The Apology, Cap. 16. Division. 1.: A defence of the Apology of the Church of England… by John Jewel | AskReformation

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In deed if you call them Papists, among whom the Doctrine of praying for the dead,^‡ whereof necessarily followeth the Doctrine of Purgatory, is delivered, taught and holden: then are the Apostles, who delivered it by Tradition, (as Chrysostom and Damascene report) Papists. First,^* forasmuch as nothing that is defiled cometh into the Kingdom of Heaven, and some depart out of this Life, though in the Faith of Christ, and Children of the Everlasting Kingdom, yet not throughly and perfectly clean: it remaineth, that such after this Life before they come to the place of Everlasting joy,³ have their Purgation. Furthermore the Apostle saith, Seeing then we have these promises dearly beloved, let^‡ us cleanse our selves from all filthiness of the Flesh, and Spirit, making perfect our satisfaction in the fear of God. Who seeth not hereof to follow, that to many, which be justified, somewhat of satisfaction, and Holiness lacketh? Which if they be taken from hence, before they attain to the measure of Holiness requisite, be they not then after this Life in state to be purged and cleansed?

In deede if you cal them Papistes, among whom the Doctrine of praieing for the deade,^‡ whereof necessarely foloweth the Doctrine of Purgatorie, is deliuered, taught and holden: then are the Apostles, who deliuered it by Tradition, (as Chrysostome and Damascene reporte) Papistes. Firste,^* forasmutche as nothing that is defiled commeth into the Kingdome of Heauen, and some departe out of this Life, though in the Faithe of Christe, and Children of the Euerlastinge Kingdome, yet not throughly and perfitly cleane: it remaineth, that sutche after this Life before they come to the place of Euerlastinge ioye,³ haue theire Purgation. Furthermore the Apostle saithe, Seeinge then we haue these promises derely beloued, let^‡ vs cleanse our selues from al filthines of the Fleashe, and Spirite, makinge perfite our satisfaction in the feare of God. VVho seeth not hereof to folowe, that to many, whiche be iustified, somewhat of satisfaction, and Holynes lacketh? VVhiche if they be taken from hence, before they atteine to the measure of Holynes requisite, be they not then after this Life in state to be purged and cleansed?

‡Untruth. Read the Answer.Vntruthe. Reade the Ansvveare.
*This fantasy were somewhat, if we had no Purgation in Christs Blood.This fantasie vvere sommevvhat, if vvee had no Purgation in Christes Bloud.
32. Cor. 7.
‡A doughty Argument, to prove Purgatory.A doughty Argumente, to proue Purgatorie.

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Ye take good hold, in that we Confess, This Imagination of Purgatory is no New fancy. Howe be it, your advantage herein is not so great. There have been errors, and great errors from the beginning. S. Augustine saith, Origenes ipsum Diabolum, atque Angelos eius post graviora pro Meritis, & diuturniora supplicia, ¹ex illis Cruciatibus eruendos, atque sociandos Sanctis Angelis credidit: The Ancient Learned Father Origen believed, that the Devil him self, and his Angels, after great, and long punishment suffered for their wickedness, shall be delivered from their torments, and shall be placed (in Heaven) with the Holy Angels of God. ²Origen him self saith, There were some, that thought, that Christ should go down into Hell, and there be Crucified again, to save them, that by his Preaching, and Former Death could not be saved. Again the same Origen saith of him, self, Ego puto, quòd post Resurrectionē ex mortuis indigebimus Sacramento cluente nos▪ ³atque Purgante: I think, that after we shall rise again from the Dead, we shall have need of the Sacrament (of Baptism) to wash us, and to Purge us clean.

