here in the worlde benethe which is a straunge case hath force and effect in heaueÌ„ aboue The poure of all potentates vnder the maiesty of the blessed Trinity in heauen and earthe is extreme basenesse compared to this By this graue authority therfore the pastors and priestes imitating goddes iustice haue exercised continually poonishement froÌ„ the springe of Christian religion downe till these daies vppon al sinners perpetually enioyning for satisfiyng of goddes wrathe poenaunce and woorkes of correction ether before they would absolue theime as the oulde vsage was or elles after the release of theire offensies wiche now of late for graue causes hath bene more vfed In whiche sentence of theire iudgment we plainely see that as there was euer accompt made emongest all the faithfull of paine due vnto sinne thoughe the very offense it selfe and the giltinesse as yow woulde saye thereof were forgiuen before so we maye gather that it was euer enioyned by the priestes holy ministery after the quality and quantity of the faulte committed Whereupon they charged som meaner offenders with certaine praiers onely other with large allmose diuerse with longe fasting many withe perilous peregrinations sum with suspending froÌ„ the sacramentes and very greuous offenders with curse and excommunication Wherby thou maiste not onely proue that there is paine to be suffred for thy sinnes Excommunication hath the image of goddes iustice in the vvorld to coom but allso haue a very image of that misery whiche in the next lyefe may faule not only to the damned for euer but allso to all other whiche neglected in this tyme of grace the fructes of poenaunce and woorkes of satisfaction for thanswer of they re lieues past This greate correction of excommunication and separation from the sacramentes Virgam S. Paule termeth the rodde wherwith he often threatened offenders 1. ad Timo. yea and somtymes thoughe it was with greate sorowe the pounishment was so extreame he mightely in Goddes steade occupied the same Cap. 2. 1. Cor. 5. As once ageinst Himemeus and Alexander and another tyme towardes a Corinthian vpon whome being absent he gaue sentence of theire delyuery vppe to Satan not to be vexed off him as Iob was for thencrease of merite In 1. ad Cor. ca. 5. saithe Chrisostom but in theire flesshe meruelously to be tormented for paiment for theire greuous offensyes and as the Apostle writeth of the Corinthian that his soule might be false in the day of oure lorde This poonishment was euer by cutting of from the Christiane society and often ioyned with torment of body or sicknesse And sumtymes withe deathe Act. 5. Note As in thexcommunication off Ananias and Zaphiras Whiche Christes vicar S. Petre to the greate terrour euen of the faithfull grauely pronounced on theyme for retayning backe certayne Churche gooddes whiche by promesse they had before dedicated vnto god and thapastles distribution August de Carrep gra ca. 5. This kinde of poonishment of sinners was euer counted so terrible that we fiend it caulled of the oulde fathers damnation Ita Gregâ— Nis orat de Castigatione as one that most resembles the paynes of the worlde to coom off all other And iff man coulde see withe corporall eyes the misery of the party so condemned in Goddes church his hearte would brast and it would moue terroure of forther damnation euen to the stubborne contemners off the Churches authoritye The which censure of goddes priestes thoughe it was sumtymes to the euerlasting woe off suche offenders as neglected the benefite of that present payne yet commonly it was but chastisement and louing correction of oure deare moother for theire deliuery from greater greefe in the lyefe to coom And for this cause as thexample off all agies past may sufficiently proue Aug. Euch cap. 65. were certeyne tymes and ordinary termes of poenaunce apoynted for iuste satisfaction for euery offense and by the holy Canons so limited that no sinne weetingly might be reserued to Goddes â—euy reuenge in the end of oure short dayes It were to longe to reporte the rueles and prescription of poenaunce out of Nice Councell or Ancyre â—icen c â–ª 12. Ancyre 5 or out of S. Cyprian for theire pounishment that fell to Idolatry in the tyme of Decius and Diocletianus or out of Ambrose the notable excommunication of Theodosius themperour By al whiche and the lyke in the historys of the ecclesiasticall affaires he that can not see what payne is due vnto sinne euen after the remission therof I houlde him bothe ignorant and malitious blinde And if any man yet doubt why or to what ende the Church of Christ thus greuously tormenteth her oune children by so many meanes of heuy correction whome she might by good authoritye freely release of theire sinnes let him assuredly know that she coulde not so satisfye goddes iustice alwayes by whome she houldeth hâ— authoritye to edifye and not to destroie to byind as well as to lowse Althoughe suche dolour for offensyes committed and so ernest zele may she sum tymes finde in thoffender that her chiefe and principall pastors may by theire soueraigne authoritye wholy discharge him of all paines to coom But elles in the common case of Christian men this poenaunce is for no other cause enioyned Ibidem but to saue theime from the more greuous torment in the worlde folowing In the whiche sense S. Augustine bothe speake the him self and proueth his meaning by thapostles wordes as foloweth Propterea de quibusdam temporalibus poenis 1. Cor. 11. quae in hac vita peccantibus irrogantur eis quorum peccata delentur ne reseruentur in finem ait Apostolus si enim nosmetipsos iudicaremus a domino non iudicaremur Cum iudicamur autem a domino corripimur ne cuÌ„ hoc mundo damnemur Therfore saithe he it is of certaine temporall afflictions whiche be laide vpon theire neckes that being sinners haue theire trespasses pardoned lest they be called to an accompt for theime at the latter ende that the Apostle meaneth by when he saith Iff we would iudge oure selues we shulde not then be iudged of oure lorde And when we be iudged of oure lorde then are we chastened that we be not damned with the worlde This onely carefull kyndnesse of oure moother therfore that neuer remitted sinne that was notorious in any age but after sharpe poonishment or ernest charge withe sum proportionall poenaunce for the same doothe not onely geue vs a louing warning to be ware and preuent that heuy correction of the world to coom whiche S. Paule callethe the iudgement of God because it is a sentence of iustice but allso in her owne practise here in earth of mercy in pardoning of iustice in poonishement she geueth vs a very cleare example off bothe the same to be vndoubtedly loked for at thandes of God him selfe by whome in the kingdom of the church these bothe in his behallfe be proffitably practised â–ª for iff there
I make theime faire play the grounde is open the reasons laide naked before theire face remoue theime as they can Lett theime deale simply if they meane truely and not flourishe as they vse vppon a faulse grounde that in flowe of worddes they may couer errour or in rase of theire smoothe talk ouerron trueth And that euery man may perceiue that wee haue not raysed this doctrine vpoÌ„ reason onely or curiosity althoughe the graue authoritye of Goddes Churche might herein satisfye sober wittes we will now by Goddes helpe go nearer the matter and directly make proufe of Purgatory by holy scriptures reciting such placeis of the oulde and newe testament as shall prooue oure cause euen in that sense whiche the lernedst and godlyest fathers of all agies by conference of placies or other lyklyhood shall fiende and determine to be most true Alleaging none els but such as they haue in the floure of Christian faith noted and peculiarely construed for that purpose whiche now is in quaestion That the aduersaries off that doctrine may rather striue withe the saide sanctes and doctours then withe me that will as they shall well perceiue doo nothing but truely reporte theire wordes or meaninge Or rather that such as haue erred in that case by giuing ouer light credit to the troblesom teachers of these vnhappy daies maye when they shall vnderstande the true meaning of the scrptures the constant doctrine of the Catholike Church the wordes of all auncient writers the determination of so many holy councells and the oulde vsage of all nations by humble praiers obteyne of God the light of vnderstanding the truethe and the gifte of obedience to his will and worde Or if there be any so sattled in this vnlickly secte that he purposeth not to beleue the graue writers of ould times nor receiue theire expositions vpon suche placeis as we shall reciete for that praeiudice whiche he hathe of his owne witte and vnderstanding yet let him not maruell at my simplicity that had rather geue credet to others then my selfe Or that in this hote time of contention and partaking in religion I doo repose my sellfe vnder the shadowe of so many worthy writers as anone shall giue euidence in my cause That Purgatory paines doothe not onely serue Goddes iustice for the poonishment of sinne but also cleanse and qualify the soule of man defiled for the more seemely entraunce into the holy placies vvith conference of certaine placies of scripture for that purpose Cap. 6. IF we well consider the wonderfull base condition and state of mannes nature corrupted by our first fathers disobedience and more and more abased by continuall misery that sin hath broght in to oure mortall liefe we shall fiende the woorke of Goddes wisdom in the excellent repaire of this his creature to be full of mercy and full of maruell But proceading sumwhat further and weying not onely his restoring but allso the passing greate auaunsment to the vnspeakable glory of the elect there shall reason and all oure cogitations vtterly faint and faile vs. The kingdom prepared is honoured with the maiesty of the Glorious Trinity with the humanity of Christe oure Sauiour with the blessed Mary the vessel of his Incarnation with the bewtifull creatures and wholy vndefiled of al the ordres of Angelles Ther can nothing doubtlesse present it selfe before the seate of Goddes glory nor stand in his sight that hath any blemishe of sinne any spotte of corruption any remnaunt of infirmity There may no creature matche with those perfect pure natures of spirituall substance in the happy seruice of the holy Trinity VVhat purity is required for thentrance in to hâ—â—ueÌ„ that is not holy as they be pure as they be and wholy sanctified as they be Nothing can ioyne with theyme in freedom of that heauenly city in the ioyfull estate of that triumphant coÌ„monwellthe that is not purified to the poynt and by the woorke of Goddes own hande fully fined and perfieted This is the newe City of Hierusalem whiche the holy Apostle sawe by vision Nec in eam intrabit aliquid coinquinatum Apoc. 21. Nothing shall entre therin that is defiled It is the Churche with oute spotte and wrinkle it is the temple of God it is the seate of the lambe and the land of the lyuing Nowe our kinde notwithstanding oure pitifull faulle and singulare fraylety with exceding corruption and vnaptenesse bothe of body and soule hathe yet by Christe Iesus oure redemer the assurance of this vnestimable benefite and the felowship of perpetuall fruition with the Angels To whome as we must be made aequall in roume and glory so we must in perfect cleanes be fully matched with theime For it were not agreeable to Goddes ordinary iustice Leuit. 21. who in this earthly sanctuary expressely forbiddeth the oblations of the vncleane Rupert de diuiâ—iâ— of l. 6. ca. 36. that he shoulde in the coelestiall soueraigne holy acknouledge any nature that wer not pure and vndefiled or make mannes condicion not abettered aequall to the dignity of Angelles that neuer were reproued wherby vniustice might appeare in God or confusion in the heauens commonweleth where onely all ordre is obserued And though mannes recouery after his faule be wroght by Christ and the perfect purgation off sinnes by the bloodde of him that onely was with owte sinne yet it was nott conuenient that the might of that mercy should woorke in this freedom of oure willes with owte all payne of the party or trauell of th offenders Wheroff man streght vpon his miserable dounefall as S. Ambrose excellentely well noteth had warning by the fyery swhord houlden at the entraunce of paradise In psa 118 ser 20. therby putting him in remembraunce that the returne to blesse so soone loste shoulde be throghe fiere and swhorde hardely achieued ageyne Therfore if any man thinke the onely forgiuenesse of oure sinnes paste sufficient ether for the recouery of oure first degree or the atteyning of forther dignity in the glory of the Sanctes he seethe not at all what a deape stroke sinne hath sett in mannes soule what filthe and feeblenesse it hathe wroght in the body what ruele and dominion it beareth in this our mortality what care all perfect men haue hadde not onely in the healing of the deape wounde but allso in purging the reliques and full abbating the abundant matter therof And yet when man hathe with all his might wrastled with the poure of sinne being in this estate he can not be able to recouer the worthinesse of his creation muche lesse the passing honour and ende of his redemption Let him washe and water his coutch with teares let him weaken his body with fasting and humble his hearte with sorow Happely the fiery swhorde shall not hinder his passage after his departure yet tyll the separation of the body and the soul full freedom from sinne or perfect purgation therof excepting the priuilege of certayne can not be fully
