whrereupon Goddes truethe standethe Handeling then oure good men as S. Augustine did the lyke say to theyme bouldely that the same Churche which exhortethe the people to pray sor the misbeleeuers doothe geue vs example to pray for the soules departed Vitalis and Pelagius were haeretikes for withstanding the one they must needes be as very haeretikes for refusing the other It was the greatest extremitie that Pelagius could be driuen to by force of Augustines argument to mocke at the priestes prayer made at goddes altare and that which then was so foule an absurditye for those faulse teachers can it-be borne out of oures withe honestie Vitalis the Pelagian had a foule foyle by S. Augustine when he charged him with the contēpt of S. Cyprians authoritye Bisshoppe of Carthage being him sellfe a chyeld of the same Church And shall they go away so smouthly nowe adaies not only with contempt of theire own Englishe patrons and Apostles but with impudent deniall of al the doctors at once that euer were gydes of goddes Churche sith Christes faithe was taught It was of Augustine coūted a singulare arrogācy not to praie in that forme as goddes church and ministers at the altare both praie theim selues and exhorte other to pray and shal it be such praise for our preachers to erecte a newe seruice to be checke mate with the oulde to cōtroele the rites and vsage of solempne supplication in all coontryes Christianed and withe the true woorship to banishe together our fathers faithe I would learne by what Churchies example they haue letfe oute of theire newe fangled phantasticall seruice the offering and praying for the departed One of theyme was so inpudent to say in an open booke that the lyturgies of the fathers made all against the Catholikes and for the proufe of theire faulse assertions Where in sir I pray yow tel-me I would call yowe by your name if I knewe who you were ▪ there you were ashamed of yowr own name I gesse it vvas M. Pilkington of Duresm therfor ye shal lacke the glory of your assertiō But who so euer yow be I pray yowe what affinitie betwixt their office of celebratiō and yours doo yow finde they offer the holy hoste they worship it they shewe it they pray vnto it which of all these doo yowe they blesse it withe the signe of the holy crosse they practise the action vpon an altare how wel folowe yowe these they pray for the deade they make inuocatiō solempnely to sanctes they ioyne with all catholike churcheis in the worlde where is your cause here amēded or oures not plainely proued If theire seruice like yowe so well or at least better then S. Gregories Masse yowe might withe more honestie haue cosed for any one of theim then haue forged a newe one of your owne which in deede is directly repugnaunt to all other rites in the Christian worlde Which yow may wel terme the seruice of contradiction and damnation as one that nether communicateth with the sanctes in heauen with the soules in purgatory nor with the faithfull a liue And being ashamed of the Latine Church yow chalenge an other origine of faith owt of the Easte parte as thoughe your matter wer wel amended if yowe might shake of that faithe and worship which oure contrie in her conuersion first receiued and in which till this day she hathe happely lyued and make the heade of oure holy tradition vncertaine by referring vs vnto an vnknowen origine Euery mā in the primitiue churche counted the spring of his faith more pure and agreate deal more cleare if he could ageinst an haeretike declare by good testimony that his beliefe did at lengthe by iust counte faule into the Romane church So dothe Irenaeus ageinst the Valentinians so doothe Cyprian ageinst the Nouatiās so doth Tertulian and Vincentius ageinst all haeretikes so doothe Augustin and Optatus ageinst the Donatistes so dothe Hierom and all the reste ageinst the Arians All these thought they had a greate vauntage if they cowld by plaine accompt proue ageinst an haeretike that theire doctrine isshued from the bishop of Rome Go whether thowe wilt saithe Tertulian and thow shalt finde sum apostolik seat to instruct thy conscience De prescri aduers haereti thowe hast harde by the Philippos or Ephesus or Rome and there lo fetche we the authority of oure faithe S. Augustine that knewe best howe to fetche an haeterike ouer the coles Epist 165 vrgethe him euer to reduce his doctrine to sum bishop of Rome whē he had him once at that strait then lo he goethe throughe the whole ranke of holy Bishoppes by name to the nōber of xlty wel neare Bring me once an euident declaration that your faithe isshued from any one bishoppe of that sea and then yowe may passe throwe the longe lyne of that succession with owte bracke or any rupture in the world I could make accompt saith Irenaeus of many successions of Apostolik churches but that were to longe onely Rome shal serue that is the greatest the auncientst and best knowne Lib. 3. ca. 3 and by the tradition of that churche confundimus omnes eos we vtterly confownde all haeretikes It is a straunge thing that the fathers hauing store of Apostolike successions did euer chuese owte for the warrant of theire faithe from emongest the rest the Roman seate And nowe when ther is no apostolike churche lefte in the whole world but it that they will seeke to churchies wherof there is nether certaynty Note nor succession when by plaine open dealing we may reduce and most needes referre our faithe to that which was euer of all other most farre from faulshood Bring my faithe once to S. Gregory and the very streame shall driue me to S. Peter and Paule maugre al theire beardes In which ordre of Bishops finde me one that setforthe by decrie any practise of contrary doctrine to that which is next praedecessor did before him mayteine and I will go seeke with the stray a new moother Churche to fownde my faith vpon Yf all be in this succession salfe and sownde what a folly wer it to forsake oure owne mother and springe of our beliefe to seeke other which haue often erred when they stoode and now be almost wholy decaide But yet it is wisdō for fallse teachers with all force to flie from so greate light as may arise to the trueth by the recognising of that sownd succession and going the iuste contrarye way from the oulde doctors faithe it is not to be thought straunge that they directly seeke to ouer throwe that bulwarck which they euer leaned vnto in the stormes of schisme and haeresie The shrewes doo knowe full wel the might of truethe in that seate and succession to haue beaten downe all theire forefathers the haeretikes of all agies They feare theire faule whose steppes they follow They vtter muche malice and tormēt theim selfe in euery sermō in vaine that Church feeleth no sore but in
A DEFENSE AND DECLARATION OF THE CATHOLIKE CHVRCHIES DOCTRINE touching Purgatory and prayers for the soules departed â–ª by WILLIAM ALLEN Master of Arte and student in Diuinitye Mortuo ne prohibeas gratiam Eccles 7. Hinder not the departed of grace and fauoure AGRICOLAS SPES ALIT Imprinted at Antwerp by Iohn Latius with Priuilege Anno. 1565. REgiae Maiestatis Priuilegio permissum est Gulielmo Alleâ—o â—tium Magistro sacrâ— Theologiae candidato vti per aliquem TypographoruÌ„ admissorum impune â—iliceat imprimi curare per omnes suâ—editionis Regiones distrâ—bere Libruâ— inscriptum â— Defense of the Catholike Churches doctrine touching Purgatory cae omnibus alijs inhibitum ne eundem absque eiusdem Gulielmi consensu impriman vel alibi impressum distrahant sub pâ—na in Priuilegio contenta Datâ—â— Bruxellae 14. Martij Anno. 1564. Stilo Brabantiae Subsig N. de Zoete TO THE READER A Frend of myne very studious of the truethe and zelous of Goddes hovvse one that learned to beleue first and then sought to vnderstand aftervvard vvhiche I take to be the natural ordre of a Christian schoole vvhere faith must in most matters directe reâ—n and leade the vvay to vnderstanding asked of me as of â—â—e vvhome he hartely loued and knevv to be studious in such matters by my trade of lyfe vpon vvhat grovvndes the Churches doctrine and the Christian peoples faith of Purgatory arâ— prayers for the departed stoode I ansvvered him then presently as I coulde and shortly after as his further request vvas in vvrityng sumvvhat more at laâ—ge The vvhich my doing thoughe it vvas both rude and shorâ— yet he so measured it etheâ— bâ— loue as it commonly happetâ— or elles by a singulare facility vvherby he mislykethe nothing that is meante vvell that he made it common to many moe then I vvoulde my selfe For thoughe I vvas vvell contented that the simple people or any other should take profite or pleasure by my paine yet coÌ„sidering the matter to be ful of difficulty and to reache to Goddes iudgements in the vvorlde to coom I called to my minde the saing of Nebridius vvho as S. Augustine reporteth of him August epist 23. vvithe vvhome he vvas very familiare being muche studious and inâ—â—isâ—tiue of the secret pointes of our faith vvoulde be excedingly offended to heare a man aske of a matter of importaunce a briefe declaration his saying vvas that he loued not a shorte ansvver to a longe quaestion VVherby I â—as me â—hought in a maner admonished that my treatise though it satisfied my frend and displeaced not other yet coulde not vvriten bothe hastely and briefely serue so longe and large a matter I did feare vvith all tâ— entre in this my lacke of yeres iudgement and knouledge in to the searche of suche secretes aâ— I knevve by that light vevve thaâ— I made of the matter before thâ— orderly proceding in the caâ—sâ— vvoulde driue me vnto I did 〈◊〉 arne of auncient Irenaeus thaâ— suche doctrine and mysteries may be safely had and vvithe ovvte all feare of erroure taught by holy Priestes and Bisshoppes Qui cum episcopatus successione Libr. 3. Cap. 43. châ—risma veritatis certum secundum pâ—citum patris acceperunt VVho haue receiued vvith theire ordinary succession in theire pastoral scâ—â— the gracious gifte of vnderstanding the truethe And these are they saith he in the same place which may with owte all daunger to theime selues and theire hearers expound vnto vs the holy scriptures Other men doubtlesse vvhich this miserable age of oures seeth not that measureth all thinges by a fonde flourishe of learning vvhereof yett there vvas neuer lesse store can not nor must not be so bovvld thoughe their giftes vvere many moe and study much longer then mine And to confesse the truethe in deede 1 vvas sum vvhat lothe suche vvas my foolishe feare then to faule in hande vvith that matter vvhiche being vvell and to â—he bottom ripped I perceiued of al other causies in the vvorld most to touche the very sore of haeresye and therfore might to me procure the hatered of suche vvhose loue othervvise I coulde be coÌ„tent ether to kepe or vvinne Besides that I savve the contention of the contrary parte seeking to make som ansvver to such thinges as might in this cause most greeue theire mindes or marre their matter should driue me from that course of studye vvhich other vvise in quietnesse I vvould most gladly kepe to serue trueth and defende my cause vvhich once of fredoÌ„ and good vvil takeÌ„ in haÌ„d must aftervvard of duety and necessity be vpholdeÌ„ Not vvithstaÌ„ding al these thiÌ„ges good reader vvhich might most iustly hould me backe yet novv my freÌ„des request the case and coÌ„ditioÌ„ of this praesent time and my duety tovvardes my mother the Châ—â—che may of good reason and must of necessity chaunge my former intent and remoue my priuate study to the benefite of the coÌ„moÌ„ cause Therefore being at lenghth by iuste occasioÌ„ vvholy minded to serue as vvell as I coulde that vvay I thought good these late mounthes to make a more full declaration of that thing vvhiche at my sayde frendes request I had so briefely touched before That as then vvhen he first had it of me it onely serued him for his ovvne contentation the pleasuring of his singulare and secrete frendes and the helpe of som simple vvhome he knevve deceiued by ouer light looking on so graue matters so novv Good Christian reader I trust it may helpe in commoÌ„ not onely such as haue bene caryed a vvay by the gile of haeresye but other that are muche subiecte to the daungerous flatterly of this praesent time vvith vvhome pleasure euer ioyned to the protestaÌ„tes doctrine often more praeuayleth then the preachers persuasion Be bovvlde to charge any of oure aduersaries make he neuer so greate accompte of him self vvith the force of trueth here expressely proued both by argument and authority if it hovvld him not he shall I am sure brast ovvte vvith impudency and nott louse him sellfe by reason iuste dealing or honesty And if it be prooued to touche vvith safety the poysen it self let no man doubte to vse it for a preseruatiue in this commoÌ„ infectioÌ„ of our time and country For it vvere no reason any man should practise vvithe the poore people priuyly in such thinges as he vvere not hable to maynteyn before their pilloures and preachers openly And for that hatered vvhiche I may procure to my selfe by myne ovvne trauell it shall not muche moue me for I shall ether be partaker therof as a common prayse in these euill dayes to most good men or elles if I be not vvorthy so muche I vvill learne to beare it as sum parte of punishment and satisfaction for my sinnes I may not bye frendship vvithe flattery nor mannes loue vvith forsaking Goddes truethe Of suche thinges then I vvill not make muche reckeninge but my principal care is that in vvriting or vvading in so deepe matters I kepe
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
let theime shewe wherupon theire own credets be growne so greate that withe owt reason liklyhod or authority men must neades beleue theime It is a straunge case that what so euer they auouche it must be Goddes worde what meaning so euer they make for mainteinaunce of their wicked foly it must be termed the true sense of scripture And the trueth it selfe shewing al force in the conference off diuers places off holy writte in weght of reason in the workes and wrytyngs of al antiquitye shall be so lightly regarded I woulde to God the people pitifully deceiued by suche vaine flying taulke coulde behoulde the vpright wayes of trueth The difference betvvixte the Catholikes dealing and the aduersaryes or coulde learne by the plaine dealing of oure side to require som grownded proufe of these new doctoures deuiseis They may well perceyue if they haue any necessary care of those weghty matters touching our saluation so nere that the Catholike neuer aduētureth to bring any scripture for his purpose but he wil be suer for his warraunt to haue the same so expownded by the auncient fathers of oure faithe lest by his rashnesse he deceyue other and father som faulshod vpon the holy writers of Goddes will whiche were horrible sacrilege But on the other side if a man might pose maister Caluin or Flaccius or suche other of that light family what doctour or scripture they folowed in the exposition of S. Iames his place Iacob 5. for the anointing with holy oyle when they were not ashamed to geue this sense of that scripture that it weare good to call the elders off the people that had som salue or ointement medicinable to ease the sike mannes sore what woulde they say I am sure suche felowes will not excuse theimeselues by ignorance for the arrogācy of that sort had rather be counted ether malicious or praesumptuous then vnskillfull but of passing bowldenesse all suche must neades be noted that dare shape suche an exposition off Goddes blessed worde whiche they neuer hearde surmised of any wyse man before 1. ad Tim. 5. What doctour did they or Luther folowe when they expounded S. Paules wordes of widowes mariage after vowes made whiche the texte calleth breaking theire first faithe to be meant by the promesse of the Christian faithe made in Baptisme Was not this a galant glose in this sense she that breakes her faith of baptisme shall be damned for mariage Aske theime wher these prety scholes were first picked Pose master Iuell where he had that the churche of God might erre Yowe shall see theime ernestly vrged in these matters howe little they haue to say and yet how fast they will tennesse one to another in taulke But I will not make a reckoning of theire vnseemly glosies I woulde their folowers would onely but aske theime in all matters from whense they had suche newe meaninges whiche they falsely father on Goddes word that we might once hedge theime with in som compasse of reason as we be contented with al oure heartes to charge our own selues in euery matter that we handle as partely they may conceiue by oure discourse and shall more clearely anone An ansvver to certeyne obiections of the aduersaryes moued vpon the diuersity off meanings vvhich they see geuē in the fathers vvritynges of the scriptures before alleaged for Purgatory and that this doctrine of the churche standeth not ageinst the sufficiency of Christes Passion Cap. 11. Obiect BVt nowe the other side seeketh for som shiftes and drawethe backe in thys extremyty thus That the places of the owlde and newe testament nowe rather alleaged for my purpose and the proufe of purgatory thoughe they be thus expounded of the doctoures yet they may haue some other meaninge and sumtymes be construed otherwise by the fathers theime selues Ansvver To whiche I answer and freely confesse that they so may haue in deede but the aduersary must take this with all that the pillars of Christes Churche woulde neuer haue geuen this sense emongest other or rather before all other meaninges that probabelyty or cōference of scriptures did driue theime vnto hadde it conteyned a plaine faulshood as the haeretike supposeth it doothe Yea had not the doctrine of Purgatory bene a knowne trueth in all ageis it should neuer by the graue iudgement of so many wyse men haue atteyned any coloure of scripture For thoughe many meaninges be fownde of moste harde places in all the bible yet there is no sense geuen by any approued doctoure that in it sellfe is faulse And thinke yowe diuerse textes of the holy scripture coulde haue caryed a faulse persuation of Purgatory downe from the apostles dayes to oure tyme for true doctryne Marke well and yowe shal perceyue that the Church of Christe hathe euer geuen roome to the diuersitye of mennes wittes the diuision of graces and sondry geftes in expositiō of most places of the whole testament Diuersity of sensies be allovved so that none of theime conteine any fallshood in it selfe with this prouiso alwayes that no man of singularity should father any faulshodde or vntrueth vpon any texte but otherwise that euery man might abund in his meaning Mary faulshood she neuer suffered one momēt to take hould or bearing of any scripture vnrepraehended The diligent vvatche that the churche kepeth ouer the truth Ecclesia multa tolerat saith S. Augustine tamen quae sunt contra fidem vel bonam vitam non probat nec tacet nec facit the Churche beareth many thinges yet suche thinges as be hourtfull to faithe or good lyefe she neuer approuethe Epi. 110. nor dothe theime her selfe nor howldethe her peace when she seeth theime doone by others Therof we haue a goodly example in oure owne matter So longe as any conuenient meaning might be fownde owte by the holy writers of that place alleaged owte of S. Paule for suche as should be saued through fier she liked and alowed the same Som proued that the elect must be saued by lōg sufferāce som sayd the tribulatiō of this lyfe and world must trie mennes faith and workes som said the grefe of mind in losing that whiche they ouer muche loued was the burning fire of mannes affections som woulde haue the greuous vexation of departure owte of this lyefe to be a purgatory paines som construed the texte of the fyre of conflagration that shall pourge the workes of many in the latter day finially they all agreede that the temporall torment of the worlde to coom is litterally noted and especyally meant by the fire which the Apostle speaketh of All these so little doo disagree emongest theime selues that not onely by diuerse men but off one man they might well all be geuen And being al in theime selfe very true the holy Churche so likethe and alloweth theime eche one that yet by tho common iudgement of al learned men that meaning for Purgatory paines she approueth as the most agreeable