Ye take good holde, in that wée Confesse, This Imagination of Purgatorie is no Newe fansie. Howe be it, your aduantage herein is not so greate. There haue benne errours, and great errours from the beginninge. S. Augustine saith, Origenes ipsum Diabolum, atque Angelos eius post grauiora pro Meritis, & diuturniora supplicia, ¹ex illis Cruciatibus eruendos, atque sociandos Sanctis Angelis credidit: The Ancient Learned Father Origen beleued, that the Diuel him selfe, and his Angels, after greate, and long pounishement suffered for theire wickednesse, shalbe deliuered from theire tormentes, and shalbe placed (in Heauen) with the Holy Angels of God. ²Origen him selfe saith, There were somme, that thought, that Christe should goe down into Helle, and there be Crucified againe, to saue them, that by his Preachinge, and Former Death could not be saued. Againe ye same Origen saith of him, selfe, Ego puto, quòd post Resurrectionē ex mortuis indigebimus Sacramento cluente nos▪ ³atque Purgante: I thinke, that after vvee shal rise againe from the Deade, wee shal haue neede of the Sacramente (of Baptisme) to washe vs, and to Purge vs cleane.

1August. de Cluitate Dei, Lib. 21. Cap. 17.
2Origen. in •pist. ad Roman. Ca. 6 Lib. 5.
3Origen. in Lucā Homil 14.Origen. in Lucā Homil 14.

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As for Prayer for the Dead, which, ye say, ye have received by Tradition from the Apostles, notwithstanding it were granted to be true, yet doth it not evermore import Purgatory. For Chrysostom, and Basil in their Liturgies make their Public, and solemn Prater in this sorte: Offerimus tibi rationalem hunc cultū,¹ pro in Fide requiescentibus, Maioribus, Patribus, Patriarchis, Prophetis, & Apostolis, Praeconibus, & Evangelistis, Martyribus, Confessoribus, &c. Praecipuè verò pro Sanctissima, immaculata, super omnes benedicta, Domina nostra Deipara, & semper Virgine Maria: We offer, O Lord, unto thee this reasonable service for them, that rest in Faith, Our Elders, Our Fathers, The Patriarchs, the Prophets, the Apostles, the Preachers, the Evangelists, the Martyrs, the Confessors, &c. Specially for the most Holy, without spot, blessed above all, our Lady God's Mother, and ever Virgin Mary. S. Cyprian saith in like manner, Sacrificamus pro Martyribus,² We make Sacrifice for the Martyrs. Yet, I trow, ye will not conclude hereof, that the Patriarchs, Prophets, Apostles, Preachers, Evangelists. Martyrs, Confessors, and the Blessed Virgin Mary, were all in Purgatory. Otherwise ye would much enlarge the Popes Dominion.

As for Praier for the Deade, whiche, ye saie, ye haue receiued by Tradition from the Apostles, notwithstandinge it were graunted to be true, yet dooth it not euermore importe Purgatorie. For Chrysostome, and Basile in theire Liturgies make theire Publike, and solemne Prater in this sorte: Offerimus tibi rationalem hunc cultū,¹ pro in Fide requiescētibus, Maioribus, Patribus, Patriarchis, Prophetis, & Apostolis, Praeconibus, & Euangelistis, Martyribus, Confessoribus, &c. Praecipuè verò pro Sanctissima, immaculata, super omnes benedicta, Domina nostra Deipara, & semper Virgine Maria: Wee offer, O Lorde, vnto thee this reasonable seruice for them, that reaste in Faithe, Our Elders, Our Fathers, The Patriarkes, the Prophetes, the Apostles, the Preachers, the Euangelistes, the Martyrs, the Confessours, &c. Specially for the moste Holy, without spotte, blessed aboue al, our Lady Goddes Mother, and euer Virgine Marie. S. Cyprian saithe in like manner, Sacrificamus pro Martyribus,² VVee make Sacrifice for the Martyrs. Yet, I trowe, ye wil not conclude hereof, that the Patriarkes, Prophetes, Apostles, Preachers, Euangelistes. Martyrs, Confessours, and the Blessed Virgine Marie, were al in Purgatorie. Otherwise ye woulde mutche enlarge the Popes Dominion.