with owt doubte ther is none at al. Yff S. Augustine had but saide belike there is no suche meane place in the lyefe folowing mary sir then they might haue picked more matter of their infidelity and yet of that speach determining no certeinty there had bene no greate cause why they shulde haue forsaken the iudgement of Goddes Churche But nowe he so doubteth that he fyndeth more cause to thinke there should be one then that any man might gether vpō his wordes that ther should be none at all No nor he neuer went so farre good reader as to make any doubte of Purgatory paynes for poonishment of sinnes committed in the worlde For in all the same bokes where he hathe the lyke saing and allmost in the very same places he houldeth as a matter of faithe and to be beleued of all Christen men that the prayers of the lieuing doo release som of theire paines in the next liefe And he constantly as all other Catholikes euer did confesseth that the sinnes or vncleane workes of the liuing not duely by paenaūce wyped away in this worlde must be mended after oure deathe all thoughe it be very doubtefull in dede whether there be any worldly affections lefte in mannes mynde vntaken vppe by death and resolution of the body and the soule the care and remembrance wherof might be afterward by sorowe bothe purged and poonished And this to be his meaning and that he termeth here purgatory the griefe whiche a man hathe in losing that whiche he loued in this mortall liefe his owne wordes testifye in euery off those workes in whiche he kepeth this combate with Origenistes Lib. 21. de Ciuit. 26. In one place thus Quod sine illicienti amore non habuit sine dolore vrente non perdet ex earum rerum amissione tantum necesse est vt vrat dolor quantum haeserat amor That which by tiklinge loue was kepte can not be loste with oute burning grefe And looke howe fast the loue of suche thinges did cleaue to mannes mind so farre must sorow burne Ca◠So in the like talke with the saide Origenistes in his booke de fide operibus he foloweth the same signification of Purgatory Haec igitur saith he qnoniam affectu dilecta carnali non sine dolore amittuntur qui sic ea habent in eorum amissione passi detrimentum per ignem quendam doloris perueniunt ad salutem these thinges being by carnall affection loued be not lightly lost with oute grefe and therfore those that thus be affectionate fele losse in parting from theime and so coom to saluation throughe the fyer of sorowe ▪ suche a sadnesse the yonge man that demaunded of our maister the waie to heauen conceiued streght Matth. 19. when motion was onely made of distributiō of his gooddes Who being otherwise in the state of saluation and to be borne with all bicause he was a iuste man and lacked not the foundation of his faith yet the very losse or leauing of his gooddes was vnto him if he cōtinued in that affection a wonderful greate torment and as S. Augustin here calleth it a kind of purgatory the which perfect mē that aesteme al the trasshe of this worlde as durte and donge to winne Christe feele not at all whome the doctoure supposethe therfore to take no damage in the losse of thinges whiche they so litle loued Nowe in euery place where this exposition is founde as I think it is neuer in al his workes lightly but in conferēce with the Origenistes he alwaies addeth that the like fire of sorow may also correct the affectiōs euē of the departed but yet whether it be so or no he coūteth it a quaestiō of probable disputation rather thē any matter of faith ▪ as it is in dede very doubtful whether any such vnordinate affectiō may remaine vntakē vppe after mannes departure which by grefe and sorowe in the other worlde may be in time wholy consumed And further he neuer doubted For in that famous worke of the City of God withe in two chapters of that doubte made of this kind of purgation whiche we now haue declared Cap. 24. li. 21. he vttereth his faithe withe Goddes Churche off that greate torment and iust poonishement of sinfull liefe not sufficiently purged by poenaunce in oure time whiche he calleth the Amending fire and thus he saithe there Tales etiam constat ante iudicij diem per paenas temporales quas eorum spiritus patiuntur purgatos receptis corporibus aeterni ignis supplicijs non tradendos cae It is certeine saithe he Constat whiche is no worde of doubtefullnesse that suche men being purged by the temporall paines whiche theire soules do suffer before the day of iudgement shall not after they haue receiued theire bodies ageine be committed to the torment of the euerlasting fire This he vttereth in the same place where he doubteth of the other kinde of purgation Vide quaest 8. ad Dulcitium as he cōfessethe him selfe to be vncertein of the whole exposition refusing none at all that were agreable to faithe and woulde not helpe the falshood whiche he then refuted In his Enchir where he disputeth ageinste the same erroure Cap. 110. he so little doubteth that he calleth Purgatory damnation thoughe not perpetuall as that whiche might be bothe eased and vtterly remoued by the sacrifice and suffragies of the Churche And thus did that graue author withstand Origen then whose folowers wer as it may be thought very busy and trooblesom in those daies and long after But yet his sure staffe ageinst that erroure was this and the most common defense of all Catholikes that the temporall paines in the next world coulde neuer deliuer the great and greuous sinners that died with oute repentaunce or remission of theire sinnes from euerlasting death bicause that torment was praepared for the smaule offenseis whiche we call venial sinnes by whiche the holy Apostle ment vnder the names of the base substances off woodde hay and straw Ser. 4. de sanctis as these wordes of muche importaunce may wel declare There be diuerse saithe he that misconstruing these wordes of S. Paule before aleaged by ouer vaine security and confidence deceiue theime selues beleuing that if they do build capitall and greuous crimes vppon the fundation whiche is Christ they shall be pourged throughe fire and theyme selues afterward escape to euerlasting liefe but this vnderstanding good brethern must be corrected For those that so flatter theime selues shamefully do begile theime selues For that fiere whiche the Apostle speaketh of in these wordes He shall be saued through fier pougeth not mortal sinnes but smauler offensies onely To this purpose S. Hieroms wordes or the reuerēt Bedes whether you will for ether of theire graue authorities shall serue my turne doo wholy agree in the exposition of this sentence Mortuo homine impio non erit vltra spes In Cap. 11.
singularitie that they wil be bold to reiect him I shall both lay him to theire charges and diuerse other of greater antiquitye that shall in expresse words affirme this vsage to coom from the Apostles owne schoole That therby they may ether acknouledg their errours or elles by such graue and vncorrupt iudgies be condemned of willfull malitious blindnesse Ser. 32. de ver Apost Thus S. Augustin writeth By the praiers of the holy churche the profitable sacrifice and almose bestowen for the soules departed oute of all doubt the deceased be releued so that thereby allmighty God may deale more mercifully with theime then their sinnes required For this practise deliuered vnto vs by oure fathers is obserued vniuersally in Christes Churche that for suche as be departed in the communion of Christes body and bloude when at the sacrifice they be orderly named praiers shoulde be made and the same sacrifice mentyoned to be done for theime Here by his wordes thowe vnderstandes that the profit rising by the prayers or facrifice to the departed hath no doubte in it They wer throughe the worlde vsed not in the church which they say hathe bene for ix c yeres corrupted by supersticious ignorance but in that Churche which oure aduersaryes doo confesse maugre they re heades to haue bene holy Catholyke and Apostolike And it was not thē begon but receiued by the prouision of goddes holy spirite of thapostles whome he calleth the fathers of our faith Athanasius me thinke the aduersary part should quake when I name him who was in his daies terrible to the wicked odible to haeretikes and to all vertuous mē an especial stay in the troblesom times of the Church whose grace was so great that he abbrigeth our whole faith in to a briefe psalme called the Crede of Athanasius which is beleued of al christiā mē no lesse then the holy scriptures of the new testament Who as he right well knewe howe to defend him selfe against the wicked Arrians by the doctrine of the Catholike Churche so he hath left vs in writing howe to arme oure selues against the like aduersaries of truethe with his minde in suche other points of weighte as in his dayies were not doubted of whiche yet might faul in question by the contentious wittes of many that can not quiet theyme selues in the holsom doctryne of christes church Emongest other thinges what this holy mannes mynde was concerning the vtility and vsage of prayers and sacrifice for the dead and who were the institutors thereof thow shalt nowe heare I will recite but a parte of his heauenly taulke thoughe the whole make wholy for our purpose Allthoughe saith this holy doctour he that Christianly is hense in faithe departed be hanged in the ayer and his body vnburied yet after thy prayiers made to God sticke not to light lampe and taper at his sepulchre for these thinges be not only acceptable to God but are rewarded For the oyle and waxe be to him as an holocaust or a sacrifice to be consumed by fyere but that vnblouddy hoste is a propitiation and remission to the partye It may seeme by his wordes that whē by occasiō of punishmēt or othewise any person was vn buried yet there was made sim hearse or monument where is frendes lighted tapers as they doo at this daie and procured the holy Masse Hostia incruenia which Athanasius callethe the Vnbloudy host or sacrifice to be celebrated in his behallfe for so I take that when he saiethe that a man being hong in the ayer may haue tapers and Masse at his sepulchre though sum seeke another meaning wich may wel stand too and it skillethe not for our purpose for so much is plane that in Athanasius his daies the sacrifice was called and counted propitiatory euen for the deade But nowe a litle afterward in the same oration he instructeth vs for the first authors and institutours of this vsage in the vnbloddy sacrifice The Apostles be the orderers of oure sacrifice and in the burialles of Christian men All these holy thinges saith he thapostles of Christe those heuēly preachers and scholars of oure Lorde the firste orderers of oure sacrifice charged to be obserued in the memories and anniuersaries of the departed c. he callethe the Apostles Curatores Sacrificiorum as yowe woulde saye men apointed to take ordre for all thinges perteyning to the solempne ministerie of the greate and highe misterie Psal 49. As in the Psalme the spiritual gouernoures are named Ordinatores testamēti Dei super sacrificia The prouisours of goddes testament touching the sacrificies The residewe of his holy wordes thowe may finde in Damascens oration of the departed where he recyteth bothe the Gregories of the Greeke church S. Denise and S. Chrisostō too which writers doo rather serue my turne nowe then the Latines bicause they may put vs out of doubt for the vsage of the Greke and other Churchies whiche afterwarde by schisme fell together