virtutū alia sunt quae naturaliter alia quae mirabiliter fiunt De cura pro mor Cap. 16. The cōmon course and limites of mānes matters be of one sorte and the woonderous signes of goddes powre and vertue of an other the woorkes that naturally be wrought are nothing like suche thinges as meruailously and miraculously be done And as Christ in his owne person made many extraordinary workes to beare testimony of his diuinitye so he woulde that the glory of god and faithe in him shoulde take deape roote and large encrease through owte al nations not onely by preaching and worde but by woorkes also whiche the same holy goste for the saluation of the beloued flocke disposeth by the aeternal wisedom where when with whome and as he listeth Mary as these be the most secret waies and vnknowē steppes of goddes spirite and therefor most humbly to be reuerēced of the faithfull so bicause they are so farre from the rase of naturall affaires and muche ouerreache flesshe and bloodde they are often of fooles contemned and of the vnwise wisdom off worldlinges as extreme madnesse improued The expresse signes of Goddes spirite Mat. 12. wrought by the Sauioure of the worlde in his owne person were with singulare blasphemy of the prowde Iewes referred to Beelzebub The tokens and wonders wrought by his Apostles VVicked men haue euer resisted the holy Gost were attributed to vnlaufull artes and misconstrued of most miscreants to false intentes It was euer a speciall note of incredulity to blaspheme these peculiare steppes of the spirite S. Cyprian complainethe of suche misbeleuers in his time that woulde not agree to the trueth after especiall reuelations had of the same Lib. 4. epist 9. Whiche kinde of men he noteth in the latter ende of an epistle by these wordes Quanquam sciam omnia ridicula visiones ineptas quibusdam videri sed vtique illis qui malunt contra sacerdotes credere quam sacerdoti Sed nihil mirum quando de Ioseph fratres sui dixerunt ecce somniator ille venit Allthoughe saith he I knowe right well howe litle accompte they make of visions whiche they aesteme as mere triefles But yet it is suche onely that had rather beleue ageinst then with Goddes priestes And no meruaile that is seeing good Iosephs owne brethern saide by him in mockage Genes 37. Lo yender cooms the dreamer So did they scoffe at him bicause he had more familiarity with the spirite of God then the other had Nowe as the ioyes of heauen and Paradise with the torment of sinners and other secrettes of the next liefe haue bene straungely represented to som one or other in all agies by sundry meanes most expedient to oure saluation and most seemely to the wisdom and will of the woorker so certainly no article was euer with more force of spirite or more graue authority set fourth sence the beginning of Christian religion then this one of Purgatory Neuer nation was conuerted to the faithe but it hadd this trueth not onely taught by worde but by miracle allso confirmed And namely in that abundant floodde of faithe when it pleaced God allmost at once to spreade his name emongest all these contryes it was thought most necessary to his diuine wisdom together with the true worship off his name to plante in all faithfull mennes heartes the awe and necessary feare of that greuous torment for the reuenge and iust iudgement of wicked lyefe This greuous payne was vttered by the very sufferers theime selues as we may see in the notable historyes off Paschasius and Iustus Cap. 24. l. 4. dialogorum reported by S. Gregoryes owne mouth This greuous poonishment was ageyne declared by Furseus who as the reuerent Bede reporteth Cap. 13. li. 3. had the behoulding of the aeternall blesse the euerlasting misery and the temporall payne of the nexte lyfe Drichelmus allso Li. 5. c. 13 by the ordinaunce of God taken from emongest mortall men into the state of the nexte worlde after he had seene lyke wise the terrible iudgement of God practised euen vpon the electe was restored to lyfe againe in oure owne nation and was a witnesse worthy of all credet of this same trueth not onely by his word wherof he was so sparing all his lyefe tyme after that he woulde not vtter this same mistery but withe singulare care and respect of the persons intent that asked him therof but namely by passinge greate poenaunce and incredible chastising of his body whiche proceaded of the sensible knowledge that he had of the paynes praepared And being asked sometime as holy Bede saithe why he so tormented him selfe in the willing toleration of extreme heate or contrary coulde bothe of froste and snowe he made answer simply and shortely Frigidiora ego vidi austeriora ego vidi Ah masters I haue seene cowlder I haue seene sharper Meaning by the vnspeakable paines of Purgatory The whole history of his visions with many the like R. Beda may be redde in the Ecclesiastical history of oure owne natiō writen by as faithfull a witnesse as euer was borne in oure lande of suche vertue that he woulde begile no man willingly of so greate wisdō that he woulde report no tale nor triefle rashly off suche grace and learning that he was well able to discerne a false fable and superstitious illusion from a true and diuine reuelation For as it were foly and mere vanity to geue credet to euery spirite so to condemne a spirite or reuelation or any woorke of Goddes finger approued by the Churche of God in which there hathe euer bene the gifte of discerning spirites 1. Cor. 12. it is properly a sinne against the holy Gost And bicause euery man hath not that gifte as I woulde not counsell any man ouer lightely to geue credet to euery priuat spirite and peculiar vision bicause they may coom of wicked intentes and sinister motiōs so I think it were good in feare reuerēce and humility to committ the discerninge of suche thinges to the spirit and iudgement of Goddes Churche With the belefe of euery peculiar mannes phantasy we are not charged with hūble submission of oure wholeliefe and beliefe to the Churche of Christe ther are we especially charged And bicause there is nothing reported ether in the woorkes of S. Gregory or in Bede or in Damascen or in any other the like concerning the paynes ether of the electe or the damned in the nexte life but as muche hath ben vttered before by all the holy and lerned fathers in greate agony of mind and feare of the saide iudgement we may be the more boulde to thinke the best or rather we are bownd to thinke the best of that spirite whiche so conformably agreeth with the doctrine of the Churche and faithe of all the fathers There can no man say more of Purgatory nor more plainely then S. Ambrose Damascenus vocat purgatoriū baptisma ignis being in
owte 〈◊〉 Sathans bondage and conuerted to thâ—â—elowship of Christes Church and let vs 〈◊〉 thing doubt but that which oure owne â—postles bothe by worde and worke by mâ—â—acle and by martyrdom first proued vnto â—s is the very true and vnfallible faithe oâ— oure Christianitie For if that were not â—ue which at oure first conueâ—sion was preached vnto vs then we â—eceiued nott the faithe but faulshoode aâ— theire handes theÌ„ the histories doo rake a lowdelye in testifiing we were tâ—â—ned to the Christiane faith bothe at that time and by such men then it wer no conuersion froÌ„ heatheÌ„ Idolatrie to the woorship of Christ but it were a chaunge from one superstition to an other and this latter so much worse then the other bicause vnder the name of Christe there were practise perpetual of execrable sacrilege in instituting of a sacrifice to the defasing of our redemption in adoring bare breade as the hoste of our saluation in offering it vppe to God for the sinnes bothe of the quick and dead in practise of vnproffitable praiers for the soules deceased with the like faulse worship of God in all pointes Then theire preaching was highly to Goddes dishonoure pernicious to the people and damnalbe to theime selues Then haue all that euer ranne the rase of that faithe and doctrine till this daie whiche they taught perished withe theime then are they fownd false witnesseis whom we haue accompted as oure vndoubted true and lawfull pastors then God hath purposely deceiued vs with fained miracles full many with numbers off vaine visions then al our labour is lost till this day The holynesse of so many good princies and priestes is praised in vaine the bloude of Martyres shed in vaine the exercise of al sacrameÌ„ts in vaine and bicause all deuotion consisted in our fathers dayes in the earnest zele of so faulse a religioÌ„ as they thinke this to be then the more deuotion the farther from Christ the lesse religion more nere to saluation then happy was he that was the worst and cursed was he that was counted the best then is oure case most carefull then are we worse theÌ„ all other natioÌ„s that neuer receiued the name of Christ then are we worse theÌ„ we were befor our conuersion then to be shorte thereis no religion no Christ no God no hope of saluation All which thinges if they repugne to common sense and reason and to the comfortable hope of oure saluation which we haue receiued from god by Christe Iesus and the assured testimony of the spirite of God that we be a parte of his chosen Churche and sanctified in his holy name by the worde of truethe and lyfe which we by the ordinary ministery of man haue receiued signes and woonders coÌ„firming theire calling and doctrine then this religion which they planted first in our contrie must needes be in al pointes bothe holy true and acceptable vnto God Then as by that religion our fathers were ingraffed first in to Christes body misticall which is the Churche in which till this day they haue kepte the highe way to saluation so who so euer forsaketh this or any principall article or braunche therof and so leauethe that Churche into which we first entered at oure conuersion Note and take heed betime he leaueth assuredly lyfe and saluation and withe out all doubt euerlastingly perisheth AmoÌ„gest which pointes of doctrine oure aduersaries can not denie but the saing masse and offering for the deade the allmose and praiers for the departed was taught withe the firste and proued by miracles withe the rest The which ether to denie were ouer muche discredit of the antiquitye and plaine impudencie or elles to attribute theyme to the diuells woorking were oppen vntollerable blasphemie Yea this doctrine hathe brought the Churche to this bewtifull ordre in all degries as we haue seene All the noble monuments not onely in oure commoÌ„welthe but through Christes churche do beare sufficient testimonie of oure first faithe herin This doctrine as the whole worlde knoweth fouÌ„ded all Bisshoprikes buylded al Churchies raysed al Oratories Yf praing for the deade vvere takeÌ„ avvay there shoulde no steppe of religigion remaine instituted al Collegies indued all Schooles maintened all hospitalles set forwarde al woorkes of charirye and religioÌ„ of what sorte so euer they bee Take a way the praiers and practise for the deade ether al these monumeÌ„ts must fall or elles they must staÌ„d agaynste the first founders will and meaninge Looke in the statutes of all noble foundacions and of all charitable woorkes euer sithe the first daie of oure happy calling to Christes faithe whether they doo not expressely testifie that theire worke of almose and deuotion was for this one especiall respect to be prayde and songe for as they call it after theire deathes Looke whether your Vniuersites protest not this faithe by many a solemne othe bothe priuatly and openlye Looke whether all preachers that euer tooke degrie in the Vniuersity before these yeres are not bounde by the holy euangelistes to pray for certaine noble princies and praelates of this realme All oure superintendents are deeply and daily periured in euery of their sermons at Paules or other placies of name And so often as these preachers doo omit it so often are they periured so often as they ether eate or drinke of theire benefactors cost so often beare they testimony of they re owne damnation Answer me but one question I aske yowe Whether the firste authors of suche benefites as yowe enioye in the Churche at this day A harde question proposed to the ProtestaÌ„t ether of bisshopricke or colledge or any other spirituall liuelyhoodde say yowre mindes vnfeinedly whether they euer meÌ„t that suche men of suche a religion of suche lyfe of suche doctrine should enioye that allmose which they especially ordeined for other men and for contrary purpose say truethe and shame the deuill thoughte they euer to make roume in Collegies for your wiues meÌ„t they euer to mainteine preachinge against the masse against praiers for theire owne soules when they purposely vpon that grounde began so godlye a woorke if they in deede neuer ment it as I knowe theye did not and as your oune consciencies beare witnesse with theim and against your selues that they did not howe caÌ„ yowe theÌ„ for feare of goddes highe displeasure against theire owne willes vsurpe those commodities whiche they neuer ment to suche as yow be A lasse good men thei thought to make frendes of wicked mammon and full dearly with bothe landes and gooddes haue they procured enimies to theire owne soules But if there be any sense in those good fathers and fouÌ„ders as there is and if they be in heauen as they re good deseruing I trust hathe broght theime then surely they accuse yow most iustly of wicked vniustice before the face of God for deluding the people for breaking theire willes for vsurping theire commodities against theire professed mindes and meaninges Or if they be
â—nd sumwhile that they borowed it of â—he gentilitye all which pointes be reâ—ugnant eche to other For nether â—ould that begin in oure Christian doâ—tours dayes which was vsed before Christes birthe nether neede they to â—orowe it of the heathen which was in â—stimation and praysed emongest the â—ewes That the prayng for the dead vvas apoinâ—ed to be had in the holy sacrifice by the Apoâ—les coÌ„maundement and praescription And â—hat our doctors by the maiesty of theyr naâ—e beare dovvne oure light aduersaries Cap. 13. BVt that this falshood may better appeare in these men we will by good testimony trye owte when and by whome the oblation and sacrifice with other ordinarie reliefes of the departed were so vniformely vsed throughe the Christian world as like wise it shall be profitable to consider who were the first authors of the contrary opinions And that the holygost by the apostles owne preaching and praescription was the first author of this solempne supplication in massies of all vsagies for the departed I might first proue by this general rule of S. Augustine Epistol ad Ianuar. et de Baptis contra donatist Lib. 4. Cap. 24. Quod vniuersa tenet ecclesia nec concilijs institutuÌ„ sed semper retentum est noÌ„ nisi authoritate apostolica tradituÌ„ rectissime credimus â–ª that which the whole Church obserueth and hathe allwaies so bene kept being not instituted by any councell it can not otherwise be had but by thapostles authoritie and traditioÌ„ And so by the like saing of Leo the greate Dubitandum non est quicquid in ecclesia in consuetudinem est deuotionis retentum Sermone 2. de ieiunio de traditione apostolica de S. spiritus prodire doctrina It can not be doubted but that what so euer is in the Churche by generall custom of deuotion kept and mainteined it came out of the Apostles tradition and doctrine of the holygost But I will seeke with theim by certaine demonstration and plaine ordre of reason that it must needes so be Prayinge for the deade was inuented by no man sithe the apostles dayes A sure vvay to try the beginning of any doctrine there can no one be named by the aduersary before whome I can not name an other that praide for the deade Let him fay wher he list this man or that man was the first that euer praide for the deade in Christes churche if I can not shewe an other before him so named to haue praide allso we will take him for the first author and then he fully stoppeth oure course that we can not bring this obseruation so highe as the Apostles dayes But if the aduersary can apoint me owte no time nor person that began this vsage before which I am not hable to proue it was practised then they can not let vs but we must needes driue it vpward to the apostles and Christes owne institution Yf they answer me that this vsage is crept in to the church sith the Apostles time thoughe the firste author can not be knowne I wil also prouide that there no shift shall serue theim Therfore I aske theime whether that man which first preached it was resisted by the rest of Goddes churche which before his preaching belieued the contrarie or no That is it say this doctrine of prayng for the deade when it first came in to the churche did any of the true pastors free from the same error barke like a good sheperd against the beginner of that which they cownt so greate a corruption of trueth Or all the Church was corrupted with it on one daye say what yowe thinke likest in this case answer with any probability or reason if yow can say plainely was oure doctrine euer preached ageinste or neuer if it neuer wer preached againste then it neuer began as any noueltye or newe doctrine For it coulde not be that the Church being free from that doctrine shoulde streght withe owte contradiction alowe that whiche they lyked not before Howe can any man arise in the commonwelth and bring the vtter decay of all the oulde ordres whiche he findethe and erecte vppe a newe deuise of his owne and neuer man speake a worde against him but al in one moment allowe and lyke the same and that with owte all recorde by memory or monument of any chaung But this thinge is most farre from the Churchies and Goddes pastors diligence that neuer receiued faulse doctrine withoute oppen contradiction and plaine noting the party that first began it as we shall plucke our gentlemeÌ„ by the slieue a none All those that haue any skyl in the antiquitie wil beare me recorde that the pastors did neuer houlde theire peace when any wolfe did but once oppen his mouthe ageinste the sheepe They can tell that she did neuer beare the preaching or practise of any faulse and erronious doctrine for one day together â–ª then it must needes consequently folowe that the doctrine off purgatory and oblation for the departed with still consent of all nations receiued in the Catholyke Churche had no beginning after the firste institutition of our faith and woorship of god but hathe ioyned from the firste grownde of oure Christian institution in Christes faithe with that sacrifice and due honour off God which the apostles by the sugestion of the holy gost plaÌ„ted in al nations with the same faith Thus I make my argumeÌ„t Note euery faulse-hood was preached against and withstanded when it is firste entered but this doctrine of purgatory and praying for the deade being alwaies vsed was neuer controwled nor gainsaide in goddes churche therfore it is no faulshood nor euer hadd any later institution then the Apostles owne prescription But what needes all this a doo by their owne consent we shall drieue this doctrine thirtene c. yeres vpwarde For so neare was Tertulian the Apostles dayes whome they confesse to haue practised that pointe of oblations for the deade And aske him where he had it for surely he inuented it not him selfe and he appointeth vs to his forfathers De corona militis he namethe the Apostles for the authors and fownders therof as of many other thinges which he there reakenethe beside that were generally receiued and nowe be of haeretikes likewise contemned We might yet steppe ij c yeare forwarde and finde emongest the Apostles oun hearers the same doctrine bothe allowed and practised but that they will make exception of Dyonisius and Clements woorkes suche shiftes men must finde that will defend faulshood Other I wil name that be owte of theire exceptions Who I thinke as wel for theire time knouledge and credit as they re excellent vertue bothe can and wil better tel the origin of that thing the authors whereof were more nigh they re tyme then oures If they woulde beleue S. August as they often professe they will the matter might soone be ended but bicause I feare they stand so muche in the corrupt conceite of their owne
