9. CHAP. IX. Wherein is treated and discoursed of works of Supererogation, of Purgatory, and of other Papistical corrupt

9. CHAP. IX. Wherein is treated and discoursed of works of Supererogation, of Purgatory, and of other Papistical corrupt

CHAP. IX. Wherein is treated and discoursed of works of Supererogation, of Purgatory, and of other Papistical corruptions.

B ut forsomuch as superstitious men do labor, by some places of the scripture, to thrust upon the church many of the works of supererogation; first we will see what the opinion of these men is, and by what reasons they confirm the same; afterward we will bring weighty arguments against their error; further, we will consider what must be determined by the word of God; lastly shall be confuted the reasons, which seem to withstand this discourse. Touching the first, it is taught in the schools; that God is so very good, that whereas he might have compelled us to many, and almost to an infinite number of things; yet would he not bind us so greatly, as he might have done: but in the keeping of the law, he limited us within certain bounds and lattices, within which whosoever shall keep themselves, shall attain unto salvation. But and if so be there be any found so prompt and willing, as they will go beyond the bounds prescribed them in the commandments, that is very lawful; neither is it done without great praise and reward. Wherefore they term such works, not to be works of duty, whereunto we are bound by the law. And seeing such kind of

actions (as they say) be most honest, and most holy, they call them works of supererogation, [that is, an overplus of well deserving:] as though by them we bestow and give more than we are bound to do.

2. For the confirming of these things, they bring the first argument out of the epistle to the Corinthians. It was lawful for Paul, and that by all laws, to take his expenses while he preached; and yet he did not take them: wherefore he gave more than was necessary by the commandment of God.

Whereupon he sharply rebuked the Corinthians, saying; I abstained even from those things which were lawful for me, and will not ye temper yourselves from the things that be unlawful? Further, they bring forth the young man, which was desirous to obtain everlasting life: to whom the Lord said; Keep the commandments. Behold (say they) Christ describeth to him a general keeping of the commandments, as being necessary for his salvation.

The young man goeth yet further, and testifieth, that he kept those commandments from his childhood. Christ hearing this, looked upon him, and loved him, and said; If thou wilt be perfect, go thy ways, sell all that thou possessest, and give it to the poor, and follow me. This (say they) is a work of supererogation: for he had first as much as was required unto salvation. This did Christ, as being perfect, set before him, which was put to his choice, whether he would do it or no.

Also they bring an argument out of the seventh chapter of the first epistle to the Corinthians, touching sole life or virginity, which state is so freely laid before us, as he which taketh not the same upon him, may have salvation: but he which doth take it upon him, is both commended the more, and is said to do somewhat better. Wherefore the apostle saith; He that giveth his daughter in marriage, doth well: but he that giveth her not, doth better. And he plainly testifieth; that He hath no commandment touching

this matter, but only that he giveth counsel. Whereupon they appoint many evangelical counsels: the which Thomas, and other School-men do thus define; namely, that they be persuasions of a greater good added to the commandments, that a more ready and better end may be attained: the which things do not bind us to assent unto them, but only that we contemn them not; and that as touching the preparation of the mind, we at a certain time both admit and execute them.

They gather a reason also of alms-deeds; as if a man be bound to give the tenth, and he giveth the fifth part; this man (say they) doth undoubtedly more than he is bound to do. Wherefore Christ, in the 21st chapter of Luke, commendeth the poor silly widow, because she, pouring out all her substance, being but one small farthing, offered more than the rest; seeing others gave of that which was overplus unto them: and thus they conclude, that she bestowed more than she was bound to do. Yea moreover, if thou take away from these men the works of supererogation, they shall have no satisfactions for sins: wherein the third part of repentance consisteth: because unto such satisfactions they require works, which otherwise be not due. For if that penitent persons should be bound, in any other respect, to do those things; they should not satisfy for sins. Lastly, I have heard many allege that place out of the epistle to the Romans; For thee are we killed all the day long, we have been counted as sheep appointed to the slaughter; but in all these things we have prevailed, and done more than overcome. It had been enough (say they) to have overcome; but when they do more than overcome, then do they more than they are bound to do.

3. But on the other side, there be many things which overthrow this assertion: for the Lord requireth, that we should love him with all our heart, with all our mind, and with all our strength. Wherefore there is no overplus

in us, that we can give more than is due. For whatsoever we do, we do it with heart, with soul, with mind, and with strength: therefore are we bound, and do owe unto God all that is in us. And Augustine saith in his book De doctrina christiana; When he saith, With all thy heart, with all thy mind, with all thy soul, and with all thy strength, he hath left nothing in thee untouched: so then thou must refer all thy cogitations, and forces, and labors, unto that end whereunto they were given thee. And whatsoever happeneth unto thee to be beloved, it must of necessity be drawn to that place, whereunto the whole stream of love runneth. But more evidently in his book De spiritu & litera, at the end he saith; Seeing we know not God perfectly, while we live here, we cannot perfectly love him: for no man loveth more than he can know. Here we know by a glass, and in a dark saying; now we know in part: whereupon we love in part. In the heavenly habitation we shall fulfill that commandment: and it shall not be fulfilled, unless it be with all the heart, with all the soul, and with all the strength.

And thus it followeth, that we do not now love him with all our heart, with all our soul, and with all our strength; but with all these, as they be diminished and abated.

And if peradventure thou wilt demand, why God hath commanded us to keep that which in this life we are not able to do? He answereth; It is done, to the intent that our faith, while it seeth whereunto it must be bent, may make us more earnest in prayers, and endeavor to go forward: so as we will never judge ourselves to become unto the fullness of perfection. Yea, and in religion he doth most of all profit, which beholdeth how far he is from that which he ought to perform. Wherefore it appeareth by these things, that we are so tied in the midst, between the first commandment, as touching the embracing of one God; and the last, which commandeth us to shun all lust:

that there is not in us to do and answer that which is commanded. For whatsoever good thing we do, either in abstaining from the ill, or following of the good, that is contained in these two commandments. Further, Christ said; that The gate is narrow, and the way straight that leadeth unto life.

Neither spake he here of overplus of good works, but of such as are necessary unto life. Now then, how dare these men declare those things to be so easy, as not only they may be performed; but also that a great deal more than enough is added by many.

Further, in what sort our works be imperfect, and how there is found a great lack in each one of them; the holy scriptures in every place bear record. Paul unto the Romans doth confess, that he is sold under sin, and plainly saith, that in his flesh dwelleth no good thing: so as he doth not that which he would, but rather that which he would not. In my mind (saith he) I serve the law of God, but in my flesh the law of sin: and I feel another law in my members, resisting the law of my mind, and leading me captive unto the law of sin and death. And unto the Galatians; So that ye do not those things that ye would. And Job said, that he doth perpetually fear his own works. And in Isaiah; Our righteousness will appear like filthy rags.

Wherefore David cried out; Enter not into judgment with thy servant.

Which things being on this wise, with what face can we affirm that there be works of supererogation?

4. The words also of Christ, which are in the 17th of Luke, do utterly confute this feigned devise; When ye shall have done all these things, say ye: we are unprofitable servants; we have done that which was our duty to do. Christ would have us thus to say, when we have done that which is well: certainly he would not have us to lie. Wherefore the servants of God, if they do anything, they are bound to do it; neither do they any more than their

duty is to do: for a servant, of what value so ever he be, oweth to his master all that is in him. Besides this, we are bound by the commandment of Christ, to pray continually; Forgive us our trespasses. And in John we read;

If we say we have no sin, we deceive ourselves, and there is no truth in us.

And in the epistle of James; In many things we offend all. And in another place; There is no man that liveth upon the earth without sin. And Christ said; that He which trusteth in his riches, cannot enter into the kingdom of heaven: whereupon the Apostles marveled, and said; Who is he that can be saved? So far were they off from thinking of the works of supererogation, as there was in them a doubt of salvation itself. Neither did Christ answer them; Ye not only may be saved, but may also attain to an overplus of well doing, and impart thereof to others: but as touching salvation he said; That which is impossible to men, is possible for God. Jeremiah saith; Cursed is he that trusteth in man. And also; Cursed is he that doth the work of God negligently. Here let every man examine himself, and he shall see, whether he do the works of supererogation.

And touching the love of our neighbor, Christ commanded that we should love one another, as he himself loved us, who died for us. Let a man see what he is able to do, as touching these things, over and above that which he ought; when as Christ himself gave his life for them that be weak, and for his enemies. Who seeth not, that we must first do those works that be necessary, before we do aspire to works of supererogation? It were a perverse endeavor for a man to give more than he is bound unto; and not to yield those things which are of duty greatly required. I let pass that which we read in Deuteronomy; God would have nothing to be added unto his law. Seeing then these works, as they say, be not due, they were added over and above unto the law. We know that our actions, whatsoever they shall be,

do partly pertain unto God, and partly unto our neighbor: and in respect of each kind, we are so bound and indebted, as no man seeth himself able to pay. Either it must be said, that these works of supererogation do neither appertain unto God, nor yet unto our neighbor; which is most absurd: or else, that they do appertain unto them, and then all supererogation shall be utterly overthrown.

In the epistle to the Philippians, the 4th chapter, it is written; As to the rest, my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy of love, whatsoever things are of good report; if there be any virtue, if there be any praise, think upon these things, which ye have both learned, and received, and heard, and seen in me; these things do, and the God of peace shall be with you. Let these sharp-witted men find out, what can be added moreover unto this commandment of Paul. These things the holy Ghost requireth to this end, that the God of peace may be with us. I demand of thee whether thou be able or not, to do anything beyond the law?

