holy Scriptures. For seeing they all beleeued in Christ, they had euerlasting lyfe, and en∣tred not into condemnation, but passed from death to lyfe. Ioan 5. And to what ende was Christ called the

lambe, that was slayne from the beginning of the worlde, but that the benefite of his passion, extendeth vnto the godly of all ages alike? Esay speaking of thè righteous that are departed out of this life, sayth that there is peace, and that they shall rest in their beddes, Esay 57. like as he affir∣meth that Tophoth, which is Gehinnom or hell, is prepared of olde for the wicked, Es. 30. So that felicity and rest was the portion of the godly fathers of the olde time after their death: and hell was prepared but for the wicked and vn∣godly. The same doth our Sauiour Christ teach in the hi∣story of Lazarus and the rich man. Luke 16. where the soule of Lazarus was caried by Angels not downe to hell, but vp into Abrahams bosome, from which hell is manifestly deui∣ded, when it is sayd that the rich man being in hell in tor∣ments, lifted vp his eyes and saw Lazarus a farre of: which wordes doe plainly confute, that drousy dreame of the Pa∣pistes concerning limbus patrum, which they say is but an edge and border of hell. But Christ maketh hell one place, and Abrahams bosome an other, and not that onely, but the one farre from the other, yea a great distaunce betwene the one and the other, therfore no edge nor border of hell, but a place of comfort, an high place: for the rich man loketh vp, and seeth a farre of Lazarus in the bosome of Abraham, who was a true childe of Abraham by fayth, for fayth ma∣keth children vnto Abraham. Rom. 4. And euen as faith was imputed to Abraham, so is it to all that be his children by fayth as well as it was to Abraham, if righteousnes belon∣geth to Abrahams children, the reward of righteousnes al∣so pertayneth vnto them, therefore Abrahams bosome was open to receiue all the children of Abraham, euen as the bosome of God was ready to receiue Abraham, because he was his sonne through fayth. And now to confute your vaine reasons which eyther be manifest wrestinges of the holy Scripture, or else are builded vpon the authority of mortall men. First you allege that the place into which Christ descended, was called a lake without water, in which the godly fathers were. Zachary 9. but this is so euident an abusing of the word of God, that he which doth only reade

that verse of Zachary in the originall tongue, must needes confesse, that those wordes haue an other sense, for God there contineweth his speaking to Ierusalem, or the daugh∣ter of Syon: saying, he hath deliuered her prisoners by the bloud of her couenant, from the lake without water, that is from miserable and desperate captiuity, where appeared no comfort. For the pronoune thou, is of the feminine gen∣der, wherefore it is most cleare that this is not spoken of Christ but of the Church of Christ. As for the common translation, which turneth the feminine gender into the masculine, & the first person into the second with manifest deprauation of the sense, is not to be admitted in this case. Nowe that prison which you bring out of 1. Pet. 3. is the prison of the damned soules, into which S. Peter doth not say that Christ descended, but that he came in the daies of Noe by his spirite, and preached to those that were then disobedient, and therefore are their spirites now in perpe∣tuall prison and torment. And this is the true and naturall sense of S. Peters wordes, which by meanes of that predi∣cate errour, rather then of any great obscurity in them, hath bene diuersly wrested by expositors. The wordes of Irenae∣us may be well vnderstoode of Christes comming downe from heauen to saue mankind, which deserued iust condem∣nation for sinne, rather then of his descending into hel, and the name of Adam seemeth to be taken in these wordes, rather for a noune common then for a proper name. He hath wordes towards the latter ende of the fift booke that sound more like to this matter, where he sayth: Cum enim Dominus in medio vmbrae mortis abierit, vbi animae mortuorum erant, post deinde corporaliter resurrexit, & post resurrectionem assumptus est, manifestum est, quia & discipulorum eius, propte•• quos & haec operatus est Dominus, animae abibunt in inuisibi∣lem locum, definitum eis à Deo, & ibi vsque ad resurrectionem commorabuntur. Seing the Lord went in the middest of the shadow of death, where the soules of the dead were, and af∣terward arose corporally, and then was taken vp: it is ma∣nifest, that the soules of his disciples for whom the Lorde wrought these thinges, shall goe into an inuisible place, ap∣poynted

for them by God, and there shall tarry vntill the resurrection. Neuertheles out of these wordes can nothing be necessarily enforced, but that the soule of Christ, when he was deade, was in the place of the godly that were deade before him, which no man denyeth. If you vrge that he was in the middest of the shadow of death, I aunswere, that is a phrase of the Scripture, signifying that he was verely dead, and that death had him in possession, after which ma∣ner of speach S. Peter sayth, that God raysed him agayne, loosing the sorrowes of death, and you your selfe count it a blasphemy to say, that he suffered any torments in hell af∣ter his death, and Irenaeus him selfe affirmeth, that it was such a place as all his disciples shall rest in vntill the time of the generall resurrection, which plainly ouerthroweth your fantasy. Eusebius Emissenus helpeth you as litle as Irenaeus, for he speaketh rhetorically, of the glorious victory that Christ obtained against hel, & the power of darkenes, by his death and passion, and descending into hell, whose words if you would expounde grammatically, you will make a mad sense of them, & he shalbe smally beholding vnto you. But it is plaine enough, except it be to him that wil seeke con∣firmation of errors, out of that which is truely spoken, that he meaneth that the effect and power of Christes death, mightely vanquished the power of hell & eternal damnati∣on, not which it had actually ouer the godly, but which by the iustice of God, it should haue had, if his sacrifice had not purchased mercie. And therfore he saieth, Aeterna nox the euerlasting night, which adiectiue is referred also to the gnashing & cheines of the damned. For it was eternall not temporall damnation, from which they were deliuered by Christes death. And therfore that fond shift, which M. Al∣len imagineth, which he saith may seeme like to be the au∣thors meaning, is not worth a straw, as being enforced and brought to the wordes by him, not expressed in them, by Eusebius. But when these wil not helpe, the supposal of S. Augustine is set downe, which because it is but the authori∣ty of a man, & him not constant with him selfe alwayes, it is not of sufficient weight, to beare downe the testimony al∣leged

out of Gods word. The same man contra Felicianum ad Optatum cap. 15. writeth these words. Si igitur mortuo cor∣pore, ad paeradisum anima mox vocatur, quenquam ne adhuc tam impium credimus, qui dicere audeat, quoniam anima saluatoris nostri, triduo illo corporeae mortis apud inferos custodiae mancipi∣tur. If therefore the body being dead, the soule is immedi∣atly called to paradise, beleue we yet that there is any man so vngodly, that he dare say, that our Sauiours soule, in that 3. daies of his bodily death, was committed to prison in hel, &c. In these words, he semeth vtterly to deny, that he came in that prison of hel. You wil say he denieth that he tarried there so long, but not that he came not there at all. But then marke this reason, if the soules of good mē immediatly are called to paradise, much more was Christes soule immedi∣atly receiued into paradise, who committed the same into his fathers handes.

5 Let the enemies of Gods trueth come now, and denie if they cā for shame, that Gods iustice for sinnes remitted, reacheth not sometimes to the places of punishment in the next life: let them with purgatory rase vp the fathers resting place so plainely set forth by scripture, beleued of the whole Church, and al∣wayes taught by the holy fathers. Yea let them that will haue no place for sinners, finde with blasphemie, hell like torments for Gods owne Sonne, with the damned spirites. My hearte surely will scarse serue me to report it, and yet cursed Caluine was not afearde to write it: and with arrogant vauntes against the blessed fathers, to auouch the same. That miserable forsaken man sawe, that the onely graunt of the olde fathers punishment by the lacke of euerlasting ioye, might of force driue him to ac∣knowledge, that God sometimes exerciseth his iustice vpon those which he loueth, in the next life: and so consequently that Purgatory paynes might be inferred therevppon, therefore he fell headelong to this horrible blasphemye,* 5.22 that Christ went not to loose any from the paynes of the next life: but to be pu∣nished in hell with the deadely damned him selfe, for to a∣mend the lacke of his passion vppon the Crosse. O our cursed tyme, O corrupt conditions: this beast writeth thus agaynst our

blessed Sauiours death, and against the sufficiency of the abun∣dant price of our redemption: and yet he liueth in mans memo∣ry, yea his bookes be greedely redd, redde? Nay by such as would be counted the chiefe of the cleargy, and beare Byshops names, they are commaunded to be redde:* 5.23 and the very booke wherein this & all other detestable doctrine is vttered, especially by their authority commended to the simple Curats study: that they might there learne closely in deuilish bookes, such wicked heresies as the preachers them selues dare not yet in the light of the world vtter nor maintaine.

But other be not so farre fallen, therefore they must of reason confesse, that God by iust correction, hath before Christes com∣ming visited in the next world many hundred yeares togither, the sinnes of those whome he dearly loued. Although not onely in all that time, the soules of the holy Patriarches felt the lacke of the aboundant fruition of the Maiesty, but also for sinne they both then in rest,* 5.24 and now in vnspeakeable felicity, want till this day the encrease of ioy and blesse, that by the receauing of their bodyes yet lying in dust, they are vndoubtedly sure of. Therfore it is ouer much presumption to limit the maiesty of God in the gouernment of his owne creatures, to the borders of our short life, and almost it toucheth his very prouidence with iniury, to say that he letteth him scape without punishment for his sinnes, that repented not till the houre of death: as for whom he hath no scourge in the next life, as he had here, if death had not pre∣uented his purpose. These childish cogitations can not stand with the righteousnes of his will, that for the first sinne committed, doth not onely punish many euerlastingly of the forsaken sorte, but also for the same, punisheth both his best beloued in earth, and for a time abateth the felicity of the blessed Sainctes in hea∣uen. But I will not stray after these men. My matter is so fruite∣full that I may not roue. And though the sectes of these dayes haue so infected euery braunch of our christian faith, that a man can not well ouerpasse them what so euer he taketh in hand, yet I will not medle with them no further, then shall concerne the quicke of our cause, and the necessary light of our matter.

5 Now this lusty gallaunt as though he had fully re∣payred

and fortified the olde ruinous and battered towers of limbus patrum, with canuas paynted walls, he standeth vp∣on his bulwarke of browne paper, and cryeth defiaunce to all his enemies, and especially he vttereth his spite agaynst Caluine, as a notorious enemy of his cause & quarel. Whom because he is to young to encounter withall, by any witt, learning, reason, or truth, he spitteth out against him, most impudent sclaunders, raylings and lyes, in which faculty, he hath striued so much to shew him selfe eloquent, that not satisfying him selfe with the voyce of a man, he hath bor∣rowed the tongue of the Deuill him selfe, or at the least wise, for feare he should not lye throughly geuen ouer his shamelesse tongue to be wagged by the father of lyes. For what man with any shewe of humane reason would accuse Caluine to deny the sufficiency of the redemptiō of Christ, to affirme that Christ went downe into hell after his death to be punished there with the damned him selfe, for to a∣mend the lacke of his passion vpon the crosse? whose do∣ctrine God him selfe, the Angells, and all the world doth knowe and testifie, to be directly contrary to these sclaun∣ders. For who euer more constantly affirmed, or more sub∣stantially proued the sufficiency of our redemption, by Christes death? what asse so vnlearned, if he can but con∣ster Caluins latine, in his catechisme, institutions, or any part of his workes, where he entreateth of that article of Chri∣stes descense in to hell, may not plainly see, that he vtterly denieth his descending into hell, after his life, affirming the same to be vnderstood of the wrath of God, which he sustayned for our sinnes before his death, at that time espe∣cially when he that was God, complained that he was for∣saken of God, which mystery if M. Allen vnderstand not, it is no maruell, seeing he abridgeth so much the benefite of Christes redemption, as all papistes doe alwayes, and he specially in this his defence of purgatory, and yet he is not ashamed to say of Caluine: this beaste writeth against our blessed Sauiours death. If I did not moderate somwhat my corrupt affections, I could requite him the like repro∣ches, but this much I must needes say. Is Caluine a beast for

speaking the truth to the glory of Christes redemption, & Allen an honest man, for sclaundering him to the defacing of Gods honour? But because he would not be thought to haue spued oute all his poison against Caluine, he goul∣peth vp an other bowlefull of rayling and sclaundering a∣gainst our Bishoppes, who haue not onely suffered, but also commended Caluins bookes to be reade, and studied of the simple curates, affirming that they doe priuily set forth by books, that which they dare not openly preach. If eue∣ry man that can be a witnesse, that M. Allen lyeth in this matter, should pull one heare from his heade or bearde, they would leaue him neuer an heare of an honest man be∣hinde them. But that he maie returne to his gentle aduer∣saries, with whome is lesse daungerous dealing, there be some (he sayth) that graunt the punishment of the fathers, after their death, of whose liberall concession, he doubteth not but to patch vp his Purgatory. In which practise he is not vnlike a fonde fellowe, of whome I haue hearde men iest in Cambridge, who when he was, non plus, as they terme it, in disputation, and all his argument spent, that he had prouided: Now (sayth he) will I dispute of your concesses and graunts. So M. Allen for euery matter, when his owne reasons faile, hath the concessions of his aduersaries which if they will not franckly make, he wil forcibly compell them to say what he will haue them. Last of all he sayth, it is pre∣sumption, & such as toucheth the very prouidence of God, with iniury, to say, that he letteth any sinner scape vnpunished, which repented not vntill the houre of death, as for whome he hath no scourge in the next life as he had here, if death had not pre∣uented his purpose. But these he calleth childish cogitations, but he might well haue termed them deuilish imagina∣tions, which will controule the wisedome and mercie of God vnder his blinde reason and corrupt affections and not suffer God to shew mercy vpon whome he will shew mercy. Rom. 9. without his blaspemous and enuious mur∣muring. His promise made so pleasauntely, not to digresse from his fautlesse matter, how perfectely he performeth, we shall see afterwarde.

That the practise of Christes Church, in the courte of binding and loosing mans sinnes, doth liuely set forth the order of Gods iustice in the next life, and proue Purgatory. CAP. III.

1THis being then proued, that God him selfe hath oftē visited the sinnes of such as were very deare vnto him, let vs now diligently beholde the graue authority of loosing and binding sinnes, and the courte of mans con∣science which Christ woulde haue kept in earth by the Apostles and Pastours of our soules: where we neede not doubt but to finde the very resemblaunce of Gods disposition and ordinance, in punishing or pardoning offensies. For the honor and poure of this ecclesiasticall gouernement, is by especiall com∣mission so ample, that it conteineth not onely the preaching of the Gospell and ministerie of the Sacraments,* 6.1 but that which is more neare to the might and maiestie of God, and onely apertei∣neth to him by proprietie of nature, the very exact iudgement of all our secret sinnes, with loosing and binding of the same. For as God the father gaue all iudgement to his onely Sonne,* 6.2 so he at his departure hense, to the honor of his spouse and necessarie gi∣ding of his people, did communicate the same in most ample ma∣ner (as S. Chrysostome sayth) to the Apostles and priestes for euer: that they practising in earth terrible iudgemēt vpon mans misdeedes, might fully represent vnto vs the very sentence of God in punishment of wickednesse in the worlde to come. The princes of the earth haue poure to binde too,* 6.3 but no further then the body, but this other (sayth he) reacheth to the soule it selfe, and practised here in the world beneth (which is a straunge case) hath force and effect in heauen aboue. The poure of all poten∣tates, vnder the maiestie of the blessed Trinitie, in heauen and earth, is extreme basenesse compared to this.

By this graue authoritie therefore, the Pastors and Priestes imitating Gods iustice, haue exercised continually punishment, from the spring of Christian religion, downe till these dayes, vpon all sinners: perpetually enioyning for satisfying of Gods wrath,

penaunce and workes of correction, either before they would ab∣solue them, as the olde vsage was, or els after the release of their offensies, which now of late for graue causes hath bene more v∣sed. In which sentence of their iudgement we plainely see, that as there was euer accomp•• made amongest all the faithfull of paine due vnto sinne, though the very offense it selfe and the giltinesse (as you would say) thereof, were forgiuen before: so we may gather that it was euer enioyned by the priestes holy mi∣nisterie, after the qualitie and quantitie of the fault committed. VVhereupon they charged some maner offenders with certaine prayers onely, other with large almose, diuerse with long fasting, many with perilous peregrinations, some with suspending from the sacraments, and very greuous offenders, with curse and ex∣communication.

* 6.4VVhereby thou maiest not onely proue that there is paine to be suffred for thy sinnes, but also haue a very image of that mi∣serie which in the next life may faule, not onely to the damned for euer, but also to all other which neglected in this time of grace the fructes of penaunce, and workes of satisfaction for the aunswere of their liues past. This great correction of excommu∣nication and separation from the sacramentes, S. Paule termeth the rodde,* 6.5 wherewith he often threatened offenders: yea and some times though it was with great sorow (the punishment was so extreme) he mightely in Gods steade occupied the same. As once against Himeneus and Alexander:* 6.6 and an other time to∣wardes a Corinthian, vpon whome, being absent, he gaue sen∣tence of their deliuery vp to Satan: not to be vexed of him as Iob was for the increase of merite,* 6.7 (sayth Chrysostome) but in their flesh meruelously to be tormented for paiment for their greuous offensies: and as the Apostle writeth of the Corinthian, that his soule might be false in the day of our Lorde.

CAP. III.

1 BEcause this man would shew him selfe mindeful of his promise hereafter, he is euen now wandered out of Purgatory into excommunication, which notwithstanding he counteth no digression at

all, because it doth set forth the order of Gods iustice in the next life, and proue Purgatory, which were neither so nor so, but that he hath a speciall grace, to make all thinges serue his purpose, though they be neuer so farre from it. Omnia ex omnibus, he can make what he liste of euery thing. We confesse the power of excommunica∣tion geuen by Christ vnto his Church, and the seueritie of the punishment thereof to be greater, then the swelling wordes of M. Allens eloquence can expresse: but where as he addeth, that it hath bene the perpetuall vsage of Gods church, for satisfying of Gods wrath, to enioyne penaunce and workes of correctiō, before they would absolue, which was the olde custome, or els after the release of their of∣fence which was the new fashion, he sheweth him selfe ig∣noraunte of the right vse and end of that auctoritie, which our Sauiour hath committed vnto his Church. For the chiefe ende of this discipline, is to bring the sinners to re∣pentaunce, which if it may be obtained by admonitiō, the sworde of excommunication must not be drawen out. As appereth plainely by Christes owne wordes Matth. 18. If priuate admonition, where the offence is not publike, may preuaile to winne our brother, there needeth no wit∣nesse to be called. If two or three may serue to admonish: y^e matter neede not to be referred to the Churches know∣ledge: and he that heareth the Church, so that by the ad∣monition thereof he is brought to harty repentaunce, is not to be cut of from the Church, nor to be deliuered to Sathan, for how should the Church refuse him, whome God receiueth: But if he obstinatly contemne the gentle admonition of the Church, or as our Sauiour saieth, if he refuse to heare the Church, then let him be as an heathen or publicane. For afterwarde if being excommunicated: he shew harty tokens of repentaunce, without any further satisfaction, he is to be receiued againe, as appereth most manifestly, in the receiuing of that Corinthian which was excommunicated, of whose vnfeined repentaunce, when the Apostle had intelligence, he writeth againe to the Co∣rinthians of him saying. It is sufficient for that same man

that he was rebuked of many, but now you ought to for∣geue him and comforte him, that he should not be swal∣lowed vp with ouer much heuines. 2. Cor. 2. And as for the practise of the olde and puerer Church, by enioy∣ning of workes of repentaunce, was, that they might not be deceiued by conterfect repentaunce, in stead of true and earnest reformation, not to satisfie the wrath of God a∣gainst sinners (which is not satisfied, but by the bloude of Christ) but to satisfie and assure the Church (as much as man might iudge) of the vnfeined and hartie repentaunce of the offendour. For how so euer the olde writers vse the worde of satisfaction, somethinge vnproprely, yet their cleare affirmation of the onely satisfaction of Christes death, declareth what they vnderstoode, when they vsed that terme in an other sense. But this is not to be omitted, that M. Allen confesseth the Papistes, to haue left the olde vsage of the Church, which was first to set satisfactiō, and then to absolue, and now of late, to haue taken vp a con∣trary custome that is, first to absolue then to enioyne pe∣naunce. This practise therefore lacketh antiquitie, one of the chiefe pillers of Popery. But this he sayeth is for great causes, but what causes, he doth not expresse: it is sufficient that the Church can not erre, though they doe that which is contrary to the vsage of the auncient Church, without grounde of Scripture, and against the commaundement of Christ. How harde Cyprian was to absolue them, that were excommunicate, before they had shewed great fruites of repentaunce, and how carefull, that the Church should not be deceiued by them, that vpō counterfected penaūce, required absolution, appereth by many of his epistles, & in his Sermon De lapsis. But because we shall haue a more pro∣per place to speake of satisfaction in the next Chapter, we will now follow M. Allen in this matter of excōmunicatiō.

2 This punishment was euer by cutting of from the Chri∣stian societie, and often ioyned with torment of body or sicknesse. And sometimes with death. As in the excommunication of A∣nanias and Zaphiras:* 6.8 VVhich Christes vicar S. Peter, to the

great terrour euen of the faithfull, grauely pronounced on them for retaining backe certaine Church goods, which by promesse they had before dedicated vnto God & the Apostles distributiō.

This kinde of punishment of sinnes was euer counted so ter∣rible, that we finde it called of the olde fathers damnation:* 6.9 as one that most resembles the paines of the worlde to come of all other. And if man coulde see with corporall eyes the miserie of the party so condemned in Gods church, his hearte woulde brast:* 6.10 and it woulde moue terrour of further damnation euen to the stubborne contemners of the Churches authoritie. The which censure of Gods priestes, though it was sometimes to the euer∣lasting woe of such offenders as neglected the benefite of that present paine, yet commonly it was but chastisement and louing correction of our deare mother, for their deliuerie from greater griefe in the life to come.

2 He sayth that excōmunication was oftentimes ioy∣ned with torment of bodie, and sickenesse, and sometimes with death. Of torment and sickenesse he bringeth no proofe, but of death in Ananias and Saphira. But where fin∣deth he, that they were excommunicated? I finde that they were punished with death for their hypocrisie and dissi∣mulation, but there is no worde, nor halfe worde, of their excommunication, and whereas you saye, it was for retei∣ning backe of certaine Church goods, S. Peter sayth, it was for: lying and tempting the holy Ghost: And those Church goods were not for vaine ostentation of golden copes, chalices, or such like superstitious vanities, but for the necessarie reliefe of the poore. Againe, I know in what sense you call S. Peter Christes vicar, well if the Pope be in the same office Peter was, why doth he not likewise punish those whome he taketh to be Church robbers, if he lacke the power (as I am sure he lacketh not the will) then hath he not the authoritie Peter had. And if Peter did this as Christes vicar, then is not he Christes vicar, that can not doe as Peter did.

3 And for this cause,* 6.11 as the example of all ages past may

sufficiently proue, were certeine times and ordinary termes of penaunce apointed, for iust satisfaction for euery offense: and by the holy Canons so limited, that no sinne wittingly might be re∣serued to Gods heauy reuenge in the ende of our short dayes. It were to long to reporte the rules and prescription of penaunce,* 6.12 out of Nice Councell or Ancyre: or out of S. Cyprian, for their punishmēt that fell to Idolatry in the time of Decius and Dio∣cletianus: or out of Ambrose, the notable excommunication of Theodosius the Emperour. By all which and the like, in the histories of the Ecclesiasticall affaires, he that can not see what paine is due vnto sinne, euen after the remission thereof, I holde him both ignorant and malicious blinde.

3 That certeine times and ordinary termes were ap∣pointed, in which they that grieuousely offended, shoulde shew their repentaunce, the same was not for satisfaction for their sinnes, but for certaine demonstration of their re∣pētaunce, which thing appereth euen by the same canons of the Councels which you alledge, For when godly dis∣cipline beganne to decaie, whereof Cyprian complaineth often in his epistles, men that notoriously offended would sometime, by thretning and terrors, sometime, by refusing the censure of that church, by whome they were condem∣ned, sometime by flattering the constant Martyrs, and so deceiuing them, that they would become suters for them (at whose request the Church many times was intreated) would seeke to thrust them selues againe into the commu∣nion of the faithfull, before they had shewed sufficient tokens of sorrow, for so greuous faltes, of which enormy∣ties Cyprian much complaineth as one that was much tro∣bled with thē. as Lib. 1. Epist. 3. Lib. 3. Epist. 15. For remedy of which enormities, and for auoiding of all subtill practises, to restore discipline to the auncient seuerity, decrees were made by the aunciēt Councels, in which certaine times of triall were appointed, for offenders, to approue their re∣pentaunce, with regarde of the heynousnesse of their cry∣mes: but yet with such moderation, that they might be re∣ceiued before the time appointed, if they shewed sufficient

fruites of repentaunce, as appereth most plainely, in the 11. Canon of the Nicone Councell, where it is said: Ab omni∣bus vero illud praecipuè obseruetur, vt animus corum & fructus poenitentiae attendatur, &c. Let this be chiefely considered of all (that are excommunicated) that there minde and fruictes of repentaunce be considered, for they that with all feare, continuall teares, and good workes, shew their cō∣uersion, not only by wordes but in deed and in trueth. &c. With them the Byshop maie deale more gently, whereas those that thinke it is sufficient onely to enter into the Church, are charged in any wise to keepe the ordinary time. &c. Wherefore he that gathereth that paines are due to sinnes after remission of them, by example of them that remitted no sinnes, but after sufficient paines suffered for them, or amendes made for them, I holde him not onely malitious blinde, but beastly vnreasonable.

4 And if any man yet doubt why, or to what end the Church of Christ thus greuousely tormenteth her owne children, by so many meanes of heuy correction, whome she might by good au∣thoritie freely release of their sinnes, let him assuredly know, that she coulde not so satisfie Gods iustice alwayes, by whome she holdeth her authoritie to edifie and not to destroye: to bynd as well as to loose. Although such dolour for offensies committed, and so earnest zele may she sometimes finde in the offender, that her chiefe and principall pastors may by their soueraigne autho∣ritie, wholy discharge him of all paines to come. But els in the commō case of Christian men, this penaunce is for no other cause enioyned,* 6.13 but to saue them from the more greuous torment in the worlde following. In the which sense S. Augustine both speaketh him selfe, and proueth his meaning, by the Apostles wordes as followeth. Propterea de quibusdam temporalibus poenis,* 6.14 quae in hac vita peccantibus irrogantur eis quorum peccata delentur, ne reseruentur in finem, ait Apostolus: si enim nosmetipsos iudicaremus, a domino nō iudicaremur. Cum iudicamur autem a domino corripimur, ne cum hoc mundo d••mnemur. Therefore (sayth he) it is of certaine temporall afflictions which be laid vpon their neckes, that being

sinners haue their trespasses pardoned, lest they be called to an accompt for them at the latter ende, that the Apostle meaneth by, when he sayth: If we woulde iudge our selues, we shoulde not then be iudged of our Lord. And when we be iudged of our Lord, then are we chastened that we be not damned with the worlde. This onely carefull kindnesse of our mother therefore, that ne∣uer remitted sinne that was notorious in any age, but after sharp punishment, or earnest charge with some proportionall penaunce for the same, doth not onely geue vs a louing warning to beware and preuent that heuie correction of the worlde to come, which S. Paule calleth the iudgement of God, because it is a sentence of iustice: but also in her owne practise here in earth, of mercy, in pardoning: of iustice in punishment: she geueth vs a very cleare example of both the same to be vndoubtedly looked for at the handes of God him selfe, by whome in the kingdome of the Church, these both in his behalfe be profitably practised. For if there were no respect of the dredfull day in the ende of our life, nor any paine further due for sinnes remitted, in the next world, then were it cruell arrogancy in the ministers to charge men with penaunce, needlesse to the offender, and foly to the sufferer. But God forbid any shoulde be so malipert or misbeleuing, as to mis∣credit the doinges and doctrine of the Catholike Church, which by the authoritie she hath to binde sinnes, and the protection of the holy Ghost, hath vsed this rodde of correction to the pro∣fit of so many, and hurte of none, euer sence our maisters death and departure.

