45. The ninth Chapter. Wherein is treated and discoursed of workes o

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

¹ BVt forsomuch as superstitious men doo labour, by some places of the scripture, to thrust vpon the church manie of the works of supererogatio~; 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, ² it is taught in the schooles; that God is so verie good, that whereas he might haue compelled vs to manie, and almost to an infinite number of things; yet would he not bind vs so greatlie, as he might haue doone: but in the kéeping of the lawe, he limited vs within certeine bounds and latizes, within which whosoeuer shall kéepe themselues, shall atteine vnto 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, ³ [that is, an ouerplus of well deseruing:] as though by them we bestowe and giue more than we are bound to doo.

2 For the confirming of these things, ⁴ 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; ⁵ 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, ⁶ 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 vpon him, and loued him, and said; If thou wilt be perfect, go thy waies, sell all that thou possessest, and giue it to the poore, and followe me. This (saie they) is a worke of supererogation: for he had first as much as was required vnto 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, ⁷ touching sole life or virginitie, ⁸ which state is so fréelie laid before vs, as he which taketh not the same vpon him, may haue saluation: but he which doth take it vpon 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. ⁹ And he plainlie testifieth; that He hath no commandement touching this matter, but onlie that he giueth counsell. Wherevpon they appoint manie euangelicall counsels: ¹⁰ the which Thomas, and other Schoole-men doo thus define; namelie, that they be persuasions of a greater good added to the co~ mandements, that a more readie & better end may be atteined: the which things doo not bind vs to assent vnto 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.

¹¹ They gather a reason also of almes-déeds; as if a man be bound to giue the tenth, and he giueth the fift part; this man (saie they) dooth vndoubtedlie more than he is bound to doo. Wherefore Christ, ¹² in the 21. chapter of Luke, co~mendeth 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 vnto them: and thus they conclude, that she bestowed more than she was bound to doo. ¹³ Yea moreouer, if thou take awaie from these men the works of supererogation, they shall haue no satisfactions for sinnes: wherein the third part of repentance consisteth: bicause vnto 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; ¹⁴ they should not satisfie for sinnes. Lastlie, I haue heard many alledge that place out of the epistle to the Romans; ¹⁵ For thee are we killed all the daie long, we haue beene counted as sheepe appointed to the slaughter; but in all these things we haue preuailed, and doone more than ouercome. It had béene inough (saie they) to haue 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: ¹⁶ for the Lord requireth, that we shuld loue him with all our hart, with all our mind, and with all our strength. Wherefore there is no ouerplus in vs, that we can giue 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 vnto God all that is in vs. And Augustine saith in his booke De doctrina christiana; ¹⁷ 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, vnto that end wherevnto they were giuen thée. And whatsoeuer happeneth vnto thée to be beloued, it must of necessitie be drawen to that place, wherevnto the whole streame of loue runneth. ¹⁸ But more euidentlie in his booke De spiritu & litera, at the end he saith; Séeing we know not God perfectlie, while we liue héere, ¹⁹ we can not perfectlie loue 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 loue 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 loue 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, ²⁰ whie God hath commanded vs 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 vs more earnest in praiers, and indeuour to go forward: so as we will neuer iudge our selues to be come vnto 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, ²¹ which commandeth vs to shunne all lust: that there is not in vs 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, ²² and the waie straict that leadeth vnto life. Neither spake he héere of ouerplus of good works, ²³ but of such as are necessarie vnto 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, ²⁴ and how there is found a great lacke in each one of them; the holie scriptures in euerie place beare record. ²⁵ Paule vnto the Romanes dooth confesse, that he is sold vnder 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. ²⁶ 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 vnto the lawe of sinne and death. And vnto the Galathians; ²⁷ So that ye doo not those things that ye would. And Iob said, ²⁸ that he dooth perpetuallie feare his owne works. And in Esaie; Our righteousnes will appeere like filthie rags. ²⁹ Wherefore Dauid cried out; Enter not into iudgement with thy seruant. Which things being on this wise, ³⁰ with what face can we affirme that there be works of supererogation?

³¹ 4 The words also of Christ, which are in the 17. of Luke, doo vtterlie confute this fained deuise; When ye shall haue doone all these things, saie ye: ³² we are vnprofitable seruants; we haue doone that which was our duetie to doo. Christ would haue vs thus to saie, when we haue doone that which is well: certeinlie he would not haue vs 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. ³³ Besides this, we are bound by the commandement of Christ, to praie continuallie; ³⁴ Forgiue vs our trespasses. And in Iohn we read; ³⁵ If we saie we haue no sinne, we deceiue our selues, & there is no truth in vs. ³⁶ And in the epistle of Iames; In manie things we offend all. ³⁷ And in another place; There is no man that liueth vpon the earth without sinne. ³⁸ 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; ³⁹ That which is vnpossible to men, ⁴⁰ 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.

⁴¹ And touching the loue of our neighbor, Christ commanded that we should loue one another, as he himselfe loued vs, who died for vs. 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 giue more than he is bound vnto; and not to yéeld those things which are of dutie greatlie required. ⁴² I let passe that which we read in Deuteronomie; God would haue nothing to be added vnto his lawe. Séeing then these works, as they saie, be not due, they were added ouer and aboue vnto the lawe. ⁴³ We knowe that our actions, whatsoeuer they shall be, do partlie perteine vnto God, and partlie vnto 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 vnto God, nor yet vnto our neighbour; which is most absurd: or else, that they doo apperteine vnto them, and then all supererogation shall be vtterlie ouerthrowen.