1Basil. & Chrys. in Liturgijs.
2Cyprian. Lib. 3. Epist. 6.

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But to help forward the matter, at the least by some Natural reason, ye say thus, For as much as nothing, that is defiled, cometh into the Kingdom of Heaven, and some depart out of this Life, though in the Faith of Christ, and Children of the Everlasting Kingdom, yet not throughly and perfectly clean, it remaineth, that such, after this Life, before they come to the Place of Everlasting toy, have their Purgation. To warrant your Minor in this Argument, ye bring in the words of S. Paul, as rightly, and as well to purpose, as your manner otherwise is commonly to handle the Scriptures: Though our outward man be corrupted,¹ and weakened (which words S. Ambrose expoundeth thus, By Oppression, by Stripes, by Hunger, by Thirst, by Cold, by Nakedness) Yet our Soul is renewed, and made stronger day by day. And again, Let us cleanse our selves from all filthiness of Flesh,² and Sprite. Ergo, say ye, We must confess by force of these Words, that there must needs be a place, wherein to Purge us clean after this Life. Here may we a little put you in remembrance by the way: If we cleanse our selves, according to these words of S. Paul, from all manner filthiness, both of Flesh, and of Sprite, I beseech you, what remaineth there then further, to be Purged in Purgatory?

But to healpe forewarde the mater, at the leaste by somme Natural reason, ye saie thus, For as mutche as nothinge, that is defiled, commeth into the Kingdome of Heauen, and somme departe oute of this Life, though in the Faithe of Christe, and Children of the Euerlastinge Kingdome, yet not throughly and perfitely cleane, it remaineth, that sutche, after this Life, before they comme to the Place of Euerlastinge toie, haue theire Purgation. To warrante your Minor in this Argumente, ye bringe in the woordes of S. Paule, as rightly, and as wel to pourpose, as your manner otherwise is commonly to handle the Scriptures: Though our outwarde man be corrupted,¹ and weakened (whiche woordes S. Ambrose expoundeth thus, By Oppression, by Stripes, by Hunger, by Thirste, by Colde, by Nakednesse) Yet our Soule is renewed, and made stronger daie by daie. And againe, Let vs cleanse our selues from al filthinesse of Fleashe,² and Sprite. Ergo, saie ye, VVe must confesse by force of theise VVoordes, that there muste needes be a place, wherein to Purge vs cleane after this Life. Here maie wée a litle put you in remembrance by the waie: If wée cleanse our selues, accordinge to these woordes of S. Paule, from al manner filthinesse, bothe of Fleashe, and of Sprite, I beseeche you, what remaineth there then further, to be Purged in Purgatorie?

12. Cor. 4.
22. Cor. 7.

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Such imperfections, and Corruptions, while we live, we evermore carry in our Flesh. Therefore, say you, To be Purged hereof, that we may be clean, and fit to enter into Heaven, we must needs pass thorough the Fires of Purgatory. By this mean ye have well enlarged the Popes Jurisdiction. For this being true, neither is there, nor never was there any Creature, neither Prophet, nor Apostle, nor Martyr, nor Angel, nor Archangel, nor Heaven it self, Christ only excepted, but of force must be cleansed in your Purgatory. ¹And therefore Origen, a great fautor of this error, saith thus, Ut ego arbitror, Omnes nos necesse est venire in illum Ignem: etiamsi Paulus aliquis sit, vel Petrus: As I suppose, all we must needs come into that Fire: Yea although it be Paul, or Peter.² And therefore he saith, as it is alleged before, Ego puto, quòd & post Resurrectionem ex Mortuis, indigebimus Sacramento eluente nos, atque Purgante. Nemo enim absque sordibus Resurgere poterit. Neque ullam puto posse animam reperiri, quae universis statim vitijs careat: I think, that after the Resurrection from the dead, we shall need the Sacrament (of Baptism) to wash us, and to make us clean. For no man can rise again without filth. Neither do I think, there can any Soul be found, void from all manner of Sin.

