The Waters of Shiloh to Quench the Fire of Purgatory, Chapter 2
CAP. 2. That the holy ſcripture is a ſufficient iudge for this question, as alſo for all other cō troverſies concerning faith: and that therein is no mention of Purgatory, or of any Indulgence whereby to releaſe ſoules out of the torment thereof.
to a iudge that beareth them ſo ſmal favour, they many times giuegive it ſome gird. Thus ſaith the Auctor of the fire of Helie. Pag. 61.Albeit there bee no mention of Purgatory in the Scripture, yet cannot Du Moulins concluſion bee but bad, in ſaying there is no Purgatory. And here he raketh togither a number of things, which (ſaith he) are not in the holy Scripture. Yea ſo preſumptuous is our Franciſcans ignorance, as to ſay that throughout the old Teſtament there is not one expreſſe word of the immortalitie of the ſoule.Pag. 16. In this regard it is requiſite that before we proceed any farther we trie theſe Doctors in this caſe to the quicke, and defend the perfection of the holy Scripture. Amid the corruptions of the world, wee hauehave yet this honor, that we be the advocates of Gods cauſe, and of the worthineſſe of his word. Which as S. Paul, 2. Tim. 3. ſaith, is able to inſtruct vsus and to make vsus wiſe to ſalvatiō: Initio lib. 2. adverſus Gentes.which alſo (ſaith Athanaſius) abundantly ſuffiſeth to inſtruct vsus in all duplicate page duplicate page duplicate page duplicate page truth. Wherein, as ſaith Chryſoſtome vponupon the ſecond Chapter of the 2. to the Theſſalonians, is cleerly cōtained al that is neceſſary. For was it poſſible that aforetime the fiue books of Moſes were ſufficient to inſtruct the Church to ſalvation, & that now the ſame fiue bookes, together with the Prophets, Evangeliſts and Apoſtles cannot ſuffice? hath God forbiddē to adde or diminiſh to the bookes of Moſes, Deut. 4.1.and nowe that both in the old and new Teſtament we hauehave much larger inſtruction, ſhal it be tollerable to adde an vnwritten word. Other Canonicall bookes? Other articles of faith? Jf the Goſpell be ſufficient to ſaue vsus, who ſhal be ſo bold as to ſay that the new Teſtament doth containe but part of the Goſpel? To alleadge either the tiranny of cuſtome, or the antiquity of a traditiō, without the word of God, what is it but to alleadge the antiquitie of Error: and to arme both Iewes & Gentils with the like reaſons? cōſidering that vntruth is very ancient yea it hath beene even from the beginning: alſo that againſt the truth no preſcription of time may take place.
To ioine therfore to the holy ſcriptures an vnwritten word, and to make the traditions of the Romiſh Church equal with the bookes of the olde and new Teſtamēt, is a great diſparagemēt to the Maieſtie of the holy Scripture: It is as much as to do that which expreſly is forbiddē in the law of Moſes, that is to plow with an oxe and an aſſe: to yoake togither things very vnequall: to make man equall with God, and the lead of the Popes Buls with the pure ſteele of the ſpiritual ſword of the Goſpel. True it is that they tearme theſe Traditions the word of God and traditions of the Apoſtles: but they ſhewe not when or to whom God did firſt inſpire them. They deliver vntounto vsus the Canon of the Maſſe for an Apoſtolical tradition, wherein nevertheleſſe they name ſome perſons that lived three hū dred yeares after the Apoſtles time. Thus the Indulgences: the forgiuneſſe of all ſins at the end of every 25. yeares. The communion vnderunder one kinde: The fetching of ſouls out of Purgatory by Popiſh Indulgences: The prohibiting of the lay people from reading of the holy Scriptures: The cuſtome to pray in a tongue vnknown even to him that praieth: The feaſt of God; The Elevation and walking of their conſecrated cake vp and downe: The hallowed Graines and Medals: The fraternity of S. Frances Corde loaden with ſo manie pardons and priviledges and ſuch like traſh,Can. ſatis Diſt. 96. & Gloſſ. Clem. cum