Common Places — Peter Martyr Vermigli

Common Places · Peter Martyr Vermigli

The ninth Chapter. Wherein is treated and diſcourſed of workes of Supererogation, of Purgatotorie, and of other papiſticall corruptions.

In 1. Cor. 9. verſe. 23.BVt forſomuch as ſuperſtitious men doo labour, by ſome places of the ſcripture, to thruſt vponupon the church manie of the works of ſupererogatiō; firſt we will ſée what the opinion of theſe men is, and by what reaſons they confirme the ſame; afterward we will bring weightie arguments againſt their error; further, we will conſider what muſt be determined by the word of God; laſtlie ſhalbe confuted the reaſons, which ſéeme to withſtand this diſcourſe. Touching the firſt, An opinion of the Schoolemen touching the meaſure of obſeruing the lawe of God.it is taught in the ſchooles; that God is ſo verie good, that whereas he might hauehave compelled vsus to manie, and almoſt to an infinite number of things; yet would he not bind vsus ſo greatlie, as he might hauehave doone: but in the kéeping of the lawe, he limited vsus within certeine bounds and latizes, within which whoſoeuer ſhall kéepe themſelues, ſhall atteine vntounto ſaluation. But and if ſo be there be anie found ſo prompt and willing, as they will go beyond the bounds preſcribed them in the commandements, that is verie lawfull; neither is it doone without great praiſe and reward. Wherefore they terme ſuch works, not to be works of dutie, wherevnto we are bound by the lawe. And ſéeing ſuch kind of actions (as they ſaie) be moſt honeſt, and moſt holie, they call them works of ſupererogation, Whence the works of ſupererogation are named.[that is, an ouerplus of well deſeruing:] as though by them we beſtowe and giuegive more than we are bound to doo.

2 For the confirming of theſe things, The firſt reaſon of our aduerſaries.they bring the firſt argument out of the epiſtle to the Corinthians. It was lawfull for Paule, and that by all lawes, to take his expenſis while he preached; and yet he did not take them: wherefore he gaue more than was neceſſarie by the commandement of God. Wherevpon he ſharplie rebuked the Corinthians, ſaieng; 1. Cor. 8, 9.I abſteined euen from thoſe things which were lawfull for me, and will not ye temper your ſelues from the things that be vnlawfull? Further, The ſecond reaſon.they bring foorth the yong man, which was deſirous to obteine euerlaſting life: to whom the Lord ſaid; Keepe the commandements. Behold (ſaie they) Chriſt deſcribeth to him a generall kéeping of the commandements, as being neceſſarie for his ſaluation. The yong man goeth yet further, and teſtifieth, that he kept thoſe commandements from his childhood. Chriſt hearing this, looked vponupon him, and loued him, and ſaid; If thou wilt be perfect, go thy waies, ſell all that thou poſſeſſeſt, and giuegive it to the poore, and followe me. This (ſaie they) is a worke of ſupererogation: for he had firſt as much as was required vntounto ſaluation. This did Chriſt, as being perfect, ſet before him, which was put to his choiſe, whether he would doo it or no.

Alſo they bring an argument out of the ſeuenth chapter of the firſt epiſtle to the Corinthians, The third reaſon.touching ſole life or virginitie, verſe. 28. and. 38.which ſtate is ſo fréelie laid before vsus, as he which taketh not the ſame vponupon him, may hauehave ſaluation: but he which doth take it vponupon him, is both commended the more, and is ſaid to doo ſomewhat better. Wherefore the apoſtle ſaith; He that giueth his daughter in marriage, dooth well: but he that giueth hir not, dooth better. verſe. 25.And he plainlie teſtifieth; that He hath no commandement touching this matter, but onlie that he giueth counſell. Wherevpon they appoint manie euangelicall counſels: The ſcholemen deſcant vponupon the word counſell in Paule.the which Thomas, and other Schoole-men doo thus define; namelie, that they be perſuaſions of a greater good added to the cō mandements, that a more readie & better end may be atteined: the which things doo not bind vsus to aſſent vntounto them, but onelie that we contemne them not; and that as touching the preparation of the mind, we at a certeine time both admit and execute them.

The fourth reaſon.They gather a reaſon alſo of almes-déeds; as if a man be bound to giuegive the tenth, and he giueth the fift part; this man (ſaie they) dooth vndoubtedlie more than he is bound to doo. Wherefore Chriſt, Luke. 21, 1.in the 21. chapter of Luke, cōmendeth the poore ſillie widowe, bicauſe ſhe, powring out all hir ſubſtance, being but one ſmall farthing, offered more than the reſt; ſéeing others gaue of that which was ouerplus vntounto them: and thus they conclude, that ſhe beſtowed more than ſhe was bound to doo. The fift reaſon.Yea moreouer, if thou take awaie from theſe men the works of ſupererogation, they ſhall hauehave no ſatiſfactions for ſinnes: wherein the third part of repentance conſiſteth: bicauſe vntounto ſuch ſatiſfactions they require works, which otherwiſe be not due. For if that penitent perſons ſhould be bound, in anie other reſpect, to doo thoſe things; The ſixt reaſon.they ſhould not ſatiſfie for ſinnes. Laſtlie, I hauehave heard many alledge that place out of the epiſtle to the Romans; Rom. 8, 35. Pſal. 44, 25.For thee are we killed all the daie long, we hauehave beene counted as ſheepe appointed to the ſlaughter; but in all theſe things we hauehave preuailed, and doone more than ouercome. It had béene inough (ſaie they) to hauehave ouercome; but when they doo more than ouercome, then doo they more than they are bound to doo.

3 But on the other ſide, there be manie things which ouerthrowe this aſſertion: Againſt the works of ſupererogation. Deut. 6, 5. The firſt reaſon.for the Lord requireth, that we ſhuld louelove him with all our hart, with all our mind, and with all our ſtrength. Wherefore there is no ouerplus in vsus, that we can giuegive more than is due. For what ſoeuer we doo, we doo it with hart, with ſoule, with mind, and with ſtrength: therefore are we bound, and doo owe vntounto God all that is in vsus. And Auguſtine ſaith in his booke De doctrina christiana; Auguſtine.When he ſaith, With all thy hart, with all thy mind, with all thy ſoule, and with all thy ſtrength, he hath left nothing in thée vntouched: ſo then thou muſt referre all thy cogitations, and forces, and labours, vntounto that end wherevnto they were giuen thée. And whatſoeuer happeneth vntounto thée to be beloued, it muſt of neceſſitie be drawen to that place, wherevnto the whole ſtreame of louelove runneth. The ſame Auguſtine.But more euidentlie in his booke De ſpiritu & litera, at the end he ſaith; Séeing we know not God perfectlie, while we liue héere, While we are in this life we can not perfectlie keepe the commandement of louelove. 1. Co. 13, 12we can not perfectlie louelove him: for no man loueth more than he can know. Heere we know by a glaſſe, and in a darke ſaieng; now we knowe in part: wherevpon we louelove in part. In the heauenlie habitation we ſhall fulfill that commandement: and it ſhall not be fulfilled, vnleſſe it be with all the hart, with all the ſoule, and with all the ſtrength. And thus it followeth, that we doo not now louelove him with all our hart, with all our ſoule, and with all our ſtrength; but with all theſe, as they be diminiſhed and abated.

And if peraduenture thou wilt demand, Why God commanded that which we can not performe.whie God hath commanded vsus to kéepe that which in this life we are not able to doo? He anſwereth; It is doone, to the intent that our faith, while it ſéeth wherevnto it muſt be bent, maie make vsus more earneſt in praiers, and indeuour to go forward: ſo as we will neuer iudge our ſelues to be come vntounto the fulneſſe of perfection. Yea, and in religion he dooth moſt of all profit, which beholdeth how farre he is from that which he ought to performe. Wherefore it appéereth by theſe things, that we are ſo tied in the midſt, betwéene the firſt commandement, as touching the imbraſing of one God; and the laſt, We can not ſatiſfie the firſt commandement and the laſt while we are in this life.which commandeth vsus to ſhunne all luſt: that there is not in vsus to doo and anſwer that which is commanded. For whatſoeuer good thing we doo, either in abſteining from the ill, or following of the good, that is conteined in theſe two commandements. Further, Chriſt ſaid; that The gate is narrowe, Matt. 7, 13.and the waie ſtraict that leadeth vntounto life. Neither ſpake he héere of ouerplus of good works, The ſecond reaſon.but of ſuch as are neceſſarie vntounto life. Now then, how dare theſe men declare thoſe things to be ſo eaſie, as not onelie they may be performed; but alſo that a great deale more than inough is added by manie.

Further, in what ſort our works be vnperfect, The third reaſon.and how there is found a great lacke in each one of them; the holie ſcriptures in euerie place beare record. Rom. 7, 14.Paule vntounto the Romanes dooth confeſſe, that he is ſold vnderunder ſinne, and plainlie ſaith, that in his fleſh dwelleth no good thing: ſo as he dooth not that which he would, but rather that which he would not. Ibidem 12.In my mind (ſaith he) I ſerue the lawe of God, but in my fleſh the lawe of ſinne: and I feele an other lawe in my members, reſiſting the lawe of my mind, and leading me captiue vntounto the lawe of ſinne and death. And vntounto the Galathians; Gal. 5, ….So that ye doo not thoſe things that ye would. And Iob ſaid, Iob. 9, 28.that he dooth perpetuallie feare his owne works. And in Eſaie; Our righteouſnes will appeere like filthie rags. Eſai. 64, 6.Wherefore Dauid cried out; Enter not into iudgement with thy ſeruant. Which things being on this wiſe, Pſal. 143, 2▪with what face can we affirme that there be works of ſupererogation?

The 4. reaſon.4 The words alſo of Chriſt, which are in the 17. of Luke, doo vtterlie confute this fained deuiſe; When ye ſhall hauehave doone all theſe things, ſaie ye: verſe. 10.we are vnprofitable ſeruants; we hauehave doone that which was our duetie to doo. Chriſt would hauehave vsus thus to ſaie, when we hauehave doone that which is well: certeinlie he would not hauehave vsus to lie. Wherefore the ſeruants of God, if they doo anie thing, they are bound to doo it; neither doo they anie more than their dutie is to doo: for a ſeruant, of what value ſo euer he be, oweth to his maiſter all that is in him. The 5. reaſon.Beſides this, we are bound by the commandement of Chriſt, to praie continuallie; Matt. 6, 12.Forgiue vsus our treſpaſſes. And in Iohn we read; 1. Iohn. 1, 8.If we ſaie we hauehave no ſinne, we deceiue our ſelues, & there is no truth in vsus. Iam. 3, 2.And in the epiſtle of Iames; In manie things we offend all. 1. Kin. 8, 46.And in another place; There is no man that liueth vponupon the earth without ſinne. Mark. 10, 24 The 6. reaſon.And Chriſt ſaid; that He which truſteth in his riches, cannot enter into the kingdome of heauen: wherevpon the Apoſtles maruelled, and ſaid; Who is he that can be ſaued? So farre were they off from thinking of the works of ſupererogation, as there was in them a doubt of ſaluation it ſelfe. Neither did Chriſt anſwer them; Ye not onelie may be ſaued, but may alſo atteine to an ouerplus of well doing, and impart thereof to others: but as touching ſaluation he ſaid; Ibidem. 17.That which is vnpoſſible to men, The 7. reaſon. Iere. 17, 5. Iere. 48, 10.is poſſible for God. Ieremie ſaith; Curſed is he that truſteth in man. And alſo; Curſed is he that dooth the worke of God negligentlie. Here let euerie man examine himſelf, & he ſhall ſée, whether he doo the works of ſupererogation.

The 8. reaſon. Iohn. 15, 12.And touching the louelove of our neighbor, Chriſt commanded that we ſhould louelove one another, as he himſelfe loued vsus, who died for vsus. Let a man ſée what he is able to doo, as touching theſe things, ouer & aboue that which he ought; when as Chriſt himſelfe gaue his life for them that be weake, and for his enimies. Who ſéeth not, that we muſt firſt doo thoſe works that be neceſſarie, before we doo aſpire to works of ſupererogation? It were a peruerſe indeuour for a man to giuegive more than he is bound vntounto; and not to yéeld thoſe things which are of dutie greatlie required. The 9. reaſon. Deut. 4, 12.I let paſſe that which we read in Deuteronomie; God would hauehave nothing to be added vntounto his lawe. Séeing then theſe works, as they ſaie, be not due, they were added ouer and aboue vntounto the lawe. The 10. reaſon.We knowe that our actions, whatſoeuer they ſhall be, do partlie perteine vntounto God, and partlie vntounto our neighbour: and in reſpect of ech kind, we are ſo bound and indebted, as no man ſéeth himſelfe able to paie. Either it muſt be ſaid, that theſe works of ſupererogation doo neither apperteine vntounto God, nor yet vntounto our neighbour; which is moſt abſurd: or elſe, that they doo apperteine vntounto them, and then all ſupererogation ſhall be vtterlie ouerthrowen.