If thou canst not, wherefore contend we? We agree very well together. But if thou wilt say that thou canst; then say I, that thou art altogether bound by the law, seeing the same requireth both all thy power, and strength, and whatsoever thou canst do. Neither doth it help thee, if thou fain, that these works of supererogation do serve for the removing of impediments, and help us for the more ready serving of God: because I will answer, that we are bound so much as we can, to take away those things which do hinder; in so much as we are not to account of our father and mother, if they call us back from the obedience of God.

Neither is it without pride, and infinite arrogancy, to say, that thou doest more than thou art bound to do: and it is no small injury unto Christ, who

shall be said to have died in vain, if thou mightest be able to perform the law, or to do more than hath been commanded in the same. And it is a marvel how they can affirm, that there be some good works, which if we will not do when we may, yet that we sin nothing at all; seeing it is a most grievous sin, not to be willing to love God more if thou canst. What else will this be, then to deny God to be the chiefest good; when as thou wilt not love him so much as thou canst? Will not that be even to abuse his gift and grace? To this end hath he given thee power to love him more than thou doest love, that the same should neither be in vain, nor rest idle.

5. They have used to say, that it may be, that sometimes, by reason of our infirmity and weakness, we miss of our duty in the commandments which be necessary to salvation: and yet, that in the meantime, we take in hand certain works that be not due. But I will ask them, what manner of works (I beseech you) be these? To live loosely and sometime shamefully, and to provide that certain Masses may be said for them, to take pilgrimages in hand, to make a choice of meats, and other things of like sort: or else, to bind himself by a vow of single life, and to forsake his parents, to rehearse every day a full number of small prayers, no whit reforming his life [and manners,] and to repose a confidence in these works, as though thou shouldest by them have salvation, and excel all other men. These be verily the works of supererogation, vain (I mean,) superfluous, and (to say as the Greeks do) ἔργα πάρεργα, that is, Works and by works: of which the Lord shall say in his judgment, as we read in Isaiah; Who hath required these things at your hands? Whie do ye lay out money and not for bread? Thou seemest (will they say) to persuade a certain desperation: undoubtedly this I affirm, that we despair of our own strength, and not of the favor, grace, and mercy of God, whereby he giveth strength to enter into an obedience of the

law: and that he imputeth not unto us the sin which we commit, but maketh the righteousness of his son our Lord Jesus Christ common unto us.

6. Now that we have alleged reasons, and that out of the scriptures, against this assertion, we think it good to set down what may seem meet to be determined in this disputation. First of all we grant, that the observation of the law is diverse, and after many sorts among the faithful, by reason of the diversity of degrees: for all men tread not alike in the same; which ariseth, through the difference of men's strength and ableness. All men cannot do alike, every man hath his measure of faith distributed unto him by God. And there are found among the Christians, not only some, which do negligently; but those also, which sometimes fall, and that into most grievous sins, for which they deserve to be excluded from the kingdom of heaven, unless they should repent: which thing is always granted unto them, that are predestinated unto eternal life. Wherefore there be found diverse degrees of keeping the law, unto the lesser sort of which degrees, they that be weak of strength do attain: and though there be much wanting in them, yet have they salvation; because the mercy of God through faith in Christ supplieth their want. But they which be the stronger sort, and go forward beyond the lowest degrees, do not more than is their duty to do; seeing they have a greater power and ability. Wherefore they are without all doubt bound to do more; and if they go not so far forward, as they can, they sin.

So that there is in a manner none to be found, which is not specially guilty of this vice; namely, that he doth less than he ought to do.

And to speak briefly, the law of God may be considered two manner of ways: either as it is given generally, and may be exacted of men by outward judgment; in which respect I would grant, that something may be done of us, besides that which in man's judgment is exacted generally of all men.

For they, which be the stronger, do more than the weaker and common sort of other men; unto which things no man by external judgment might compel them. Even as Paul received no sustenance of the churches, therefore he proceeded further than other teachers, and pastors: and for the doing hereof, he could not be compelled by any law of men. Again, the law may be considered of, according as God hath required the same of us in his own judgment. And then in our actions we can do nothing, that we are not bound unto: for God very well knoweth what we are able to do, seeing our strength came from him; and he himself strictly requireth so much of us, as we are able to do through him. Which if we shall not perform, we are by his judgment accounted guilty: the which thing men cannot judge, who know not how much we are able to do. So then, that our conscience may be quiet, we must not consider what is required of us by the rule of man; but so much as our own strength is able to bear. These things if we thus determine, all things will be made manifest and plain. Wherefore let us now take in hand to confute the arguments of our adversaries.

7. Touching the place of Paul, it is manifest, that he had not any respect to supererogation: for he said, that it was better for him to die, than that any man should make this rejoicing of his in vain. But there is none that would choose to die, to have an overplus of good works. And he addeth further, that he in performing of this, shall have a reward: as though otherwise he should want the same. Which is not convenient in works that be not due: for though the adversaries in these things appoint some reward; yet (as I think) they appoint them not so, as in other necessary works it should not be hoped for. Wherefore, if Paul should not have had a singular reward for this thing, yet in taking of necessaries for life as well as others, when he preached; he should not have lacked his reward. He added moreover; That I abuse not

mine authority: which if he had committed, there is none but seeth, that it had been sin; seeing it is never lawful for a Christian man to abuse his authority. Doeth he not afterward say; That I may win many? And by the commandment of loving our neighbor, every man is bound (to his power) to engraft as many unto God as he can. Neither did the apostle, by this his singular example, endeavor any other thing, than to take away the occasions and offenses, whereby the Corinthians might have been drawn back from their salvation. But the Lord commanded with great severity, that offenses should be removed. Neither is it true, that he did compare together that which was of necessity, and that which he did of his own accord: for (as we have declared) he said, that it stood him in hand of necessity to preach the Gospel; and that woe should be to him, if he did not perform the same. But he addeth: that he might do this work rightly, and with profit, it was so to be determined, that he should freely plant the Gospel; otherwise he had given an offense, and had abused his authority. And because he was willing of his own accord to obey God, therefore he gladly and willingly did that, which was to be done.

8. Touching the young man that came unto Christ, we have spoken elsewhere: and now we say again, that he did arrogate over-much unto himself.

For he was blinded in the error of our adversaries, and would do more than the law had required: for this cause he was reproved by Christ. This man sought righteousness and eternal life by works: for he said; What shall I do to attain unto everlasting life? Christ answered him unto his demand; If that salvation must be sought by works, the whole law ought to be fulfilled.

Furthermore, he reduced the young man (who had an ill opinion, as touching the observation of the law) from the path of error, unto the way of life; to the intent he might perceive, how far he was from keeping the

commandments of God, by that which Christ commanded him. Neither doth it hinder, that because it is said, that Christ looked on him, and loved him: doubtless he entreated him courteously; neither did sharply reprove him, as his arrogancy deserved. Certainly he might have said; O hypocrite! Why dost thou boast thyself, as though thou hadst satisfied the law, whereas thou art so far from doing the same? His endeavor pleased also Christ, in that he seemed desirous of salvation: and so did his study, which from his childhood he bestowed in the law. And finally it might be, that this young man pertained to the number of them that were predestinate: touching the success of whose life, the scriptures make no mention; only we hear that he went his way. There is no mention made of his blasphemies or contumelies vainly spoken against Christ. If he had loved Christ with all his heart, and with all his strength; seeing he heard that God required this by Christ, that he should distribute his goods unto the poor; he would not have lingered.

Therefore he learned by the words of Christ how smally he had profited.

9. It was objected unto us as touching virginity and sole life, according as it is entreated of these things in the seventh chapter of the first epistle to the Corinthians. We answer, that Paul understood [good and better] not for a thing either more grateful, or more acceptable to God; seeing there be oftentimes married folks, which please God, more than such as live a sole life: but he taketh those words for that which is more commodious, or commodiously. For in matrimony there do happen more occupations than there do in single life; not always indeed, yet for the most part. Those men feign I wot not what of counsels, as though they may be given of a better good thing, and of that which is more than due. But (as it hath been proved) whatsoever good thing we can devise, it is contained in the law of God. Yet we grant, that if thou have respect to all mankind, sole life and matrimony

might after a sort be called counsels; in this sense I mean, that one and the same state is not convenient for all sorts of men. So then, according as we shall perceive either the one or the other of these to be fit for any man, that we must counsel him unto. Wherefore Paul said, that he hath no precept, whereby he should comprise and constrain all men: but I give counsel (saith he) namely, that every man take hold of that which shall be profitable for himself. Further, if thou shalt particularly have respect unto men, which burn in lust, and be not continent; these have commandment to marry, and it is not in their liberty and choice to live a sole life. So as it cannot properly be called counsel, in respect of them; as though the matter were put in their power and choice. And again, they which have the gift of sole life, and are in the same state and vocation, and do well perceive themselves to do better without matrimony, and see that their sole life may stand them in great stead to advance the glory of God, they should sin by refusing of that state: for they ought to follow the example of Paul.