inter. Sacr. Cerem. ſect 7. cap. 6. ſedes Dei ſedes Apoſtolica. The laſt Councell of Lateran ſeſſ. 9. Divinae Maieſtatis tuae conſpectus. which them ſelues do confeſſe were brought in long ſince the Apoſtles time; ſhal by this reckoning be holden for the word of God and the Tradions of the Apoſtles: And that with good reaſon, ſith the Pope aſſumeth to himſelfe the name of God and his holineſſe: The divine Maieſtie: and in infinite places in his Cannons The Spouſe of the Church: yea, as ſaith Bellarmine de Pontif. Rom. lib. 1-cap. 9. etiam Chriſto ſecluſo evē Jeſus Chriſt excluded or ſet aſide. Sith that likewiſe the Pope tearmeth office Apoſtolat, all his furniture Apoſtolicall, as his chamber, his letters, his chaire: his cloake: his Pallace. And vnleſſe God take pitty vponupon vsus, they will ſhortly call his hoſe and points Apoſtolicall. Now that in all this the drift of our Maſters tendeth only to ſhunne the holy ſcriptures which condemne them, it appeareth in theſe words: The vnwritten word. For what is the vnwritten word but a Chimera in the aire: an imperceptible Idea? For where can we finde this vnwritten word? If we muſt ſeeke it (as they ſay) at the mouth of the vniverſall Church, when ſhal I hauehave gathered together the vniverſall Church to inſtruct me? Or if the people muſt hauehave recourſe to their Curat, how ſhal they know whether their Curate agreeth with the vniverſall Church? What ſide ſhall we take where the doctors do diſagree? As do now theſe three doctors, who are growne to cenſure and in their pulpits to diſclaime one of thē ▪
Or if one bee borne in an hereticall Church: or betweene two Churches grounded vponupon contrary Traditions, as betweene the Greeke and the Romain? But if wee muſt ſeeke this vnwritten word of God in the bookes of ancient doctors, then it is written: and albeit theſe bookes be ſubiect to errour, yet the Traditions of the Romiſh Church as the afore named and Purgatory are not there to be found, as hereafter we ſhall proue.
Moreover in as much as they would make vsus beleeue that the Pope hath ſuch letters of credence, that wee muſt therefore do all that he commandeth, and beleeue all that he liſt to perſwade vsus, albeit this bee not found in the holie ſcripture, yet whē the church of Rome hath neede of Reformation in capite & membris: [as it is the ancient cōplaint] what meanes is there to proceed, conſidering that he that is to bee reformed is the maker of the lawes, & ſoveraigne Iudge in all matters of Religion, & conſequently in his owne cauſe? God forbid that man ſhould bee iudge over the cauſe of God: or that all the Popes inventions for the advācing of their Empire, ſhould be holden for the word of God, and the rule of our faith. But let vsus here the productiōs of theſe doctors & all thoſe things that they ſay are not cōtained in the Scripturs. Our obſervā tin Moncke ſhall march formoſt and hauehave the firſt place. He ſaith that thorough out all the old Teſtament there is not one expreſſe worde concerning the Immortalitie of the ſoule. Admit it were ſo: yet what intereſt had he to ſearch out the defects of the holy ſcripture? But had he ſought wel, he might hauehave found theſe wordes in the laſt of Daniell. Dan. 12.2.Many of them that ſleepe in the dust of the earth ſhall awake, ſome to everlaſting life, and ſome to ſhame & contempt. What can bee ſpoken more expreſly? And in the 12. of Eccleſiaſtes, v. 7. And duſt returne to the earth as it was, and the ſpirit returne to God that gaue it. And in the 23. of Numbers, Balaam deſireth to die the death of the righteous. An evident proofe that he held their death to be bleſſed. But were this frier Minor as well acquainted with the holy Scriptures as he is with the rule of S. Frances, he would never hauehave vttered a ſpeech ſo impertinent and ful of impietie: for the which hee deſerveth to change his order, and from the Obſervantine fryerie to be ſent to the ignorant friers.