the streght lyne of the Churchies truethe vvhiche in the exceding rashnesse of these darke daies a man may quickly lose And therefore to make sure I humbly submit my selfe to the iudgement of suche oure masters in faithe and religion as by Goddes callinge are made the lavvful pastors of our soules Of vvhome I had rather learne my self theÌ„ teach other if ether they had occasion and opportunity to speake or I might of reason and duety in these miserable times hould my peace Fare vvell geÌ„tle Reader and if I pleasure thee by my paynes lett me for Christes sake be partaker of thy prayers At Antvverp the Second of May. 1565. GOOD READER BEARE with these small faultes or other which in this difficulty of printing there where oure tonge is not vnderstaÌ„ded must needes be committed Fo. 12. Pag. 2. Li. 14. Reade for sacraledge sacriledge Fo. 16. Pag. 1. Li. 7. Reade for iokyng yokyng Fo. 29. Pag. 2. Li. 17. Reade for mamed named Fo. 37. Pag. 2. Li. 11. Reade for hauno haue no. Fo. 45. Pag. 2. Li. 21. Reade for non sum non sim Fo. 110. Pag. 2. Li. 13. Reade for appirition apparition Fo. 120. Pag. 2. Li. 13 Reade for vnfayded vnfayned Fo. 152. Pag. 1. Li. 6. Reade for maked naked Fo. 152. Pag. 2. Li. 1. Reade for so set to set Fo. 157. Pag. 1. Li. 10. Reade for so say to say Fo. 186. Pag. 2. Li. 17. Reade for author altare Fo. 196. Pag. 1. Li. 12. Reade for playnes plaine Fo. 224. Pag. 1. Li. 19. Reade for langnange language Fo. 231. Pag. 1. Li. 3. Reade for CarthagieÌ„si cruditius Carthaginensi eruditus Fo. 234. Pag. 2. Li. 8. Reade for ys his Fo. 241. Pag. 1. Li. 2. Reade for it is Fo. 243. Pag. 1. Li. 6. Reade for is it say is to say Fo. 270. Pag. 1. Li. 1. Reade for Nire Nice THE PRAEFACE VVher in be noted tvvo sortes of Haeretikes th one pretending vertue thother openly professing vice And that our tyme is more troubled by this second sâ—â—â— VVith a briefe note of the Authors principall intent in this Treatise ALl thoughe haeresie and all willfull blyndnesse of mannes mind be vndoutedly a iuste plage of God for sinne and therfore is commonly ioyned with euil lyefe both in the people and preachers therof as the historye of all agies and sondry examples of the scriptures may plâ—â—â—ely proue yet by the gyle and crafty conueiaunce of oure common enimy the deuil The deuil les â—raâ—te in â—â—â—motyng errour faulshod is often so cloked in shadowe and shape of truethe and the maisters therof make suche showe of vertue and godly liefe that vowe woulde thinke it had no affinity withe vice nor origine of mannes misbehauiour at all So did he couer the wicked haeresies of Manicheus Hieron in 7. cap. Osee Marcion Tatianus and the like with a fained flourishe of continency and chastitye so did he ouercast thenimy of goddes grace Pelagius Augustin pist 120. withe thapparance of all grauity constancy and humilitye and so hathe he allwaies where crafte was requisite to his intent made shewe of a simple sheepe in the cruell carkase of a wyly woulfe This good condition S. Paule noted in him in these wordes 2. Cor. 11. Ipse enim Satanas transfigurat se in Angelum lucis For Satanas his owne person shapeth him sellfe into an Angel of lighte And that his scholars play the like parte oure master Christe of singulare loue gaue his 〈◊〉 this wache worde for a speciall prâ— iso Matth. 7. Attendite a falsis prophaetis qui veniunt ad vos in vestimentis ouium intrinsecus autem sunt lupi rapaces Take heede of faâ—â—e prophets that coom in shepes vesture but withe in be rauening woulues He sawe that seeth all thinges that the outeward face of feyned holinesse might easely cary a way the simple he detected the serpents suttelty that none might iustly pleade ignorance in a case so common and vvithall for thenstruction of the faithfull he gaue falshood and her fortherers this marke for euer that conuey they neuer so cleane or close yet they re vnseemely workes shulde euer detect they re fayned faithe But all this notwithstandinge if we deaply wey the whole course of thinges we shall fyende that this counterfaityng of vertue and showe of pietye is not the perpetuall intent of the deuils deuise but rather a needefull shift in forthering his practise there onely where faith and vertue be not vtterly extinguished then the full ende of any one of all his endeuoures The deuils marke and thexteame and of haeresy For this may we assuredly fynd to be the scope and pricke of all his cursed trauel to set sinne and her folowers in suche freedom that they neade not as often elles for they re protection the cloke of vertue nor habite of honesty but that they may bouldly encounter wyth the good and godly and in open ostentation of they re mischiefe ouer ron all trueth and religion Wherfore as he often cloketh suttell haeresies in honest lyefe and vertues weede so when he by liklihoods conceyueth hope of better successe and forther aduentures he then openethe a common schole of sinne and wickednesse where mischife may with out colour or crafte be bowldely maynteyned This open schole of iniquitye Hieron sup 13. Ezech. and doctryne of sinne he once busely erected in the gentilitye by the infamous philosopher Epicurus and his adherentes teaching to the singulare offense of honestye pleasure and voluptuousnes to be thonly end of all owre lyefe and endeuours The whiche pleasaunt secte though it euer sence hath had som promotours yet the very shade of fayned vertue and worldely wisdom of those dayes withe ease bare downe that enterprice This brode practise was yet forther attempted euen in Christes Church first by Eunomius Eunomius who doubted not in the face of the worlde to auouche that none coulde perishe weere his woorkes neuer so wicked that woulde be of his faithe And then by Iouinianus Iouinianus who taughte the contempt of Christian fastes matched mariage wythe holy maidenhood and afterward to the greate woonder of all the churche perswaded certeyne religious weemeÌ„ in Rome to forsake they re first faithe and marye to they re damnation For whiche plaine supporting of vndoubted wickednesse S. Hierom callethe theime often Christian Epicures Contr. Iou. lib. 2 boulsterers of sinne and doctours of luste and lecherye Neuer the lesse the force of goddes grace whiche was greate in the springe of oure religion the sinne of the worlde not yet riepe for suche open showe of licentious lyefe speedely repressed that wicked attempt â–ª Ad quod vult de haeresi 82. for as S. Augustine declarethe it was so cleare a falshood that it neuer grewe to deceyue any one of all the cleargy But not longe after with muche more aduantage the like practise was assaied by Mahomet the deuilles only dearling by whome numbers of wyeues
refresshing But howe so euer God worketh in this case with the perfyte sort this the churche beleueth and so this doctoure teacheth and therfore I dare be boulde to say it that suche nether suffer any payne nor taryaunce by the waye Though by nature that fyre or torment praepared for the amendment and poonishing of sinne or the drosse therof might of force and right take hould there where corruption of sinne by any meanes hath bene thath is not wholy purified before Therfore the soule of our sauiour being alltogether vnspotted coulde not be subiect to any sufferance in the worlde to com by any ordinaunce praepared for the poonishment of sinne that fyre hauing no further graunt by creation and naturall property but to waste there where sinne is fownd to haue bene Vpon other it woulde worke til all corruption were consumed if mercy did not praeuent bothe in purifyng those singulare elect vesselles and in repressing the nature of the flame praepared that it practise not iustice where God hath abundantly shewed grace and mercy before All beit I doo not say that the fyry sworde is in the passage of euery soule towardes heauen for that is Goddes secret and I will with S. Ambrose in the same place say Quod legi praesumo Ibidem quod non legi scientibus relinquo That whiche I haue redd in graue authority that will I bouldely auouche that whiche I haue not redde with feare and reuerence I commit to men of more knouledge As with owte exception I submit my sellfe to the determination of Goddes church in all these poyntes of mysteries whiche in this deape matter course of taulke may driue me vnto But now for the meaner sorte that with Christian faith and good workes haue yet som baser building of infirmity or lighter trespasses allso those must nedes be tried by the fire of iuste iudgemēt in the worlde to come And this is that which S. Augustin calleth so often the Amending fyre Vide Ruper tum in 3. ca genes In ser de s Nicolao S. Ambrose the fyry sword S. Bernarde termeth it the place of expiation In quo pater benignus examinat filios rubiginosos sicut examinatur argentum In whiche oure mercifull father trieth his rusty children as siluer is tried Whiche all these holy fathers with the rest oftentimes doo name by the common calling of Purgatory Reade all these place is named if thow haste occasion thy sellfe and there thow shalte finde to thy singulare comforth sufficient proufe of thy faithe greate motion of godly lyefe withe necessary feare of Goddes iudgements Thowe shalte maruell at the ignorance of oure time that could euer doubt of so plaine a matter thow shalt pity with all thy harte the vnworthy deceiuing of the vnlerned and haue large matter to withstand the deceiuers and to help the simple home againe A place alleaged for Purgatory ovvte off S. Matthevv vvith certeyne of the Auncient fathers iudgements vpon the same Cap. 10. ANd yet it shall be conuenient that I helpe the studious reader with further proufe oute of the holy scripture that he may be fully established in his faithe and the aduersary haeretike wholy confounded in his misbelife Yf he list not rather as I heartely pray to God that he may geue ouer that vnnatural plea houlden too longe ageinst the Catholyke Churche oure moother Geue eare then vnto the woordes of oure sauioure writen in the Ghospell of S. Matthew Esto consentiens aduersario tuo cito dum es in via cum eo Cap. 5. ne forte tradat te aduersarius iudici Lucae 12. iudex tradat te ministro in carcerem mittaris A men dico tibi nō exies inde donec reddas nouissimum quadrantem Be att agreemente with thyne aduersary speedely whiles thow arte with him in the waie Lest that aduersary deliuer the vpp to the iudge and the iudge committe the to an officer by whom thow may be cast into prison surely I say vnto the thow shalte not gett oute till thow haue discharged the vttermost farthing Now being desirous of the truethe and true meaning of this letter for the vnderstanding maketh all bicause there may arise by the darkenesse of that figuratiue speache some diuersity of sense let vs indifferently wey euery word and with diligence examine the circumstances of the texte wherby any light may appeare And first being admonished to agree with oure aduersary we may right wel knowe that he meaneth not by the cōmon enimy of oure kind 1. Petri. 5. that rometh about seeking whom he may deuoure for his cruell assaultes must onely by resistaunce be withstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nether the worde whiche the Euangelistes there vsed can properly signifye any malicious enymy Litigator seu actor that by hatered of oure person is become oure deadly foe as those whiche be skillfull in the languageis wherin they wrote doo confesse But rather as well the worde as the iust consideration of the place dryueth vs to acknouledge that this oure aduersary here signifieth our brother whiche hathe iuste quarel against vs in iudgement for that we woulde not geue eare vnto him sharply admonishing vs of oure faultes being therfore an aduersary to our vicies and fleshly conuersation In which sort to vs that are flesshe and bloodde and redy to euel from oure youth all be aduersaryes that preache Christe the amendment of licentious maners repentaunce of oure lothsom lyefe past Vide Bern. ser 85. super cantit or elles vse ageinst vs the rodde of correction and bodyly poonishment that our soules may be saued in the day of thappearing of oure lorde To this kinde of aduersary Christe councelleth and commaundeth vs for our greate good to agree and consent whiles we be here in the way of this oure pilgramage and transitory lyefe lest all these meanes whiche he wroght to reduce vs to the perfection off a Christian godly lyefe be as it were a witnesse of oure contempte and him selfe oure accuser before the iudge that shall so iustely rewarde euery man according to his deedes Act. 10. that is Christe him sellfe to whome the father hathe geuen all iudgement Whose ministers being Angelles ether good or badde for th execution of iustice vpō sinners shall at his appointment cast vs into the prison and dongion there to be howlden from lyefe and lyberty till we haue payde the last farthing the toleration of whiche bondes shall recompense the debtes whiche by well dooyng and muche mourning in the way off this world we refused to pay as S. Augustin piththely speaketh in these wordes Si non reddit faciendo iustitiam De libero Arbitrio lib. 3. c. 15 reddet patiendo miseriam he that paithe not his debt by dooing that whiche is iuste and right he shall pay it by suffering misery Whiche we trust the pitifull paynes of that prison through the onely desertes and merites of Christe our lorde and God
and other good bishopes praescription that then ruled the churche of those dayes By whome after due satisfaction made they were admitted to the communion of the Christian company and receite of the holy sacraments ageyne But all pastours not off lyke mercy or seuerity in the case some were suspended from the vse of the Sacraments longer and othersom by more clemency with spede pardoned ageine Nowe S. Ciprian thoughe he were very seuere in suche a cause as in all his workes it dooth wel appeare yet he was blamed by Antonyanus and others that he dealte ouer mekely with suche as denyed theire faithe in so speedy admission of thime to the peace of Goddes church as they then termed that reconciliation alleaging that iff suche wordely wynd wauerers might be admitted so soone after thopen deniall of theire faith then there woulde none stedfastly stande to deathe by confession of theire belyefe and theire maisters name any more the refusers being in as good case as they if pardon might so soone be procured But S. Cyprians answer is this that theire admission can not withdrawe any mannes zele from martyrdom or confession of Christes name seeing theire reconciliation dothe not set theime on so cleare bord as martyrs be Who being tried by theire bloud shall streght receiue the croune of glory When the others standing but vpon pardon of theire sinnes and not discharged of due paines for the same must into prison notwithstanding til they haue paide their vttermost duety and by longe amending by fyre at the last coom to that reward which the martyrs atteined by sufferance att the first Marke vvell And thus I thinke this holy Martyr meaneth His wordes surely be singulare and being well vnderstande they conteine as much matter for our purpose as can be possibly in so little rowme besides the exposition of the texte wherein we yet do stande But I will adde more that al may be salfe on euery side Homil. 3. de Epiphania Eusebius Emissenus an author off greate antiquity and muche credet in the Church of God helpeth our cause by this notable discourse folowing Hi vero qui temporalibus poenis digna gesserunt ad quos sermo dei dirigitur quod non exient inde donec reddāt nouissimum quadrantem Dan. 7. per fluuium igneum de quo propheticus sermo commemorat fluuius rapidus currebat ante eū per vada feruentibus globis horrenda transibunt Quanta fuerit peccati materia tanta erit pertranseundi mora quantum accreuerit culpa tantū sibi ex homine vindicabit flāmae rationabilis disciplina quātum stulta iniquitas gessit Ezech. 24 tantum sapiens poena deseuiet Et quia sermo diuinus quodammodo aeneae ollae animam comparans Pone ollam super prunas vacuam donec incalescat aes eius illic periuria irae malitiae cupiditates quae puritatem nobilis naturae infecerant exudabunt illic stannum vel plumbum diuersarum passionum quae aurum diuinae imaginis adulterauerant consumentur Quae omnia hic ab anima separari per eleemosynas lachrimas compendij transactione poterant Ecce sic exigere habet ab homine rationem qui seipsum pro homine dedit confixus clauis legem mortis fixit Thus it is in oure tonge As for all suche vnto whome for their offenses our Lordes word is especially directed that they shal not coom owte till they haue payed the vttermost farthing Those must passe the fiery floode by horrible fourdes off skawlding waues Whereof the prophet maketh mention thus And a firy streame ranne before bis face The space of passage shall be measured by the matter of sinne according to thencrease of our offensies the discreite discipline of that flame shall reuenge ageine and loke howe farre in wickednesse our foly did reache so farre this poonishement shall wisely waste And like as Goddes worde compareth mannes soule to a brasen potte saing Set the potte empty ouer the coles till the brasse thereoff waxe hote So there thowe shalte see periury angre malice vnfructefull desires swheate oute whiche did infecte the purity of mannes noble nature there the pewtter and leade of diuerse passions whiche did abase the pure goulde of Goddes image shall be consumed away All whiche thinges might in our liefe time haue easely ben wiped away by almose and teares Such a strait accompte loe will he kepe with man He alludeth to the place of the secōd chapter to the Colossiās of the obligation of deathe vvhiche vvas ageinst vs. that for mannes sake gaue him selfe to death and being throuste through with nailes hathe fastened the dominion of deathe allso So farre hath Emissenus spoken and his wordes be so weghty that they haue ben counted worthy rehersall in solemne sermons and homilies of the Antiquity to stirre vpp they re hearers to the necessary awe of Goddes iudgements with much prouocation of vertuous liefe S. Augustin hathe the selfe same discourse almoste no worde thereof chaunged Homil. 16 tom 10. With this addition I deo fratres charissimi conuertamus nos ad meliora dum in nostra potestate sunt remedia Therfore deare brethern let vs turne and amende by time whilest the remedies be yet in our owne dealinge And in another place thus he toucheth the scripture alleaged In psa 103 Apparebit Deus Deorum in Syon sed quando post peregrinationem finita via si tamen post finitam viam non iudici tradamur vt iudex mittat in carcerem The God of goddes in Syon shall appeare but when mary after oure pilgramage be past and the iourney ended Eccepte it so faule owte that after our iourney here we be deliuered vpp to the iudge and so the iudge send vs to prison To this place also S. Bernarde doth swhetely In vita Hūberti but yet fearefully allude in this exhortation Volat saith he irreuocabile verbum dum creditis vos cauere poenam istam minimam incurritis multò ampliorem Illud enim scitote quia post hanc vitam in locis purgabilibus centupliciter quae fuerunt hic neglecta reddentur vsque ad nouissimum quadrantem Oure word not possible to be called back flyeth farre and whilest yowe seeke to auoyde a little greefe here yow incurre muche greater For assure youre sellfe of this that after this lyefe in places of purgation all negligencies past must be repaide a hundreth foulde home againe tyll the discharge of the last farthinge Here nowe let oure aduersaryes in this bright shining truethe blynde theime selues let theime bowldely bost of theire accustomed impudency that the Catholikes haue no scriptures nor apparence of scriptures or iff they stand with vs for the meaning let theime shape withe all theire conueyaunce any one shifte to answer these doctours wordes Or if the vniforme consent of so many of the beste lerning and greatest wisdō in the whole Churche may haue no rowme with theime