In the epistle to the Philippians, the 4. chapter, ⁴⁴ 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 loue, whatsoeuer things are of good report; if there be anie vertue, if there be anie praise, thinke vpon these things, which ye haue 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 vnto this commandement of Paule. These things the holie Ghost requireth to this end, that the God of peace may be with vs. I demand of thée whether thou be able or not, ⁴⁵ 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 vs 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 vs backe from the obedience of God.

Neither is it without pride, and infinite arrogancie, ⁴⁶ to saie, that thou doest more than thou art bound to doo: and it is no small iniurie vnto Christ, who shall be said to haue 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, ⁴⁷ 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 loue God more if thou canst. What else will this be, than to denie God to be the chéefest good; when as thou wilt not loue 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 loue him more than thou dooest loue, that the same should neither be in vaine, nor rest idle.

5 They haue 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 haue saluation, and excell all other men. These be verelie the works of supererogation, vaine (I meane,) superfluous, and (to saie as the Gréeks doo) ⟨…⟩, 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? ⁴⁸ Whie doo ye laie out monie and not for bread? Thou séemest (will they saie) to persuade a certeine desperation: ⁴⁹ vndoubtedlie this I affirme, that we despaire of our owne strength, and not of the fauour, grace, and mercie of God, whereby he giueth strength to enter into an obedience of the lawe: and that he imputeth not vnto vs the sinne which we commit, but maketh the righteousnesse of his sonne our Lord Iesus Christ common vnto vs.

6 Now that we haue 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, ⁵⁰ 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 vnto 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 vnto them, that are predestinated vnto eternall life. Wherefore there be found diuers degrées of kéeping the lawe, vnto the lesser sort of which degrées, they that be weake of strength doo atteine: and though there be much wanting in them, yet haue they saluation; bicause the mercie of God through faith in Christ supplieth their want. But they which be the stronger sort, ⁵¹ and go forward beyond the lowest degrées, doo not more than is their dutie to doo; séeing they haue 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, ⁵² 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 vs, 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; vnto which things no man by externall iudgement might compell them. ⁵³ 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, ⁵⁴ according as God hath required the same of vs in his owne iudgement. And then in our actions we can do nothing, that we are not bound vnto: for God verie well knoweth what we are able to doo, séeing our strength came from him; & he himselfe strictlie requireth so much of vs, 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 vs 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 vs now take in hand to confute the arguments of our aduersaries.

7 Touching the place of Paule, ⁵⁵ 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 haue an ouerplus of good woorks. And he addeth further, that he in performing of this, shall haue 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 haue had a singular reward for this thing, yet in taking of necessaries for life aswell as others, when he preached; he should not haue 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 vnto 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 haue 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 haue 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.

⁵⁶ 8 Touching the yoong man that came vnto Christ, we haue spoken else-where: and now we saie againe, that he did arrogate ouer-much vnto 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 vnto euerlasting life? Christ answered him vnto 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, vnto 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 haue 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 vnto the poore; he would not haue lingered. Therefore he learned by the words of Christ how smallie he had profited.

9 It was obiected vnto vs as touching virginitie and sole life, ⁵⁷ 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. ⁵⁸ 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 haue 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 vnto. Wherefore Paule said, that he hath no precept, whereby he should comprise and constreine all men: but I giue counsell (saith he) namelie, that euerie man take hold of that which shall be profitable for himselfe. Further, if thou shalt particularlie haue respect vnto men, which burne in lust, and be not continent; these haue 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 haue 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, ⁵⁹ the turning of our chéeke vnto him that striketh vs, ⁶⁰ 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; ⁶¹ 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; ⁶² we answer, that she might not haue béene constrained by the iudgement of man, to haue 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 giue, would haue accused hir by his owne iudgement, vnlesse she had offered according to the strength wherwith hir mind was prepared.

⁶³ 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 vs. But if that by satisfieng, they vnderstand; a man to approue himselfe vnto God, (according as I haue 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 vnto him those things which we doo owe vnto him. ⁶⁴ That which lastlie they brought out of the epistle to the Romans; ⁶⁵ namelie, that the apostle saith; We haue 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 vnto his people against temptations.

⁶⁶ 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; ⁶⁷ séeing in the scriptures they be called vnperfect works: now will I alledge those places, and make answer vnto 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. Vnto the Corinthians; From hencefoorth brethren reioise, be ye perfect. Vnto the Colossians; Exhorting euerie man, teaching them all wisedome, that we may make a perfect man in Christ. Vnto the Philippians; ⁶⁸ Doo all things without anie murmuring, that ye may be blamelesse and pure children of God, without spot. Vnto the Ephesians; ⁶⁹ Blessed be God, and the father of our Lord Iesus Christ, which hath blessed vs 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, ⁷⁰ to the intent he might make it vnto himselfe a glorious church, hauing neither spot nor wrinkle, that it may be holie and without blame, &c. And Peter exhorteth, ⁷¹ 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. ⁷² And againe; Blessed are they that are vndefiled in the waie. Which testimonies séeme to tend vnto 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, ⁷³ 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 vnto vs 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 haue béene perfect: ⁷⁴ 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 vs Lord our trespasses. ⁷⁵ Lastlie he answereth, that the godlie sort liued as innocent, perfect, and vnblameable; bicause infirmities and sinnes committed, shall not be imputed vnto them, by reason of their faith in Christ: according to the saieng of Dauid; Blessed be they, ⁷⁶ whose iniquities are remitted, and whose sinnes be couered: blessed is the man, vnto whom the Lord hath imputed no sinne.

Of Purgatorie, the Papisticall fire.

11 But now let vs speake of purgatorie. ⁷⁷ 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 vnto 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 vnto the lot & condition of them that are in hell fire. And they adde, that purgatorie punishments haue 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, ⁷⁸ as we haue 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. ⁷⁹ Further, they flie vnto Zacharie the prophet, where we read in the 9. chapter; Thou hast loosed thy prisoners out of the pit wherein was no water. ⁸⁰ 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 vs foorth into a place of refreshing.