4 Marke here gentle reader, what an absolute power of remissiō of sinns, this Papist doth ascribe to the Church, that she might (he sayth) by good authority, freely release men of their sinnes, with out satisfying of Gods iustice, but that she will not, except in some case, where she findeth such dolour and zeale in the offender that her chiefe and principall Pastors, may by there soueraine authoritie, who∣ly discharge him of all paines to come. Marke here the soue∣raigne authoritie of the Pope not subiect, no not to the iu∣stice of God. For els how should the Popes pardons stand, or Christes merites be excluded? if the Pope had not power

to doe by his soueraigne authority, that Christ coulde not doe by his bitter passion, to discharge penitent sinners of all paines to come: you see therefore, that y^e Popish church, is not as a wife subiect to Christ her spouse, to exercise on earth the authoritie of Christ in heauen, according to his will, but a presumptuous harlot, to claime soueraigne au∣thoritie in earth, wherevnto he is bounde, which is in hea∣uen. For otherwise, though the olde fathers, that were most earnest in maintaining the Churches authoritie, as Cyprian Sermo. de lapsis, speaking against thē which thought it was sufficient, if they were receiued by the ordinary au∣thoritie of the Church, although they were not truely pe∣nitent, writeth thus. Nemo se fallat, nemo decipiat. Solus do∣minus misereri potest. veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portauit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest maior, nec remittere, aut donare indulgentia sua seruus potest, quod in dominum delicto grauiore commissum est, ne adhuc lapso, & hoc accedat ad crimen, si nesciat esse praedi∣ctum: Maledictus homo, qui spem habet in homine: Dominus orandus est, dominus nostra satisfactione placandus est, qui ne∣gantem negare se dixit. Let no man (sayth he) deceiue him selfe, let no man begile him selfe. It is onely the Lorde that can shew mercy. Onely he can graunt pardon to offenses that are cōmitted against him, who hath borne our sinnes. Who hath suffered sorrow for vs, whome God hath geuen for our sinnes. A man can not be greater, then God, nei∣ther can the seruaunt by his indulgence remit or forgeue that which by so great offence is committed against the Lorde, lest this offence also be added to him that is fallen away, if he know not that it is fore shewed. Cursed is that man that putteth his trust in man. The Lorde must be in∣treated, the Lorde must be pacified with our satisfaction which sayth he doth deny that man that denieth him. In these wordes, Cyprian not onely plainely denieth that ab∣solute & soueraigne authoritie of men, which M. Allen af∣firmeth, but also declareth, what he meaneth by satisfactiō of God. Namely that those which counterfected repen∣taunce,

and though, by some outwarde obseruations, to sa∣tisfie the Church, might know they had to doe with God, who was not pleased, but with inwarde and harty conuer∣sion, whose knowledge they must satisfie, with true repen∣taunce in deede, as they seeke to satisfie iudgement of the Church by externall signes and tokens thereof. But to re∣turne to the common case of Christian men, (for the Popes cases be out of the common case of christen men) M. Allen sayth penaunce (and by penaunce he still meaneth punish∣ment) is for no other cause enioined, but to saue them from more greeuous torment in the world following. In deede true repentaunce deliuereth men from eternall torments, but what is this to purgatory? euen as much as the saying of Augustine, by him alleged, where he sayth that God pu∣nisheth in this life with temporall paynes those, whose sins are pardoned, lest they should be reserued in finem, that is for euer, which is to be chastised by the Lord, lest we should be damned with the world, of which matter enough hath bene sayd already. To conclude this chapter (because the wordes following contayne nothing but a vayne repetition of that which he hath often sayd before) the censure of ex∣communication, with the power of binding and loosing, re∣mayneth still inuiolable to the Church, nowe the opinion of purgatory is ouerthrowne, as it did before the doctrine of purgatory euer came into the world.

That the manyfolde vvorkes and fructes of penaunce, vvhich all godly men haue charged them selues vvith all, for their ovvne sinnes remitted, vvere in respect of Purgatory paines, and for the auoiding of Gods iudgement temporall as vvell as eternall in the next life.CAP. IIII.

1 THere be of the Epicures of our time, that seeing the vsuall practise of penaunce not onely by the Churches prescription, but also by mans owne voluntary acceptation,* 7.1 open∣ly to tende towardes the trueth and proofe of Purgatory, haue boldely improued (not

withstanding the expresse counsell of the Apostle, where he wil∣leth vs to iudge our selues) all chastisement of our bodies, as vn∣naturall torments to the iniury of our owne person, and the ex∣cellencie of our nature.

CAP. IIII.

1 THat a detestable error may be defended with a shamelesse lye, he beginneth this chapter with a deuilish sclaunder. He reporteth that Melancthon (but sheweth no place where, lest his impudent lye might be euidently reproued) doth boldely improue all chastisement of our bodies as vnnaturall tor∣ments, to the iniury of our person, and the excellencye of our natu••e, and in a maner he is as bold with S. Paule whose expresse counsayle, he sayth is, that men should chastise their bodyes, where he willeth to iudge them selues. As though it were all one, for men to iudge them selues, and to chastise their bodies. In deede else where S. Paule cōmaun∣deth, and by his example commendeth christian chastise∣ment of mens bodyes, by abstinence and fasting, and that not for feare of purgatory, but for daunger of eternal dam∣nation. This doe I (sayth he) for the Gospells sake, that I may be made partaker of it, and agayne I chastise my body and bring it in subiection, lest while I preach to others, I my selfe should become a castaway. 1. Cor. 9. So that all godly men did not chastise their bodyes in respect of the auoy∣ding of the temporall paynes of purgatory, as M. Allen af∣firmeth in the title of this chapter, but contrariwise all god∣ly men that followed S. Paules doctrine and example, had also the same respect that he had. But to returne to Melan∣cthon, it may be that in some place of his writinges, he im∣proueth the immoderate exercise of bodily chastisement, by which some haue killed them selues, some made them selues leapers, some made them selues vnable to execute the office of ecclesiasticall administration, whereunto they were called by God. But in these cases he hath S. Paule for his warraunt, who forbiddeth Timothe the drinking of wa∣ter,

and willeth him to vse a litle wine, because of his sto∣macke and his often infirmities, assuring him that such bo∣dily exercise profiteth but a litle. 1. Tim. 4. & 5. But that Me∣lancthon improueth all godly chastisement of mens bodies, and for godly purposes, it will neuer be proued vntill M. Allen haue brought purgatory with all men in as great cre∣dit as euer it was with any man.

2 Against these corruptors of Christian condicions & ver∣tuous life, though the examples of all faithful worshippers of God sence the worlde beganne, do clearely stande, yet the notable hi∣story of the Prophet Dauids repaire after his heuy faule because it hath an especiall warrant of his pardon, a plaine processe in penaunce, a goodly platte of due handeling the sores of our sinns after they be remitted, and conteineth a manifest feare of Pur∣gatory, shall best serue our turne.

This Prophet then, though he was assured of his pardon, and afterwarde (as I saide before) by Gods owne hande punished, yet crieth out with abundant teares. Amplius laua me ab ini∣quitate mea,* 7.2 & a peccatis meis munda me. More and more washe me from my iniquitie, and of my sinnes purge me cleane. Dauid offended (sayth S. Ambrose) as kinges commonly do,* 7.3 but he did penaunce, he wept, he groned, as kinges lightly do not: he confessed his fault, he asked mercy, and throwing him selfe vpon the harde grounde, bewailed his misery, fasted, praide, and so protested his sorow, that he left the testimony of his confessiō to all the world to come. VVhat moued this blessed man, by Gods owne mouth pardoned of his sinnes, so to torment him selfe? That happy awe and deepe feare of Gods iudgement in the next world, which the cursed se∣curity of this sweete poisoned doctrine of our dayes hath now ta∣ken awaye, euen that necessary feare of the thinges that might faule vnto him in the next life, caussed this holy prince and pro∣phet so to vexe and molest him selfe. It was hell, it was Purga∣tory that this penitent did beholde: either of which he knew his sinnes did well deserue. S. Augustine shall beare me witnesse, in wordes worthy of all memory. Yea the Prophets owne wordes vt∣tered in a bitter prayer and a Psalme full of sorow, shall beare

me witnesse: thus sayth S. Augustine. Haec iste grauiora for∣midans, excepta vita ista in cuius malis plangit & gemit,* 7.4 ro∣gat & dicit: Domine ne in surore tuo arguas me, neque in ira tua corripias me: Non sum inter illos quibus dicturus es: ite in ignem aeternum qui praeparatus est diabolo & an∣gelis eius: Neque in ira tua emendes me, vt in hac vita me purges, & ralem me reddas cui emendatorio igne opus nō sit. This man, besides the miseries of this life in which he was when he thus houleth & wepeth, further maketh sute and sayth, O Lorde rebuke me not in thy furie, let me not be one of them to whome thou shalt saye, awaye from me in to fier perpetuall, which is prouided for the Deuill and his aungels. Neither yet correct me in thy wrath, but so purge me in my life time and wholy frame me, that at length I may haue no neede of the Amē∣ding fier. So farre speaketh this doctor. By whome we may learne that Dauid after sharpe punishment taken first at Gods hande, and then in the middest of many miseries of this mortall life, did yet before hande beholde the horrible iudgements in the next worlde: the one for the damned soules and spirites, the other for the amendement of such as God loued and shall be saued: in the earnest memoriall of which assured paines, and for the auoiding thereof, he so afflicted him selfe as is before saide.

His heart was in heuines, his soule in sorow, his flesh in feare, and in his bones there was no rest before the face of his sinnes. Thinke you here a protestāt preacher with a mery mouth in Na∣thans steade, could haue driuen him from this course of penaūce, dissuaded him from the feare of Purgatory, eased him with only faith, & set him in securitie & perfect freedom from his offenses past? No no, Musica in luctu importuna narratio.* 7.5 Mirthe in mourning is euer out of season. Flagella & doctrina in omni tempore sapiētia. But roddes & discipline be alwayes wisedom. These delicate teachers had neuer roume but where sinne bare great rule. And it is no small licklyhood of Gods exceding wrath towardes vs in these daies, that such soft phisitiōs please vs in so dāgerous diseases. It was not the doctrine of this time that healed Nabuchodonosor: but this was his plaster.* 7.6 Peccata tua eleemosy nis redime, & iniquitates tuas misericordijs pauperū. Redeme thy sinns by almes, & thy iniquities, by mercy towards the poore.

It was exceding fasting and many sorowfull sobbes, that bare of Gods hande from the Niniuites, It was the painefull workes of penaunce that Iohn the Baptist first preached. This was Paules rule, that if we would punish or iudge our selues, then would not God iudge vs. In to whose handes it is a heuy case to faule. Horrendum est (sayth he) incidere in manus Dei viuentis.* 7.7 For he shall call to accompt and reckoning (as S. Bernarde sup∣poseth) euen the very actes of the iuste, if they be not well and throughly iudged, and corrected to his handes:

The vndoubted knowledge of which strait accompt, moued our forefathers to require such earnest afflictions of the people, for satisfying for their sinnes.

2 Now let vs heare what this bragger bringeth to proue that all godly men haue chastised their bodyes for feare of purgatory. First Dauid in the 51. Psalme, prayeth God to wash him throughly from his iniquitie, &c. ergo he was afrayd of purgatory. I might iustly refuse to aunswere this argument, lest I should deferre any thing vnto it. But let Ambrose aunswere by M. Allen him selfe alleged. He so protested his harty repentaunce, that he left a testimony thereof to all the world to come. But because S. Ambrose is alleged, ra∣ther for the glorie of his name, then for the helpe of his authoritie in this place S. Augustine is annexed to supplie that wanted in S. Ambrose. But that you maie see what pat∣ching this proctor of Purgatory vseth of the doctors sen∣tences, he allegeth not Augustine vpon the very wordes of the 51. Psalme, which make nothing for his purpose, but vpon an other Psalme, where the argument is nothing like. If Augustine coulde haue founde Purgatory out of Amplius laua me, he would haue vttered it there, where he expoun∣deth those wordes, whereby it appereth plainely that M. Allens argument standeth vpon his owne inuention, and not vpon Augustines authoritie. But yet Augustine speaketh of the amending fier in the place by him alledged. He doth so in deede: but I haue shewed before, and more will shew hereafter, that as Augustine had no ground of that fier, but in the cōmon error of his time, so sometimes he affirmeth

that it is a matter, that may be doubted of sometimes that there is no third place at all. And that he hath no grounde of Scripture in that place of the 38. Psalme, is euident, be∣cause Dauid prayeth that God will not punish him in his fury, nor in his wrath, for when so euer he punisheth in his fury and plagueth in his wrath, they must needes perish e∣ternally, he prayeth therefore, that that sicknes or other af∣fliction; which God hath layd vpon him, might be a merci∣full chastisement of a father, and not a iust punishment of a iudge. But whereas the vnpure mouth of this. Allen is once agayne opened in rayling against the godly preachers of our Church as flatterers of men in daungerous diseases, I would he might heare the children of thunder, inueying with mighty power of Gods spirite against sinne and wic∣kednes, and calling men to true & vnfayned repentaunce, peraduenture he might be moued to cease his sclaunde∣ring for shame of the worlde, if he did not forethinke him of his wickednes for feare of God. But Nabuchodonizer had a sore corrosiue playster applyed to him, that healed him, and that was almes & mercy toward the poore. He might haue alleged many examples, and none lesse fitte to shew what paynfull penaunce, (as he termeth it) was enioyned by godly prophets. For it was the easiest that could be en∣ioyned to so rich a prince, for so great offences, to be libe∣rall to the poore. Although Dauid in that place, cited by him, speaketh of no redemption of sinnes, as that corrupt & false translation which he followeth, doth seeme to talke of. But Daniel willed Nabuchodoniser to breake of thacco∣stomed course of his cruelty and tyranny, by almes and li∣berality. The Niniuites in deede by fasting and lamenting, but most of all by turning from their wicked wayes, shew∣ed their harty repentaunce: and Iohn Baptist requireth the fruites of repentaunce, and what godly preacher doth not so? but where did Nathan, Daniel, Ionas, Iohn Baptist speake one word of purgatory? or of satisfying the iustice of God for their sinnes by such meanes.

3 And here gentle reader geue me leaue, though I be the

longer, to geue thee a litle tast of the old doctors dealinges in the sinners case, that thou maist compare our late handeling of these matters, with their doinges: and so learne to loth these light mar∣chauntes, that in so greuous plages deale so tenderly with our sores. And yet I intend not so to roue, but that the very course of our talke wel noted, shal be the necessary inducing of that trueth which we now defende concerning Purgatory. Especially if it be considered, that in all prescription of penaunce by the antiquity, the paine of satisfying was euer limited by the variety of the offense. And then that the very cause of all paine enioyned, was for the auoyding of Gods iudgemēt in the life to come. First aun∣cient. Origen writeth thus. Beholde our mercifull Lorde ioyning alwaies clemencie with seueritie,* 7.8 and weying the iust meane of our punishment in mercifull and rightuous balance. He geueth not the offenders ouer for euer: there∣fore consider how long thou hast strayed and continued in sinne, so long abase and humble thy selfe before God, and so satisfie him in Confession of penaunce. For if thou amende the matter and take punishment of thy selfe, then God is pitifull, & will remoue his reuengement from him, that by penaunce preuented his iudgement. Thus we see this father so to measure the paine and punishment of sinners, that he maketh his principall respect the auoyding of the sharpe sentence to come.

S. Cyprian the blessed martyr, noteth certeine conuersies in his dayes, who thought they had much wronge to be further bur∣dened with penaunce for their fall, more thē the returne to God, againe he toucheth the maners of our time very neare, his words sounding thus: Before their sinnes fully purged, before the confession of their faulte made,* 7.9 before their consciencies by the priest and sacrifice be cleansed, before the ire and indignation of God be pacified and past, they thinke all is well and make boast thereof. But he instructeth them in the same place better, as followeth: Confesse your selues brethren whilest ye are in this life, and whilest the remission and sa∣tisfaction by the priestes apointement is acceptable. Let vs turne vnto God with all our hartes expressing the penaūce for our sinnes, by singular griefe and sorow: let vs call for

mercy, let vs prostrate our selues before God, let our heui∣nesse of hearte satisfie him, let vs with fasting weeping and howling, appeace his wrath. Whome, for that he is our louing father, we acknowledge to be mercifull: and yet be∣cause he beareth the maiestie of a iudge, he is for iustice much to be feared. To a deepe and a greuous wounde a long and sharpe sauluing must be accepted. Exceding ear∣nestly thou must pray: thou must passe ouer the remnaunt of thy time with lamentable complaintes, thou must for thy soft bedde take harde earth and ashes, and romble thy selfe in sackecloth, for the losse of Christes vesture refuse all apparell, after the receite of the Deuils food, chuese earnest fasting: and by diligent applying thy selfe to good workes and almes deedes, purge thy sinne and deliuer thy soule from death.

3 Here he asketh leaue of the Reader to be somwhat long in rehearsing the opinions of diuerse doctors, to con∣firme his former falshod, but he should rather haue asked leaue of the doctors them selues, to belye them so beastly, & to racke their sayings so violently farre from their pur∣pose and meanings. And to beginne with Origen, what doth he in that place by him alleged? but exhort men vnto harty and earnest repentaunce, by humbling them selues before God, and acknowledging their sinnes, which holy Scripture testifieth to be the way to preuent the wrath of God. And what his 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 forgeuenes of sinnes, God respecteth no workes but faith onely, as he proueth by the parable that our Sauiour vsed vnto Simon the Pharise. Luke 7. and aunswereth 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. S. Cyprian (as I haue sufficiently shewed be∣fore) calleth such as had fallen in time of persecution from the profession of christianity, to harty repentaunce, and to

testifie the same, by submitting them selues humbly, vnto the discipline of the Church. But it is straunge to see, how vnconsideratly M. Allen allegeth his places, that oftentimes they conteine more playne matter against him, then appa∣rant profe by violent wrasting can be wrōg out from them. I maruaile M. Allen either seeth not him selfe, or thinketh that other men can not espye, that Cyprian exhorteth men to confession of their offences in this life, where onely sa∣tisfaction and remission made by the Priestes is acceptable vnto the Lord. If men can not satisfie, nor Priest remit, but whilest men are in this life, then farewell satisfaction for the dead and purgatory.

* 7.104 So doth S. Augustine correct the error of such, as thinke the chaunge of life with out all cogitatiō or care of their offenses past, to be sufficient for mans perfect repaire and reconciliation to our Lorde againe. It is not sufficient (sayth he) to amende our maners and turne backe from, our mi••dedes, vnlesse we satisfie before God for them which we haue already com∣mitted, by dolour of penaūce, by humble sighes & grones, & by y^e sacrifice of a cōtrite harte working with almes dedes.

And in this sense againe he vttoreth this comfortable rule. Sed neque de ipsis criminibus quamlibet magnis remitten∣dis in Ecclesia,* 7.11 Dei desperanda est misericordia, agentibus poenitentiam secundum modum sui cuiusque peccati. But we may not despaire of Gods mercy for the remission of sinnes in the Church, be they neuer so greuoi••▪ I meane to all such as will do penaunce according to the quātity of their fault. So S. Ambrose writing to a religious woman that had broken her vowe of cha∣stity (which in those dayes was reckened one ef the most deadly and greuous crimes that coulde be) warneth her thus. Grandi plagae alta & prolixa opus est medicina: grande scelus gran∣dem necessariam habet satisfactionem. A greuous hurt must haue a deepe & long sauluing, a heinous offense requireth mar∣uelous much satisfaction.* 7.12 Yea & as I take his words, he plainely admonisheth her, that she shall haue much a doe to satisfie fully for her sinne during her life: & therefore he seemeth to will her, not to looke for full remedy and release before she feele Gods

iudgement. VVhich he meaneth not by the generall day, but the particular accompt which followeth streight vpō mans death. But that I deceiue no man wittingly I wil report his owne wordes. In∣haere poenitētiae vsque ad extremum vitae,* 7.13 nec tibi praesumas ab humano die posse veniā dari: quia decipit te qui hoc tibi polliceri voluerit: quae enim proprie in dominū peccasti, ab illo solo in die iudicij cōuenit expectare remediū. Cōtinue in penaunce to the last day thou hast to liue, and presume not ouer boldly of pardō to be obteined in mans day: for who so euer promi∣seth thee so, he deceiueth thee: for thou that hast offended direct∣ly against God him selfe, must at Gods hande onely in the day of iudgement trust of mercy. If he meane by the last Iudgemēt, then the author supposeth that such horrible incest shall be punished till the day of the general resurrectiō, in purgatory: for after that day as Augustin affirmeth, there shal be no more any of the elect in paine. He meaneth thē surely nothing els,* 7.14 but that there cā be no penaunce aunswerable fully in this life to so greuous a crime, and that the Church ordinarely pardoneth not the sinnes, which be not by some proportion of paine and punishment recompensed. And this is ordinary, though by the supreme power giuen to Gods ministers for the gouernement of the Church, the offender may in this case or the like, if his competent dolour of hearte and ze••e so require, wholy be acquieted through the merites of Christes death, and the happy fellowship of sainctes, in the communion of the common body: where the lacke of one membre is abundantly supplied by the residue. Mary it is a ••arde matter to be so quali∣fied, that a man may not be vnworthy of so singular a grace and vnestimable benefit. Therefore this prerogatiue perteining not to very many, excepted, for the residue that by the ordinary Sa∣crament be raised vp from their fall, euery one must endeuour to do penaunce more or lesse, according to the quantity and circum∣stancies of the crime committed: so S. Augustine saide before, so doth S. Ambrose meane now, geuing this woman warning that her faulte was so horrible, that the penaunce done in this life coulde not properly and exactly make recompense therefore, and yet after punishment tolerated at Gods apointement in the next life, he doubteth not to assure her of pardon at the length, and release of all paine. Thus was sinne handeled in those dayes.

And why it was so painefully riped vp to the very bottome, you see. Compare our dayes and dealing to theirs, and thou shalt won∣der to see the diuersitie betwixt their maners, and ours: and to see the phisicions worke so diuersly, where the diseases be all one.

4 Now followeth the authority of S. Augustine, both right and counterfet, the counterfet Augustine, that writ the worke de poenitentia, &c. I vouchsafe not to aunswere, be∣cause I weigh not the authoritie, but detest the impuden∣cy of him that had patched vp such a peece a worke, to fa∣ther vpon S. Augustine, as no man of lesse learning then Au∣gustine was, would abide to goe vnder his owne name. The other place in his Enchiridion sufficiently expoundeth it selfe, that it speaketh of remission of sinnes in the Church, which according to the discipline of that tyme, required sa∣tisfaction according to the quantity and quality of the of∣fence. The wordes of S. Ambrose import none other thing, but that an heynous offence must be earnestly bewayled, if repentaunce be not counterfeted. And where as M. Allen is in a pecke of troubles, betwene that which he supposeth to be the opinion of Ambrose, and that which he allegeth out of Augustine, to proue that the paynes of purgatory shall not continue after the resurrection, it is not all worth the paynes he taketh about it. For that the sayd fallen virgine, shoulde not thinke she had bene penitent enough, if she obtayned absolution in the iudgement of men, he assu∣reth her as Cyprian in his sermon de lapsis, doth the fallen men of his tyme, that forgeuenes of sinnes is proper vnto God onely, and followeth not of necessity the sentence of men, but the sentence of men ought to follow the iudge∣ment of God. And those wordes, in die iudicij, about the meaning whereof, M. Allen vexeth him selfe, are to be vn∣derstoode by the opposite ab humano die, for thereby it is manifest, that the iudgement of God is set against y^e iudge∣ment of men. And that is the phrase of the scripture which S. Ambrose followeth, as when S. Paule sayth of the Corin∣thian, that his soule may be salfe in the day of the Lord Ie∣sus Christ, he meaneth not that he should be punished in

purgatory, though he repent vnto y^e generall day of iudge∣ment, but as S. Peter Act. 3. affirmeth, that our sinnes are forgeuen against the comming of Christ to iudgement, si∣gnifying that then the full fruite of forgeuenes of sinnes shall appeare, when we shall thereby be discharged in the iudgement of God. But what S. Ambrose thinketh of that kinde of satisfaction, whereof M. Allen speaketh, is playne by those wordes which he vttereth of Peter in his exposi∣tion of S. Luke lib. 10. cap. 2. Lachrymas eius lego, satisfactio∣nem non lego. I read of his teares, I read not of his satisfa∣ction. But vnto the other kinde of satisfaction, whereby the church is satisfied, our Sauiour Christ driueth Peter, when he causeth him to blot out the memory of his treble deni∣all, with a treble confession of his loue: As Augustine also acknowledgeth: but if purgatory be so necessary to satisfie Gods iustice by temporall paynes of sinners, according to the tyme, &c. and purgatory shall cease at the day of iudge∣ment, as you affirme out of Augustine, howe shall the same be satisfied in such as dye immediatly before the daye of iudgement, so that they haue not had tyme enough, there to be sufficiently purged, the like may be demaunded, of all them which in a moment shalbe chaunged from mortality to immortalitye, at the very comming of Iesus Christ to iudgement. These questions M. Allen wil trouble your head to aunswere and retayne your former principles, more then that whereof you make your doubt, and your determinati∣on as vncertayne as your doubt: whyle you are so cum∣bred, on the one side to vpholde purgatory, vppon colour of satisfying Gods iustice, on the other side, to maintayne the Popes pardon, without satisfying of Gods iustice, so that how so euer you satisfie your selfe in your owne fantasie, I promise you no reasonable man can be satisfied by your doubtfull disputations, and vnstedfast conclusions.

5 I might here well to my purpose repeate the singular prai∣ses, that S. Hierome gaue vnto noble Paula: who (as he wri∣teth of her) with fountaines of teares,* 7.15 exceding lauish almes, & pitifull fasting, washed away such veniall and small offenses, as

other men woulde scarsely do much more greuous crimes. And to seeke for what ende this holy matrone vexed her selfe and tormented her body, it were in a maner needelesse▪ for being not gilty of any greuous sinnes, she coulde haue no great feare of hell paines: then it must needes be, that she tooke punishment of her selfe to preuent Gods temporal scourge in the life to come.

She well cōsidered (for it was the doctrine of that holy time) that euery sinne be it neuer so small or common,* 7.16 doth indebt the offender vnto God: and therefore the iustest person that liueth (excepting Christ, and for his honour his mother) as S. Augu∣stine sayth must confesse debte, and crie for pardon by our mai∣sters prayer: Dimitte nobis debita nostra: forgiue vs our debtes, the which, because they be debt, must either be pardoned by prayer, or paide by paine. And therefore being not here re∣mitted, or not satisfied by worthy punishmēt in this life, they must of iustice be purged after our departure, according to the numbre of them and the negligence of the offender. And this faith of Purgatory and respect of Gods iudgements to come, feared the holyest persons that euer were in Gods church. This droue many a blessed man to perpetuall penaunce: this brought Hierom him selfe into the wildernesse of Syria, there to lament the lapse of his fraile youth, euer in expectation of this call: Exi foras Hie∣ronime, Come out Hierom: this filled the desertes with many a noble Hermite, this raised vp the cloisters and all the holy houses of mourning and prayers in the whole worlde, and hath in all ages appeared both in the wordes and workes of all Christen people, as we shall better anone declare.

5. Here, because you haue no likely matter out of S. Ieronyme to serue your turne, yet to make a shewe of his name, you must repeat that, which is nothing like to your matter. Paula was penitent for her sinnes, with prayers, al∣mes, and fasting, and all for feare of purgatory. So sayth M. Allen. But Ieronyme sayth not so, M. Allen is here all the cre∣dit of the matter, beleue him as you list. But if any man had rather beleue Chrysostome speaking of such kind of workes, as M. Allen and his fellowes, count to be the chiefe workes of penaunce, whether they serue for satisfaction for our

sinnes vnto God, let him consider what he writeth, in his treatise de compunctione cordis, lib. 2. Non requirit Deus cilici∣orum pondus, neque concludi inter angustias cellulae, ne{que} in ob∣scuris antris & tencbrosis sedere iubet: hoc solum est quod ex∣poscatur à nobis, vt semper recordemur mala nostra, &c. God requireth not the burden of heauy garments, not to be shut vp with the streights of a litle cell, neither doth he com∣maund vs to sit in obscure and darke dungeons or dennes: this onely is that which is required of vs, that we should alwayes remember our euill life, &c. you see therefore by Chrysostoms iudgement, that neither the satisfaction of Gods righteousnes, nor any obedience of Gods commaunde∣ment, hath banished the Heremites, closed vp the Anacho∣rets, and cloyed the world with cloysterers, but the super∣stitious and slauish feare of purgatory, & the blasphemous presumptuous pride of mens merites. I passe ouer, as not proper to your matter, that for the honour of Christ, you except his mother, from confessing her selfe to be indebted to God, and not to be in the numbre of those, by whome the Lordes prayer is to be sayd. Such honor neither doth God allowe her, nor she arrogate vnto her selfe, but ac∣knowledgeth her owne basenesse, and ioyfully accepteth Gods saluation. It is greater honor to Christ, to be sauiour of his mother, then to haue such a mother, as had no neede of his saluation. He him selfe more then once, is reade to haue reproued her, wherein he had done her wrong, if she had committed no trespasse. Luke. 2. Iohn. 2.

6 But list you see how this doctrine of penaunce liked Cal∣uine? The shrew saw that by graunting of this satisfaction for sinne and the profitable vsage thereof in this life, that it might argue of necessitie the residue of some paines in the next if it were here omitted or not ended. And therefore I pray you see how substantially he aunswereth and how like him selfe, Parum∣me mouent (sayth he) quae in veterum scriptis de satis∣factione passim occurrunt, video enim eorum nonnullos,* 7.17 dicam simpliciter, omnes fere quorum libri extant, aut in hac parte lapsos esse, aut nimis aspere & dure loquutos.

I make small accompt of that which I often finde concerning Sa∣tisfaction in the auncient writers, for I perceiue diuers of them, shall I be plaine with you? in a maner euery one that euer wrote till this daye, in this point to haue bene fouly deceiued, or spo∣ken more roughly then they shoulde haue done. Is not this a fel∣low a lone? whether thinke you now our English bragger cra∣king all the doctors to be on his parte, or this man confessing plainely that they be all against him, and yet setting not a but∣ten by them all, whether thinke you is more arrogant? I am sure Caluine dealeth here more sincerely, and the other more deceit∣fully. If craking had bene a maisterie in sommer games as lying is, our man might haue wone of all the worlde, two games at a clappe. But there is no remedy he must yelde to the learned that haue opened his impudencie. Therefore I leaue him, and take the benefit of this his maisters confession for further confirmatiō of my cause, doubting nothing but that most wise men, seeing by the aduersaries graunt all learned fathers to be on our side, will accept it either as a full proofe, or no small presumption of that trueth which we defend.

6 But list you heare, how this presumptuousse pratler, can not conclude his chapter which he began with lying vpon Melancthon, but by slaundering of Caluine. He faineth that Caluine in the wordes by him rehersed, confesseth all the doctors to be against him, and yet setteth not a butten for them all. The best reproofe of this calumniation, shalbe to sende them that be desirous to know the trueth, vnto the whole discourse of Caluine, vpon satisfaction Insti. lib. 3. cap. 4 which who so list to doe, shall plainely see, whether Allen doth him not here open wrong. But because euery man either can not for the lacke of the booke, or will not for want of good affections towardes Caluine, take so much paines, as to peruse his owne writing. I will aunswere in a worde or two.