thowe so careful for wasting away in thy purgation what shal become of vs where all is drosse and no fine substance so continual sinning and so little sauluyng where the dignity of priesthood wherby thowe conceiued suche comforth is almost worn away his feare was so harty and his meditation of purgatory paines was so ernest that he conceyuith a doubt in respecte of his desertes of wasting away and further castinge in to damnation though he knewe right wel that man admitted to the temporall iudgement of the next worlde coulde not euerlastingly perishe but bicause the paines of the one is so lyke the other the greefe of theime bothe lightly occupieth mannes mynde at once especially where mannes case is doubtefull and often deserueth the worse of the twayne So S. Augustine lykewise after that he had vttered his feare of helle in the prophet Dauids person as I sayde once before streght he adioynethe his request vnto God to saue him from Purgatory paines by the Prophets wordes allso I will recyte his mynd in English In psal 37. O Lorde amend me not in thy anger but pourge me in this lyfe that I may escape the Amending fire whiche is praepared for suche as shall be saued throughe fire And why but bicause they buylde vpon the foundation woodde hay and strawe ▪ men might builde goulde siluer and praeciouse stones and so escape bothe the fyres th one off aeternall poonishment for the wicked and the other whiche shall correct theyme that must be saued through fyre But nowe bicause we reade that he surely shal be saued Note here Christian reader vvhether S. Augustin doubted of purgatory as the lying and vnlerned aduersaryes vvoulde make the simple people belieue therfore that fier is not much regarded And yet let theime be boulde of this that though they be saued by fier it shall yet be more fearse and greuous then any thing that man may susteine in this liefe thoughe bothe Martirs and malefactours haue suffered straunge tormentes Againe in an other place the same holy doctoure vttereth the like saing Whiche I will repeate also that the worlde may behowld the vniust dealing of the contrary part De vera falsae poeniten Cap. 18. that in the booke of theire excuse why they departed owte of the Churche they call it theire Apologie be not ashamed to auouche that S. Augustine sometimes denyed and sometimes doubted of Purgatory Thus he writeth then ageinst suche deceiuers and for the defense of him selfe and the Churches faithe Sed si etiam sic conuersus euadat vitam viuat non moriatur non tamen promittimus quod euadet omnem poenam Nam prius purgandus est igne purgationis qui in aliud saeculum distulit fructum conuersionis Hic autem ignis etsi aeternus non sit miro tamen modo est grauis excellit enim omnem poenam quam vnquam passus est aliquis in hac vita Nunquam enim in carne inuenta est tanta poena licet mirabilia passi sunt martyres multi nequiter iniqui tanta sustinueruut supplicia Studeat ergo quilibet sic delicta corrigere vt post moreem non oporteat talem poenam tolerare Yff a sinner saith he by his conuersion escape death and obteine liefe yet for all that I can not promesse him that he shal escape all paine or poonishmēt For he that differred the fructes of repentaunce till the next liefe must be perfyted in Purgatory fier And this fire I tell yowe thoughe it be not euerlasting yet it is passing greuous for it dooth farre excede all paine that man may suffer in this lyefe Neuer grefe in this flesh coulde be so greate as it thoughe Martirs haue abiden straunge tormentes and the worst sort of wicked men exceding greate poonishments Therfore let euery man so correcte his owne faultes that after his deathe he may escape that pityfull payne So farre S. Augustine By whom we see not only the trueth of our our Catholike doctrine lyuely and vehemently set forth butt to the greate feare of vs all the weght of Goddes sentence and the paine of that vntolerable poonishment as the Churche of his time taught and beleued to passe all mortall and transitory wo in the worlde Wherof The paines of purgatory hath bene reueled to many holy persons it hathe pleaced allmighty God sometimes to geue man a taste by calling summe one or other aboue the common rase of nature oute of this mortall liefe and speedy restoring him from the state of the departed to the company of the lyuing againe Whiche worke thoughe it be straunge in nature thought vnlykely to misbeleuers and contemned of such as woulde extinguishe the spirite of God 1. Tessal 5. yet it hath ben the vsuall practise sence the beginning of oure faithe and religion off the holy Gost so to trade mannes fraylty in faithe and feare of Goddes Iudgements Somtimes the liuing is in traunce or sodden chaunge by Goddes omnipotency taken vppe to the vewe as it weare of the vnspeakeable treasures of the praepared ioyes or extreme calamities of the world to coom So was the Apostle S. Paule he could not tell how him self 2. Cor. 12. called to the behoulding of Goddes maiesty and mysteries vnspeakeable Apocal. 20 So was S. Iohn in spirit caused oftē to behould and praesently in a maner to see not only the affayires of goddes Church til the worldes end but also the happy Seate of the lābe the aeternal ioy of thelect and the euerlasting lake of the damned with the infinite sorowe of all the forsaken sorte And so haue many one sith that time in the same spirite had a praesent taste of all those iudgements whiche by any meanes through the vnsercheable ordinaunce of God be praepared for sinners Ecclesi 46 1. Reg. 28. Sometimes also by the same force of the Spirite the departed haue appeared emongest the lieue as Samuel the prophet to king Saul vttering thinges to coom Or if that were not Samuel him self bicause that practise of vnlawfull artes may be thought not conuenient for the procuring of the Prophettes owne persons appirition Matth. 17. yet Moyses was in dede personally praesent with Christ in the Mounte at his trāsfiguration And as he at Christes cal came frō the dead owte of the bousom of Abrahā so did Elias at the same time coom frō Paradise as S. Augustin affirmeth and wer both conuersant and in talk with Christ and in the sight of the Apostles at once frō whense they departed att Christes appointement Intercourse betvvixt the liue and dead though it be not ordinary yet it is not impossible to theire seuerall abode and rest againe Whereuppon the same holy doctoure confesseth that these rare and meruelous workes of god though they folow not the common order of nature yet they be nether impossible nor vnpractised in Christes Churche Alij sunt saith he limites humanarum rerum alia diuinarū signa
answereth Lo oure vnkindnesse saithe this doctor and lo oure lacke of compassion But bicause all this forgetfullnesse coommethe by the wicked suggestiō of these late deuelishe opinions which maynteyne that the prayers of the lyuing or theire workes doo not extende to the deade in Christe therefore for the destruction of this vnkind haeresy and planting in oure heartes with the truethe the feeling of our howsholde felowes sores I shall proue that in all times as well of nature as the lawe and gospell the faithful men haue euer ioyned in all they re praiers and acceptable workes the soules departed as vnto whome by right of theire communion and felowship in faithe the reliefe of goddes grace and Christes merites doo apperteine Therefore this once declared let vs except theime from no painefull worke of the liuing nor charitable deede nor good praier nor sacrifice nor teares no nor from the inward doloure nor loue of mannes hearte Lerne to know what it is to be in a common body and thowe shallte streght perciue that the least motion of thy mind sturred by goddes grace shall be caryed to the releefe of that part which thow pitied and most intended VVhat the Churche of God hathe euer principally practised for the soules departed by the vvarraunt of holy scripture vvith the defense of the Machabees holy history against the heretikes of oure tyme. Cap. 3. BVt emongest so many meanes of helpe Gregori in epist. ad Bonifa these haue bene euer counted most soueraigne Sacrifice praiers almose and by example of scripture most commended Thoughe fasting added vnto any of theime hathe singulare strengthe in this case and euer was ioyned in all ernest sute made to god for our selues or other We can nott better begin to shewe the practise herof then at that scripture which sufficiently commendeth at once al three writen in the second booke of Machabies in these wordes Cap. 12. Iudas hortabatur populum conseruare se sine peccato sub oculis videntes quae facta sunt pro peccatis eorum qui postrati sunt Et facta collatione duodecim millia drachmas argenti misit Ierosolimam offerri pro peccatis mortuorum sacrificium bene religiose de resurrectione cogitans nisi enim eos qui ceciderant resurecturos speraret superfluum videretur vanum orare pro mortuis quia considerabat quod hi qui cum pietate dormitionem acceperant optimam haberent repositam gratiam Sancta ergo salubris est cogitatio pro defunctis exorare vt a peccatis soluantur The valiaunt man Iudas exhorted the people to kepe theime selues from sinne hauing before they re eyes what was faulen for the offensies of theime that were slayne And a common gathering being made he sent xij thousand pieces of siluer to Ierusalem to offer for the sinnes of those that were departed a Sacrifice being well and religiously mynded concerning the resurrection for except he had suerly trusted that suche as were slayne should arise agayne it might haue bene counted vaine and superfluouse to praye for the deade But bicause he did well consider that such as in piety receiued theire sleape hadde grace and fauoure layde vpp for theim therfore it is a holy and proffitable meaning to praye for the deade that they may be assoyled of theire sinnes So farre the Author of the historie speaketh setting fourthe most euidently the notable piety of Iudas in exhorting theime to releue the departed the lyke liberall allmose of the people the prayers there in the campe and the sacrifice at Ierusalem celebrated for the same purpose In all wich dooing the scripture much praysethe that worthy zele of Iudas as a thing bothe proffitable to the departed towardes the remission of theire offensies and no lesse agreeing to that his especyall hope off the resurrection to coom counting it a folye to pray for theyme of whose resurrection we are not assured Wherby I can not tell whether a man may well gether that such as deny the felowship of the lyue with the deade or condēne prayers made for theyme stedfastly beleue not the resurrection And in deede if we note well Take heede we shal fynde that the prayers for the deade haue ben euer taken both as an argument to proue and as a protestatiō of the faithful to shewe theire mynd and faith concerning the resurrectiō So did Epiphanius that holy father make confession of the churches faith for the resurrection and immortality of the soule by the praying for the departed and ioyning theime to the partaking of the workes of the liue Hi qui decesserunt viuunt saith he nō sunt nulli In heresi Aërij sed sunt viuunt apud Deum spes est orantibus pro fratribus velut qui in peregrinatione sint those wich be deceased doo yet lyue and are not by their departure hense faullen to be nothing but they haue theire being and yet doo lyue before God and ther is great hope to theire orators or beadsmen praying for theyme as for such that be in theire pilgramage So saithe Damasce In oratione pro defunct that by supplication for the soules resurrectionis spes solidatur the hope of resurrection is established And therfor Dionisius the auncyent in his misticall prayer and sacrifice for the departed Ecclesiast Hierrarch Cap. 7. declarethe that there was a minister that did solemnely recyte certeine placyes owte of scripture for to confirme the hope of resurrection So that this practise of the faith full hathe not onely bene euer accōpted a playne truethe but it hathe bene a grownd and a princyple to confirme the article of resurrection and immortalitye of the soule And therfor the facte of Iudas is with suche commendacion mētioned in the scripture For in those dayes the haeresie of the Saduces deniing the refurrection and the lyefe to coom as Iosephus writeth began to take greate houlde emongest the Iews Antiq. l. 13 Cap. 8. about bishop Ionathas his time in wich tyme of diuersity that true beleuer thoght to make plaine protestation of his fayth by his notable facte And nowe I must needes be boulde to tell these enemies of oure communion that in acknouledging theime selues to haue nothing to doo with the soules departed they are att the nexte doore by to denie the immortalitie and to terme theyme deade soules as Vigilantius did Hieron con vig. Whome Goddes Churche very conformably to Christes calling and fittly for the protesting the common faith nameth Dormientes in signo pacis Prayers for the departed agreeith to oure faithe of the resurrection and immortality Those that sleape in the signe of peace and the named scripture for the same cause callethe theime men a sleape in piety Well iff theire deniall of praiers for the deceased grow so farre as the vtter impugning of Christiā hope for the life euerlasting and so with purgatory take away helle and heauen together as the Sadduces did which God
of his might turne from theime but if they doo bicause there is suche affinity betwixt both theire teachings and this of theires may seeme allwaies to haue bene ioyned to that extreme faulshod of the others then shall Goddes Churche stille protest the faithe of her children by praiers and practise for the deade bothe by the example of the fathers in Christes Churche vnder the gospel and by the facte of worthy Iudas in the lawe before But nowe their answer must be here that this booke by which I haue vrged theime so farre shal be no scripture And this is the isshue of haeresye lo. These meÌ„ that lightely writhe and wreaste Goddes worde Heretikes deny scriptures from all true meaning to the maintenaunce of theire matter being forther charged by euidence of the wordes when other conuenient shifte can not be founde they are driuen to refuse vtterly the sacred canonicall scripture of God for notwithstanding theire perpetuall bragges of scripture yet there can no scripture houlde theime but they will ether find a fonde shifte to lowse it or elles a shamefull stoutnes vtterly to brast and breake it They first seeke by suttelty to vnfasten the bonde of Goddes trueth which is euery waie so enwrapped with the testimonies of holy scripture theÌ„ as they can not woorke by wiles they bouldely brast the bandes in sonder Thus when for misconstruing of this plane assertion of the booke of Machabeis they can conuey no fit meaninge they are driuen to harde shiftes and vnseemely to deny the whole booke to be scripture and therfore in matters of quaestion of no authoritye In which pointe the authoritye of the Iewes mouethe theime more in denying the bookes to be in the canoÌ„ of goddes scripture then the decree of the holy Church for the approuing of the same to be scripture But S. Hierom thoughe he confesse the Iewes not to allowe theime In prol mach Though against a Ievve or an heretike they coulde not proue any article of faithe nether then nor novve by them Ca. 48. yet is boulde to recken theyme emongest the bookes of the holy histories not measuring they re authority by the canon of the Haebrues but by the ruele of Christiane councells The Canons of the Apostles will chaleng theyme froÌ„ the Iewes and haeretikes to be scripture stille Innocentius the first in his rehersall of diuine bookes noombrethe these of the histories of the Machabees also the councell of Carthage the third authorisheth theime S. Augustine in his bookes Ca. 47. De doctrina Christiana Li. 2. Cap. numbring all canonicall scriptures with the reste reciteth these also Off which bookes in the xviij Cap. 36. of the Citie of God he thus forther testifiethe Ab hoc tempore apud Iudaeos restituto templo non reges sed principes fuerunt vsque ad Aristobulum quorum supputatio temporum non in scripturis sanctis quae Canonicae appellantur sed in alijs inuenitur in quibus sunt Machabaeorum libri quos non Iudaei sed Ecclesia pro Canonicis habet From this time he meanethe after the history of Esdras there was no kinges butt chiefe gouernours after the restitution and repaire of the temple till Aristoâ—ulus time of all which time there is no chronikle nor counte in the scriptures which be Canonicall but in other that be extant we finde that supplied as in the bookes of Machabeis which bookes allthoughe the Iewes doo not yet the Churche of God counteth for canonicall scripture But what shoulde we stande in this point the whole Churche of God and euery part or prouince therof euery lerned doctour and vertuouse Christen man hathe receiued and alowed theime for scripture â–ª the which constant and perpetuall iudgement of the Churche of Christe if any man refuse lett him be aestemed an Ethnike Or bicause he defendeth the Iewes authority ageinst the determination of Christes Churche lett him be at this time accompted for a Iewe. And yet I thinke he ouer shooteth theime herein for they confesse the historye to be trewe allthough not holy scripture nether haue they founde any suche erroure of doctrine therein conteined as he doth And as for the auncient Christian writers and famouse doctours they alleage euen that place to proue the lawfull praier for Christian soules departed whereby these felowes take occasion to saie it is no scripture at all As godly Damascenus in these woordes Scitis enim quid dicat scriptura quomodo Iudas ille Machabaeus in Syon Ciuitate regis magni vt cognouit populum sibi subiectum à Palestinis hostibus occisum scrutatione facta inuenta idola in sinibus eorum statim pro vnoquoque eorum ad dominum qui ad misericordiam facilis paratus est munera propitiatoria obtulit sane ob summam religionem fraternamque charitatem In lib. pro defunc in hoc facinore vt in omnibus alijs a diuinissima scriptura magnificus admirabilis habebatur Yowe knowe saithe he what the scripture reportethe how that worthy Iudas Machabaeus of Syon the City of the great kinge after he vnderstode certeine of his subiectes to haue bene slaine of the Palestines his enemies and searche being made had founde in thyire lappes idols streght waies offered to God who is muche inclined to mercy for euery of his souldiars so slaine propitiatory oblations â–ª who suerly for that acte as proceding off wonderfull religioÌ„ and brotherly loue and in all other affaires is of the holy writte aestemed mighty and meruelous Longe before this writer did sanct Augustine vse the same booke and text of Machabeis De eura pro mort agenda to proue the praiers and sacrifice for the departed in peace In the booke of Machabes saith he we reade that sacrifice was offered for the deade But yf it were in none of the oulde scriptures redde at all yet the authority of the vniuersall Churche which for this poynt is playne were af no smaule force whereby it is prouided that in the prayers which be made at the altare by the prest to our lord god the commemoration of the deade shall haue theire place Thus by these auncient authors bothe the bookes be approued the text it felfe for which oure aduersaries vnworthely denied the boke alleaged for the same purpose and the doctrine so sure that yf no scripture coulde be fowde it woulde beare out it self against all faulshod But this doctor handleth Pelagius the haeretique denyng the booke of wisdom to be scripture bicause there was a sentence oute of the fourthe chapter therof broght against his wicked doctrine euen as he shulde be and as these wranglers in the like case must be The place well marked shall serue our turne when so euer we heare theime so impudently reiecte scriptures bicause they impugne theire haeresies which elles shulde be as good scriptures as any booke of the Bible yf they ether would make with theime or by any crafty colouring not playnely make againste