The auctor of the fire of Helie broaceth it much deeper, he demādeth how by the holy ſcriptures wee canne proue this propoſition, That the holy Scripture containeth all that we ought to beleeue. But this is not our ſaying: for we may and ought to beleeue many things that are not contained in the holy Scripture. In ſuch maner do we beleeue that Romulus with a troope of theeues built Rome:Stella. Platina. The booke of Indulgē ces printed at Rome. wee beleeue the hiſtory of Pope Io…e, as a hiſtory advowed by many auctors, both friends and ſervants to the Popes, and of whom there yet remaine manie traces and cauſes of remembrance: wee beleeue that Alexander. 3. did ſet his foot vponupon the throat of Fredericke Barberoſſa, Volateran. Sabellicus. Martianus Polonus.vponupon the ſtaires of S. Markes Church at Venice, where this his ſo heroical exploit is to this day repreſented: we beleeue thoſe hiſtories that recorde howe the Emperour Henrie the 7. was poyſoned in their conſecrated cake:Their God poiſoned. with a thouſand ſuch like hiſtories, both old and newe, whereof the ſcripture never made mentiō. Only we ſay that the holy ſcriptures doe containe all documents and inſtructions neceſſary to ſalvation: This doe we ſay with. S. Paul, who in the 2. to Tim. cap. 3. v. 15. ſaith It is able to make vsus wiſe to ſalvation: what more can we demand? The ſame Apoſtle, 1. Cor. 4, 6. teacheth vsus Not to preſume aboue that which is written: & toward the end of the new Teſtament we find theſe words. I proteſt vntounto every one that heareth the Prophecie of this booke, that if any man ſhal adde vntounto theſe things, God ſhal adde vntounto him the plagues that are written in this booke, whereto our adverſaries can frame no other reply,Conſilium foro Iulii. but that this curſe extendeth no farther but to the booke of the Revelation. Yet doth the councell of Triuly bridle them in theſe words, The proteſtation of the Apoſtle Iohn in the Revelation, vnderunder the title of one booke hath relation to the whole courſe of both the Teſtaments, ſaying, if any man adde, &c.
Againe, he challengeth me to proue by the holy Scriptures theſe 8 things, which vnderhand he ſuppoſeth to bee neceſſary to ſalvation.In the Index Biblicus printed at Anwerp by Plantin 1588. p. 5. 1. The baptiſme of young children: which nevertheleſſe is proved by the Ieſuits and Doctors of the Vniverſitie of Lovaine, alſo by the Catechiſme of the Councell of Trent, & by many paſſages of the holy Scripture. Thus this Doctor oppoſeth himſelfe againſt a corporation of Romiſh Doctors, an Vniverſity, and the Councell of Trent. 2. The not reiterating of baptiſme againſt the Anabaptiſts: which is the ſame with the baptiſme of young children: for the Anabaptiſts doe rebaptiſe thoſe whom we hauehave baptiſed: as holding baptiſme in infancie to bee no baptiſme. 3. Rom. 8.9.11. Ioh. 14 26. & 16.14.The proceeding of the holy Ghoſt: which is proved by the places where he is called the ſpirit of God and the ſpirit of Chriſt: and the comforter whom the father ſendeth in the name of the ſonne: which taketh of the ſonne &c. 4. The conſubſtantialitie of the father and of the ſonne. Which is proued in this. That the ſonne is God, Ioh. 1.1. Even our great God, Tit. 2, 13. conſequently one God with the father, for there is but one God. 1. Cor. 8.6. and being one ſelfe God, they are by conſequence one ſelfe ſubſtance. Wee hauehave alſo S. Iohn in his firſt Epiſtle cap. 5. who ſaith thus. There be three that bear record in heauen: the Father, the Word, and the holy Ghoſt, and theſe three are one. 5. He would hauehave ſaid Anti-dicomarianites, or Heluidians.The perpetuall virginitie of the Virgin Mary againſt the Anti marianites: but this is no point neceſſary to ſalvation: The ſeemelineſſe, rather then any neceſſitie induceth vsus to beleeue it. 6. The tranſlation of the Sabaoth to the Sonday. An article not neceſſary to ſalvation:Apoc 1 I was raviſhed in ſpirit vponupon a ſonday. yet doe we ſee by the Revel. 1.10. and by the 1. Cor. 16.1. and by the Act. 20.7. that this Inſtitution was made in the time of the Apoſtles. 7. The celebration of the feast of Eaſter againſt the Quarto Decimanis. Which alſo is of no greater importance to ſalvation: witneſſe the cenſure and reprimendum ſent by Ireneus to Victor Biſhop of Rome, who skirmiſhed fiercly in that quarrell. This Epiſtle of Ireneus is extant in the Eccleſiaſticall hiſtorie of Euſebius, lib. 5. cap: 23.8. That there are but three perſons in the Trinitie a matter which neither the holy Scripture, nor any mā that ever had any one drop of common ſenſe did ever ſtudie to perſwade: for in a dualitie there can be but two, in a Trinitie three. 