⁸¹ Moreouer, they repaire vnto 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. ⁸² And they obiect that saieng in Matthew; Least the Gao⟨…⟩er cast thee into prison, verelie I saie vnto thee, thou shalt not depart thence, vntill thou haue paid the vttermost farthing. Also they bring that which is spoken by Paule in the first to the Corinthians, ⁸³ the 3. chapter; But he himselfe shall be saued, as it were by fire, &c. To this purpose also they would haue that to tend, ⁸⁴ which 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, ⁸⁵ which Paule writeth; to wit, that All knees shall bow vnto God, both of things that be in heauen, and things that be in earth, and things that be vnder the earth. Againe, they cite the Apocalypse, in the 5. chapter; that ⁸⁶ All creatures which are in heauen, and on the earth, and vnder the earth, and in the sea, &c. shall speake praises vnto God. These, and such other places of scripture, they thinke doo make for them.

⁸⁷ 12 But we must marke this, that the assertion of them, which would néeds haue 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 haue opinion, that such a thing there is. First therefore it séemeth good to shew, that it belongeth not to the articles of our faith, ⁸⁸ & 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. ⁸⁹ 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 vs, in the which is not wholie and perfectlie conteined whatsoeuer belongeth to our saluation. ⁹⁰ The epistle vnto 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, ⁹¹ & 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 haue, Tertullian in his booke De praescriptionibus, saith; Happie is the church, vnto the which the apostles haue powred out their whole doctrine with their bloud. Christ said also; All those things which I haue heard of my father⟨…⟩, ⁹² I haue made them knowen vnto you. These men saie; that in déed all things were insinuated by the apostles, but that the apostles did not make all things knowen vnto vs. Here saie we, that they, although they wrote not all things; yet they prouided that those things, which they taught, ⁹³ 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 haue affirmed, we maie prooue out of the scriptures themselues. ^{94 95 96} There is a tradition of Paule, that A woman should haue 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 haue anie place to be left for their traditions.

⁹⁷ 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 vnto 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 vnto 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. ⁹⁸ 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 vnto 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, ⁹⁹ bicause peraduenture some such thing is. But as touching those things, which are necessarie to be beléeued vnto 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: ¹⁰⁰ bicause the nature of an opinion is, that we giue 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; ¹⁰¹ that the holie scriptures haue 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, ¹⁰² 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, ¹⁰³ when in euerie place they doo commend the duties of godlinesse and charitie, neuer set foorth vnto vs in their sermons anie thing that might prouoke and drawe vs once to thinke hereof.

Paule, hauing the like occasion offered vnto him, ¹⁰⁴ when he wrote vnto 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 haue admonished, ¹⁰⁵ 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, ¹⁰⁶ 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 haue 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 vs sée how the holie scriptures be against this opinion. In the fift of Iohn it is written; ¹⁰⁷ He that heareth my words, & beleeueth in him that sent me, shall not come into iudgement, but hath life euerlasting, & passeth out of death vnto life. If Christ saie, that they which beléeue, passe foorth out of death vnto 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 haue 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. ¹⁰⁸ 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 vs looke vpon 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 haue 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 haue liued rightlie, haue yet some blemish and corruptions that must be purged; ¹⁰⁹ 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 giue an euident testimonie? Yet did Christ saie vnto him; This daie shalt thou be with me in paradise. And these things be spoken against them, which would haue purgatorie to be a doctrine or opinion, that must of necessitie be beléeued, and an article of our faith.

16 Now let vs 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, ¹¹⁰ (for Plato, among the Ethniks, and togither with him manie notable Poets haue 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 vnto our works, that which speciallie and solie is granted vnto him; to wit, that he should forgiue sinnes, and redéeme vs from eternall damnation. We grant, that the church, ¹¹¹ 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 vnto the sacraments; being not amended, as they which still cleaued vnto their wickednesse.

Wherefore satisfactions being added, ¹¹² 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, vnto Laurence, in the 65. chapter testifieth; for the repentance and gronings of one man, séeing they perteine vnto the mind, are not knowne and made euident vnto 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 haue no more recourse vnto them: by reason whereof it brought some fruit, not onelie vnto the church, but vnto him also that was penitent. ¹¹³ 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, ¹¹⁴ calleth satisfaction the confession of the thrée children, which they made, when they were put into the fire: and also the confession of Daniel, ¹¹⁵ 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, ¹¹⁶ that they should turne vnto 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, ¹¹⁷ shewed such tokens of repentance: in so much as the apostle, ¹¹⁸ in the latter epistle to the Corinthians, co~mended him vnto 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 haue 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. ¹¹⁹ 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, ¹²⁰ 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. ¹²¹ 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, ¹²² 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 vnto purgatorie; ¹²³ 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 (vpon the sudden) be brought to the table of Christ, and be reconciled vnto 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, ¹²⁴ 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, ¹²⁵ 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 vnto Christ.

And let vs note, that To satisfie, is otherwhile (as saith Asconius ) To doo onelie so much as is sufficient to an angrie man for reuenge: ¹²⁶ but this none of vs is able to doo; namelie, to recompense the wrath of GOD so much as we were bound to doo. ¹²⁷ This did Christ onelie performe. But there is an other signification of this word among the Latins; as is, To answer vnto the iudgement and opinion conceiued of him: euen as Cicero writeth in his first familiar epistle vnto 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 vnto God; and answer vnto the opinion and dutie which is required of penitents, obedience at the least wise being begoon.