But we in no wise admit this doctrine of counsels, by which these men reckon many of the commandments of God among counsels: such as are the forbidding to revenge injuries, the turning of our cheek unto him that striketh us, the letting go of our cloak and coat to him that will take it; and such other like things. For these be commandments of God, whereof the Lord hath pronounced, that he who shall break the least of them, shall not inherit the kingdom of heaven. Also he said; Unless your righteousness shall more abound than the righteousness of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven. But it will not abound, unless we so understand the law, as Christ hath interpreted it. As touching the widow which offered with others; we answer, that she might not have been constrained by the judgment of man, to have poured out all her substance in

that offering. But God, who had given her strength beforehand, that she should be content to make so great an offering, and knew right well how much she was able to give, would have accused her by his own judgment, unless she had offered according to the strength wherewith her mind was prepared.

As touching satisfactions, we pass not much what they say; seeing we understand that those were altogether vain and superfluous, yea and contumelious against Christ: for they seemed therefore to be used, as though that Christ had not abundantly satisfied for us. But if that by satisfying, they understand; a man to approve himself unto God, (according as I have above declared) we well allow of the word: but it will not serve their purpose. For to satisfy God in that sort, is to render unto him those things which we do owe unto him. That which lastly they brought out of the epistle to the Romans; namely, that the apostle saith; We have more than overcome, it is so frivolous, as I think it scarce worth the answering. For there Paul only showeth the large and plentiful victory, which the Lord giveth unto his people against temptations.

10. But because there be certain places not to be over-skipped, which seem to be against our assertion, wherein we affirmed, that in the works of godly men there is a great want; seeing in the scriptures they be called imperfect works: now will I allege those places, and make answer unto them. We read in Deuteronomy, and also in the book of Genesis; Be thou perfect. And in the gospel; Be ye perfect, as your heavenly father is perfect.

Unto the Corinthians; From henceforth brethren rejoice, be ye perfect. Unto the Colossians; Exhorting every man, teaching them all wisdom, that we may make a perfect man in Christ. Unto the Philippians; Do all things without any murmuring, that ye may be blameless and pure children of

God, without spot. Unto the Ephesians; Blessed be God, and the father of our Lord Jesus Christ, which hath blessed us with all spiritual blessing in heavenly things, that we should be holy and without blame before him. And in that epistle it is written of the church, that Christ cleansed the same, to the intent he might make it unto himself a glorious church, having neither spot nor wrinkle, that it may be holy and without blame, &c. And Peter exhorteth, that we should be holy and without blame in our conversation: because it is written; Be ye holy, for I am holy. And David saith; I shall be unrebukable before him. And again; Blessed are they that are undefiled in the way. Which testimonies seem to tend unto this; namely, that we should not think our perfection to be without hope of recovery in this life.

Augustine in a little book of his, entitled De justitia Christi, against Coelestinus, that is in the seventh tome, objecteth all these testimonies against himself, and answereth by these points. He will in these places, that certain things be so spoken, as they may be exhortations, by the which we are stirred up to walk perfectly. But in laws and admonitions it is not required, that we should perform so much as is persuaded; but there is showed how far we ought to endeavor (as now it hath been said) touching the precept, which is given unto us for the loving of God with all the heart, with all the mind, and with all the strength. Another chief point is, that many of these things do show, not what manner of persons we be now; but such as we shall become in the end, when this life hath run his course: for then we shall be perfect, when we shall be thoroughly come to the place whither we tend. The third point is, that by unblameable and perfect persons, he understandeth 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 many of the saints have been perfect: not as though

they committed not some sins, which is an impossible thing in this life; but because they led their life without doing of the damnable and the grosser sins. Wherefore, although they were innocent after this manner, yet with others they were constrained to pray; Forgive us Lord our trespasses. Lastly he answereth, that the godly sort lived as innocent, perfect, and unblameable; because infirmities and sins committed, shall not be imputed unto them, by reason of their faith in Christ: according to the saying of David; Blessed be they, whose iniquities are remitted, and whose sins be covered: blessed is the man, unto whom the Lord hath imputed no sin.

Of Purgatory, the Papistical fire.

11. But now let us speak of purgatory. It is feigned to be a middle place after this life, between everlasting felicity, and the punishments of damned souls; 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 felicity shall be given unto them, and do suffer punishments with a patient mind, they be counted among the number of the saints and blessed souls. But in that they be tormented, and do suffer grievous and manifold kinds of punishments, in that respect they draw near unto the lot and condition of them that are in hell fire. And they add, that purgatory punishments have not only an end and a set term; but that it may be eased by the good works and prayers of them that be alive. The adversaries endeavor by many reasons, to persuade, that we must grant that there is such a place, as we have here defined. Out of the Old Testament they cite the history of the Machabeis, where we read, that Judas (a man well commended) did believe, that the prayer for the dead to be delivered from their sins, is both comfortable and godly. Further, they fly unto Zechariah the prophet, where we read in the 9th chapter; Thou hast loosed thy

prisoners out of the pit wherein was no water. Also the 4th chapter of Ecclesiastes; Otherwhile a man cometh forth of prison and chains, and is made a king. They bring also the psalm, where David saith; We passed through fire and water, and thou broughtest us forth into a place of refreshing.

Moreover, they repair unto the New Testament, and say, that in the Gospel there is such a kind of sin, as shall neither be forgiven in this world, nor yet in the other world: which then might not be spoken (say they) unless there should remain purging's of sins in another life. And they object that saying in Matthew; Least the Gaoler cast thee into prison, verily I say unto thee, thou shalt not depart thence, until thou have paid the uttermost farthing.

Also they bring that which is spoken by Paul in the first to the Corinthians, the 3rd chapter; But he himself shall be saved, as it were by fire, &c. To this purpose also they would have that to tend, which is said of beggarly

Lazarus full of botches, and of the riotous rich man. They pretend also that place in the Apocalypse, where it is read; that No impure thing shall be admitted into the holy city. And they think that to make on their side, which Paul writeth; to wit, that All knees shall bow unto God, both of things that be in heaven, and things that be in earth, and things that be under the earth.

Again, they cite the Apocalypse, in the 5th chapter; that All creatures which are in heaven, and on the earth, and under the earth, and in the sea, &c. shall speak praises unto God. These, and such other places of scripture, they think do make for them.

12. But we must mark this, that the assertion of them, which would needs have a purgatory, is not one and the same. For some will force it to be as a sure doctrine, and an article of faith. Others do not so resolutely and constantly affirm the same, but only they suppose and have opinion, that

such a thing there is. First therefore it seemeth good to show, that it belongeth not to the articles of our faith, and that it is not a thing of necessity to be believed. Secondly, we will make it plain, whether either the opinion or suspicion, whereby purgatory is believed, be reasonable or just.

As touching them which do affirm that the doctrine of purgatory is of necessity, we must needs absolutely hold, that the doctrine and articles of our faith ought to be certain and steadfast; and are most plainly to be proved by testimonies of the scriptures. For we are not of their opinion, which will make the Fathers or men to be authors of believing of things: for we should judge of the holy Ghost contumeliously, if we should think that such scriptures were delivered to us, in the which is not wholly and perfectly contained whatsoever belongeth to our salvation. The epistle unto Timothy doth sufficiently reprove these men, when it saith; that The scripture inspired by God, is profitable to teach and confute, and also to correct and instruct, that the man of God may be perfect and sincere, and instructed to every good work. Wherefore, if thou bring any work that thou affirmest to be good, or anything necessary to be believed, which cannot be confirmed by the holy scriptures; I truly would rather not say, that the things which thou hast brought are not good or profitable, than to pronounce otherwise of the scripture than the apostle hath judged thereof.

For we must not admit that which they commonly vaunt of; namely, that the apostles taught not all things, nor that the primitive church commanded all, whatsoever should be for our comfort: as though it were necessary day by day afterward, that more things should be made manifest. This perhaps we might grant as touching politic government, and of things not necessary to salvation; but as touching doctrine, and the articles of faith necessarily to be believed, the ancient Fathers had all no less than we have, Tertullian in

his book De praescriptionibus, saith; Happy is the church, unto the which the apostles have poured out their whole doctrine with their blood. Christ said also; All those things which I have heard of my father, I have made them known unto you. These men say; that indeed all things were insinuated by the apostles, but that the apostles did not make all things known unto us. Here say we, that they, although they wrote not all things; yet they provided that those things, which they taught, may be manifestly inferred by those things which be written, either by themselves, or in other holy books. For otherwise, sundry superstitions received in old time, would everywhere be boasted of, as things delivered by the apostles: which things can no other ways be known, but because they be altogether strange from the scriptures. And that which I have affirmed, we may prove out of the scriptures themselves. There is a tradition of Paul, that A woman should have her head covered in the church, and should be silent in that place: and that the Christians, which be poor, should labor with their hands, least they should live idlily. But these things, seeing he confessed to be his traditions, he endeavored to prove them by the holy scriptures. Thus let our adversaries do, if they will have any place to be left for their traditions.

13. But to return to our purpose. Very oftentimes there hath been a doubt made of purgatory: and the Greek church in the council of Florence long resisted. And it is a wicked thing to expound the places of the scripture, which are brought for the proof of this opinion, otherwise than the proper and lawful interpretation doth require. But those places being understood on this wise, they leave no place for purgatory: as we shall perceive, when we come to the declaration of the same. Augustine also spake diversely of purgatory: for in his Enchiridion unto Laurence, in the 66th chapter, and again, about the end of the 68th chapter writeth; that It is not incredible, but

that there happeneth some such thing after this life: yet he saith, a question may be moved, whether it be so or no, and that it may or may not be. The very which words he plainly writeth unto Dulcitius, question the first. Also in his treatise De fide & operibus, the 16th chapter he saith; Whether therefore men suffer these things only in this life, or else whether some such judgments do also follow after this life, it is not far (as I think) from reason.