from the true woorship of God into diuerse errors The end of schisme That we may knowe those same contryes vnder the gouernement of these excellent blessed men to haue obserued the same thinges which to theire owne aeternall miserye and decaye of they re Churche and contries they afterwarde contemned For theire dissension and diuision bothe in this point and others of no lesse importaunce hath procured goddes vengeaunce so muche that nowe they haue allmost no churche at all as we may haue right good cause to feare what will becom of vs that folowe theire steppes in such pointes as in theime haue duely deserued goddes greuous plages Amongest other for that Chrisostoms authority is exceding graue I will lett yowe see his opinion for the institution of these beneficial relieuinges of the departeds payn These be his wordes Let vs sieke out al meanes whereby we may best helpe our brethern departed let vs for theire sakes bestowe the most present remedie that is to say almose and oblatiō for therby to theyme ensueth greate cōmodtie gaine and profett for it was not rashly nor withoute greate cause prouided and to goddes Churche by his disciples full of wisdom deliuered and decried that in the dreadfull misteries there should be especial prayers made by the priest for all those the slepe in faithe For it is a singulare benefite to theim These wer Chrisostōs wordes wherby not only the truth of the cause and first authors of the practise be oppened but that there is wonderfull benefite to the parties for whome praiers be so made in the holy sacrifice The which thing our forefathers well knewe when they were so ernest after they re departure to haue a memory at the holy altare Now adaies haeresy hathe cākered euē the very deuotiō of catholykes who allthoughe they thinke it to be true that goddes Church teacheth herin yet the zele of procuring these meanes is nothing so greate as thimportaunce of the cause requireth But if they note well those
man may auouche withe salfety of his belefe that she or any other raysed againe miraculously was reuoked from the desperate estate of the damned soules then she muste necessarily be called from some meane condicion of her present abode and perhappes from paine too to this former state of lyfe againe But as in this secrett of god no man with owte iust reprehension may deeply wade so it may reasonably be gathered â—hat the faule of the tree before mentiâ—ned can not induce withe any probaâ—ilitie the necessity of the soules abiâ—ing in all respectes where it first lighâ—e Marye we freely graunt with diuers of the auncient fathers that the faule of the tree into the southe parte may â—ignifie vnto vs the departure of maÌ„ in the happy state of grace and the norâ—he side lykewise the cursed and damnable state of the wicked and that he which passethe hense in ether of these estates and condicions as euery lyuing man doothe can not procure by other nether deserue by him sellfe the chaunge of his happy lote or his vnlucky happe otherwise then in his lyfe time he deserued That is to say if he passe this worlde an electe person in the loue and grace of God he is oute of doubt of all damnation or rather oute of possibilitye to be reiected and so the case of the forsakeÌ„ is vtterly remedilesse And further by that figuratiue speache yowe had not best on your owne heade be ouer boulde least som Saduceie of your secte gather the perpetuall reste of the body with owte all hope of resurrection I can not tell howe it faulethe but yet so it doothe that your doctrine and arguments minister ouer muche occasion of erroure and that to the deceiued in the depest matters of our faithe But I will rubbe yow no more on thatsore I warned yowe before to take heede to the resurrection An Ansvver to the secoÌ„d text Nowe for the other text recited oute of S. Matthewes gospell of the double waie th one to perdicion an the other to saluation there is allmost none so simple but he seeth that it maketh no more for your purpose then the other For there as oure aduersary can not but knowe though to deceiue he liste dissemble mentioÌ„ is made and the meaning is onelye of these ij waies in this worlde and lyfe in one of which being full of ease and libertye the wicked waulkethe towardes hell or damnation In the which way the riche maÌ„ and vnmercifull tooke his tyme of whome Abraham saide that he had receiued good in his dayes In the other being bothe straite and harde the smal numbre of the chosen take their iourney towardes heauen And yet if yowe thinke good yowe may ioyne the place of temporall punishment for sinne in the worlde to coom to the straite and painefull passage of the electe though perhappes all they entre not therby And so shall yowe find this place not onely nothing to forther theire cause but sumwhat to helpe oures And so for the other taken oute of the fyft to the Corinth S. Augustine shal answer yowe and beare me witnesse An Ansvver to the thirdâ— argumeÌ„t it makethe nothing for yowe his wordes be these in his Encheridion This practise that Goddes Churche vseth in the commendations of the deade Cn. is nothing repugnaÌ„t to the sentence of the Apostle where he saithe that we all shall stand before the iudgement seate of Christe that euery one may receiue according to his desertes in the bodye ether good or euill for this in his lyfe and before deathe he deserued that these woorkes after his death might be profitable vnto him for in deede they be not profitable for allmen and why so but bicause of the difference and diuersitye of mens liues whilest they were in this flesh c. And this same sentence the Doctor often repeteth allmost in the same forme of wordes in diuers placies bothe to correcte theire ignorance that might take a way praiers for the dead bicause they finde the sentence of goddes iudgement to be executed on man according to the deseruing of this lyefe and no lesse to geue monition to the carelesse that they omitte not to doo well in this lyfe vppoÌ„ hope or presumtioÌ„ of other mennes works after their decease which as they be exceding beneficial to many so they helpe none suche as in their owne lyfe woulde not helpe theime selues The lyke declaration of this pointe hathe S. Denyse in the 7. chapter of his Ecclesiastical soueraignty whiche I omitte lest in this point by S. Augustine sufficiently auouched I weerye the reader without cause The last obiection An ansvver to the last scripture of the angelles words in the Apocalipse affirming the state of all those that dye in our Lorde to be happy to be past trauel and in rest and peace they be properly spoken there of holy men that sheede theire bloude in the times of persecution for Christes sake to geue theime assured comforte after a litle toleration and patience in the rage of Antichrist of blessed and aeternal rest and so the circumstance of the letter plainely geueth and so dooth S. Augustin expounde it Cap. 9. lib. 20. de ciui And for suche holy martyrs it is needlesse to pray as to pray vnto theime is most profitable Albeit the wordes are true and may be wel verified of all that passe hense in the happy state of grace being past the cares of this troblesom world and which is the greatest trauell of all other vtterly dispatched of the toile that sinners take in theire waies of wickednesse with freedoÌ„ froÌ„ sin and al feare of sinne and damnation for euermore So that this rest froÌ„ laboure is no more but a happy ioy of conscience with securitye of saluatioÌ„ and peace in Christe Iesu For which cause in the holy Canon of the Masse it is saide Christianos dormire in somno pacis in Christo quiescere That Christian folkes doo sleepe in the sleape of peace and rest in Christ thoughe for all that in the same place we aske Requiem refrigerium rest and refreshing for theyme And this holy peace from all toyle of the worlde and woorme of tormented conscience the electe children of God in theire fathers correction being assured of his aeternall loue do blessedly enioye But the wicked be in contrary case of whome it is saide non est pax impijs there is no rest or quietnesse to the wicked no not in theire daies of ioye much lesse in their infinite miserie of their euerlasting torments in the world to coom Of whose vnhappy state Isai 57. the prophet warneth vs thus againe Impij quasi mare feruens quod quiescere non potest The wicked be right like vnto the toomblinge and tossinge sea that neuer restethe The place of S. Iohn then being namely spoken of holy martyrs that streght with owte all paine after this lyfe passe to heauen may yet very fitly stand with
pounishement to be suffered and som temporall payne remanent to be discharged in this world Melanch after remission of sinne but for the next after this liefe so ferde they be of purgatory they will haue none at all Thother secte maisters fearing what might folowe on that graunt in no case will confesse that there is any payne due for sinne in this worlde or the next after the fault be once remitted For Caluine capitayne of this later bande sawe well Caluinus that if any debt or recompense remayne to be discharged by the offender after his reconcilement it muste neades ryse by proportion weght continuance numbre and quaÌ„tity of the faultes committed before Whereby it must of necessity be induced that bicause euery man can not haue time ether for the hougenesse of his sinnes past or his late repentaunce or his carelesse nagligence to repay all in his liefe that there is all or som parte answherable in the nexte worlde to coom And therfore bouldely and impudently as in case of this necessity he aduentureth to deny withe shame that any of all these paynefull miseries be as pounishements for the sinnes of the sufferers but certeyne fatherly checkes exercises of patience and vertue rather then afflictions enioyned for sinnes Whiche vaine shifte hathe no bearing by reason or text of scripture but onely is vphoulden by the exercised audacity of the author S. Paul in plaine wordes writethe Corpus mortuum est propter peccatum Ad Ro. 6 Vide August super illud psal 50. in peccatis concepit me mater mea stipendium peccati mors est The body is deade because of sinne And deathe is the rewarde of sinne And so of Dauid bicause thowe haste slayne Vrias Non recedet gladius de domo tua saith the scripture the swhorde shall not depart thy howse And ageyne bicause thowe hast made the enemies blaspheme my name thy childe shall dye And of the people of Israell Visitabo hoc peccatum eorum I will viset this sinne of theyres also Yet in this lighte of scripture where as the pounishement is named so it is expressely mentioned that sinne is the proper cause thereof the aduersary seekethe a blinde mieste to dase the simplicyty of the reader and to mainteyne errour It helpethe oure cause exceding muche that the very shewe of an argument dryues theyme to suche vnseemely shiftes S. Augustines wordes shal for me sufficiently refute this errour Veritatem dilexisti impunita peccata eorum etiam quibus ignoscis non reliquisti In psa 50 He speakethe to god in the Prophets person Thowe loues righteousnes and hast not lafte vnpounished no not the sinnes of theyme whome thow louest Notwithstanding this is verye true that all these afflictions thoughe they come of sinne and for the rewarde of maÌ„nes offensies yet God of mercy turnethe theyme to the exercise of vertue August lib 2. de pecca to mer. cap 33. and benefit of suche as shall be sayued But it is one thing to dispute of what cause they come and an other to reason of the wisedom of God in the vse of the same Who as the sayde Augustine witnesseth is so mighty in his prouident gouernaunce that he is able to tourne euen the very sinnes theyme selues to the benefite of suche as by grace and mercy shall be raysed vppe to saluation And muche more is he ready to frame the pounishement whiche he him selfe of iustice workethe for correction of sinners to the saluation of the electe But nowe the other sorte which be more curteise The confutation of the second opinion and confesse that in this worlde the iust may suffer of reason for his sinnes already remitted but not in the nexte liefe as theire doctrine is very vntrue so it geueth greate license and liberty to euil lyuers and is the very moother of praesumption For if man weare sâ—ere to be discharged at his departure hense of all payne for his sinnes then certes weare it madnesse to trauell in this life forther for his offensyes then he must of necessitye Yea more it makethe the case of greuous sinners tyll the houre of they re deathe so that they then at last repent much better then of smaulle offenders conuerted longe before For these must be pounished in they re liefe thother can not be pounished as these suppose after they re deathe What a vayne absurdity is this that the prophet offending once or twise in all his tyme shoulde suffer so heuy iudgement and the party whiche abidethe in wickednesse tyll th ende of his liefe when sin rather leaueth him then he sinne must bicause of his late conuersion withe out payne be caried at ease to heauen This is not doubtlesse semely to Goddes iustice and ordinauÌ„ce whose waies be truethe and vprightnesse Homil. 