18 But now, ¹²⁸ 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, ¹²⁹ 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 haue, that such satisfactions as these, should consist of works, otherwise not due vnto God: where neuerthelesse, ¹³⁰ whatsoeuer worke is good, the same is due vnto him; and that which is not due vnto 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 vnto Christ; namelie, to deliuer from eternall death: therefore it is written in Osee; O death, ¹³¹ 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, vnto our works; being such works, as procéed neither of faith, nor yet of charitie.

But Esaie crieth out against these men; ¹³² Yee are sold for naught, and ye be redeemed without monie. And Paule teacheth, that Iustification is without works, ¹³³ and is offered vnto God freelie. Neither must we giue eare vnto them, which would these sort of saiengs to haue 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 vnto them which alreadie beléeued in Christ, and were baptised, ¹³⁴ If we haue sinned, we haue Christ our aduocate and intercessor with the father. And Ezechiel; In what houre soeuer an vniust man shall depart from his vnrighteousnes, ¹³⁵ I will no more remember his vnrighteousnes. And that God will forget, ¹³⁶ and not remember, is as much to saie, as he will not punish, nor take reuenge of anie man. Wherefore Augustine vpon 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.

¹³⁷ 19 Perhaps thou wilt demand; Shall we not require some thing of him that is penitent, when he confesseth himselfe to haue 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 vnto the Romans; As ye haue giuen your members to serue vncleannes vnto iniquitie, ¹³⁸ so now giue your members to be the armour of righteousnes, &c. And these things ought not to be commanded for escaping of the paines of purgatorie; ¹³⁹ 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 vpon vs, 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 vnder 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 vpon by the saints, and as he séeth them to be conuerted vnto 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; ¹⁴⁰ Redeeme thou thy sinnes with almes: ¹⁴¹ 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, ¹⁴² take thou pitie vpon 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 vpon them. For vnto the théefe he said; ¹⁴³ This daie thou shalt be with me in paradise. And the Publican, which praied; Haue mercie vpon me a sinner, ¹⁴⁴ went his waie iustified. And Peter; when he had forsworne Christ, onelie wept, ¹⁴⁵ and was receiued into grace. Wherevpon as touching his repentance, Ambrose wrote; ¹⁴⁶ I read of the teares of Peter, but I read not of his satisfaction. Also, it was said vnto the man sicke of the palsie; Sonne, thy sinnes are forgiuen thee; ¹⁴⁷ neither did the Lord require anie other thing of him.

20 They are woont to obiect, that the woman, which was a sinner, ¹⁴⁸ 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, ¹⁴⁹ that our Sauiour shewed how sinnes were forgiuen to that woman in two respects. First, when he said vnto hir; Thy faith hath made thee whole: and this waie was a right waie, as an effect procéeding from the causes; namelie, from the mercie of God, which that woman comprehended by faith. Further, vnto 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, ¹⁵⁰ in the sight of all men. Wherefore it is certeine, that these effects of loue, 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 vnto 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 vnto 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 vs 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 loue 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; ¹⁵¹ 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 vnto godlie life: ¹⁵² 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? Vnto 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 vnto 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 haue 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 vnto; 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 vnto 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, ¹⁵³ 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 haue not those bookes; yet that our church hath receiued them. ¹⁵⁴ 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 haue the grounds of our faith to consist. And Ierom, ¹⁵⁵ when he citeth the bookes of the Machabeis, is woont to adde; If anie man will beléeue them or receiue them. Augustine also, ¹⁵⁶ 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, ¹⁵⁷ that we maie iudge, wherein they either consent or disagrée with the scriptures.

Also Melito, bishop of Sardine, ¹⁵⁸ in the recitall which he maketh of the canonicall bookes vnto Eusebius, reckoneth not these bookes among them. Epiphanius also ouerskipped them. ¹⁵⁹ Vnto 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 co~mended; whose example, in the time of Augustine, the Circumcellions did abuse, when as they did violentlie murther themselues: ¹⁶⁰ 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 haue written well, ¹⁶¹ that was my desire; but if I haue spoken slenderlie and barelie, I haue 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 mercie: the which being prepared for vs, 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, ¹⁶² 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; ¹⁶³ Out of bonds and prisonments, some are otherwhile aduanced vnto kingdomes, serueth nothing vnto this purpose, séeing in that place there is onelie a discourse of the dailie alteration of things. And Gregorie the bishop of Pontus, ¹⁶⁴ 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, vnto a kingdome. ¹⁶⁵ But Origin and Victorinus turne it to an allegorie, and saie; that An old king, and To be cast out, betokeneth vnto vs 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 vnto his father) receiued full power, whereas before he was greatlie vexed in the world, as in a prison. That which is in the Psalmes; ¹⁶⁶ We haue 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 vnto the heauenlie refreshings.

25 But now let vs sée what they haue obiected out of the new testament. ¹⁶⁷ 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. ¹⁶⁸ 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. ¹⁶⁹ As touching him that would not agrée with his aduersarie, while he is in the way, and therefore is commanded to be deliuered vnto the officer, by whom he may be cast into prison, so as he shall not come foorth from thence, vntill he haue paid the vttermost farthing: Augustine dooth plainlie vnderstand the same, ¹⁷⁰ touching hell fire; and he will haue the particle [vntill] to be vnderstood in the same signification, wherein it is said; ¹⁷¹ And he knew not hir, vntill she had brought foorth hir first begotten sonne. ¹⁷² 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; ¹⁷³ 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; Loue your enimies. ¹⁷⁴ He also maketh mention of an allegoricall interpretation, wherein by an [Aduersarie] some haue vnderstood the spirit it selfe: which exposition notwithstanding séemeth absurd vnto him, that the spirit should deliuer vs vnto 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, ¹⁷⁵ 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, ¹⁷⁶ 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 giue credit vnto Dauid, it farre excelleth them; séeing it is said in the psalme; ¹⁷⁷ that The commandements of God are to be desired aboue gold and pretious stones. Howbeit, at this daie they haue transferred this ornament of siluer, gold, and pretious stones, vnto crosses, ¹⁷⁸ chalices, and candlesticks: which gold, siluer, and pretious things, they carefullie looke vnto; 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; ¹⁷⁹ When we had golden priests, they vsed vessels of wood; but now our woodden priests haue 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, ¹⁸⁰ 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 haue taught well, and others through their owne fault haue 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. ¹⁸¹