In the epiſtle to the Philippians, the 4. chapter, verſe. 8. The 11. reaſon.it is written; As to the reſt, my brethren, whatſoeuer things are true, whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are woorthie of louelove, whatſoeuer things are of good report; if there be anie vertue, if there be anie praiſe, thinke vponupon theſe things, which ye hauehave both learned, and receiued, and heard, and ſeene in me; theſe things doo, and the God of peace ſhall be with you. Let theſe ſharpe witted men find out, what can be added moreouer vntounto this commandement of Paule. Theſe things the holie Ghoſt requireth to this end, that the God of peace may be with vsus. I demand of thée whether thou be able or not, The 12. reaſon.to doo anie thing beyond the lawe? If thou canſt not, wherefore contend we? We agrée verie well togither. But if thou wilt ſaie that thou canſt; then ſaie I, that thou art altogither bound by the lawe, ſéeing the ſame requireth both all thy power, and ſtrength, and whatſoeuer thou canſt doo. Neither doth it helpe thée, if thou faine, that theſe works of ſupererogation doo ſerue for the remoouing of impediments, and helpe vsus for the more readie ſeruing of God: bicauſe I will anſwer, that wée are bound ſo much as we can, to take awaie thoſe things which doo hinder; in ſo much as we are not to account of our father and mother, if they call vsus backe from the obedience of God.

Neither is it without pride, and infinite arrogancie, The 13. reaſon.to ſaie, that thou doeſt more than thou art bound to doo: and it is no ſmall iniurie vntounto Chriſt, who ſhall be ſaid to hauehave died in vaine, if thou mightſt be able to performe the lawe, or to doo more than hath béene commanded in the ſame. And it is a maruell how they can affirme, The 14. reaſon.that there be ſome good works, which if we will not doo when we maie, yet that we ſinne nothing at all; ſéeing it is a moſt gréeuous ſinne, not to be willing to louelove God more if thou canſt. What elſe will this be, than to denie God to be the chéefeſt good; when as thou wilt not louelove him ſo much as thou canſt? Will not that be euen to abuſe his gift and grace? To this end hath he giuen thée power to louelove him more than thou dooeſt louelove, that the ſame ſhould neither be in vaine, nor reſt idle.

5 They hauehave vſed to ſaie, that it may be, that ſometimes, by reaſon of our infirmitie & weakeneſſe, we miſſe of our dutie in the commandements which be neceſſarie to ſaluation: and yet, that in the meane time, we take in hand certeine works that be not due. But I will aſke them, what maner of works (I beſéech you) be theſe? To liue looſelie and ſometime ſhamefullie, and to prouide that certeine Maſſes may be ſaid for them, to take pilgrimages in hand, to make a choiſe of meats, and other things of like ſort: or elſe, to bind himſelfe by a vow of ſingle life, and to forſake his parents, to rehearſe euerie daie a full number of ſmall praiers, no whit reforming his life [and maners,] and to repoſe a confidence in theſe workes, as though thou ſhouldeſt by them hauehave ſaluation, and excell all other men. Theſe be verelie the works of ſupererogation, vaine (I meane,) ſuperfluous, and (to ſaie as the Gréeks doo) foreign, that is, Works and by works: of which the Lord ſhall ſaie in his iudgement, as we read in Eſaie; Who hath required theſe things at your hands? Eſaie. 1, 12. Eſaie. 55, 2.Whie doo ye laie out monie and not for bread? Thou ſéemeſt (will they ſaie) to perſuade a certeine deſperation: We deſpaire of our owne ſtrength, but not of the merciemercy of God.vndoubtedlie this I affirme, that we deſpaire of our owne ſtrength, and not of the fauour, grace, and merciemercy of God, whereby he giueth ſtrength to enter into an obedience of the lawe: and that he imputeth not vntounto vsus the ſinne which we commit, but maketh the righteouſneſſe of his ſonne our Lord Ieſus Chriſt common vntounto vsus.

6 Now that we hauehave alledged reaſons, and that out of the ſcriptures, againſt this aſſertion, we thinke it good to ſet downe what may ſéeme méet to be determined in this diſputation. Firſt of all we grant, What is to be determined in this queſtion.that the obſeruation of the lawe is diuers, and after manie ſorts among the faithfull, by reaſon of the diuerſitie of degrées: for all men tread not alike in the ſame; which ariſeth, through the difference of mens ſtrength and ableneſſe. All men cannot doo alike, euerie man hath his meaſure of faith diſtributed vntounto him by God. And there are found among the Chriſtians, not onelie ſome, which doo negligentlie; but thoſe alſo, which ſometimes fall, and that into moſt gréeuous ſinnes, for which they deſerue to be excluded from the kingdome of heauen, vnleſſe they ſhould repent: which thing is alwaies granted vntounto them, that are predeſtinated vntounto eternall life. Wherefore there be found diuers degrées of kéeping the lawe, vntounto the leſſer ſort of which degrées, they that be weake of ſtrength doo atteine: and though there be much wanting in them, yet hauehave they ſaluation; bicauſe the merciemercy of God through faith in Chriſt ſupplieth their want. But they which be the ſtronger ſort, Although the ſtronger ſort come to the higher degrees of obedience, yet they doo not more than dutie.and go forward beyond the loweſt degrées, doo not more than is their dutie to doo; ſéeing they hauehave a greater power and abilitie. Wherefore they are without all doubt bound to doo more; and if they go not ſo farre forward, as they can, they ſinne. So that there is in a maner none to be found, which is not ſpeciallie guiltie of this vice; namelie, that he dooth leſſe than he ought to doo.

And to ſpeake bréefelie, The lawe of God conſidered two maner of waies.the lawe of God may be conſidered two maner of waies: either as it is giuen generallie, and may be exacted of men by outward iudgement; in which reſpect I would grant, that ſome thing may be doone of vsus, beſides that which in mans iudgement is exacted generallie of all men. For they, which be the ſtronger, doo more than the weaker and common ſort of other men; vntounto which things no man by externall iudgement might compell them. 1. Cor. 9, 15.Euen as Paule receiued no ſuſtenance of the churches, therefore he procéeded further than other teachers, and paſtors: and for the dooing héereof, he could not be compelled by anie lawe of men. Againe, the lawe may be conſidered of, As touching the iudgement of God we doo nothing but that we are bound to doo.according as God hath required the ſame of vsus in his owne iudgement. And then in our actions we can do nothing, that we are not bound vntounto: for God verie well knoweth what we are able to doo, ſéeing our ſtrength came from him; & he himſelfe ſtrictlie requireth ſo much of vsus, as we are able to doo through him. Which if we ſhall not performe, we are by his iudgement accounted guiltie: the which thing men cannot iudge, who knowe not how much we are able to doo. So then, that our conſcience may be quiet, we muſt not conſider what is required of vsus by the rule of man; but ſo much as our owne ſtrength is able to beare. Theſe things if we thus determine, all things will be made manifeſt and plaine. Wherefore let vsus now take in hand to confute the arguments of our aduerſaries.

7 Touching the place of Paule, Ibidem. To the firſt argument of the aduerſaries.it is manifeſt, that he had not anie reſpect to ſupererogation: for he ſaid, that it was better for him to die, than that anie man ſhould make this reioiſing of his in vaine. But there is none that would chooſe to die, to hauehave an ouerplus of good woorks. And he addeth further, that he in performing of this, ſhall hauehave a reward: as though otherwiſe he ſhould want the ſame. Which is not conuenient in works that be not due: for though the aduerſaries in theſe things appoint ſome reward; yet (as I thinke) they appoint them not ſo, as in other neceſſarie works it ſhould not be hoped for. Wherefore, if Paule ſhould not hauehave had a ſingular reward for this thing, yet in taking of neceſſaries for life aſwell as others, when he preached; he ſhould not hauehave lacked his reward. He added moreouer; That I abuſe not mine authoritie: which if he had committed, there is none but ſéeth, that it had béene ſinne; ſeeing it is neuer lawfull for a chriſtian man to abuſe his authoritie. Dooth he not afterward ſaie; That I may winne manie? And by the commandement of louing our neighbour, euerie man is bound (to his power) to ingraffe as manie vntounto God as he can. Neither did the apoſtle, by this his ſingular example, indeuour anie other thing, than to take awaie the occaſions and offenſes, whereby the Corinthians might hauehave béene drawne backe from their ſaluation. But the Lord commanded with great ſeueritie, that offenſes ſhould be remooued. Neither is it true, that he did compare togither that which was of neceſſitie, and that which he did of his owne accord: for (as we hauehave declared) he ſaid, that it ſtood him in hand of neceſſitie to preach the Goſpell; and that wo ſhould be to him, if he did not performe the ſame. But he addeth: that he might doo this worke rightlie, and with profit, it was ſo to be determined, that he ſhould fréelie plant the Goſpell; otherwiſe he had giuen an offenſe, and had abuſed his authoritie. And bicauſe he was willing of his owne accord to obeie God, therefore he gladlie and willinglie did that, which was to be doone.

To the ſecond out of Matt. 19, 168 Touching the yoong man that came vntounto Chriſt, we hauehave ſpoken elſe-where: and now we ſaie againe, that he did arrogate ouer-much vntounto himſelfe. For he was blinded in the error of our aduerſaries, and would doo more than the lawe had required: for this cauſe he was reprooued by Chriſt. This man ſought righteouſnes and eternall life by works: for he ſaid; What ſhall I doo to atteine vntounto euerlaſting life? Chriſt anſwered him vntounto his demand; If that ſaluation muſt be ſought by works, the whole lawe ought to be fulfilled. Furthermore, he reduced the yoong man (who had an ill opinion, as touching the obſeruation of the lawe) from the path of error, vntounto the waie of life; to the intent he might perceiue, how far he was from kéeping the commandements of GOD, by that which Chriſt commanded him. Neither dooth it hinder, that bicauſe it is ſaid, that Chriſt looked on him, & loued him: doubtles he intreated him courteouſlie; neither did ſharpelie reprooue him, as his arrogancie deſerued. Certeinlie he might hauehave ſaid; O hypocrite! Why dooſt thou boaſt thy ſelfe, as though thou hadſt ſatiſfied the lawe, whereas thou art ſo farre from dooing the ſame? His indeuour pleaſed alſo Chriſt, in that he ſéemed deſirous of ſaluation: and ſo did his ſtudie, which from his childhood he beſtowed in the lawe. And finallie it might be, that this yoong man perteined to the number of them that were predeſtinate: touching the ſucceſſe of whoſe life, the ſcriptures make no mention; onlie we heare that he went his waie. There is no mention made of his blaſphemies or contumelies vainlie ſpoken againſt Chriſt. If he had loued Chriſt with all his hart, and with all his ſtrength; ſéeing he heard that God required this by Chriſt, that he ſhould diſtribute his goods vntounto the poore; he would not hauehave lingered. Therefore he learned by the words of Chriſt how ſmallie he had profited.

9 It was obiected vntounto vsus as touching virginitie and ſole life, To the third out of 1. Cor. 7. 1. Cor. 7, 1. & 26. How Paul vnderſtood this word, Good.according as it is intreated of theſe things in the ſeuenth chapter of the firſt epiſtle to the Corinthians. We anſwer, that Paul vnderſtood [good & better] not for a thing either more gratefull, or more acceptable to God; ſéeing there be oftentimes married folks, which pleaſe God, more than ſuch as liue a ſole life: but he taketh thoſe words for that which is more commodious, or commodiouſlie. For in matrimonie there doo happen more occupations than there doo in ſingle life; not alwaies indéed, yet for the moſt part. The feigned deuiſe touching counſels & commandements.Thoſe men feigne I wot not what of counſels, as though they may be giuen of a better good thing, and of that which is more than due. But (as it hath béene prooued) whatſoeuer good thing we can deuiſe, it is conteined in the lawe of God. Yet we grant, that if thou hauehave reſpect to all mankind, ſole life and matrimonie might after a ſort be called counſels; in this ſenſe I meane, that one and the ſame ſtate is not conuenient for all ſorts of men. So then, according as we ſhall perceiue either the one or the other of theſe to be fit for anie man, that we muſt counſell him vntounto. Wherefore Paule ſaid, that he hath no precept, whereby he ſhould compriſe and conſtreine all men: but I giuegive counſell (ſaith he) namelie, that euerie man take hold of that which ſhall be profitable for himſelfe. Further, if thou ſhalt particularlie hauehave reſpect vntounto men, which burne in luſt, and be not continent; theſe hauehave commandement to marrie, and it is not in their libertie & choiſe to liue a ſole life. So as it cannot properlie be called counſell, in reſpect of them; as though the matter were put in their power and choiſe. And againe, they which hauehave the gift of ſole life, and are in the ſame ſtate and vocation, and doo well perceiue themſelues to doo better without matrimonie, and ſée that their ſole life may ſtand them in great ſted to aduance the glorie of God, they ſhould ſinne by refuſing of that ſtate: for they ought to followe the example of Paule.

But we in no wiſe admit this doctrine of counſels, by which theſe men reckon manie of the commandements of God among counſels: ſuch as are the forbidding to reuenge iniuries, Rom. 12, 19the turning of our chéeke vntounto him that ſtriketh vsus, Matth. 5, 39.the letting go of our cloke and coate to him that will take it; and ſuch other like things. For theſe be commandements of God, whereof the Lord hath pronounced, that he who ſhall breake the leaſt of them, ſhall not inherite the kingdome of heauen. Alſo he ſaid; Ibidem. 20▪Vnleſſe your righteouſneſſe ſhall more abound than the righteouſneſſe of the Scribes and Phariſes, ye ſhall not enter into the kingdome of heauen. But it will not abound, vnles we ſo vnderſtand the lawe, as Chriſt hath interpreted it. As touching the widowe which offered with others; Luke. 21, 1. To the fourth, concerning the oblation of the widow.we anſwer, that ſhe might not hauehave béene conſtrained by the iudgement of man, to hauehave powred out all hir ſubſtance in that offering. But God, who had giuen hir ſtrength before hand, that ſhe ſhould be content to make ſo great an offering, and knew right well how much ſhe was able to giuegive, would hauehave accuſed hir by his owne iudgement, vnleſſe ſhe had offered according to the ſtrength wherwith hir mind was prepared.