He useth, as thou mayest see, a disjunctive speech: and that the same be true, it sufficeth that either part be true. But of an article of faith, who would speak so doubtfully, as to say; whether Christ had true flesh or fantastical; whether in Christ were the divine nature, or only the human nature: and such other sayings? Those things which belong unto faith, must of necessity be defined, and ought to be certain. The very same Father in the 12th book

De civitate Dei, the 26th chapter, speaking of the fire of purgatory; I do not (saith he) reprove this, because peradventure some such thing is. But as touching those things, which are necessary to be believed unto salvation, it is not lawful either to write or deal in that sort. Thou wilt say perhaps;

Although Augustine in these places seem to be doubtful, yet that in other places he doth certainly affirm it. I answer, that those places, wherein he seemeth to affirm it, must be interpreted by these four other places, in which he hideth not the ambiguity of the thing. Whereby we must confess, that he was rather persuaded thereof by a certain opinion, than that he believed it so to be without all doubt: because the nature of an opinion is, that we give an assent, not without some fear or doubt, that the contrary opinion is true.

14. But me thinketh, this maketh very much against this feigned devise; that the holy scriptures have passed over in silence, and made no mention of this so great a work of charity; whereby brethren, parents, and children

might be released from the most grievous vexations of purgatory. Assuredly, this were very much to be wondered at. In the Old Testament it is very diligently set forth, that funerals were extolled; for Abraham bought a field for the burial of his wife. The cave is described, the price is expressed, and all such things are so diligently recited, as thou canst not think anything to be over-skipped: where notwithstanding there is not any mention made, either of purgatory, or of ridding the soul of him that is departed from the pains thereof, either by sacrifices or prayers. And in Leviticus, and other books, wherein the law is described; seeing there be sacrifices and oblations described for all states of men, and for every kind of fault: who will not marvel, that there was nothing appointed for the dead, and that there was so deep silence as concerning the purging of souls in purgatory? The prophets also, being excellent interpreters of the law, when in every place they do commend the duties of godliness and charity, never set forth unto us in their sermons anything that might provoke and draw us once to think hereof.

Paul, having the like occasion offered unto him, when he wrote unto the Thessalonians (for he taught how to use mourning's in funerals, and those whom he admonisheth, he only encourageth with the hope of resurrection) should at the least wise in that place have admonished, that setting aside tears for them which they loved dearly, they should pray, that they might not long be vexed with the pains of purgatory. He bringeth no such thing, but after the doctrine of resurrection, at the end of his exhortation, he saith;

Therefore comfort yourselves one another with these words. Yea and Dionysius, whom they call Areopagita, in his treatise De Hierarchia ecclesiastica, when he purposely demandeth the question, why the minister of the church hath prayers for him that is already dead, he maketh no mention of purgatory; but laboreth earnestly to show other causes. But if he

had believed, that there is a purgatory; he might very easily have satisfied the question propounded: but it seemeth, that he would rather determine of anything, than to teach, that by those prayers the souls of them that were departed, should be delivered from the pains of purgatory.

15. But now let us see how the holy scriptures be against this opinion. In the fifth of John it is written; He that heareth my words, and believeth in him that sent me, shall not come into judgment, but hath life everlasting, and passeth out of death unto life. If Christ say, that they which believe, pass forth out of death unto life; how is it decreed by these men, that they which die in faith do pass into pains and torments? I know, they be wont to say, that therefore it is spoken, that a man shall pass into life; because at length he shall have it, albeit he must in the meantime be somewhat punished in purgatory. But how much this exposition serveth to the purpose, it is showed in the 14th chapter of the Apocalypse; Blessed be they which die in the Lord. They will answer, that they are therefore blessed which die in Christ; because they be sure of felicity, although those fires remain for a certain time.

But admit it were so, let us look upon the sequel: it appeareth that they are therefore called happy, because they may rest from their labors; but to burn with fire is not to rest from labors. It is added also; Because their works follow them. Wherefore, seeing that they were the servants of God, that they lived well, and suffered many things while they lived, (as of necessity it must happen to all godly men:) it is meet that they should have a reward, and (as the scripture there showeth) that they should rest from their labors.

But if that they will in any wise contend, that they which have lived rightly, have yet some blemish and corruptions that must be purged; what answer (I beseech you) will they make as concerning the thief? Did not he behave

himself ill, even until the end; seeing of his naughty demeanor, as well the public judgment, as the holy scriptures do give an evident testimony? Yet did Christ say unto him; This day shalt thou be with me in paradise. And these things be spoken against them, which would have purgatory to be a doctrine or opinion, that must of necessity be believed, and an article of our faith.

16. Now let us deal with them, who are led by opinion to believe the same. And albeit they may pretend many causes, why they should suspect the same to be, (for Plato, among the Ethnics, and together with him many notable Poets have ordained a purging of souls by many kinds of pains after this life:) yet very likely it is, that they were chiefly driven to think thus, through ecclesiastical satisfactions; wherein in we ought to beware, least we diminish the merit of the cross and death of Christ, by ascribing unto our works, that which specially and solely is granted unto him; to wit, that he should forgive sins, and redeem us from eternal damnation. We grant, that the church, even from the beginning used satisfactions; which were only invented, to the intent that they, which fell into grievous sins, should be proved by the Ministers, and by the whole church, whether they earnestly repented or no of their offenses committed. For such men being excluded by reason of their sins, from the communion of the faithful; because they might redeem the ignominy, and be reconciled, did sometime dissemble a repentance, and deceived the expectation of the godly. For to the great offense of the brethren, they were perceived to be again admitted unto the sacraments; being not amended, as they which still cleaved unto their wickedness.

Wherefore satisfactions being added, 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, unto Laurence, in the 65th chapter testifieth; for the repentance and groanings of one man, seeing they pertain unto the mind, are not known and made evident unto others: wherefore tokens of repentance are required for satisfaction of the church. And it is a common saying, that satisfaction is an occasion to cut off sins; so that men thereby should have no more recourse unto them: by reason whereof it brought some fruit, not only unto the church, but unto him also that was penitent.

And it is sometime read among the Fathers, that the penitent persons used to obtain remedies for the wounds of their sins, by the means of such ecclesiastical satisfactions; namely, in this sense, because instead of ill actions they did put good in place: and they which offended the church, did by their wholesome example make amends; and they which had been accustomed to many sins, [bid] themselves to do well.

Cyprian, in his sermon De lapsis, calleth satisfaction the confession of the three children, which they made, when they were put into the fire: and also the confession of Daniel, which we read in the sixth chapter of his book.

And the same martyr seemeth to draw satisfactions out of the prophet Joel, when as he exhorteth men, that they should turn unto the Lord in all their heart, in fasting, in morning, and weeping; so as they should not rent their garments, but rather their hearts. And it is to be thought, that the incestuous man, which by the commandment of the apostle was excommunicated, showed such tokens of repentance: in so much as the apostle, in the latter epistle to the Corinthians, commended him unto the church; least perhaps he should be overwhelmed with too much sorrow. Howbeit, all these things at this day are taken away, seeing the discipline of the church is almost utterly lost: which thing nevertheless I would not have so to be restored, as

they should become an intolerable yoke, and should at length be drawn to superstition.

17. In the Nicene and Ancyran Synod, and in certain others, mention is made of these satisfactions; and there are specified diverse degrees of repentance. We may observe, that those laudable customs degenerated by little and little into laws: so as in the decrees, and especially in Brocard, there be extant penitential canons, and in such sort extant, as they are grown into an exceeding multitude; whereby they are become so intolerable, that they lie contemned; neither could men endure them any longer. Yet they being led by a false persuasion, as though they might not obtain salvation, if those satisfactions were intermitted, they desired that the bishops might release them of the same. And from thence had indulgences their beginning, which also began to be redeemed for money. And superstition took so deep root, as he that had not by this means, while he lived, either abidden punishment, or else redeemed the same for money, was thought, that after his death he should pay them in purgatory, and that with grievous punishments; as though God would in any wise, that the laws which the church hath made, should be established.

It appeareth therefore, that even through the satisfactions of the church, no small occasion is given unto purgatory; and that, which in the beginning was decreed of no ill purpose, is grown in time to a most grievous abuse.

For who will not account it a grievous crime, that he, which a few days past, was an open adulterer, and a manifest murderer, should (upon the sudden) be brought to the table of Christ, and be reconciled unto the church; when he is neither tried nor proved, yea without testimony of any true repentance? Neither do we say, that these works of satisfaction were unprofitable, while discipline was of strength in the church: for besides the

commodities, which a little before we recited, this also was an excellent thing; namely, that by them faith was exercised, and did more and more apprehend the promises of God: not by the merit or worthiness of the works, but by reason of a more vehement attention of faith. But this we most inveigh against; to wit, that God should be thought to be pleased with men for these works sake; seeing this honor must only be given unto Christ.