But we for our part thinke certeinlie, that these things must be referred vnto doctrines. Wherefore it may be, that the opinions of them, which haue not wiselie built, being reiected and condemned, they themselues, so they haue 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 haue not forsaken the foundation. Wood, haie, and stubble, thou maiest vnderstand to be the commandements and inuentions of men, ¹⁸² of the which it is said; In vaine doo they worship me, with commandements & doctrines of men. Herevnto belong vaine and curious questions, ¹⁸³ which séeing they further not to edification, Paule vnto Timothie commanded them to be auoided. Let vs vse examples. Some man teacheth; ¹⁸⁴ 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 vnder paine (as they call it) of deadlie sinne, let these things be commanded; now doo they build haie. Further yet, ¹⁸⁵ bicause 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 vpon, 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.

¹⁸⁶ 27 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 haue béene hid manie yeares. ¹⁸⁷ 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. ¹⁸⁸ Wherefore by [the daie] is vnderstood manifest reuelation, when as darkenesse shall be driuen awaie; so that we may giue 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. ¹⁸⁹ 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. ¹⁹⁰ 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 vnto our minds, when the mercie of God vseth them vnto our saluation. It is written in Esaie; ¹⁹¹ 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, ¹⁹² then confessed idolatrie to be vnprofitable, when he was led awaie captiue, and cast in prison.

And it happeneth not seldome, that vnto 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 vnto Barnard, Francis, Dominicus, ¹⁹³ 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, ¹⁹⁴ that do I call the daie and the fire. To this end Paule prouoketh vs 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, ¹⁹⁵ 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; ¹⁹⁶ 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, ¹⁹⁷ 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, ¹⁹⁸ 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, ¹⁹⁹ 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. ²⁰⁰ The propertie of fire is to giue light, and to make triall: and from this fire no man is exempted, whether he haue builded well or ill, all men must be prooued by the same. ²⁰¹ And herein will the triall consist, that the doctrine, which is builded shall be tried, whether it agrée with the foundation or no. ²⁰² 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. ²⁰³ Augustine, in sundrie places maketh mention of this sentence: in his booke De fide & operibus, the 15. and 16. chapters: in his Enchiridion vnto Laurence, the 69. chapter: De ciuitate Dei, the 21. booke: in his treatise of eight questions vnto Dulcitius, question the first: vpon 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. ²⁰⁴ 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 haue 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 vnto these kind of men, being wrapped in so horrible crimes, hell it selfe is due; whose fire cannot be common vnto them that build well, vnles thou wilt also thrust them foorth into hell. Mention is onelie made of those, which haue builded, holding themselues to the foundation: in which number they are not to be reckoned, who haue 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 haue 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 vnto those things, than they should: and yet doo they not so slacke the reines vnto lusts, as they preferre such kind of goods before Christ, vnto whom they cleaue, as vnto 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 vnto martyrdome; they will rather loose those things, than depart from Christ. Yet, bicause they haue 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 vnto manie, while they liue here: for it happeneth not seldome vnto 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 haue passed through fire and water, ²⁰⁵ & thou hast brought vs 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 haue 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; ²⁰⁶ The fornace trieth the potters vessell, but the temptation of trouble trieth the minds of the iust.

29 Vnto this interpretation of Augustine, by fire to vnderstand calamities and aduersities, Gregorie agréeth; ²⁰⁷ albeit that he incline vnto purgatorie. But (as we haue said) it is most euident, that Paule by buildings either good or ill, ²⁰⁸ signified doctrines either sound or corrupt: whose end is described, that if they be good, they haue their reward; but if they be euill, they vanish and come to naught. ²⁰⁹ 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; ²¹⁰ 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 loue their owne inuentions more than is méet. Howbeit, it is more sincere to say, that in the examination of God, they shall haue experience of shame, sadnes, trouble, and of an vnquiet conscience. And vnto this interpretation Ambrose agréed. He must of necessitie be alwaies ashamed, ²¹¹ that séeth himselfe to haue 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.

²¹² 30 Chrysostome thought, that this fire perteined vnto 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 vnto 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 cogitatio~s captiue: where, ²¹³ by the word [captiue] he calleth that persuasion, whereby men willinglie and of their owne accord, submit themselues vnto faith. Also when he preacheth mortification of the flesh, ²¹⁴ and members that be vpon 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 vnto the Romans; ²¹⁵ 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; ²¹⁶ 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 haue 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 haue experience of. But I doo not thinke, that he would haue the good and holie men to be tormented in hell fire. And yet neuertheles haue the Gréeke Scholies brought this opinion of Chrysostome. ²¹⁷ 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 vnto the apostles, and vnto all the saints; although they haue 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 vnto all men? Vnlesse perhaps they will place the same in the aire, and will deuise, that all the saints, when they flie awaie vnto heauen, passe through the fire. As it is spoken of one Alcuinus, that he inuented such a tale; ²¹⁸ 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 vnto the words of Esaie, in the first chapter, where it is said; ²¹⁹ 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. ²²⁰ Neuerthelesse, the sentence of Paule is not all one with that of Esaie, but (as I haue said) he onelie alluded vnto it.