To the fift.As touching ſatiſfactions, we paſſe not much what they ſaie; ſéeing we vnderſtand that thoſe were altogither vaine and ſuperfluous, yea and contumelious againſt Chriſt: for they ſéemed therefore to be vſed, as though that Chriſt had not aboundantlie ſatiſfied for vsus. But if that by ſatiſfieng, they vnderſtand; a man to approue himſelfe vntounto God, (according as I hauehave aboue declared) we well allow of the word: but it will not ſerue their purpoſe. For to ſatiſfie God in that ſort, is to render vntounto him thoſe things which we doo owe vntounto him. To the ſixt.That which laſtlie they brought out of the epiſtle to the Romans; Rom. 1, 35.namelie, that the apoſtle ſaith; We hauehave more than ouercome, it is ſo friuolous, as I thinke it ſcarſe worth the anſwering. For there Paule onelie ſheweth the large and plentifull victorie, which the Lord giueth vntounto his people againſt temptations.

Looke part 2. place 15.10 But bicauſe there be certeine places not to be ouerſkipped, which ſéeme to be againſt our aſſertion, wherin we affirmed, that in the works of godlie men there is a great want; The ſcriptures ſeeme to affirme, that we in this life may be perfect. Deut. 18. 13 Gen. 17, 1. Matt. 5, 48. 2. Co. 13, 11 Col. 1, 28.ſéeing in the ſcriptures they be called vnperfect works: now will I alledge thoſe places, and make anſwer vntounto them. We read in Deuteronomie, and alſo in the booke of Geneſis; Be thou perfect. And in the goſpell; Be ye perfect, as your heauenlie father is perfect. VntoUnto the Corinthians; From hencefoorth brethren reioiſe, be ye perfect. VntoUnto the Coloſſians; Exhorting euerie man, teaching them all wiſedome, that we may make a perfect man in Chriſt. VntoUnto the Philippians; Phil. 2, 10.Doo all things without anie murmuring, that ye may be blameleſſe and pure children of God, without ſpot. VntoUnto the Epheſians; Epheſ. 1, 3.Bleſſed be God, and the father of our Lord Ieſus Chriſt, which hath bleſſed vsus with all ſpirituall bleſsing in heauenlie things, that we ſhould be holie and without blame before him. And in that epiſtle it is written of the church, that Chriſt clenſed the ſame, Ephe. 5, 26.to the intent he might make it vntounto himſelfe a glorious church, hauing neither ſpot nor wrinkle, that it may be holie and without blame, &c. And Peter exhorteth, 1. Pet. 1. 15.that we ſhould be holie and without blame in our conuerſation: bicauſe it is written; Be ye holie, for I am holie. And Dauid ſaith; I ſhall be vnrebukeable before him. Pſal. 18, 24. and 119, 1.And againe; Bleſſed are they that are vndefiled in the waie. Which teſtimonies ſéeme to tend vntounto this; namelie, that we ſhould not thinke our perfection to be without hope of recouerie in this life.

Auguſtine in a litle booke of his, Auguſtine.intituled De iustitia Christi, againſt Coeleſtinus, that is in the ſeuenth tome, obiecteth all theſe teſtimonies againſt himſelfe, and anſwereth by theſe points. He will in theſe places, that certeine things be ſo ſpoken, as they may be exhortations, by the which we are ſtirred vp to walke perfectlie. But in lawes and admonitions it is not required, that we ſhould performe ſo much as is perſuaded; but there is ſhewed how farre we ought to indeuour (as now it hath béene ſaid) touching the precept, which is giuen vntounto vsus for the louing of God with all the hart, with all the mind, and with all the ſtrength. An other chéefe point is, that manie of theſe things doo ſhew, not what maner of perſons we be now; but ſuch as we ſhall become in the end, when this life hath runne his courſe: for then we ſhall be perfect, when we ſhall be throughlie come to the place whither we tend. The third point is, that by vnblameable and perfect perſons, he vnderſtandeth them which be without damnable crimes: and ſuch ſhould they be, that are choſen miniſters of the church. After which ſort it is written, that manie of the ſaints hauehave béene perfect: How ſome ſaints are ſaid to hauehave beene perfect in this life.not as though they committed not ſome ſinnes, which is an vnpoſſible thing in this life; but bicauſe they led their life without dooing of the damnable and the groſſer ſinnes. Wherefore, although they were innocent after this maner, yet with others they were conſtrained to praie; Forgiue vsus Lord our treſpaſſes. Matt. 6, 12.Laſtlie he anſwereth, that the godlie ſort liued as innocent, perfect, and vnblameable; bicauſe infirmities and ſinnes committed, ſhall not be imputed vntounto them, by reaſon of their faith in Chriſt: according to the ſaieng of Dauid; Bleſſed be they, Pſal. 32, 1.whoſe iniquities are remitted, and whoſe ſinnes be couered: bleſſed is the man, vntounto whom the Lord hath imputed no ſinne.

Of Purgatorie, the Papiſticall fire.

11 But now let vsus ſpeake of purgatorie. In 1. Cor. 3, verſe 15. Looke in Sam. 3, verſe 35. What maner of place is feigned for purgatorie.It is fained to be a middle place after this life, betwéene euerlaſting felicitie, and the puniſhments of damned ſoules; in ſuch wiſe as they which be there, are after a ſort partakers of both. For in ſo much as they be adorned with grace, and be confirmed with hope, that felicitie ſhall be giuen vntounto them, and doo ſuffer puniſhments with a patient mind, they be counted among the number of the ſaints and bleſſed ſoules. But in that they be tormented, & doo ſuffer gréeuous and manifold kinds of puniſhments, in that reſpect they drawe néere vntounto the lot & condition of them that are in hell fire. And they adde, that purgatorie puniſhments hauehave not onlie an end and a ſet terme; but that it maie be eaſed by the good works and praiers of them that be aliue. The aduerſaries indeuor by manie reaſons, to perſuade, that we muſt grant that there is ſuch a place, The firſt reaſon for purgatorie. 2. Mac. 12, 6as we hauehave here defined. Out of the old teſtament they cite the hiſtorie of the Machabeis, where we read, that Iudas (a man well commended) did beléeue, that the praier for the dead to be deliuered from their ſinnes, is both comfortable and godlie. The 2. reaſon. Zach. 9, 11.Further, they flie vntounto Zacharie the prophet, where we read in the 9. chapter; Thou haſt looſed thy priſoners out of the pit wherein was no water. The 3. reaſon. verſe. 14. The 4. reaſon. Pſal. 66, 12.Alſo the 4. chapter of Eccleſiaſtes; Otherwhile a man commeth foorth of priſon and chaines, and is made a king. They bring alſo the pſalme, where Dauid ſaith; We paſſed through fire and water, and thou broughteſt vsus foorth into a place of refreſhing.

The 5. reaſon. Matt. 12, 31Moreouer, they repaire vntounto the new teſtament, and ſaie, that in the Goſpell there is ſuch a kind of ſinne, as ſhall neither be forgiuen in this world, nor yet in the other world: which then might not be ſpoken (ſaie they) vnleſſe there ſhould remaine purgings of ſinnes in another life. The 6. reaſon. Matt. 5, 25.And they obiect that ſaieng in Matthew; Leaſt the Gao…er caſt thee into priſon, verelie I ſaie vntounto thee, thou ſhalt not depart thence, vntill thou hauehave paid the vttermoſt farthing. Alſo they bring that which is ſpoken by Paule in the firſt to the Corinthians, The 7. reaſon. 1. Cor. 3, 15.the 3. chapter; But he himſelfe ſhall be ſaued, as it were by fire, &c. To this purpoſe alſo they would hauehave that to tend, The 8. reaſon. Luk. 16, 19. The 9. reaſon. Apoc. 21, 27which is ſaid of beggerlie Lazarus full of botches, and of the riotous rich man. They pretend alſo that place in the Apocalypſe, where it is read; that No vnpure thing ſhall be admitted into the holie citie. And they thinke that to make on their ſide, The 10. reaſon. Phil. 2, 10.which Paule writeth; to wit, that All knees ſhall bow vntounto God, both of things that be in heauen, and things that be in earth, and things that be vnderunder the earth. Againe, they cite the Apocalypſe, in the 5. chapter; that verſe. 13.All creatures which are in heauen, and on the earth, and vnderunder the earth, and in the ſea, &c. ſhall ſpeake praiſes vntounto God. Theſe, and ſuch other places of ſcripture, they thinke doo make for them.

Sundrie opinions touching purgatorie.12 But we muſt marke this, that the aſſertion of them, which would néeds hauehave a purgatorie, is not one and the ſame. For ſome will force it to be as a ſure doctrine, & an article of faith. Others doo not ſo reſolutelie and conſtantlie affirme the ſame, but onlie they ſuppoſe and hauehave opinion, that ſuch a thing there is. Firſt therefore it ſéemeth good to ſhew, that it belongeth not to the articles of our faith, Whether purgatorie be an article of our faith.& that it is not a thing of neceſſitie to be beléeued. Secondlie, we will make it plaine, whether either the opinion or ſuſpicion, wherby purgatorie is beléeued, be reaſonable or iuſt. As touching them which do affirme that the doctrine of purgatorie is of neceſſitie, we muſt néeds abſolutelie hold, that the doctrine and articles of our faith ought to be certeine & ſtedfaſt; and are moſt plainlie to be prooued by teſtimonies of the ſcriptures. The articles of the faith ought to be certeine and prooued by the ſcriptures.For we are not of their opinion, which will make the Fathers or men to be authors of beléeuing of things: for we ſhould iudge of the holie Ghoſt contumeliouſlie, if we ſhould thinke that ſuch ſcriptures were deliuered to vsus, in the which is not wholie and perfectlie conteined whatſoeuer belongeth to our ſaluation. 2. Tim. 3, 16.The epiſtle vntounto Timothie doth ſufficientlie reprooue theſe men, when it ſaith; that The ſcripture inſpired by God, is profitable to teach and confute, & alſo to correct & inſtruct, that the man of God may be perfect and ſincere, & inſtructed to euerie good worke. Wherefore, if thou bring anie worke that thou affirmeſt to be good, or anie thing neceſſarie to be beléeued, which cannot be confirmed by the holy ſcriptures; I trulie would rather not ſaie, that the things which thou haſt brought are not good or profitable, than to pronounce otherwiſe of the ſcripture than the apoſtle hath iudged thereof.

For we muſt not admit that which they commonlie vaunt of; namelie, that the apoſtles taught not all things, nor that the primitiue church commanded all, whatſoeuer ſhould be for our comfort: as though it were neceſſarie daie by daie afterward, that more things ſhould be made manifeſt. This perhaps we might grant as touching politike gouernement, The primitiue church had all things neceſſarie to be beleued. Tertullian.& of things not neceſſarie to ſaluation; but as touching doctrine, and the articles of faith neceſſarilie to be beléeued, the ancient Fathers had all no leſſe than we hauehave, Tertullian in his booke De praeſcriptionibus, ſaith; Happie is the church, vntounto the which the apoſtles hauehave powred out their whole doctrine with their bloud. Chriſt ſaid alſo; All thoſe things which I hauehave heard of my father…, Iohn. 15, 15.I hauehave made them knowen vntounto you. Theſe men ſaie; that in déed all things were inſinuated by the apoſtles, but that the apoſtles did not make all things knowen vntounto vsus. Here ſaie we, that they, although they wrote not all things; yet they prouided that thoſe things, which they taught, The traditions of the apoſtles prooued by the ſcriptures.maie be manifeſtlie inferred by thoſe things which be written, either by themſelues, or in other holie bookes. For otherwiſe, ſundrie ſuperſtitions receiued in old time, would euerie where be boaſted of, as things deliuered by the apoſtles: which things can no other waies be knowen, but bicauſe they be altogither ſtrange from the ſcriptures. And that which I hauehave affirmed, we maie prooue out of the ſcriptures themſelues. 1. Cor. 11, 5.1. Co. 14. 34.2. Theſ 3, 10There is a tradition of Paule, that A woman ſhould hauehave hir head couered in the church, and ſhould be ſilent in that place: and that the chriſtians, which be poore, ſhould labour with their hands, leaſt they ſhould liue idlelie. But theſe things, ſéeing he confeſſed to be his traditions, he indeuoured to prooue them by the holie ſcriptures. Thus let our aduerſaries doo, if they will hauehave anie place to be left for their traditions.