gather the religiouse men and priestes the faithfull people withe the cleargye we inuite allso the poore the needy and the fatherlesse with the widowes and we fille theire bealies that the memoriall of their rest may be kept solemnely But Tobies scholare may lerne his duety yet better of the Apostles owne scholare S. Clement In compēd epistolae ad Iacob fratrem domini who once or twise hathe these wordes in effect To viset the sick to bury the dead to kepe they re obittes to pray and giue almose for theime is commendable vpon whose wordes I will not nowestande bicause by and by other occasion must driue me to repeate for the worthynes of the man and the weight of his testimonie more playne euidēce of his church and time Yf thow here yet doubt howe the prayer work or sacrifice of one man a lieue may helpe a nother departed remembre alwaies what I saide in the beginning for the knott of our brotherhood and society in one body and vnder one heade and thowe shalte not wōder howe one membre by compassion may helpe and relieue another Iob. 1. 2. And ther with for example consider howe the sacrifice of Iob and dayly almose were auayleable for the misdeedes of his children and appeaced goddes wrathe towardes his importunate frendes And thoughe his benefite wēt onely then emongest the liuing in this worlde nether his children nor frendes at that time departed yet the case of the liuinge emōgest theime selues differeth nothing herin from the cōmunion and felouship which the departed in Christ hathe withe the liuinge in earthe And therfor I bring thexample of Iob emōgest many like in scripture for that S. Chrisostom fitly inducethe the same to proue the partakyng of good workes to be common as well betwixte the liue and deade as of the liuinge emongest theime selues These be his wordes in englishe Lett vs helpe our bretherne departed keping a memory of theime In 15. cap. 1. cor Homil 14. For if the oblation of Iob pourged his children why doubtest thow of the solace that maye arise by oure offeringes vnto suche as be asleape in Christ seeing God is pleased withe som for other mennes sakes It was so knowne a truethe in that time that they neuer putt difference nor doubte any more of the mutuall helpe of the liue towardes the deade then they did for that benefite which in Christes Church one man may houlde of a nother But that I may serue not only the turne of trueth but with plainnes also enstruct the vnlerned and with store satisfie the godly greedinesse of summe that list see more for the conforte of theire conscience I will report one notable place for the declaration of charities force euen towardes the deceased Ex Damasceno pro defunctis out of Gregory Nissen of the greeke church and another oute of Athanasius the greate bothe directly touching the practise of good Tobie in cōpassion off the deade Thus saith Gregory Dicitur bene quòd si qui hinc non praemissis bonis migrauerint postea à familiaribus neglecta oblatis reliquijs sarciantur imputari opus perinde ac ab eis factum fuerit est enim haec voluntas benignissimi Domini vt cre aturae quae ad salutē petuntur sic petātur distribuantur et vt exoretur non solū quādo quis pro salute propria est anxius sed quando pro proximo aliquid operatur in english It is very well saide that if any depart this life his gooddes by almose being not send to god before him and yet afterward the matter by his frendes in the offering vpp the residewe be amended that his frendes facte shall stande and be reputed as his owne worke For so hathe God of his mercy ordeined that his creatures by vse wherof life and saluation may be obteined shoulde so be procured and in this ordre disposed that man shoulde not onely obteine his request in the carefull study of his oune saluation butt also when be well worketh for his frend or neighbour Here may we well perciue Psal 24. that al the waies of oure Lorde be mercy and trueth And that he in a maner releauethe of his owne accorde oure miseries bothe here and in the next lyfe that there may be no damnation to suche as be in Christ Iesus for whose sakes he turnethe these base creatures of mannes seruice in this lyfe to the vse of his pardon and saluation in the lyfe to coom he acceptethe the good will and trauel of other for the helpe of theyme which can not relieue theime selues And which is the property of a most mercifull father where he loueth he he wil raise the hearte of sum good intercessor that by patronage and praiers of sum Iust Iob his fury may cease by his owne procurement But howe this mutuall woorke of mercye is currant through the membres of our common body and howe being practised by one it seruethe before God for a nother ether in this lyefe or the next oure holy father Athanasius by his authority might well be a proufe sufficiēt but he is contēt to declare it vnto vs by an example and suche an exāple that beside the matter may further put vs in remēbraunce of the deuotiō of our elders in an other point which the studious reader may marke by the waie thus thē he saith Quod in pauperes collocatur beneficiū omnis bonae retributionis est augmentū Itaque pro defuncto oblaturus eundem serues scopū quē qui pro paruulo filio adhuc imbecillo infāte interim dū puer aegrotat affert cerā oleū thimiama in templum Domini magna fide accendit pueri nomine neque enim puer hoc faceret cū ignoret diuinae regenerationis cōstitutiones Sic cogitet etiā eū qui in dn̄o mortē obijt et posse et offerre cerā oleū caetera quae in redemptionem offerri solent The benefit bestowed vpō the poore is a soueraigne ground of Goddes rewarding And in thy oblatiōs for the departed haue alwaies the same intēt and scope that a father hathe practising for the recouery of his sick child being yonge and tender Who for his sick sonne bringeth in to the Churche of oure Lorde God waxe oyle incense and with deuotion and faith lighteth theime in the boyes behallfe for that the child hym selfe being wholy vnskillfull of the ordinauncies of oure Christianity would neuer go about any suche thinge euen so must a man thinke of the deceased persons case that he may and doothe offer as in an other mās person waxe oyle and suche like as commonly for redēption are offered Withe proufe of oure matter in hād here may be noted beside the vsual oblation of thinges apperteining to the mainteinaunce of Churche light and lampes In Athanasius his tyme candels vvere lighte in Churchies for theire sakes that vvere deade sick or absent setting
and tell him yow folow the scripture For he wil charge yow againe streghte that these men had scripture vnderstood scripture alleaged scripture both of the new testament and the oulde and referred theire vsage sum to Moyses and Aaron other sum to the fathers in the lawe of nature and all to the Apostles of Christ Where are yow then no more but this perdy we vnderstand scripture perchaunce better then they we haue the holy Gost perchaunce and so hadde not the fathers perchaunce that is no scripture perchaunce this and this is not that doctors worke bicause it makes ageinst vs. I thinke he that would beleue your chauncing that may haue such assuraunce of the trueth on the other side he is worthy to be deceiued Well I will close vppe this parte of our talke for Tobies allmose borde in the obittes of Christian men withe S. Augustines graue iudgement who as he is plaine for the benefite of oblations in the memorialles of mens departures in all placies so here in a maner he ordereth the action thereof for abusies that might theron arise in his epistle to Aurelius 64 The offeringes saith he obserued for the soules departed whereof there is no quaestion but profet arisethe to theime let theime not be ouer sumptuouse vpon the mindes of the deceased nor soulde away but geuē with owt grudge or disdaine to suche as be praesent and would be partaker thereof but if moony be offered it may be distributed out of hande to the poore ▪ and thē shall not those daies of theire frendes memorialles be to their greate griefe forsaken or destitute of companye And the ordre with honeste coomlynesse shall be kept continually in the church So S. Clement him selfe teacheth all theime that be called to such daies of praiers for the departed and to be partakers of those oblations or charitable relieues which were by sum honest sober refresshing euen in the Church in those daies obserued whether they be of the laity or of the priestes he geueth thē this lesson Qui ad memorias eorū vocamini cū modestia cum dei timore comedite veluti valentes legatione fungi pro mortuis cum sitis presbyteri diaconi Christi sobrij esse debetis priuatim cum alijs v◠possitis intemperantes coercere All yow that are called to the funeralles of the departed refressh your selues in measure and feare of god that yow may be worthy to be as it were in commission of intreatie for the dead and being priestes or deacons of Christ yow are bownd to be sobre euen at home but abrode for others example and discipline That the binefite of praier and allmose apperteineth not to suche as dye in mortall sinne thoughe in the doubtefull case of mannes beeing the Churche vseth to pray for all departed in Christes faith Cap. 7. THus farre we now are broght I trust withe proufe and euidence enoughe with reasonable cleare light for the good simple peoples instruction and withe full safety from all the force oure aduersaries can make against vs. The patriarches exāple the wordes of scripture the practise of the Churche the natural society betwixt the partes of Christes misticall body in this world and his membres in the next and all our fathers faithe haue woon so muche that allmose and offeringes in sundry memorialls and diuerse obseruations of mindes and obittes be singulare and soueraigne to procure goddes mercye for the pardon of the soules deceased And nowe lest any man take occasion of goddes mercie which he seethe to be so redy that it may be woon by other mennes workes to liue in contempt of vertuous exercise and to passe the time of his owne lyfe in carelesse negligēce praesuming to purchesse fauoure at goddes hande so mercyfull by other mennes merittes with oute his owne deede or deserte let that man be aduertised quòd non habet partem in sermone isto that he shall in that case haue no benefite by our tallke the mercy which we speake of perteineth not vnto him suche idle drone beyes can take no fructe of other mēnes laboures nether quicke nor deade For that membre which in this body was so vnprofitable to him sellfe it is no right nor reason he shuld haue any gaynes by other mens trauell Therfore all these liberall promissies of fauour and grace to be procured by the workes of the lyue towardes the departed reache nether to the vnfaithfull out of this howse nor to the impaenitēt who was but an vnprofitable bourden of the house These thinges saithe Clement we meane of the godlie Lib. 8. constit 49. for yf thowe gaue al the welthe of the worlde to the poore for the wickeds sake thowe couldest not proffitte theime a heare For he that dyed in goddes displeasure can not looke for more mercy then he deserued Therfore S. Iohn thapostle seemethe to abbridge oure prayers 1. Epist. Cap. 5. and the obteining of oure petitions by borderinge theime as withe in certaine bondes after this sort We knowe that God doothe here vs what so euer we require we be sure he will accōpleshe oure requestes which we make vnto him Therfore he that knoweth his brother to sinne being not a sinne to death let him pray and lyfe shal be geuē to him that sinneth not to death there is a sinne to deathe for suche I doo not wil any man to praie This place of thapostle seemethe to declare the wonderfull force that the praiers of the faithful haue in procuring grace and remission for others so that they be brethern and passe hense with out the bonde of mortall sinne And the letter well weied shall make exceding much to proue the praiers for departed in piety as it in a maner forbiddeth all intercession for suche as be knowen to passe in continuance of mortall sinne There is no crime so greuous that man may commit in the course of this lyfe but the churche vseth praiers customably therfore and for her reuerēce is oftē hearde Therfor it may wel be thought that the party must be deceased of whome such diuersity of desertes doothe arise for all that be a lyue with out exceptiō The churche may pray for any sinner in this lyfe vvith hope of mercy if they be bretherne of oure familie must be prayde for And so longe as they be in this worlde and may repent theire sin is not so vnto deathe but lyfe by praiers may be and is cōmenly at goddes hand obteined Then it may wel be deduced that thapostle meaneth to incourage the faithfull to pray for such theire bretherne departed as died withowte bonde of deadly sin to their sight in a maner warning theime that for such theire praiers shall be acceptably heard But for others cōtinuing in sin to death he willethe not theim to praye nor can assure theime they shal be hearde So doth Dionysius a man not very aunciēt Carth. but of a full spirite and good grace expound this
text Whether he meaneth saith this father by finall impaenitence or by any mortall sinne coÌ„tynued vnto deathe it is sure and plaine a man must not pray for him that diethe in it Then yf we be admonished not to pray for one sorte of departed the case is cleare that we may and are bownd and shall be hearde for the other sorte that sinneth not vnto death To this place also S. Augustine disputing in his booke de ciuitate dei that praiers proffiteth not all meÌ„ departed alludeth Lib. 21. Cap. 24. or rather leanethe vnto â—t as a sure grounde against the Orginistes that would haue goddes mercy by mannes praiers obteined for the wicked soules deceased after this sort Si â—ui autem vsque ad mortem habebunt cor imâ—anitens nec ex inimicis conuertuntur in filios numquid iam pro eis id est pro talium lefunctoruÌ„ spiritibus orat ecclesia cur ita niâ—i quia iam in parte diaboli computantur qui lum essent in corpore non sunt translati in Christum Yf there be any that till death conntinue in stubburne impaenitency of hearte and of enimies to goddes Churche will not be made children doethe the Churche make intercession for suche that is to say for the soules of theime being departed in that state and why praieth she not for theyme but bicause they be nowe reckoned for the deuilles lote being deade that would not moue to Christes part when they were in theire bodies And this is the cause that for suche as in desperation destroy theyme selues by any kind of wilful or violent death or in the stubborne mayntenance of haeresye offer theime selues to be extirpate as well owte of the society of mannes lyfe as oute of the communion of the Christiane company our holy moother the Church who by her practise is the best construer off goddes worde neuer vseth any meanes for theire quiet rest Bracarens Cap. 34. Wheron there is a holy decrie of councell in this sense â–ª qui sibi ipsis quolihet modo culpabili inferuâ— mortem nulla pro illis fiat commemoratio neque cum psalmis sepeliantur All those that by any vnlawful way procure their own deathe Vide Timoth Alexand. respons 14 let no commemoration be had of theime nor be broght home with psalmes The which hath bene both diligently obserued euer emongest ChristiaÌ„s and for terrour of the wicked often by holy canons renewed Wherof there is no other cause but this that such persons being at th end cutt of the common bodie can receyue no vtility of that where vnto they are not nor now can not be ioyned And as in that case where goddes church hathe plaine presumption of any persons euerlasting perishing ether by coÌ„tinuance in infidelytie owte of her happy family or by haeresie and separation of him selfe till the last ende leaping owte of her holy lappe where he once was before or being and continuing with sum open euidence therof an vnprofitable membre and a deade branche as I saye in any plaine proufe of these thinges the Churche neuer practiseth for his rest bicause she nether hathe hope of getting any grace nor meanes to conuey any benefite vnto suche as be not in the lymmes of lyefe so if our sayde careful moother doo bestow of her customable kyndnesse al her godly meanes vpon those whome she knowethe not otherwise but in finall piety and paenitence to haue passed this lyefe and yett in deede before god to whome onely all secrets of mannes hearte be perfectly open dyed as abiectes and owtecastes in sinne and impaenitencye she can not for all that any whit helpe they re aestate so miserable nor appeace Goddes wrathe towardes theyme being nowe owte of the tyme of deseruing oute of the churchies lappe effectually and finally separated from the chosen people and oute of the coÌ„pase of grace and mercye Muche lesse any priuate maÌ„nes prayer caÌ„ be any thing at al beneficial to his frend or other that dyed not in Goddes fauoure whose payne can nether be finished nor by any of these ordynary meanes one moment released or lessened Yet euery good faythfull person must imitate the diligence of Goddes churche herein that ceaseth not bothe to offer and pray for all sortes wythe in her lymittes that be heÌ„se in any likelyhood of repeÌ„tance departed who hadde rather they shulde abuÌ„de to the needelesse theÌ„ at any tyme lacke for the reliefe of suche that might wante theyme Therfore let no man withdrawe his almose charity or praiers from any of the houshoulde of faithe vpon any light praesumption yea or strong coniecture of any mannes finall continuance in sin or wickednes vpon whom in the laste spirite of breathe as God may haue mercy so mannes praiers then shall be bothe needefull and exceding beneficiall vnto him Only with conscience thow may and must cease with Goddes Churche to practise the waies of mercy vpon such as be not baptised or otherwise after theire baptisme haue by leauing this holy communion of the faithefull iudged theim selues vnworthy and made they re case vnapte by continuaunce therin to receiue any benefite ether of the Churche which of theire owne accorde they haue forsaken or of any membre thereof whervnto by faithe and loue they are not ioyned And so al haeretikes shal be voyde of this mercy and grace after theire death which did in their lyfe so ernestly abhorre the same Vpon all other where any hope may be hadd if thowe pray or procure the meanes of mercy it shal at least be to thy selfe a singulare helpe and gayne thoughe the partye for whome thowe doost it ether neede it not being allready receiued into blesse Homil. 21. in Cap. 9. Actuum or elles in perpetuall damnation of helle be helples for euer Si praeces pro mortuis facimus saith S. Chrisostom si eleemosinas damus et si ille indignus sit nobis Deus placatior erit If we pray for the deade and bestowe allmose for their sakes if he be fownd vnworthy yet God wil the rather be mercyfull to our selues And sure it is that who so euer be fownde so gracious as with much compassioÌ„ of the deceaseds misery to procure with study and care Goddes merciful pardon towardes theyme that such a one especially shall find grace and fauour at the time of neede and be meruailous apte to receaiue bene fite by others procurement ageine VVho be most apte to receiue benefite by the praiers of the lyuing For as it is certaine that no man can receiue benefite after his departure by any worke or will of the liuing sauing suche as in theire lyfe deserued the same so must it needes be that where these remedyes be needefull and profitable that yet more or lesse they shal worke vpon the party for his relyefe according to the more or lesse deuotion and deseruing in this lyfe Therfore this truth of mutuall participation of the deade withe the lyue geueth no man