And let us note, that To satisfy, is otherwhile (as saith Asconius) To do only so much as is sufficient to an angry man for revenge: but this none of us is able to do; namely, to recompense the wrath of God so much as we were bound to do. This did Christ only perform. But there is another signification of this word among the Latins; as is, To answer unto the judgment and opinion conceived of him: even as Cicero writeth in his first familiar epistle unto Lentulus; I in all duty, or rather piety towards thee, do satisfy all other men, but myself I never satisfy, &c. And in this sort did the fathers sometime write; not that God is satisfied with these ecclesiastical punishments: but because in edifying the church in this wise, by rendering of good actions in the stead of evil, and by exercising of our faith, we approve ourselves unto God; and answer unto the opinion and duty which is required of penitents, obedience at the least wise being begun.

18. But now, in the place of these satisfactions, which perhaps were not in all respects to be disallowed, there hath succeeded an abuse of auricular confession; wherein the papistical priests do enjoin private satisfactions: in which doing they err two manner of ways. First, in that they absolve from sins, before such satisfactions be done; whereas the true and ancient order required those satisfactions, before that either peace or absolution should be declared. Moreover, they will have, that such satisfactions as these, should consist of works, otherwise not due unto God: where nevertheless,

whatsoever work is good, the same is due unto him; and that which is not due unto him, is not to be accounted good. There happeneth also a third error: for because they say, that by virtue of the keys, perpetual punishments are converted into temporal pains. This only pertaineth unto

Christ; namely, to deliver from eternal death: therefore it is written in Osee; O death, I will be thy death; O hell, I will be thy plage. And some of the School-men dare write that which is altogether intolerable and wicked; to wit, that such private satisfactions are also of strength, if (as they speak) they be truly paid in deadly sin. And thus they attribute that, which belonged to Christ, unto our works; being such works, as proceed neither of faith, nor yet of charity.

But Isaiah crieth out against these men; Ye are sold for naught, and ye be redeemed without money. And Paul teacheth, that Justification is without works, and is offered unto God freely. Neither must we give ear unto them, which would these sort of sayings to have place in our first conversation, and in baptism: but and if we fall afterward, they affirm, that we ourselves ought to satisfy: as who would say, that after baptism, Christ were not our mediator as before. John, writing unto them which already believed in Christ, and were baptized, If we have sinned, we have Christ our advocate and intercessor with the father. And Ezekiel; In what hour soever an unjust man shall depart from his unrighteousness, I will no more remember his unrighteousness. And that God will forget, and not remember, is as much to say, as he will not punish, nor take revenge of any man. Wherefore

Augustine upon the psalm; Blessed be they, whose iniquities be forgiven, &c: writeth of God, that he doth not mark our sins, because he will not punish them. And in Leviticus, sacrifice was required for sins; that it might

be notified, how the purging of them was to be sought only from the death of Christ.

19. Perhaps thou wilt demand; Shall we not require something of him that is penitent, when he confesseth himself to have sinned? Yes verily, even that he cut off the causes of sins; and when he hath given an offense, let him edify, that he may bring forth fruits worthy of repentance. And as it is said unto the Romans; As ye have given your members to serve uncleanness unto iniquity, so now give your members to be the armor of righteousness,

&c. And these things ought not to be commanded for escaping of the pains of purgatory; or to the intent that eternal death should be changed into temporal death: because that God, when he forgiveth the fault, doth also deliver from punishments. But if that he seem sometimes to afflict them, whom he hath already received into grace; those scourges, which are so laid upon us, are not to be called punishments, but are fatherly corrections: as it shall be said else-where. But admit we should grant, these scourges of God to be punishments; yet do they nothing further our adversaries. For so much as they shall be called temporal punishments; the which God hath not put under the power of the keys, that they should be ordered by them: seeing

God hath distributed them at his own pleasure, and doth oftentimes turn them away, or mitigate them, according as he is called upon by the saints, and as he seeth them to be converted unto him earnestly and with true repentance: as it may plainly appear in Hezekiah, and in the Ninevites.

In which sense that may be understood, which is written in Daniel; Redeem thou thy sins with alms: that is to say; thy punishments, which remain by the severity of God's judgment. Or else understand the same on this wise; Even as thou hast afflicted the poor, and hast oppressed them that be weak; so on the other part, take thou pity upon them. So that [To redeem]

is To put that which is good, in the place of that which is evil. God punisheth not the faithful sort like a revenger and judge, but he chasteneth them as a father. Neither doth he always, and of all men exact punishments after sins be forgiven: for he hath forgiven many sins to many, without laying those punishments upon them. For unto the thief he said; This day thou shalt be with me in paradise. And the Publican, which prayed; Have mercy upon me a sinner, went his way justified. And Peter; when he had forsworn Christ, only wept, and was received into grace. Whereupon as touching his repentance, Ambrose wrote; I read of the tears of Peter, but I read not of his satisfaction. Also, it was said unto the man sick of the palsy;

Son, thy sins are forgiven thee; neither did the Lord require any other thing of him.

20. They are wont to object, that the woman, which was a sinner, did therefore obtain remission of sins; because she washed the Lord's feet with her tears, and wiped them with the hairs of her head, and anointed him with precious ointment. They cry out, that all these things were satisfactions for sins. Howbeit these men ought to consider, that our Savior showed how sins were forgiven to that woman in two respects. First, when he said unto her;

Thy faith hath made thee whole: and this way was a right way, as an effect proceeding from the causes; namely, from the mercy of God, which that woman comprehended by faith. Further, unto the Pharisee (which could not perceive the faith that lay hidden in the woman's mind) he showed, that her sins were pardoned and forgiven her for another cause; to wit, that seeing he loveth most, to whom most is forgiven; and that the Pharisee saw, that that woman loved Christ more than he did, he might thereby know, that she was no longer a sinner, but a true justified woman. And he showeth by tokens of charity, that she most loved him; the which tokens she did at his feet, in the

sight of all men. Wherefore it is certain, that these effects of love, which these men call satisfactions, are not done before justification, but do rather follow after the same.

21. And whereas these men feign, that souls do satisfy through pains and torments in purgatory, after this life; they are very repugnant unto the saying of Cyprian, who in the end of his book against Demetrianus, writeth;

When we shall pass from hence, there shall neither be place for repentance, neither yet effect of satisfaction. The adversaries are wont to pretend unto this their opinion an endeavor of pity, because they will not esteem them to be damned, which are departed in the confession of Christ; when as nevertheless they should be detained in some blemish of their sins. But it is a foolish pity, which doth drive us to decree those things, which we are ignorant of, whether they make to the glory of God, and cannot be showed out of the holy scriptures. Further, we are bound to love God with all our strength, and with all our soul. And we ought neither to appoint nor begin anything, which we know not to be allowed by him, or that shall make to his glory. But purgatory maketh many to be negligent of living well; because they suppose, that by their riches they may easily purchase men to pray for them, when they be dead. The very which inconvenience followed the opinion of Origin, wherein he affirmed, that the punishment of damned souls should at one time or other finish.

Whereby appeareth, that this opinion of purgatory, neither edified the church, neither yet provoked men unto godly life: and therefore it was not prudently devised. And further, by this devise, many poor folks are defrauded of just alms: and an intolerable market of Popes pardons break forth. Also by this abuse is maintained the slothfulness of Monks, and popish priests; who, that they may be well maintained, and that through

their prayers they may release the pains of men's souls in purgatory, the right heirs in undutiful testaments are skipped over: so as all things in a manner are given to the fat paunches of these men. Here are all things uncertain. They which judge, that the souls of them that be departed in the faith of Christ, be not forthwith admitted into the heavenly rest; how can they know that such persons be tormented by fires? Unto whom also, if thou shouldest grant, that they are afflicted with flames; how will they prove, that they can be holpen by our prayers and suits?

22. But and if we should suffer the suspicions of men to take place, perhaps some will be found, which for purgatory will appoint (as I may say) an eruditory or instructing place, wherein the souls of infidels, which in this life hard nothing of Christ; or the souls of rude persons and of infants, which were never taught, may yet there at the least wise learn, and obtain an occasion of believing. For unto some it will seem an unmeet thing, that either ignorant men should be damned eternally; or else that those, which be not yet adorned with the knowledge of God, should be brought into the kingdom of heaven. And many other such things (seeing there be an abundance of errors) may be feigned. Now have we seen, that purgatory is no opinion necessary to be believed. Further, if by suspect and opinion it be received, it hath weak and slender reasons to cleave unto; and it rather hindereth godliness, than furthereth the same. Wherefore they which be of an opinion, that there is purgatory, do not well; if they obtrude the same unto the church to be believed: in which church, as things to be believed, nothing must be taught, but that which certainly and undoubtedly may be proved by the scriptures.

23. Now there remaineth, that we confute the arguments, which were set forth at the beginning. First was objected a place out of the 2nd book of

Machabeis, which can be no hindrance to the truth; because those books be none of the canonical scriptures. But these men say, that although the Hebrews have not those books; yet that our church hath received them. I grant that the church hath received them, but (as Cyprian testified in the exposition of the Creed) 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 up the canonical books, and added; These be the books, out of which the fathers would have the grounds of our faith to consist. And Jerome, when he citeth the books of the Machabeis, is wont to add; If any man will believe them or receive them. Augustine also, against the second epistle of Gaudentius, saith; that They were received, but not equally with the books of the law, the prophets, and the psalms: yet he saith, that they be not unprofitable, so they be read and heard discretely.

Discretely I say, that we may judge, wherein they either consent or disagree with the scriptures.

Also Melito, bishop of Sardine, in the recital which he maketh of the canonical books unto Eusebius, reckoneth not these books among them.