9. Laſtly he bringeth in The waſhing of the Apoſtle's feet, which (ſaith hee) wee cannot proue to be no ſacrament, & therevpon hee great lights: De Maiorit. & obed. tit. 33. Can. Solita quanta inter ſolem & lunam, tanta inter Pontif. & Reges differentia. Ariſt. Phiſ. li. 4. cap. 4.the greater is the Pope and the leſſer is the Emperor, and kings as ſaith Pope Innocent the 3. Theſe our Maſters, I ſay, ſo full of their ſubtilties and invention in their explications, which according to the doctrine of A…axagor as doe draw all things out of al things, could they not aſwell proue theſe eight points by the ſcripture, as we with all our doltiſhneſſe, hauehave foūd them out without any difficultie? But the truth is that it was no want of invē tiō in them, but lack of good meaning. And theſe defects in the Scriptures doe they ſeek out, the rather that we might not thinke much, that in the Scriptures there is no ſpeech of painting of the Trinitie: of worſhipping of Images: of fetching ſoules out of Purgatory by Popiſh Indulgences: of their Paſtors abſtinence from marriage: of th… … …ctions of meats: to be brief … their traditions: In theſe conſi…ns it ſtā deth them vponupon to ab… authori… of the Scriptures, … accuſ… … duplicate page duplicate page duplicate page duplicate page of imperfection. Yet is it their ſur… courſe to prohibit the people from re… ding of them, and from learning any thing but at their mouthes who hauehave moſt intereſt in the ſuppreſſing of thē and doe reape moſt commodity of the peoples ignorance. I could therefore wiſh that the auctors of theſe torrents, fires and furnaiſes, would lay their hā … to their conſciences (if they cā find any) and vponupon their doctorall faith tell vsus whether this vnwritten words & theſe letters of credence be not a means prepared by the Pope, thereby to forg… new articles for his commodity? A ſecret corner wherein to coine falſe mony, and to clip the word of God? The… conſciences muſt ſay yes; they are ove… wiſe to be ignorant thereof: but worldly reaſons carry them away: in ſom… hope of gaine: in ſome feare, and in ſome worldly deviſes doe ſpeake lowder, and hauehave greater voice in the Chapter houſe, then conſcience.
In as much therefore as the word …f God contained in the old and newe …eſtament, is the only and ſufficiēt rule …f our faith, and that Purgatory (if wee …eleeue our adverſaries) is to bee belee…ed as an article of our faith, & that vn…er paine of damnation; it is ſtrange …hat God in the old Teſtament, having …rdained ſacrifices, & expiations for al …orts of ſinnes and pollutions, even to …he Leproſie: to the bloody flixe, …nd to the touching of any dead …ody, &c. did never ordaine any expi…tion, ſacrifice, ſatisfaction or pray…r for the ſoules that were in Purgatorie. The ancient Patriarkes & good …ervants of God, Abraham, Iſaac, Iacob, …oſeph, Moſes, Aaron, Ioſua, Samuell, or David, never deſired after their deathes …o be prayed for, neither did themſelues pray for any that was dead, that God would vouchſafe to bring them out of Purgatory. True it is that they bewai…ed their dead: but among al their mournings, weepings, faſtings, and lamentations, wee find no path to purgatory, neither any one prayer to fetch the ſoules of the deceaſed out of Purgatory: and indeed ſuch lamentations and faſtings, were made even for the wicked, & ſuch as died in Gods diſpleaſure: As for Saul, to whom it was ſaid by the Pithoneſſe not many houres before his death, that God was againſt him, who alſo died ſoone after his conſultation with the witch: David likewiſe bewailed Abſalon, who died in rebellion and treaſon againſt his owne father: yet for ſuch [ſaith the Church of Rome] wee muſt not pray. How grievous were the teares vponupon the death of Iacob and Moſes, who as holy and rare lights of the Church, could never bee confined into Purgatory? The high Prieſt of the Law never granted Indulgences, neither made any interceſſion to abridge this ſo ſcalding a puniſhment: neither did they that died make any foundations of ſervices,Pag. 16.18. or ſacrifices to redeem their ſoules out of this fire. Here doth our frier ſeeke a ſtarting hole, but the clef… is to ſtraight for him to creep through. He complaineth that In liew of ſeeking the true light in the law of Grace, that is to ſay, the Goſpell, we looke for it in the darke and obſcure law of Moſes. To ſpeak plainly, he refuſeth the old Teſtament, as an incompetent Iudge, for the darkeneſſe thereof. But to this obiection, wee doe anſwer, that indeed the prophecies of things to come, and the ceremonies of the old Teſtament, are not ſo cleere & eaſie as the Goſpel yet are Gods Commandements therein laid down in plain and open tearmes. Wee therefore demand what commandement of God he can find throughout the old