After that Caluine hath most substantially proued, both by authority of holy Scripture, and also by consent of aun∣cient doctors, that their is no satisfaction vnto God for our sinnes, but onely the death of Christ, he cōmeth at length,

to speake of the worde of satisfaction, which sayth he, as it is often vsed in the olde writers, so sometime hardely, as improperly (that M. Allen calleth roughly) or if any of them haue erred about satisfaction, it were not reason, that their error shoulde preuaile against the open trueth. And cleerely to conuicte M. Allen, of a loude lye, where he sayth that Caluine confesseth all the doctors to be against him, his wordes follow immediatly after those rehersed by M. Allen: Sed non credam eos ipsos adeo fuisse rudes & imperitos, vt eo sensu illa scripserint, quo à nouis istis satisfactionariis legū∣tur. That is, how soeuer they haue either erred, or spoken vnproprely of satisfaction, yet I will not graunt, that the same men were so rude and ignoraunt, that they did wright those thinges, in that sense, in which they are read by these new satisfactionaries. Then doth he bring forth diuers testi∣monies both out of Chrysostome and Augustine to shew what their iudgement was of satisfaction agreable to the Scrip∣tures by which must be expounded, what so euer they haue vttered that seemeth either erroneus or at the lest vnpro∣prely spoken. As for that reuerend father M. Iewell whome this arrogant Louanist, calleth the English bragger, how well he hath answered his challendge, his owne learned la∣bors, do more cleerely testifie vnto the worlde, then that it can be blemished by this sycophants braynlesse babling.

A briefe ioyning in reason and argument vpon the proued groundes, vvith the aduersaries, for the declaration of Purgatory. CAP. V.

1 HAving vndoubtedly wonne thus much both by euidēt testimony of holy writ, by the war∣raunt of all the learned fathers, by good rea∣son, and by the aduersaries owne confession, I will be bolde to bare the very iointes of the argument, that both the simple may acknow∣ledge my plaine dealing, and the Protestant haue his vauntage, if the reason stand not vpright. VVith out

colour or glose then thus I make my proofe.

[ 1] After the sinnes of man be pardoned, God oftentimes puni∣sheth the offender, the church punisheth him, and man punisheth him selfe, ergo there is some payne due after sinne be remitted. [ 2] Secondly this payne can not alwayes be discharged in this world, eyther for lacke of space after the remission, as it happeth in re∣pentaunce at the houre of death, or else when the party liueth in perpetuall welth without care or cogitation of any satisfaction, [ 3] therefore it must be aunswered in an other place. Thirdly the common infirmities and the dayly trespasses which abase and de∣file the workes euen of the vertuous, of their proper condition doe deserue payne for a tyme, as the mortall offence deserueth perpe∣tuall: Therefore as the mortall sinne, being not here pardoned, must of iustice haue the reward of euerlasting punishment: so it must needes followe, that the veniall fault not here forgeuen, should haue the reward which of nature it requireth: that is to say, temporall payne.

And therefore not onely the wicked, but the very iust also must trauell to haue their daily infirmities and frailty of their corrupt natures forgiuen: crying without ceasing forgeue vs our debts: Quia non iustificabitur in conspectu tuo omnis viuens. For no man aliue shalbe able to stand before the face of God in his owne iustice or righteousnes,* 8.1 and if these light sinnes should ne∣uer be imputed, then it were needelesse to cry for mercy or con∣fesse debt, as euery man doth be he neuer so passing holy. To be briefe, this debt of paine for sinne by any way remayning at the departure hence, must of iustice be aunswered: VVhich can not be without punishmēt in the next life, then there must be a place of iudgement for temporall and transitory paynes in the other world. The whole discourse made before hath geuen force e∣nough to euery part of the argument: the Scriptures doe proue it, the practise of the Church confirmeth it, all the doctors by our aduersaries graunt, agree vpon it. If they haue any thing to say, here I make them fayre play: the ground is open, the reasons laide naked before their face: remoue them as they can. Lette them deale simply if they meane truely, and not flourish as they vse, vppon a false ground, that in flowe of wordes they may couer errour, or in rase of their smoth talke ouerrunne truth.

And that euery man may perceiue that we haue not raised this doctrine vpon reason only or curiositie (although the graue authoritie of Gods Church might here in satisfie sober wittes) we will now by Gods helpe go nearer the matter, and directly make proofe of Purgatory by holy Scriptures: reciting such places of the olde and new Testament, as shall proue our cause, euen in that sense which the learnedst and godlyest fathers of all ages, by conference of places or other likelyhood, shall fynde and determine to be most true. Alleaging none els but such as they haue, in the flour of Christian faith, noted and peculiarely construed for that purpose which now is in question. That the ad∣uersaries of that doctrine, may rather striue with the said saincts and doctours, then with me, that will as they shall well perceiue do nothing, but truely reporte their wordes or meaninge. Or ra∣ther that such as haue erred in that case, by giuing ouer light credit to the troblesome teachers of these vnhappy dayes, maye, when they shall vnderstand the true meaning of the Scriptures, the constant doctrine of the Catholike Church, the wordes of all auncient writers, the determination of so many holy Councels, & the olde vsage of all nations by humble prayers obteine of God the light of vnderstanding the trueth, and the gifte of obedience to his will and worde. Or if there be any so sattled in this vn∣lickely sect, that he purposeth not to beleue the graue writers of olde times, nor receiue their expositions vpon such places as we shall recite, for that preiudice which he hath of this owne witte and vnderstanding, yet let him not maruell at my simplicity, that had rather geue credit to others then my selfe: Or that in this hote time of contention and partaking in religion, I do repose my selfe vnder the shadow of so many worthy writers, as anone shall giue euidence in my cause.

CAP. V.

1 TRiumphing before the victorie, and that is more, before the encontry of hāde strokes, (for we come to ioyning but now) you will now win your spurs or els it shalbe a blacke daye with all

Protestantes. I will be as shorte in mine aunswere, as you are in your arguments. And that I may put on an armour of proofe, to beare of your terrible haileshot, your first ar∣gumēt hath neither good forme nor matter, no more hath your second, no more hath your third? If you or any for you, will prepare your selfe to geue a bitter charge, either I or some other, shalbe redy to shape you an other aun∣swere. But because here is nothing in this briefe ioyning, but which hath bene largly discharged before, in aunswere to your longe excursions, it were nedelesse to make such vaine repetition, as you doe, especially in your last shorte argument, in which space all the substaunce of your large booke might easily haue bene placed, only to fil vp a com∣petent length of the fift chapter, and with such a tedious inlarging of a superfluous matter, as a yong practiser of Rhetoricke would be ashamed to vse, in a fayned declama∣tion, much worse becomming an auncient master of arte, professing to trusse vp his arguments by Logicke, to make a perfect perswasion. As for the promisse of further proofe, both out of the Scriptures and out of the doctors that fol∣loweth after this gallant ioyning, and lusty challenge, shall haue no preiudice of my disabling of the meane to perform it vntill it appeare by playne conference of his arguments and myne aunswers, that his words are but winde, and his promisse but pratling.

That Purgatory paines doth not onely serue Gods iustice for the punishement of sinne, but also cleanse and qualifie the soule of man defiled, for the more seemely entraunce into the holy places, vvith conferēce of certaine places of Scrip∣ture for that purpose. CAP. VI.

1 IF we well cōsider the wonderfull base con∣dition and state of mans nature corrupted by our first fathers disobedience, and more and more abased by continuall misery that sinne hath brought into our mortall life, we shall finde the worke of Gods wisedome in

the excellent repaire of this his creature, to be full of mercy, and full of maruell. But proceding somewhat further, and weying not onely his restoring, but also the passing great anauncement to the vnspeakable glory of the elect, there shall reason and all our cogitations vtterly faint and faile vs.

The kingdome prepared is honored with the maiestie of the glorious Trinitie, with the humanitie of Christ our Sauiour, with the blessed Mary the vessell of his Incarnation, with the bewti∣full creatures and wholy vndefiled, of all the ordres of Angels. There can nothing doubtlesse present it selfe before the seate of Gods glory, nor stand in his sight, that hath any blemish of sinne, any spotte of corruption, any remnaunt of infirmity.* 9.1 There may no creature matche with those perfect pure natures of spirituall substance in the happy seruice of the holy Trinity, that is not holy as they be, pure as they be, and wholy sanctified as they be. Nothing can ioyne with them in freedome of that heauenly city, in the ioyfull estate of that triumphant common welth, that is not purified to the point, and by the worke of Gods owne hande fully fined and perfected. This is the new City of Hierusalem, which the holy Apostle sawe by vision: Nec in eam intrabit aliquid coinquinatum. Nothing shall entre therein, that is defiled.* 9.2 It is the Church without spotte and wrinkle, it is the temple of God, it is the seate of the Lambe, and the lande of the lyuing.

Nowe our kinde, notwithstanding our pitifull fall and singu∣lar frailetie, with exceding corruption and vnaptenesse both of body and soule, hath yet by Christ Iesus our Redeemer, the assu∣rance of this vnestimable benefit, and the fellowship of perpetual fruition with the Angels. To whome as we must be made equall in roume and glory, so we must in perfect cleannes be fully mat∣ched with them. For it were not agreable to Gods ordinary iu∣stice,* 9.3 who in this earthly sanctuary expressely forbiddeth the ob∣lations of the vncleane,* 9.4 that he shoulde in the celestiall soue∣raigne holy acknowledge any nature that were not pure and vn∣defiled: or make mans condicion not abettered, equall to the dignity of Angels that neuer were reproued: whereby vniustice might appeare in God, or confusion in the heauens common wealth, where onely all ordre is obserued.

And though mans recouery after his fall be wroght by Christ.

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and the perfect purgation of sinnes by the bloude of him that only was with out sinne, yet it was not conuenient, that the might of that mercy shoulde worke in this freedome of our willes, with out all peine of the party, or trauell of the offenders. VVhereof mān streight vpon his miserable downe fall (as S. Ambrose ex∣cellently well noteth) had warning by the fiery sworde holden at the entraunce of paradise:* 9.5 therby putting him in remembraunce, that the returne to blesse so sone lost, shoulde be through fiere and sword hardely achieued againe. Therfore if any man thinke the onely forgiuenesse of our sinnes past, sufficient either for the recouery of our first degree, or the atteining of further dignity in the glory of the Sainctes, he seeth not at all what a deepe stroke sinne hath set in mans soule, what filth and feeblenesse it hath wroght in the body, what rule and dominion it beareth in this our mortality, what care all perfect men haue had, not only in the healing of the deepe wounde, but also in purging the reliques, and fall abbating the abundant matter thereof. And yet when mā hath with all his might wrastled with the poure of sinne, being in this estate, he can not be able to recouer the worthinesse of his creation, much lesse the passing honour and ende of his redemp∣tion. Let him washe and water his coutch with teares, let him weaken his body with fasting, and humble his hearte with sorow? Happely the fiery sworde shall not hinder his passage after his departure, yet till the separation of the body and the soule, full freedome from sinne or perfect purgation thereof (excepting the priuilege of certaine) can not be fully obteined. VVherein yet mercy at the ende hath the chiefe stroke, by which the soule that was the principall vessell of sinne, and no lesse abased then the body, shall out of hande in the perfectest sort, obteine the purity of Angels and fellowship with them for euer.

CAP. VI.

1 ONce againe I pray you note this orderly proceding, looke when he maketh such a liberall promisse, as in the chapter go∣ing before, the performance shal not fol∣low by and by after, but by interlacing of

other matter, it shall be first out of minde, and then he may better keepe his credit, when he goeth about to performe it. Yere while he would in all the hast, make direct proofe by holy Scripture, of the doctrine of purgatory, but now as though purgatory were already proued, he will shewe for what vse it serueth, namely to clense and qualifie the soule of man, that it may be meete to enter into the holy places. And for this purpose, he sheweth at large, which might haue bene vttered in briefe, that the corruption of mans sinnefull nature is so great, and the perfection of dignitie, whereunto we are called so high, as man, except he be throughly purged, is no meete person to be partaker ther∣of. But lest he should be thought here to forget the perfect restitution by Christ, he confesseth the perfect purgation of our sinnes to be wrought by his blood, yet he sayth, it is not meete that the might of that mercy should worke in this freedom of our will, without all paine or trauell of the offenders. This is to geue with one hand, and to pull away with the other hand. But that this enemy of the crosse of Christ, shall not thus passe away with his reseruations and exceptions, that which he graunteth, we will take at the hand of God, and not of this vnpure blasphemer: who by his holy spirite teacheth vs that the blood of Christ doth purge vs from all our sinnes: & being washed by him we are throughly cleane. Iohn 13. So that although our sinnes were as redd as scarlet, they are made as white as snowe. Esay 1. Then being throughly purged, washed & clensed as white as snow, we are made capable of the heauenly inheritaunce and the fruition of eternall glory. And if any man had ra∣ther beleue an Angell, before M. Allen, an elder of the hea∣uenly consistory, sooner then a yong palting proctor of purgatory: Let him heare what is sayd to S. Iohn in his reue∣lation, 7. cap. whereby is declared by what priuilege, al the faithfull departed appeare in innocency before the throne of God. These are they (sayth the Angel) that came out of that great affliction, and haue washed their stoles and made them white in the bloud of the lambe: therefore they are in the pre∣sence of the throne of God, and serue him day and night, &c.

Mark here that they which came out of this great afflicti∣on, were not purged thereby, after M. Allens fantasy, but that they washed and made white their garments, in the bloud of the lambe, by whose righteousnes they being clo∣thed, may appeare in innocēcy before the throne of God. As for that which is cited out of Ambrose, of the fiery sword, is ment of the sorrow of repentaunce, and with no equity can be racked to the paynes of purgatory.

2 I maruell not now to see the Prophet seeke not only for the remission of his greuous sinnes, but to be better cleansed, to haue them wholy blotted out, to be made as white as snowe: beholding the purity that is requisite for a citizen of the celestiall Hierusa∣lem. And I note this the rather of the soule, because I see that the body also, before it can shake of the stroke and plague of sinne, must be driuen (by the common course) to dust and ele∣mentes, that being at the ende raised vp againe in the same sub∣stance, may yet wholy in condicion and quality be so straungely altered, that in honour and immortalitie it may euerlastingly ioyne with the soule againe. To the newnesse whereof, the very elements that before aunswered it in qualities of corruption,* 9.6 shal be perfectly by fire reformed, and serue in beauty and incorrup∣tion eternall. If sinne then be so reuenged and throughly tryed out of mans body, and all corruption out of these elements for the glory of that new and eternall kingdome, shall we doubte of Gods iustice in the perfect reuenge of sinne in the soule, or purifying that nature, which as it was most corrupted & was the very feate of sinne,* 9.7 so namely apperteineth to the company of Angels and glory euerlasting? It were not otherwise agreable to Gods iustice surely, nor conuenient for the glorious estate to come: it were neither right, nor reason.

He will then, where man neglecteth the day of mercy, sharply viset with torment, him selfe: and both purge and purifie the drosse of our impure natures defiled and stained by sinne, with iudgement and rightuousnesse. Abluet Dominus sordes filia∣rum Syon,* 9.8 & sanguinem Hierusalem, lauabit de medio eius, in spiritu iudicij, & spiritu ardoris. Our Lorde shall washe out the filthe of the daughters of Syon: and will cleanse bloude from

the middest of Hierusalem, in the spirite of iudgement, and the spirite of burning. But because we will not stande vpon coniec∣tures in so necessary a point, you shall see by what Scriptures the graue and learned fathers haue to my hand confirmed this bele∣ued trueth. And first I will recite those places which do set forth both the quality and condition of that punishment, which God taketh vpon man for sinne in the other worlde: and also did giue iust occasion to our forefathers of the name of Purgatory.

2 Consider what wholsome doctrine this student in Diuinitie gathereth out of the Scriptures of God. Dauid not content with remission of his sinnes, seeketh to be bet∣ter clensed, to haue them wholy blotted out, and to be made as white as snowe▪ but by what meanes M. Allen? or at whose handes? Dare you say that he prayeth God to clense him better by his owne suffering, then he was by Gods mercifull pardon? What was figured by the bunch of Isope, dypped in the lambes bloud, with which he desi∣reth to be sprinckled, assuring him selfe that therby he shall be washed whiter then snowe? Was it purgatory, or the aspertion of the bloud of Christ? O horrible blasphe∣mer, wilt thou neuer acknowledge the omnisufficiency of the benefite of mans redemption by the sonne of God? shal thy vayne gangling and iumbling of thy deuises with Gods decrees, obscure the glory of our Lord and Sauiour Christ his passion, who hath loued vs, and washed vs, from our sinnes by his bloud, and made vs Kings and Priestes in the sight of God, who hath geuen him selfe for his belo∣ued Church, that he might sanctifie it, and clense it, by the washing of water, through the word, that he might make it vnto him self a glorious church, not hauing spot or wrinkle or any such thing, but that it should be holy and without blame. What similitude hath this with Allens pratling of purenesse and patching in of purgatory? As for the place alleged out of Esay the 4. Because he dare not abide by it him selfe, but confesse that it is but a coniecture of his own, to draw it to purgatory which in deede is playnly spoken of the reformation of the Church in this life. I neede spend

no more tyme in aunswering it.

3 There be two textes of Scriptures to this purpose so like, that many of the doctors, for better conference in so weighty a case, haue ioyned them together to make their proofe full: and so will I do by their example. The first is in the thirde chapter of the prophet Malachie in these wordes.* 9.9 Ecce venit dicit Dominus exercituum, & quis poterit cogitare diem aduentus eius? Et quis stabit ad videndū eum? Ipse enim quasi ignis con••••ans, & quasi herba fullonum: & sedebit con••tans & emūdans ar∣gētum, & purgabit filios Leui, & colabit eos quasi aurum & argentum, & erunt Domino offerentes sacrificia in iustitia. Et placebit Domino sacrificium Iuda & Hierusalem, &c. Beholde he commeth (sayth the Lorde of Hostes.) And who may abide the day of his cōming? VVho can stand & endure his sight▪ For he is like melting and casting fier, and as the washers herbe. And he shall sit casting and trying out siluer,* 9.10 and shall purge the children of Leui, & clense them as golde or siluer, And thē shal they offer sacrifice in righteousnesse: & the offerings of Iuda & Hierusalem, shall be acceptable vnto our Lorde. And thus farre spake the prophet. The second is this, taken out of the first Epistle to the Corinthians.* 9.11 Secundum gratiam Dei quae data est mihi, vt sapiens architectus fundamētum posui, alius autē super∣aedificat. Vnusquisque autē videat quomodo superaedificet. Fundamētū enim aliud nemo potest ponere, praeter id quod est positū: quod est Christus Iesus. Si quis autē superaedificat super fundamētum hoc, aurum, argētum, lapides preciosos, ligna, foenū, stipulam, vniuscuius{que} opus manifestū erit. dies enim Domini declarabit, quia in igne reuelabitur: & vnius∣cuius{que} opus quale sit, ignis probabit. Si cuius opus māserit quod superaedificauit, mercedē accipiet: si cuius opus arserit, detrimentū patietur: ipse autē saluus erit, sic tamē quasi per ignē. Thus in English: According to the grace of God geuen vn∣to me, as a discriete builder I haue laid the groundewarke: but an other buildeth theron. Let euery man be circumspect how he buildeth on it. For no fundatión can be laide, but Christ Iesus, which is already laide. If any man builde vpon this grounde∣warke, golde, siluer, preciouse stones, wodde, hay, or stooble, euery

mans worke shall be laide open. For the day of our Lorde will de∣clare it, because it shall appeare in fire. And that fire shall trie euery mans worke what it is: if any mans worke erected vpon that foundation do abide, he shall receiue rewarde, but if his worke burne, he shall susteine losse (or it shall susteine ••osse, meaning by the worke it selfe, as the texte well serueth also) but him selfe shall be saued notwithstanding, and that yet as through fire. These be S. Pauls wordes.

Now as men studious of the trueth, carefull of our faith and saluation, and fully free from contention and partaking, let vs en∣tre into the search of the meaning of these two textes, with such plainnes & sincerity that I dare say the aduersaries, them selues shall not mislike our dealing.* 9.12 VVe will follow all likelihoodes by comparing the scriptures together, and admit with all, the coun∣sell and iudgement of such our elders, as by their confession shall be taken for holy, learned, and wise. First the prophet and Apostle [ 1] both, make mention of purging & of purifying sinne, & corrup∣tion of mans impure or defiled workes: they both agree this clean∣sing [ 2] or trying out of the filthy drosse gathered by corruption of sinne, to be done by fier: they both throughly follow the similitude [ 3] of the fornace and goldesmith in fining his metalles, and trying out the drosse and base matter from the perfect finesse of more worthy substaunce: they both plainely vtter their meaninges of [ 4] such as shall afterwarde be saued, though it be with losse: geuing vs to vnderstande, that the parties so purged, shall be after their triall worthy to offer a pure sacrifice in holynesse & righteousnes: They both note this purgatiō to be wrought by the hand of God. [ 5] All these must needes be confessed, euen of the cōtrary teachers: which things together, cōteine more probability for the proofe of our purpose, then they can for any other sense finde. But now tou∣ching the text neerer, and finding that this worke of mans amen∣ding shall be wrought in the next life, then it must nedes so in∣duce this sense, that no meaning may well be admitted, which euidently setteth not forth the trueth of Purgatory.

And that this worke is not properly taken for any such trouble or vexation that may fall to man in this life, but for a very tor∣ment prepared for the next worlde, first the quality of the iudge∣ment, [ 1] & meanes in the executiō of that sentence of God (which

is named to be done by fier) seemeth rather to import that, then any other vexation, the punishment of the worlde following al∣wayes [ 2] lightely so termed. Then man is in this purging onely a sufferer, which belongeth namely to the next worlde. But espe∣cially [ 3] that this sentence shal be executed in the day of our Lord, which properly signifieth either the day of our death, or the sen∣tence of God which streight followeth vpon death: or the last and generall iudgement. All the time of mans life wherein he fol∣loweth his freedome, is called Dies Hominis: the day of man, be∣cause as man in this life for the most parte serueth his owne will, so he often neglecteth Gods: but at his death, there beginneth Dies Domini: VVhere God executeth his ordinaunce and will vpon man. This triall then of mans misdeedes & impure workes, must either be at his death, or after his departure by one of the two iudgements. But if we note diligently the circumstances of the saide letter, it shall appeare vnto vs, that this purgation was [ 1] not ment to be onely at mans death: both because it shall be done by fire, which (as is saide) commonly noteth the torment of the [ 2] next life: and then S. Paule expressely warneth vs to take heede what we builde, in respect of the difference that may fall to such as builde fine workes, and other that erect vpon the founda∣tion, impure or mixte matter of corruption: but the paines of death being common to the best, as well as to the worst or in∣different, and no lesse greuous in it selfe to one then the other, can not be imported by the fire which shall bring losse to the [ 3] one sort, and not paine the other. Besides all this, that day which the Prophet speaketh of, shall be notorious in the sight of the worlde and very terrible to many: And Saint Paule plainely affirmeth, that in this iudgement there shall be made an open shewe of such workes as were hidde before from man, and not discerned by the iudgement of this worlde: which the priuate death of one man can not do.* 9.13 And lightely the Apostle warning man of the sentence of God in the next life, admonisheth him that our deedes must be laide open before the iudgement seate of God so here, Dies domini declarabit, quia in igne reuelabi∣tur: the day of our Lord will open the matter, because it shall be [ 4] shewed in fire. Last of all, the Prophet nameth the time of this sharp triall, Diē aduētus domini: which is a proper calling of one

of the iudgements: either that which shall be generall at the last day, or els that which euery man must first abide straight after his departure, when he shall be called to the peculiar reckening for his owne actes. In either of which iudgements,* 9.14 this purging and amending fire shall be founde. For as in that generall wast of the whole world by the fire of conflagration,* 9.15 which is called ignis praecedens faciem iudicis, because it awaiteth to fulfill Christes ordinance in the day of his second comming, as in that fier the whole man both body and soule may suffer losse & extreme paine for his punishment or purgation, and yet by that same fire be sa∣ued: euen so out of doubt at this particulare iudgement straight vpon euery mans death, the soule of the departed if it be not be∣fore free, must suffer paines and Purgation by the like vehement torment working onely vpon the soule, as the other shall do on the whole man. And the Prophets wordes now alleged, do meane principally of the purgation that shall be made of the faithfuls corrupted workes, by the fier of conflagration, in the second com∣ming of Christ: though his wordes well proue the other also, as S. Paule too, meaneth by them both.

3 Now I trow commeth the confirmation of purga∣tory out of the holy Scriptures, or else it wyll neuer come, when two textes are alleged at once. But although M. Al∣len hath rather craftily confounded, then faithfully compa∣red these two textes together, for all his protestation of plaine dealing: yet will I seuerally consider them, and shew both by the plaine circumstances of the places them selues, and also by the iudgement of the auncient doctors, that neither of them both appertaineth any whit to purgatory. First Malachy prophecieth plainly of the first comming of Christ, and of his fore runner Iohn Baptist, as the wordes going before, without all controuersy doe declare. Behold I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seeke, shall spedely come to his temple, e∣uen the messenger of the couenaunt whom ye desire, beholde he shall come sayth the Lord of hostes, but who may abide the day of his comming, &c. witnesse of this is no lesse, then euen our Sauiour Christ him selfe, Luke the 7. alleging this saying of

the Prophet, for the comming of Iohn the Baptist. These wordes also, where it is sayd that the Lord shall come into his temple, doe sufficiently declare, that he describeth the office of Christ, in reforming the corrupt state of the Church at his first comming, and not in iudging the quicke and the dead at the last appearing. Finally the exact triall and pur∣ging that he speaketh of, is y^e discouering of hypocrites by his doctrine, wherof also Iohn Baptist preacheth, that his fan is in his hand, and he shall purge his floore, &c. To conclude, that this may not be thought to be mine owne collection, it is the iudgement and interpretation of Ieronym vppon this very text Malachy the 3. in euery poynt: who with all his learning, coulde finde no purgatory fire spoken of in this cap. Now to the other place o•• Paule, that it can by no equity be drawen to purgatory for all M. Allens likelihoode numbring in the margent, it shall be manifest by as many euident arguments. First S. Paule speaketh not generally of all men, but of preachers onely that are buylders of Gods Church. Secondly he speaketh not of all their workes, but of their preaching or building onely. Thirdly he speaketh neuer a word of purging or making cleane of mens works, but of the triall of the worke of building which is doctrine. But what doctrine is tryed to be true or false, substantiall or superficiall by the fire of purgatory? Fourthly the workes are sayd that shall be tryed by fire, and not the persons. Fift∣ly the gold and siluer abideth, the strawe and stuble consu∣meth, through the fire of this triall, which is the iudge∣ment of God, and not the paynes of purgatory. And this is the iudgement of Ieronym vpon the place of Malachy, be∣fore rehearsed, where also he applyeth the text of Esay 4. before cited by M. Allen. fol. 59. The Lord (sayth he) is a con∣suming fire to burne vp our wodde, hay, and strawe. The other obseruations be also taken out of that auncient doctor whose commentary vppon the epistle to the Corinthians hath gone vnder the name of Ieronym and is annexed to his workes, sauing that by gold, siluer, wodde, straw, &c. he vnderstandeth the men them selues, and not their workes. But as for purgatory he findeth none by that text. S. Augu∣stine

also although otherwise, inclining to the errour of purgatory, yet he is cleare that this text proueth it not, nei∣ther ought to be expounded of it, and that he sheweth by many reasons, Enchirid. ad Laurentium cap. 68. where he af∣firmeth that by the fire is ment the triall of tribulation in this life, Chrysostom vpon the same text, vnderstandeth by the fire euerlasting punishment euen of him that shall be saued through fire without any mention of purgatory, ex∣cept it be in reprouing them that denied immortall punish∣mēt to be meant by this place. in 1. Cor. 3. Hom. 9. But if the place were to be considered absolutely, without regard of circumstances, as the Papistes doe when they expound it for purgatory, yet can not it aptly be framed thereto, be∣cause he sayth that euery mans worke, or the man him selfe if they will, shall passe through that fire, but they thē selues affirme, that perfect good men shall not come there at all, nor very wicked men, but onely men of a midle sort, but by tryall of this fire whereof S. Paule speaketh, good men shall receiue reward when their worke endure, therefore this is not the fire of purgatory.

That there is a particulare iudgement and priuate accompt to be made at euery mans departure, of his seuerall actes and deedes, vvith certaine of the fathers mindes touching the textes of Scripture alleged before. CAP. VII.