The church hath beene many times in doubt of purgatorie. It was long ere the Greekes would admit it.13 But to returne to our purpoſe. Verie oftentimes there hath béene a doubt made of purgatorie: and the Gréeke church in the councell of Florence long reſiſted. And it is a wicked thing to expound the places of the ſcripture, which are brought for the proofe of this opinion, otherwiſe than the proper and lawfull interpretation doth require. But thoſe places being vnderſtood on this wiſe, they leaue no place for purgatorie: as we ſhall perceiue, when we come to the declaration of the ſame. Auguſtine alſo ſpake diuerſlie of purgatorie: for in his Enchiridion vntounto Laurence, in the 66. chapter, and againe, about the end of the 68. chapter writeth; that It is not vncredible, but that there hapneth ſome ſuch thing after this life: yet he ſaith, a queſtion may be mooued, whether it be ſo or no, and that it may or may not be. The verie which words he plainlie writeth vntounto Dulcitius, queſtion the firſt. Alſo in his treatiſe De fide & operibus, the 16. chapter he ſaith; Whether therefore men ſuffer theſe things onelie in this life, or elſe whether ſome ſuch iudgements doo alſo followe after this life, it is not far (as I thinke) from reaſon. He vſeth, as thou maieſt ſée, a diſiunctiue ſpéech: and that the ſame be true, it ſufficeth that either part be true. Touching the articles of the faith, we muſt not ſpeake doutfullie.But of an article of faith, who would ſpeake ſo doubtfullie, as to ſaie; whether Chriſt had true fleſh or fantaſticall; whether in Chriſt were the diuine nature, or onlie the humane nature: and ſuch other ſaiengs? Thoſe things which belong vntounto faith, muſt of neceſſitie be defined, and ought to be certeine. The verie ſame Father in the 12. booke De ciuitate Dei, the 26. chapter, ſpeaking of the fire of purgatorie; I doo not (ſaith he) reprooue this, Auguſtine put a peraduenture touching purgatorie. But in matters of ſaluatiō, there muſt be put in doubt.bicauſe peraduenture ſome ſuch thing is. But as touching thoſe things, which are neceſſarie to be beléeued vntounto ſaluation, it is not lawfull either to write or deale in that ſort. Thou wilt ſaie perhaps; Although Auguſtine in theſe places ſéeme to be doubtfull, yet that in other places he doth certeinlie affirme it. I anſwer, that thoſe places, wherein he ſéemeth to affirme it, muſt be interpreted by theſe foure other places, in which he hideth not the ambiguitie of the thing. Whereby we muſt confeſſe, that he was rather perſuaded thereof by a certeine opinion, than that he beléeued it ſo to be without all doubt: The nature of an opinion.bicauſe the nature of an opinion is, that we giuegive an aſſent, not without ſome feare or doubt, that the contrarie opinion is true.

14 But me thinketh, this maketh verie much againſt this fained deuiſe; A great argument againſt purgatorie, that the holie ſcriptures hauehave made no mention of it. Gen. 23, 3.that the holie ſcriptures hauehave paſſed ouer in ſilence, and made no mention of this ſo great a worke of charitie; whereby brethren, parents, and children might be releaſed from the moſt gréeuous vexations of purgatorie. Aſſuredlie, this were verie much to be woondered at. In the old teſtament it is verie diligentlie ſet foorth, that funerals were extolled; for Abraham bought a field for the buriall of his wife. The caue is deſcribed, the price is expreſſed, and all ſuch things are ſo diligentlie recited, as thou canſt not thinke anie thing to be ouerſkipped: where notwithſtanding there is not anie mention made, either of purgatorie, Neither in the funerals, nor in the ſacrifices of the old lawe, is anie ſpeech of purgatorie, or of the purging of ſoules.or of ridding the ſoule of him that is departed from the paines thereof, either by ſacrifices or praiers. And in Leuiticus, and other bookes, wherein the lawe is deſcribed; ſéeing there be ſacrifices and oblations deſcribed for all ſtates of men, and for euerie kind of fault: who will not maruell, that there was nothing appointed for the dead, and that there was ſo déepe ſilence as concerning the purging of ſoules in purgatorie? The prophets alſo, being excellent interpretors of the lawe, The prophets neuer ſpake of purgatorie.when in euerie place they doo commend the duties of godlineſſe and charitie, neuer ſet foorth vntounto vsus in their ſermons anie thing that might prouoke and drawe vsus once to thinke hereof.

Paule, hauing the like occaſion offered vntounto him, 1. Theſ. 4, 13when he wrote vntounto the Theſſalonians (for he taught how to vſe moornings in funeralles, and thoſe whom he admoniſheth, he onelie incourageth with the hope of reſurrection) ſhould at the leaſt wiſe in that place hauehave admoniſhed, Paule hauing a fit occaſion offered him, ſpake nothing of it.that ſetting aſide teares for them which they loued déerelie, they ſhould praie, that they might not long be vexed with the paines of purgatorie. He bringeth no ſuch thing, but after the doctrine of reſurrection, at the end of his exhortation, he ſaith; Therefore comfort your ſelues one another with theſe words. Yea and Dionyſius, Dionyſius.whom they call Areopagita, in his treatiſe De Hierarchia eccleſiaſtica, when he purpoſelie demandeth the queſtion, whie the miniſter of the church hath praiers for him that is alreadie dead, he maketh no mention of purgatorie; but laboureth earneſtlie to ſhew other cauſes. But if he had beléeued, that there is a purgatorie; he might verie eaſilie hauehave ſatiſfied the queſtion propounded: but it ſéemeth, that he would rather determine of anie thing, than to teach, that by thoſe praiers the ſoules of them that were departed, ſhould be deliuered from the paines of purgatorie.

15 But now let vsus ſée how the holie ſcriptures be againſt this opinion. In the fift of Iohn it is written; verſe. 24. The faithfull doo paſſe from death vntounto life.He that heareth my words, & beleeueth in him that ſent me, ſhall not come into iudgement, but hath life euerlaſting, & paſſeth out of death vntounto life. If Chriſt ſaie, that they which beléeue, paſſe foorth out of death vntounto life; how is it decréed by theſe men, that they which die in faith doo paſſe into paines and torments? I knowe, they be woont to ſaie, that therefore it is ſpoken, that a man ſhall paſſe into life; bicauſe at length he ſhall hauehave it, albeit he muſt in the meane time be ſomewhat puniſhed in purgatorie. But how much this expoſition ſerueth to the purpoſe, it is ſhewed in the 14. chapter of the Apocalypſe; Bleſſed be they which die in the Lord. verſe. 13.They will anſwer, that they are therefore bleſſed which die in Chriſt; bicauſe they be ſure of felicitie, although thoſe fires remaine for a certeine time.

But admit it were ſo, let vsus looke vponupon the ſequele: it appeareth that they are therefore called happie, bicauſe they may reſt from their labours; but to burne with fire is not to reſt from labours. It is added alſo; Bicauſe their works followe them. Wherefore, ſéeing that they were the ſeruants of God, that they liued well, and ſuffered manie things while they liued, (as of neceſſitie it muſt happen to all godlie men:) it is méete that they ſhould hauehave a reward, and (as the ſcripture there ſheweth) that they ſhould reſt from their labours. But if that they will in anie wiſe contend, that they which hauehave liued rightlie, hauehave yet ſome blemiſh and corruptions that muſt be purged; Luke. 23, 41. was not the theefe ſuddenlie receiued into eternall felicitie.what anſwere (I beſéech you) will they make as concerning the théefe? Did not he behaue himſelfe ill, euen vntill the end; ſéeing of his naughtie demeanor, aſwell the publike iudgement, as the holie ſcriptures doo giuegive an euident teſtimonie? Yet did Chriſt ſaie vntounto him; This daie ſhalt thou be with me in paradiſe. And theſe things be ſpoken againſt them, which would hauehave purgatorie to be a doctrine or opinion, that muſt of neceſſitie be beléeued, and an article of our faith.

16 Now let vsus deale with them, who are led by opinion to beléeue the ſame. And albeit they may pretend manie cauſes, whie they ſhould ſuſpect the ſame to be, Plato and the Poets.(for Plato, among the Ethniks, and togither with him manie notable Poets hauehave ordeined a purging of ſoules by manie kinds of paines after this life:) yet verie likelie it is, that they were chéeflie driuen to thinke thus, through eccleſiaſticall ſatiſfactions; wherein in we ought to beware, leaſt we diminiſh the merit of the croſſe and death of Chriſt, by aſcribing vntounto our works, that which ſpeciallie and ſolie is granted vntounto him; to wit, that he ſhould forgiue ſinnes, and redéeme vsus from eternall damnation. We grant, that the church, Why eccleſiaſticall ſatiſfactions were inuented. Looke before, pl. 8. article. 32.euen from the beginning vſed ſatiſfactions; which were onelie inuented, to the intent that they, which fell into gréeuous ſinnes, ſhould be proued by the Miniſters, and by the whole church, whether they earneſtlie repented or no of their offenſes committed. For ſuch men being excluded by reaſon of their ſinnes, from the communion of the faithfull; bicauſe they might redéeme the ignominie, and be reconciled, did ſometime diſſemble a repentance, and deceiued the expectation of the godlie. For to the great offenſe of the brethren, they were perceiued to be againe admitted vntounto the ſacraments; being not amended, as they which ſtill cleaued vntounto their wickedneſſe.

Wherefore ſatiſfactions being added, Satiſfactions were not vnprofitable to the worker. Auguſtine.both they were tried: and, though God were not ſatiſfied, yet the church (after a ſort) was edified; the which they by their wicked acts had both hurt and diſhoneſted. Which thing Auguſtine in his Enchiridion, vntounto Laurence, in the 65. chapter teſtifieth; for the repentance and gronings of one man, ſéeing they perteine vntounto the mind, are not knowne and made euident vntounto others: wherefore tokens of repentance are required for ſatiſfaction of the church. And it is a common ſaieng, that ſatiſfaction is an occaſion to cut off ſinnes; ſo that men thereby ſhould hauehave no more recourſe vntounto them: by reaſon whereof it brought ſome fruit, not onelie vntounto the church, but vntounto him alſo that was penitent. How the penitents by theſe meanes obteined remedies for the wounds of their ſinnes.And it is ſometime read among the Fathers, that the penitent perſons vſed to obteine remedies for the woonds of their ſinnes, by the meanes of ſuch eccleſiaſticall ſatiſfactions; namelie, in this ſenſe, bicauſe in ſtéed of ill actions they did put good in place: and they which offended the church, did by their wholſome example make amends; and they which had béene accuſtomed to manie ſinnes, envred themſelues to doo well.

Cyprian, in his ſermon De lapſis, Cyprian.calleth ſatiſfaction the confeſſion of the thrée children, which they made, when they were put into the fire: and alſo the confeſſion of Daniel, Dan. 6, 9.which we read in the ſixt chapter of his booke. And the ſame martyr ſéemeth to drawe ſatiſfactions out of the prophet Ioel, when as he exhorteth men, Ioel. 2, 12▪that they ſhould turne vntounto the Lord in all their hart, in faſting, in moorning, and wéeping; ſo as they ſhould not rent their garments, but rather their harts. And it is to be thought, that the inceſtuous man, which by the commandement of the apoſtle was excommunicated, 1. Cor. 5, 3.ſhewed ſuch tokens of repentance: in ſo much as the apoſtle, 2. Cor. 2, 6.in the latter epiſtle to the Corinthians, cōmended him vntounto the church; leaſt perhaps he ſhould be ouerwhelmed with too much ſorrowe. Howbeit, all theſe things at this daie are taken awaie, ſéeing the diſcipline of the church is almoſt vtterlie loſt: which thing neuertheles I would not hauehave ſo to be reſtored, as they ſhould become an intollerable yoke, & ſhould at length be drawne to ſuperſtition.

17 In the Nicene and Ancyran Synod, & in certeine others, mention is made of theſe ſatiſfactions; and there are ſpecified diuers degrées of repentance. The cuſtoms of ſatiſfactions degenerated into a lawe.We may obſerue, that thoſe laudable cuſtoms degenerated by little and little into lawes: ſo as in the decrées, and eſpeciallie in Brocard, there be extant penitentiall canons, and in ſuch ſort extant, as they are growen into an excéeding multitude; whereby they are become ſo intollerable, They became at length an intollerable yoke.that they lie contemned; neither could men indure them anie longer. Yet they being led by a falſe perſuaſion, as though they might not obteine ſaluation, if thoſe ſatiſfactions were intermitted, they deſired that the biſhops might releaſe them of the ſame. Frō whene pardons had their beginning.And from thence had indulgences their beginning, which alſo began to be redéemed for monie. And ſuperſtition tooke ſo déepe root, as he that had not by this means, while he liued, either abidden puniſhment, or elſe redéemed the ſame for monie, Hence roſe the puniſhments of purgatorie.was thought, that after his death he ſhould paie them in purgatorie, & that with gréeuous puniſhments; as though God would in anie wiſe, that the lawes which the church hath made, ſhould be eſtabliſhed.

It appéereth therefore, that euen through the ſatiſfactions of the church, no ſmall occaſion is giuen vntounto purgatorie; Eccleſiaſticall ſatiſfaction was at firſt to a good purpoſe.and that, which in the beginning was decréed of no ill purpoſe, is growen in time to a moſt gréeuous abuſe. For who will not account it a gréeuous crime, that he, which a few daies paſt, was an open adulterer, and a manifeſt murtherer, ſhould (vponupon the ſudden) be brought to the table of Chriſt, and be reconciled vntounto the church; when he is neither tried nor prooued, yea without teſtimonie of anie true repentance? Neither doo we ſaie, that theſe works of ſatiſfaction were vnprofitable, while diſcipline was of ſtrength in the church: for be…ides the commodities, By them faith was exerciſed.which a little before we recited, this alſo was an excellent thing; namelie, that by them faith was exerciſed, and did more and more apprehend the promiſes of God: not by the merit or woorthineſſe of the works, It is wickednes to thinke that for theſe ſacrifices God was pleaſed with men.but by reaſon of a more vehement attention of faith. But this we moſt inueih againſt; to wit, that God ſhould be thought to be pleaſed with men for theſe works ſake; ſéeing this honor muſt onelie be giuen vntounto Chriſt.