Teſtamēt, wherein it is commanded to pray for the dead, or to offer any ſacrifice for them, either among them to diſtribute the ſuperabundant merits and ſatisfactions of holy men deceaſed as Abraham or Moſes, to helpe them out of Purgatory? Here our adverſaries are at a ſtand and bite the bit: for were there any cō mandement that might bear wreaſting to that ſence, they that can ſo cunningly rack the Scriptures to their purpoſes would no doubt hauehave produced it. Here doth our Frier frie in his greace, & would faine ſhift it of with blaſphemies, as they that are beſet with fires would gladly leap out at the windows. He doth no longer accuſe the olde Teſtament of obſcuritie, but of omiſſion and impection. How many things (ſaith he) hath God left vnmentioned in the olde Teſtament, Pag. 16.to the end, to take from the people all occaſion of Idolatry? and yet are neceſſarie to ſaluation? As invocation of the Trinitie: Pag. 18.the immortalitie of the ſoule, &c Againe he ſaith, vnderunder the law prayers for the dead were not ſo frequēt & publike, leaſt they ſhould giuegive the Iewes occaſiō with the Gentils, to thinke that they ought to ſacrifice to the infernall powers. Secondly, that in regard that before the redemption of man kind the eſtate of the deceaſed, was not ſo well knowne, as after that our Saviour Ieſus Chriſt deſcended into hell. And thirdly, becauſe they had not ſo good means to relieue the dead, as they had after that the merits of the death and paſsion of our Lord were committed into the hands of the Church to apply them: So many wordes ſo many monſters and blaſphemies.
Firſt in that hee denieth that in the old Teſtament there is any mention of the Immortality of the ſoule, wee hauehave before heard the depoſitions of Daniell, Salomon, and the Prophet Balaam prophecying. Let vsus hereto adioine the taking vp of Enoch and Elias into heaven, proofes of their immortality. The wordes of Iacob on his death bed, Lord I hauehave waited for thy ſalvation: Gen. 49.18 Iob. 18.26.The hope of Iob who aſſured himſelfe that after his skinne ſhould be conſumed he ſhould yet ſee God in his fleſh. The words of God himſelfe, who ſaith, I am the God of Abraham, the God of Iſaac, Mat. 22.32.and the God of Iacob: God is not God of the dead [ſaith Jeſus Chriſt] but of the liuing. The only name of Religion importeth the Immortality of the ſoule: which being taken away, what is Religion but an intollerable yoake: a ſcrupelous feare, a ſuperfluous labour? If in this life only (ſaith S. Paul) we hauehave hope in Chriſt, wee are of all men the moſt miſerable: 1. Cor. 17.19.& what was the old Teſtament but the Religiō of Gods people? It doth therefore preſuppoſe and as it were in the forehead beare written this title. The Immortality of the ſoule. As for Invocation of the Trinity, it is commanded in the old Teſtament: for there we are commaunded to call vponupon God, and he that calleth vponupon God, calleth vponupon the Trinitie.
But what ſhall we ſay to the diſcretion of our Moncke, who maketh God marveilous provident, in that he would not ſpeake of the Immortalitie of the ſoule, ſo to take from the Jewes all occaſion of Idolatry: alas poore man! God cureth not one evill by an other, much leſſe a ſmaller evill by a greater: Idolatry by Atheiſme: or ſuperſtition by Irreligion the mother of all exceſſe. As if it ſhould be forbidden to ſpeak of God, either good or evill, for feare of blaſpheming him: or as if a man ſhould cut of his head for ſaving the wearing of a cap. What diſcretion! to looſe the principall for ſaving of the dependant? To ſell the horſe for ſaving of the hay? God provideth not againſt evils in ſuch manner as the Popes: who will [ſaie they] prevent hereſies by prohibiting the vſe of Gods word: the diminiſhing of Eccleſiaſticall profits by prohibiting marriage of the Cleargie,Diſt. 18 Can Sirac vxor & filii per quos Eccleſiaſt ſolet periclitari ſubſtantia. contrarie to the doctrine of S. Paul. 1. Tim. 3.2. howbeit if God followed this precept of diſcretion in the old Teſtament, why did he alter his mind in the new? where with too much ſimplicity [if we beleue this Moncke] he doth in every place inculcate Eternall life? Are men ſince the daies of Jeſus Chriſt leſſe bent to Idolatry? Nay which is more, The opinion of the death of the ſoule & Idolatry do for the moſt part follow each other, & between them there is a fraternity. The heathen that had little or no hope of eternal life were Idolaters: did not Pope Iohn 24. celebrating his Maſſe kneele to the bread, yet did he beleeue that the ſouls of men died, as the ſouls of beaſts: for which ſmall ſin togither with 54. others,Conſil Conſt. Seſſ. 11. the Councell of Conſtance in their eleventh ſeſſion condemned him.