1 ANd though such as shall liue at the com∣ming of the iudge in the later daye, shall then be purged of their corruption and base workes of infirmity, by the fire that shall a better and alter the impure nature of these corruptible elements, or otherwise according to Gods ordinaunce: yet the common sort of all men which in the meane time depart this worlde, must not tary for their purgation till that generall amending of all natures, no more then the very good, in whome after their baptisme no filthe of sinne is founde, or if any were, was wiped away by penaunce,

must awayt for their saluation: or the wicked tary for their iust iudgement to damnatiō.* 10.1 But straight this sentēce either of iudge∣ment or mercy, must be pronounced: and therefore is called the particulare iudgement, by which the soule onely shall receiue welthe or woe, as at the day of the great accompt both body and soule must do. Of this seuerall triall the holy Apostle S. Paule sayth:* 10.2 statutum est omnibus hominibus semel mori, post hoc iudicium: It is determined that euery man once must dye, and after that commeth iudgement. And an other Scripture more ex∣pressely thus: Facile est coram domino reddere vnicuique in die obitus sui,* 10.3 secundum vias suas. It is an easy matter before our Lorde, that euery man at the day of his death shoulde be re∣warded according to his life & wayes: Againe in the same place: Memor esto iudicij mei: sic enim erit & tuum, mihi heri, & tibi hodie. Haue in remembraunce my iudgement, for such shal thine owne be: yesterday was mine, today may be thine. And ther∣fore S. Ambrose sayth, that without delay the good poore man was caried to rest, and the wicked riche out of hand suffered tor∣ments. That euery man (sayth he) may feele before the day of iudgement,* 10.4 what he must then looke for. And in an other place the same holy man writeth, that Iohn the beloued of Iesus is already gone to the paradise of euerlasting blesse, passing as few shall do,* 10.5 the firie sworde at the entraunce of ioy without all stoppe or tariaunce: because the fire of loue in his life time had such force in him, that the amēding fier after his chaunge should take no holde of him at all, so sayth Ambrose. But of this priuate iudgement the Reuerend Bede hath a goodly sentēce in the fift of his historie.* 10.6 Meminerimus facta & cogitationes nostras nō in ventū diffluere, sed ad examē summi Iudicis cūcta seruari, & siue per amicos Angelos in fine nobis ostendēda, siue per hostes. Let vs remēbre (saith he) that all our dedes & thoghtes shal abide, & not be caried away with the winde, but be reserued to the examination of the high Iudge:* 10.7 & so shall be laide before our face at our ending, either by our good or aduersary Angels.

By all which it is euident, that the soules sleepe not: (of which errour Luther was also noted) nor be reserued in doubt of their damnation, either perpetuall or temporall, till the latter day: but streight waye receiue as they deserued before in their

life, either welth or wofull paines.

In this day of our Lorde then this Purgatory paines must be∣ginne, to all such as haue after their Baptisme, where they laide the foundation of Christes faith, builded the workes of lesser sinnes and imperfection, and not washed them a waye by pe∣naunce in their life, nor obteyned mercy for the same. The which trueth, the places of the Prophet and Apostle before al∣leaged with out all vnsemely wrething or wraesting do so plaine∣ly beare, that if ours were a sense neuer hearde of before, yet the onely comparing of the textes, and necessary circumstancies of the letter might rather driue vs to that meaning, then any other that they can euer alleage or proue. But now, as Catholikes euer do, keping the olde meaning and forging no newe, geuing no other sense then that which the persuasion of all Christian people both learned and simple hath driuen from the beginning of our faith downe to our dayes, and framing no other vnderstanding then that which we finde expressely in the learning and faith of our fathers both set forth and proued, who is so rude in iudge∣ment, or so entangled with any contrary opinion, that will not acknowledge the trueth and doctrine euery waye so compassed with proofe and all likelihoods?

CAP. VII.

1 THat the iudgement of God beginneth at the death of euery man and so continueth vntil the full manifestation therof in the last day, is clea∣rer by the Scripture of God, then that it nee∣deth the confirmatiō of mans authoritie. But that Ambrose is alleged to proue, that euery man immediatly after his death, doth feele that he must looke for in the daye of iudgement, I meruaile to what purpose it is brought in, if it be not to ouerthrow purgatory. For if it be true, as it must needes be, no man feeleth paine after this life, but he that shall feele it eternally. And surely to the same effect he speaketh in his booke de bono mortis where he commen∣deth the death of the faithfull quia deteriorem statum non ef∣ficit, sed qualem in singulis inuenerit, talem iudicio fururo reser∣uat,

& quietè ipsis fouet, & praesentium inuidiae subducit, & fu∣turorum expectatione componit. Because (death) maketh not their state worse, but such as it findeth in euery man, such it reserueth into the iudgement to come, and quietly chie∣risheth them and both taketh them away from the enuy of things present, and setleth them in expectation of things to come. Thus sayth Ambrose plainely in this place, what soeuer he speaketh allegorically of the fiery sword in other places. VVell it is euident (you saie) that the soules departed sleepe not, of which error Luther also was noted. I neuer harde any man of credit note him therof, who is well knowne to haue bene of a cleane contrary iudgement: but I reade in the actes of the Councel of Constance, that Pope Iohn the 23 was condemned for denying the immortality of the soule, the resurrection of the deade and the life euerlasting. But if the soules sleepe not, then they be awake in purga∣tory, or if ye reason not so subtilly, you meane, that if they be at all in purgatory, they be there immediatly after their departure out of their bodyes. But how shall we proue, that they come there at all? Forsooth by the sayings of the Pro∣phet and of the Apostle before alleged, which are so plaine proofe and so euident to be vnderstoode, of them selues, that they nede none other interpretation. But how plaine it is, that they serue nothing to that purpose, I haue suffi∣ciently declared already: yet must we further follow the same matter, because here are brought in the authoritie of the doctors to agree with M. Allens glose.

2 But as reason is, and my promise was at the beginning. I will let the good Christian see the wordes of most notable aun∣cient writers, that he may reioyse his faith to be so surely groun∣ded. First then you shall perceiue that S. Augustine expoundeth the texte of the prophet Malachie before recited,* 10.8 for purgatory paines euen as I saide. I am certaine he may much moue our ad∣uersaries, as one whome they chalenge to be patrone of some of their opinions: but how vniustly in all pointes, God knoweth, and in this matter especially you shall now perceiue. After the re∣hersall of the Prophets wordes and well weying of the matter, he

thus writeth. Ex ijs quae dicta sunt videtur euidentius appa∣rere,* 10.9 in illo iudicio quasdam quorundam purgatorias poe∣nas futuras. Vbi enim dicitur. Quis substinebit diem introitus eius? aut quis ferre poterit vt aspiciat eum? quia ipse ingredi∣tur quasi ignis conflatorij, & quasi herba lauantium, & se∣debit conflans & emundans sicut argentum & aurum, & e∣mundabit filios Leui, & fundet eos sicut aurum & sicut ar∣gentum, quid aliud intelligendum est? dicit tale aliquid & Isaias: Lauabit dominus sordes filiorum & filiarum Syon, & sanguinem emundabit de medio eorum spiritu iudicij, & spiritu combustionis. Nisi sortè sic eos dicendum est emundari à sordibus, & eliquari quodammodo, cū ab eis mali per poe∣nale iudicium separantur, vt illorum segregatio atque dam∣natio purgatio sit istorum, quia sine talium de coetero com∣mixtione victuri sunt: sed cum dicit, & emundabit filios Leui, & fundet eos sicut aurum & argentum, & erunt domino offerentes hostias in iusticia, & placebit domino sacrificium Iuda & Hierusalem: Vtique ostendit eos ipsos qui emundabun∣tur, deinceps in sacrificijs iusticiae domino esse placituros: ac per hoc ipsi a sua iniustitia emundabuntur, in qua domi∣no hostiae displicebant. porrò in plena perfectaque iustitia ipsi erunt cum mundati fuerint: quid enim acceptius deo tales offerunt quàm seipsos? verum ista quaestio de Purga∣torijs poenis, vt diligentius pertractetur in tempus aliud dif∣ferenda est. thus in English. By the foresaide wordes in semeth very euident, that in the time of that iudgement there shall be certaine Purgatory paines for some sort of men. For when it is saide: Who can be able to susteine the day of his com∣ming? who can stand in his sight? because he shall sit trying out and purifying as it were golde and siluer, and entre in like the fier of the fornace, and as washers sope: he shall make cleane the sonnes of Leui & shall trie them as golde and siluer: VVhat other thing by all these wordes can be ment?* 10.10 (but purgatory paines.) Namely seeing the prophet Esaie hath the like in these wordes. God shall washe a waye the filthe of the sonnes and daughters of Syon, and purge bloude from the middest of them, in the spirite of iudgement and fier. Except a man might conueniently say that they shall be washed

from filthe, and as you would say newe fourged, when the wicked by finall iudgement are seuered out of their company: that so their departure and damnation may be the purgation of the rest, because after that day they shall liue for euer without the com∣pany of the badde. But when the Prophet sayth more, that he will clense the children of Leuy, and purify them as golde and siluer, that they may offer their oblations in righteous∣nesse, and the sacrifice of Iuda and Hierusalem shall please our Lorde. He ••urely giueth vs to wit, that euen the same selfe men which shall be purged, must afterwarde offer to God the sa∣crifice of iustice, that being once thus amended of their vn∣righteousnesse, in which their offeringes could not be acceptable vnto God, may afterwarde in pure and perfect iustice offer them selues as a most pleasaunt hoste and oblation vnto our Lord. But this question of purgatory paines I will differ to a further treaty hereafter. All this hath S. Augustine: VVhereby we may both acknowledge his minde and the Prophets meaning: which accor∣ding to the grace geuen vnto him in the expounding of Scrip∣tures, he hath sought out by conference of that place with other the like out of Esay, by weying discretly the whole circumstance of the letter, & finally by comparing of the other meaning, which to some might haue bene reckened apte and mete for that place. In all which doing he was as farre from rashe iudgement, as our newe doctors be from good aduisement.

But because he referreth vs to the further discussing of the same matter afterward, in the named worke: it shal be to our pur∣pose not a litle, to haue this dictors full minde & constant iudge∣ment therein. In the xxj. booke after much matter vttered, and very deepe discussing of the cause, he maketh this groūded Con∣clusion.* 10.11 Temporales poenas alij in hac vita tantum, alij post mortem, alij nunc & nūc, veruntamē ante illud saeuerissimū, nouissimúm{que} iudiciū patiuntur. Non autem omnes veniūt in sempiternas poenas quae post illud iudiciū his sunt futu∣rae, qui post mortem sustinent temporales: nam quibusdam quod in isto nō remittitur, remitti in futuro saeculo, id est ne futuri saeculi aeterno supplicio puniātur, iam supra diximus. Temporall paines (that is to say punishment which shall haue an end) some men suffer in this life, some other after their death, &

other some, both now, & then: But all this before the day of iudge∣ment that is the greatest and last of all other iudgements:* 10.12 not all that be tēporally punished after their departure come into paines perpetuall which shall be after the generall daye: for we haue al∣ready declared, that there be certaine which haue remission in an other worlde, that is to say a pardon that they be not punished euerlastingly, that had not forgeuenesse in this. By these wordes we may be assured, that as in the next life there be paines ende∣lesse and perpetuall for the wicked, so in the same worlde after our ende here, there must needes be some transitory punishment and correction, for such of the meane sorte as shall afterwarde be saued. And againe he speaketh (as I take it) of the fier of Con∣flagration that shall in the latter day purge some that be meane, and wast other that be wicked, and sende them from that present punishment, to further eternall damnation. I will recite his owne wordes, that ye may perceiue the perpetuall constancy of this ex∣cellent mans minde in this matter. It shall also be a testimonie sufficient for the vnderstanding of S. Pauls wordes nowe before alleaged. Si aedificauerit super fundamentum, ligna, foenum,* 10.13 stipulam, id est mores saeculares fundamento fidei suae super aedificauerit, tamē si in fundamento sit Christus, & primum locū ipse habeat in corde, & ei nihil omnino anteponatur, portētur & tales: Veniet caminus & incēdet ligna, foenū, sti∣pulam: ipse inquit saluus erit, sic tamen quasi per ignem. Hoc aget caminos: alios in sinistram ••eparabit, alios in dexteram quodammodo eliquabit. If any man erect vpon the foundatiō woodde, hay, or straw, that is to say worldely affections vpon the groundewarke of his sayth: if yet Christ be in the foundation, and beare the greatest stroke in his harte, so that nothing be preferred before him, such may well be borne withall, for the fiery fornace shall come & burne the wood, hay, and stooble, & shall be saued, as the Apostle saith, though it be for all that through the fier, that fornace then shall parte some to the lift hande, and try forth other (if a man may so tearme it) to the right hande.

2 The first place is geuen vnto Augustine, because he is in a maner confessed to be a patrone of some of our opi∣nions, though he be not of all. This doctor in his 20 booke

de ciuitate dei, is saide to expound the texte of Melachy as M. Allen hath doen of the paines of purgatory. But reade the place with indifferent iudgement who so can and will, and he shall plainely perceiue, that Augustine speaketh not of M. Allens purgatory, which is said to be immediatly after mens death, but of certaine purging paines, which he sup∣poseth some shall suffer at the last daye of Gods generall iudgement, and yet he is so vncertaine of that exposition, that he doubteth whether this purging, whereof the Pro∣phet speaketh, may not be vnderstoode of that seperation, which shalbe of the godly from the wicked in that daye. Howbeit 21. booke cap. 13. of the same worke, he conclu∣deth very cleerely, that some suffer temporall paines after this life. This maye not be denyed: but how vnconstant Augustine was in his error, appereth by this, that sometime he doubteth whether there be any such matter, other whiles he seemeth plainely to deny all other receptacles of the soules departed beside heauen and hell. For both in his En∣chiridion ad Laurentium cap. 69. & de octo Dulcitij in quaestio∣nibus quaest. 1. he sayeth, that as it is not incredible, that such a matter may be after this life, so it may be doubted, whether it be so or no. Likewise in his booke de fide & ope∣ribus cap. 16. he hath these wordes speaking of that texte to S. Paule 1. Corinthians. 3. Siue ergo in hac vita tantum ho∣mines ista patiuntur, siue etiam post hanc vitam talia iudicia sub∣sequantur, non abho••ret quantum arbitror a ratione veritatis, iste intellectus huius sententiae. Whether men suffer these things in this life only, or whether such iudgements follow after this life also: the vnderstanding of this sentence ab∣horreth not as I thinke, from the waye of trueth. Againe in Hypognost. contra Pelagianos lib. 5. he acknowledgeth the kingdom of heauen for to receiue the godly, and hell fire for the punishment of the wicked, but a third place sayth he we are altogither ignoraunt of, neither doe we finde it in the holy Scriptures. He writeth against the Pelagians, that imagined a third place, for the rest of infants, that were not baptised, but the same reason serueth as well against the popish purgatory, because we finde it not in the holy

Scriptures: to the like effect he writeth de verbis Apostoli ser∣mone 14. where he acknowledgeth the right hand and the left hand of God, that is the kingdom of heauen, and the paynes of hell: the midle place he vtterly denyeth, wherein infantes may be placed because there is no mention there∣of in the Gospell. But to returne to the third place, alleged by M. Allen, out of S. Augustine, ser. 3. Psal. 103. How would he haue vs to take it for a confirmation of his exposition of S. Paules wordes, touching the paines of purgatory, which are sayd to begin immediatly after this life, when he him selfe confesseth that it is to be vnderstoode of the vniuer∣sall conflagration of the world at the day of iudgement? Thus you see that here were great bragges made, that Au∣gustines authority maintained his interpretation of those 2. textes of Scripture, concerning popish purgatory, which he him selfe contendeth to beginne as soone as men are dead: When Augustine in both those places (as the playne circumstance of the place declareth the one, and the con∣f••ssion of M. Allen admitteth the other) speaketh of a kind of purging which he did thinke should not be, before the whole world were purged at once by fire.

3 And as S. Augustine taketh these base substances of wood, hay, or stuble, to signifie worldly affections and secular de∣sires: so S. Ambrose noteth by the same, vayne, curious, & vn∣profitable doctrines:* 10.14 the drosse of which friuolous matter much corrupting the sinceritie of our faith, must be separated from the foundation, by the fire of the sayd fornace. For this is a generall doctrine without exception, that what so euer be vnderstanded by those light matters, whether it be a difformity in life or in do∣ctrine, that onely defileth and not vtterly destroyeth the fayth which is the foundation, nor wasteth the loue due vnto our Lord, what so euer (I say) that be, it must be tryed out by the spirite of iudgement and fire. Briefly then, thus S. Ambrose expounding the Apostles wordes. He shall be saued by fire, writeth,* 10.15 Osten∣dit illum saluum quidem futurum, sed poenam ignis passu∣rum, vt per ignem purgatus fiat saluus, & non sicut perfidi aeterno igne in perpetuum torqueatur. The Apostle declareth

that he shall be saued, and yet suffer the paynes of fire: that be∣ing purged by that fire, he may so be saued, and not as the vn∣faithfull, perpetually be tormented in euerlasting fire.

3 As he sayth litle out of Ambrose so it is soone aun∣swered: first it maketh litle for him, that Ambrose expoun∣deth the wodde, hay, and stuble, vayne curious and vnpro∣fitable doctrine, for that prouethe, that onely the worke of teachers shall passe the triall of this fire, which is the iudge∣ment of Gods spirite the true discerner of doctrines, but yet Ambrose expoundeth the fire to be a purging and a pu∣nishment. But whether it be in this life or after this life, you haue no ground out of this place of Ambrose, and therefore it finally auaileth your cause. And that Ambrose allowed no purging after this life, is playne enough by those wordes which he writeth vpon the 40. Psalme: For where the pro∣phet sayth he shall be made happy on earth: Ambrose in∣ferreth, Bene addidit in terra, quia nisi hic mundatus fuerit, ibi mundus esse non poterit. He hath well added on earth, for if he be not clensed here, he can not be clensed there.

4 This temporall torment of the next life S Hierom very fitly calleth, A iudgement of God ioyned with mercy, the continuance whereof, or other circumstances to serue mens curi∣ositie he dare not define, being contented out of doubt to beleue that certaine sinners be in greuous torments, and yet not with∣out hope of mercy these be that holy mans words in his commen∣taries vpon the Prophet Esai,* 10.16 talking by occasion, of the conti∣nuance of purgatory paynes. Quid nos solius Dei scientiae debemus relinquere, cuius non solum misericordiae sed & tormenta in pondere sunt: & nouit quem, quomodo, & quandiu debeat iudicare. Solumque dicamus quod humanae conuenit fragilitati, Domine ne in furore tuo arguas me, neque in ira tua corripias me: & sicut diaboli omniumque negatorum atque impiorum qui dixerunt in corde suo non est Deus, credimus aeterna tormenta, sic peccatorum atque impiorum, & tamen Christianorum, quorum opera in igne purganda sunt atque probanda, moderatam arbitramur &

mixtam clementiae sententiam iudicis. In English: VVe must commit this secrete to Gods wisedom and knowledge, whose not onely mercy, but iudgement and iust punishment be paised. For he right well knoweth whom, how, and what time he ought to pu∣nish. And let vs onely as it becommeth our frailty cry out: Lord in thy furious wrath argue me not, neither correct me in thy an∣ger: for as we beleue the eternall damnation and torment of the deuill with the forsaken sort and wicked, that sayd in their harte there is no God, so we suppose, that vpon sinners and euill men, being yet christen men, whose workes shall be both purged and tryed by fire, shalbe pronounced a moderate sentence mixed with mercy and clemency. Lo here, this worthy writer graunteth there be two sortes of punishments by fire, one of the damned spirites and wicked men eternall, and an other of certayne that in their life were sinners, & some wicked men too, who yet being in Chri∣stes Church and vsing the benefite of the blessed Sacraments, had their sinnes so forgeuen, that not purging their wicked life by sufficient penaunce in their dayes, they must of necessity en∣ter into the torment of transitory fire, there to be punished not in rage and rigor without pity, but in anger of fatherly correction ioyned with clemency and much mercy.

4 The last place is reserued for S. Ieronym, who see∣meth to geue a perfect testimony for M. Allens behoofe, if he be no further examined, then M. Allen rehearseth his wordes. but howe litle they make for him if they be duely discussed, except it be to proue Ieronym an Origenist, and so to discredite his testimony, I will stand to the iudgement of all reasonable Papistes, that will vouchsafe to weygh the matter with me, and not be wilfully deceiued. For first it is manifest, that Ieronym writing vpon these wordes of Esay, whose worme shal not dye nor the fire be extinguished, speaketh of the last iudgement in the ende of the world, and then rehearseth the arguments of them, that thought the pu∣nishment of that worme and fire shoulde be ended after long time, and great torments: which thing Ieronym sayth must be left to the onely knowledge of God, &c, whom he confesseth to be a mercifull iudge, and so it may be, that he

will release the eternall torments that wicked Christians haue deserued after the day of iudgement, but he defineth nothing. And as for M. Allens purgatory, which he defen∣deth to begin streight way after mens departure hence, he speaketh neuer a word. But rather of the purging fire of Gods iudgement, which some of the Origenistes did extend to the purifying and sauing of all Christians, were they ne∣uer so wicked, from whose opinion he seemeth not altogi∣ther to discent, though he doe not plainly allow it. And that he writeth vpon the first of Ezechiel, to which place M. Al∣len sendeth vs, he speaketh of the prouidence of God, which so gouerneth the afflictions of his Sainctes, that that which seemed to be a punishment is conuerted into a medicine. As children imagine that spirites and goblines be in euery darke corner: So M. Allen neuer readeth fire and torment, but by and by he dreameth of purgatory.

Origen is alleged for our cause, vpon vvhose errour in a matter somevvhat appertayning to our purpose, S Augustins iudge∣ment is more largely sought: and therevvith it is declared by testimony of diuers holy authors, vvhat sinnes be chiefly purged in that temporall fire. CAP. VIII.

1 THese three noble learned men might right well sa∣tisfie our search, for the sense of the textes both of the Prophet and Apostle, and perswade any reaso∣nable man in the whole cause: yet for that there be ••ome that meane not to relent in their lewde opinions, for light proffers, I will store them with testimonies.

Origenes, one of great antiquity, in many places of his works vnderstandeth both the sayd textes of Malachie and S. Paule in the like sorte: by whom we may well take a great taste of the time and Church where he liued, what men of wisedom & vertue then iudged of thinges, which now of fooles be contemned, and of he∣retikes condemned also.* 11.1 But namely vpon the Prophet Ieremy in these wordes: Si post fundamentum Iesu Christi, non so∣lum in tuo corde aurum, argentum, & lapidem preciosum

superae dificaueris, verum & ligna, foenum, & stipulam, quid tibi vis fieri cum anima seiuncta fuerit a corpore? vtrum ne ingredi vis in sancta cum lignis tuis, & foeno, & stipula, vt polluas regnum Dei? an propter lignum, foe∣num, & stipulam, foris residere vis, & pro auro, argento, lapide precioso, nil mercedis accipere? sed neque hoc ae∣quum est. Quid ergo sequitur, nisi vt primum propter li∣gnum ignis tibi detur, qui consumat foenum, lignum, & sti∣pulam. &c. If vpon the foundation, which is Christ Iesus, thou do not onely builde golde, siluer, and preciouse stone, but also woodde, hay, and strawe, what doest thou looke for after thy death? wilt thou entre into the holy places with thy woodde, hay, and stooble, and defile the kingdome of God? or els for thy wood, hay, and straw, thou wilt abide forthe: and so liese the rewarde of thy golde, siluer, and preciouse stone? But that were no rea∣son: then there is no waye but one, first to receiue fire for to con∣sume and burne out thy woodde, hay, and stooble: and then afterwarde to receiue for thy better workes, the rewarde of sal∣uation. so sayth Origen. VVhose iudgement if any man mis∣trust in this point, because he erred in other, let him learne to miscredit only his or other mens singular opiniōs & priuate phā∣tasies, wherein they disagreed from the residue of the common body of Christ his Church,* 11.2 & not contemne in any man the con∣firmation of the vniuersall sense, which he findeth in the vni∣forme doctrine of all other Christian Catholikes. In deede it was so euident, that this Purgatory fire of which the Apostle spea∣keth, shoulde be in the other life, that this learned man after∣warde, leauing the meaning which the holy Church had opened for the proofe of certeine transitory punishment in the next worlde for meaner offenders, would of his owne head go forwarde (which is the bane of many a goodly wit) and mainteine that all greuous crimes,* 11.3 and most wicked maners might be purged by this fire after death, and the parties in time saued, so that they had faith for their foundation: whereby (as S. Augustine no∣teth of him) he made onely faith to saue the wicked,* 11.4 without re∣pentaunce or good workes.

CAP. VIII.

1 WHether M. Allen knew that his former wit∣nesses did not agree, or that he would geue a tast of his bountifull dealing in pressing vs with more testimonies then needed, he will nowe produce Origen, whom though he confesse to be infamouse for heresy, yet euē of his error, he wil not doubt but to grounde his purgatory. Origen will haue men passe through a fire, but to make it plaine that he meaneth not y^e fier of Popish purgatory, we shal perceiue by other places of his writings, that he speaketh of such a fire, as all men be they neuer so iust, shall passe through, affirming that all mē haue neede of purifications after his life, ye Peter & Paule and such like in Num. Hom. 25. & in Psal. 36. Hom. 3. But all men passe not through the Popes purgatory. I passe ouer here the grosse allegory, that he maketh of the bloude of Deuils by which a man shalbe washed and purified in the kingdome of God, that being so purified and made cleane he may enter into the city of God. Num. Hom. 25. But how soeuer he doteth about passage through fier and purifica∣tions after this life, yet he affirmeth in an other place that the day of Christian mens death is the deposition of paine, whereby it appereth that either he was not constant with him selfe, or els that Origens purgatory was a painlesse pur∣gatory. His wordes are in Iob Lib. 3. Nam priores diem nati∣uitatis celebrabant, vnam vitam diligentes, & aliam post hanc non sperantes. Nunc vero nos non natiuitatis diem celebramus, cum sit dolorum atque tentationum introitus, sed mortis diem ce∣lebramus, vtpote omnium dolorum depositionem, atque omnium tentationum effugationem. The former men did celebrate, the daye of natiuity, as they that loued but one life, and hoped for none after this. But now we doe not celebrate the daye of Natiuitie, seeing it is the entrance of sorrowes and temptations, but we celebrate the daye of death, as that which is a deposition of all griefes, and an auoyding of all temptations.

2 Against which perniciouse error the said doctor often wri∣teth: and proueth that this place of S. Paule can not make for the deliuery of the wicked or greuous offenders in any case. And being somewhat vrged by the aduersaries arguments, or els be∣cause he woulde take all holde from them which they seemed to haue by that scripture he seeketh them out an other meaning, not contrary at all to the trueth of Purgatory: but yet farther of their purpose. Declaring that this fire might (as he saith there) signify some griefe of this worlde, for the abating of some inordi∣nate affectiōs that be found in many euen towards things other∣wise lawfull. Though he was very loth to auouch this as the vn∣douted meaning of that scripture, being pleaced with any other whereby they shoulde not be forced to deny the eternall damna∣tion of impenitent sinners: as in deede he neuer gaue this mea∣ning but where the Origenistes did vrge him, and in such places onely where he aunswereth to Origens arguments, for in other places where he was free from contention with the saide sects, he euer in expresse termes grounded the doctrine of Purgatory vpō the Apostles wordes. Yea euen in the same answere to the aduer∣sary he was so mindefull of Gods iustice in the world to come, and ferd lest he might geue any occasion of the contrary error to deny purgatory, that in the same talke with the Origenistes, he confes∣seth there might well be some griefe in the next life also, which might likewise purge and deliuer a man from the loue of transi∣tory thinges, wherwith the best sorte of men be in this our misery often very sore loden. Although in dede he doubted whether any such affection and loue of thinges deare vnto vs in this worlde, as of wife, kinred, acquaintance,* 11.5 or such like might remaine in man after his departure hense, & so there in time to be lessened, and in fine vtterly remoued or worne away, by some griefe and sorow which in the next life might by the lacke of the said things, vexe and molest his minde. As we see it commonly fall in this present life, where mā by diuerse profitable troubles of this world, learneth to set light by thinges, which in ordre he might well loue: being for all that more merite to forsake them. And of this point S. Augustine hath these wordes in one place:* 11.6 Tale ali∣quid fieri etiam post hanc vitam incredibile non est: & vtrum ita sit quaeri potest, some such thing may well be after this life,

and thereof question may be made. By which wordes, the here∣tikes of our time either of ignorance or of malice (which be euer yoked together in such men) haue borne the simple in hande,* 11.7 that this holy doctour doubted of Purgatory. A litle holde will serue such wringers: because he doubted of it, they beleue, as they thinke by good authority, that with out doubt there is none at all. If S. Augustine had but saide, belike there is no such meane place in the life following: mary sir then they might haue picked more matter of their infidelity: & yet of that speach determining no certeinty, there had bene no great cause why they shoulde haue forsaken the iudgement of Gods Church. But now he so doubteth, that he findeth more cause to thinke there shoulde be one, then that any man might gather vpon his words, that there shoulde be none at all. No nor he neuer went so farre good reader, as to make any doubt of Purgatory paines, for pu∣nishment of sinnes committed in the worlde. For in all the same bookes where he hath the like saing, and almost in the very same places, he holdeth as a matter of faith, and to be beleued of all Christian men, that the prayers of the lieuing do release some of their paines in the next life. And he constantly as all other Ca∣tholikes euer did, confesseth that the sinnes or vncleane workes of the liuing not duely by penaunce wiped away in this worlde, must be mended after our death: although it be very doubtefull in deede, whether there be any worldely affections left in mans mind vntaken vp by death and resolution of the body and the soule, the care and remembraunce whereof, might be afterward by sorrow both purged and punished.