And let vsus note, that To ſatiſfie, is otherwhile (as ſaith Aſconius) To doo onelie ſo much as is ſufficient to an angrie man for reuenge: Aſconius.but this none of vsus is able to doo; namelie, to recompenſe the wrath of GOD ſo much as we were bound to doo. To ſatiſfie is vnderſtood two maner of waies. Cicero.This did Chriſt onelie performe. But there is an other ſignification of this word among the Latins; as is, To anſwer vntounto the iudgement and opinion conceiued of him: euen as Cicero writeth in his firſt familiar epiſtle vntounto Lentulus; I in all dutie, or rather pietie towards thée, doo ſatiſfie all other men, but my ſelfe I neuer ſatiſfie, &c. And in this ſort did the fathers ſometime write; not that God is ſatiſfied with theſe eccleſiaſticall puniſhments: but bicauſe in edifieng the church in this wiſe, by rendring of good actions in the ſtéed of euill, and by exerciſing of our faith, we approoue our ſelues vntounto God; and anſwer vntounto the opinion and dutie which is required of penitents, obedience at the leaſt wiſe being begoon.

18 But now, Auricular confeſſiō in the ſteed of ſatiſfactions.in the place of theſe ſatiſfactions, which perhaps were not in all reſpects to be diſallowed, there hath ſuccéeded an abuſe of auricular confeſſion; wherein the papiſticall prieſts doo inioine priuate ſatiſfactions: in which dooing they erre two maner of waies. Firſt, The popiſh prieſts in their auricular confeſſion ſinne two maner of waies.in that they abſolue from ſinnes, before ſuch ſatiſfactions be doone; whereas the true and ancient order required thoſe ſatiſfactions, before that either peace or abſolution ſhould be declared. Moreouer, they will hauehave, that ſuch ſatiſfactions as theſe, ſhould conſiſt of works, otherwiſe not due vntounto God: where neuertheleſſe, Whatſoeuer worke is good, is due vntounto God. They attribute too much vntounto the …ies.whatſoeuer worke is good, the ſame is due vntounto him; and that which is not due vntounto him, is not to be accounted good. There happeneth alſo a third error: for bicauſe they ſaie, that by vertue of the keies, perpetuall puniſhments are conuerted into temporall paines. This onelie perteineth vntounto Chriſt; namelie, to deliuer from eternall death: therefore it is written in Oſee; O death, Oſe. 13, 14.I will be thy death; O hell, I will be thy plage. And ſome of the Schoole-men dare write that which is altogither intollerable and wicked; to wit, that ſuch priuate ſatiſfactions are alſo of ſtrength, if (as they ſpeake) they be trulie paid in deadlie ſinne. And thus they attribute that, which belonged to Chriſt, vntounto our works; being ſuch works, as procéed neither of faith, nor yet of charitie.

But Eſaie crieth out againſt theſe men; Eſai. 52, …Yee are ſold for naught, and ye be redeemed without monie. And Paule teacheth, that Iuſtification is without works, An other error diſproued, wherein is ſaid, that we are iuſtified freely before baptiſme, not after.and is offered vntounto God freelie. Neither muſt we giuegive eare vntounto them, which would theſe ſort of ſaiengs to hauehave place in our firſt conuerſation, and in baptiſme: but & if we fall afterward, they affirme, that we our ſelues ought to ſatiſfie: as who would ſaie, that after baptiſme, Chriſt were not our mediatour as before. Iohn, writing vntounto them which alreadie beléeued in Chriſt, and were baptiſed, 1. Iohn. 2, 1.If we hauehave ſinned, we hauehave Chriſt our aduocate and interceſſor with the father. And Ezechiel; In what houre ſoeuer an vniuſt man ſhall depart from his vnrighteouſnes, Eze. 18, 33.I will no more remember his vnrighteouſnes. And that God will forget, Not to remember ſinnes is as much to ſaie as not to puniſh. Auguſtine. Pſal. 32, 1.and not remember, is as much to ſaie, as he will not puniſh, nor take reuenge of anie man. Wherefore Auguſtine vponupon the pſalme; Bleſſed be they, whoſe iniquities bee forgiuen, &c: writeth of God, that he dooth not marke our ſinnes, bicauſe he will not puniſh them. And in Leuiticus, ſacrifice was required for ſinnes; that it might be notified, how the purging of them was to be ſought onelie from the death of Chriſt.

What is to be required of a penitent.19 Perhaps thou wilt demand; Shall we not require ſome thing of him that is penitent, when he confeſſeth himſelfe to hauehave ſinned? Yes verelie, euen that he cut off the cauſes of ſinnes; and when he hath giuen an offenſe, let him edifie, that he may bring foorth fruits woorthie of repentance. And as it is ſaid vntounto the Romans; As ye hauehave giuen your members to ſerue vncleannes vntounto iniquitie, Rom. 6, 19.ſo now giuegive your members to be the armour of righteouſnes, &c. And theſe things ought not to be commanded for eſcaping of the paines of purgatorie; When God forgiueth the ſinne, he alſo forgiueth the puniſhment. The ſcourges of the godlie are not puniſhments, but fatherlie corrections. The puniſhments ſaid vponupon the ſaints, while they liue, are not vnderunder the power of the keies. Eſai. 38, 3. and .5. Iohn. 3, 5.or to the intent that eternall death ſhould be changed into temporall death: bicauſe that God, when he forgiueth the fault, dooth alſo deliuer from puniſhments. But if that he ſéeme ſometimes to afflict them, whom he hath alredie receiued into grace; thoſe ſcourges, which are ſo laid vponupon vsus, are not to be called puniſhments, but are fatherlie corrections: as it ſhall be ſaid elſe-where. But admit we ſhould grant, theſe ſcourges of God to be puniſhments; yet doo they nothing further our aduerſaries. For ſo much as they ſhall be called temporall puniſhments; the which God hath not put vnderunder the power of the keies, that they ſhould be ordered by them: ſéeing God hath diſtributed them at his owne pleaſure, and dooth oftentimes turne them awaie, or mitigate them, according as he is called vponupon by the ſaints, and as he ſéeth them to be conuerted vntounto him earneſtlie and with true repentance: as it may plainlie appéere in Ezechias, and in the Niniuits.

In which ſenſe that may be vnderſtood, which is written in Daniel; Dan. 4, 24.Redeeme thou thy ſinnes with almes: A place of Daniel declared.that is to ſaie; thy puniſhments, which remaine by the ſeueritie of Gods iudgement. Or elſe vnderſtand the ſame on this wiſe; Euen as thou haſt afflicted the poore, and haſt oppreſſed them that be weake; ſo on the other part, God puni…eth not the godlie as a reuenger.take thou pitie vponupon them. So that [To redeeme] is To put that which is good, in the place of that which is euill. God puniſheth not the faithfull ſort like a reuenger & iudge, but he chaſtineth them as a father. Neither dooth hée alwaie, & of all men exact puniſhments after ſins be forgiuen: for he hath forgiuen manie ſins to manie, without laieng thoſe puniſhments vponupon them. For vntounto the théefe he ſaid; Luke. 23, 43This daie thou ſhalt be with me in paradiſe. And the Publican, which praied; HaueHave merciemercy vponupon me a ſinner, Luke. 18, 13went his waie iuſtified. And Peter; when he had forſworne Chriſt, onelie wept, Luke. 23, 62.and was receiued into grace. Wherevpon as touching his repentance, Ambroſe wrote; Ambroſe.I read of the teares of Peter, but I read not of his ſatiſfaction. Alſo, it was ſaid vntounto the man ſicke of the palſie; Sonne, thy ſinnes are forgiuen thee; Matth. 9, 5.neither did the Lord require anie other thing of him.

20 They are woont to obiect, that the woman, which was a ſinner, Luke. …, 37, and 48.did therefore obteine remiſſion of ſinnes; bicauſe ſhée waſhed the Lords féete with hir teares, and wiped them with the haires of hir head, and annointed him with pretious ointment. They crie out, that all theſe things were ſatiſfactions for ſinnes. Howbeit theſe men ought to conſider, The woman was forgiuen hir ſinnes in two reſpects.that our Sauiour ſhewed how ſinnes were forgiuen to that woman in two reſpects. Firſt, when he ſaid vntounto hir; Thy faith hath made thee whole: and this waie was a right waie, as an effect procéeding from the cauſes; namelie, from the merciemercy of God, which that woman comprehended by faith. Further, vntounto the Phariſie (which could not perceiue the faith that laie hidden in the womans mind) he ſhewed, that hir ſinnes were pardoned and forgiuen hir for another cauſe; to wit, that ſéeing he loueth moſt, to whom moſt is forgiuen; and that the Phariſie ſawe, that that woman loued Chriſt more than he did, he might thereby knowe, that ſhe was no longer a ſinner, but a true iuſtified woman. And he ſheweth by tokens of charitie, that ſhe moſt loued him; the which tokens ſhe did at his féet, The effects of charitie do followe iuſtification, not go before it.in the ſight of all men. Wherefore it is certeine, that theſe effects of louelove, which theſe men call ſatiſfactions, are not doone before iuſtification, but doo rather followe after the ſame.

21 And whereas theſe men feigne, that ſoules doo ſatiſfie through paines and torments in purgatorie, after this life; they are verie repugnant vntounto the ſaieng of Cyprian, who in the end of his booke againſt Demetrianus, writeth; When we ſhall paſſe from hence, there ſhall neither be place for repentance, neither yet effect of ſatiſfaction. The aduerſaries are woont to pretend vntounto this their opinion an indeuour of pitie, bicauſe they will not eſtéeme them to be damned, which are departed in the confeſſion of Chriſt; when as neuertheles they ſhould be deteined in ſome blemiſh of their ſinnes. But it is a fooliſh pitie, which dooth driue vsus to decrée thoſe things, which we are ignorant of, whether they make to the glorie of God, and cannot be ſhewed out of the holie ſcriptures. Further, we are bound to louelove God with all our ſtrength, and with all our ſoule. And we ought neither to appoint nor beginne anie thing, which we knowe not to be alowed by him, or that ſhall make to his glorie. But purgatorie maketh manie to be negligent of liuing well; Purgatorie maketh manie negligent of liuing well.bicauſe they ſuppoſe, that by their riches they may eaſilie purchaſe men to praie for them, when they be dead. The verie which inconuenience followed the opinion of Origin, wherein he affirmed, that the puniſhment of damned ſoules ſhould at one time or other finiſh.

Whereby appéereth, that this opinion of purgatorie, neither edified the church, neither yet prouoked men vntounto godlie life: Manie other inconueniences by the opinion of purgatorie.and therefore it was not prudentlie deuiſed. And further, by this deuiſe, manie poore folkes are defrauded of iuſt almes: and an intollerable market of Popes pardons breake foorth. Alſo by this abuſe is mainteined the ſlothfulnes of Moonks, & popiſh prieſts; who, that they may be well mainteined, and that through their praiers they may releaſe the paines of mens ſoules in purgatorie, the right heires in vndutifull teſtaments are ſkipped ouer: ſo as all things in a maner are giuen to the fat panches of theſe men. Here are all things vncerteine. They which iudge, that the ſoules of them that be departed in the faith of Chriſt, be not foorthwith admitted into the heauenlie reſt; how can they knowe that ſuch perſons be tormented by fires? VntoUnto whom alſo, if thou ſhouldeſt grant, that they are afflicted with flames; how will they prooue, that they can be holpen by our praiers and ſutes?

22 But and if we ſhould ſuffer the ſuſpicions of men to take place, perhaps ſome will be found, which for purgatorie will appoint (as I may ſaie) an eruditorie or inſtructing place, wherein the ſoules of infidels, which in this life hard nothing of Chriſt; or the ſoules of rude perſons and of infants, which were neuer taught, may yet there at the leaſt wiſe learne, and obteine an occaſion of beléeuing. For vntounto ſome it will ſéeme an vnméet thing, that either ignorant men ſhould be damned eternallie; or elſe that thoſe, which be not yet adorned with the knowledge of God, ſhould be brought into the kingdome of heauen. And manie other ſuch things (ſéeing there be an aboundance of errors) may be feigned. Now hauehave we ſéene, that purgatorie is no opinion neceſſarie to be beléeued. Further, if by ſuſpect & opinion it be receiued, it hath weake and ſlender reaſons to cleaue vntounto; and it rather hindereth godlineſſe, than furthereth the ſame. Wherefore they which be of an opinion, that there is purgatorie, doo not well; if they obtrude the ſame vntounto the church to be beléeued: in which church, as things to be beléeued, nothing muſt be taught, but that which certeinlie and vndoubtedlie may be proued by the ſcriptures.

23 Now there remaineth, A confutation of the arguments which make for purgatorie. To the firſt. 1. Mac. 12. 6.that we confute the arguments, which were ſet foorth at the begining. Firſt was obiected a place out of the 2. booke of Machabeis, which can be no hindrance to the truth; bicauſe thoſe bookes be none of the canonicall ſcriptures. But theſe men ſaie, that although the Hebrues hauehave not thoſe bookes; yet that our church hath receiued them. How the bookes of the Machabeis hauehave beene receiued of the church. Cyprian.I grant that the church hath receiued them, but (as Cyprian teſtified in the expoſition of the Créed) to the intent they ſhould be read in the church, but not that our faith ſhould thereby be confirmed. In the which place, the bleſſed martyr reckoned vp the canonicall bookes, and added; Theſe be the bookes, out of which the fathers would hauehave the grounds of our faith to conſiſt. And Ierom, Ierom.when he citeth the bookes of the Machabeis, is woont to adde; If anie man will beléeue them or receiue them. Auguſtine alſo, Auguſtine.againſt the ſecond epiſtle of Gaudentius, ſaith; that They were receiued, but not equallie with the bookes of the lawe, the prophets, and the pſalmes: yet he ſaith, that they be not vnprofitable, ſo they be read and heard diſcréetelie. Diſcréetelie I ſaie, They muſt be read diſcreetlie.that we maie iudge, wherein they either conſent or diſagrée with the ſcriptures.