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
simple aske why they be proffitable S. Chrisostō may enstruct such as list learne and correct the other that list reprehēde in these wordes In 2. Cap. ad Hebr. hom 4. Tel me saith he what al these festiuall lights in the buriall of the deceased meane what all this singing of himnes and psalmes signifiethe to what end be so many priestes and musicians called to gether to which in fine he thus answerethe doo we not all these thinges to geue thankes to God and euerlasting glorye that he hath deliuered the departed from the troubles of this mortall lyfe doo we not this to our cōforte and honoure of the departed And in the buriall of the Noble matrone Paula howe the priestes did sing howe the bisshoppes of Hierusalem and of all Palestine and Syria for the most part caried torches Hierom. Epitaph Paulae howe the religiouse bothe mē and weemē did the rites of the dirigies howe her allmose folkes shewed theire cotes to procure mercy euen as they did at dorcas departure in the actes of the apostles howe they continued theire singing and saing vij daies together at the Churche in Bethlem where she was buried S. Hierom him sellfe a true record therof bearethe witnesse in the lyke wordes as I haue recited and many moe which the feare of weereing the reader causethe me full sore against my wil to omitte They so settforth not onely the substāce of the thinge which standethe in prayer and sacrifice but allso doo proue ageinst thenimies of good ordre that the smaulest ceremonies that oure churchies of late haue vsed were not lately takē vp by our couetousnesse and superstition but with more abundance and numbre and continuance and solēnytie practised in the floure of Christes churche in diuerse principal partes of the world as at Hierusalem and Cōstantinople by the praising and approuing of the grauest fathers of our faith And now S. Augustin being of Aphrick so farre from the other in distance of place yet ronnethe ioyntly with theim in religion He purposely writing of the solemne rites of Christiane funerals in that goulden treatise De cura pro mortuis agenda De cura pro mortuis agenda thus after longe consideration of the whole cause determineth that the pompe of burial with al suche solemnyties as there vnto be in goddes churche ioyned is very seemely for that body which was the vessell of a Christian soule and an instrument or companion in well woorking whervnto it shall be also vnited in the resurrection for to receiue together the inhaeritance of the euerlasting kingdom But the lack of these where they be not arrogantly contemned or can not be had is nothing hurteful to the good nor the hauing any thinge proffitable to the wicked as the exāples of Lazarus and the riche man may well proue Therefore it is the sacrifice and prayers which properly doo helpe or relieue the departed De ciuit 1. Lib. ca. 12. .13 Curatio funeris saith he conditio sepulturae pompa exequiarum magis sunt viuorum solatia quà m subsidia mortuorum Non tamen ideo contemnenda abijcienda sunt corpora defunctorum maximeque iustorum fidelium quibus tanquā organis vasis ad omnia bona opera sanctus vsus est spiritus Curiouse prouision for the burial and the pompe of the solēne obites be rather doone for the solace of the lieue then for helpe of the deade neuerthelesse the bodies of the departed namely of faithfull folkes may not be contemned or cast furthe the which the holy Gost vsed as vessels and instruments of well working By al which thinges it may wel be noted that sum thinges haue ben vsually practised in funerals for thākes geuing to almighty God as hymnes and psalmes other sum for decent coomlynes and solace of the liuinge as the place of the buriall the lightes the ringing and such lyke althoughe euen these thinges proceding of loue and deuotion be after a sorte meritorious to the dooers and a helpe to theyme for whome they be procured and good motiōs and memories of mannes duetye For which causies those and the lyke haue bene vniformelie vsed throughe owte the whole Catholike churche from the beginnyng But the princypal thinges perteyning to the iustes of the departed be praiers and sacrifice and other such like wherby they are assuredly much proffited by release of theyr paines So saith S. Augustine in these wordes Cap. 18. de cura pro mort Non existimemus ad mortuos pro quibus curam gerimus peruenire nisi quod pro eis siue altaris siue eleemosinarum sacrificijs solemniter celebramus Let vs neuer thinke that any other thinge properly apperteineth to the reliefe of the departed sauing the solemne sacrifices of the altare almose and prayer And therfore as the said holy doctour confesseth the worthinesse of the place where man is buried of it selfe profiteth not at all The sanctes pray for the soules in purgatory and vve pray vnto sanctes for them but in respecte of the holy prayers whiche be there rather made then elles where and the patronage of holy martyrs and sanctes to whome he nothing doubteth but intercession may profitably be made for the deceased for whiche cause as it may appeare by Paulinus Cap. 4 de cura pro mort men were very desirous euer in the primitiue Church to be buried by som blessed martyrs body And so must we thinke allso of buriall by the reuerent holy sacrament that it wonderfully helpeth man not for the placeis sake allthough the deuotion of the desirer is therin commendable but bicause the lyuing may there effectually commende the departed to God in the time of the holy sacrifice and may be put in remembraunce to call vpon Christes blessed person there praesent for the soule of that man whiche with care and study laide his body ī the hope of resurrection by the soueraigne holy body that is alredy risen againe And this was the cause that oure forefathers from Christes tyme till our dayes haue had respecte and desire as occasion serued to be buried there where by ordre praiers and sacrifice were daily had and where the patronage of holy sanctes might best be procured It is a highe point of wisdom surely good reader onely to see what godly wisdom oure fathers vsed in shew of their zele faith and Christianity As it is an vntollerable arrogancy and a singulare signe of infidelity to laugh at and blaspheme those thinges wherof not the prowdest haeretike that liueth hathe any intelligēce at al Obcoecauit enim eos malitia eorum For theire owne malice hathe blinded theime But leauing the thinges not principally intended as sufficiently by vse of the Church approued let vs turne to the practise of the oblation and praiers in the dirigies of the auncient that seeinge theime bothe praie and say Masse for theire dearest frendes soules thowe may be bould to vse the same for thine That doo I
call Masse whiche they call sacrifice Bicause S. Hierō vseth it in the same sense in these wordes Super 11. cap prouer Sunt qui de leuioribus peccatis cum quibus obligati defuncti sunt post mortem possunt absolui vel poenis videlicet castigati vel suorum praecibus eleemosinis missarumque celebrationibus caet There be sum which after theire deathe may haue absolution of theire lighter offensies in the debt whereof they passed owte of this liefe ether after iust punishement for the same suffered or elles through the praiers and allmose of theire frendes with the celebration of Masses So saith S. Hierom or elles as sum thinke the reuerent Beda ether of theire graue iudgements weieth more with me then any one mans alyeue Well therfore Masse oblation or sacrifice Masse allvvaie said for the departed call it as you will all is one for oure purpose and lyke hated of heretikes howe so euer it be named it was practised with prayers for the rest of the departed throughe owte the Christian worlde S. Ambrose exhorteth other men to doo it for they re frendes he did it for his owne Writing therfor a lettre of cōforte to one Faustinus that ouer much bewailed the deathe of his sister thus with comforte he geueth counsel Ambros epist 8. l. 2 Non tam deplorandam quà m prosequendam orationibus reor nec maestificandam lachrimis tuis sed magis oblationibus animam eius Domino commendandam arbitror I suppose thy sisters case should not so much be lamented as she by thy praiers ought to be relieued Thowe must not sadden her soule by teares but by oblations commende her to oure Lorde Howe many bishoppes nowe in England of the new gise would folow this kinde of consolation by letters If the nevve bishoppes vvere like S. Ambro their teaching vvoulde not be cōtrary to his Howe many would exhorte theire frendes to gotte Masse saide or praiers for they re louers reste So many as be like good Ambrose surely woulde so doo that is neuer a one make theire accompte as neare as they can But will yow see howe he practised vpon his owne prince the Emperour Theodosius Super obit Theodosij Imperatoris Da requiem perfecto seruo tuo Theodosio requiem quam praeparasti sanctis tuis Illò conuertatur anima eius vnde descendit dilexi ideo prosequar eum vsque ad regionem viuorum nec deseram donec fletu praecibus inducam virum quô sua merita vocant in montem Domini sanctum Giue rest good Lord vnto thy good seruaunt Theodosius euen that reste whiche thow hast praepared for the holy Sanctes Let his soule ascende from whense it came I loued him and therfore I will prosecute him vnto the land of the liuing I will neuer leaue him till withe teares and praiers I bringe that man according to his deseruinge to the holy hille of Godde This man knewe his duety towardes his prince whome he loued a lieue and forsooke not being deade Super obitu Valentiniani So did he pray and offer for Gratianus and Valentinianus so did he vse the same for his owne deare brother the worthy Satyrus in these wordes muche to be noted Now Lord almightye to the doo I commende the good soule of my brother Satyrus now lately departed In oratione funebr super Satyr to the O Lord doo I make my oblation accepte I besiche the this due office of a broother and mercifully looke vpon the sacrifice of a prieste See lo this good father vsed of brotherhood praiers and bicause he was a prieste he did sacrifice in that respecte and sayde Masse for his brothers soules rest Whome in his funerall oration he setteth forthe with many singulare praises and commendations especially that he was bothe Christianed and buried in the vnity of the Romane Churche that is to saye as him selfe expoundethe it of the Catholike faithe Paulinus one off the same time and Bishop of Nola declareth him self to be of the same faith by the like practise He prayethe bitterly him selfe for a brother departed and besecheth Amandus a holy man of his acquaintaunce to ioyne withe him for the helpe of the departed soule By his wordes the paine of Purgatory is noted and the benefite of oure praiers is proued thus he saithe Epist 1. ad Amandū Imperse rogamus vt quaesi frater vnanimos fratres iuuans hanc meritis fidei tuae mercedē ac cumules vt pro eo infirmitati nostrae compatiaris orandi ab ore conspires vt misericors miserator Deus qui facit omnia in coelo in terra in mari abyssis refrigeret animam stillicidijs misericordiae suae per orationes vestras quia sicut ignis accensus ab eo ardebit vsque ad inferni nouissima ita proculdubiò etiā ros indulgentiae inferna penetrabit vt roscido pietatis eius lumine in tenebris ardentibus aestuantes refrigeremur I hartely beseke ye that as one brother helping an other you woulde increase the desertes of your holy faithe by taking compassion with me and ioyning prayers with me for the departed soule that the God of pity and compassion who woorkethe all thinges in heauen and earthe in the sea and the depthe would at the contemplation of your prayers refreshe and coole his soule with sum droppe of his mercy For as the fyre kyndled by him will burne to the bottom of hell benethe so doublesse the dewe of his grace and mercie shall passe downe to the nether partes that by the comfortable louely lighte of his piety the soules broyling in burnig darknes may be refreshed And writing allso to Delphinus Epist 3. he alludethe to the feruent heate that the riche man suffered in hell when he craued for Lazarus helpe And praiethe him to refresshe the mānes soule deceased with sum droppe of pyty and his holy prayers This man was very deare to Paulinus in his lyfe time for whome he was so carefull after his death he doubted not of his saluatiō thoughe as he saith he went owte of this worlde a debter and therfore feared him to be in great paine So certaine was the doctrine of purgatory in the primitiue churche and so profitable were the praiers counted for the deceased in Christe But if yowe will haue an examplare and a full waraūt of youre duety and deuotion with vnderstanding the vsage of the auncient Churche in suche abundance of many the like yowe shall I thinke be fully satisfied for this parte by S. Augustine Ex li. 9. Confess Ca. 11.13 vlt. in the goodly historye of his mothers deathe a blessed wooman and worthy of suche a sonne Her name was Monica wel knowne in goddes Churche and numbred emongest the sanctes This good matrone prouided especially by her testament that she might not be forgotten at the altare of God when the names of the faithfull departed were in the sacrifice remembred For
that was coÌ„mon in all Churchies as partly is and yet shall be better declared anone The which her worthy wll her sonne Augustine so allowethe that he setteth it forthe in the ninth of his confessioÌ„s to her aeternal memorie in these wordes My mother saieth he when the day of her passing hense was nowe at hande much regarded not howe her body might curiously be couered or with costly spiceis powdered nether did she counte vpoÌ„ any gorgious tumbe or sepulchre Note the vvhole History and feare not to folovv it these thinges she charged vs not will all But her whole and onely desire was that a memory might be kept for her at thy holy altare good Lorde at which she missed no day to serue the where she knewe the holy hoste was bestowed by which the bonde obligatory that was ageinst vs was cancelled Marke good reader as we go by the waie what that is which in the blessed sacrifice of thaultare is offered howe cleare a confession this man and his moother doo make of theire faithe and the Churchies belife concerning the blessed host of our daily oblation behoulde that weemen in those daies knewe by the grounde of theire constante faith that which our superintendents in theire incredulity nowe a daies can not confesse CoÌ„sider howe carefull all vertuous people were in the primityue Church bothe lerned and simple as to be present at the altare in they re lyfe time so after theire death to be remembred at the same Whose woorthy indeuours as often as I consider and often truely I doo consider theyme I can not but lament our contrary affection which can nether abyde the sacrifice the hoste nor the altare in oure daies and therfore can looke for no benefite therby after the day of oure deathe once coom vpon vs as oure fore fathers bothe looked for and oute of doubt had But leauing the peculiare consideration of suche thinges to the good and well disposed let vs go forwarde in the fathers pathes and see whether this so well lerned a clerk counted this zele of his oulde moother blinde deuotion as we brutes thinke of oure fathers holynesse now a daies For which matter we shall find The cursed ChaÌ„ hathe many children in oure daies that first eueÌ„ as she desired the sacrifice of the masse was offered for her not onely for thaccomplishent of her godly request but bicause the Church of god did that office for al that was departed in Christe as we reade in sundry placies of this maÌ„nes workes and as in the same booke of confessions he thus declareth and testifieth I leaue the Latine because the treatise growes to greater lengthe then I was aware of at the beginning yf I corrupte the meaning or intent of the writer let my aduersaries take it for an aduauntage thus he saith therfore Nether did I weepe in the tyme of the praiers wheÌ„ the sacrifice of our price was offered for her nor yet afterwarde when we weere at oure praiers lykewise the corps standing at the graue side c. Cap. 13. Lib. 9. vltimo Wherby euery reasonable man must needes acknouledge that bothe praiers and sacrifice was made for her as her meanig and godly request was before her passage she being thus therfore broght home with supplication and sacrifice solemnely Maister Grindall looke in youre grammer vvhat figure S. Augustine vsed here was not yet forgotten of her happy childe But afterwarde he thus very deuoutly maketh intercession for her quiett reste Nowe I call vpon the gratious Lorde for my deare moothers offensies geue eare vnto me for his sake that was the sallue for oure sinnes and was hanged vpon the crosse who sittethe on the right haÌ„d of God and makethe intercession for vs. I knowe she wroght mercyfully and forgaue those that did offend her and nowe good God pardoÌ„ her of her offensies which she by any meanes after her baptisme committed forgeue her mercifull god forgeue her I humbly for Christes sake pray the and entre not into iudgemeÌ„t with her but let thy mercy passe thy iustice bicause thy wordes are true and hast promised mercy to the mercifull And in the same chapter a little afterwarde he thus bothe praieth him selfe for her and ernestly inuitethe other men to do the same in these wordes Inspire my lord God inspire thy seruantes my bretherne thy children and my masters whome withe will worde and penne I serue that as many as shall reade these may remembre at thyne altare thy hand mayden Monica And her laite husband Patricius throughe whose bodies thowe broght me into this liefe and worlde Thus was that holy matrone by her good childe made partaker after her deathe of the thing which she most desired in her liefe And him selfe afterwarde in his owne see of Hippo in Aphrick had sacrifice saide for him at his departure though the day of his deathe fell at the pityfull hauocke which the Vandalles kâ—pt being Arians in those parties coÌ„maunding the christian Catholikes to be buried with owt seruice as I saide before This blessed Bishop departing owt of this liefe in the besiege of his owne Citye had notwithstanding oblation for his rest as Possidonius writing his life Possidonius in vita August and praesent at his passage dooth testifie Augustinus meÌ„bris omnibus sui corporis incolumis integro aspectu atque auditu nobis astantibus videntibus ac cum eo pariter orantibus obdormiuit in pace cuÌ„ patribus suis enutritus in bona senectute nobis corà m positis pro eius commendanda corporis depositione sacrificium deo oblatum est sepultus est Augustine saith he being sownde in his limmes nether his sight nor hearing failing him I being then praesent and in his sight and praying together with him departed this worlde in peaâ—e vnto his elders being continued till a fare age And so we being praesent the sacrifice for the commendacion of his rest was offered vnto God first and streght vpon that was he buried Thus lo all these fathers taughte thus they practised thus they liued and thus they died none was saued then but in this faithe lett no man looke to be saued in any other nowe That vve and all nations receyued this vsage of praing and sacrificing for the departed at our first conuersion to Christes faithe And that this article vvas not onely confirmed by miracle amongest the rest but seuerally by signes and vvoonders approued by it sellfe An that the Church is grovvne to suche beauty by the fructes of this faithe Cap. 10. MAny moe examples of these matters might be broght oute of S. Gregorye diuerse owte of Damascene enowe out of what writer so euer yowe lyke best such choise we haue in so good a cause wherof euery mannes workes are full But I wil passe ouer the rest that I may onely reporte one history owte of our own Church in the pure spring wherof the apostolick faith abundantly isshued downe from the