11. in Leuit. Est apud iudicem iustum poenae moderatio non solum pro qualitate sed etiam pro quantitate To a iust iudge there must be consideratioÌ„ had of pounishement bothe for the quality and quantity so saith Origen And the holy scripture thus Quantum glorificauit se in delitijs fuit tantum date illi tormentum luctum Looke hou highe she exalted her sellfe and hou delicately she lieued and geue her so muche wo and torment ageyne Cap. 16. It is spoken as of Babylon in the reuelations of S. Iohn And bicause this toucheth our matter and the very point thereof I will stand withe the aduersary the longer Here then I aske him why God takethe pounishement in this worlde for sinne allready remitted His answher must nedes be for the reuenge and hatered of sinne and satisfiyng of iustice Now theÌ„ doth god practise iudgment and iustice no wher but in this world Or if it be not here answhered bicause of lacke of space or late recoÌ„ciliation of the offender shall oure lorde of necessity be forced to remitte the debt and release his sentence of iustice for lacke of meanes to pounishe in an other worlde No no Goddes haÌ„de is not abbridged by the terms of this liefe Late repentaunce can be a benefite to no man God forbed it shoulde Especially seing poonishement and iudgement for sin as many learned doo suppose and as reason withe scripture bearethe properly apperteineth not to this worlde but by a speciall grace and singulare benefite whiche God of peety graunteth to suche as he louethe that they may here praeuent his angre whiche elles in the nexte lyefe shoulde be found more greuous wher properly is the reward of sinne and iudgement kept ordinarily for the same As it is plaine mercy and grace when man may take pounishment of him selfe as S. Paule saithe and be his owne correctour 1. Cor. 11. to auoyde the iudgement of God And therof the nexte liefe is termed commonly dies domini where there is no place for oure woorking but sufferance alone where the accompt of mannes lyefe must be straitly required and the sinnes
Prouerb A wicked man being once departed is past recouery or hope Where the author writeth thus Heu misere hoc pertransit Origenes qui post vniuersale iudicium vitam credidit omnibus impijs dandam Notandum autem quod etsi impijs post mortem spes veniae non sit sunt tamen qui de leuioribus peccatis cum quibus obligati defuncti sunt â–ª post mortem possunt absolui Origen passed ouer this texte pitifully that beleued all the wicked should haue at lenght liefe euerlasting after the day of generall iudgement Yet this is to be noted that allthough there be no hope of pardon for the wicked after theire death yet there be certeine whiche may be released of lighter trespasses in the bond of which they departed out of this world And so dooth Oecumenius a greeke author expounde S. Paules wordes off veniall sinnes for the purgation of whiche he dobuteth not but that there is a fire of iudgement in the liefe to come Ipse autem saluabitur quis Super. 3. Cap. 1. ad Cor. Qui aurum argentum lapides preciosos superaedificauerit cum enim dixisset de eo quod mercedem accipiet nunc qualem mercedem aperit salutem scilicet Saluabitur autem non sine dolore vt par est saluari per ignem transeuntem adhaerentes sibi leues maculas purgantem â–ª thus in Englishe By whome is it spoken when he saith he shall be saued By him it is spoken that buildeth on the foundatioÌ„ goulde filuer and preciouse stones For when he had towlde vs that suche shoulde haue a rewarde nowe he openeth what that rewarde shoulde be to wiett saluation And yet he must not be saued witheoute all paine as there is no cause why he should that must passe through fier and therby be pourged of the smauler spottes whiche sticke by him In the same sense dothe Theodoretus bothe expounde the wordes of the Apostle and vtter his iudgement of Purgatory also Super. 3. c. Malach. and allmost the rest of all the latine or Greke writers whiche my purposed breuitye with plentifull proufe otherwise forcethe me to leaue to the studious reader One place more I will onely adde oute of Remigius bicause he learnedly may knitte vp the place by ioyning bothe the prophet and Apostles wordes together In. 3. cap. Malach. vpon whiche we haue stand so longe Thus that good author writeth Ipse enim quasi ignis conflans peccatores exurens Ignis enim in conspectu eius ardebit in circuitu eius tempestas valida Hoc igne consumuntur lignuÌ„ foenum stipula Nec solum erit quasi ignis sed etiam quasi herba fullonum qua vestes nimiuÌ„ sordibus infectae lauantur Porro his qui grauiter peccauerunt erit ignis conflans exurens illis vero qui leuia peccata commiseruÌ„t erit herba fullonum Hinc per Isaiam dicitur si abluerit dominus c. Qui enim haheÌ„t sordes leuium peccatorum spiritu iudicij purgantur qui vero sanguinem habent hoc est grauioribus peccatis infecti sunt spiritu ardoris exurentur purgabuntur Et sedebit conflans emundans argentum colabit eos quasi auruÌ„ argentuÌ„ hoc est intellectum colloquium vt quicquid mixtum est stanno vel plumbo camino domini exuratur quod purum aurum est argentum remaneat Et purgabit filios Leui In filiis Leui omnem sacerdotalem ordinem intelligimus a quibus iudiciuÌ„ incipiet quia scriptum est tempus est vt iudicium incipiat a domo dei 1. Petri. 4. alibi a sanctuario meo incipite Si autem sacerdos flammis purgandus est colandus quid de caeteris dicendum est quos nullum coÌ„mendat priuilegium sanctitatis These goulden wordes haue this sense He shall coom as the gouldesmithes fyre â—â—â—â—ing sinners For in his sight a flame â—â—l ryse and a mighty tempest rownd â—boute him by whiche fyre our wodde hay and stooble shall be wasted and worne away With that he shall be lyke the cleÌ„sers herbe wherby garmeÌ„ts very much stayned be purged To all those that haue greuously offended he will be a burning and melltyng fyre but to the light sinners he shall be as the wasshers herbe Whiche difference the Prophet Esai noteth thus Cap. 4. Yff oure lorde wipe a way the filthe of the doghters of Syon and blodd from the middest of Israel in the spirite of iudgement and fyre For such as haue onely the spottes of veniall sinnes they may be amended by the spirite of iudgement but men of bloodde to witte the more greuous offenders must be tried by fire And he shall sitte casting and purifying siluer and shall purge menne as goulde and siluer be purified that is to say our thoghtes vnderstanding and wordes I call stannum peuter moued by the circumstaÌ„ce of the letter from impurity and vncleanesse as from pewter and leade by Goddes fornace shall exactly be pourged and nothing shall be lefte but pure as goulde and fine siluer And he shall pourge the sonnes of Leui that is the ordre of priesthood where this heuy iudgement shall first begin For so it is writen 1. Pet. 4. Tyme is nowe that iudgement begin at the howse of God and ageine Begin at my sanctuary Yff the priest muste be purged and fined what shal we deme of other whome priuilege of holy ordre dooth not commende or helpe thus farre goeth the author in conference of diuerse scriptures Who with the rest of all the holy fathers that compased their senses with in the vnity of Christes Churche hathe fownd by euident testimonye of sundry scriptures the paines of purgatory whiche the busy heades of oure tyme by vayne bragging off scriptures in singulare arrogancy off they re owne wittes can neuer finde A forther declaration of this poynte for the better vnderstanding of the doctoures vvordes VVherin it is opened hovve purgatory is ordeined for mortall sinnes and hovv for smauler offenses vvho are like to fele that grefe and vvho not at all Cap. 9. ANd I thinke they nowe haue smaule aduantage by thexception of Origens testimony by occasion wheroff suche light is fownde for oure cause that we nowe by goodly authority haue bothe fownde the placies alleaged plainely to proue purgatory and allso what sinnes it namely pourgeth and what men after theire death may be ameÌ„ded therby â–ª that not onely the bare trueth but sum necessary circumstances to the studious of the truethe haue bene here by iust occasion opened and all errour wholy remoued Except this point may somwhat stay the reader that heareth in som places the paines of Purgatory to be bothe a poonishment for greuous sinnes and a purgation of lighter trespasses with all and yet that it now may appeare the contrary by the mynde off som learned authors who expressely make that payne as a remedy onely for veniall sinnes and not to
contynually criethe for helpe at theire hādes in heauen aboue Nowe the mēbres of Christes Church here yet trauelling in earthe they pray together they faste to gether they desire together they deserue together Christe oure heade in whose bloude this city and socyety standeth wil haue no woorke nor way of saluation that is not common to the whole body in generall and perculierly proffitable to supply the neede of euery parte thereof He whiche instituted the blessed sacraments will haue theyme in this vnity to woork in cōmon as farre as th end of eche of they re institutions requirethe and owt of it to haue no force at al he that maketh al our woorkes acceptable thoughe they be doone of one will haue theyme perteyn to all the holy sacrifice of the Churche by the will of the author and the liknesse of th'xemplare as in dede being in another maner the very selfe same is made so common that it ioyneth the sanctes and Angelles in heauen to the chosen and elect people ether in earthe or vnder the earthe benethe The soules departed in piety are of oure churche and felovvship And that this holy cōsent of good woorkes and mutuall agreement of prayer to the continuall supplying of eche others lackes doothe also apperteine to the soules departed no man that hathe any sense of this happy community can denie ▪ for being membres of our common body they must nedes be partakers of the cōmon vtilitye li. 20. de ciuit Cap. 9. And so saith S. Augustin in these wordes Neque enim piorum animae mortuorum separantur ab ecclesia quae nunc est regnum Christi alioquin nec ad altare dei fieret eorum memoria in communione Corporis Christi for the soules off the faythfull deceased be not seuered from the Churche wich is allredy the kingdom of Christe elles there shulde be no memory kepte for theime at the altare in the cōmunion of the body of Christe By the force of this vnity what so euer is proffitably practised in this worlde one for a nother as prayer allmose fasting Sacrifice the same thinges may and ought by thexample of the Churche to be carefully and withe owte ceasing procured for the helpe of our frendes and Christian brytherne departed And Athanasius that greate pillar he by a meruelouse fitt example setteth furthe howe the soules in another worlde may haue the benefites of the Church or Christiā people deriued downe vnto them Quaest ad Ant. 34. and what sensible feele of release they haue when we desire God for theyme Quemadmodum cum in campo vinea virescit vinum in vase occlusum rebullit ac propemodum feruet ita etiam sentimus quod peccatorū animae diuinis beneficijs incruentae Hostiae gratiarum actionis pro ipsis habitae gaudeant vt idem solus nouit ordinat deus noster The communion expressed betvvixte the lyue and the deade by the naturall agreement betvvixt the vine in the fielde and the vvyne in the vessel qui in viuos mortuos dominium exercet As when the vyne abrode in the fyelde dothe spring and waxe greene the wyne salfely kepte in barells at home doothe allso woorke in it sellfe and in a maner buyle euen so as we iudge the soules of sinners throughe the benefite of the vnbloudy hoste and sacrifice of thankes gyuing doone for theyme may waxe ioyfull and gladde as the same Lorde and God only knoweth howe and hathe ordeyned who exercyseth his might vpon the lyeue and the deade See I pray you how he by the actiō of goddes Churche in the holy Masse in which the vnbloudy hoste and oblation is bestowed hathe founde