Alſo Melito, biſhop of Sardine, Melito Sardinenſis.in the recitall which he maketh of the canonicall bookes vntounto Euſebius, reckoneth not theſe bookes among them. Epiphanius alſo ouerſkipped them. Epiphanius Razias. 2. Ma. 14. 41.VntoUnto theſe things adde, that in thoſe bookes is the hiſtorie of one Razias, who killed himſelfe, bicauſe he would not come into the hands of his enimies; & there both the man & his acts are cōmended; whoſe example, in the time of Auguſtine, the Circumcellions did abuſe, when as they did violentlie murther themſelues: Auguſtine.wherefore Auguſtine, againſt the Donatiſts, laboured much to defend the booke; but how much he profited, let other men iudge. To conclude, at the end of theſe bookes it is read; If I hauehave written well, 2. Ma. 15, 39 The writer of theſe bookes in the end of the booke excuſeth himſelfe. verſe. 11. To the ſecond.that was my deſire; but if I hauehave ſpoken ſlenderlie and barelie, I hauehave doone that I could. Which words are not beſéeming, where the holie Ghoſt is author.

24 Secondlie, there was brought Zacharie the ninth chapter. But by the lake, wherein no water was, Ierom expreſſedlie vnderſtandeth hell; where there is no merciemercy: the which being prepared for vsus, worthilie are we redéemed from thence by Chriſt. Alſo the place is expounded by ſome, to be that receptacle or roome, wherein the ſoules of the fathers were, before Chriſt aſcended into heauen; from whence, by the benefit of him, they were deliuered, and caried into heauen: yea, Ierom.and Ierom affirmeth, that in the ſame lake, the riotous rich man was in torments. Whereby it appéereth, that their expoſition of purgatorie faileth. Alſo the ſentence of Eccleſiaſtes, wherein it is ſaid; Eccl. 4, 14. To the third.Out of bonds and priſonments, ſome are otherwhile aduanced vntounto kingdomes, ſerueth nothing vntounto this purpoſe, ſéeing in that place there is onelie a diſcourſe of the dailie alteration of things. And Gregorie the biſhop of Pontus, Gregorie of Laodicea.who was of Laodicea, ſaith (as Ierom citeth:) Euen as a king, who is both a foole, and an old man, may be eaſilie caſt out of his kingdome; ſo on the other ſide, a yong man, although he be poore, ſo he be wiſe, may be aduanced from a lowe ſtate, vntounto a kingdome. Origin. Victorinus.But Origin and Victorinus turne it to an allegorie, and ſaie; that An old king, and To be caſt out, betokeneth vntounto vsus the diuell, who otherwiſe is called the prince of this world: and they vnderſtand the yong man to be Chriſt; who (ſo ſoone as he came vntounto his father) receiued full power, whereas before he was greatlie vexed in the world, as in a priſon. That which is in the Pſalmes; Pſal. 66, 12. To the fourth.We hauehave paſſed through fire and water, &c. Auguſtine expounded, concerning the temptations of this world; ſo as aduerſities are deſcribed by the fire, and proſperities by the waters: at which temptations, while the godlie doo not ſhrinke, they are led vntounto the heauenlie refreſhings.

25 But now let vsus ſée what they hauehave obiected out of the new teſtament. Matt. 12, 31 To the fift.That which is written in the goſpell, of not forgiuing of ſinne againſt the holie Ghoſt, neither in this world, nor yet in the world to come; prooueth not, that there be anie ſinnes which be forgiuen in an other life. Among the Logicians, two negatiue propoſitions are not woont to conclude an affirmatiue: wherfore, Not to be forgiuen in this world; and, Not to be forgiuen in an other world, doo not affirme a forgiueneſſe of ſinnes to be after this life. And it plainelie appéereth, that thoſe things were ſpoken of Chriſt by exaggeration or amplifieng; that thereby the greatnes of that ſinne might be the more euident. Mark. 3, 29.And when as Marke writeth the ſame thing, he ſaith; It ſhall neuer be forgiuen; making no mention, either of this world, or of the world to come. Matt. 5, 25. To the ſixt.As touching him that would not agrée with his aduerſarie, while he is in the way, and therefore is commanded to be deliuered vntounto the officer, by whom he may be caſt into priſon, ſo as he ſhall not come foorth from thence, vntill he hauehave paid the vttermoſt farthing: Auguſtine dooth plainlie vnderſtand the ſame, Auguſtine.touching hell fire; and he will hauehave the particle [vntill] to be vnderſtood in the ſame ſignification, wherein it is ſaid; Matt. 1, 25.And he knew not hir, vntill ſhe had brought foorth hir firſt begotten ſonne. Ierom.And Ierom interpreted this place to concerne the kéeping of concord among the faithfull, while they ſhall liue héere; which he prooueth both by that which went before, and which followeth. It was ſaid before; Matt▪ 5, 23.If thou offer thy gift at the altar, and there remembreſt, that thy brother hath anie thing againſt thee, leaue there thy gift, &c. Further, after theſe things it is written; LoueLove your enimies. Ibidem verſe. 44.He alſo maketh mention of an allegoricall interpretation, wherein by an [Aduerſarie] ſome hauehave vnderſtood the ſpirit it ſelfe: which expoſition notwithſtanding ſéemeth abſurd vntounto him, that the ſpirit ſhould deliuer vsus vntounto the iudge. Neither did he let to ſpeake, that there are ſome, which by an [Aduerſarie] vnderſtood the diuell; and this doo we read in Ambroſe. And Tertullian in his booke De anima, declareth the ſame: albeit he affirmeth, Ambroſe. Tertullian.that the ſame place is more ſincerelie to be vnderſtood of concord. Wherefore, ſéeing by theſe allegories nothing certeinlie can be gathered, the argument is verie weake.

26 But touching the ſentence, In 1 Cor. 3. 12.which they cite out of the third chapter of the firſt to the Corinthians, vnderſtand it on this ſort: They that build pretious things, ſhould be circumſpect, and prouide well for themſelues. Theſe …e the authors of ſound doctrine, the which is compared to moſt noble and excellent things: yea, and if we giuegive credit vntounto Dauid, it farre excelleth them; ſéeing it is ſaid in the pſalme; Pſal. 19, 11.that The commandements of God are to be deſired aboue gold and pretious ſtones. Howbeit, at this daie they hauehave tranſferred this ornament of ſiluer, gold, and pretious ſtones, vntounto croſſes, The gold & pretious ſtones at this day are not in doctrine, but in chalices and croſſes. Boniface the fift.chalices, and candleſticks: which gold, ſiluer, and pretious things, they carefullie looke vntounto; when as in the meane time, they ſuffer leaden, and more than iron doctrine to be carried about. Wherefore that ſaieng of biſhop Boniface, in the Triburian councell, appéereth moſt true, who (as it is read in the 18. canon) when he was demanded whether woodden veſſels ſhould be vſed in the holie myſteries, anſwered; Of wodden prieſts and golden veſſels, and of the contrarie.When we had golden prieſts, they vſed veſſels of wood; but now our woodden prieſts hauehave brought i… golden veſſels. By this diuerſitie of ſtuffe are ſhewed the degrées, whereby Chriſt is more or leſſe deſcribed, expreſſed, & ſet foorth in doctrine; euen as on the other part, wood, haie, and ſtrawe declare that Chriſt, who is the foundation, is more or leſſe diſfigured and diſhonoured by ſtrang doctrines. Chryſoſtome thinketh, Chryſoſt.that this ſaieng is not ment of teachers: For (ſaith he) if they teach ill, and others periſh bicauſe of them; wherefore dooth Paule ſaie, that the builders ſhall at the leaſt wiſe be ſaued, ſéeing deſtruction is rather due to them, than to their hearers, bicauſe they gaue them an occaſion to erre? But if they hauehave taught well, and others through their owne fault hauehave taken no profit, the teachers are without blame. Neither is it méete, that they ſhould ſuffer anie harme; they ſhall be ſaued neuertheleſſe, but yet ſo, as it were by fire. But that deceiued Chryſoſtome, in that he compared the hearers and teachers togither.What deceiued Chryſoſtome.

But we for our part thinke certeinlie, that theſe things muſt be referred vntounto doctrines. Wherefore it may be, that the opinions of them, which hauehave not wiſelie built, being reiected and condemned, they themſelues, ſo they hauehave kept well the foundation, may be ſaued: but yet ſo ſaued, as they ſhall not eſcape without fire. And certeine it is, that here onelie is intreated of thoſe builders, which hauehave not forſaken the foundation. Wood, haie, and ſtubble, thou maieſt vnderſtand to be the commandements and inuentions of men, Matt. 15, ….of the which it is ſaid; In vaine doo they worſhip me, with commandements & doctrines of men. Herevnto belong vaine and curious queſtions, Vaine and curious queſtions.which ſéeing they further not to edification, Paule vntounto Timothie commanded them to be auoided. Let vsus vſe examples. Some man teacheth; 1. Cor. 4, 34 He diſputeth by examples.She that is vnmaried, thinketh of thoſe things which be the Lords. This is a good foundation, but if thou adde; Let it be a decrée, that prieſts ſhall be conſtrained to liue a ſole life, now doeſt thou build with ſtrawe. Faſting furthereth praiers, it maketh the mind perfecter, the foundation is not euill: but they adde; Let daies be preſcribed, let a choiſe of meats be had vnderunder paine (as they call it) of deadlie ſinne, let theſe things be commanded; now doo they build haie. Further yet, Pſal. 116, 15bicauſe The death of the ſaints is pretious in the ſight of the Lord, it is méet that the memorials of martyrs ſhould be had in honor; this doctrine doth not varie from the foundation: but when they inferre, that their bones muſt be worſhipped, their names called vponupon, and their images adored; all this ſhall be accounted ſtubble and ſticks. The metaphore is moſt plainelie drawne from theſe things, for they deface the foundation; and ſéeing of nature they be withered, they cannot long endure; and they be the fire, food, and nouriſhment, whereby the flame is kindled.

By time errors are diſcouered. Matt. 10. 2627 Wherefore the daie ſhall declare them: for thoſe things which are corruptlie taught, cannot alwaies lie hidden; For there is nothing hidden that ſhall not be reuealed. But if that naughtie opinions be not preſentlie made manifeſt, yet as time commeth on, they are declared. We ſée at this daie by experience, that manie things are diſcouered, the which hauehave béene hid manie yeares. In the remoouing of errors we muſt deale warilie.In the remoouing of which things we muſt deale warilie, leaſt perhaps we roote vp good things togither with euill; the which (hauing afterward found the error) we be not able to reſtore againe. What Paul vnderſtandeth by The daie.Wherefore by [the daie] is vnderſtood manifeſt reuelation, when as darkeneſſe ſhall be driuen awaie; ſo that we may giuegive iudgment of the thing according as it is in déed. And for the bringing of this to paſſe, God vſeth ſundrie means, and manifold waies; whereby he lighteneth their minds that be aſtraie. God illuminateth by diuers means. Heb. 4, 12.Sometime he vſeth the preaching of the Goſpell: for the word of GOD is a ſharpe and two edged ſword, and entreth euen into the inward parts of the hart. And ſometimes he ſendeth the calamities & troubles of this world, whereby he may inſtruct men. Aduerſities of their owne nature bring not light.Which thing neuertheleſſe agréeth not with aduerſities, according as they be of their owne nature; ſéeing they compell men to caſt out blaſphemies againſt God, and driue ſome to deſperation: but then they bring light vntounto our minds, when the merciemercy of God vſeth them vntounto our ſaluation. It is written in Eſaie; Eſaie. 2, 22.It ſhall come to paſſe in exceeding great tribulation, that a man ſhall caſt awaie his idols either of gold or ſiluer, his moles I ſaie, & his bats. And Manaſſes the king of Iuda, Manaſſes. 2. Par. 33, 12then confeſſed idolatrie to be vnprofitable, when he was led awaie captiue, and caſt in priſon.

And it happeneth not ſeldome, that vntounto them to whom it hath not béene giuen to thinke well of religion, all their life long, this is oftentimes granted them at the laſt houre: and when they are in the pangs of death, they vnderſtand, that thoſe ſuperſtitions and abuſes (wherewith they had béene wrapped themſelues) were both vaine and full of harme. Which I doubt not but happened vntounto Barnard, Francis, Dominicus, Which of the fathers taught ſuperſtitions.and to diuers of the ancient Fathers: bicauſe, ſéeing they liued in the foundation that is in Chriſt, albeit they erected manie abuſes, and ſundrie ſuperſtitions, yet might they be ſaued; neuertheleſſe by fire, when as at the laſt houre they ſtroue againſt death, and againſt the terror of ſinnes; and in that conflict acknowledged the vanitie of their owne ſtudies. Whatſoeuer therfore of theſe thrée things lightened the minds of them that ſtraied from the right building, How he vnderſtandeth, The daie and The fire.that do I call the daie and the fire. To this end Paule prouoketh vsus to the examination and iudgement of God: for ill learnings may oftentimes lie hidden, which ſhall then be made manifeſt: and now they lie hidden; partlie, Cauſes why ill doctrines lie hid.bicauſe they that teach be ambitious, and being led with a gréedineſſe of honor, they doo not rightlie weigh thoſe things which they teach. And the hearers, ſéeing they are verie oftentimes infected with vanitie, they fanſie the new doctrine of their teachers more than is méete; and they eſtéeme the doctrine according to the godlie ſhew or eloquence of the teacher.