²²¹ 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 vnto Abraham. ²²² And it séemeth a wonder, how that rich man, séeing he was so greatlie afflicted, did not desire to haue 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 vnto the foolish: ²²³ neither could Lazarus further the rich man. It had béene better, that they should haue pondered in that place; They haue Moses and the Prophets. Wherein it is shewed, that the diuine scriptures are sufficient vnto saluation. Men are not sent either to the Fathers, or vnto humane traditions.

²²⁴ As touching the holie citie, which is the societie of the blessed, I confesse, that no vncleane thing must be let in vnto 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, ²²⁵ but that In the name of Iesus euerie knee must bow, both of things in heauen, ²²⁶ and of things in earth, and of things vnder 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 vnto Christ; by reason whereof, euerie creature both of heauen and earth, and of things vnder the earth, are put in subiection vnder him. Yea and the diuell, togither with the spirits of damned soules, are put vnder 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, ²²⁷ which be in heauen, in the earth, in the sea, and vnder 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, ²²⁸ what they haue iudged concerning this matter; I haue 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 haue read among anie of them, that it is an article of the faith; in such sort, as he that otherwise should thinke, maie not haue saluation. Neither must it straitwaie be accounted as a thing necessarilie to be beléeued, whatsoeuer the Fathers haue said. ²²⁹ Otherwise let vs subscribe vnto 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 vnto Ambrose; ²³⁰ when as in diuorsements he giueth leaue onelie vnto the man to be maried againe. Neither will all men consent vnto Augustine; that infants, which die without baptisme, are appointed to the punishment of hell: neither that the Eucharist should be giuen to those infants. ²³¹ 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 vnto the word of God. Tertullian is withstood; for holding, that the soule commeth ²³² by deriuation from one to another, albeit that Augustine is not much against the same.

²³³ They refuse Cyprian, which held, that heretiks returning vnto 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, ²³⁴ 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 vnder the father. And his opinion is, that Christ, when he praied in the garden, ²³⁵ desired not that thing, as though he would haue it so to be; but bicause he would deceiue the diuell, and prouoke him vnto 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, ²³⁶ that commanded the Eucharist to be giuen vnto 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 vs.

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, ²³⁷ and brought his brothers to laugh at the same. I would gladlie haue 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 haue 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 vpon the foundation (that is Christ) siluer, gold, and pretious stones. ²³⁸ 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. ²³⁹ And the supper of the Lord was handled among the Corinthians, with so great an abuse, as the apostle was constrained to saie; ²⁴⁰ This is not to eate the supper of the Lord. ²⁴¹ And Cyprian admonished, that custome without reason is the mother of error.

33 And this also is woont to be obiected against vs; 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 loue that they beare towards the dead, ²⁴² so as they wish well vnto 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 haue 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 giue thanks vnto God, who had called vnto him those that were departed out of this miserable life. ²⁴³ 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 haue 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. ²⁴⁴ 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. ²⁴⁵ 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 haue praiers to be powred out for them. Wherefore the ancient fathers praied both for martyrs and for saints.

This cause haue 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 vnto vs; 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, ²⁴⁶ 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 vnto 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 vnto Christ from our hart: as we are to beléeue of them, which wrestle at the last houre, and labour to breake foorth vnto 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; ²⁴⁷ Looke how much the heauen is distant from the earth, so much are my waies from your waies, ²⁴⁸ &c. Is thine eie euill, bicause I am good? And for the remoouing of purgatorie these things may suffice.

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← 44. The eight Chapter. Of Repentance; where · Contents · 46. The tenth Chapter. Of Teares, fasting →