Epiphanius also over-skipped them. Unto these things add, that in those books is the history of one Razias, who killed himself, because he would not come into the hands of his enemies; and there both the man and his acts are commended; whose example, in the time of Augustine, the Circumcellion's did abuse, when as they did violently murder themselves: wherefore Augustine, against the Donatists, labored much to defend the book; but how much he profited, let other men judge. To conclude, at the end of these books it is read; If I have written well, that was my desire; but if I have spoken slenderly and barely, I have done that I could. Which words are not beseeming, where the holy Ghost is author.

24. Secondly, there was brought Zechariah the ninth chapter. But by the lake, wherein no water was, Jerome expressedly understandeth hell; where there is no mercy: the which being prepared for us, worthily are we redeemed from thence by Christ. Also the place is expounded by some, to be that receptacle or room, wherein the souls of the fathers were, before Christ ascended into heaven; from whence, by the benefit of him, they were delivered, and carried into heaven: yea, and Jerome affirmeth, that in the same lake, the riotous rich man was in torments. Whereby it appeareth, that their exposition of purgatory faileth. Also the sentence of Ecclesiastes, wherein it is said; Out of bonds and prisonments, some are otherwhile advanced unto kingdoms, serveth nothing unto this purpose, seeing in that place there is only a discourse of the daily alteration of things. And Gregory the bishop of Pontus, who was of Laodicea, saith (as Jerome citeth:) Even as a king, who is both a fool, and an old man, may be easily cast out of his kingdom; so on the other side, a young man, although he be poor, so he be wise, may be advanced from a low state, unto a kingdom. But Origin and Victorinus turn it to an allegory, and say; that An old king, and To be cast out, betokeneth unto us the devil, who otherwise is called the prince of this world: and they understand the young man to be Christ; who (so soon as he came unto his father) received full power, whereas before he was greatly vexed in the world, as in a prison. That which is in the Psalms; We have passed through fire and water, &c. Augustine expounded, concerning the temptations of this world; so as adversities are described by the fire, and prosperities by the waters: at which temptations, while the godly do not shrink, they are led unto the heavenly refreshing's.

25. But now let us see what they have objected out of the New Testament.

That which is written in the gospel, of not forgiving of sin against the holy

Ghost, neither in this world, nor yet in the world to come; proveth not, that there be any sins which be forgiven in another life. Among the Logicians, two negative propositions are not wont to conclude an affirmative: wherefor, Not to be forgiven in this world; and, Not to be forgiven in another world, do not affirm a forgiveness of sins to be after this life. And it plainly appeareth, that those things were spoken of Christ by exaggeration or amplifying; that thereby the greatness of that sin might be the more evident. And when as Mark writeth the same thing, he saith; It shall never be forgiven; making no mention, either of this world, or of the world to come. As touching him that would not agree with his adversary, while he is in the way, and therefore is commanded to be delivered unto the officer, by whom he may be cast into prison, so as he shall not come forth from thence, until he have paid the uttermost farthing: Augustine doth plainly understand the same, touching hell fire; and he will have the particle [until] to be understood in the same signification, wherein it is said; And he knew not her, until she had brought forth her first begotten son. And Jerome interpreted this place to concern the keeping of concord among the faithful, while they shall live here; which he proveth both by that which went before, and which followeth. It was said before; If thou offer thy gift at the altar, and there rememberest, that thy brother hath anything against thee, leave there thy gift, &c. Further, after these things it is written; Love your enemies. He also maketh mention of an allegorical interpretation, wherein by an [Adversary] some have understood the spirit itself: which exposition notwithstanding seemeth absurd unto him, that the spirit should deliver us unto the judge. Neither did he let to speak, that there are some, which by an [Adversary] understood the devil; and this do we read in Ambrose. And Tertullian in his book De anima, declareth the same: albeit he affirmeth,

that the same place is more sincerely to be understood of concord.

Wherefore, seeing by these allegories nothing certainly can be gathered, the argument is very weak.

26. But touching the sentence, which they cite out of the third chapter of the first to the Corinthians, understand it on this sort: They that build precious things, should be circumspect, and provide well for themselves.

These be the authors of sound doctrine, the which is compared to most noble and excellent things: yea, and if we give credit unto David, it far excelleth them; seeing it is said in the psalm; that The commandments of God are to be desired above gold and precious stones. Howbeit, at this day they have transferred this ornament of silver, gold, and precious stones, unto crosses, chalices, and candlesticks: which gold, silver, and precious things, they carefully look unto; when as in the meantime, they suffer leaden, and more than iron doctrine to be carried about. Wherefore that saying of bishop Boniface, in the Triburian council, appeareth most true, who (as it is read in the 18th canon) when he was demanded whether wooden vessels should be used in the holy mysteries, answered; When we had golden priests, they used vessels of wood; but now our wooden priests have brought in golden vessels. By this diversity of stuff are showed the degrees, whereby Christ is more or less described, expressed, and set forth in doctrine; even as on the other part, wood, hay, and straw declare that Christ, who is the foundation, is more or less disfigured and dishonored by strange doctrines. Chrysostom thinketh, that this saying is not meant of teachers: For (saith he) if they teach ill, and others perish because of them; wherefore doth Paul say, that the builders shall at the least wise be saved, seeing destruction is rather due to them, than to their hearers, because they gave them an occasion to err? But if they have taught well, and others

through their own fault have taken no profit, the teachers are without blame.

Neither is it meet, that they should suffer any harm; they shall be saved nevertheless, but yet so, as it were by fire. But that deceived Chrysostom, in that he compared the hearers and teachers together.

But we for our part think certainly, that these things must be referred unto doctrines. Wherefore it may be, that the opinions of them, which have not wisely built, being rejected and condemned, they themselves, so they have kept well the foundation, may be saved: but yet so saved, as they shall not escape without fire. And certain it is, that here only is entreated of those builders, which have not forsaken the foundation. Wood, hay, and stubble, thou mayest understand to be the commandments and inventions of men, of the which it is said; In vain do they worship me, with commandments and doctrines of men. Hereunto belong vain and curious questions, which seeing they further not to edification, Paul unto Timothy commanded them to be avoided. Let us use examples. Some man teacheth; She that is unmarried, thinketh of those things which be the Lord's. This is a good foundation, but if thou add; Let it be a decree, that priests shall be constrained to live a sole life, now doest thou build with straw. Fasting furthereth prayers, it maketh the mind perfecter, the foundation is not evil: but they add; Let days be prescribed, let a choice of meats be had under pain (as they call it) of deadly sin, let these things be commanded; now do they build hay. Further yet, because The death of the saints is precious in the sight of the Lord, it is meet that the memorials of martyrs should be had in honor; this doctrine doth not vary from the foundation: but when they infer, that their bones must be worshipped, their names called upon, and their images adored; all this shall be accounted stubble and sticks. The metaphor is most plainly drawn from these things, for they deface the

foundation; and seeing of nature they be withered, they cannot long endure; and they be the fire, food, and nourishment, whereby the flame is kindled.

27. Wherefore the day shall declare them: for those things which are corruptly taught, cannot always lie hidden; For there is nothing hidden that shall not be revealed. But if that naughty opinions be not presently made manifest, yet as time cometh on, they are declared. We see at this day by experience, that many things are discovered, the which have been hid many years. In the removing of which things we must deal warily, least perhaps we root up good things together with evil; the which (having afterward found the error) we be not able to restore again. Wherefore by [the day] is understood manifest revelation, when as darkness shall be driven away; so that we may give judgment of the thing according as it is indeed. And for the bringing of this to pass, God useth sundry means, and manifold ways; whereby he lighteneth their minds that be astray. Sometime he useth the preaching of the Gospel: for the word of God is a sharp and two-edged sword, and entereth even into the inward parts of the heart. And sometimes he sendeth the calamities and troubles of this world, whereby he may instruct men. Which thing nevertheless agreeth not with adversities, according as they be of their own nature; seeing they compel men to cast out blasphemies against God, and drive some to desperation: but then they bring light unto our minds, when the mercy of God useth them unto our salvation. It is written in Isaiah; It shall come to pass in exceeding great tribulation, that a man shall cast away his idols either of gold or silver, his moles I say, and his bats. And Manasseh the king of Judah, then confessed idolatry to be unprofitable, when he was led away captive, and cast in prison.

And it happeneth not seldom, that unto them to whom it hath not been given to think well of religion, all their life long, this is oftentimes granted them at the last hour: and when they are in the pangs of death, they understand, that those superstitions and abuses (wherewith they had been wrapped themselves) were both vain and full of harm. Which I doubt not but happened unto Barnard, Francis, Dominicus, and to diverse of the ancient Fathers: because, seeing they lived in the foundation that is in Christ, albeit they erected many abuses, and sundry superstitions, yet might they be saved; nevertheless by fire, when as at the last hour they strove against death, and against the terror of sins; and in that conflict acknowledged the vanity of their own studies. Whatsoever therefore of these three things lightened the minds of them that strayed from the right building, that do I call the day and the fire. To this end Paul provoketh us to the examination and judgment of God: for ill learnings may oftentimes lie hidden, which shall then be made manifest: and now they lie hidden; partly, because they that teach be ambitious, and being led with a greediness of honor, they do not rightly weigh those things which they teach. And the hearers, seeing they are very oftentimes infected with vanity, they fancy the new doctrine of their teachers more than is meet; and they esteem the doctrine according to the godly show or eloquence of the teacher.