That which enſueth is ferial & ſmelleth of the friery. He yeeldeth an other reaſon why in the old Teſtament prayers and ſacrifices for the deade were ſo vnfrequented. It was (ſaith he) becauſe before the redemption of mankinde ehe estate of the dead was not ſo well knowne, as after that Chriſt deſcended into Hell. He doth therefore preſuppoſe that Jeſus Chriſt when he came from hell, brought aſſured news: as if that Jeſus Chriſt before his death knew not the ſtate of the dead as well as after his reſurrection: or els that either he would not, or could not inſtruct his diſciples of the eſtate of the dead as wel before his death, as after. But now I pray you what be the news that Jeſus Chriſt brought? vndoubtedly even the ſame that the golden legend and the booke of the life and death of Jeſus Chriſt do report: how he came to hel gates and the good thiefe Dinas carying a Croſſe before him: how hee made the gates to be opened: how hee beat and hampered the Divels: how he entertained the fathers whom he foūd in this Limbo with goodly diſcourſes, & a thouſande ſuch Iolly gallant hiſtories after the imitation of the Romanes, all which the Evangeliſts had forgotten: for either of theſe, or of any other news that ever Jeſus Chriſt brought out of Limbo, out of Purgatory or out of Hell we finde not one ſillable in all the newe Teſtament. The ſouldier raiſed again of whom S. Gregory Dialogue 4. cap. 36. doth make mention, and one Nicholas mentioned in the legend of S. Patricke who by a Caue that he found in Ireland, entred into Purgatory, at their returne related his things as they had ſeen below, more exactly: As that they had ſeen mē fryed in frying pans: others fluttering about the chimnies like ſmall flames: a bridge of yce of two fingers broad, vnderunder the which ran a torrent of fire, and over this bridge muſt they paſſe that were to enter into Paradice. Thus grew the world very skilfull and a good boy: but to the detriment of the purity and ſimplicity of the Goſpell. Laſtly he ſaith that VnderUnder the olde Teſtament they had no ſuch meanes to releeue the dead, as they had after that the merites of Ieſus Chriſt were committed into the handes of the Church to apply them. Theſe are three principles forged in the Vatican to vnderprop the Popes greatnes & to bring in the traffique for ſoules: firſt that the dead could not bee ſo well relieved before the cōming of Jeſus Chriſt as now they are Secondly, that the merits of Jeſus Chriſt are nowe in the Churches hands to apply thē. Thirdly that theſe merits of the death and paſſion of Ieſus Chriſt were never paſſed over to the Church vntill ſince the comming of Ieſus Chriſt, ſince which time the dead hauehave beene the better relieved. And this is to bee noted, that by the Church we are to vnderſtand the Pope, who taketh vponupon him to be the Guardian and treaſury of this treaſure of the Church, where he ſhutteth vp the merits and ſupererogatorie ſatisfactions both of Ieſus Chriſt and of the Saints & Monks. And this we cannot finde very ſtrange:Diſt. 95. cauſa ſatis. and in the laſt councel of Lateran, ſeſſ. 9. Extrav. De facund. Eccl. Can. quoniā. for having aſſumed to himſelfe the name of God, & of the divine Maieſty: and the name of Jeſus Chriſt, and tearming himſelf the Spouſe of the church, it is no great matter for him to take the name of the Spouſe of Jeſus alſo. Let vsus now therfore proceed to the examination of theſe three principles.