som way of cariyng downe the benefite of Christes passion vpon the membres of his body benethe And though sum haue wickedly sought vtterly to breake the band of peace betwixt theyme and vs as they haue cursedly shaken thunytie of the liuing emongest theimeselues yet theire moother Christes spouse acknouledgeth her owne children stille she seethe by the spirite of god whereby she seethe all truthe the sorowe of her dearest so farre oute of sight but neuer oute of mynde she in a maner feeleth a parte of her owne body in paine And can not otherwise doo but by all possible meanes and approued waies assay Goddes mercy for theire deliuery And this naturall compassion of the Churche passeth throughe euery membre thereof and ought to moue euery man by the lawe of nature to procure as muche helpe as he may And so much the more do we owe this natural duety vnto theyme bicause they now cā not help theim selues being out of the state of deseruing and place of wel working onely abiding goddes mercy in the sore sufferance of paines vntollerable They theime selues as yet your brethern and a portion of your body require to be partakers of your benefites They feele ease of euery prayer your allmose quenshethe theire heate your fasting releaseth theire paine your sacrifice wipethe theire sinnes and sores so strong is the communion of sanctes that what so euer yowe doo that is acceptable it isshuethe abundātly downe to theyme Onely he that is cutte of from this happy society hathe no compassion of theime nor feelethe not howe they are knitt vnto vs by loue and vnity of one heade and one body Yow shal heare his vnnatural and worse then heathen wordes Dum mortuos a nostro contubernio subduxit dominus Cal. inst nullum nobis cum illis reliquit commercium ac ne illis quidem nobiscum When the Lord hathe taken the deade owte of our company he hath dispatched vs of al intermedleyng with theime or they withe vs. This man was borne to breake the bande of vnity which he hated bothe in the lyue and deade By whose meanes it is nowe comde to passe that those which of reason might clame oure aide are vnnaturally disapointed of al suche remedies wherby any conforte might to theyme arise Suche lacke of compassion is driuen into oure heades that we feele not the wo of our owne felowes oure kinne oure brethern and our owne membres It is a thowsand yere and more sith a holy father not hauing hallfe the cause that wee nowe haue yet noted the peoples lacke of compassion towardes the departed Ad frat in herem 44 in these wordes They that lie in torment vntollerable crie out for succoure and fewe there be that make answer they wofully caule but ther is none to comforte theyme O Bretherne what a kind of cruellty is this O howe much inhumanity is this those that in theire liefe time suffered muche sorowe for our sakes nowe crie ageyne for our ayde and we regard theyme not Lo howe the sicke caules and the phisitions are att hande the hogge gronethe and the whole hearde grontleth with all the poore asse fallethe and euery man helpes him vppe in hast but the faithfull alone caulethe in his greuous torments and there is none that
people that there were slaine Now what other thing did Dauid here and his people but that whiche Iudas Machabeus did afterwarde for the lyke deathe of his souldiars I trowe there was no fasting to be found ouer any maner a person lieue or dead for thy selue or other in the whole course of scripture but it was to obteine mercy at Goddes hande towardes the partie for whom thowe didest it 2. Reg. 12. So did this same holy prophet weepe fast lye on the grounde and change apparel for his childe which he begat of vrias wife wheÌ„ he lay at the point of deathe stricken by Goddes hand for the poonishemeÌ„t of his fathers faulte The which he did as he protesteth him selfe to turne the angry senteÌ„ce of god if it might be and recouer the childe againe But as soone as the childe was gone he brake of his longe faste geuing his frendes to weete that he tormented not him selfe so of only naturall compassion towardes the childe or inordinate loue as they thought but to obteine his purpose by suche bitter teares and fastinge at Goddes handes for the childes recouery Fasting then ouer any man and such solemne mourning is nothing elles but an effectual asking of mercy for whome so euer it be doone As more playnely it is yet declared in the buriall off Saul and Ionathas before saide celebrated by the Galadites and Saules souldiars Where as the scripture saithe Primâ— Reg. 31. after they had buried theire bodyes and bones they fasted vij daies Et ieiunauerunt septem diebus For no other cause but thereby effectually to aske pardon of their offensies There can I am sure be no reasonable occasion of theire fasting alleaged of no man but that Whiche the honorable Bede testifieth for vs in these wordes Recte et ad literam pro mortuis vt ad requiem peruenire valeant septem diebus ieiunatur quia post sex huius mundi aetates in quibus in carne laboramus septima est in illo saeculo aetas requietionis animarum carne exutarum in qua beatae tempus illud glorificum quando resurgere mereantur expectant Duely and according to the letter they fasted saithe he for the departed seuen daies together to obteinne rest for theim bicause after the sixe agies of the worlde in whiche we trauell in fleshe the seuenth age is looked for in that worlde when the soules be loosed from theire bodies when the blessed and happy sort shall continually be in expectation of the gloriouse time by receiuing theire bodies in the resurrection againe And that charitable relife of the poor by opeÌ„ almose and doles was also practised for the welthe of the departed in the obittes of oulde tyme the scripture it sellfe in the .iiij. chapter of Tobie Tobiae 4. maketh mention by report of that godly commandement that the good ould father gaue is sonne herin Panem tuum cum esurientibus comede de vestimentis tuis nudos tege Panem tuum vinum tuuÌ„ super sepulturam iusti constitue noli ex eo manducare bibere cum peccatoribus Eate thy breade with the hongry and needy and couer withe thy clothes the naked Sett thy breade and wine vpon the sepulture of the vertuous and make not the sinfull partaker thereof which wordes off exhortation can haue no other sense but that as before in the same place he gaue his son in charge to bestow vpon al meÌ„ according to his hability for that ther was hope to all charitable almose gyuers of goddes mercy so now he warneth him to feede the poore and breake his breade to suche especially as shuld coom to the iustes and funeralls of the departed He woulde neuer haue put him in mind to haue releaued the poore at burialles but for som commodity that might arise to the party deceased for otherwise his charity might haue proffeted the needy at other times as wel as vpon mennes departure Som tooke foolishe occasion by this place so sett store of meate vpon the graue it selfe where theire father or frend was buried Ser de cath sancti Pet. Lir. super hunc locum as thoughe the deade had bene desirous of corporall foode The which superstitious error S. Augustine ernestly improueth Other som made great feastes at the day of theire frendes deathe But the texte is playne it was the needy and good people that were at those soleÌ„ne exequies or other wise by theire praiers might be profitably present in the daies of memories houldeÌ„ for theime â–ª which practise was not prescribed as a newe thing to the yong Tobie but it was moued and praised vnto him Tob. 12. as a holy vsage of other burialles in those daies and alwaies before Bona est oratio cuÌ„ ieiunio eleemosina Prayer is profytable saithe the holy Raphel when it is ioyned with fastinge and almose and therfore as the fathers in theire prayers for the deade fasted as we haue proued so nowe I doubt not but almose shal crie for mercy at goddes hand for the soule departed vpoÌ„ whose sepulture these thinges be charitably wroght We haue a notable example in the actes of the apostles of the force of almose with praiers which wroght lyfe and procured mercye euen in the next world For the benefit of faithfull workes and holy praiers wil not be limited by the termes of this worlde it wil haue course doune so farre as the felowship of this Christen societie reacheth the deuell and all his abettours can not stoppe the rase thereof The onely shewe off certeine cotes with the requeste of the poore wydowes that wore theime made to Peter thapostle Acto 9. turned Tabitha to life agayne after her departure those garments geuen by her when she was a lieâ—e by the carefull trauell of her allmose folkes procured reliefe in the worlde to coom They warmed the backes of wydowes in earthe saithe Emissenus and the geuer hadd comforthe of theyme being gone from the earthe Sermon de initio quadrage It is good we shulde all learne here that haue receiued benefite of any man in this liefe withe loue and carefullnes not onely in this present worlde but most of all when our frend is departed to represent vnto god before his altare and holy ministers with sorowful weeping and hearty prayer the memory of such thinges as we haue receiued by waye of allmose or loue at his hande It shall be a soueraigne remedy for his infirmities and thapprouedest way to procure goddes mercy that can be Thelders of the Iewes making ernest supplication to oure sauioure for the Centurions seruaunt lying in extremitie vsed the memory of that gentilmans charitable actes in theire churche as the rediest waie to obteine grace and fauoure at his handes They cried owte together Lucae 7. dignus est vt hoc illi praestes diligit enim gentem nostram synagogam ipse aedificauit nobis Lorde be gratious vnto him he is worthy that
occasion of idle rest or carelesse affection in his owne time and cause when he may be assured to lacke the reliefe of others to whome in his liefe by well woorkinge he woulde not ioyne before Enchir. Cap. 110. But I had rather ye hearde S. Augustine vttering expressely this meaning of mine in his owne wordes It can not be denied saith he but that the soules of the deceased be relieued when the sacrifice of oure redemer is offered for theime or almose bestowed in they re behaulfe in the Churche But in deede these are proffitable to none but to such as in theyr lyfe deserued that those things after theire departure might doo theim good For there is a state of life that is nether so perfect but it may well haue neede of these helpes after deathe nor yet so very euill but suche thinges may well succour theime after theire departure Mary there is a kind of conuersation so vertuous that it requirethe no suche ayed and an other kind so wicked that those which passed theire former lyfe therin can haue after theire passage no reliefe by suche meanes for by our merites in this lyfe we doo obteine that after oure deaths we may ether atteine to remedy or elles be voyde of al helpes For it is a very vayne hope that any man shoulde praesume to winne that at Goddes hāde after he be passed out of this world which when he was in the worlde he neuer sought nor deserued And a little after thus he makethe all playne VVhen the sacrifice of the altare or elles any kind of almose be offered for all men departed being baptised for the very good they are thankes geuinge for the indifferent that be not very euill they are a mercyfull deliueraunce For the wicked and very euill although they be no succoure for theim which be departed and deade yet they are cōfortable for those that be aliue And to suche as receiue benefite therbie ether cōmeth ful forgiunesse or elles theyr iudgemēt and damnation is made therby sumwhat more tolerable The which sentence allmost in lyke wordes for that it merueilously opened this matter this author repetethe in the fourth question ad Dulcitium and elles very often Wherby the faithfull man may learne bothe howe much and whom these remedies doo relieue And then that the Church in his daies offered sacrifice for all those that were baptised and in the faithe therof departed bothe for that it was vncertaine who had neede therof and allso because euen then when the parties were not nor could not be partakers therof that goddes glory notwithstanding was excedingly sett forth and man comforted therbye Therfore goddes Church in a true sense may be faide to offer sacrifice euen for the holy and blessed martyrs who no doubt by sheedinge of they re bloude for Christes name and defense of vnitie be fully purged in this they re deathe and so perfectly released of all sinne and paine that might otherwise haue deserued punishment and sum expectation of goddes mercy in the lyfe to com For so S. Cyprian and other of his Church offered sacrifice Li. 4. epi. 5. for Celerne Laurēce and Ignatius as he testifieth him self Sacrificia pro eis semper vt meministis offerimus quoties martyrū passiones dies anniuersaria cōmemoratione celebramus For them we offer sacrifice as oftē as we cerebrate the yerly memoryes of martyres For wich kind of perfect men sacrifice is thankes geuing vnto God for theire glory and giftes of grace Tractat. 