The laſt cauſe is the ſlouthfulneſſe as well of the teachers, as alſo of the hearers: for they bend not their indeuor to th'examination of doctrine, as méet it were. And to conclude, it hapneth that the abuſes & naughtie cuſtomes are colou… by hypocriſie, and they be ſo painted out, … …hey make a ſhew of holines: euen as Paule writeth to the Coloſſians; Col. 2, 23.According to the commandement and doctrines of men, hauing in outward words a ſhew of wiſedome. What thing is there at this daie more adorned and ſet foorth with colors, With what arts and ornaments the Maſſe is decked out.than is the Maſſe? Therein is wonderfull decking with garments, alluring ſongs, inſtruments of muſike, war lights, ſwéet perfumes, bels, curious geſtures of the bodie; heauing vp, laieng downe, whiſperings, fractions, ſmall péeces of cakes, and innumerable falſe deuiſes of the diuell. When they be reprooued, they go about to excuſe, A ſimple excuſe.that theſe ſignes are vſed; bicauſe we may be taught the woorthines of the Euchariſt. But where is there one among the miſerable people, that vnderſtandeth the cauſes of theſe ſignes? Neither can the Maſſe prieſts ſhew the cauſes of thoſe things, when they be demanded. And the thing is ſo deformed, and ſo greatlie degenerated, as it may be counted or perceiued to be anie thing, ſooner than the ſupper of the Lord.

28 But ſéeing the foundation, gold, ſiluer, pretious ſtones, Seeing the other things are vnderſtood by allegorie there is no doubt but that fire muſt be ſo vnderſtood.wood, haie, and ſtrawe, are ſpoken by allegorie; there is no doubt, but that fire alſo muſt be vnderſtood allegoricallie. It is not ſufficient, that doctrines ſhould be tried by the iudgement of men; it behooueth that thoſe things abide firmelie by the fire of diuine examination. Wherefore fire and daie light is a cléere beholding, a certeine triall, a manifeſt reuelation, whereby we knowe at the length the truth of doctrines, and alſo the guilefulneſſe of them. The propertie of fire.The propertie of fire is to giuegive light, and to make triall: and from this fire no man is exempted, whether he hauehave builded well or ill, all men muſt be prooued by the ſame. Wherein triall conſiſteth.And herein will the triall conſiſt, that the doctrine, which is builded ſhall be tried, whether it agrée with the foundation or no. God likened vntounto a purging fire. Malac. 3, 2.Otherwiſe God is ſaid to be like a purging fire, and like the fullers ſope: for he will purge the children of Leuie, and he will purifie them like the ſiluer and gold: the third of Malachie. The doctrines, which be ſound, ſhall abide; neither ſhall the triall of fire more hurt them, than the fornace dooth the gold or ſiluer; or no more than the thrée children that were tried in the fire at Babylon. AuguſtineAuguſtine, in ſundrie places maketh mention of this ſentence: in his booke De fide & operibus, the 15. and 16. chapters: in his Enchiridion vntounto Laurence, the 69. chapter: De ciuitate Dei, the 21. booke: in his treatiſe of eight queſtions vntounto Dulcitius, queſtion the firſt: vponupon the 29. pſalme, and agréeth with himſelfe almoſt in euerie place, and bringeth all one expoſition of theſe words.

He affirmeth this to be a hard ſaieng, and he accounteth it among the number of thoſe, of which Peter ſaid; In the epiſtles of Paule are manie hard things, which the wicked peruert to their owne deſtruction. It behooueth that this fire be common both to good men and to euill.He admoniſheth moreouer, that we ſhould interpret this, to be ſuch a kind of fire, as may be common both to them which build well and ill. At length he ſaith; We muſt beware, that we account not in this number, ſuch as be baptiſed, which hauehave liued verie ill; and ſo to feigne their gréeuous crimes, that is to ſaie, murther, and adulterie (for which things men are excluded from the kingdome of heauen) to be wood, haie, and ſtrawe. For vntounto theſe kind of men, being wrapped in ſo horrible crimes, hell it ſelfe is due; whoſe fire cannot be common vntounto them that build well, vnles thou wilt alſo thruſt them foorth into hell. Mention is onelie made of thoſe, which hauehave builded, holding themſelues to the foundation: in which number they are not to be reckoned, who hauehave béene loden with damnable vices. He goeth forward, and ſaith; that The foundation is Chriſt: which interpretation, the apoſtle himſelfe maketh. And he addeth, faith: bicauſe Chriſt himſelfe dwelleth in our harts by faith, and maketh them to be good builders, which obeie the lawe of GOD. He writeth, that they build haie and ſtrawe, who hauehave reteined thoſe pleaſures and delights of the world, which neuertheleſſe were not forbidden; & ſo reteined them, as they gaue themſelues therevnto more than was requiſite. They that build aright (ſaith he) doo poſſeſſe the goods of this world, riches, honours, wife, and other things, though they poſſeſſed them not; & vſe them, as though they would not vſe them.

But they that build amiſſe, are more affected vntounto thoſe things, than they ſhould: and yet doo they not ſo ſlacke the reines vntounto luſts, as they preferre ſuch kind of goods before Chriſt, vntounto whom they cleaue, as vntounto the foundation; but rather on the contrarie part, they altogither eſtéeme Chriſt aboue thoſe things. For when they come, either to the confeſſing of their faith, or elſe vntounto martyrdome; they will rather looſe thoſe things, than depart from Chriſt. Yet, bicauſe they hauehave imbraced ſuch things with an ouer-vehement affection, they féele fire in forgoing of them. They ſorrowe vndoubtedlie, and it gréeueth them, that theſe things are taken from them: yet are they ſaued neuertheleſſe, bicauſe they held faſt the foundation of the true faith inuiolate. This (ſaith he) is it, that haie, wood, and ſtrawe is ſet on fire, & periſheth: for euen thoſe luſts of theirs, as flames doo torment them, and they vaniſh awaie. And he added, that this happeneth vntounto manie, while they liue here: for it happeneth not ſeldome vntounto the moſt part of martyrs and ſaints, that they be ſpoiled of the goods of this world for the name of Chriſt. But he ſaith, that finallie we are all tried with this examination, at the end of our life. And that fire ſignifieth tribulations, he prooueth it out of the 65. pſalme, where it is written; We hauehave paſſed through fire and water, verſe. 12.& thou haſt brought vsus into a wealthie place: where, by fire is declared aduerſitie; and by water, proſperitie. And for the ſame cauſe, in the exorciſme of baptiſme, he would hauehave as well fire as water to be vſed; that we may vnderſtand we be tried by theſe two things. And he bringeth the ſentence of Eccleſiaſticus; Thus farre of Auguſtines interpretation.The fornace trieth the potters veſſell, but the temptation of trouble trieth the minds of the iuſt.

29 VntoUnto this interpretation of Auguſtine, by fire to vnderſtand calamities and aduerſities, Gregorie agréeth; Gregorie.albeit that he incline vntounto purgatorie. But (as we hauehave ſaid) it is moſt euident, that Paule by buildings either good or ill, Paule by building ſignified doctrine.ſignified doctrines either ſound or corrupt: whoſe end is deſcribed, that if they be good, they hauehave their reward; but if they be euill, they vaniſh and come to naught. Matt. 15, 13.For euerie plant which my heauenlie father hath not planted, ſhall be plucked vp. Neither is it anie maruell, if good buildings doo ſtand firme; ſéeing the word of God abideth for euer. He that hath not builded well, may indéed be ſaued; neuertheleſſe by fire: bicauſe he ſhall perceiue that his doctrine is both confuted and condemned. He ſhall acknowledge, that he hath wrought in vaine; A ſimilitude.euen as he that eſcapeth through fires, whoſe garments are ſo burned, as yet he leapeth out naked. Some expound; So as it were by fire: bicauſe men are hardlie brought, that they can be caried awaie from their opinions: for all men imbrace and louelove their owne inuentions more than is méet. Howbeit, it is more ſincere to ſay, that in the examination of God, they ſhall hauehave experience of ſhame, ſadnes, trouble, and of an vnquiet conſcience. And vntounto this interpretation Ambroſe agréed. He muſt of neceſſitie be alwaies aſhamed, Ambroſe.that ſéeth himſelfe to hauehave defended a falſe matter in ſtéed of a truth. In this iudgement of God, the fault of doctrine is diſcouered, and foorthwith entereth great ſadnes and ſorrowe of repentance.

Chryſoſt.30 Chryſoſtome thought, that this fire perteined vntounto hell: but bicauſe he ſawe that to make againſt him, which is written; But he him ſelfe ſhall be ſaued as it were by fire, he interpreteth, that, To be ſaued, is nothing elſe, but To indure, not to be extinguiſhed, not to be turned into aſhes, or to be brought to naught: that this ill builder ſhall remaine as touching ſubſtance, but ſhall not (as he ſaith) be reſerued, vnleſſe it be vntounto puniſhment; that he may be burned with fire and euerlaſting flames. He was not ignorant, that this interpretation was ſomewh… …orced; and therefore he indeuoured to mitigate the ſame: and he ſhewed, that Paule with goodlie words did ſometime ſet foorth things, which otherwiſe are euill, and to be diſallowed; and againe, to call things excellent and praiſe-woorthie, by diſhonorable names. In the latter epiſtle to the Corinthians he ſaith, that We make all our cogitatiōs captiue: where, 2. Cor. 10, 5by the word [captiue] he calleth that perſuaſion, whereby men willinglie and of their owne accord, ſubmit themſelues vntounto faith. Alſo when he preacheth mortification of the fleſh, Col. 3, 5.and members that be vponupon the earth; certeinlie, by the word [mortification] he commendeth a thing allowed and perfect: whereas by nature we all flie from death. And on the other ſide, when he ſaith vntounto the Romans; Rom. 6, 11.Let not ſinne reigne in your mortall bodies: by the name of [reigne] he adoorneth tyrannie (a thing vndoubtedlie to be deteſted) with the name of a kingdome. So now he calleth the euerlaſting continuance in fire, and in the paines of hell, by the name of [Sauing]

But let Chryſoſtome defend this interpretation of his, as well as he can; Chryſoſtome interpretation confuted.it appéereth plainlie, that it can not ſtand, for two cauſes. For ſéeing all things be here taken allegoricallie, what néed he labour to prooue it true fire? Vnleſſe perhaps he will hauehave hell fire, to be an allegorie: which thing the receiued opinion in the church will not ſuffer. Further, where it is ſaid; The fire ſhall prooue euerie worke what it is: we muſt (as Auguſtine verie well aduiſeth) determine it to be that fire, the which as well the good as euill builders ſhall hauehave experience of. But I doo not thinke, that he would hauehave the good and holie men to be tormented in hell fire. And yet neuertheles hauehave the Gréeke Scholies brought this opinion of Chryſoſtome. The Greeke expoſitions. Eraſmus.And Eraſmus, a notable learned man, in his annotations ſaith, that It is a vaine thing to make mention in this place of purgatorie, ſéeing it is here ment farre otherwiſe. Surelie I doubt not, but that he himſelfe ſawe the ſame thing; that if purgatorie fire ſhould be gathered of this place, it ſhall be néedfull for that fire to be common, both vntounto the apoſtles, and vntounto all the ſaints; although they hauehave builded the church with ſincere and approoued doctrines. And I can not ſufficientlie woonder at them, which affirme, that this ſentence is vnderſtood of purgatorie, when as otherwiſe they defend the Popes pardons: and doo knowe, that ſome of them are ſo granted by the Pope, as a man may be abſolued from all puniſhment when he dieth; ſo that his ſoule (as they ſpeake) may foorthwith flie into heauen. How ſhall ſuch a one be tried in the fire of purgatorie?

Yea and Scotus ſaid, that There may be found an action or motion of charitie ſo abſolute and perfect, or (as he himſelfe ſpeaketh) of ſuch feruencie, that it can waſh awaie all puniſhments. Let the ſame man ſhew how this fire of purgatorie, which they would wreſt out of this place, can be common vntounto all men? Vnleſſe perhaps they will place the ſame in the aire, and will deuiſe, that all the ſaints, when they flie awaie vntounto heauen, paſſe through the fire. As it is ſpoken of one Alcuinus, that he inuented ſuch a tale; A deuiſe altogither feigned.namelie, that all ſaints, before they aſcend into heauen, paſſe through the fire of purgatorie. It ſéemeth alſo, that this ſhould not be vnſpoken of, that Paule after a ſort alludeth the ſaieng vntounto the words of Eſaie, in the firſt chapter, where it is ſaid; verſe. 31.And their ſtrength ſhall be as tow, and the maker of your idols as a ſparke of fire, & they both ſhall burne togither. The ſtrength of theſe men is euill doctrine, idolatrie I meane: the ſparke ſhall ſet the tow on fire, both ſhall be burned; namelie, the author of the doctrine, togither with the tow, with his opinions: bicauſe, euen thoſe things ſhall not abide, & the author himſelf ſhall be much afflicted. Paule alluded to the words of Eſaie.Neuertheleſſe, the ſentence of Paule is not all one with that of Eſaie, but (as I hauehave ſaid) he onelie alluded vntounto it.