Footnotes

1. In 1. Cor. 9. verse. 23. ↩

2. An opinion of the Schoolemen touching the measure of obseruing the lawe of God. ↩

3. Whence the works of supererogation are named. ↩

4. The first reason of our aduersaries. ↩

5. 1. Cor. 8, 9.
   ↩

6. The second reason. ↩

7. The third reason. ↩

8. verse. 28. and. 38. ↩

9. verse. 25. ↩

10. The scholemen descant vpon the word counsell in Paule. ↩

11. The fourth reason. ↩

12. Luke. 21, 1. ↩

13. The fift reason. ↩

14. The sixt reason. ↩

15. Rom. 8, 35. Psal. 44, 25. ↩

16. Against the works of supererogation. Deut. 6, 5. The first reason. ↩

17. Augustine. ↩

18. The same Augustine. ↩

19. While we are in this life we can not perfectlie keepe the commandement of loue. 1. Co. 13, 12 ↩

20. Why God commanded that which we can not performe. ↩

21. We can not satisfie the first commandement and the last while we are in this life. ↩

22. Matt. 7, 13. ↩

23. The second reason. ↩

24. The third reason. ↩

25. Rom. 7, 14. ↩

26. Ibidem 12. ↩

27. Gal. 5, ⟨…⟩. ↩

28. Iob. 9, 28. ↩

29. Esai. 64, 6. ↩

30. Psal. 143, 2. ↩

31. The 4. reason. ↩

32. verse. 10. ↩

33. The 5. reason. ↩

34. Matt. 6, 12. ↩

35. 1. Iohn. 1, 8.
    ↩

36. Iam. 3, 2. ↩

37. 1. Kin. 8, 46.
    ↩

38. Mark. 10, 24 The 6. reason. ↩

39. Ibidem. 17. ↩

40. The 7. reason. Iere. 17, 5. Iere. 48, 10. ↩

41. The 8. reason. Iohn. 15, 12. ↩

42. The 9. reason. Deut. 4, 12. ↩

43. The 10. reason. ↩

44. verse. 8. The 11. reason. ↩

45. The 12. reason. ↩

46. The 13. reason. ↩

47. The 14. reason. ↩

48. Esaie. 1, 12. Esaie. 55, 2. ↩

49. We despaire of our owne strength, but not of the mercie of God. ↩

50. What is to be determined in this question. ↩

51. Although the stronger sort come to the higher degrees of obedience, yet they doo not more than dutie. ↩

52. The lawe of God considered two maner of waies. ↩

53. 1. Cor. 9, 15.
    ↩

54. As touching the iudgement of God we doo nothing but that we are bound to doo. ↩

55. Ibidem. To the first argument of the aduersaries. ↩

56. To the second out of Matt. 19, 16 ↩

57. To the third out of 1. Cor. 7. 1. Cor. 7, 1. & 26. How Paul vnderstood this word, Good. ↩

58. The feigned deuise touching counsels & commandements. ↩

59. Rom. 12, 19 ↩

60. Matth. 5, 39. ↩

61. Ibidem. 20. ↩

62. Luke. 21, 1. To the fourth, concerning the oblation of the widow. ↩

63. To the fift. ↩

64. To the sixt. ↩

65. Rom. 1, 35. ↩

66. Looke part 2. place 15. ↩

67. 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. ↩

68. Phil. 2, 10. ↩

69. Ephes. 1, 3. ↩

70. Ephe. 5, 26. ↩

71. 1. Pet. 1. 15.
    ↩

72. Psal. 18, 24. and 119, 1. ↩

73. Augustine. ↩

74. How some saints are said to haue beene perfect in this life. ↩

75. Matt. 6, 12. ↩

76. Psal. 32, 1. ↩

77. In 1. Cor. 3, verse 15. Looke in Sam. 3, verse 35. What maner of place is feigned for purgatorie. ↩

78. The first reason for purgatorie. 2. Mac. 12, 6 ↩

79. The 2. reason. Zach. 9, 11. ↩

80. The 3. reason. verse. 14. The 4. reason. Psal. 66, 12. ↩

81. The 5. reason. Matt. 12, 31 ↩

82. The 6. reason. Matt. 5, 25. ↩

83. The 7. reason. 1. Cor. 3, 15. ↩

84. The 8. reason. Luk. 16, 19. The 9. reason. Apoc. 21, 27 ↩

85. The 10. reason. Phil. 2, 10. ↩

86. verse. 13. ↩

87. Sundrie opinions touching purgatorie. ↩

88. Whether purgatorie be an article of our faith. ↩

89. The articles of the faith ought to be certeine and prooued by the scriptures. ↩

90. 2. Tim. 3, 16.
    ↩

91. The primitiue church had all things necessarie to be beleued. Tertullian. ↩

92. Iohn. 15, 15. ↩

93. The traditions of the apostles prooued by the scriptures. ↩

94. 1. Cor. 11, 5.
    ↩
95. 1. Co. 14. 34.
    ↩
96. 2. Thes 3, 10
    ↩

97. The church hath beene many times in doubt of purgatorie. It was long ere the Greekes would admit it. ↩

98. Touching the articles of the faith, we must not speake doutfullie. ↩

99. Augustine put a peraduenture touching purgatorie. But in matters of saluatio~, there must be put in doubt. ↩

100. The nature of an opinion. ↩

101. A great argument against purgatorie, that the holie scriptures haue made no mention of it. Gen. 23, 3. ↩

102. Neither in the funerals, nor in the sacrifices of the old lawe, is anie speech of purgatorie, or of the purging of soules. ↩

103. The prophets neuer spake of purgatorie. ↩

104. 1. Thes. 4, 13
     ↩

105. Paule hauing a fit occasion offered him, spake nothing of it. ↩

106. Dionysius. ↩

107. verse. 24. The faithfull doo passe from death vnto life. ↩

108. verse. 13. ↩

109. Luke. 23, 41. was not the theefe suddenlie receiued into eternall felicitie. ↩

110. Plato and the Poets. ↩

111. Why ecclesiasticall satisfactions were inuented. Looke before, pl. 8. article. 32. ↩

112. Satisfactions were not vnprofitable to the worker. Augustine. ↩

113. How the penitents by these meanes obteined remedies for the wounds of their sinnes. ↩

114. Cyprian. ↩

115. Dan. 6, 9. ↩

116. Ioel. 2, 12. ↩

117. 1. Cor. 5, 3.
     ↩
118. 2. Cor. 2, 6.
     ↩

119. The customs of satisfactions degenerated into a lawe. ↩

120. They became at length an intollerable yoke. ↩

121. Fro~ whene pardons had their beginning. ↩

122. Hence rose the punishments of purgatorie. ↩

123. Ecclesiasticall satisfaction was at first to a good purpose. ↩

124. By them faith was exercised. ↩

125. It is wickednes to thinke that for these sacrifices God was pleased with men. ↩

126. Asconius. ↩

127. To satisfie is vnderstood two maner of waies. Cicero. ↩

128. Auricular confessio~ in the steed of satisfactions. ↩

129. The popish priests in their auricular confession sinne two maner of waies. ↩

130. Whatsoeuer worke is good, is due vnto God. They attribute too much vnto the ⟨…⟩ies. ↩

131. Ose. 13, 14. ↩

132. Esai. 52, ⟨…⟩ ↩

133. An other error disproued, wherein is said, that we are iustified freely before baptisme, not after. ↩

134. 1. Iohn. 2, 1.
     ↩

135. Eze. 18, 33. ↩

136. Not to remember sinnes is as much to saie as not to punish. Augustine. Psal. 32, 1. ↩

137. What is to be required of a penitent. ↩

138. Rom. 6, 19. ↩

139. When God forgiueth the sinne, he also forgiueth the punishment. The scourges of the godlie are not punishments, but fatherlie corrections. The punishments said vpon the saints, while they liue, are not vnder the power of the keies. Esai. 38, 3. and .5. Iohn. 3, 5. ↩