84. in Ioannem and a kind of intercessiō to theim in our necessities For which cause S. Augustine affirmeth Quôd pro martyribus nō oramus sed ipsi orant pro nobis We pray not for martyrs but they pray for vs. Nowe the sacrifice often celebrated for the wicked also that be not knowē to the Churche so to be is not beneficiall to theyme nether bicause theire noghty lyfe and deathe makes theime vnapte to receiue cōforth therby yet these holy apointed remedies are bothe cōfortable and meritorious to the geuers and procures as blessinges which are not lost Hovv praier vvhich taketh no effect in the departed is profitable to the procurer but turne ageine to the bestowers For the profit of other or the only wil to relieue other is a singulare deserte and meanes of meritte to a mannes sellfe Full truely saide Damascene that this carefull helpe and seruing of other mennes lackes is much like to the paine which one takethe in anoynting with a precious baulme an other mannes body which as he temperethe in his hande to bestowe vpon an other it firste redoundethe in verdure and vertue to him sellfe and then passethe by him to the vse of his neghboure for whome principally it was praepared But notwithstanding this free procurement and liberall graunt of common helpes in the departeds case euen there where it is vncertayne whether they take effect or no the Church yet doth not onely absteine from sacrifice and request for suche as doo openly appeare to sin vnto deathe as thapostle saith but som times for poonishment of certeyne contemptes and disobedience in sum persons she forbeareth these meanes euen there wher she might proffet the departed and peraduēture cleane discharge him of sinne and paine with all Which she dothe by merueilouse graue authoritie to the greate terrour of offenders That by the greuous poonishmēt of certaine many might learne to be careful and wise Greate is the authority of goddes ministers suerly and heuy is theire hande often vpon sinners Actu 5. allwaies to edifie and neuer to destroie What a straunge force had Peters wordes that droue down to death for dissimulation man and wiefe allmost bothe at a clappe what a horrible and dreadfull iudgemēt practised Paule 1. ad Tim. 1 1. Cor. 5. in geuing vpp sum to satan him selfe for sinne howe sharplie did the primitiue churche execute iudgement vpon greuouse offenders whome sum times after many yeres separation from the coomfortable receiuing the sacramentes they woulde hardely admit at theire last ende to the fellowship therof But nowher coulde the maiesty of goddes church appeare with more terroure then in this case when she dischargeth certaine for their punishment of all common helpe by praiers oblation and sacrifice after their departure though they otherwise died in the fauoure of God as I take it and might be of the chosen company that shal be saued And that punishment was nothing elles but a keping of theim in longer correction and paine for theire sinnes vnder goddes scourge in the next worlde for the admonishmēt of others in that case to beware whiles she would not vse her ordinary meanes for theire release A notable example we haue thereof Concilium aphricanū oute of a councell houlden in affrick the decrie of which assemblie S. Ciprian him sellfe with a practise in the excution therof Epist 9. reportethe in the first booke of his epistles Where he willeth
carefull admonitions of all these blessed fathers they shall perceiue that euery time that Christes holy bloude is represented vnto God in the Masse for the departed they feele a present benefite and release of theire paines Quaest 34. ad Antioch they doo reioyse saithe holy Athanasius when the vnbloudy host is offered for theim The owlde fathers to put a difference betwixt the sacrificing of Christes own body vpon the crosse and the same vppon the altare in the Churche doo lightly terme this way of offering the vnbloudy sacrifice and the thinge offered which is Christes oune blessed body they call lykewise the host vnbloudie And Chrisostō neuer putting any doubt of the firste authors of offering for the deade prouethe that it is exceding beneficiall to the deceased bicause the apostles full of goddes spirite and wisdom woulde elles neuer withe suche care haue commaunded this holy action to be doone for theime Alasse a lasse for oure deare frendes departed that they must lacke this comforte But wo euerlasting to theyme that are the cause of so muche misery But heare I pray yowe what notable wordes S. Damascen hathe for the vtility and institution of these thinges Ibidem The holy Apostles and disciples saith he of oure sauiour Christe haue decried that in the dread soueraigne vndefiled and lyuely Sacraments so he cauleth the Masse there shoulde be kept a memoriall of those that haue taken theire slepe in faithe the which ordinaunce vntyll this day withowt gainsayng or controwlyng the Apostolike and Catholike Churche of God from one cost of the wyde worlde to another hathe obserued and shall religiously kepe til the worlde haue an end For doubtlesse these thinges that the Christiā religiō which is with owt error and free frō faulshod hath so many agies and worldes continued vnuiolably not with oute vrgent cause those thinges I say are not vaine but profitable to man acceptable to God and very necessarye for our saluation Thus farre spake the doctor settyng furthe not onely his owne mynd but the faithe of a numbre of the peeres of goddes Churche wherin to proue this doctrine to be catholike he fitly followeth the same way which Vincentius Lyrinensis gaue vs once for a ruele to trye truethe by The rule of trueth Prouing that it hathe antiquitie as a thing that came and hathe continued euen from the beginnyng of the Christian religion declaring that it hathe the consent of all natiōs bicause it is and hath bene practised throughe owt al the costes and corners of the wyde world and last that it hath the approbatiō of the wiseist and holiest mē that euer were in the Church of Christ And more thē all this that it shal so cōtinue till thend though it be for a time in sum peculiare natiōs omitted bicause it is receiued into a parte of that woorship of God which in the Church cā not perishe And this praescription of trueth our aduersaries can not auoyde but with suche vnseemely dealing as I trust they theim selues now be ashamed of as all other reasonable men are For now let theim coom with brasen facies and blasphemous tonges and say that praiers for the deade be vnprofitable that the rites of the burial be superstitious that to say the masse and sacrifice to be propitiatory for the soules departed is iniurious to Christes death that the doctors praised the errours of the ignorāt people of their daies that they all erred and were deceiued that the church of Christe hathe bene ledde in darke ignorance till these oure daies let theime bestowe these vayne presumptious wordes where they may take place for nowe all wise men doo perceiue that all these haue theire holy institution by Christe and his Apostles practised vniuersally in the primitiue Churche embrased of all godly people and approued to be wholy consonant to goddes worde by the pillors of Christes churche who so cōsonantly agree together in this point as well for the practise and proufe as for the beginning therof that to dissent from theime and trust in these reedes of oure daies were mere madnesse that are pufte to and fro with euery blast of doctrine that care not what they say so that they say not as other theire forefathers sayed that had rather then they woulde geue ouer a singulare opinion of theire owne imagination refuse and denie the authoritye of so many notable wise auncient godly and well learned fathers whome we haue named Although we haue left owt many of no woorse iudgement planely auouching these thinges to coom in to Christes Churche and woorship by the ordinaunce of his holy Apostles All which thinges if oure aduersaries haue redde then they are in a most miserable and heuy taking that doo withstand an open knowne truthe Heretikes doo agaynst theire ovvne cōsciences and as I feare against theire owne consciencies too Or if they haue not redde these plaine assertions of all lerned men sithe Christes tyme then they are most impudēt that so vainely bragge in a matter whereof they are not skilful But I trust God wil opē their eyes and breake theire prowde hartes to the obedience of his holy Churche Yf the authors be past hope yet their folowers shall take goodly occasion to forsake suche wicked maisters and be ashamed of all theire vndecent dealyng if they note and consider with me that the firste preachers of this peruerse opinion were suche that none of all theire scholares durst euer for shame for the profe of theire assertion name theire owne doctors Note And truely a man might well meruel why haeretikes hauing sum that did plainely professe theire opinions had yet rather picke owte sum darke sentence of any one of oure holy fathers whome they knowe to be directly against theime then oute of those same doctors of their own which in expresse wordes make for theime Yow shall not lightly heare an haeretike that deniethe prayng to sanctes or houldeth with open breache of holy vowes alleage Iouinianus or Vigilātius Nor a Sacramentarie seeke for the autoritye of Berengarius or Wicleffe thoughe they be of sum antiquitie and with out colour plainely doo mainteyne the doctrine that so well lyketh theime But they will trauell to writhe with plaine iniurie to the author Note the gile of an heretike sum sentence owt of Augustine or Ambrose or sum other that by theire whole lyfe and practise open theime selues to the worlde to beleue the cōtrary and al this by sum shewe of wordes for the bearing of their faulse assertions Marke it well I saye in heretikes that they can not for shame of theime selues Note euer name any of the plaine auouchers of theire owne opininions The cause is that the onely vpholding of their opinions made theime infamous to the whole posterity And if any honoure grewe vnto theime emongest the simple bicause they lacked not the waies to procure the peoples consent with admiration of theire eloquence or other plausible and populare