And this to be his meaning, and that he termeth here purga∣tory, the griefe which a man hath in losing that which he loued in this mortall life, his owne wordes testifie in euery of those workes in which he keepeth this combate with Origenistes.* 11.8 In one place thus: Quod sine illicienti amore non habuit, sine dolore vrente non perdet: & ex earum rerum amissione tan∣tum necesse est vt vrat dolor, quantum haeserat amor. That which by ticklinge loue was kept, can not be lost with out burning griefe. And looke how fast the loue of such thinges did cleane to mans minde, so farre must sorow burne. So in the like talke with the saide Origenistes,* 11.9 in his booke de fide & operibus, he fol∣loweth

the same signification of Purgatory. Haec igitur (sayth he) quoniam affectu dilecta carnali non sine dolore amit∣tuntur, qui sic ea habent, in eorum amissione passi detrimē∣tum, per ignem quendam doloris perueniunt ad salutem: these thinges being by carnall affection loued, be not lightly lost without griefe, and therfore those that thus be affectionate, feele losse in parting from them: and so come to saluation through the fire of sorow. such a sadnesse the yonge man that demaunded of our maister the waye to heauen, conceiued straight,* 11.10 when motion was onely made, of distribution of his goods. VVho being other∣wise in the state of saluation, and to be borne withall, because he was a iust man and lacked not the foundation of his faith, yet the very losse or leauing of his goods, was vnto him (if he continued in that affection) a wonderfull great torment, & as S. Augustine here calleth it, a kinde of purgatory: the which, perfect men, that esteme all the trashe of this worlde as durte and donge to winne Christ, feele not at all: whome the doctour supposeth therefore, to take no domage in the losse of thinges which they so litle loued.

Now in euery place where this expositiō is founde (as I thinke it is neuer in all his workes, lightly, but in conference with the Origenistes) he alwayes addeth that the like fire of sorow may also correct the affections euen of the departed, but yet whether it be so or no, he counteth it a question of probable disputation, rather then any matter of faith, as it is in deede very doubtfull whether any such vnordinate affectiō may remaine vntaken vp after mans departure, which by griefe and sorow in the other worlde may be in time wholy consumed. And further he neuer doubted. For in that famous worke of the Citie of God,* 11.11 with in two Chapters of that doubt made of this kind of purgation, which we now haue declared, he vttereth his faith with Gods Church, of that greate torment and iust punishment of sinnefull life, not sufficiently purged by penaunce in our time, which he calleth the Amending fire: and thus he sayth there. Tales etiam constat, ante iudicij diem per poenas temporales quas eo∣rum spiritus patiuntur purgatos, receptis corporibus ae∣terni ignis supplicijs non tradendos, &c. It is certaine (sayth he) Constat, (which is no worde of doubtefullnesse) that such men being purged by the temporall paines, which

their soules do suffer before the day of iudgement, shall not after they haue receiued their bodies againe, be committed to the tor∣ment of the euerlasting fire.* 11.12 This he vttereth in the same place where he doubteth of the other kinde of purgation: as he con∣fesseth him selfe to be uncertaine of the whole exposition, refu∣sing none at all that were agreable to faith, and woulde not helpe the falsehood which he thē refuted. In his Enchir: where he dis∣puteth against the same error,* 11.13 he so litle doubteth, that he calleth Purgatory damnatiō though not perpetuall, as that which might be both eased and vtterly remoued by the sacrifice & suffragies of the Church.

And thus did that graue author withstād Origen then, whose followers were as it may be thought very busie and troublesome in those daies and long after. But yet his sure staffe against that error was this, and the most common defense of all Catholikes, that the temporall paines in the next worlde coulde neuer deli∣uer the great & greuous sinners that died with out repentaunce or remission of their sinnes, from euerlasting death: because that torment was prepared for the small offensies which we call ve∣niall sinnes: by which the holy Apostle ment, vnder the names of the base substances of woodde,* 11.14 hay, and straw, as these wordes of much importaunce may well declare: There be diuerse (sayth he) that misconstruing these wordes of S. Paule before al∣leaged,* 11.15 by ouer vaine security & confidence deceiue them selues, beleuing that if they do builde capitall and greuous crimes vpon the foundation which is Christ, they shall be purged through fire, and them selues afterwarde escape to euerlasting life: but this vnderstanding, good brethern, must be corrected. For those that so flatter them selues, shameful∣ly do beguile them selues. For that fire which the Apostle speaketh of in these wordes: He shall be saued through fier, purgeth not mortall sinnes, but smaller offensies onely.

2 Now followeth a confuse and tedious discourse of Augustines iudgement, touching Origens error, but it may be reduced vnto these two pointes. First why Augustine woulde not interprete that place of Paule. 1. Cor. 3. of pur∣gatory: and secondly whether Augustine were in any doubt

at all of purgatory, betwene which two questions is be∣gotten a thirde conclusion, that purgatory serueth onely for veniall and light offences. To the first he seemeth to say, that Augustine refuseth to vnderstand that place of pur∣gatory, either because he colde not otherwise withstād the arguments of the Originests, or els because he woulde take all holde away from them, rather then that it was his con∣stant iudgement, because in other places, where he was free from contētion he euer groūded purgatory vpō that place. How honorable this aunswere is for Augustine, or how be∣neficiall for Allen, vsing Augustines authoritie, I referre to be iudged of all them that be wise and learned. To the se∣cond he sayth, that Augustine neuer doubted, whether there were any paines of purgatory after this life, but whether men after their death reteined any carnall affections. I will once againe reherse the wordes of Augustine, that all indif∣ferent, men may iudge, whether M. Allens aunswere may stande with his saying in a reasonable meaning. Tale ali∣quid etiam post hanc vitam fieri incredibile non est: & vtrum ita sit quaeri potest. It is not vncredible, that some such thing is doen after this life, and whether it be or no, it may be enquired of, that is (sayth M. Allen) whether men haue any carnall affection to their wiues, children &c. after this life, it may be a question. But Augustine goeth further in the same place and sayth: Et aut inueniri aut latere, nonnullos fi∣deles, per ignem quendam purgatorium quanto magis minúsue, bona pereuntia dilexerunt, tanto tardius citiusque saluari. Non tamen tales de quibus dictum est, quod regnum Dei non posside∣bunt, nisi conuenientes poenitentibus eadem crimina remittan∣tur. And either it may be founde, or still be hidde, that some of the faithfull, by a certaine purgatory fire, by how much they haue more or lesse loued transitory Gods, by so much later or soner, are they saued, but yet not such, of whome it is saued, that they shall not possesse the kingdome of God, except the same crimes be forgeuen them being suf∣ficiently repentaunt for them. These wordes are so plaine against M. Allens new forged meaning, that I suppose he neuer reade them in Augustines owne bookes, but onely re∣ceiued

his notes of some elder Papists, that had spent more time in gathering them, but had not such audacity to vtter them as M. Allen, of which coniecture, there is no small likelyhoode sone after. I omitte his foolish supposition, if S. Augustine had but saied: belike there is no such meane place in the life following. &c. I haue already with out M. Allens suppositiō shewed, that Augustine some where sayd, he knew neither thirde place, nor meane place, nor none coulde finde in the holy Scriptures, nor Gospell of God. Neuer∣thelesse with much wrangling to defende the vncerteinety or vnconstancy of Augustines iudgement touching purga∣tory, we haue wonne so much, that purgatory serueth to purge none but very smal and light offences. But how longe shall we holde this? Scarse to the latter ende of this chap∣ter. For in the next capter, he findeth out a shifte to wring in heynous and deadly sinnes also. For els the release of small faultes, woulde not be halfe so gainefull.

3 To this purpose S. Hieroms wordes, or the reuerēd Bedes whether you wil, (for either of their graue authorities shall serue my turne) do wholy agree in the expositiō of this sentence,* 11.16 Mor∣tuo homine impio non erit vltra spes. A wicked man being once departed, is past recouery or hope. VVhere the author wri∣teth thus. Heu misere hoc pertransit Origenes, qui post vniuersale iudicium vitam credidit omnibus impijs dādam, Notandum autem quod etsi impijs post mottem spes veniae non sit, sunt tamen qui de leuioribus peccatis, cum quibus obligati defuncti sunt: post mortem possunt absolui. Origen passed ouer this text pitifully, that beleued all the wicked should haue at length life euerlasting, after the day a•• generall iudge∣ment. Yet this is to be noted, that although there be no hope of pardon for the wicked after their death, yet there be certaine which may be released of lighter trespasses, in the bonde of which they departed out of this worlde. And so doth Oecumenius a Greeke author, expounde S. Pauls wordes of veniall sinnes: for the purgation of which, he douteth not but that there is a fire of iudgement in the life to come.* 11.17 Ipse autem saluabitur: quis? Qui aurum, argentum, lapides preciosos superae dificauerit:

cum enim dixisset de eo quod mercedem accipiet, nūc qua∣lem mercedem aperit: salutem scilicet. Saluabitur autem non sine dolore, vt par est saluari per ignem transeuntem, & adhaerentes sibi leues maculas purgātem. thus in English. By whome is it spoken when he sayth, he shall be saued? By him it is spoken that buildeth on the foundatiō, golde, siluer and pre∣ciouse stones. For when he had tolde vs that such shoulde haue a rewarde, nowe he openeth what that rewarde shoulde be: to wit, saluatiō. And yet he must not be saued without all paine, as there is no cause why he should, that must passe through fire, and there∣by be purged of the smaller spottes which sticke by him. In the same sense doth Theodoretus both expounde the wordes of the Apostle, and vtter his iudgement of Purgatory also:* 11.18 and almost the rest of all the Latine or Greeke writers, which my purposed breuitie with plentifull proofe otherwise forceth me to leaue to the studious reader.

3 Next ensueth the authoritie of Ieronym or Bede, or perhaps, neither of them both, but yet of some olde writer, which holdeth, that from light sinnes, men may be absol∣ued after their death by paynes, prayers, almes, or masses. This was a writer for M. Allens tooth, but neither of anti∣quitie, nor credit sufficient to cary away this cause.

The iudgement of Oecumenius and Theodoretus, though they were writers about that time, when corruption of do∣ctrine had greatly preuailed, yet are they not cleare for po∣pish purgatory, which the greeke Church although they pray for the dead, yet would neuer agree to acknowledge.

4 One place more I will onely adde out of Remigius, because he learnedly may knit vp the place, by ioyning both the Prophet and Apostles wordes together, vpon which we haue stand so longe.* 11.19 Thus that good author writeth. Ipse enim quasi ignis conflans & peccators exurens, Ignis enim in conspectu eius arde∣bit & in circuitu eius tempestas valida. Hoc igne consumū∣tur lignum, foenum, stipula. Nec solum erit quasi ignis, sed etiam quasi herba fullonum, qua vestes nimium sordibus infectae lauantur. Porro his qui grauiter peccauerunt erit

ignis conflans & exurens: illis vero qui leuia peccata com∣miserunt erit herba fullonum. Hinc per Isaiam dicitur, si abluerit dominus. &c. Qui enim habent sordes leuium pec∣catorum spiritu iudicij purgantur: qui vero sanguinem ha∣bent, hoc est grauioribus peccatis infecti sunt, spiritu ardo∣ris exurentur & purgabuntur. Et sedebit conflans & emun∣dans argentum, & colabit eos quasi aurum & argentum, hoc est intellectum & colloquium: vt quicquid mixtum est stanno vel plumbo, camino domini exuratur: & quod pu∣rum aurum est & argentum remaneat. Et purgabit filios Le∣ui: In filijs Leui omnem sacerdotalem ordinē intelligimus, a quibus iudicium incipiet, quia scriptum est: tempus est vt iudicium incipiat a domo dei:* 11.20 & alibi: à sanctuario meo in∣cipite. Si autem sacerdos flammis purgandus est & colan∣dus, quid de caeteris dicendum est, quos nullum commen∣dat priuilegium sanctitatis? These golden wordes haue this sense. He shall come as the goldesmithes fire, burning sinners. For in his sight a flame shall rise, and a mighty tempest rounde about him: by which fire, our woodde, hay, and stooble, shall be wasted and worne away. VVith that, he shall be like the clensers herbe, whereby garments very much stained be purged. To all those that haue greuously offended, he wil be a burning and mel∣ting fire: but to the light sinners, he shall be as the washers herbe. VVhich difference the prophet Esay noteth thus: If our Lorde wipe away the filthe of the daughters of Syon,* 11.21 and bloude from the middest of Israel, in the spirite of iudge∣ment and fire. For such as haue onely the spottes of veniall sinnes, they may be amended by the spirite of iudgement, but men of bloude, to witte the more greuous offenders, must be tried by fire. And he shall sit casting and purifying siluer, and shall purge men as golde and siluer be purified: that is to say our thoughtes, understanding, and wordes, from impurity and vn∣cleannesse,* 11.22 as from pewter and leade, by Gods fornace shall ex∣actly be purged: and nothing shall be left but as pure as golde and fine siluer. And he shal purge the sonnes of Leui: that is the ordre of priesthood, where this heuy iudgement shall first begin. For so it is writtē. Time is now, that iudgemēt begin at the house of God: and againe: Begin at my sanctuary. If the priest must

be purged and fined, what shall we deme of other, whome priui∣lege of holy ordre doth not commende or helpe? thus farre goeth the author in conference of diuerse scriptures. VVho, with the rest of al the holy fathers that compassed their senses within the vnity of Christes Church, hath founde by euident testimony of sundry scriptures, the paines of purgatory: which the busy heades of our time by vaine bragging of scriptures, in singular arrogan∣cy of their owne wittes, can neuer finde.

4 Last of all here is vaunt made of the testimony of Remigius, as though he were a new author, and perhaps M. Allen in his notes, founde him so, but it is nothing else but the saying of Ieronym almost word for word vppon 3. Ma∣lach, 3. which before we haue shewed sufficiently to be mēt of the iudgement that Christ should exercise by his do∣ctrine, at his first comming, and nothing at all pertayning to purgatory. And therefore these golden words (as you cal them M. Allen) haue a leaden exposition, when they be drawne from the preaching of the Gospell, to the maynte∣nance of purgatory.

A further declaration of this pointe, for the better vnderstan∣ding of the doctours vvordes. VVherein it is opened hovv purgatory is ordeined for mortal sinnes: & hovv for smaller offences vvho are like to feele that griefe, & vvho not at all. CAP. IX.

1 ANd I thinke they now haue small aduan∣tage, by the exception of Origens testi∣mony: by occasion whereof, such light is founde for our cause, that we now by good∣ly authority haue both founde the placies alleaged plainely to proue purgatory, and also what sinnes it namely purgeth, and what men after their death may be amended thereby. That not onely the bare trueth, but some necessary circumstances to the studious of the trueth, haue bene here by iust occasion opened, and all errour wholy re∣moued. Except this point may somewhat stay the reader, that

heareth in some places the paines of Purgatory to be both a pu∣nishment for greuous sinnes, and a purgation of lighter tres∣passes with all: and yet that it now may appeare the contrary, by the minde of some learned authors, who expressely make that paine as a remedy onely for veniall sinnes, and not to apperteine at all to the capitall and deadely crimes that man often times doth commit: Therefore to be as plaine as may be necessary for the vnlearned, or any other that is godly curious in things much tending to the quiet rest of mans conscience, it is to be noted: that this ordinary iustice of God in the life following for the pur∣gation of the elect,* 12.1 can not discharge any man of mortall sinne, which was not pardoned before in the Church militant vppon earth. And therefore what crime so euer deserueth damna∣tion, and was not in mans life remitted, it can not by purgatory paines be released in the next: because it deserueth death euer∣lasting, and staieth the offender from the kingdome of heauen for euer: no peine temporall in this worlde or the next but Christes passion alone, (the benefit whereof is not by the sufferers will, extended to any that sinneth vnto death) being able to satisfy for the same.

As often then as thou hearest any Catholike man affirme pur∣gatory to punish or purge greuous and deadely offenses, be assu∣red his meaning of the temporall paine due vnto wicked men and their sinnes, after their bonde and debt of euerlasting death, with the very faulte it selfe, be in Gods Church remitted. For as S. Augustine sayth,* 12.2 a mortall sinne forgeuen, is becomne a ve∣niall trespasse, and so deserueth no more paine then a veniall sinne, which by transitory punishment may be fully and perfite∣ly released: thus he sayth. Quaedam enim sunt peccata quae mortalia sunt, & in poenitentia fiunt venialia, non tamen statim sanata. There be sinnes (sayth he) which being dead∣ly of their owne nature, be yet by poenaunce made venial, though not alwayes straight healed. Then by this rule, what so euer is spoken of veniall sinnes or the purgation thereof: it is ment both by the small offensies which of their owne nature are veniall: and also of the greater, so that they be forgeuen in Gods Church before: whereby they are become veniall as the other, and deserue proportionaly as the other: and may be taken away

(as the same man affirmeth) either in this worlde or the next,* 12.3 by the same remedies as the other, though not alwayes so speedely.

CAP. IX.

1 NO maruell but you must crowe like a cocke of the game, you haue obtayned such a noble vi∣ctory out of Origens errour, and specially you haue discouer••d such a solemne secrete to the yong petits of popery, that onely veniall sinnes are clensed by purgatory, that they are much beholding to you. But lest your kitchen shoulde be colde if none but veniall sinnes should passe through the heate of purgatory, you haue found out a sutle shifte, howe to bring mortall sinnes also through y^e same pykes of purgatory, for discharge of which you know men will bestow more cost, then for release of those, that with onely sprinckling of holy water, as you wott well, may be washed away. Therefore mortall sinnes must be remitted in this life, and then they may be purged in the fire of purgatory, as being now become in the case of veniall sinnes. O deepe mysteries reueiled out of the bot∣tomlesse pitt, which haue no grounde at all in the word of God, but are manifestly ouerthrowne thereby, euen from the foundations. For the foundation of this doctrine, is the distinction of veniall and mortall sinnes, whereas the word of God plainly determineth, that euery sinne is mortall and deserueth eternall death, seeme it neuer so small. Cursed is euery one that abideth not in all thinges that are written in the law to fulfill them. Deu. 27. The soule that sinneth shall dye. Eze. 18. The reward of sinne is death. Rom. 6. And as for that distin∣ction, which S. Iohn maketh of a sinne to death, a sinne not to death, hath nothing common with that of the papistes, for all sinne that by the mercy of God is pardonable, he calleth a sinne not vnto death, for which God is entreated that giueth life to them that haue so sinned. And that sinne he counteth vnto death, which is irremissible, as obstinate & wilful apostacy. Heb. 6. blasphemy against the holy ghost. Math. 12. &c. for which it is not lawfull io pray. Thus by

iudgement of Gods word, are all sinnes mortall which Pa∣pistes call veniall, and all that they count mortall, by Gods spirite are counted veniall. For by the iustice of God, all sinnes are mortall, but by his mercy, they are all pardona∣ble, except that sinne vnto death, whereof S. Iohn speaketh. 1. Ioan. 5. But to returne to M. Allens shift, and to examine whether it will satisfie the iudgement of those olde writers, which affirme that onely small and light offences are clen∣sed by the fire of purgatory. M. Allen sayth, mortall sinnes become veniall, by remission. The Scripture teacheth that sinnes forgeuen are not imputed at all. But M. Allens do∣ctrine is, that remission of sinnes doth not take sinnes a∣way but onely chaungeth their nature, from mortall to ve∣niall, yea he is not ashamed to vouch Augustine to warran∣ty, as though he should say, that a mortall sinne forgiuen, is become a veniall trespasse, &c. If all men were blinde, this fellow would play trimly with their noses, when he will be so bold with all men that can see: Augustines wordes as he citeth them in Latine are these. Quaedam enim sunt peccata quae mortalia sunt, & in poenitentia fiunt venialia, that is, there are some sinnes which are deadly of their owne nature, but by repentaunce they are made veniall. I haue translated them as he doth, sauing that he calleth poenitentia penaunce which I, to auoyd the ambiguitie of the english word, as it is taken by the Papistes, haue turned repentaunce. Nowe is it all one to say, that such sinnes as of their owne nature de∣serue death, may yet be pardoned to him that repenteth? which is the manifest meaning of Augustines wordes, and that which M. Allen fathereth vpon him, as though he said, a mortall sinne forgeuen is become a veniall trespasse? A∣gaine this doctors wordes are playne of light and small of∣fences, and not of heynous and great offences, that by par∣don are made litle offences.

2 VVell then, to close vp briefely, all this haue we founde by these scriptures alleaged: that being diuerse degrees of men, Purgatory apperteineth but to one sort. First not to such as lacke the faith of Christ, for they hauing no foundation are allready

iudged: neither to such as haue not builded vpon the foundatiō, but rather defaced it with workes of death and deuilish doctrine. For all these must like widdred branches be cast into the fire, not to be purged, but vtterly wasted. There be yet other that kepe their foundation faste, and worke there vpon both golde and sil∣uer, but yet abased and somewhat defiled by the mixture of o∣ther infirmities not sufficiently redressed in this life: these must of necessity by Gods ordinaunce, suffer the Purgation by fire: that their workes purified and amended by the sentence of his iuste iudgement, may at length by mercy and grace bring them to their desired ende.

Now the perfect estate, which, hauing this groundewarcke, and building therevpon nothing for the most part, but the tried fine workes of heauenly doctrine and perfect charity, can not feare the fire, as in whome it shall finde no matter of waste. For if any drosse of seculare desires or worldly weakenesse, was in their frailty contracted, their fructefull penaunce in their life, washed that away by the force of Christes bloude, before the daye of our Lorde greate and fearefull, came vpon them:* 12.4 In which case God will not punish twise for one faulte, nor entre into iudgement with such, as haue iudged them selues to his hande.* 12.5

These therefore thus guarded by Gods grace, in whome onely they chalenge this Priuilege, can not feele any daunger, their workes (as S. Paule sayth) abiding the brounte of the fire, though they were in place of torment with the rest. For if such do passe the firie sworde, before they entre into the ioyes of hea∣uen, yet they shall euen there be so shadowed, that to them it can neither be any whit molestious, nor one moments staye from the reward of their pure golden workes, which by fire can not perish. For of such, we muste beleue with Gods Church, that they go straight to heauen vpon their departure, with out stay or pu∣nishment in the next life. Although Christ onely, of his owne force, being not subiecte to any spotte of sinne, did passe this fire: and entre into heauen, the eternall gates opening them selues vnto him as to the king of glory. VVho being before in the place of paines also, yet coulde not possibly be touched there∣by, as the Apostle sayth.* 12.6

And that is S. Ambrose his meaning (as I suppose) when he

saide. Vnus ille ignem hunc sentire non potuit. Christ onely was he, that coulde not feele this fire. He speaketh of the fire through which euen the good must passe, before they come to eternall ioy. VVhere he doubteth not to auouche, that many a man that thinkes him selfe golde, and is taken so to be of others too, shall yet there be proued full of drosse and impurity, long to be cleansed before his finall freedome and deliuery: and yet to be saued through fire.

But for those that be in deede perfect men, as Iohn the belo∣ued of Iesus, and Peter with the rest, this holy doctour was so sure of Purgatory, that he thought these also to go through the same: and yet the fiery flame to haue geuen place as it did to the three children,* 12.7 and as S. Augustine supposeth it shall do in the generall conflagration to the bodies of vertuous men, whē at the very same time it shall bothe waste the wicked, and purge the meane: the workes of one sorte withstanding the flame, the drosse of the other in a maner feeding the same. S. Ambrose therfore thus writeth of the holy Apostle. De morte Ioannis aliqui du∣bitarūt,* 12.8 de transitu per ignem dubitare non possumus, quia in paradiso est, & à Christo non separatur: some doubt of Iohns death, but of his passage by the fire, because he is in ioy with Christ, we can not doubt. And of S. Peter he sayth. siue ille sit Petrus qui claues accepit regni coelorum,* 12.9 oportet dicat transiuimus per ignem & aquam & induxisti nos in refrige∣rium. Yea if it be Peter him selfe to whome the keyes of heauen were committed, he must say: we passed by fire and water, and thou hast brought vs into the place of refreshing.

But how so euer God worketh in this case with the perfite sort, this the Church beleueth, and so this doctour teacheth, and ther∣fore I dare be bolde to say it, that such neither suffer any paine, nor tariaunce by the waye. Though by nature, that fire or tor∣ment prepared for the amendment and punishing of sinne or the drosse thereof, might of force and right take holde there, where corruption of sinne by any meanes hath bene, that is not wholy purified before. Therefore the soule of our Sauiour, being altogether vnspotted, coulde not be subiect to any sufferance in the worlde to come, by any ordinaunce prepared for the punish∣ment of sinne: that fire hauing no further graunt by creation

and naturall property, but to waste there where sinne is founde to haue bene. Vpon other it woulde worke till all corruption were consumed, if mercy did not preuent both in purifying those sin∣gular elect vessels, and in repressing the nature of the flame pre∣pared, that it practise not iustice, where God hath abundantly shewed grace and mercy before.

Albeit I do not say that the firie sworde is in the passage of euery soule towardes heauen, for that is Gods secret: and I will with S. Ambrose in the same place say: Quod legi praesumo,* 12.10 quod nō legi scientibus relinquo. That which I haue reade, in graue authority, that will I boldely auouch: that which I haue not reade, with feare and reuerence I commit to men of more know∣ledge. As with out exception I submit my selfe to the determi∣nation of Gods Church in all these pointes of misteries, which in this deepe matter course of taulke may driue me vnto. But now for the meaner sorte that with Christian faith and good workes haue yet some baser building of infirmity or lighter trespasses al∣so, those must needes be tried by the fire of iuste iudgement, in the worlde to come. And this is that which S. Augustine calleth so often the Amending fire. S. Ambrose the firy sworde,* 12.11 S Ber∣narde termeth it the place of expiatiō, In quo pater benignus examinat filios rubiginosos, sicut examinatur argentum: In which our mercifull father trieth his rusty children as siluer is tried. VVhi••h all these holy fathers with the rest, oftentimes do name by the commō calling of Purgatory. Reade all these place is named if thou hast occasion thy selfe, and there thou shalt finde to thy singular comforth, sufficient proofe of thy faith, great mo∣tion of godly life, with necessary feare of Gods iudgements. Thou shalt maruell at the ignorance of our time, that could euer doubt of so plaine a matter: thou shalt pity with all thy hearte the vn∣worthy deceiuing of the vnlearned, and haue large matter to withstand the deceiuer, and to helpe the simple home againe.

2 The rest of this chapter is so vainly consumed, in serching how the perfect men shall passe through purgato∣ry and feele it not, that it is not worth the aunswering, but onely to see how he is combred to reconcile the doctrine of the Papistes concerning purgatory, and the opinions of

the olde writers, touching them that passe through fire in∣to paradise. For their opinion (as we haue seene before) was that all men were they neuer so iust, passed through that fire, and were purified thereby. The Papistes affirme, that perfect iust men come not at all in their purgatory, as the M of the sentence teacheth lib. ••. dist. 21. M. Allen to re∣tayne the authority of the olde writers, holdeth that per∣fect iust mē passe through this purgatory, without sense of payne, or making any stay there, yea he doubteth not to affirme, that Christ him sel••e passed through the fire of pur∣gatory, though he could not feele the smart of it, because he was pure from sinne. Is not this holsome doctrine think you? to be so carefull to racke the fiery sworde, that Am∣brose speaketh of, vnto purgatory, that he is not ashamed to inuent a new article of our faith, that Christ descended in∣to purgatory.

A place alleged for purgatory out of S. Matthevv, vvith cer∣tayne of the auncient fathers iudgements vpon the same. CAP. X.

1 ANd yet it shall be conueniēt, that I helpe the studious reader with further proofe out of the holy Scripture, that he may be fully established in his faith, and the ad∣uersary heretike wholy confounded in his misbelefe: If he list not rather (as I heartely pray to God that he may) geue ouer that vnnaturall plea, holden to long against the Catholike Church our mother. Geue eare then vnto the wordes of our Sauiour written in the Gospell of S. Matthew:* 13.1 Esto consentiens aduersario tuo cito dum es in via cum eo: ne forte tradat te aduersarius iudici, & iudex tradat te ministro & in carcerem mittaris. Amen dico tibi non exies inde donec reddas nouissimū quadran∣tem.* 13.2 Be at agreement with thine aduersary speedely, whiles thou arte with him in the waye. Lest that aduersary deliuer thee vp to the iudge, & the iudge commit thee to an officer, by whome thou may be cast into prison: surely I say vnto thee, thou shalt not get

out, till thou haue discharged the vttermost farthing.

Now being desirous of the trueth and true meaning of this letter, (for the vnderstanding maketh all) because there may arise by the darkenesse of that figuratiue speach some diuersity of sense, let vs indifferently wey euery worde, and with diligence examine the circumstances of the texte whereby any light may appeare. And first being admonished to agree with our aduer∣sary, we may right well know that he meaneth not by the commō enemie of our kinde,* 13.3 that rometh about seeking whome he may deuour: for his cruell assaultes must onely by resistaunce be with∣stand. Neither the worde which the Euangelistes there vsed,* 13.4 can properly signifie any malicious enemy, that by hatered of our per∣son is become our deadly foe, as those which be skillfull in the language is wherein they wrote, do confesse: But rather, as well the worde as the iust consideration of the place, driueth vs to ac∣knowledge that this our aduersary, here signifieth our brother, which hath iuste quarell against vs in iudgement, for that we woulde not geue eare vnto him sharply admonishing vs of our faultes, being therefore an aduersary to our viceis and fleshly cō∣uersation. In which sort, to vs that are flesh and bloude, and redy to euill from our youth, all be aduersaries that preach Christ, the amendement of licentious maners, repentaunce of our loth∣some life past,* 13.5 or els vse against vs the rodde of correction and bodyly punishment, that our soules may be saued in the day of the appearing of our Lorde.