The last cause is the slothfulness as well of the teachers, as also of the hearers: for they bend not their endeavor to the examination of doctrine, as meet it were. And to conclude, it happeneth that the abuses and naughty customs are colored by hypocrisy, and they be so painted out, and they make a show of holiness: even as Paul writeth to the Colossians; According to the commandment and doctrines of men, having in outward words a show of wisdom. What thing is there at this day more adorned and set forth

with colors, than is the Mass? Therein is wonderful decking with garments, alluring songs, instruments of music, war lights, sweet perfumes, bells, curious gestures of the body; heaving up, laying down, whisperings, fractions, small pieces of cakes, and innumerable false devises of the devil.

When they be reproved, they go about to excuse, that these signs are used; because we may be taught the worthiness of the Eucharist. But where is there one among the miserable people, that understandeth the causes of these signs? Neither can the Mass priests show the causes of those things, when they be demanded. And the thing is so deformed, and so greatly degenerated, as it may be counted or perceived to be anything, sooner than the supper of the Lord.

28. But seeing the foundation, gold, silver, precious stones, wood, hay, and straw, are spoken by allegory; there is no doubt, but that fire also must be understood allegorically. It is not sufficient, that doctrines should be tried by the judgment of men; it behooveth that those things abide firmly by the fire of divine examination. Wherefore fire and day light is a clear beholding, a certain trial, a manifest revelation, whereby we know at the length the truth of doctrines, and also the guilefulness of them. The property of fire is to give light, and to make trial: and from this fire no man is exempted, whether he have built well or ill, all men must be proved by the same. And herein will the trial consist, that the doctrine, which is built shall be tried, whether it agree with the foundation or no. Otherwise God is said to be like a purging fire, and like the fullers soap: for he will purge the children of Levi, and he will purify them like the silver and gold: the third of Malachi. The doctrines, which be sound, shall abide; neither shall the trial of fire more hurt them, than the furnace doth the gold or silver; or no more than the three children that were tried in the fire at Babylon.

Augustine, in sundry places maketh mention of this sentence: in his book De fide & operibus, the 15th and 16th chapters: in his Enchiridion unto

Laurence, the 69th chapter: De civitate Dei, the 21st book: in his treatise of eighth questions unto Dulcitius, question the first: upon the 29th Psalm, and agreeth with himself almost in every place, and bringeth all one exposition of these words.

He affirmeth this to be a hard saying, and he accounteth it among the number of those, of which Peter said; In the epistles of Paul are many hard things, which the wicked pervert to their own destruction. He admonisheth moreover, 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 baptized, which have lived very ill; and so to feign their grievous crimes, that is to say, murder, and adultery (for which things men are excluded from the kingdom of heaven) to be wood, hay, and straw. For unto these kind of men, being wrapped in so horrible crimes, hell itself is due; whose fire cannot be common unto them that build well, unless thou wilt also thrust them forth into hell. Mention is only made of those, which have built, holding themselves to the foundation: in which number they are not to be reckoned, who have been loden with damnable vices. He goeth forward, and saith; that The foundation is Christ: which interpretation, the apostle himself maketh. And he addeth, faith: because Christ himself dwelleth in our hearts by faith, and maketh them to be good builders, which obey the law of God.

He writeth, that they build hay and straw, who have retained those pleasures and delights of the world, which nevertheless were not forbidden; and so retained them, as they gave themselves thereunto more than was requisite.

They that build aright (saith he) do possess the goods of this world, riches,

honors, wife, and other things, though they possessed them not; and use them, as though they would not use them.

But they that build amiss, are more affected unto those things, than they should: and yet do they not so slack the reins unto lusts, as they prefer such kind of goods before Christ, unto whom they cleave, as unto the foundation; but rather on the contrary part, they altogether esteem Christ above those things. For when they come, either to the confessing of their faith, or else unto martyrdom; they will rather lose those things, than depart from Christ.

Yet, because they have embraced such things with an over-vehement affection, they feel fire in forgoing of them. They sorrow undoubtedly, and it grieveth them, that these things are taken from them: yet are they saved nevertheless, because they held fast the foundation of the true faith inviolate. This (saith he) is it, that hay, wood, and straw is set on fire, and perisheth: for even those lusts of theirs, as flames do torment them, and they vanish away. And he added, that this happeneth unto many, while they live here: for it happeneth not seldom unto 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 finally we are all tried with this examination, at the end of our life. And that fire signifieth tribulations, he proveth it out of the 65th Psalm, where it is written; We have passed through fire and water, and thou hast brought us into a wealthy place: where, by fire is declared adversity; and by water, prosperity. And for the same cause, in the exorcism of baptism, he would have as well fire as water to be used; that we may understand we be tried by these two things. And he bringeth the sentence of Ecclesiasticus;

The furnace trieth the potter's vessel, but the temptation of trouble trieth the minds of the just.

29. Unto this interpretation of Augustine, by fire to understand calamities and adversities, Gregory agreeth; albeit that he incline unto purgatory. But (as we have said) it is most evident, that Paul by buildings either good or ill, signified doctrines either sound or corrupt: whose end is described, that if they be good, they have their reward; but if they be evil, they vanish and come to naught. For every plant which my heavenly father hath not planted, shall be plucked up. Neither is it any marvel, if good buildings do stand firm; seeing the word of God abideth forever. He that hath not built well, may indeed be saved; nevertheless by fire: because he shall perceive that his doctrine is both confuted and condemned. He shall acknowledge, that he hath wrought in vain; even 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: because men are hardly brought, that they can be carried away from their opinions: for all men embrace and love their own inventions more than is meet. Howbeit, it is more sincere to say, that in the examination of God, they shall have experience of shame, sadness, trouble, and of an unquiet conscience. And unto this interpretation Ambrose agreed.

He must of necessity be always ashamed, that seeth himself to have defended a false matter instead of a truth. In this judgment of God, the fault of doctrine is discovered, and forthwith entereth great sadness and sorrow of repentance.

30. Chrysostom thought, that this fire pertained unto hell: but because he saw that to make against him, which is written; But he himself shall be saved as it were by fire, he interpreteth, that, To be saved, is nothing else, but To endure, not to be extinguished, not to be turned into ashes, or to be brought to naught: that this ill builder shall remain as touching substance, but shall not (as he saith) be reserved, unless it be unto punishment; that he

may be burned with fire and everlasting flames. He was not ignorant, that this interpretation was somewhat forced; and therefore he endeavored to mitigate the same: and he showed, that Paul with goodly words did sometime set forth things, which otherwise are evil, and to be disallowed; and again, to call things excellent and praise-worthy, by dishonorable names. In the latter epistle to the Corinthians he saith, that We make all our cogitations captive: where, by the word [captive] he calleth that persuasion, whereby men willingly and of their own accord, submit themselves unto faith. Also when he preacheth mortification of the flesh, and members that be upon the earth; certainly, by the word [mortification] he commendeth a thing allowed and perfect: whereas by nature we all fly from death. And on the other side, when he saith unto the Romans; Let not sin reign in your mortal bodies: by the name of [reign] he adorneth tyranny (a thing undoubtedly to be detested) with the name of a kingdom. So now he calleth the everlasting continuance in fire, and in the pains of hell, by the name of [Saving] But let Chrysostom defend this interpretation of his, as well as he can; it appeareth plainly, that it cannot stand, for two causes. For seeing all things be here taken allegorically, what need he labor to prove it true fire? Unless perhaps he will have hell fire, to be an allegory: which thing the received opinion in the church will not suffer. Further, where it is said; The fire shall prove every work what it is: we must (as Augustine very well adviseth) determine it to be that fire, the which as well the good as evil builders shall have experience of. But I do not think, that he would have the good and holy men to be tormented in hell fire. And yet nevertheless have the Greek

Scholies brought this opinion of Chrysostom. And Erasmus, a notable learned man, in his annotations saith, that It is a vain thing to make mention

in this place of purgatory, seeing it is here meant far otherwise. Surely I doubt not, but that he himself saw the same thing; that if purgatory fire should be gathered of this place, it shall be needful for that fire to be common, both unto the apostles, and unto all the saints; although they have built the church with sincere and approved doctrines. And I cannot sufficiently wonder at them, which affirm, that this sentence is understood of purgatory, when as otherwise they defend the Popes pardons: and do know, that some of them are so granted by the Pope, as a man may be absolved from all punishment when he dieth; so that his soul (as they speak) may forthwith fly into heaven. How shall such a one be tried in the fire of purgatory?

Yea and Scotus said, that There may be found an action or motion of charity so absolute and perfect, or (as he himself speaketh) of such fervency, that it can wash away all punishments. Let the same man show how this fire of purgatory, which they would wrest out of this place, can be common unto all men? Unless perhaps they will place the same in the air, and will devise, that all the saints, when they fly away unto heaven, pass through the fire. As it is spoken of one Alcuinus, that he invented such a tale; namely, that all saints, before they ascend into heaven, pass through the fire of purgatory. It seemeth also, that this should not be unspoken of, that Paul after a sort alludeth the saying unto the words of Isaiah, in the first chapter, where it is said; And their strength shall be as tow, and the maker of your idols as a spark of fire, and they both shall burn together. The strength of these men is evil doctrine, idolatry I mean: the spark shall set the tow on fire, both shall be burned; namely, the author of the doctrine, together with the tow, with his opinions: because, even those things shall not abide, and the author himself shall be much afflicted. Nevertheless, the sentence of

Paul is not all one with that of Isaiah, but (as I have said) he only alluded unto it.