principall pastors of goddes Churche withe greate spreade of religion which sithe that time hathe bewtified our coÌ„try in al goddes giftes with the best And emongest many euident testimonies of this truethe with the practise therof both to be fownd in Gildas and in holy Beda there is a straunge and a very rare example not only for the plaine declaration of the vsage of oure Church in the first fowndation of oure faithe but for an open shewe by miracle in this liefe how God releaseth of his mercye by the holy oblation at the altare the paines of the departed in the worlde to coom It shall be comfortable to the Catholikes to consider this parte of oure beliefe to be confirmed by the miraculouse working of God as all other lightely be in placies where the faithe is first taught And that oure whole faithe which oure natioÌ„ receiued of S. Augustin the monke was so coÌ„firmed by the powre of God not onely oure owne histories doo declare but S. Gregory him sellfe affirmeth it writyng his letters to Augustin in this sense that he shoulde not arrogate any suche woonderous workes to his owne powre or vertue Beda li. 1. cap. 31. which then God wroght by him not for his owne holinesse but for the planting of Christes faithe in the nation where those signes were shewde Li. 4. hist Cap. 21. Beda therfore writeth this notable history of a miracle doone not many yeares after oure people was conuerted in the beginning of his owne daies that in a foghten field betwixte Egfride and Edeldred two princies of our land it fortuned that aâ— yonge gentleman off Egfrides armie shoulde be so greuouslye wounded that fauling downe both him selfe with owte sense and in al meÌ„nes sightes starke deade he was letten lye of the enemies and his body soghte with care to be buried of his frendes A brother of his a good priest and Abbate with diligens making searche for his body emongest many happed on one that was excedinge like him as a man may easely be deceiued in the alteration that streght falleth vpon the soules departure to the whole forme and fashion of the bodye and bestowed of his loue the duety of obsequies with soleÌ„ne memorials for the rest of him whome he tooke to be his brother deceased buriyng him in his owne monasterie and causing Masse to be done dayly for his pardoÌ„ and soules release But so it fortuned that his brother Huma for so was he caulled being not all owt dead with in foure and tweÌ„ty houres came reasonably to hiÌ„ self againe and gathering with all sum streÌ„ght rose vp washte him self and made meanes to com to sum frend or acquaintauÌ„ce where he might sallue his sores and close his wouÌ„des againe But by lacke of streÌ„gthe to make shifte and by misfortune he fel into his enemies handes and ther by the Capitaine examined of his estate he denied him self to be of name or degrie in his coontry Yet by the lykelyhoods that they gathered of his coomly demeanure and gentleman lyke taulke which he could hardly dissemble they mistruste as it was in deede that he was a man of armes and more then a commoÌ„ souldiar Therfore in hope of good gaine by his raunson they thought good after he was ful recouered for feare of his escape to lay yrons vpon him and so to make sure worke But so God wrought that no fetters coulde howld him for euery day once at a certaine houre the bandes bracke lowse with owte force and the man made free The gentlemaÌ„ maruailed at the case him selfe but his kepers and the capitaine were much more astoyned thereat and straitely examined him by what cooning or crafte he could with suche ease set him selfe at libertie and bare him in hand that he vsed characters or letters of sum sorcery and which crafte with the practise of vnlawfull artes But he answered in sadnesse that he was alltogether vnskilfull in suche thinges Mary quod he I haue a brother in my coontry that is a priest and I knowe certainely that he saithe often Masse for my soule supposing me to be departed and slaine in batayle And if I were in an other lyfe I perceiue my soule by his intercession shoulde be so lowsed owt of paines as my body is now from bondes The capitaine perceiuing so much and belyke in sum awe of religion seeinge the worke of God to be so straunge sould him to a Londoner with whome the same thinges happened in his bondes lowsing euery daie By which occasion he was licensed to go home to his frends and procure his ranson for chargeing him with diuers sortes of surest bandes none coulde sallfely howlde him And so vpon promesse of his returne or payment of his appointed price he went his wayes and afterwarde truely discharged his credet Which doone by frendship that he fownd in the same coontry afterward returned to his owne parties and to his brothers howse to whome when he hadde vttered all the history of his straunge fortune bothe of his misery and miraculous relieuing he enquired diligentlye the whole circumstance with the howre and time of his daily lowsinge and by conferring together they fownde that his bondes brake lowse especially at the very iuste time of his celebration for his soule At which times he confessed that he was otherwise in his great aduersities often released also Thus hath that holy writer allmost word for word and at th ende he addeth this Multi haec a praefato viro audientes accensi sunt in fide ac deuotione pietatis ad orandum vel eleemosinas faciendas vel ad offerendas Domino victimas sacrae oblationis pro ereptione suorum qui de saeculo migrauerant Intellexerunt enim quod Sacrificium salutare ad redemptionem valâ— ret animae corporis sempiternam Hâ—nc mihi historiam etiam hi qui ab ipsâ—â—iro in quo facta est audiere narrarunt â—nde eam qui aliquando comperi indâ—tanter historiae nostrae Ecclesiasticae iâ—rendam credidi Many hearing thus suche of the party him selfe were â—onderfully inflamed with faith aâ— zele to pray to geue almose an â—o offer sacrifice of the holy oblatioâ— for the deliuery of theire welbeloued frendes departed owte of this lâ—â—e For they â—nderstoode that the healthfull sacrâ—fice was auaileable for the redemptâ—on of both body and soule euerlastingâ—â— And this storie did they that heard of the parties owne mouthe reported vnto me Where vpon hauing so good proufe I dare be bowlde to write it in my ecclesiasticall history And thus muche saithe Beda abowte eghte hundred yeares ago when oure nation being but yonge in Christianity was fedde in the true beliefe by sundry wonderous workes of god That faith is the true faith into vvhiche oure natioÌ„ vvas first conuerted froÌ„ infidelity We must here stay alitle and ponder in oâ—â— mindes how our forefathers and people â—f our owne lande were taught in this artâ—â—â— when they were first deliuered
in hell which God forfende and yet yowe must needes so suppose for raysing the monuments of suche superstition then blotte oute theire memorie and names that haue not onely in theire lyfe mainteyned horrible abusies but allso after theire deathe haue lefte suche open steppes of superstition to all posteritye Suppose I pray yowe which yet I would be lothe shoulde coom to proufe or passe but suppose for all that that with the taking a way of this oulde faithe of praying and offering for the deade all the workes of the same faithe which isshued downe from that fountaine might shrinke with al or returne to the fownders againe bicause there is no rowme to fullfill they re willes howe many Churchies and chappelles what Collegies or hospitalles woulde oure newe no faithe bring forth Would not euery bisshoppes wyfe buylde a Churche thinke yowe or founde a College in such a necessitye lest theire husbandes should be driueÌ„ to serue in a reformed frensh barne Super Aggaeum One of these mock bishoppes complaines very soâ—e in a book of his that men be not now bent with suche zele and deuotion to praeferre goddes honour in maintenaunce of his Ministers as they were in owlde time and as CoÌ„stantinus with the like christiaÌ„ Princies in the primitiue churche were But the good man marked not wherupon this could deuotion arisethe he considerethe not that this is the fructlesse effecte of so idle a faulse faithe as his owne lordship preacheth he woulde not see that the maintenaunce of goddes honoure bothe by liefe landes and gooddes is the peculiare fructe of that charitable louing faith which the Catholikes doo professe he weyed not well that the greate grauntes of Constantinus were made to Syluester Bishop of Rome and not to the maried Bishope of Duresme He remembred not that the like holy workes of the noble kinges of oure owne coontrie were practised vpon suche as woulde professe the trueth and serue the altare and not vpon faulse pastors that were destroyers of all altars Such honorable portions were parted oute for goddes lote and not taken from the world to go to the worldely ageine Thinke you any man wer so minded to take froÌ„ his own wiefe and children ether landes or gooddes to bestow on priestes babbes or bedfellowes No no God knowethe it was separated from theim selues to the sacrifice to the priesthoodde to the honoure of goddes Church and ministerye The which thinges by your owne preaching my lordes decaide would you haue the Prince or peoples deuotion towardes yowe as is was and would be still if you wer like your praedecessors and serued the altare as they did I wisse if the owlde S. Cuthbert Wilfride and William whome they coÌ„pare in holinesse to horsies so good is their opinion of their holy auncieters had bene of the same religion that the occupiers of theire roumes nowe be all the praelates in EnglaÌ„d might haue put theire rentes in a halpeny purse Coom in ageyne coom in for Christes sake com in to the churche ageyne serue the altare and then yow be worthy to lyue of the altare folowe oure fathers and yow shall beloued as oure fathers wer confesse that religion which oure own Apostles first taught and we all haue beleued and all the workes of goddes Churche protest to be true and then yowe shall be blessed of God and honoured of men But let theime thinke on these matters theime selues I will turne ageine to my purpose allthoughe I can not go farre from my matter so longe as I am in the behouldinge of that faithe which oure first preachers broght vnto vs at our first coÌ„uersion or in any stepp of thantiquitye which we wel perceiue to be the fructe onely of that doctrine which we haue declared and an euideÌ„t testimony off so vndoubted a truethe I thinke there is no way so certaine for the contentation of a mannes selfe in this tyme of doubting and diuersitye in doctryne as in all maters to haue an eye towardes the faythe whiche we receiued when we were first conuerted And for that point I woulde wisshe that S. Bedes historye were familiare vnto all men that hathe vnderstanding of the Latine tonge and to all other if it wer possible for there shall they plainely see the first beginning the increase the continuance the practise the woorkes proceding owt of the catholike faithe feare not that is the truethe for that was the first and that was grownded by goddes worde and openly confirmed by miracule And that pointe must be considered not onely for oure owne contrye but for all others that be or hathe bene Christianed For in to the selfe same faithe were they first ingraffed allso â–ª as by the peculiare practising of euery good man towardes his frend and louer I haue alredye declared and nowe for the generall vsage of goddes Church the reader shall at large perceiue that nothing may wante to oure cause whereby any trueth or light may be had That in euery ordre or vsage of celebration of the blessed sacrament and Sacrifice through ovvte the Christian vvorlde since Christes time there hath bene a solemne supplication for the soules departed Cap. 11. THerfore let vs see howe the churche oure moother of her piety vsethe generall supplication in all seruice and solemne administration of the blessed sacrameÌ„t euen for those whole frendes haue forgotten theyme whose paines and trauell worldely meÌ„ remembre not whose obscure condicion of life or pouerty woulde not suffer theime to procure prayers by theire knowne deedes of charity or almose Those men I say that doo lacke singulare patronage of theire frendes those hathe she remembred in the rites of celebration vsed in all contries and in euery age sithens the apostles daies Which ordres of diuine seruice as they haue bene diuerse in forme of wordes so they perfectly and wholy agreed in the substance of the sacrifice in praying and offering for the deade and supplication to sanctes as thowe shalt streght waies by theire vsed ordre of wordes perceiue And as we go forward herein euer let vs beare this rule in minde Quòd legeÌ„ credendi lex statuit supplicandi in that sense speaketh S. Augustine So saith S. Augustin ofteÌ„ against the Pelagians often against haeretikes the ordre of the churches praier is euer a plaine praescription for all the faithefull what to belieue And the motherlye affection that the Churche bearethe towardes al her children departed the saide doctor thus expresseth De cura pro mort Non sunt praetermittendae supplicationes pro spiritibus mortuorum quas faciendas pro omnibus in Christiana Catholica societate defunctis etiam tacitis nominibus quorumcunque sub generali commemoratione suscepit ecclesia vt quibus ad ista desunt parentes aut filij aut quicunque cognati vel amici ab vna eis exhibeantur pia matre communi That is to say in oure tonge Prayer must not be omitted for the soules departed which the
the oblatiō of that holy host for the quick and dead both namely for certaine and generally for all departed in Christe a solemne praier and supplication Which no doubt Christ instituted at his last supper which the holy goste afterward secretly suggested to the Apostles whiche they againe faithfully deliuered to the nations conuerted by their preaching and to diuerse of theire owne disciples by whom the same was deriued downe to our daies taught in all natiōs and carefully practised of al people Whereof we haue worthy witnessies for all contries allmost For so the godly doctors Tertuliā Cypriā Augustin both taught and worshipped in Africke the same doothe Hierō and Damascene in Syria Origen and Athanasius in Egypte Denyse the auncient and Bernarde in Fraunce Chrisostome in in Thrase Basil and his bretherne in Cappadocia Ambrose and Gregory the greate in Italy Augustine oure Apostle and Bede in oure contrie of England with the rest of all nations baptized whome I named before and might doo yet a numbre what shoulde I say a numbre all that euer were cownted Catholikes since the beginning were of the same sense in that cause And to name the residew where these do not serue it were lost labour For whome they can not moue I can not tell what may perswade him in any matter Or if he dare not bestowe his credet on these mens doinges whome may he salfely trust Yff the communion and faithefull felowship of so many godly and gracious men so vniformely consentinge bothe in the teaching and practising of this matter can not sattell and quiet a mannes conscience who can appeace his disquieted vnstedfast minde and cogitation If in the construing of Goddes worde and scriptures so many of suche graue idgement of so approued wisedom of so passing learning of such earnest studyie in triall of the truethe of so vertuous a liefe of so heauenly a gifte and grace in the expounding of Goddes worde may not be salfely folowed in this oure searche whome should we folowe or to whome shoulde the simple addicte theime selues in so greate a turmoyle of learned men one sort craking so fast of scripture and the other sort when the matter commes to triall alleaging so many with so auncient and graue testimony for the true meaninge of the same to which I say is it wisdom to geue cōsent and credet yf not to suche as faithfully bothe folowe and recite the scripture withe the agreement of the worlde for the true sense thereof S. Augustine writing against Parmenianus the Donatiste much wonderethe in that cleare light of truethe and the Churchies doctrine the heretikes coulde be blinde or not see the euidence of that whiche all tbe worlde but theime selues sawe And in many placies he reakeneth the most horrible poonishment in the world Lib. 2. cap. 3. contra epistolam Parmeniani to be the caecity and blindnesse which God stricketh the stubborne mannes hearte with all in forsaking the feloweship of the Churcheis childrē But he that cōsidereth the processe of oure cause may a thowsand times more maruaile and feare Goddes heuy iudgemēt in the blinding of the disobediēt mennes heartes and sensies for sinne If they theyme selues were of their consciencyes examined what elles they would wisshe for the triall of any doubte I am sure they coulde name no one pointe nor any meanes in the worlde which our cause woulde not suffer and admitte For by what waye so euer any truethe in Goddes Churche was seuerally in the auncient times auouched against the aduersary haeretike I am sure we haue the same with the aduauntage And for this last point of prayers in the Massies of all nations it is so euident that no man can gaine saye it and so generally pactised that the vsage of praying coulde in no matter euer so clearely set owte the certaintie of oure beliefe as in this The haeretikes of oure tyme and contry be yet further vrged vvith the practise of praiers for the deceased theire contrary communion is compared vvith the oulde vsage of Celebration They are ashamed of the firste originall of theire Christian faithe they are vveery of theire ovvne seruice they are kepte in ordre by the vvisdom of the Ciuile magstrates and are forced flatly to refuse all the doctors Cap. 12. THe chiefe argument that the Churche of god vsed in oulde tyme against Pelagius thenimy of goddes grace was this that at the holy altare the Priest praied to god for to conuert heretikes and infidiles to the faithe and euell liuers wicked conuersation to vertue and honesty the which prayers had bene to no purpose if the grace of God had not borne the principall stroke in the chaunging of mānes harte But being assured of this as a groūde that the prayer of the Prieste in the whole Churchies name at the altare can not but beare singulare strenghte and truethe it is necessarily cōcluded that seeing the publike minister so praieth that we must needes beleeue that God hathe mannes hearte in his hand and may turne it to the beliefe of his worde or loue of his will as he liketh and listethe not withstanding the perfect freedom of mānes wil which by goddes grace is neuer perished but alwaied perfected And in this assured foundation of the publke praiers S. Augustine who then was the souldier of grace so triumphed against one Vitalis a Pelagiā that he ringeth him this peale Exerce contra oratio nes ecclesiae disputationes tuas quando audis sacerdotem dei ad altare exhortantem populum dei orare pro incredulis subsanna pias voces ecclesiae dic te non facere quod hortatur Epist. 107. contra Vital homo in Carthgaiensi cruditius ecclesia etiam beatissimi Cypriani librum de oratione dominica condemna Holde on felowe exercise thy contentious taulke against the vsuall praiers of goddes Churche and when thowe hearest the Priest of God at is altare exhort the people to pray for the misbeleuers scoffe at the holie wordes and make him answer thow willte not pray as he biddes the And being broght vppe in the Churche of Carthage condemne with all S. Cyprians worke vpon oure Lordes praier wherin he teacheth the same I tary nowe the longer on this point that thowe maist learne to kepe an haeretike at the bay and to fasten thy stroke so surely vpon him that which way so euer he shift he shall beare thy blowe vpō his neck and shoulders It is not for oure cause taken in hand that I nowe so muche trauell for that is longe sith made sure enoghe for all the diuels in hell or theire folowers in earthe But I would in this one example of praying for the deade geue the studious a taste of all suche waies as the truethe of all other pointes in controuersy may be bothe surely defended and so planely proued and vpholden that the aduersary shall not be able to say baff vnto any one of the leaste of all the groundes