To this kinde of aduersary, Christ councelleth and commaun∣deth vs, for our great good, to agree and consent whiles we be here in the way of this our pilgramage and transitory life: lest all these meanes which he wroght to reduce vs to the perfection of a Christian godly life, be as it were a witnesse of our contempt, & him selfe our accuser before the iudge, that shall so iustely re∣ward euery man according to his deedes: that is Christ him selfe,* 13.6 to whome the father hath geuen all iudgement. VVhose mini∣sters being Angels, either good or badde, for the execution of iustice vpon sinners, shall at his appointment cast vs into the pri∣son and dongion, there to be holden from life and liberty, till we haue paide the last farthing: the toleration of which bondes shall recompense the debtes, which by wel doing and much mourning,

in the way of this world, we refused to pay: as S. Augustine pith∣thely speaketh in these wordes.* 13.7 Si non reddit faciendo iusti∣tiam, reddet patiendo miseriam: he that paieth not his debt by dooing that which is iust & right, he shall pay it by suffering mi∣sery. VVhich we trust the pitifull paines of that prison, through the only desertes and merites of Christ our Lorde and God, shall so discharge, that after the payment either pardoned or fully made, we may haue ioyfull accesse to his blessed presence.

For the forme of speache vsed in like ordre of wordes by both the Euangelistes, doth vs plainely to vnderstande, that we may through Christ make full payment thereof. Ells he woulde not by likelihood haue saide, that we shoulde not scape forth till we had discharged▪ the vtmost farthing, but rather that seuere iudge would haue geuē charge, that the offender should be boūde hand and foutte, and cast into the darke doungion of euerlasting da••nation prepared for the deuill, and his angels: which is the second and euerlasting death.* 13.8 Namel•• the worde of Imprison∣ment so well agreeing therevnto, that it may not well admit any other meaning, but a place of temporall torment. For a prison is a place of correction & chastisement of such as be on liue, in which as longe as life lasteth a man may be in hope of liberty, though his bondage for a time be neuer so vntollerable: but when sen∣tence of death is once pronounced in this worlde, or damnation in the next, then we may right well knowe Gods mercy to be shutte vp, and the party desperate of all recouery. Neither the name of Imprisonment in Scripture, is lightly taken for the place of euerlasting punishment, nor can by conferēce of the sun∣dry partes of this letter, haue here conueniently any such sense.

CAP. X.

1 HEre according to M. Allens orderly proceding, is alleged for purgatory a place out of S. Mat∣thew, where Christ saith to him that neglecteth to reconcile him selfe to his aduersary, before he came to the iudge, that he shall be cast into prison from whence he shall not come, vntill he haue payed the vtter∣most farthing. The meaning of Christ is playne, that he

shall neuer come out no more, then that wicked seruaunt, which was cast in pryson vntill he shoulde pay the whole debt which was ten thousand talents. Matth. 18. But before we goe any further, let vs se how the doctrine of this chap∣ter agreeth with that we had in the chapter next before. The••e we were told, that purgatory serueth but for veniall sinnes, or else for such mortall sinnes as by forgeuenes in this life obtayned, are made veniall trespasses. But here not onely vices and fleshly conuersation, but also contempt of all that preach Christ and repentaunce of our lothsome life past, &c. are sayd to be the debt that must be dischar∣ged in purgatory to the vttermost farthing, then the which no vice is more mortall, nor farther from forgeuenes. For he that not only leadeth a lothsome life, but also contem∣neth all those meanes that Christ hath wrought to reduce him to the perfecton of a Christian godly life (I vse his owne wordes) how can he haue remission of his sinnes in this life, and yet M. Allen dare promise him, that the tole∣ration of bandes in the prison of purgatory, shall recom∣pence his debt, and bring him from thence into the bles∣sed presence of Christ. M. Allen hath the most passing fa∣culty of any that euer I heard, to build one thing in one leafe, and to ouerthrow it him selfe againe in the next. Ne∣uerthelesse I can not abide that he should promise a par∣don of that payment, which Christ sweareth shall be made vnto the vttermost farthing. For he that refuseth reconci∣liation or repentance in this life, must not looke for a par∣don after this life. Therefore if M. Allen will needes vnder∣stand this pryson for purgatory, I will be so bold vppon Christes oth and earnest asseueration to affirme, that he which is so imprisoned shall neither looke for mercy nor satisfaction by other mens payment, but by his owne suffe∣ring. But let vs see how he proueth, that this place is to be vnderstood of purgatory? First by likelihood that he should not haue sayd: he shall not escape vntill he hath payd the vttermost farthing, but rather, cast him into the darke dun∣geon of euerlasting damnation. M. Allen either can not, or will not see, that Christ here continueth an allegory of a

temporall iudgement, as Matt. 18. where he hath the same, Donec, as the same in like sense is often vsed else where. Se∣condly the name of imprisonment, will not well admitt (he sayth) any other meaning, but of a temporall torment, as though hell is not called a prison. 1. Peter. 3. And Apoc. 20. which is a place of euerlasting torments. Therefore here is no shew of matter but bigge wordes onely

2 And these notes well and diligently considered, may geue greate light to the alleaged wordes otherwise somewhat obscure, and therewith proue our matter too. They be not of my scanning onely, as for some parte thou shalt perceiue by these wordes of Rupert,* 13.9 an excellent good author. Aduersarius eorum qui erant eiusmodi sermo fuit euangelij, & omnis praedicator euangelicae veritatis, potestatem habens non consentien∣tem sibi tradere iudici: & non solum iudici, verum etiam malo ministro, quemadmodum vnus eorum tradid••t homi∣nem satanae. The aduersary of such men was the worde of the Gospell, and ech preacher of the trueth, who had poure to deliuer him that would not agree vnto him to the iudge: yea further then that, he had authority to commit him to an euill minister, as one of them gaue vp a man to Satan. Here we see what that aduersa∣ry is, to whome we must consent in this life: and withall, we haue an example in this iudgement of Gods ministers, how man may be committed in the next life to a tormenter, that may vexe him then at Gods prescription, as he doth now at the charge onely of his minister: then in fauour and mercy of the iudge, as it is now in loue and charity of the vicegerent, then for the atteining of heauens blesse, as it is nowe for the saluation of the person puni∣shed. * 13.10 For the executiō of Gods sentence may be either by a good spirite, or our aduersary Angell, or by his will and worde onely, to whome all creatures serue and obey.

In this sense Paulinus, who was S. Augustines peare, writeth that the holy Ghost and Gods worde, be mans aduersaries in earth: to whome if we applie our selues obediently in this world, our sorowe can not be long in the next life. But these be his owne wordes.* 13.11 Neque septem dies luctus noster excedat, si consentiamus in huius vitae via, aduersario nostro, id est,

spiritui ac vei bo dei quod nobis peccātibus aduersatur, &c. Our griefe can not be much longer then seuen dayes (he mea∣neth it shall be a temporall paine, and not very long) if we con∣sent in the way of this life to our aduersary that is to witte, the spirite and worde of God. For they be our aduersaries when we sinne: because the holy Ghost chargeth the world with sinne, and the worde of God, if we obey not, will be our accuser and promo∣tour vp vnto the Iudge: who will haue an accompt of his talent, to the vttermost farthinge. Thus farre spake this Author: and in like sense many moe whome I neede not nowe name. Because there is such store of testimonies, that not onely in some part make for the opening of this scripture: but altogether for Purgatory. And one or two of them I will briefly recite: because I determi∣ned with my selfe, and bounde my selfe, for my discharge and the readers more safe warraunt, to bring no texte of scripture for the proofe of my purpose, except I might finde some holy wri∣ters of the antiquity that vsed the same directly in that sense: that if any mā would reprehēd my meaning, yet he should not be so bold with such as I cā name, & proue to be my authors therin.

2 In this part are two testimonies alleged, one of Ru∣pertus, an other of Paulinus, of which Rupertus affirmeth his exposition of the aduersary, but touching purgatory he sayth nothing. Paulinus interpreteth the aduersary some∣what otherwise, but he speaketh of them that doe agree with him in the way of this life, whose sorrow he sayth shal not exceede seuen dayes, but what sorrow they shall abide that contemne this agrement, he sayth nothing, but gene∣rally of the accompt of the vttermost farthing. I maruell whether M. Allen was awake when he alleged these two testimonies for purgatory, or whether he thought that all men should be asleep that should reade them.

3 But whome may I more safely alleage for the contentatiō of sober wittes, and repressing the aduersaries boldenesse, then the blessed martyr S. Cyprian? VVho in the forth booke of his Epistles, for the declaration that euery one which here is par∣doned of his sinnes, shall not straight be exalted to the glory of

sainctes and martyrs after their death, vseth very fitly (as he doth all other placies of scripture) the forsaide text, by these wordes.* 13.12 Aliud est ad veniam stare, aliud ad gloriam perue∣nire: aliud, missum in carcerem non exire donec soluat no∣uissimum quadrantem, aliud statim fidei & virtutis accipere mercedem: aliud pro peccato longo dolore cruciari, & pur∣gari diu igne, aliud peccata omnia passione purgari: aliud denique pendere in die iudicij ad sententiam domini, aliud statim a domino coronari: In English: it is an other thing to stande at a pardon, then out of hande to atteine to glory: it is an other maner of matter to be cōmitted to prison, thense not to de∣part till the last farthing be discharged,* 13.13 & to receiue out of hand the rewarde of faith and vertue: It is one thing by greate sorow to be tormented for our sinnes, and by long fire amended & pur∣ged of the same, and an other to haue sufficiently purged them by martyrdom: in fine, it is not all one to hange on Gods sentence in the day of iudgement, and out of hande to be crowned of our Lorde. These wordes as you see, expressely proue our matter, open the meaning of the scripture whereon we nowe stoode, and do clearely set forth the ordre of Gods iustice in the next life. And they shall content the reader better, if he marke vpon what oc∣casion this blessed man spake these wordes. There were many in the persecutiō of that time, that for feare or worldly respectes, denied their faith, and offered to idols: who afterward, the storme of tyrannie somewhat being caulmed, confessed their faulte, and did penaunce for the same, by S. Cyprian & other good byshops prescriptiō, that then ruled the Church of those dayes. By whom, after due satisfaction made, they were admitted to the commu∣nion of the Christian company, & receite of the holy Sacraments againe. But all pastours not of like mercy of seuerity in the case, some were suspended from the vse of the Sacraments longer, and othersome by more clemency with speede pardoned againe. Now S. Cyprian, though he were very seuere in such a cause, (as in all his workes it doth well appeare) yet he was blamed by An∣tonianus & others, that he dealte ouer mekely with such as de∣nied their faith, in so speedy admission of them to the peace of Gods church, as they then termed that reconciliation: alleaging, that if such wordely wind wauerers might be admitted so soone

after, the open deniall of their faith, then there woulde none sted∣fastly stande to death, by confession of their belefe and their maisters name, any more: the refusers being in as good case as they, if pardon might so soone be procured. But S. Cyprians aun∣swere is this: that their admission can not withdrawe any mans zele from martyrdom, or confession of Christes name, seeing their reconciliation doth not set them on so cleare bord as martyrs be: VVho being tried by their bloud shal straight receiue the crowne of glory: VVhen the others standing but vpon pardon of their sinnes, and not discharged of due paines for the same, must into prison notwithstanding, till they haue paide their vttermost due∣ty: and by longe amending by fire, at the last come to that reward, which the martyrs atteined by sufferance at the first. And thus I thinke this holy Martyr meaneth.* 13.14 His wordes surely be singu∣lar and being well vnderstande, they conteine as much matter for our purpose, as can be possibly in so litle roume: besides the exposition of the texte wherein we yet do stande: But I will adde more, that all may be sa••fe on euery side.

3 The place of Cyprian hath more couller, but yet not so cleere for purgatory as M. Allen would seem to make it. For first it is plaine by the wordes both going before and following after, that he speaketh of adulterers that are par∣doned in the Church, of whome some bishoppes that were Cyprian his predecessours had so harde a iudgement, that they did vtterly seclude them from reconciliation, and al∣lowed them no place of repentaunce, but Cyprian was not of that vnreasonable seueritie, for his Church did receiue them, although they compted them not equall with mar∣tyrs or continent persons. For it is one thing to be admit∣ted by pardon, as adulterers are, but yet with some note of ignominie, an other to come to glory, as martyrs and continent persones doe. It is one thing by denying of re∣conciliation to adulterers in this life, to driue them to that prison, from whence they shall not come till they haue payed the vttermost farthing, an other thing to compt them vnreconciled, like them that immediatly receiue the reward of there faith and vertue. It is one thing for a man

after he hath bene longe time vexed with sorowe for his sinnes, to be reformed as one that hath bene long purged in the fire, an other thing by suffering persecution to haue purged all his sinnes. Finally it is one thing to hange vpon the sentence of God in the daye of iudgement, as they seeme to do which being penitent for their heynous sinnes, yet are not absolued from them by the Church: An other thing to be assured of their crowne, which haue striued lawfully. And this I take to be the simple meaning of Cy∣prians words, agreeing with the circumstaunce of the place. But if they were otherwise ment by him, surely they can not but with carte ropes be drawene to the Popes purgato∣ry. For those that stande by pardon he excludeth from glory, and those that are reformed by sorrow and purged by fire, he suspendeth vntill the last daye, and then maketh them vncertaine of the sentence also: which can not stande with the Papistes opinion of purgatory: no more then that which he writeth in his treatise against Demetrianus to∣warde the ende. Quando isthinc excessum suerit, nullus iam locus poenitentiae est, nullus satisfactionis effectus. Hic vita aut amittitur aut tenetur &c. When men are gone hence, there is no place of repentaunce, no effect of satisfaction: while we are here life is either lost or helde. And exhorting Demetrianus him selfe to repentaunce which had bene a wicked man and a persecutor of the Christians, he sayth to him: Tu sub ipso licet exitu, & vitae temporalis occasu, pro dilictis roges Deum, qui vnus & verus est, confessionem & fi∣dem agnitionis eius implores, venia confitenti datur, & creden∣ti indulgentia salutaris de diuina pietate conceditur, & ad im∣mortalitatem sub ipsa morte transitur. If thou although it but a litle before the ende and decay of this temporall life shall pray to God for thy sinnes, which is the onely true God, If thou desire confession and faith of his knowledge, pardon is giuen to him that confesseth, and holsome forgeuenes of the goodnes of God is graunted to him that beleueth, and euen from the howre of death he passeth into immor∣talitie. By this appeareth what Cyprian his iudgement was of purgatory and the effect of satisfaction after this life.

4 Eusebius Emissenus,* 13.15 an author of great antiquity and much credit in the Church of God helpeth our cause by this no∣table discourse following. Hi vero qui temporalibus poenis digna gesserunt, ad quos sermo dei dirigitur, quod non exient inde donec reddant nouissimum quadrātem: per fluuium igneum de quo propheticus sermo commemorat,* 13.16 & fluuius rapidus currebat ante cum, per vada feruentibus globis hor∣renda, transibunt. Quanta fuerit peccati materia, tanta erit pertranseundi mora, quantum accreuerit culpa, tantum sibi ex homine vindicabit flāmae rationabilis disciplina: & quā∣tum stulta iniquitas gessit, tantum sapiens poena deseuiet. Et quia sermo diuinus quodammodo aeneae ollae animam comparans:* 13.17 Pone ollam super prunas vacuam donec in∣calescat aes eius: illic periuria, irae malitiae, cupiditates, quae puritatem nobilis naturae infecerant, exudabunt: illic stan∣num vel plumbum diuersarum passionum, quae aurum diui∣nae imaginis adulterauerant, consumentur. Quae omnia hic ab anima separati per eleemosynas & lachrymas com∣pendij transactione poterāt. Ecce sic exigere habet ab ho∣mine rationem qui seipsum pro homine dedit, & confixus clauis, legem mortis fixit. Thus it is in our tongue. As for all such, vnto whome for their offenses our Lordes word is especially directed, that they shall not come out till they haue payed the vttermost farthing: Those must passe the fiery floode, by horrible fordes of skawlding waues: VVhereof the Prophet ma∣keth mention thus. And a firy streame ranne before his face. The space of passage shall be measured by the matter of sinne: according to the encrease of our offensies, the discreite discipline of that flame shall reuenge againe: and looke how farre in wic∣kednesse our foly did reach, so farre this punishment shall wisely waste. And like as Gods worde compareth mans soule to a bra∣sen potte, saying: Set the potte empty ouer the coles till the brasse thereof of waxe hote. So there thou shalt see periury, angre, malice, vnfructefull desires sweate out, which did infect the purity of mans noble nature: there the pewter and leade of di∣verse passions, which did abase the pure golde of Gods image, shall be consumed away. All which thinges might in our life time haue easely bene wiped away by almes and teares. Such a strait

accompt loe will he kepe with man,* 13.18 that for mans sake gaue him selfe to death, and being throust through with nailes, hath faste∣ned the dominion of death also. So farre hath Emissenus spo∣ken: and his wordes be so weighty, that they haue bene counted worthy rehersall in solemne Serm••ns and Homilies of the Anti∣quity, to stirre vp their hearers to the necessary awe of Gods iudgements, with much prouocation of vertuous life. S. Augu∣stine hath the selfe same discourse, almost no word thereof chaun∣ged: VVith this addition: Ideo (fratres charissimi) conuer∣tamus nos ad meliora,* 13.19 dum in nostra potestate sunt reme∣dia: Therfore deare brethern let vs turne and amende by time, whilest the remedies be yet in our owne dealinge. And in an o∣ther place thus he toucheth the scripture alleaged: Apparebit Deus Deorum in Syon:* 13.20 sed quando? post peregrinationem finita via, si tamen post finitam viam, non iudici tradamur, vt iudex mittat in carcerem. The God of Gods in Syon shall appeare: but when? mary after our pilgramage be past, and the iourney ended. Excepte it s•• fall out, that after our iourney here, we be deliuered vp to the iudge, & so the iudge send vs to prison.

To this place also S. Bernarde doth s••eetely, but yet feare∣fully allude in this exhortation:* 13.21 Volat (sayth he) irreuocabile verbum, & dum creditis vos cauere poenam istam mini∣mam, incurritis multo ampliorem. Illud enim scitote quia post hanc vitam in locis purgabilibus, centupliciter quae fuerunt hic neglecta reddentur, vsque ad nouissimum qua∣drantem. Our worde, not possible to be called backe, flyeth farre: and whilest you seeke to auoyde a litle griefe here, you incurre much greater. For assure your selfe of this, that after this life, in places of purgation, all negligencies past must be re∣paide a hundreth foulde home againe, till the discharge of the last farthinge.

4 As for this authority of Eusebius which hath serued for a patch to peece vp so many homilies, of so many di∣uerse men as a Cuckowes song vttered in diuerse places, se∣meth neither to haue Eusebius nor Augustine, nor any other good author to be the father of it, but euen some cowled cuckowe, that hath left this egge in so many birdes nestes

to be hatched vnder their winges, and to be counted for one of their chickens, but that your voyce doth soone be∣wray it. And here a man may note a great peece of cunning in them that had the writing out of bookes, about those times when errours began to take strength, that not onely whole workes were falsly intitled to diuers good authours, but also patches inserted to their owne workes. And if any thing by them were once spoken, that sounded to the con∣firmation of those errors, that was thrust into diuers places of their writings, lest it should scarse be espied in one. And hereof it commeth, that such sayings in Augustine, Chryso∣stome and other, as seeme to allow prayer for the dead, be so often repeated in their writings, and especially in homi∣lies that were taken of their mouthes, by Scribes and No∣taries. But who so euer was the father of this sentence as he speaketh friendely for the paynes of purgatory, so he sheweth him self an vtter enemy to the release of the same. So doth that Augustine which addeth his exhortation to these wordes by him repeated. But the other Augustine, which writeth vpon the 103. Psalme sayth, that God shall appeare to them onely, which are not cast into prison when they be departed out of this life, therfore I muse wherefore those wordes are here brought in. For Augustine (as I will shew afterward) vnderstandeth that prison for hell and e∣ternal tormēts. Bernard although he be too yong to depose in this cause, yet he speaketh not so much to auouch the paynes of purgatory as to deny the remedy or remission of them: wherefore his testimony helpeth not purgatory so much one way, as it hindreth the Papistes gayne an other way.

5 Here now let our aduersaries in this bright shining trueth, blinde them selues: let them boldely bost, of their accusto∣med impudency, that the Catholickes haue no scriptures, nor apparence of scriptures: or if they stande with vs for the mea∣ning, let them shape with all their conueyaunce, any one shifte to aunswere these doctors words: Or if the vniforme consent of so many of the best learning, and greatest wisedom in the whole

Church, may haue no roome with them, let them shew whereupon their owne credits be growne so great, that without reason, likeli∣hood, or authority, men must needes beleue them. It is a straunge case, that what soeuer they auouch, it must be Gods word: what meaning so euer they make for maintenance of their wicked fo∣ly, it must be termed the true sense of Scripture: And the truth it selfe shewing all force, in the conference of diuers places of holy writte, in weight of reason, in the workes and writings of all antiquitie, shall be so lightly regarded.

I would to God the people pitifully deceiued by such vayne flying talke, could beholde the vpright wayes of truth, or could learne by the playne dealing of our side, to require some groun∣ded proofe of these newe doctors deuises.* 13.22 They may well perceiue if they haue any necessary care of those weighty matters tou∣ching our saluation so neare, that the Catholike neuer aduentu∣reth to bring any Scripture for his purpose, but he will be sure for his warrant, to haue the same so expounded by the auncient fathers of our faith: lest by his rashnesse he deceiue other, and father some falshood vpon the holy writers of Gods will: which were horrible sacrilege. But on the other side if a man might pose M. Caluin, or Flaccius, or such other of that light family, what doctor or Scripture they followed in the exposition of S. Iames his place, for the anoynting with holy oyle, when they were not a∣shamed to giue this sense of that Scripture:* 13.23 that it were good to call the elders of the people, that had some salue or oyntment me∣dicinable to ease the sicke mans sore: what woulde they say? I am sure such fellowes will not excuse them selues by ignorance, (for the arrogancy of that sort, had rather be counted either ma∣licious or presumptuous, then vnskilfull) but of passing boldnes all such must needes be noted, that dare shape such an exposition of Gods blessed word, which they neuer heard surmised of any wise man before. VVhat doctor did they or Luther follow, when they expounded S. Paules words of widowes mariage after vowes made,* 13.24 which the text calleth breaking their first faith, to be ment by the promise of the Christian faith made in Baptisme? VVas not this a galant glose in this sense? she that breakes her faith of baptisme, shall be damned for mariage. Aske them where these prety scholes were first picked. Pose maister Iewell where

he had, that the Church of God might erre. You shall see them earnestly vrged in these matters, how litle they haue to say, and yet how fast they will tennesse one to an other in talke.

But I will not make a reckoning of their vnseemely gloses: I woulde their followers would onely but aske them in all matters, from whēce they had such new meanings, which they falsly father on Gods word: that we might once hedge them within some com∣passe of reason, as we be contented with all our hearts, to charge our owne selues in euery matter that we handle, as partely they may conceaue by our discourse, and shall more clearely anone.

5 Here M. Allen like Thraso vpon the stage alone, must shew his veyne in foolish insultation, as though he had o∣uerthrowne a whole army of men, when he hath not killed a mouse: he lacketh but his Gnato to hold him vp with ait aio, negat nego. For we must be examined, and M. Caluine, & M. Iewell must be posed, as though men had nothing to say, but that which M. Allen will imagine they can say. For my part I will not refuse to satisfie his demaunde. He wil know and haue vs aposed, from whence we haue that new mea∣ning of our Sauiours wordes, that he which is cast into pri∣son for neglecting of reconciliation while he is in the way, is cast into hell, from whence he shall neuer come. As it is most playne by the very wordes of the text that our Sa∣uiour Christ speaketh of iudgement with all extremitie, & without all mercy, so this sense hath sufficient witnesse of antiquitie greater then that I thinke M. Allen dare except against them. First Chrysostome vppon this place of Matthew vnderstandeth the prison to be a temporall punishment of imprisonment in this life affirming that Christ doth not onely threaten torments of hell fire after this life, but also citation, iudgement and imprisonment. But that auncient doctor whose commentary of 54. homilies hath long gone vnder Chrysostomes name being by Erasmus iudgemēt as aū∣cient and well learned as he, hath these wordes vpon that place. Si autem quam diu in via huius vitae es, non feceris pacem cum aduersario quem laesisti, sed sic inimicantes per mor∣tem ieritis ante iudicem Christum, tradet te Christo, conuincens

te reum in iuditio eius, & iudex tradet ministro: id est Angelo poenarum crudeli, & ille mittet te in carcerem Gehennae. But if thou shal•• not haue made peace with thine aduersary whom thou hast offended, while thou art in the way of this life, but that you goe on in your contention by death before Christ the iudge, he shall deliuer thee to Christ conuicting thee to be gilty in his iudgement, and the iudge shall deli∣uer thee to the minister, that is to the cruell angell of tor∣ments, and he shall cast thee into the prison of hell fire.

Augustine de sermone Domini in monte lib. 1. Non exeas inde donec soluas nouissimum quadrantem, semper non exiturum esse quia semper soluit nouissimum quadrantem, cum sempiternas poe∣nas terrenorum peccatorum luit. Thou shalt not come out vn∣till thou hast payd the vttermost farthing, he meaneth that he shall neuer come out, because he is alwayes paying the last farthing, while he suffereth euerlasting paynes for his sinnes committed on the earth. S. Ieronym sayth the sense of that place is manifest by that which goeth before and fol∣loweth, that the Lord exhorteth vs to peace and concord, while we are in this life, and reproueth them that seeke a∣ny other interpretations. Chromatius also an olde writer vp∣on this place of S. Matthew sayth: Tradi ministro, &c. id est praeposito tormentorum, vt missus in carcerem Gehennae, debitas peccati poenas absoluat. To be deliuered to the minister that is to the chiefe tormentor, that being cast into the prison of hell fire, he may pay the punishment due for his sinne: againe in the same place, à quo tradetur ministro, id est angelo tormentorum, mittendus in carcerem Gehennae. Vnde non dimit∣tetur, nisi etiam nouissimum quadrantem reddat, id est omnem poenam debiti etiam vsque ad nouissimum peccatum exsoluat. By the iudge he shal be d••liuered to the minister, that is to the angell of torments to be cast into the prison of hell fire. From whence he shall not be let goe, except he pay euen the last farthing, that is, he shall pay all the punishment that is due vnto the last sinne. Nowe let M. Allen say, if he dare, that these witnesses lacke either age or credit, or else lette him say tongue thou diddest lye when he sayd our inter∣pretation of the Scripture was without all reason, likeli∣hood,

or authoritie.

But now to the appositions a word or two, though out of the compasse of purgatory, but we must follow M. Allen whether so euer it pleaseth him to range. M. Allen what Flaccius or any such as he is hath sayd neither doe I know neither doe I regard, lette them aunswere for them selues: But whereas you charge M. Caluine to expounde the oyle whereof S Iames speaketh cap. 5. for a medicinable salue or oyntment, all rethoricke set aside, I say plainly you lye, for he vtterly reiecteth that exposition, Interpreting that place of the grace and gift of the healing, which then was vsed in the Church with the outward signe of oyle, as appeareth also Mark. 6. But as for them that interprete the first faith which those widdowes reiect, that after they waxe wanton against Christ, they will marry, &c. for the fayth of Baptisme and christianitye, they can not follow a better doctor, then S. Paule him selfe in the same chapter, where he sayth, that who so neglecteth to prouide for his owne familie, hath denyed the faith and is worse then an infidell? what faith is this? but the faith of Christianity, but yet he is more plaine in these wordes, where he calleth it the first faith, for what is the first faith, but the faith of Baptisme and Christianity, and as for M. Allens cauill, she that breaketh her faith of Baptisme, shalbe damned for mariage, is not worth a rush. For S. Paule sayth not, she shalbe damned for mariage, but because she hath reiected the first faith, that is such wanton young houswifes procede so farre, that at length they forsake widowhood, christianity and all. But if M. Allen were posed where he findeth this worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture, vsed for a vowe or promise made to God, perhaps he would aunswere he is no Graecian, then let him pose D. Hardinge, or some other with the same question, and with all let them shew how the first faith can be ex∣pounded for the last vowe, that a body hath made, if he haue made more then one. For the Papists holde that these women made one vowe in baptisme, an other of there widowhood. What so euer M. Iewell hath affirmed against the Papistes, he hath so substantially and learnedly defen∣ded,

that he neede not to haue any other man to aunswere for him. Therefore if it were not to choke M. Allen in his owne coller, I woulde trauaile no farther in this question. The Church you say can not erre, and that company is the Church, which hath the Pope for their head, if therefore it can be proued, that the Pope and all they that take his part, haue erred, it is sufficiently shewed, that the Church may erre. S. Augustine was in this error (as you will not de∣ny) that the Sacrament of the body and bloud of Christ was to be ministred vnto infants, but of the same opinion he affirmeth, that Innocentius Bishop of Rome, and all the Church in his tyme was, therefore the Pope and all the Church did erre. reade Augustine contra Iulianum lib. 1. cap. 2. where he sayth of Innocentius: Qui denique paruulos defini∣uit, nisi manducauerint carnem filij hominis vitam prorsus habe∣re non posse, which hath defined that infantes, except they eate the flesh of the sonne of man, can haue no life at all in them. And by eating the flesh of the sonne of mā, he mea∣neth eating the Sacramēt of his flesh and bloud, as it is eui∣dent to them that wil bestow the reading of Augustines dis∣course in that place.

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,* 14.1 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:* 14.2 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:* 14.3 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.* 14.4) 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,* 14.5 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,* 14.6 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,* 14.7 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,* 14.8 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,* 14.9 therefore all his blessed life passed in paine must be a perpetuall sturring vp of toleration, & gladde suffering for his name againe.* 14.10 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,* 14.11 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,* 14.12 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:* 14.13 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.* 14.14 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,* 14.15 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,* 14.16 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.

An euident and most certaine demonstration of the trueth of Purgatory: and the greuousnesse of the paines thereof, vt∣tered by the prayers and vvordes of the holy doctors, and by some extraordinary vvorkes of God beside. CAP. XII.