31. Lastly, they brought an argument out of Luke; concerning the rich man, which was tormented in the flames. But the same is said of many to be a parabolical narration: of which mind Chrysostom is. But admit it be an history indeed, how will it prove that rich man to be in purgatory? Seeing between the bosom of Abraham, and that place where he was punished, it is said, that There was an exceeding great Chaos, so as from thence none might pass unto Abraham. And it seemeth a wonder, how that rich man, seeing he was so greatly afflicted, did not desire to have a yearly memorial, nor yet the prayers of them that were alive. And seeing 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 prayers can release the souls of them that be departed, from the pains of purgatory? Undoubtedly, the wise virgins imparted not their oil unto the foolish: neither could Lazarus further the rich man. It had been better, that they should have pondered in that place; They have Moses and the Prophets. Wherein it is showed, that the divine scriptures are sufficient unto salvation. Men are not sent either to the Fathers, or unto human traditions.

As touching the holy city, which is the society of the blessed, I confess, that no unclean thing must be let in unto the same: for they which die in the name of Christ, be washed with his blood. Besides this, there happened repentance, and loosing of the flesh at the time of death: wherefore they ought no more to be counted unclean, which are made partakers of eternal life. Neither will we deny, but that In the name of Jesus every knee must bow, both of things in heaven, and of things in earth, and of things under the earth. But these words must not be understood touching the worshipping

of God: for it doth not only consist herein, that knees should bow, but it chiefly requireth spiritual affections and motions of the mind. It is spoken there concerning the sovereign power given unto Christ; by reason whereof, every creature both of heaven and earth, and of things under the earth, are put in subjection under him. Yea and the devil, together with the spirits of damned souls, are put under his feet, whether they will or no. And this do the words that go before, sufficiently declare: for it is said; God gave him a name which is above every name, &c. Which words if thou wilt apply to the worshipping of God, as though they, which worship God, may be in purgatory; thou must of necessity confess, that the devil also and damned spirits do worship Christ. And of the same sense is that thought to be, which is written in the Apocalypse; namely, that All creatures, which be in heaven, in the earth, in the sea, and under the earth, celebrated the praises of God.

All things do praise God according to their kind: for they minister matter and occasion of divine praises. Otherwise thou wilt say, that hills, mountains, trees, dragons, and other such things do truly and properly praise God.

32. Touching the Fathers, what they have judged concerning this matter; I have not what else to declare: but that the greater part of them are inclined to this opinion, that there is a purgatory. But I remember not that I have read among any of them, that it is an article of the faith; in such sort, as he that otherwise should think, may not have salvation. Neither must it straightway be accounted as a thing necessarily to be believed, whatsoever the Fathers have said. Otherwise let us subscribe unto the Millenarij, among whom were Irenaeus, Victorinus, Papias, Lactantius, Methodius, and many other notable men, and men of worthy memory. Certainly, all men subscribe not unto Ambrose; when as in divorcements he giveth leave only unto the man

to be married again. Neither will all men consent unto Augustine; that infants, which die without baptism, are appointed to the punishment of hell: neither that the Eucharist should be given to those infants. And our adversaries themselves agree not with Augustine, when as he saith; that All works of infidels be sins: although it be a thing most true and most agreeable unto the word of God. Tertullian is withstood; for holding, that the soul cometh by derivation from one to another, albeit that Augustine is not much against the same.

They refuse Cyprian, which held, that heretics returning unto the church, should be baptized again. Neither will they allow of Epiphanius, when he saith against Arius, that It is the tradition of the apostles, that six days before Easter they should eat nothing but bread with salt. And the same father, in his Anchorato, interpreteth the saying of Christ; The father is greater than I, to be spoken as touching his divine nature. Neither doth he expound the same, to concern the nature of man, as other men of right belief do: for he will, by that kind of speech, that the son should be under the father. And his opinion is, that Christ, when he prayed in the garden, desired not that thing, as though he would have it so to be; but because he would deceive the devil, and provoke him unto a particular conflict: as though Christ feigned in that prayer. And it is not to be allowed in Jerome, that he so smally favored matrimony; that in his writing against Jovinianus, he counted the marriage of two wives, or the second, or third marriage in the place of fornication. And Dionysius, in his treatise De coelesti hierarchia, when he showeth the manner of burying the bodies of the faithful, he saith, that the dead carcasses should be anointed: which at this day none of our adversaries would do. I speak nothing of saint Benedict, that commanded the Eucharist to be given unto the dead woman. And I

should want both speech and time, if I would reckon up all those things that are found among the Fathers, which are neither to be received, nor yet at this day would be admitted by them which speak against us.

But while I repeat these things, I would not be accounted, as Cham the son of Noah, which laughed at the discovery of his father's nakedness, and brought his brothers to laugh at the same. I would gladly have said nothing of these matters, but I am constrained by the importunity of our adversaries, which perpetually cry out; The fathers, The fathers, The fathers: as though they would consent to all things that the fathers have spoken or done. Whie do they not rather understand and consider, that they also were men, and that they erred sometimes as men: for they did not always build upon the foundation (that is Christ) silver, gold, and precious stones. Neither ought any antiquity of opinion, or custom, to prescribe against the truth: for errors began in the church, even in the time of Paul. And there is mention made by Paul of ill builders. And there wanted not some, which at the very same time judged that Baptism should be admitted for the dead. And the supper of the Lord was handled among the Corinthians, with so great an abuse, as the apostle was constrained to say; This is not to eat the supper of the Lord.

And Cyprian admonished, that custom without reason is the mother of error.

33. And this also is wont to be objected against us; namely, that the church hath always prayed for the dead, which in very deed I deny not: but I affirm, that for the doing thereof, it hath neither authority out of the word of God, nor yet any example that can be taken out of the holy scriptures.

Men are easily persuaded, being moved through a certain natural charity and love that they bear towards the dead, so as they wish well unto them, and break out into some prayers for them. But we must beware, that this vehementer kind of affection, be not against faith and just godliness. And

there may be another cause besides purgatory, why prayers should be made in the church for them that be dead: for they would not have the name and memory of them that were departed, to be soon forgotten; but they endeavored to preserve the same among the faithful; so long as was possible. Further, those prayers tended to this end, that they would give thanks unto God, who had called unto him those that were departed out of this miserable life. Wherefore Ambrose in his funeral prayers made at the death of Theodosius, and at the death of Valentinianus, two emperors, rejoiceth for their sakes, that they had already obtained eternal felicity; because they already reigned with Christ: and yet nevertheless he added prayers, that God would grant them the desired rest. The which sayings seem to disagree in themselves, unless thou understand them as we have now declared.

Further, the church thought good to exercise her office towards the dead, as if so be they had yet lived; notwithstanding indeed it considered, that they had already received that which it prayed for. For Christ also prayed for the resurrection of Lazarus, the which nevertheless he doubted not, but that he had obtained even before he made his prayer: and therefore he said, that he prayed for their sakes that stood by. The prelate, in making prayers for them that were departed, was seen to instruct and teach the people, what good things he which died had received; those things (I mean) which they had heard the church to wish for. These words are taken out of Dionysius, in his treatise of Ecclesiastical government. Also Epiphanius added another reason against Arius; namely, that that thing which is perfect should be distinguished from other things. Undoubtedly, Christ is so perfect and absolute, as it shall not be meet to pray for him. But others, although they be holy, when they be compared with him, be imperfect; and therefore it is

not unfit for their state to have prayers to be poured out for them.

Wherefore the ancient fathers prayed both for martyrs and for saints.

This cause have I rehearsed out of Epiphanius; not that I do think the same to be true (for the prayers, which the ancient fathers made for patriarchs, prophets, apostles, and martyrs, were thanks-giving:) but that it may be understood, that there cannot be one cause only assigned, why the church prayed for the dead. And seeing there may be many and sundry causes appointed, they deal not Logically, who would obtrude only one cause unto us; namely, to the intent that the souls of them that be departed, should be eased in purgatory. But they make much ado, that the church expressly prayed for the dead, that they might be succored, and be in better case. Indeed I know, that many of the fathers do admit this cause also: but it is uncertain, whether the church began first for that cause to pray for the dead. Nay rather, if thou wilt behold the forms of the most ancient prayers in the church, thou shalt perceive, that it prayed; that the souls departed might be delivered from hell-fire, from eternal death, and from hell, where there is no redemption.

34. Lastly, I need not bring many things to defend the justice of God; which our adversaries say that we abolish, by taking away of purgatory: seeing for them which sleep in the Lord, Christ suffered punishments enow: and what good works and righteousness was wanting unto them, is added by the death and merits of Christ. Further, there is repentance, the which hath infinite sorrows joined therewith; especially, when we convert unto

Christ from our heart: as we are to believe of them, which wrestle at the last hour, and labor to break forth unto salvation. Then cometh death, whereby when the flesh is dissolved, the infirmities also and corruptions of the same do perish. And briefly, our righteousness must not be measured by our

works; neither must the justice of God be weighed by man's authority: for the Lord saith; Look how much the heaven is distant from the earth, so much are my ways from your ways, &c. Is thine eye evil, because I am good? And for the removing of purgatory these things may suffice.

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