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.

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,* 1.1 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,* 1.2 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,* 1.3 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.* 1.4 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,* 1.5 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,* 1.6 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,* 1.7 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,* 1.8 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,* 1.9 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,* 1.10 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.* 1.11 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.* 1.12 The serpent passed all other creatures in sub∣telty at the beginning, but now in cruelty he farre passeth him selfe.* 1.13 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.* 1.14 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.* 1.15 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:* 1.16 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,* 1.17 & 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,* 1.18 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.* 1.19 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,* 1.20 & 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.* 1.21 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,* 1.22 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:* 1.23 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,* 1.24 who (as Cicero sayth) in talke praised pleasure, but in all his life, was full curteous and honest. And much exceding Iouinianus,* 1.25 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,* 1.26 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,* 1.27 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,* 1.28 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,* 1.29 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.* 1.30 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.* 1.31 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.* 1.32 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.* 1.33 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.

Notes

• * 1.1

  The deuils crafte in promoting errour.
• * 1.2

  Hiero. in 7. cap. Osee.
• * 1.3

  Augustin. epist. 120.
• * 1.4

  2. Cor. 11.
• * 1.5

  Matth. 7.
• * 1.6

  The deuils marke and thexteame and of heresie.
• * 1.7

  Hieron sup. 13. Ezech.
• * 1.8

  Eunomius.
• * 1.9

  Iouinianus.
• * 1.10

  Cont. Ioui libr. 2.
• * 1.11

  Ad quod vult de hae∣resi. 82.
• * 1.12

  Genes. 3.
• * 1.13

  The Deuill taketh bet∣ter hold in our time, then he did before.
• * 1.14

  Behold the liberty of sinne.
• * 1.15

  Note.
• * 1.16

  Amb ad Virg. lapsá Cap. 5. August. de bono vid. 20.8.
• * 1.17

  Esay. 5.
• * 1.18

  Sinne dri∣ueth men to the do∣ctrine of this time.
• * 1.19

  Lib. 2.
• * 1.20

  2. ad Tim. Cap. 4.
• * 1.21

  Iudas in E∣pist. Can.
• * 1.22

  In Eunuch.
• * 1.23

  Ioan. 12.
• * 1.24

  2. De fin.
• * 1.25

  Vbi supra haere. 28.
• * 1.26

  Hovv this svveete he∣resie first be¦gan.
• * 1.27

  A profita∣ble compa∣ring of the time past vvith our present dayes.
• * 1.28

  Vide supra.
• * 1.29

  VVhy this treatise vvas taken in hand.
• * 1.30

  The matter of the first booke.

  The argu∣ment of the second booke.
• * 1.31

  Cyp. Epist. 3. lib. 5.
• * 1.32

  Isai. 28.
• * 1.33

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