In 1. Cor. 3, ver. 15. Luk. 16, 19. To the right.31 Laſtlie, they brought an argument out of Luke; concerning the rich man, which was tormented in the flames. But the ſame is ſaid of manie to be a parabolicall narration: of which mind Chryſoſtome is. But admit it be an hiſtorie in déed, how will it prooue that rich man to be in purgatorie? Séeing betwéene the boſome of Abraham, & that place where he was puniſhed, it is ſaid, that There was an exceeding great Chaos, ſo as from thence none might paſſe vntounto Abraham. An euident proofe that neither the praiers of the liuing, nor yet interceſſion of ſaints is auailable for ſoules in purgatorie.And it ſéemeth a wonder, how that rich man, ſéeing he was ſo greatlie afflicted, did not deſire to hauehave a yearelie memoriall, nor yet the praiers of them that were aliue. And ſéeing Abraham affirmeth, that he might neither be holpen by him, nor yet by Lazarus; how can the maſſing prieſt truſt, that he by his maſſes and praiers can releaſe the ſoules of them that be departed, from the paines of purgatorie? Vndoubtedlie, the wiſe virgins imparted not their oile vntounto the fooliſh: Matt. 25, 9,neither could Lazarus further the rich man. It had béene better, that they ſhould hauehave pondered in that place; They hauehave Moſes and the Prophets. Wherein it is ſhewed, that the diuine ſcriptures are ſufficient vntounto ſaluation. Men are not ſent either to the Fathers, or vntounto humane traditions.

To the ninth.As touching the holie citie, which is the ſocietie of the bleſſed, I confeſſe, that no vncleane thing muſt be let in vntounto the ſame: for they which die in the name of Chriſt, be waſhed with his bloud. Beſides this, there happened repentance, and looſing of the fleſh at the time of death: wherefore they ought no more to be counted vncleane, which are made partakers of eternall life. Neither will we denie, Phil. …, 10.but that In the name of Ieſus euerie knee muſt bow, both of things in heauen, To the 10.and of things in earth, and of things vnderunder the earth. But theſe words muſt not be vnderſtood touching the worſhipping of GOD: for it doth not onelie conſiſt herein, that knées ſhould bow, but it chieflie requireth ſpirituall affections and motions of the mind. It is ſpoken there concerning the ſouereigne power giuen vntounto Chriſt; by reaſon whereof, euerie creature both of heauen and earth, and of things vnderunder the earth, are put in ſubiection vnderunder him. Yea and the diuell, togither with the ſpirits of damned ſoules, are put vnderunder his féet, whether they will or no. And this doo the words that go before, ſufficientlie declare: for it is ſaid; God gaue him a name which is aboue euerie name, &c. Which words if thou wilt applie to the worſhipping of God, as though they, which worſhip God, may be in purgatorie; thou muſt of neceſſitie confeſſe, that the diuell alſo and damned ſpirits doo worſhip Chriſt. And of the ſame ſenſe is that thought to be, which is written in the Apocalypſe; namelie, that All creatures, Apoc. 5, 13. To the 11.which be in heauen, in the earth, in the ſea, and vnderunder the earth, celebrated the praiſes of God. All things doo praiſe God according to their kind: for they miniſter matter and occaſion of diuine praiſes. Otherwiſe thou wilt ſaie, that hils, mountains, trées, dragons, and other ſuch things doo trulie and properlie praiſe God.

32 Touching the Fathers, The greater number of fathers grant that there is a purgatorie, but affirme it not to be an article of the faith.what they hauehave iudged concerning this matter; I hauehave not what elſe to declare: but that the greater part of them are inclined to this opinion, that there is a purgatorie. But I remember not that I hauehave read among anie of them, that it is an article of the faith; in ſuch ſort, as he that otherwiſe ſhould thinke, maie not hauehave ſaluation. Neither muſt it ſtraitwaie be accounted as a thing neceſſarilie to be beléeued, whatſoeuer the Fathers hauehave ſaid. Heretiks called Millenarij.Otherwiſe let vsus ſubſcribe vntounto the Millenarij, among whom were Irenaeus, Victorinus, Papias, Lactantius, Methodius, and manie other notable men, and men of worthie memorie. Certeinlie, all men ſubſcribe not vntounto Ambroſe; Ambroſe & Auguſtine had their errors.when as in diuorſements he giueth leaue onelie vntounto the man to be maried againe. Neither will all men conſent vntounto Auguſtine; that infants, which die without baptiſme, are appointed to the puniſhment of hell: neither that the Euchariſt ſhould be giuen to thoſe infants. The Papiſts againſt Auguſtine.And our aduerſaries themſelues agrée not with Auguſtine, when as he ſaith; that All works of infidels be ſinnes: although it be a thing moſt true and moſt agréeable vntounto the word of God. Tertullian is withſtood; for holding, that the ſoule commeth *Ex traduce.by deriuation from one to another, albeit that Auguſtine is not much againſt the ſame.

The errors of Cyprian, Tertullian, Epiphanius, Ierom, and of others.They refuſe Cyprian, which held, that heretiks returning vntounto the church, ſhould be baptiſed againe. Neither will they allow of Epiphanius, when he ſaith againſt Arrius, that It is the tradition of the apoſtles, that ſixe daies before Eaſter they ſhould eate nothing but bread with ſalt. And the ſame father, in his Anchorato, interpreteth the ſaieng of Chriſt; The father is greater than I, Iohn. 14, 18.to be ſpoken as touching his diuine nature. Neither dooth he expound the ſame, to concerne the nature of man, as other men of right beléefe doo: for he will, by that kind of ſpéech, that the ſonne ſhould be vnderunder the father. And his opinion is, that Chriſt, when he praied in the garden, Matt. 26, 39.deſired not that thing, as though he would hauehave it ſo to be; but bicauſe he would deceiue the diuell, and prouoke him vntounto a particular conflict: as though Chriſt fained in that praier. And it is not to be allowed in Ierom, that he ſo ſmallie fauoured matrimonie; that in his writing againſt Iouinianus, he counted the mariage of two wiues, or the ſecond, or third mariage in the place of fornication. And Dionyſius, in his treatiſe De coeleſti hierarchia, when he ſheweth the maner of burieng the bodies of the faithfull, he ſaith, that the dead carcaſes ſhould be annointed: which at this daie none of our aduerſaries would doo. I ſpeake nothing of ſaint Benedict, Benedict commanded the Euchariſt to be giuen to a dead woman.that commanded the Euchariſt to be giuen vntounto the dead woman. And I ſhould want both ſpéech and time, if I would reckon vp all thoſe things that are found among the Fathers, which are neither to be receiued, nor yet at this daie would be admitted by them which ſpeake againſt vsus.

But while I repeat theſe things, I would not be accounted, as Cham the ſonne of Noah, which laughed at the diſcouerie of his fathers nakednes, That the errors of the fathers are not raſhlie to be defamed vnleſſe neceſſitie doo vrge.and brought his brothers to laugh at the ſame. I would gladlie hauehave ſaid nothing of theſe matters, but I am conſtrained by the importunitie of our aduerſaries, which perpetuallie crie out; The fathers, The fathers, The fathers: as though they would conſent to althings that the fathers hauehave ſpoken or doone. Whie doo they not rather vnderſtand and conſider, that they alſo were men, and that they erred ſometimes as men: for they did not alwaies build vponupon the foundation (that is Chriſt) ſiluer, gold, and pretious ſtones. No antiquitie of opinion can preſcribe againſt the truth.Neither ought anie antiquitie of opinion, or cuſtome, to preſcribe againſt the truth: for errors began in the church, euen in the time of Paule. And there is mention made by Paule of ill builders. And there wanted not ſome, which at the verie ſame time iudged that Baptiſme ſhould be admitted for the dead. 1. Co. 15, 2…And the ſupper of the Lord was handled among the Corinthians, with ſo great an abuſe, as the apoſtle was conſtrained to ſaie; 1. Co. 11, 20.This is not to eate the ſupper of the Lord. Cyprian. Cuſtome without reaſon is the mother of error.And Cyprian admoniſhed, that cuſtome without reaſon is the mother of error.

33 And this alſo is woont to be obiected againſt vsus; namelie, that the church hath alwaies praied for the dead, which in verie déed I denie not: but I affirme, that for the dooing thereof, it hath neither authoritie out of the word of God, nor yet anie example that can be taken out of the holie ſcriptures. Men are eaſilie perſuaded, being mooued through a certeine naturall charitie and louelove that they beare towards the dead, We muſt beware that our affection towards the dead, be not againſt faith and godlineſſe.ſo as they wiſh well vntounto them, and breake out into ſome praiers for them. But we muſt beware, that this vehementer kind of affection, be not againſt faith and iuſt godlineſſe. And there may be an other cauſe beſides purgatorie, whie praiers ſhould be made in the church for them that be dead: for they would not hauehave the name and memorie of them that were departed, to be ſoone forgotten; but they indeuored to preſerue the ſame among the faithfull; ſo long as was poſſible. Further, thoſe praiers tended to this end, that they would giuegive thanks vntounto God, who had called vntounto him thoſe that were departed out of this miſerable life. Ambroſe.Wherefore Ambroſe in his funerall praiers made at the death of Theodoſius, and at the death of Valentinianus, two emperours, reioiſeth for their ſakes, that they had alreadie obteined eternall felicitie; bicauſe they alreadie reigned with Chriſt: and yet neuertheleſſe he added praiers, that God would grant them the deſired reſt. The which ſaiengs ſéeme to diſagrée in themſelues, vnleſſe thou vnderſtand them as we hauehave now declared.

Further, the church thought good to exerciſe hir office towards the dead, as if ſo be they had yet liued; notwithſtanding indéed it conſidered, that they had alreadie receiued that which it praied for. Iohn. 11, 41.For Chriſt alſo praied for the reſurrection of Lazarus, the which neuertheles he doubted not, but that he had obteined euen before he made his praier: and therefore he ſaid, that hée praied for their ſakes that ſtood by. The prelate, in making praiers for them that were departed, was ſéene to inſtruct and teach the people, what good things he which died had receiued; thoſe things (I meane) which they had heard the church to wiſh for. Theſe words are taken out of Dionyſius, in his treatiſe of Eccleſiaſticall gouernement. Dionyſius. Epiphanius.Alſo Epiphanius added another reaſon againſt Arrius; namelie, that that thing which is perfect ſhould be diſtinguiſhed from other things. Vndoubtedlie, Chriſt is ſo perfect and abſolute, as it ſhall not be méet to praie for him. But others, although they be holie, when they be compared with him, be vnperfect; and therefore it is not vnfit for their ſtate to hauehave praiers to be powred out for them. Wherefore the ancient fathers praied both for martyrs and for ſaints.

This cauſe hauehave I rehearſed out of Epiphanius; not that I doo thinke the ſame to be true (for the praiers, which the ancient fathers made for patriarks, prophets, apoſtles, and martyrs, were thanks-giuing:) but that it may be vnderſtood, that there cannot be one cauſe onelie aſſigned, why the church praied for the dead. And ſéeing there may be manie & ſundrie cauſes appointed, they deale not Logiklie, who would obtrude onelie one cauſe vntounto vsus; namelie, to the intent that the ſoules of them that be departed, ſhould be eaſed in purgatorie. But they make much adoo, that the church expreſſelie praied for the dead, that they might be ſuccoured, and be in better caſe. Indéed I knowe, that manie of the fathers doo admit this cauſe alſo: but it is vncerteine, The church in ancient time praied that the dead might be deliuered from hell.whether the church began firſt for that cauſe to praie for the dead. Naie rather, if thou wilt behold the forms of the moſt ancient praiers in the church, thou ſhalt perceiue, that it praied; that the ſoules departed might be deliuered from hell-fire, from eternall death, and from hell, where there is no redemption.

34 Laſtlie, I néed not bring manie things to defend the iuſtice of God; which our aduerſaries ſaie that we aboliſh, by taking awaie of purgatorie: ſéeing for them which ſléepe in the Lord, Chriſt ſuffered puniſhments enow: and what good works and righteouſneſſe was wanting vntounto them, is added by the death and merits of Chriſt. Further, there is repentance, the which hath infinite ſorrowes ioined therewith; eſpeciallie, when we conuert vntounto Chriſt from our hart: as we are to beléeue of them, which wreſtle at the laſt houre, and labour to breake foorth vntounto ſaluation. Then commeth death, whereby when the fleſh is diſſolued, the infirmities alſo and corruptions of the ſame doo periſh. And bréeflie, our righteouſnes muſt not be meaſured by our works; neither muſt the iuſtice of God be weighed by mans authoritie: for the Lord ſaith; Eſaie. 55, 9.Looke how much the heauen is diſtant from the earth, ſo much are my waies from your waies, Matt. 20, 15.&c. Is thine eie euill, bicauſe I am good? And for the remoouing of purgatorie theſe things may ſuffice.

Common Places, Part 3 · Chapter 9

p. 227The ninth Chapter. Wherein is treated and diſcourſed of workes of Supererogation, of Purgatotorie, and of other papiſticall corruptions.

Of Purgatorie, the Papiſticall fire.

The ninth Chapter. Wherein is treated and diſcourſed of workes of Supererogation, of Purgatotorie, and of other papiſticall corruptions.