1 ANd we also, that by Gods grace and great mercy be Catholikes, must needs here con∣ceiue singular feare of Gods terrible iudg∣ments, which of iustice he must practise vpon our wickednesse, that liue nowe in pleasure and worldely welth after such a carelesse sorte, that men may iudge we haue no respect of the dredfull day, nor care of Purgatory, which in wordes we so ear∣nestly mainteine.* 15.1 The deepe and perpetuall feare whereof, cau∣sed our elders not only to leade their life in such perpetual paine, but further forced them to breake out in bitter teares, and vtter most godly prayers, that they might escape the iudgement of God, exercised by the paines of Purgatory at the ende of our shorte and vncertaine life. Some of them I will recite, that our hartes may melte in the necessary foresight of that terrible time, and the heretikes be ashamed to deny that, which so constantly

in worde and worke they euer professed.

For feare of this fire to come, holy S. Bernarde maketh this meditation. O vtinam magis nunc daret aliquis capiti meo aquas, & oculis meis fontem lachrymarum, fortè enim non reperiret ignis exurēs, quod interim fluēs lachryma diluis∣set. Oh woulde to God some man woulde nowe before hande pro∣uid for my heade abundaunce of waters, & to mine eyes a foun∣taine of teares: for so happely the burning fire shoulde take no hold, where ronning teares had cleansed before.* 15.2 And thus againe the same blessed man debateth the matter with his owne con∣science. I tremble and shake, for feare of fawling into Gods handes: I woulde present my selfe before his face already iudged and not then of him to be iudged. Therefore I will make a reckening whiles I am here, of my good deedes and of my badde: my euill shall be corrected with better works, shall be wattered with teares, shall be punished by fasting, and amended by sharp discipline. Prouision must be made that I bring not thether cockel in steade of corne, or chaffe together with Wheate. I shall rippe vp to the very bottome all my wayes, and my whole studie, that he may finde no∣thing vntried, or not fully discussed to his handes:* 15.3 And then I hope in his mercy, that he will not iudge for the same faultes, the second time

In the like godly sense spake another, longe before his dayes: Beatus qui hic mala sua deflere,* 15.4 qui hic debita sua festinat exoluere, & innocentiam quam iam non potest per baptis∣mum reparare, recuperare studeat per summum poeniten∣tiae fructum: ad tales merito ipse Dominus loquitur, non iu∣dicabo bis in idipsum. Happy is he that euer he was borne, that with speede bewaileth his sinnes, and in time dischargeth his debtes: that he may so endeuour to recouer by the fructes of pe∣naunce his innocency, which by baptisme he can neuer repaire againe: to such surely our Lorde sayth, that he will not call twise to accompte for one faulte.

CAP. XII.

AFter the exhortation to your fellow Papistes to stande in awe of purgatory, you bringe in the meditation of

Bernard for feare of the fire thereof. If you meane thereby to terrifie your fellow Papistes, it is somewhat, for you know he is a very late writer, and therefore his authoritie with vs is of small accompt in such cases, as he followeth the com∣mon errour of his time. I would both you & your fellowes not for feare of temporall paynes, but either for loue of God, or feare of eternall damnation, would leaue your bla∣sphemous heresies, contrary to God•• word, your sclaunde∣ring, persecuting, and murthering of Gods Sainctes, and re∣forming your life after the rule of Gods Gospel, would take hold of Christ by faith, to your eternall health, and so sor∣row for your sinnes, that you might reioyce alwayes, as the children of God doe. The saying of Emissenus proueth no feare of purgatory, but of Gods iudgement vnto condem∣nation preuented by repentaunce.

2 S. Ambrose sheweth his feare also of Purgatory by this prayer.* 15.5 Quod si etiam in illo adhuc saeculo aliquid in me vindicandum reseruas, peto ne me pot••stati daemonum tra∣das, dum scelus meum Purgatoria poena detergis. O Lorde (sayth he) if thou reserue any whit in me to be reuenged in the next life, yet I humbly aske of thee, that thou geue me not vp to the power of wicked spirites, whiles thou wipes away my sinnes by the paine of Purgatory. Lo good reader the feare and fayth of our fathers: lo how olde this doctrine is, how auncient the worde is. But in an other place the same author expresseth his care and continuall cogitation of this iudgement to be practised in Purgatory, comparing thus S. Peter his state with his owne. Ille (sayth he of S. Peter) examinabitur vt argentum, ego examinabor vt plumbum,* 15.6 donec plumbum tabescat ard••bo: si nihil argenti in me inuentum fuerit, heu me in vltima in∣ferni detrudar, aut vt stipula ••otus exurar: si quid in me in∣uentum fuerit auti vel argenti non per meos actus, sed per gratiam & misericordiam Christi, per ministerium sacer∣dotij, dicam fortasse ego: Etenim qui sperant in te, non cō∣fundentur. In English. He shall be tryed as siluer, but I must be searched and examined as leade: till the leade melt awaye, must I continually burne. And if then there be no siluer matter

founde, wo is me, I shall be throust downe to the neither partes of the deepe hell, or wholy waste away as strowe in fire. But if any golde or siluer be founde in me, not through my workes, but by grace and Christes mercy, and for my ministery and priesthood sake, I shall also once say: those that put their trust in thee, shall neuer be confounded. Alasse Ambrose was thou so carefull f••r wasting away in thy purgation? what shall become of vs, where all is drosse, and no fine substance: so continuall sin∣ning, and so litle sauluing: where the dignity of priesthood, whereby thou conceiued such comfort is almost worne away? his feare was so harty, and his meditation of purgatory paines was so earnest, that he conceiueth a doubt in respect of his desertes, of wasting away, and further casting into damnation: though he knew right well, that man admitted to the temporall iudgement of the next world, could not euerlastingly perish, but because the paines of the one is so like the other, the griefe of thē both light∣ly occupieth mans minde at once: especially where mans case is doubtfull, and often deserueth the worse of the twayne.

2 That Ambrose that writ the preparatory to masse, might be afferd of purgatory, & of tormēting by deuils al∣so, as his words are. But Ambrose of Millayne wrate no such booke. It is sufficient for Papists, that euery vnlearned asse may intitle his fantasies to some auncient writer, and then they must be authenticall. But draffe is good enough for swine. As for that Ambrose that wrote vpon the 118. psalme, sheweth a feare of hell, if God should deale with him ac∣cording to his iustice, but by the grace and mercy of God, which is dispensed by his ministers, he recouereth him self being assured that all they that trust in him, shal not be con∣founded. M. Allen translateth per ministerium sacerdotij, for my ministery and priesthood sake, as though he ioyned his priesthood with the grace of Christ. I had rather referre it to the priesthood of Christ, but that I haue geuen the true meaning of his wordes before.

3 So S. Augustine likewise, after that he had vttered his feare of hell in the Prophet Dauids person, as I sayd once be∣fore,

streight he adioyneth his request vnto God, to saue him from Purgatory paynes, by the Prophets wordes also. I will recite his minde in English:* 15.7 O Lord amend me not in thy anger, but pourge me in this life, that I may escape the amending fire, which is prepared for such as shall be saued through fire. And why? but because they build vppon the foundation woode, hay, and strawe. men might build gold, siluer, and precious stones, and so escape both the fires, thone of eter∣nall punishment for the wicked, and the other, which shall correct them that must be saued through fire. But now be∣cause we reade that he surely shall be saued,* 15.8 therefore that fire is not much regarded. And yet let them be boulde of this, that though they be saued by fire, it shall yet be more fearse and greeuous, then any thing that man may susteine in this life, though both Martyrs and malefactours haue suffered straunge torments. Againe in an other place the same holy doctour vttereth the like saying: VVhich I will repeate al∣so, that the world may behold the vniust dealing of the contrary part, that in the booke of their excuse why they departed out of the Church (they call it their Apologie) be not ashamed to a∣uouch, that S. Augustine sometimes denyed, and sometimes dou∣ted of Purgatory. Thus he writeth then against such deceiuers, and for the defence of him selfe and the Churches faith. Sed si etiam sic conuersus euadat, vitam viuat & non moriatur, non tamē promittimus quod euadet omnem poenam. Nam prius purgandus est igne purgationis, qui in aliud saeculum distulit fructum conuersionis. Hic autem ignis etsi aeternus non sit, miro tamen modo est grauis, excellit enim omnem poenam quam vnquam passus est aliquis in hac vita. Nun∣quam enim in carne inuenta est tanta poena, licet mirabilia passi sunt Martyres, & multi nequiter iniqui tanta sustinue∣runt supplicia. Studeat ergo quilibet sic delicta corrigere, vt post mortem non oporteat talem poenam tolerare. If a sin∣ner (sayth he) by his conuersion escape death, and obtayne life, yet for all that I can not promise him, that he shall escape all paine or punishment. For he that differred the fruites of repen∣taunce till the next life, must be perfited in purgatory fire. And this fire, I tell you, though it be not euerlasting, yet it is passing

greeuous: for it doth fare exceede all payne, that man may suf∣fer in this life. Neuer griefe in this flesh could be so great as it, though Martyrs haue abiden straunge torments, and the worst sort of wicked men, exceeding great punishments. Therefore, let euery man so correct his owne faults, that after his death he may escape that pitifull payne. So farre S. Augustine: By whom we see not onely the truth of our Catholike doctrine liuely and ve∣hemently set forth, but to the great feare of vs all, the weight of Gods sentence, and the payne of that vntolerable punishment, a•• the Church of his time taught and beleued, to passe all mortall & transitory woe in the world.

3 Concerning Augustine we haue answered before, that as that errour of purgatory, was somewhat risely budded vp in his time, so he seemeth not alwaies to be cleare of it, al∣though in some places he is not so certaine of it, but that he affirmeth it may be enquired of, and peraduenture shall be found to be so, peraduenture it shall still remayne hidde or vnknowen.

4 VVhereof, it hath pleased almighty God sometimes,* 15.9 to geue man a tast, by calling some one or other aboue the common rase of nature out of this mortall life, and speedy restoring him from the state of the departed, to the company of the liuing a∣gaine. VVhich worke though it be straunge in nature, thought vnlikely to misbeleuers, and contemned of such as would extin∣guish the spirite of God, yet it hath bene the vsuall practise,* 15.10 since the beginning of our faith and religion, of the holy Ghost, so to trade mans frailey in faith & feare of Gods Iudgements. Some∣tymes, the liuing 〈◊〉〈◊〉 in traunce or sudden chaunge by Gods om∣nipotency taken vp to the vewe as it were, of the vnspeakeable treasures of the prepared ioyes, or extreame calamities of the world to come, So was the Apostle S. Paule,* 15.11 he could not tell howe him selfe, called to the beholding of Gods maiesty and mysteries vnspeakeable: So was S. Iohn in spirite caused often to behold,* 15.12 and presently in a maner to see, not onely the affayres of Gods Church till the worldes ende, but also the happy Seate of the Lambe, the eternall ioy of the elect, and the euerlasting lake of

the damned, with the infinite sorowe of all the forsaken sorte. And so haue many one sith that time, in the same spirite, had a present taste of all those iudgements, which by any meanes through the vnsercheable ordinaunce of God, be prepared for sinners.

Sometimes also, by the same force of the Spirite, the departed haue appeared amongest the liue:* 15.13 as Samuel the prophet to king Saul, vttering thinges to come. Or if that were not Samuel him selfe, because that practise of vnlawefull artes may be thought not conuenient for the procuring of the Prophets owne persons apparition:* 15.14 yet Moyses was in deede personnaly present with Christ in the Mounte, at his transfiguration. And as he at Christes cal came from the dead out of the bousom of Abraham, so did Elias at the same time come from Paradise (as S. Augustine af∣firmeth) and were both conuersaunt and in talke with Christ,* 15.15 & in the sight of the Apostles at once: from whense they departed at Christes appointement, to their seuerall abode and rest againe. VVhereupon, the same holy doctour confesseth, that these rare & meruelous workes of God though they follow not the common or∣der of nature, yet they be neither impossible, nor vnpractised in Christes Church. Alij sunt (sayth he) limites humanarum re∣rum, alia diuinarum signa virtutum: alia sunt quae naturali∣ter, alia quae mirabiliter fiunt. The common course and limites of mans matters, be of one sorte: and the wonderous signes of Gods power and vertue, of an other: the workes that natural∣ly be wrought, are nothing like such thinges, as meruailously and miraculously be done.

And as Christ in his owne person, made many extraordinary workes to beare testimony of his diuinity, so he woulde that the glory of God and faith in him, should take deepe roote and large encrease through out all nations, not onely by preaching and worde, but by workes also. which the same holy Ghost for the sal∣uation of the beloued flocke, disposeth by the eternall wisedome, where, when, with whome, and as he listeth.

Mary as these be the most secret wayes and vnknowen steppes of Gods spirite, and therefore most humbly to be reuerenced of the faithfull: so because they are so farre from the rase of natu∣rall affaires, and much ouerreach flesh and bloude, they are often

of fooles contemned, and of the vnwise wisdome of worldlinges, as extreme madnesse improued. The expresse signes of Gods spirite, wrought by the Sauiour of the worlde in his owne person,* 15.16 were with singular blasphemy, of the prowde Iewes referred to Beelzebub, The tokens and wonders wrought by his Apostles, were attributed to vnlawfull artes,* 15.17 and misconstrued of most mis∣creants to false intentes. It was euer a speciall note of incredulity, to blaspheme these peculiar steppes of the spirite.

S. Cyprian complaineth of such misbeleuers in his time: that woulde not agree to the trueth after especiall reuelations had of the same: VVhich kinde of men, he noteth in the latter ende of an epistle, by these wordes. Quanquam sciam, omnia ridicu∣la, & visiones ineptas quibusdam videri, sed vtique illis,* 15.18 qui malunt contra sacerdotes credere, quam sacerdoti: Sed nihil mirum, quando de Ioseph fratres sui dixerunt, ecce somniator ille venit. Although (sayth he) I know right well howe litle accompte they make of visions, which they esteeme as mere trieftes: But yet it is such onely, that had rather be∣leeue against, then with Gods priestes. And no meruaill that is, seeing good Iosephs owne brethern saide by him in mockage. Lo yender comes the dreamer. So did they scoffe at him,* 15.19 because he had more familiarity with the spirite of God, then the other had.

4 Now followeth a large and needelesse apologie of visions and reuelations, the doctrine of which is briefely and plainely set forth in the worde of God, what so euer is consonant to the word of God is to be receiued, that which is not agreable therewith, is to be detested, although not a man from purgatory, but an angell from heauen were the bringer of it. Then seeing the doctrine of purgatory is blas∣phemous against the merites of Christes death, though all those fables of visions that are fayned to defende it were true stories, yet are we nothing moued with them. I passe ouer the impudency of this man, which is not ashamed to compare so many thousand fables, or illusions of Sathan, as are reported to the maintaining of purgatory: to the re∣uelation of S. Paule and the Apocalypse of S. Iohn, or the

appering of Moses and Elias with Christ. They may be in deede a great nombre of them not vnlike to that spirite of Samuell which was raised by the witche, which as Augustine affirmeth, and M. Allen dare not simply deny, was the spi∣rite of the Deuill him selfe.

5 Now as the ioyes of heauen & Paradise, with the tormēt of sinners and other secrets of the next life, haue bin straungly represented to some one or other in all ages, by sundry meanes most expedient to our saluation, and most seemely to the wisedom and will of the worker, so certainely, no article was euer with more force of spirite, or more graue authority set forth sence the beginning of Christian religion, then this one of Purgatory. Ne∣uer nation was conuerted to the faith, but it had this trueth not only taught by worde, but by miracle also confirmed. And namely in that aboundant floode of faith, when it pleased God, almost at once to spreade his name amongest all these contryes, it was thought most necessary to his diuine wisedome, together with the true worship of his name, to plant in all faithfull mens heartes, the awe and necessary feare of that greeuous torment, for the re∣uenge and iust iudgement of wicked life. This greeuous payne was vttered by the very sufferers them selues. as we may see in the notable histories of Paschasius and Iustus,* 15.20 reported by S. Gregories owne mouth. This greeuous punishment was agayne declared by Furseus: who, as the reuerent Bede reporteth, had the beholding of the eternall blesse the euerlasting mi••ery,* 15.21 and the temporall payne of the next life. Drichelmus also, by the or∣dinaunce of God taken from amongst mortall men into the state of the next world,* 15.22 after he had seene likewise, the terrible iudge∣ment of God practised euen vpon the elect, was restored to life a∣gaine in our owne nation, and was a witnesse worthy of all credit, of this same truth, not only by his word (wherof he was so sparing all his life time after, that he would not vtter this same mistery but with singular care and respect of the persons intent, that as∣ked him thereof) but namely by passing great penaunce, and in∣credible chastising of his body, which proceded of the sensible knowledge that he had of the paynes prepared. And being asked sometime (as holy Bede sayth) why he so tormented him selfe,

in the willing toleration of extreme heate, or contrary cold, both of frost and snow, he made aunswere simply and shortly, Frigidi∣ora ora ego vidi: austeriora ego vidi: Ah maisters I haue seene colder: I haue seene sharper. Meaning by the vnspeakeable paines of Purgatory. The whole history of his visions, with many the like,* 15.23 may be reade in the Ecclesiasticall history of our owne nation, written by as faithfull a witnesse, as euer was borne in our lande: of such vertue, that he woulde begile no man wil∣lingly, of so great wisedome, that he woulde report no tale nor triefle rashly: of such grace and learning, that he was well able to dis••erne a false fable and superstitious illusion, from a true and diuine reuelation.

For as it were foly and mere vanity, to geue credit to euery spirite, so to condemne a spirite, or reuelation, or any worke of Gods finger approued by the Church of God,* 15.24 in which there hath euer bene the gifte of discerning spirites, it is properly a sinne a∣gainst the holy Ghost. And because euery man hath not that gifte, as I woulde not counsell any man, ouer lightely to geue cre∣dit to euery priuat spirite and peculiar vision, because they may come of wicked intentes and sinister motions, so I thinke it were good, in feare, reuerence and humility, to commit the discerning of such thinges, to the spirite and iudgement of Gods Church.

VVith the belefe of euery peculiar mans phantasie, we are not charged: with humble submission of our whole life and belefe, to the Church of Christ, there are we especially charged. And be∣cause there is nothing reported either in the workes of S. Gre∣gory, or in Bede, or in Damascen, or in any other the like, con∣cerning the paines either of the elect or the damned in the next life, but as much hath bene vttered before, by all the holy and learned fathers, in great agony of minde and feare of the saide iudgement, we may be the more bolde to thinke the best, or ra∣ther we are bounde to thinke the best of that spirite, which so conformably agreeth with the doctrine of the Church, and faith of all the fathers.

There can no man say more of Purgatory nor more plainely,* 15.25 then S. Ambrose, being in a maner a frade him selfe, of wasting away in that horrible tormēt: none more effectually then S. Au∣gustine, that confesseth there is no earthely paine comparable

vnto it,* 15.26 none more fearefully then Eusebius Emissenus, who termeth it skaulding waues of fire: none more pithely then Pau∣linus, that calleth those places of iudgements, Ardentes tene∣bras burning darknesse. More peculiarly may the circumstances and condicion of that state by God be reueled, but the trueth thereof can not be more plainely declared, nor better proued. These babes feared no bugges I warraunt you: neither picked they Purgatory out of Scipio his dreame, but they had it out of Gods holy worde, and tradition of the holy Apostles, and by the very suggestion of the spirite of trueth. All which if it can not moue the misbeleuer, and stay the rashenesse of the simple decei∣ued sort, it shall be but lost labour to bring in any more, for the confirmation of that trueth, which all the holy doctours haue so fully both proued and declared to my hande.

5 The tales that you tell out of Gregory and Bede, may be hearde as they are tolde, and beleeued as they deserue, but that you make the opinion of purgatory such an article of faith, that no article with more force of the spirite, nor with more graue authority was set forth sence the begin∣ning of Christian religion (and yet neuer taught in the scripture) that is by no meanes to be borne with all. If Sa∣than hath labored to plante that error, which is most blas∣phemous against Christ, and occasion of most licentious wickednesse in all them that professe Christ and beleue it, if Sathan (I saye) hath bent all his force to plante such an error, by which his kingdome is so much aduaunsed, no wise man can maruell. Of like leuen it is that you affirme. That neuer nation was conuerted to the fayth but it had purga∣tory taught by worde and confirmed by miracle. O impudent affirmer. Of so many nations as S. Luke recordeth in the Actes of the Apostles to haue bene conuerted to the fayth name one, vnto which you can proue that purgatory was taught eyther by worde or miracle. But to be sure, you name all euen of the primitiue Church, when that aboun∣dant floude of faith was spred ouer all countries. But when the proofe commeth, you leape but 600. yeares from Christ, to Gregories dialogues, from which time I will not

deny but you may haue great store of such stuffe, as you haue miracles now in Flaunders of the honest woman of the olde Baylye in London, and such like.

6 But nowe for vs, that through Gods greate mercy be Ca∣tholikes, let vs, for Christes sake, so vse the benefit of this our ap∣proued faith, to the amendement of our owne liues, that where no argument will serue, nor authority of Scripture or doctour can conuerte the deceiued, yet the fructe of this doctrine shewed by good life and vertuous conuersatiō, may by Christes mercy moue them. Let the priest consider that this heuy iudgement must be∣ginne at the house of God, as S. Peter affirmeth, and so doth S. Ambrose proue it must do. In whome,* 15.27 for the dignity of his ho∣norable ministery, as much more holynesse is requisite,* 15.28 so a more straite reckening must be required. Let the Lay man learne, for the auoyding of greater daunger in the presence of the highe Iudge, willingly to submit him selfe to Gods holy ministers: VVho haue in most ample maner, a commission of executing Christes of∣fice in earth, both for pardoning and punishment of sinne: that suffering here in his Church, sentence and iuste iudgement for his offensies, he may the rather escape our fathers greuous cha∣stisement, in the life to come.

Therefore I woulde exhorte earnestly the minister of God, that in geuing penaunce, he would measure the medecine by the maladie: aptly discerning the limitation of the punishment, by the quantity of the faulte: not vsing like lenity in closing vp of euery wounde. For they shall not be blamelesse surely, that do the worke of Gods iudgement committed to their discretion, negli∣gently: nor the simple soule that lookes to be set free from fur∣ther paine, can, by the acceptation of such vn••quall remedies, auoide the scourge of iudgement prepared: except he him selfe voluntaryly receiue (as I woulde wishe all men shoulde) some further satisfaction, by the fructes of penaunce: that of his owne accorde he may helpe the enioyned penalty, and so by Gods grace turne away the great greefe to come.

Excellently well,* 15.29 and to our purpose saide S. Cyprian in the fourth booke of his epistles, talking of such offenders as were not charged with penaunce sufficiently, or otherwise negli∣gently

fulfilled the same, by these wordes. We shall not herein any thing be preiudiciall to Gods iudgement that is to come, that he may not allow and ratifie our sentence, if he finde the perfect penaunce of the party so require. But if the offender haue deluded vs by fayned accomplishing of his penaunce, then God who will not be deluded because he beholdeth the hearte of man, shall geue iudgement of such thinges as were hidde from vs. And so our Lorde will amende the sentence of his seruauntes. VVhere this doctour seemeth to allude to the accustomed name of Purgatory, which S. Augustine and other do often call the amending fire. Though it may well be, that he here calleth the contrary sentence of iudgement to eternall damnation vpon the impenitent sinner, whome the priest, because he coulde not discerne the fayned hy∣pocrasy of his externall dealing, from the inward sorow of hearte, pronounced to be absolued of his sinnes, it may stande (I say) that he termeth that contrary sentence of God, the correction or the amendement of the priestes iudgement. How so euer that be, it is a worke of singular grace and discretion, so to deale with the spirituall patient, that he haue no nede of the amending fire.

6 Here is an exhortation vnto Papistes, first to the priestes that they will shew the fructe of this doctrine in their conuersation. For my parte, •• am perswaded if feare of eternall torments in Hell, that God threatneth by his scriptures, will not terrify them, the fayned paines of pur∣gatory which they can by their owne Masses and other like merits auoide, will not restraine them. The laye men are exhorted to submitte them selues to the priestes, who haue such an ample commission, that they may both pardon and punish sinne, euen as Christ him selfe did vpon earth. But what auayleth this submission? when the ignorant or ne∣gligent priest, that weigheth not the penaunce, in euen bal∣lance with the offence, doth not by his absolution or par∣donning take awaye one houres torments of purgatory as both M. Allen him selfe in effect confesseth, and the Maister of the sentence also teacheth: vnto whome M. Allen hath bene so good a scholler, that he hath borowed of him not

onely his iudgement, but in diuerse places his very wordes also he hath translated.

Of the nature and condicion of Purgatory fire: the difference of their state that be in it, from the damned in Hell: vvith the conclusion of this booke. CAP. XIII.

1 IF any curious heade list of me demaunde, where or in what parte of the worlde this place of punishment is, or what nature that fire is of, that worketh by such vehement force vppon a spirituall substance: I will not by longe declaration thereof, feede his curiosity: because he may haue both the example and the like doubt of Hell it selfe, and many other workes of God moe. The learned may see that question at large debated in the bookes of the City of God, and in the literall exposition vpon the Genesis.* 16.1 And yet after all searche that man can make, this must be the conclusion, with the author of those bookes: Quomodo intelli∣genda sit illa flamma inferni, ille sinus Abrahae,* 16.2 illa lingua diuitis, illa sitis tormenti, illa stilla refrigerij, vix fortasse a mansuetè quaerentibus, à contentiose autem certantibus nunquam inuenitur: melius est dubitare de occultis, quam litigare de incertis. I am sure (sayth S. Augustine) the Riche man was in wonderfull feruent paine, and the Lazare in the rest of a pleasaunt abiding, but how or of what nature that Hell flame and fire is to be taken, or Abraham his bosom, or the glottens tongue, or the intollerable thurst in that torment, or the drop to quenche his heat. All these doubtes can scarsely be dissolued and satisfied, to the contentation of him that with humility maketh serche thereof. But to contentious and curious ianglers, they shall neuer be knowen. Therefore better it is to be in doubt of these secrets, then to stand in contentious reasoning of thinges vncer∣taine. So must we thinke also of Purgatory: that the paine there∣of, of what condicion so euer it be, or where so euer the ordinaūce of God hath placed it, is wonderfull horrible. And by force of operation, representeth the nature of our fire: and both by scrip∣tures

and doctors, is most termed by the name of fire, as Hell tor∣ment is. It worketh so vpon the soule of man, as the other did vpon the riche mans soule, and all other that be already in Hell, before the receyuing of their bodies into the same misery, at the generall day of Iudgement. And the sensible griefe may be as great of certaine, as in the other place of euerlasting damnation, as Cyrillus in vita Hieronymi doth declare.* 16.3

CAP. XIII.

1 THis is a very needelesse discourse, vnlesse it were to make vp a browen doosen of chapters, to en∣quire of the nature or condition of purgatory fire &c. and then to be able to determine no∣thing of it. If we shall geue credit to those visions, reuela∣tions, and apparitions, which M. Allen defended so pithily in the last Chapter before, there is no man knoweth his owne house, better thē we may know euery corner of pur∣gatory, the place, the length, the bredth, the depth, the fire, the water, the burning, the scalding, the broyling, the frying, the whipping, the hanging, &c. At the least wise, if M. Allen would haue taken so much foolish paynes, as to haue translated out of that worshipfull author which he ci∣teth, that which he hath written of the qualitie and con∣dition of the paynes of purgatory, he migh•• haue enlarged this chapter by two or three leaues. That beastly asse and shamelesse counterfector, that calleth him selfe Cyrillus (in the deuills name) Bishop of Ierusalem, writing to such an Augustine as he was a Cyrill, of the miracles of S. Ieronym, maketh a large discourse of the paynes of hell and purga∣tory, as he learned of Eusebius and of 3. deade men whom Ieronym caused to be restored to life after he had shewed them the paynes of purgatory and hell, and this to confute the errour of them that denyed purgatory, I would mar∣uell surely whether impudency in him that inuented that fable, and set it out vnder the name of Cyrillus were grea∣ter then in M. Allen that allegeth his name & authoritie as

antique & authentical, sauing that, that counterfecter play∣ed the foole in the night, but Allen bringeth him forth in the brode daye light.

2 But this is the greate misery, and the difference:* 16.4 that such as be in the iudgement of Hell paines, haue no hope of mercy, no passage from their infinite woe, no ende of torment, no release of paine, no expectation of saluation, no comforte by Christ: but endlesse desperation, hatered of vertue, wearinesse of their crea∣tion: sorowe of their owne being and persons: and, which is most vntollerable, perpetual blasphemy, & grisely cursing of Gods holy name. The other being vnder their mercifull fathers chastise∣ment in purgatory, suffer great paine, but in quiet peace of con∣science, in assured expectation and warraunt of their saluation, in loue of Gods iustice and iudgement, euen towardes them sel∣ues, in the vnity of the spirite of God, bearing testimony of them, that they be the children of the houshoulde, in perpetuall expe∣rience of mercy and grace, in daily hope of release, in perfect loue with out all sinne or daunger of sinning, in gladde concei∣uing the benefit of their redemption for the remission of their offenses past, and in worship and confession of Gods holy name, then and after for euer more.