Sutche imperfections, and Corruptions, while wee liue, wee euermore carrie in our Fleashe. Therefore, saie you, To be Purged hereof, that wee maie be cleane, and fitte to enter into Heauen, wee muste needes passe thoroughe the Fieres of Purgatorie. By this meane ye haue wel enlarged the Popes Iurisdiction. For this beinge true, neither is there, nor neuer was there any Creature, neither Prophete, nor Apostle, nor Martyr, nor Angel, nor Archangel, nor Heauen it selfe, Christe onely excepted, but of force muste be cleansed in your Purgatorie. ¹And therefore Origen, a greate fautoure of this erroure, saith thus, Vt ego arbitror, Omnes nos necesse est venire in illum Ignem: etiamsi Paulus aliquis sit, vel Petrus: As I suppose, al vvee muste needes comme into that Fiere: Yea althoughe it be Paule, or Peter.² And therefore he saithe, as it is alleged before, Ego puto, quòd & post Resurrectionem ex Mortuis, indigebimus Sacramento eluente nos, atque Purgante. Nemo enim absque sordibus Resurgere poterit. Neque vllam puto posse animam reperiri, quae vniuersis statim vitijs careat: I thinke, that after the Resurrection from the deade, vvee shal neede the Sacramente (of Baptisme) to vvashe vs, and to make vs cleane. For noman can rise againe vvithout filthe. Neither doo I thinke, there can any Soule be founde, voide from al manner of Sinne.

1Origen. in Psal. 36. Homil 3.
2Origen. in Lucā Homil. 14.Origen. in Lucā Homil. 14.

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Of the other side, if any man depart hence without repentance, S. Augustine saith, ¹Imparatum inueniet illum Dies Domini, quem Imparatum inuenerit suae vitae huius ultimus dies: Him shall the day of the Lord find unprovided, whom the last day of this life findeth unprovided. ²S. Ambrose saithe, Qui hîc non accipit Remissionem Peccatorum, ibi non erit: He that here in this life receiveth not Remission of his Sins, shall not be there. And S. Hierome expounding these words of Christ, Thou shalt not go forth thence, until thou have paid the last farthing, saith, thus, ³Significat semper non exiturum else: quia semper soluat novissimum quadrantem, dumb sempiternas Poenas terrenorum Peccatorum luit: Christs meaning is, that he shall never come out: for that he must evermore pay the last farthing, whiles he suffereth everlasting punishment for his Sins committed in this world.

Of the other side, if any man departe hence without repentance, S. Augustine saithe, ¹Imparatum inueniet illum Dies Domini, quem Imparatum inuenerit suae vitae huius vltimus dies: Him shal the daie of the Lorde finde vnprouided, whom the laste daie of this life findeth vnprouided. ²S. Ambrose saithe, Qui hîc non accipit Remissionem Peccatorum, ibi non erit: He that here in this life receiueth not Remission of his Sinnes, shal not be there. And S. Hierome expoundinge these woordes of Christe, Thou shalt not goe foorthe thence, vntil thou haue paide the laste farthinge, saithe, thus, ³Significat semper non exiturum else: quia semper soluat nouissimum quadrantem, dum sempiternas Poenas terrenorum Peccatorum luit: Christes meaninge is, that he shal neuer comme out: for that he muste euermore paie the laste farthinge, whiles he suffereth euerlastinge pounishemente for his Sinnes committed in this worlde.

1August. Epist. 80.
2Ambrosi. De Bono Mortis.
3Hierony. in Lamentations Hieremiae, Li. 1. Cap. 1. August. De Sermon. Domini in Monte, Lib. 1.Hierony. in Lamentationes Hieremiae, Li. 1. Cap. 1. August. De Sermon. Domini in Monte, Lib. 1.