inuincible Irenaeus vseth it against the haeresyes of his tyme as a demonstration of muche force What saith he before Valentinus there was none of that his faulse secte Li. 3. Ca. 4 and he came in with his seede after the first preaching of oure faithe a good while I can tell when he began howe he increased howe long he continued Both he and that other Cerdon entered first vnder the gouernement of Hyginius The trial of false preachers grewe vpwarde vnder Pius and continued tyll Anicetus tyme and so making the lyke accompte of other archeheretikes at lenght thus he concludeth all these rose vppe in theire apostacie longe after that the Church was ordered in faith and doctrine In this sense spake Irenaeus But the ruele is common and certaine as any can be in the worlde and I woulde stand vpon the grounde therof against all faulse doctrine in the worlde A general rule to knovve haeresi by and thus it is Any opinion that may be truely fathered vpon any priuate man that was longe after the trueth was first preached by the apostles if it be vpon a point of our faithe and contentiously mainteyned it is an haeresye And thus againe who so euer was withstand in his first arising and preaching by suche as were in the vnitye of the Churche he was a faulse teacher and his abettours be heretikes And the force of this conclusion is so greate that the heretikes theime selues if they can get any likly shew of raysing of any doctrine or practise of goddes Churche in these latter daies they thinke they haue a good argument against the Catholikes Therefore they would father transubstantiation vpō this Councel the adoratiō of the Sacrament vpon that Pope indulgencies vpon that bisshop c. For they be as saulcie with goddes Church Councells and chefe gouernors as we be with the Iacke strawes of Geneua And yet when they haue traueled to theire heartes ake they can find no one thing first inuented by any of theim whome they faulsely name to be the authors therof But well seeing it is so stronge an argument of haeresye to haue the ofspring of a later author with plane prouisò of goddes Churche for his markinge let vs adde so muche strēgthe to oure cause to haue the father of the cōtrary faulshodde knowen and noted of thantiquity by his name Cap. 75. Lib. 3. In Anacephal Epiphanius that notable man in his book that he wrote for the confutatiō of all the haeresies that were before his time and in other of his woorkes too nameth an obscure felowe one Aërius to be the first author of this haeresie that prayers and sacrifice profitethe not the departed in Christe But what maner a felowe he was and howe lickly to be the foūder of such a schoole thow shalte perceiue best by the writers wordes VVhen Aërius coulde not obteyne the bisshoprick of Eustathius deposed after that he was once perfectly well skilled in Arius doctrine he inuented newe sectes of his owne affirming that there shoulde be no offering for the departed and of him lo the scholares were called Aërians Lett not the simple whome I woulde helpe in this cause be deceiued by the lyknes of these two names Arius and Aërius Arius Aërius for this later was the author of their secte and was a folower of the first called Arius in his doctrine beside And of the same sect and sectmaster S. Augustine thus saithe folowinge Epiphanius The Aérians were so named by one Aérius In li. de haeres ad Quod vult who taking snoffe that he could not get a bisshoprike fell in to the haeresy of Arius first and then added therevnto other haeresies of his owne makinge saing that we should not offer sacrifice for the dead nor obserue the solempne apointed fastes of the Church but that euery mā should absteane when he liste And there bothe he and Epiphanius do recken moe of his holy opinions which I omitte For it is enoughe for oure purpose and to confownde all the haeretikes of oure dayes that this opinion was noted as it spronge vp in the primitiue Church for heresie One that hathe for saken the Churche is indifferent to vvhat haeresy yovv vvill and the authors not onely condemned as heretikes in that point but in many other thinges beside For I neuer readde of nor yet knew any heretike but if he once mistrusted the catholike Church the Deuil was hable to perswade withe him as well in a numbre of matters as in one And that is the cause that any man seduced And therfore they call theire doinges Proceding falleth from one faulshood to an other till he wholy be drowned in the waues of tēpesteous doctrine And when he commeth once at the bottom then God knoweth he settith light by the matter contemneth it and is often past recouery Prouer. 18. as it is sayde Peccator cum in profundum venerit contemnit Euen so did this Aërius first throughe ambitious pride faule to the Arians secte but bicause he counted it nothing glorious to be a scholare he would be a master and that of a misheuous matter and a matter repugnant to the sense of all Christes churche which before his preaching generally as after receiued and faithfully vsed prayers and oblation for the dead Of which consent of the vniuersall worlde and the heretikes folye in withstanding the same the sayde Epiphanius saith thus Vbi sup 13 I will report his wordes in latine bicause they sownde very well thoughe him selfe wrote not in that language Assumpsit ecclesia in toto mundo assensus est factus antequà m esset Aerius qui ab ipso appellantur Aeriani quis autem magis de his nouit hic neseductus homo qui etiam superest nunc an qui ante nos testes fuerunt cae Thus in English The Churche hath receiued this trueth through the wide worlde it was sattled in all mens mindes before Aërius was borne or any of his sect that be nowe called Aërians And who I pray yowe is most like to knowe the truethe of these thinges this faulse wretche yet liuing at this daye or elles the faithfull witnessies that were before oure time Behoulde here your woorshipfull master yowe may suerly take greate cause of conforte in his lyuely worde mary sir he might haue bene an Archebisshop in our daies for he loued nether fasting nor praying He was fayne to be an haeretike for anger bicause he coulde not be made a bisshoppe then who now if he were in this happy age when the light is more plentifully powred vpon the people mighte haue bene promoted at Caluins decease to the ouerlooking of Geneua But his opinion was so notorious fallse that it grewe to no greate heade at that time or elles it was not so much regarded bicause it was ioyned to that horrible faulshod of Arrius against the blessed Godhood of Christe Iesus oure sauioure Note vvel Euery
is muche regarded Nether will I spend any more time in gettinge theyme an author of theire secte seeing they haue choise of diuers Let theime go owt of the Citye of God froÌ„ emongest the holy coÌ„pany and turne on the lifte hand and look emongest the owtcastes of al agies and they shal haue freÌ„des and fellowes enowe That theire falsehood is condemned and the Catholike trueth approued by the authority of holy Councelles Theire pride in contemning and the Catholikes humility in obedient receyuing the same And a sleight vvherby the haeretikes deceyue the people is detected Cap. 15. ANd for oure parte it is sufficient good reader that we knowe the first founder thereof and that we be now right well assured that he in his time and his scholares in theres haue ben noted called and condemned for haeretikes in this as in other fonde peruerse opinions beside not onely by the singulare iudgements of diuers lerned meÌ„ but by the commoÌ„ sense and consent of the worlde and by auncient councells bothe general and particulare as we may reade in the CouÌ„cels of Carthage the iiij of Bracharense and Vase Cap. 79. Cap. 34. Cap. 2. the decrees of which by occasion we rehersed once before They are bothe auncient and of greate authoritye and honoured with the presence of many notable fathers as Augustine and other But especially for the approuing of our faith and condemnation of the aduersaries part the whole processe of the greate councell of Florence must be noted for there the question of purgatory and praiers for the deade was fullye handeled by the most learned of both the Latine and Greke church the Patriarche of Constantinople him self with the legates of Armenia and other nations of that parte being present and fully condescending with the Romane church vpoÌ„ the truth of purgatory and other graue mysteries in to the doubt of which that part of the churche by schisme and miscredet of theire forefathers had faullen into not long before and so made perfect protestation of they re faithe Note with thabiuring of the contrary as haeresie But omittting that longe processe and large treatie of the matter for the establishing of euery mannes conscience I will conclude vp all the matter with the councell and the holy gostes determination of all the whole cause in these words Si verè poenitentes in Dei charitate decesserint antequam dignis poenitentiae fructibus de commissis satisfecerint et omissis eorum animas poenis purgatorijs purgari vt à poenis huiusmodi releuentur pâ—odesse eis viuorum fidelium suffragia missarum scilicet sacrificia orationes eleemosynas alia pietatis officia quae a fidelibus pro alijs fidelibus fieri consueuerunt In initio Concilij Florentini secundum ecclesiae instituta We define and determine The holy Councell of Trent hath allso determined the same againste the haeretikes of oure tymes that true poenitents departing in the fauoure of God before they satisfied for theire negligencies or faultes committed by worthy fructes of poenaunce shal be clensed by purgatory paines and lykewise for the release thereof the praiers of the faithfull the sacrifice of the blessed masse and allmose withe other thinges customably practised by the faithful for theire frendes decessed according to the ordinaunce of Goddes churche to be profitable The which graue determination if any man be so willfull to contemne Let him knowe that he dispicethe being but a mortall fraile man the grauest iudgement that God hath left in earthe for the determination of any matter Let him be ashamed that he being but one man taketh vpon him to controule diuers hundrethes of the most chosen for vertue for lerning for experience in the whole Churche of God yea let him if he haue any affection of grace tremble and feare to deface the dealing of that honourable and vniuersall parlament that repraesentith vnto vs Goddes holy whole churche hauing the assured promise of the holy gostes assistance for theire giding in all truethe Yet I see before haÌ„d the aduersaries wil not admitte the iudgement of these or any other Councelles nether in suche men doo I much meruell to finde so litle humility and so muche impudencie For all haeretikes condemned by councelles did euer condemne as they coulde the same councelles againe So were the first iiij councelles whiche all Christian men with S. Gregory accepte as the holy gospelles of God All haeretikes doo condemne councels vtterly refused by the parties in theim condeÌ„ned The Arians by greate force of worldely princies and many assemblies deuilishly withstood the Councell of Nice the Macedonians reiected the councell of Constantinople the first the Nestorians nothing aestemed the councell of Ephese Eutiches and Dioscorus litle regarded the councell of Chalcedon in which they and theire folowers were condemned of haeresy for sondry pointes which nowe were ouerlonge and not for oure purpouse to reherse Then by refusing the heauenly sentence of the churches iudgement they win nothing elles but the assured marke of an haeretike They declare theime selues that as they be in haeresy as deepe as the beste so they in pride and bouldenesse The humble obedience of Catholikes to the gouernoures of Goddes Churche be not behinde the worste But all Catholikes and faithfull beleeuers as soone as they knowe the determination of suche a numbre of so well learned fathers gathered in the vnitye of goddes Churche and spirite streght way they receiue it and submit theime selues as to the iudgement and reuelation of the holy gost For so the Christian bretherne that were molested by the contentious clamors of certeine troublesome heades at Antioche being onâ—e certified by the letters of that first Christian councell what was decried â—nd enacted concerning the matters â—â—lled in quaestion they then regarded â—o more what the aduersaries thought â—herin but owt of hand Ganisi sunt suâ—r Consolatione they reioysed in that â—omforte of theire agrement And â—uffinus writeth that wheÌ„ Constanâ—â—nus the greate vnderstoode the determination of the doubtes proposed in â—he greate councell of Nire he receiued it as the oracle of God Ruffâ—n Defertur ad Constantinum sacerdotalis concilij sententia ille â—aquam a Deo prolatam veneratur the decree saith he of the priestes was shewed to Constantine and he streght withe al reuerence accepted it as goddes owne sentence And if oure aduersaâ—ies coulde learne a little humilitye they might quickly be dispatched of â— greate deale of haeresie The which as â—t first began with the conceite of singularitie and contempt of other so it procedith with maliperte bouldnesse and endeth in plaine disobedience of of the Churche of the councelles of the scriptures and goddes own spirite Whom with owt moe wordes I would nowe geue ouer vnto God hauing as I trust alredy geuen theime sufficient occasion by the euident proufe of my matter to remembre theire misery and heuy condition but that I must remoue oute of the simples