And this is the company of the inferiour partes, which boweth their knee, and reuerenceth the name of Iesus, (as the Apostle saith) when the other which be in the deepe hell (the Prophet bearing witnesse) can not prayse nor confesse his blessed name,* 16.5 which they both detest & blaspheme, to their vnspeakable paine. There hath euer bene, sence the death of the first vertuous man till this houre, and so shall be till the day of latter iudgement, a company of elect and chosen people, that do honour God in the loughers partes: as till Christes descending to Hell, the fathers resting place in generall, and some that suffered for sinne further paine beside. And after, continually as before, the place of Pur∣gatory, to endure for the punishment of certaine, till the latter day, when all the elect shall reigne without griefe or peine, with Christ for euer more.* 16.6

And although, the place of this torment, and the nature ther∣of, be not certainely determined, nor knowen to any, but such as

God of his wisedome list reuele it vnto, yet it is with great proba∣bility and likelihood, thought of such learned men as deserue singular credit, that it is in the lower roumes, as sinus Abrahae, may appeare by scripture to haue bene, and separated from hell as it was: because all places of punishmēt after this life, be called of holy writers, conformably to scripture, Inferna. But with cu∣rious searche of these thinges, as we be not charged, so to beleue that iustice is there done vpon sinners, by much sorow and tor∣ment of their soules, by the authority of Gods worde and Church, we are of necessity induced. The care and consideration whereof, if it take deepe impression in our mindes, I am sure it shall worke exceding greate chaunge in our whole life and maners.

2 Here we are taught what the difference is betwene the paynes of hell and purgatory. This difference is not in quality nor quantity, but in respect of continuance, and of the persons. The one is eternall, the other temporall, they that are in one, are desperate and impatient, the other in hope and patience without sinne or daunger of sinning. Surely if those tales were true, that are told of them that are in purgatory, there appeared in some but smal patience. One that was promised by an Angell that he should tarry but 3. dayes in purgatory, after he had bene there but one day, told the Angell to his face, that he was no Angell but a deceiuer, affirming that he had bene there many yeares. A monke that dyed without absolution in the absence of the Abbot, after his death was absolued, and enioyned for penance to tarry in purgatory vntill his body were buried, whereat he cryed so horribly, that his voyce was heard all ouer the abbey, saying, O vnmercifull man, hast thou com∣maunded me to tarry so long in purgatory? A Bishop suspē∣ded a priest for saying euery day masse of requiem, but as the same Prelate went ouer a churchyard, the dead arose e∣uery man with such tooles as they occupied in their life, threatning him, that he should dye for it, he did not re∣store them their soule priest. Againe one that promised his brother to say masse for him immediatly after his death, made hast to performe his promise, as soone as the breath

was out of his hody: but when masse was done his brother appeared to him saying, O vnfaithfull brother, thou hast well deserued the curse of God for me, thou hast let me lye in torments these 20 yeares, and neither thou nor any of my brethren would vouchsafe to say one masse for me. If these and such like narrations, of which the popish homi∣lies and other writings are crammed full, were true reuela∣tions, there were small patience, mekenes, or loue, in some of the purgatory penitentionaries. Yet M. Allen sayth: these are the inferior partes, which boweth their knee and reuerenceth the name of Iesus, as the Apostle sayth Philip. 2. For those that be in the deepe hell, can not prayse nor confesse his blessed name as the Prophet sayth: Although that which Dauid sayth, be true of the damned spirites, yet he speaketh generally of all them that are deade, which can not prayse God in his Church as they doe that are aliue. But S. Paule to the Phi∣lip. speaketh not of any willing obedience, or ioyfull con∣fession of them that be in hell, but of that which is due to the maiestye of Christ, and enforced euen from his ene∣mies. For if none should bow to Christ but they that ho∣nour him willingly, and praise his holy name cherefully, this text should not be verified of so many 1000. Turkes, Iewes and Infidels, that now blaspheme his holy name, but in the day of iudgement, vnto which time the perfect ac∣complishment of this prophecy is referred, they with all the deuills in hell, shal be brought on their knees and acknow∣ledge that Iesus is the Lord to the glory of God and their eternal confusion. And euen now already S. Iames teacheth that the deuils doe tremble. But if onely the soules in pur∣gatory were ment by them that are vnder the earth, at the last day when Christ shall haue his chiefe glory, and purga∣tory as the Papistes confesse, shall be abolished, then there should be none in the infernall partes, that should bow vn∣to Iesus and acknowledge his glorious maiestie according to the prophecy of Esay which S. Paule expoundeth of the last iudgement. Rom. 14. And therefore although M. Allens affirmation of godly men to haue bene in the lower partes from the beginning of the world vnto the end of the same,

were true, as it is most false, yet it would not aunswere the verity of the prophecy, when at that time there shoulde be none, in which time the prophecy should chiefly be fulfil∣led, but of what forehead, or mouth doth this procede? that he affirmeth that Abrahams bosome may appeare by Scri∣pture to haue bene in the lower roomes, though separate from hell His reason seemeth to be, because all places of punishment after this life be in Scripture called Inferna, that is, hell or the lowest places. The Scripture teacheth that A∣brahams bosome was a place of comfort, separate from hel, not with a small border, like the popish limbus, but with an infinite distance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence the rich glutton looking vp saw Lazarus a farre of in blessed estate, when he him selfe was in torments. But hereof I haue spoken suffi∣ciently before.

3 Therefore I shall desire all Catholike readers, as they be∣leue this graue sentence of God to come, and feare the rodde of our fathers correction, that they preuent the same, by lowly sub∣mitting them selues vnto the chastisement of our kinde mother the Church. VVho with teares in this her contempt, yet besecheth the children of hir owne how shoulde, that they woulde rather willingly submit them selues to her meeke wande in this life, thē against their willes to the heuy scourge of their angry and iustly moued father, in the worlde to come. The penaunce which her ministers do charge vs with all, is of it selfe not greate, yet accep∣ted with humility and competent dolour of hearte in this time of grace, it may for the most parte, if it any thing be aunswerable to the faultes, or holpen by our owne zele, either wholy discharge vs, or much ease & abbridge the paine to come. Let vs not sticke to adde vnto the prescribed paine by the priest our pastour, some such fructes of repentaunce, as may more and more wash vs from our sinnes: let vs make frendes of wicked Mammon: Let vs re∣deme our sinnes,* 16.7 by almes and mercy towardes the poore: Let vs iudge our selues with earnest fasting, aboundaunce of vnfained teares, often watching and continuall praying, & then doubtlesse we shall not be iudged of our Lorde. Let vs detest this abomina∣ble flattering security, which this sinnefull schole so earnestly ex∣horteth

vs vnto: It is the deuill no doubt, that woulde haue man passe his time in pleasure, that he may be reserued to his euerla∣sting paine. A small remedy by mans freedome, in Gods grace here willingly accepted, may cleere acquitte vs of great griefe to come. Loue alone, and earnest zele of Gods house, in this multi∣tude of forsakers, I dare say shall couer a numbre of sinnes: and that which by nature is but duety, in this time of temptation I take it to be greate merit. Let vs be circumspect therefore, and worke whiles the day is here, for in the night of the next worlde, sinners can not helpe them selues, nor worke one moment towards their owne deliuery or release.

3 Once againe he desireth Catholikes not to doubt of this doctrine, but to preuent the paine appointed by their angry father, with patient receiuing the chastisment of their kinde mother, whose meke wande in this life, they were better to susteine, then the heauy scourge of their iustely moued father after this life. In this proper antithe∣sis, the kindnesse of the mother, is preferred before the an∣ger of the father: yea the mercy of the mother, is com∣mended aboue the iustice of the father. It appereth by this, that the Papistes vnderstand not what they say, when they call God father, who taketh vnto him that name, to de∣clare his mercy towarde vs and not his iustice, his loue and not his wrath, to rewarde vs, and not to punish vs, who though he chastise his children for a moment, yet doth he, not exact paines according to the measure of his iustice. As for that Prosopopaeia of the mother, opposing her to the fa∣ther, in worde is more rethoricall, then Christian in deede, and because it is vnfitte for the matter, it is more of garruli∣ty then of eloquence. The rest of the exhortations are such as we haue hearde before, to accept penaunce hum∣bly, to adde to the penaunce zeleously, to merite while time serueth diligently, &c.

4 And for the other sorte which haue bene deceiued by the Maremaides song, I shall humbly in our Sauiours blessed bloude beseeke them, to consider with zele and indifferency what hath

bene saide, and whereon it standeth. And if God him selfe hath in all ages chastised his best beloued people and dearest children, both here and in the next life, if the Church hath practised dis∣cipline, by his authority, vpon all obedient persons, if all ver∣tuous haue charged them selues with paine, if all learned fathers haue both preached and done penaunce, for the auoiding of paines hereafter prepared, if the worde of God expressely make for this, if all learned men with out exception beleued it and feared it, if it agree with good reason, if it setforth Gods iustice, if it duely aunswere to the hatered of sinne, if it raise the feare of God in mans hearte, if it be the bane of prowde presumption, if it be the mother of meekenesse, of obedience, of deuotion, and of all good Christian condicions, let it for Gods loue, I pray thee once againe, take place in thy harte, and driue out that rest and quiet∣nesse of sinne, which these delicate doctors, for thy present plea∣sure, vnder the colour of some honest name, haue deceitfully in∣duced thee vnto.

4 The conclusion hath an exhortation to those whome he termeth deceiued with the Maremaides songe, to con∣sider the weight of his arguments, whereof he maketh a short recapitulation. First if God haue punished his dearest children, not onely in this life, but also after this life, then let purgatory haue place againe: we are content, but vntill it may be proued out of the worde of God, that he hath punished his children after this life, we are not bounde by this argument. Secondly if the discipline of the Church, the exercise of the godly, the doctrine of all learned fathers that haue preached or done penaunce, hath bene for the auoiding of purgatory, then receiue purgatory againe. But if the ende of godly discipline, be either to heale the cu∣rable by repentaunce in this life, or to separat the vncura∣ble from infecting the sounde, if the fructes of repentaūce and good workes of the godly are to be referred, to the te∣stifying of their repentaunce, and their faith, and to the glorifying of God, if the doctrine of all the godly, that haue preached and done penaunce according to the worde of God, haue bene to the same endes, we may not yet geue

place to admit purgatory. Thirdly if the word of God make expressely for purgatory, we would not for our liues deny it, nor doubt of it, but if the word of God doe neither ex∣pressely nor by any probable collection allow, but manife∣stly condemne it, as blasphemous against the passion of Christ: then must we still not onely exclude it from our be∣liefe, but also abhorre it from our heart. Forthly if all lear∣ned men without exception, beleued and feared purgatory, we will also beleue it and feare it, but vntill that may be proued, or that any godly learned euer knew of it for 200. yeares after Christ, we must craue pardon of M. Allen at the least wise to suspend our iudgement. Fifthly if it agree with good reason, which agreeth with the word of God, it were reason we should receiue it, but we accōpt no reason good that is not consonant to the truth, and therefore if it can not be wonne by Scripture, we wil not yeld for any reason. Six••ly if it set forth the iustice of God to aunswere the ha∣tred of sinne as God hath appoynted, we refuse it not, but if it be blasphemous both against the righteousnes of God and satisfaction for our sinnes aunswered in the sufferings of Christ, and against his vnspeakeable mercies, in proui∣ding such a wonderful meane of so perfect redemption, we defie it and the maintainers of it. Seuenthly, if it rayse the feare of God in mans heart, such as God alloweth, we must needes accept it, but if it rayse none but a slauish and that a vayne feare of torment, and diminisheth the loue of Gods goodnes and mercy, & excludeth the peace of conscience, there is no remedy but we must still reiect it. If it be the bane of proud presumption, we haue cause to thinke well of it: but if it be the prouocation of deuilish presumption, to ascribe more to our merits then to the mercy of God, we acknowledge that it procedeth from the prince of pride and presumption against God. If it were the mother of meekenes, obedience, deuotion and of all Christian condi∣tions, we were to blame if we would not entertaine it. But if it be the father of fables and false worship of God, the instrument of infidelitie, and sleepe of securitie, which are sworne enemies of all Christian religion, we leaue it to Pa∣pistes,

deluded with the errours of Antichrist, and nothing conuenient for the disciples and members of Christ, whose payne is their purgatory, whose suffering is their satisfacti∣on, whose merittes are their rewarde, which are vessels of Gods mercy ordeyned to the praise of his glory.

5 Aske once of thyne owne maisters: & if they be able to an∣swere to any parte of this which I haue proued, but by vnseeme∣ly wrasting of the Scripture, shamefull deniall of the doctours, or deceitfull colouring of nothing, in vayne words, without ground, matter or meaning, thou maist better beleue them, and miscredit me. But if thou finde they shall neuer be able to satisfie a reaso∣nable man in this case, then cast not thy self away willingly with them: but betime turne home to vs againe. I my selfe seeke no further credit at thy handes, but as a reporter of the antiquity: But the Scripture requireth thy obedience, the Church which can not be deceiued clameth thy consent, all the olde fathers would haue thee ioyne with them in their constant beliefe. If thou did once feele what grace and giftes were, In populo graui & Ec∣clesia magna, in the graue people and great Church, (as the pro∣phet termeth Gods house) or could conceiue the comfort that we poore wretchies receiue daily, by discipline and perfect remission of our sinnes, which can no where but in this house be profitably healed, thou wouldest forsake I am sure, al worldly welth & wan∣tons abrode, to ioyne with our Church againe. And that the name of the Church deceiue thee not: this is the true Church (sayth Lactantius) In qua est religio,* 16.8 confessio, & poenitentia, quae peccata & vulncra, quibus est subiecta imbecillitas carnis, salubriter curat. In which, deuotion, confession, and penaunce, whereby the woundes of mans frailty are profitably cured, be found.

5 Aske your owne conscience M. Allen whether you haue not miserably wrested the Scriptures your selfe. And lette all reasonable men aunswere whether such textes of Scriptures as you haue wrested out of the true sense, I haue not wrested out of your handes. And that not by shamefull denial of the Doctors, but euen by the testimony & expo∣sition

of the doctors them selues, with force of matter, ra∣ther, then flow of wordes, with plaine meaning rather then with deceitfull dealing. And whereas you boast your selfe to be a reporter of antiquity, you haue shewed your selfe to be a fauorer of forgery and a corrupter of antiquity. As for the gracious giftes, and conceit of comfort that you bragge of in your counterfeit Church of hypocrites and sclaunde∣rous Synagoges of Satan, how so euer you paynt it out, with glorious termes, we geue most humble & harty thāks to the infinite goodnes of God, which hath geuen his holy spirite into our hearts, with perfect assurance of his fauour euerlasting, and hath so furnished his seruaunts with such giftes as he hath thought sufficient for the setting forth of his praise in his Church vpon earth, that we neede not de∣sire any other giftes or comfort out of his family, but one∣ly the continuance and increase of the same, which we haue already in his owne house, vntill we shall be translated from this mortall and corruptible state, to the eternall and incorruptible glory, which is laid vp in heauen, for all them that wait for the appearing of the glorious God our Lord and Sauiour Iesus Christ, to whom be all honour and dominion both now and euermore. Amen.

THE ENDE OF THE FIRST BOOKE.

Notes

• * 2.1

  August. Epi. 23.
• * 2.2

  Libr 3. Cap. 43.
• * 3.1

  The deuils crafte in promoting errour.
• * 3.2

  Hiero. in 7. cap. Osee.
• * 3.3

  Augustin. epist. 120.
• * 3.4

  2. Cor. 11.
• * 3.5

  Matth. 7.
• * 3.6

  The deuils marke and thexteame and of heresie.
• * 3.7

  Hieron sup. 13. Ezech.
• * 3.8

  Eunomius.
• * 3.9

  Iouinianus.
• * 3.10

  Cont. Ioui libr. 2.
• * 3.11

  Ad quod vult de hae∣resi. 82.
• * 3.12

  Genes. 3.
• * 3.13

  The Deuill taketh bet∣ter hold in our time, then he did before.
• * 3.14

  Behold the liberty of sinne.
• * 3.15

  Note.
• * 3.16

  Amb ad Virg. lapsá Cap. 5. August. de bono vid. 20.8.
• * 3.17

  Esay. 5.
• * 3.18

  Sinne dri∣ueth men to the do∣ctrine of this time.
• * 3.19

  Lib. 2.
• * 3.20

  2. ad Tim. Cap. 4.
• * 3.21

  Iudas in E∣pist. Can.
• * 3.22

  In Eunuch.
• * 3.23

  Ioan. 12.
• * 3.24

  2. De fin.
• * 3.25

  Vbi supra haere. 28.
• * 3.26

  Hovv this svveete he∣resie first be¦gan.
• * 3.27

  A profita∣ble compa∣ring of the time past vvith our present dayes.
• * 3.28

  Vide supra.
• * 3.29

  VVhy this treatise vvas taken in hand.
• * 3.30

  The matter of the first booke.

  The argu∣ment of the second booke.
• * 3.31

  Cyp. Epist. 3. lib. 5.
• * 3.32

  Isai. 28.
• * 3.33

  Prayer is thonely re∣medy a∣gainst vvil∣full blind∣nes.
• * 4.1

  Ephes. 1. Heb. 9.
• * 4.2

  August. En∣che. cap. 65.
• * 4.3

  Marke the ground of the cause.
• * 4.4

  Super vnde. ca. ad Rom.
• * 4.5

  Note.
• * 4.6

  In cap. 3. I∣sai.
• * 4.7

  The force of Christes death is not so largely applyed vn∣to vs in the Sacrament of penaūce as in Bap∣tisme.
• * 4.8

  Ad Heb. 12.
• * 4.9

  Lib. 22. cō∣tra Faustū cap. 20.
• * 4.10

  Psal. 37.
• * 4.11

  Apoc. 2.4.
• * 4.12

  De orth. fi∣de lib. 4. ca. 9.
• * 4.13

  In Ench. cap. 65.
• * 4.14

  Adam that first did fal, and vvas first pardo∣ned▪ did yet abide the scourge for his sinnes.
• * 4.15

  Cap. 10.
• * 4.16

  Lib. ••. ca. 33
• * 4.17

  Psal. 88.
• * 4.18

  Gods peo∣ple first par¦doned, vvas then ••fter punished. Exod. 32.
• * 4.19

  Numer. 14.
• * 4.20

  Num. 20.
• * 4.21

  Psal. 98.
• * 4.22

  sudic. 16. 1. Reg. 3.
• * 4.23

  2. Reg. vlt.
• * 4.24

  Lib. 9. in Iob. cap. 82.
• * 4.25

  2. Reg. 12.
• * 4.26

  Lib. 23. cap. 67.
• * 5.1

  Melanch.
• * 5.2

  Caluinus.
• * 5.3

  Ad Rom. 6. Vide Augu. super illud psal. 50. in peccatis cō¦c••pit me mater m••a.
• * 5.4

  In Psal. 50.
• * 5.5

  August. lib. 2. de pecca∣to mer. cap. 33.
• * 5.6

  The confu∣tation of the second opinion.
• * 5.7

  Homil. 11. in Leuit.
• * 5.8

  Cap. 16.
• * 5.9

  1. Cor. 11.
• * 5.10

  Euseb. Emis. homil. de di uersis viti.
• * 5.11

  Ench. ca. 6.
• * 5.12

  Marke vvell that God punisheth in the next life, the sinnes of the iust.
• * 5.13

  August. En∣chi. cap. 112.
• * 5.14

  Zach. 9. 1. Pet. 3.
• * 5.15

  Lib. 3. ca. 33.
• * 5.16

  Homil. 1. de festo Pasch.
• * 5.17

  Some vvere released of payne, at Christes des¦cen.
• * 5.18

  Act. 2.
• * 5.19

  Epist. 99.
• * 5.20

  De fide & operibus cap 16. Cap. 33.
• * 5.21

  Bernard se de s. Nico∣lao.
• * 5.22

  Caluines blasphemy vppon the article of Christes de∣scention.
• * 5.23

  The here∣tikes priui∣ly set forth by bookes that vvhich they dare not openly preach.
• * 5.24

  Excepting some that by peculiar prerogatiue haue alrea∣dy receiued their bo∣dies.
• * 6.1

  Note.
• * 6.2

  Ioan. 5.
• * 6.3

  Lib. de Sa∣cer. 3.
• * 6.4

  Ex cōmuni∣cation hath the image of Gods iu∣stice in the vvorlde to come.
• * 6.5

  Virgam.
• * 6.6

  1. ad Timo. Cap. 1. 1. Cor. 5.
• * 6.7

  In 1. ad Cor. cap. 5.
• * 6.8

  Act. 5. Note.
• * 6.9

  August. de Correp. & gra. cap. 15.
• * 6.10

  Ita Grego. Nis. orat de Castigatio∣ne.
• * 6.11

  Aug. Ench. cap. 65.
• * 6.12

  Nicen. c. 12. Ancyr. c. 5.
• * 6.13

  Ibidem.
• * 6.14

  1. Cor. 11.
• * 7.1

  Melancth.
• * 7.2

  Psal. 50.
• * 7.3

  Cap. 4. apol. Dauid.
• * 7.4

  In Psal. 37.
• * 7.5

  Ecclesi. 22.
• * 7.6

  Daniel. 4.
• * 7.7

  1 Cor. 11. Haeb. 10. In cant. 55. Sermo.
• * 7.8

  Homil. 3. in lib. Iud.
• * 7.9

  Sermon de Lap••is.
• * 7.10

  Cap. 3. & 4. de poeuitē∣tiae medici∣na.
• * 7.11

  Ench. 65.
• * 7.12

  This sinne is better boulstred novv a daies.
• * 7.13

  Cap. 8. ad virg. laps.
• * 7.14

  De ciuitate Dei cap. 13. lib. 21.
• * 7.15

  In epitaph. Paulae.
• * 7.16

  Note.
• * 7.17

  In institut.
• * 8.1

  Aug. Ench. cap. 71.
• * 9.1

  VVhat pu∣ritie is requi¦red for the entrāce in∣to heauen.
• * 9.2

  Apoc. 21.
• * 9.3

  Leuit. 21.
• * 9.4

  Rupert. de diuini. offi. l. 6. cap. 36.
• * 9.5

  In Psa. 118. Serm. 20.
• * 9.6

  August. lib. 20. de ciuit. cap. 16. 1. Cor. 15.
• * 9.7

  Note.
• * 9.8

  Isaie. 4.
• * 9.9

  Malach 3.
• * 9.10

  Sope.
• * 9.11

  Cap. 3.
• * 9.12

  Plaine dea∣ling.
• * 9.13

  2. Cor. 5.
• * 9.14

  Magis. l. 4. dist. 47.
• * 9.15

  2. Petri. cap. 3.
• * 10.1

  The parti∣cular iudge¦ment.
• * 10.2

  Ad Hebr. 9.
• * 10.3

  Eccles. 11.
• * 10.4

  Super 5. ad Roman.
• * 10.5

  In Psal. 118. Ser. 20.
• * 10.6

  Cap. 14.
• * 10.7

  The soules be not in doubte of their damna¦tion or sal∣uation, till the day of iudgement
• * 10.8

  Cap. 3.
• * 10.9

  Lib. 20. de ciuit. dei. Cap. 25.
• * 10.10

  Cap. 4.
• * 10.11

  Cap. 13.
• * 10.12

  Temporall paines in the next life as vvell as in this.
• * 10.13

  Serm. 3. in Psal. 103.
• * 10.14

  In com. su∣per hunc lo cum.
• * 10.15

  In commen tarijs super 3. c. 1. ad Cor.
• * 10.16

  Cap. vlr. & in primum Cap. Eze. in illud vi∣di quasi spe¦ciem electri
• * 11.1

  Homil. 12.
• * 11.2

  Basil. Cap. penult. de Spiritu san∣cto.
• * 11.3

  Vincēt lyr.
• * 11.4

  De fide & operibus Cap. 16.
• * 11.5

  Ench. Cap. 67. & 68.
• * 11.6

  Ench. Cap. 69.
• * 11.7

  This cleark∣ly argumēt our English apologie vrgeth.
• * 11.8

  Lib. 21. de Ciuit. 26.
• * 11.9

  Cap. 16.
• * 11.10

  Matth. 19.
• * 11.11

  Cap. 24. lib. 21.
• * 11.12

  Vide quaest. 8. ad Dulci∣tium.
• * 11.13

  Cap. 110.
• * 11.14

  Serm. 4. de sanctis.
• * 11.15

  De haeres. ad quod 43.
• * 11.16

  In Cap. 11. Prouerb.
• * 11.17

  Super. 3. Cap. 1. ad Cor.
• * 11.18

  Super. ca. 3. Malach.
• * 11.19

  In 3. cap. Malach.
• * 11.20

  1. Petri. 4.
• * 11.21

  Cap. 4.
• * 11.22

  I call stannū peuter, mo∣ued by the circumstāce of the let∣ter.

  1. Pet. 4.
• * 12.1

  A mortall sinne not re¦mitted in this life is not dischar∣ged by pur∣gatory.
• * 12.2

  A deadely sinne remit∣ted is in case of a ve∣niall sinne.

  De vera & falsa poeni∣••ent. ca. 18.
• * 12.3

  Ench. ca. 71.
• * 12.4

  Naum. 1.
• * 12.5

  1. Cor. 11.
• * 12.6

  Act. 2.
• * 12.7

  Dan. 4.
• * 12.8

  Serm. 20. in Psal. 118.
• * 12.9

  Psal. 65.
• * 12.10

  Ibidem.
• * 12.11

  Vide Rupe••¦tum in 3. cap. Genes. In Ser. de S. Nicolao.
• * 13.1

  Cap. 5.
• * 13.2

  Lucae. 12.
• * 13.3

  1. Petri. 5.
• * 13.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Litigator. seu actor.
• * 13.5

  Vide Bern. ser. 85. super Cantic.
• * 13.6

  Act. 10.
• * 13.7

  De libero Arb trio. lib. 3. cap. 15
• * 13.8

  Carcer.
• * 13.9

  Super. 5. ca. Matth.
• * 13.10

  Lib. 21. de ciuit. Dei. cap. 13.
• * 13.11

  Ad Aman∣dum epist 1.
• * 13.12

  Epist. 2.
• * 13.13

  See hovv fully he ex∣presseth both the vvorde and meaning of purgatory.

  He calleth the sentēce of God in the next life iudgement.
• * 13.14

  Markevvel.
• * 13.15

  Homil. 3. de Epiphania.
• * 13.16

  Dan. 7.
• * 13.17

  Ezech. 24.
• * 13.18

  He alludeth to the place of the secōd chapter to the Colos∣sians of the obligation of death vvhich vvas against vs.
• * 13.19

  Homil. 16. Tom. 10.
• * 13.20

  In Psal. 103.
• * 13.21

  In vita Hū∣berti.
• * 13.22

  The diffe∣rence be∣tvvixt the Catholikes dealing, & the aduer∣saryes.
• * 13.23

  Iacob. 5.
• * 13.24

  1. ad Tim. 5.
• * 14.1

  Obiect.
• * 14.2

  Aunsvvere.
• * 14.3

  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.
• * 14.4

  12. Confess.
• * 14.5

  De doctri. Christiana lib. 1. ca. 36.
• * 14.6

  Obiection.
• * 14.7

  Aunsvvere.
• * 14.8

  Rom. 8.
• * 14.9

  1. Petri. 2.
• * 14.10

  Matth. 3.
• * 14.11

  Matth. 4.
• * 14.12

  Iudas in e∣pist.
• * 14.13

  Ad Gal. 5.
• * 14.14

  Ad Haebr. cap. 5.
• * 14.15

  Articulo. 1. falso imp.
• * 14.16

  The vvorde Satisfaction so abhorred of heretiks is common vvith the old fathers.
• * 15.1

  For Christes sake, let all Catholikes here at∣tende.
• * 15.2

  Ser. 55. in Cantic.
• * 15.3

  Naum. 1.
• * 15.4

  Emissaenus de poenitē∣tia Niniuit.
• * 15.5

  Precat prae∣paratoria 2. ad mis.
• * 15.6

  In Psal 118. Serm. 20.
• * 15.7

  In Psal. 37.
• * 15.8

  Note here Christian reder, vvhe¦ther. S. Au∣gustine dou¦ted of pur∣gatory, as the lying & vnlearned aduersaries vvould make the simple peo∣ple beleue. De vera & falsa poeni∣ten. Cap. 18.
• * 15.9

  The paynes of purgato∣ry hath ben reueiled to many holy persons.
• * 15.10

  1 Thes. 5.
• * 15.11

  2. Cor. 12.
• * 15.12

  Apocal. 20.
• * 15.13

  Ecclesi. 4 6. 1. Reg. 28.
• * 15.14

  Matth. 17.
• * 15.15

  Intercourse betvvixt the liue and dead, though it be not or∣dinary, yet it is not im∣possible. De cura pro mor. cap. 16
• * 15.16

  Matth. 12.
• * 15.17

  VVicked men haue e∣uer resisted the holy Ghost.
• * 15.18

  Lib. 4. epist. 9.
• * 15.19

  Genes. 37.
• * 15.20

  Cap. 24. l. 4. dialogorum
• * 15.21

  Cap. 13. li. 3.
• * 15.22

  Lib. 5. ca. 13.
• * 15.23

  P. Beda.
• * 15.24

  1. Cor. 12.
• * 15.25

  Damasce∣nus vo••at purgatoriū baptisma ignis.
• * 15.26

  Lib. 4. Cap. 10. de ortho fid.

  Ad Amandū epist. 1.
• * 15.27

  Epist. 1. cap. 4.
• * 15.28

  Ambros. vbi supra.
• * 15.29

  Epist. 2.
• * 16.1

  Lib. 20.
• * 16.2

  Libro. ••. cap. 5.
• * 16.3

  Cyrill.
• * 16.4

  The diuer∣sity of the d••mneds case, and of such as be temporally punished in purgatory.
• * 16.5

  Philip. 2.
• * 16.6

  Vide Greg. 4. dialo. 20. & Isiodo. de ordi. creat.
• * 16.7

  Luke. 11. Dan. 4.
• * 16.8

  Lib. 4. Cap. 30. de sap.