For the firſt. That the dead could not bee ſo well relieved before the comming of Ieſus Chriſt as ſince: I demande whether he ſpeaketh of the reliefe of man, or of the reliefe of God. To ſay that God hath now better meanes to relieue the dead then he had before is Blaſphemy. His power and goodneſſe are ever infinite and without encreaſe, and craue no helpe of any new means: but if he ſpeak of the reliefe of man, I aske him who imparted to them now thoſe meanes that their forefathers had not? The Monke no doubt wil ſay that God gaue them to them: thē belike God had thē. If he had then I ſuppoſe he would then hauehave beſtowed them as wel as men do in theſe daies: whereof it muſt follow that the faithfull that liued before Ieſus Chriſt, might by praiers and ſacrifices hauehave entreated God to employ thoſe means which ſince he hath committed into hands the of men. Wherefore did they not? Wherefore was there in the law no ſacrifice for the dead? Nor no publike ſervice inſtituted by God? Thus doth this difficulty ſtill remaine vnreſolved.
The ſecond principle is, That the merits of Ieſus Chriſt were cōmitted into the hands of the Church to apply them. 1. Tim. 2.6.A doctrine as farre repugnant from the goſpell, as helping to the Popes commodity. For by the ſcripture it plainely appeareth, That Ieſus Chriſt offered himſelfe … ranſome to God for vsus to whom wee were endebted and enthralled to eternall paine and empriſonment. This ranſome then did God receiue at his ſonnes hands: If he receiued it, when did he againe diſpoſſeſſe himſelfe of it, to paſſe it over into the Popes hands? May it be lawful for vsus in a matter of ſuch importance, which concerneth the participation in the merites of Jeſus Chriſt, to ſpeake without the authority of the worde of God. Againe, what prodigious dealing is this: that a creditor having received of his debtors ſurety the ranſome for many priſoners, ſhoulde deliver the ſame over into the handes of ſome one of his priſoners, to apply it to the reſt? It is a matter not only without example, but even beſides all reaſon. All men do know that in ſuch a caſe it is enough that the creditor or detainer receiue the ranſome, and that the debter or priſoner reape and enioy the benefit. God hath for me receaved the full ranſom by the hands of my ſurety & redeeme… Ieſus Chriſt: God then hath it with himſelfe, therefore will I go neither to the Pope nor to any other to entreat them to diſtribute it to me, but will rely onlie vponupon Ieſus Chriſt and will truſt to his death, and in acknowledgement of ſo great a favour, will conſecrate my life to his ſervice. The paſtors are ſet over vsus to preach this benefit to the penitent ſinner, & to let him vnderſtād that he is reconciled to God: alſo that whoſoever beleeveth in Ieſus Chriſt, ſhal through his name obtaine remiſſion of his ſinnes.Act. 10.43. If our frier ſhall yet invent any reaſon to proue it to bee neceſſarie that the Pope or his Prelates ſhould be the treaſurers and diſpenſers of the merits of Ieſus Chriſt, he ſhal but skirmiſh with him ſelfe: for he ſhal find the ſame neceſſities before the comming of Ieſus Chriſt: conſidering that both quick and dead in that age ſtoode in no leſſe neceſſity of Gods graces then they that liue in theſe daies. Againe if the Pope hauehave in his treaſury the merits of Ieſus Chriſt & his Saints, to diſtribute them to others, how commeth it that he taketh none to himſelfe? Or why doth he not keepe for himſelfe ſo many as may ſerue to keepe him out of Purgatorie? How is it that after his death they ſaie ſo many Maſſes for his ſoule? Muſt ſillie Prieſts by their Maſſes and ſuffrages apply & beſtow the merits of Ieſus Chriſt and his Saints vponupon him who diſtributing them to others, yea even ſo farre forth as to graunt to ſome one an hundred thouſand yeare: of plenary pardō, could not reſerue enough for himſelfe, albeit [if we liſt to beleeue him] himſelf continually carryed the keies of this treaſure even to his laſt gaſpe? Where note withall that if the diſtributing and applying of the merits of Ieſus Chriſt to the faithfull, be a part of the Paſtors charge, it followeth that the dead hauehave no part in this the Popes liberality, conſidering that he is no longer their paſtor. Now let the reader iudge whether this gay principle be not a buttereſſe or prop to ſupport tiranny: that the people may thinke that they cannot participate in the merits of Ieſus Chriſt, but by the hands of the Pope, or of ſuch as he doth authorize therevnto.