140. Dan. 4, 24. ↩

141. A place of Daniel declared. ↩

142. God puni ⟨…⟩eth not the godlie as a reuenger. ↩

143. Luke. 23, 43 ↩

144. Luke. 18, 13 ↩

145. Luke. 23, 62. ↩

146. Ambrose. ↩

147. Matth. 9, 5. ↩

148. Luke. ⟨…⟩, 37, and 48. ↩

149. The woman was forgiuen hir sinnes in two respects. ↩

150. The effects of charitie do followe iustification, not go before it. ↩

151. Purgatorie maketh manie negligent of liuing well. ↩

152. Manie other inconueniences by the opinion of purgatorie. ↩

153. A confutation of the arguments which make for purgatorie. To the first. 1. Mac. 12. 6. ↩

154. How the bookes of the Machabeis haue beene receiued of the church. Cyprian. ↩

155. Ierom. ↩

156. Augustine. ↩

157. They must be read discreetlie. ↩

158. Melito Sardinensis. ↩

159. Epiphanius Razias. 2. Ma. 14. 41. ↩

160. Augustine. ↩

161. 2. Ma. 15, 39 The writer of these bookes in the end of the booke excuseth himselfe. verse. 11. To the second.
     ↩

162. Ierom. ↩

163. Eccl. 4, 14. To the third. ↩

164. Gregorie of Laodicea. ↩

165. Origin. Victorinus. ↩

166. Psal. 66, 12. To the fourth. ↩

167. Matt. 12, 31 To the fift. ↩

168. Mark. 3, 29. ↩

169. Matt. 5, 25. To the sixt. ↩

170. Augustine. ↩

171. Matt. 1, 25. ↩

172. Ierom. ↩

173. Matt. 5, 23. ↩

174. Ibidem verse. 44. ↩

175. Ambrose. Tertullian. ↩

176. In 1 Cor. 3. 12. ↩

177. Psal. 19, 11. ↩

178. The gold & pretious stones at this day are not in doctrine, but in chalices and crosses. Boniface the fift. ↩

179. Of wodden priests and golden vessels, and of the contrarie. ↩

180. Chrysost. ↩

181. What deceiued Chrysostome. ↩

182. Matt. 15, ⟨…⟩. ↩

183. Vaine and curious questions. ↩

184. 1. Cor. 4, 34 He disputeth by examples.
     ↩

185. Psal. 116, 15 ↩

186. By time errors are discouered. Matt. 10. 26 ↩

187. In the remoouing of errors we must deale warilie. ↩

188. What Paul vnderstandeth by The daie. ↩

189. God illuminateth by diuers means. Heb. 4, 12. ↩

190. Aduersities of their owne nature bring not light. ↩

191. Esaie. 2, 22. ↩

192. Manasses. 2. Par. 33, 12 ↩

193. Which of the fathers taught superstitions. ↩

194. How he vnderstandeth, The daie and The fire. ↩

195. Causes why ill doctrines lie hid. ↩

196. Col. 2, 23. ↩

197. With what arts and ornaments the Masse is decked out. ↩

198. A simple excuse. ↩

199. Seeing the other things are vnderstood by allegorie there is no doubt but that fire must be so vnderstood. ↩

200. The propertie of fire. ↩

201. Wherein triall consisteth. ↩

202. God likened vnto a purging fire. Malac. 3, 2. ↩

203. Augustine ↩

204. It behooueth that this fire be common both to good men and to euill. ↩

205. verse. 12. ↩

206. Thus farre of Augustines interpretation. ↩

207. Gregorie. ↩

208. Paule by building signified doctrine. ↩

209. Matt. 15, 13. ↩

210. A similitude. ↩

211. Ambrose. ↩

212. Chrysost. ↩

213. 2. Cor. 10, 5
     ↩

214. Col. 3, 5. ↩

215. Rom. 6, 11. ↩

216. Chrysostome interpretation confuted. ↩

217. The Greeke expositions. Erasmus. ↩

218. A deuise altogither feigned. ↩

219. verse. 31. ↩

220. Paule alluded to the words of Esaie. ↩

221. In 1. Cor. 3, ver. 15. Luk. 16, 19. To the right. ↩

222. An euident proofe that neither the praiers of the liuing, nor yet intercession of saints is auailable for soules in purgatorie. ↩

223. Matt. 25, 9, ↩

224. To the ninth. ↩

225. Phil. ⟨…⟩, 10. ↩

226. To the 10. ↩

227. Apoc. 5, 13. To the 11. ↩

228. The greater number of fathers grant that there is a purgatorie, but affirme it not to be an article of the faith. ↩

229. Heretiks called Millenarij. ↩

230. Ambrose & Augustine had their errors. ↩

231. The Papists against Augustine. ↩

232. Ex traduce. ↩

233. The errors of Cyprian, Tertullian, Epiphanius, Ierom, and of others. ↩

234. Iohn. 14, 18. ↩

235. Matt. 26, 39. ↩

236. Benedict commanded the Eucharist to be giuen to a dead woman. ↩

237. That the errors of the fathers are not rashlie to be defamed vnlesse necessitie doo vrge. ↩

238. No antiquitie of opinion can prescribe against the truth. ↩

239. 1. Co. 15, 2⟨…⟩
     ↩
240. 1. Co. 11, 20.
     ↩

241. Cyprian. Custome without reason is the mother of error. ↩

242. We must beware that our affection towards the dead, be not against faith and godlinesse. ↩

243. Ambrose. ↩

244. Iohn. 11, 41. ↩

245. Dionysius. Epiphanius. ↩

246. The church in ancient time praied that the dead might be deliuered from hell. ↩

247. Esaie. 55, 9. ↩

248. Matt. 20, 15. ↩