waie suche stoombling stockes as perhappes might sumwhat trouble the vnlerned who for lacke of deepe iudgement be moste subiecte to the aduersaries deceites Hovve they practise vvith the simple And with suche thus they lightely practise first by lofty lookes and highe chaleÌ„gies they crake and boste with passing bowldnes that the learned meÌ„ of the world the sage fathers of the auncieÌ„t times al the graue couÌ„celles the whole vsage of the primitiue Church Great impudency in haeretikes with plaine scripture to be on theire parte And as for the contrary teaching that it came in of late with the decay of lerning and light of truethe in these barbarous tymes when superstition and darke ignorance had wasted the doctrine of the yeares past And in this bragge they stand till som Catholike man encounter with theime By whome wheÌ„ they see theim selues so driueÌ„ from the standinge which they kept with greate glory before that they must be wholy naked and destitute in the face of the worlde of al such helpes as they accompted to haue for the owtewarde shewe of theire deceitful doctrine then in plaine wordes they confesse theire teachig not to hange on the antiquitye not on councelles not on Doctors nor on any man but on Goddes holy spirite and worde which can not deceiue theime And so at th ende the owlde vse of the primitiue churche the fathers and the generall councelles arrogantly contemned or rather vnworthely condemned marke well theire prety conceites they make then a matche betwene theime selues with goddes worde on the one partye and the doctors and fathers withe owte Goddeâ— worde The sophistry of haeretikes on the other partye Affirming that they be not bound to beleue theime but where they agree with the scriptures of God And then turning theire taulke to the simple thus they preache vnto theime by a captious and foolishe demaunde whether they thinke it more reason or conuenient to beleeue the scriptures or doctors the determinatioÌ„ of the true and liuelye worde of God or elles the decrie of a generall councel which deceitfull wreasting of the state of our quaestion somwhat troobles the vnlearned which can not perceiue herby that they betray theime selues and deface theire own dooinges in so rude a defense For who seethe not nowe that they renouÌ„ce all that helpe of Councelles and Doctors which with vauÌ„tes they clamed before whiles they impudently make a diuision or contrarietie betwixte theime and the holy scripture And we take it at theire hand as an open acknouleging of theire lacke â—her wher they praeteÌ„did greatest store The whiche thinge if they likewise woulde confesse openly in pulpit and â—n plaine wordes as they meane nothing lesse wheÌ„ they shewe the people that they were but meÌ„ that they might â—rre that they folowed the custom of the common people in their time that they are not to be receiued but where they agree with scripture and that theÌ„i selues must trie whether they be coÌ„sonant to the worde of God or no if they woulde I say with owt suche cloked wordes bouldely pronounce as Luther theyr Master did that they cared not for a huÌ„dreth Augustines or Hieroms that they aestemed not the consent of all nations that they would be tried by the iudgement of no councel that they woulde purposely ronne Contrarye to the Councels decrye in al causies that they would take that for thonely trueth which is coÌ„teined in the holy scriptures and that for scripture which theime selues thought good and last of all that for the true meaninge which agreed best to the vphoulding of errour and haeresye then woulde the people leaue these lewde masters on the plaine field which now they kepe with them one while by the praysies of the doctors and antiquitye and sumwhiles by thabasing of theime ageine and deceyt full referring all to the onely scriptures to which they saye credet may salfely be gyuen where the docters with owt daunger can not be forther followed then as they benot fownde to disagree with goddes worde So that the cause seemethe nowe to be driuen to this isshue in the eyes of thignorant whether men shoulde rather beleue the scripture or the doctors the worde of God that can not be faulse or the fathers that weere but men and therfore might erre deceiue and be deceiued But this is not the state of oure controuersie nor of any question betwixte the Catholikes and theime And that they knowe full well thoughe they craftelie cloke it with chaunge of wordes â–ª for we acknowledge most gladly that if any Doctor Prophet Apostle or Angell if it were possible preache vnto vs any thing against the word and trueth of goddes scripture that he is accursed of God and to be reiected of men But here is the stand and the point of al oure doubtes in generall note it well master protestaunt whether the auncient fathers sum of theime being in Christes time diuers of theime scholars to his apostles here lieth the doubt and diuer siti betvvixte haeretikes and Catholikes many within one hundrethe or two of yeres afterward most of theime more then a thowsand yeres since I speake of suche as we haue named in oure cause and all wonderfully learned as well in the knouledge of the secrets of goddes mysteries as the tonges all mercifully indued withe greate giftes and gracyes all exceding studious in the scriptures all hauing the same testament and written worde of god that we nowe haue all vsing meruelous diligence in the coÌ„ference of diuers placies for the true meaning and vnderstanding of the same all hauing feruent zele in teaching the christian people al at times appoynted resortinge together froÌ„ diuers partes of the world to sum one generall search in wich by humble conferens together and praier thei doubted not to obteine the spirite of truth as it was by our maister promised the question is nowe then I saie whether those holy men thus holpen by nature diligens tyme and grace be not more lyke to vnderstand the scripture theÌ„ these men wich ether lacke all these helpes or moste of theyme Secondly it foloweth there vpon whether we shoulde rather geue credit to theim affirminge purgatory and praiers for the deade to be not onely consonaÌ„t but planely proued by the scriptures or elles to oure newe aduersaries auouching these thinges to be agaynst the scripture Wherbye yow see we must not nowe reason whether we ought to beleue the doctors or the seriptures better but whether for the true sense we must not beleue the owlde fathers better then these newe fooles An ansvver to suche arguments as the haeretikes doo frame of the holy scriptures not vvell vnderstanded against the practise of Goddes Churche in praying for the deade or the doctrine of Purgatory Cap. 16. THerfore to stoppe their waye at euery turne and bicause they taulke so fast of scripture full fayne woulde I heare what scriptures they haue that make ether expressely agaynst purgatory
theire lyefe were sinners and sum wicked men too who yet being in Christes Churche and vsing the benefite of the blessed sacraments had they re sinnes so forgeuen that not purging theire wicked lyefe by sufficient poenaunce in theire dayes they must of necessety entre into the torment of transitory fyere there to be poonishid not in rage and rigoure with out pity but in anger of fatherly correction ioyned with clemency and much mercye Origen is alleaged for oure cause vpon vvhose erroure in a matter sumvvhat apperteyning to oure purpose S. Augustines iudgemeÌ„t is more largely soght and ther vvith it is declared by testimony of diuerse holy authors vvhat sinnes be chefely purged in that temporall fyre Cap. 8. THese three noble learned men might right wel satisfie oure search for the sense of the textes bothe off the Prophet and Apostle and persuade any reasonable man in the whole cause yet for that there be som that meane not to relent in their lewde opinions for light proffers I will store theime with testimonyes Origenes one of greate antiquity in many places of his woorkes vnderstandeth bothe the saide textes of Malachie and S. Paule in the like sorte by whome we may well take a greate taste of the tyme and churche where he liued what men of wisdom and vertue then iudged off thinges whiche nowe of fooles be contemned and of haeretikes condemned also But namely vpon the prophet Ieremy in these wordes Homil. 12. Si post fundamentum Iesu Christi non solum in tuo corde aurum argentum lapidem praeciosum superaedificaueris verum ligna foenum stipulam quid tibi vis fieri cum anima seiuncta fuerit a corpore vtrum ne ingredi vis in sancta cum lignis tuis foeno stipula vt polluas regnum dei an propter lignum foenum stipulam foris residere vis pro auro argento lapide precioso nil mercedis accipere sed neque hoe aequum est Quid ergo sequitur nisi vt primuÌ„ propter lignum ignistibi detur qui consumat foenum lignum stipulam c. Yf vpon the foundation which is Christe Iesus thou do not onely buylde goulde siluer and preciouse stone but allso woodde hay and strawe what doost thou looke for after thy death willt thow entre into the holy places with thy wodde hay and stoble and defile the kingdom off God or elles for thy woodde hay and straw thow wilte abyde furthe and so lyese the rewarde of thy goulde siluer and preciouse stone But that were no reason then there is no way but one first to receyue fier for to consume and burne owte thy wood hay and stooble and then afterward to receyue for thy better workes the rewarde of saluation â–ª so saith Origen Whose iudgement iff any man mistrust in this poynt bicause he erred in other let him learne to miscredet onely his or other mennes singulare opinions and priuate phantasyes wherin they disagreed from the residew of the common body of Christ his Churche and not contemne in any man the confirmation of the vniuersal sense Basil Cap. penult de spiritu sancto whiche he findeth in the vniforme doctrine of all other Christian Catholikes In deede it was so euident that this Purgatory fyre of whiche the Apostle speaketh shoulde be in the other lyefe that this learned man afterward leauing the meaning whiche the holy Church had opened for the prouf off certeyne transitory poonishment in the next worlde for meaner offenders woulde of his owne heade go forwarde whiche is the bane of many a goodly witt and mainteyne that all greuous crimes Vincent lyr and most wicked maners might be purged by this fyre after death and the partyes in tyme saued De fide operibus Cap. 16. so that they had faithe for theire foundation â–ª wherby as S. Augustine noteth of him he made onely faith to saue the wicked withowte repentaunce or good workes Ageinst whiche perniciouse errour the saide doctour often writeth and proueth that this place of S. Paule can not make for the delyuery of the wicked or greuous offenders in any case And being sumwhat vrged by the aduersaryes arguments or elles bicause he woulde take all howlde from theyme whiche they seemed to haue by that scripture he seeketh theime owte another meaning not contrary at all to the trueth of Purgatory but yet farther off theire purpose Declaring that this fyer might as he saith there signify summe grefe off this worlde for the abatyng of summe inordinate affections that be founde in many euen towardes thinges otherwise lawfull Thoughe he was very lothe to auouche this as the vndouted meaning of that scripture being pleaced with any other wherby they shoulde not be forced to deny the aeternall damnation of impaenitent sinners as in deede he neuer gaue this meaning but where the Origenistes did vrge him and in such places only where he answereth to Origens argumentes â–ª for in other places where he was free from contention with the saide sectes he euer in expresse termes grounded the doctrine of Purgatory vpon the Apostles wordes Yea euen in the same answere to the aduersary he was so mindful of Goddes iustice in the world to coom and ferd lest he might geue any occasion of the contrary errour to deny purgatory that in the same talke with the Origenistes he confesseth there might wel be summe greffe in the nexte lyefe allso which might likewise purge and delyuer a man from the loue of transitory thinges wherwithe the best sorte of men be in this our misery often very sore loden Allthoughe in dede he doubted whether any suche affection and loue of thinges deare vnto vs in this worlde as of wiefe kinred acquaintance Euch Câ—p. 67. 68. or suche lyke might remaine in man after his departure hense and so there in time to be lessened and in fine vtterly remoued or worne away by som greefe and sorow which in the nexte lyefe might by the lacke of the said things vexe and molest his minde As we see it commuÌ„ly faule in this present liefe where man by diuerse proffitable troobles of this worlde lerneth to set light by thinges which in ordre he might well loue being for all that more merite to forsake theyme Euch Cap. 69. And of this pointe S. Augustine hathe these wordes in one place Tale aliquid fieri etiam post banc vitam incredibile non est vtrum ita sit quaeri potest sum such thing may well be after this lyefe and therof quaestion may be made This clerkly argument our englishe apologie vrgeth By whiche wordes the haeretikes of oure tyme ether of ignorance or of malice whiche be euer yoked to gether in suche men haue borne the simple in hand that this holy doctour doubted of Purgatory A little houlde wil serue such wringers because he doubted of it they beleue as they thinke by good authority that