The third principle is the worſt, and as it were vponupon the higheſt ſtep of impietie: and therefore it is our dutie to caſt it downe headlong. The merits of Ieſus Chriſt (ſaith hee) were not in the hands of the Church vnderunder the old Teſtament, as now they are, and therefore there were not ſo good meanes to relieue the dead. But here we wil ſet down another principle, gathered out of the word of God. That is, that the merits of Ieſus Chriſt were of power ſufficient to ſaue the faithfull even from the beginning of the world, as ſaith St. Paule, 2. Cor. 5.19. God was in Chriſt and reconciled the world to himſelf, not imputing their ſinnes vntounto them. Therefore in the Revelation is he called, The Lambe ſlaine from the beginning of the world. This merite was then with God and ful of efficacy, before the comming of Ieſus Chriſt in the fleſh. Let vsus then by this rule examine our Doctors principle. Before the comming of Ieſus Chriſt in the fleſh, the merit of Ieſus Chriſt was with God: not in the hands of the Church. Then [ſaith this Doctor] the dead had the leſſe helpe: but ſince the Pope and his Prelats had theſe merits in their hands, the dead hauehave beene much better relieved, the merits therfore of Ieſus Chriſt are in better hands and more liberall. Is it becauſe God is not ſo well affected to the dead as the Pope? Or becauſe the Pope is more liberal of anothers goods then the true owner? O ſpirit of Satan! O dulneſſe of man! O patience of God! And ſhall not God revenge ſuch abominable prophanation of his glory? Or ſuch evident corruption of his worde? Let vsus lament & confeſſe that our ſins hauehave deſerued a greater blindneſſe. Yet in the meane time we muſt not forget that our adverſaries doe commit the merits of Jeſus Chriſt into the Popes hand, that he may apply them both to the quicke and to the dead: & that they ſay, that ſince he was treaſurer the dead hauehave beene much better relieved, it muſt needes followe that not only the dead before the cōming of Ieſus Chriſt were but ſlenderly relieued but alſo the living: ſo with like reaſon may wee ſay that the praiers for the living vnderunder the old Teſtament were nothing ſo frequent and publicke as they hauehave beene ſince the merits of Ieſus Chriſt fell into the handes of the Church to apply them: but this the frier dare not advow. Thus is falſehood detected and laid open, and the ſpirit of blaſphemy put to confuſion. Now in all this diſcourſe the Friers drift tendeth to yeeld ſome probable reaſon why the prayers and ſacrifices for the dead are not ſo frequent in the old Teſtament: wherein he practiſeth two frauds. Firſt in ſaying they were not frequent, he vnderhand leaues it to be preſuppoſed that they were vſed ſomtimes, which is falſe. For therof we find neither example, nor commandement in all the olde Teſtament. Secondly, in ſeeking to excuſe the want in the old Teſtament, he giueth occaſion to the ignorant to thinke that the ſame were very frequent in the new, which alſo is falſe. For in the new Teſtament we heare no more newes thereof then in the old. Only there is one place that inſtructeth vsus how the faithfull ſhould beare themſelues towardes the dead, wherein there is not any ſpeech of ſuffrages, Purgatory, or Indulgences. The place is in the Theſſalonians, 1.4.13. in theſe words. I would not brethren hauehave you ignorant as concerning them that are aſleepe. That you ſorrow not, even as others that hauehave no hope: for if we beleeue that Ieſus is dead, and is riſen againe, even ſo thē which ſleepe in Ieſus will God bring with him. Herein is nothing that commeth any thing neere the trafficke and trade of theſe daies.
The whole ſum of this Chapter is this, that the holy Scripture is ſufficient to inſtruct vsus to ſalvation: that it ought to decide theſe controverſies: that the ſacrifices & ſuffrages for the dead, with the fetching of ſoules out of Purgatory by Buls and Indulgences, are neither by God inſtituted or commanded, and that even by the confeſſions of our adverſaries; who in al their burning books cannot produce any commandement of God touching the ſame; but to ſhroud themſelues doe produce other points, which they pretend to be omitted in the holy Scriptures. Being deprived of theſe weapons, which are their ſureſt, they ſhelter themſelues vnderunder others: and wanting the Commandements of God, they hauehave recourſe to examples, allegories, & coniectures, even as men that catch vp ſtones, when they hauehave no ſwords. Wee will ſhewe you as it were at high noone, that their examples are falſe, their allegories frivolous, their coniectures vaine, & their conſequences violent and ſtrained againſt the haire. This is it which in the fourth Chapter wee will proue. But now let vsus quēch their Purgatory with the waters of Gods word: for that once extinguiſhed their Indulgences & Maſſes for the dead, muſt needes fall and decay.