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
dare nether acknouledge nor name whome all good men with open mouthe bouldely doo reprehend and theire owne scholares dare not defende Such a glorious maiesty this doctrine of theires beareth that pricketh vppe with pryde those that be alyue and blottethe out of honest memorie her doctours that be deade The first Author of that secte vvhich denieth prayers for the departed is noted his good cōdicions and cause of his error be opened vvhat kind of men haue bene most bent in all agies to that secte And that this haeresy is euer ioyned as a fit companion to other horrible sectes Cap. 14. BVt yet bicause they haue diffamed oure practise in praing and offering for the deade by referring it to a latter origin then the apostolike authority and tradition seeing we haue fathered oure vsage vpon suche as the aduersaries dare not blame we will helpe theime to seeke owte the fathers of they re faithles persuasion lest by the feare and bashfullnesse of theire owne scholares they be vnkindly forgotten Mary to find owte these obscure loyterers it wil be sumwhat painefull bicause as theeues doo they kepe by wayes and lightly treade not in honest mennes pathes For the finding owte of recordes for the testimony of our truethe we kepte the day light the highe waye of Goddes Churche All the knowne notable personagies in the holy Citye of God offered theyme selues bothe to witnesse and proue with vs. We droue this truethe from oure daies throughe the middest of that holy communitie whiche S. Augustine callethe the Citye of God and oure aduersaries will not saye otherwise but they were the liuely mēbres of that happy and heauenly felowship The high vvay of trueth We brought the practise of it to the holy Apostles by plaine accompte we went with the truethe of our cause to the lawe of Moyses from thense by like light to the lawe of nature But now for the other sorte we must leaue the cyty of God and the feloweship of these noble personagies of doctors Apostles Prophets and Patriarches and seeke on the lyfte hand in the other citie whiche is of Augustine named the cyty or commonwelthe as a man migh call it of the deuil in whiche body all practise of mischiefe and origin of erroure isshuing from that vnhappy heade to the corrupt and deadly limmes therof is to be fownde We shall heare of the aduersary persuasion then The by vvay of haeresy in the company of Anabaptistes of Arrians of Saduceis of Epicures where so euer the weedes of the common enemies corrupte seede growethe there shal we finde amongest breares and brembles this choking weede with all For as the true preachers the Apostles of Christe Iesu did sowe in the beginninge of the Christian church which was the springe of the worde of lyfe and truethe amongest other heauenly seedes of true doctrine that profitable practise for the reliefe of suche as were hense departed in the slepe of peace with the decent ordre which euer sithens the Catholyck churche hathe obedyently folowed euen so Math. 13. Inimicus homo superseminauit zizania the common enemy came afterwarde and ouersewe darnell and cockle ether for the vtter choking or elles for the especiall lette of that good seede which the Maister of this field by his houshoulde seruauntes had plentifully sowen before This common aduersarye as our maister him sellfe expoundeth it is the Deuil who as he in all other thinges beneficiall to mankinde is a greate stay so Christian mennes commoditye in this point he notably hindereth by his wicked suggestions and deuilishe diuise wherby he prouokethe many vnder the shewe of Goddes worde or bare name thereof for that is the lābes cote which this wyely woolfe boroweth to maske in to be vnkīd vnnatural and with owt all godly affectiō towards their departed frēdes The whiche cōtrary corrupt sede of false doctrine we right wel know came of the sayd aduersary bicause it was lōge after ouersowen Tert. de prescrip lerning further of Tertulian Id verū esse quodcūque primū id adulterinū quod posterius That to be true that was first taught and that to be faulse and forged which came latter And yet besydes that generall and moste certeine instructiō lerned Damascen helpeth vs to the trial of this peculiare case Doubting not to affirme that al such cogitatiōs as do entre into mānes head against the praiers or charitable woorkes for the departed be the deuilles enuious and subtill suggestions for the hinderaunce off oure brethern departed from the heauenly ioyes For thus he writeth in a sermon for the same purpose That oulde serpent saith he whose endeuoure is to corrupt and deface the good and acceptable woorkes of God and to lay snares for the entrapping of mennes soules who is muche perced through brotherly loue and brasteth in sunder for the enuy that he beareth towardes our faithe and finially is madded by oure naturall compassion one towardes an other as one that is the vtter renouncer of all good lawes he enspireth to som a fayned and faulse imagination cleane contrary to the holy constitutions that is to say that al good and acceptable workes before God shoulde no whit proffet the departed soules Our protestantes be inspired by Damascens iudgement Yf this writers iudgement be good as it is sure most sounde then must al our vnnaturall and vnkynd preachers haue an especiall inspiration of the deuill him selfe so often as they hinder fauoure and grace from the deade For as he reduced oure origin to the Apostles so he doubteth not to auouche the contrary persuation to be euidently moued by the oulde serpent of especiall enuie towardes mannes saluation And nowe if thowe list knowe in whome this subtill suggestion tooke first place and roote Of the author of this nevv sect after the longe vsage of the other according to the Apostles planting we shall make the for thy especial comfort partaker therof also We will not vse the aduersaries as they doo vs charging vs with later preaching or doctrine then the Apostles plāted and yet can nether tell where nor by whome it began But we shall by open euidence call the wolfe by his name Let an heretike but set owte fout and once open mouthe thoughe he doo no harme at all yet the watcheman of Israell hath him by the backe streght The dogges were neuer so doom in goddes Churche but they woulde barke at the first apparance of any straunge cattell For that the notation of his arising and name was not onely a warning to the present time to take heede to theire faithe but an admonition to all the posteritye to beware of the lyke And it was euer counted a refutation of an haeresye to the full to reduce it to a latter infamous author by the certaine recorde of the churchies historie The which kind of reason bothe emongest the lerned hathe singulare strenghte and is sensible for the people and of the aduersarie vtterly
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
shal be well vnderstande to be with owte difference practised for the liue and deade together That therby we may by good reason conclude seeing sacrifice was then offered for purgation of euery light offense that it was doone for all states of persons that were ether in this lyfe or after theire death to be perfectelie clensed from the same Although the facte of Iudas Machabeus be a playne proufe that there was a common knowne ordre of sacrifice for elles howe coulde he haue conceyued any such sacrifice neuer hearde of before howe could he lymite the valewe of procurement thereof by a certaine summe for euery soule deceased howe coulde he gather in pretence of a thinge neuer vsed before the peoples almose withe owte theire murmoure or motion therein Why would he haue sent mony to Hierusalem to procure that whiche had no example in the lawe or vse in the church was he so ignoraÌ„t that he knewe not theire ordre herein or so vnwise to haue sent his monie for nothing S. Augustine Answering an haeretike Lib. 2. de Orig. Animae Cap. 11. that by thauthoritye of the facte of Iudas woulde haue prooued that by sacrifice men might be saued thoughe they died vnbaptized or in deadly sinne saithe vnto him that he is not hable to prooue that Iudas or any other in the lawe offered for his frend or any man elles being vncircuncised no more then the Church nowe practisethe for any man not baptised Wherby he plainely confessethe that the lawe had a sacrifice for the deade which beyng vrged by that heretike he might haue denied withe good helpe of his cause and answer to the aduersary but that the contrary case was so cleare not onely by that booke which he tooke for Canonicall scripture as before is proued but also by the fulle consent of all the Churche of God which bothe by plaine practise and most graue ordinaunce had from Christes time set forthe and approued the vndoubted truethe therof The conclusion of the vnhole booke vvith an admonition to the reader But here will I nowe make an ende desiring thee gentle reader with suche indifferency to weighe the dooing and dealing of bothe parties as the importaunce of the cause the loue of trueth the necessary care of thyn oweÌ„ saluation and thy duety towardes God and his Churche requireth There is none of al those pointes which the vnfaithful coÌ„tention of our miserable age hath made doubtefull in which thow maiste better beholde howe vprighte the waies of truethe and vertue be and howe pernicious double and deceitfull the dealing of haeresy is The one is vpholden by the euideÌ„t testimony of holy scripture the other mainteyneth her trayne by bowlde deniall of scriptures the one seketh with humility the mening at their mouthes whom God hathe vndoubtedly blessed with the gifte of vnderstanding and interpretatioÌ„ the other by singulare pride fowndethe her vnfaithfulnesse vpon the phantasies of lighte and lewde persons that are pufte too and fro with euery blaste of doctrine The one resteth vpon the practise of al nations the vsage of all agies and the holy woorkes both of God and maÌ„ thother holdethe wholy by contempte of oure elders flatery of the present daies and vphappy waaste of all woorkes of vertue religion and deuotion th one foloweth the gouernours and appointed pastours of oure soules whose names be blessed in heauen and earthe thother ioyneth to suche as for other horrible haeresies and wicked lyfe are condemned bothe a lyue and deade of the vertuous and can not for shame be named of theire owne scholars The one hath the warraunt of Goddes who le Church the other standeth on curse and excommunication by the grauest authority that euer was vnder God in earthe To be shorte trueth is the Churchis dearlinge haeresy must haue her mainteinauÌ„ce abrode This one holy Catholike and Apostolike Churche is it wherunto we owe all duety and obedience both by Goddes commaundement and by the bonde of oure first faith and profession There is no force of argument no probability of reason no subtelty of wit no depe compase of worldely wisdom no eloquence of man nor Angell nor any other motion that can be wrought in the world that shoulde make a man doubte of any article approued by her authority And if thow yet feare to geue ouer thy whole sense and thyne owne sellfe to so carefull a moother in whom thow wast begotten in thy better birthe compare oure Churche with theires compare her authority and theres her maiesty and theires Oures is that Church that hath borne downe hethen Princies that hathe destroyed Idolatrie that hath coÌ„uerted all nations to Christes faith that hath waded in bloude that hath liued in welth that hath bene assalted by hel by euil lyfe by haeresy and yet she staÌ„deth Take a way all this compare her constancy in doctrine with theire inconstant mutability compare the noble army of Martyrs the holy company of CoÌ„fessours the glorious trayne of so many blessed wise and learned Doctoures of many thowsand saintes that euer accompany her maiesty compare I say all these with the raskall soul diars of the contrary campe Vbicunquâ— fuerit corpus Mat. 24. illic coÌ„gregabuntur aquila I warraunt the gentle reader feare nothing for wher so euer so honorable a personage is there is the kingly company of egles Beholde her grace of miracles her workes and her wonders her authority in discipline her wisdom in gouerment her acquability in al estates and I am sure thow shallt confesse Quod dominus est in loco isto Gene. 28. ego nesciebaÌ„ Our Lord suerly is in this place and I was not aware therof For Christes loue if thowe hast folowed or yet haue any phantasy to the seuered company grope with owte flatery of thy sellfe the depthe of thyne owne conscience feele whether God hath not suffered the to faule for som sin Coom into this Church and at the same time thowe shalt be healed to thy aeternal reioysing Touche once the hemme of Christes garment adore his foutstoole cleaue vnto the alltare and if thowe â—nde not comfort of conscience ease â—f harte and light of trueth neuer creâ—et me more Proue once what is In â—orto concluso fonte signato in the garâ—en enclosed and the wellspring so suâ—ely sealed vp Cantic 4. Ioyne withe the sanctes â—n heaueÌ„ with the soules in Purgatory with the fathers of thy faithe in earthe with al holy meÌ„ both alyue and deade And thow shalt thinke thy self all ready in heauen to match with that happy and blessed felowship owte of whiche there is nether light lyfe nor any hope of saluation Merueile not that the maisters of dissension will not returne whome throughe pride of harte disobedience to Goddes Church and willfull withstanding the knowne trueth by the heuy hande of Goddes vnsercheable iudgement we see to be stricken withe blindnesse of minde and exceding darkenesse of vnderstandinge Learne to feare God betyme
that haste before thyne eyes in these forsakers an image and a perfect platte of damnable desperation Mightily hathe God executed this sentēce of iudgemēt vpon al sortes of mē that hath withstand the trueth The Iewes feeling it till this day the folowers of Mahomet the Arians and all other haeretikes that haue forsaken the felowship of the faithfull The lamē table case of haeretikes and haue left the fowntaine of lyfe cowld neuer be reduced to the truethe coulde neuer see they re owne misery bicause God hath giuen theime ouer for their withstanding And let not the forsakers wōder that I shoulde compare theire case to the misery of the Iewes August in psal 30 seeing S. Augustine confesseth that all haeretikes be much more blinded then they bicause the Prophets speake more plainely of the Churche which properly all haeretikes doo impugne then they doo of Christe him self whome the prowde Iewes doo contemne And therefore let vs that be Catholikes blesse Goddes name for euer that he hath not taken his mercye from vs that he hathe not dealte with vs according to oure sinnes We haue offended surely and haue deserued this plage our Priestes haue offended our Princies haue offended and oure People haue offended yet for his own name sake he hath loked vpon vs and hathe kept vs withe in the howsehould of saluation Glory and honoure be to his holy name for euer more Amen FINIS Quoniam Liber iste Anglico Idiomate conscriptus est lectus ab Anglis Sacrae Theologiae peritis mihi optimè notis qui eum per omnia Catholicum nationi Anglicae perutilem attestantur iudico expedire vt admissus imprimatur Itae testor Cunnerus Petri de Browershauen Pastor Sancti Petri Louà niensis indignus 8. Martij an 1564. Stilo Brabantiae THE ARGVMENTES of euery Chapiter of bothe the Bookes Of the first Booke THe Praeface where in be noted two sortes of haeretikes th one pretending vertue thother openly professing vice And that oure time is more troubled by this second sort VVith a briefe note of the Authors principall intent in this Treatise praef argu fol. 9. Cap. 1 That often after oure sinnes be forgiuen by the sacrament of poenaunce there remaineth summe due of temporall pounishment for the satisfying of goddes iustice and som recompense of the offensies past fol. 12. Cap. 2 The double and doubtefull shiftes of our aduersaries pressed by this conclusion are remoued and it is proued agaynst one sort that these foresayde skourgies were in dede pounishments for sinnes remitted And against thother secte that this trāsitory paine hath often endured in the nexte liefe fo 29. Cap. 3 That the practise of Christes churche in the courte of binding and lousing mannes sinnes dothe lieuely sett fourthe the ordre of Goddes iustice in the nexte liefe and prooue Purgatory fol. 39. Cap. 4 That the manyfoulde workes and fructes of poenaunce whiche all godly men haue charged theime selues withe all for theire own sinnes remitted were in respect of Purgatory paines and forthe auoyding of goddes iudgement tēporall as well as aeternall in the nexte lyfe fol. 44. Cap. 5 A briefe ioyning in reason and argument vpon the proued groundes withe the aduersaries for the declaration and proufe of Purgatory fol. 53. Cap. 6 That Purgatory paines doothe not onely serue Goddes iustice for the poonishement of sinne but also cleanse and qualify the soule of man defiled for the more seemely entraunce into the holy placies with conference of certaine textes of scripture for that purpose fol. 56. Cap. 7 That there is a particulare iudgement and priuate accompte to be made at euery mannes departure of his seuerall actes and dedes with certaine of the fathers minds touching the textes of scripture alleaged before fol. 64. Cap. 8 Origen is alleaged for oure cause vpon whose errour in a matter sumwhat apperteyninge to oure pupose S. Augustines iudgement is more largely soght and there with it is declared by testimony of diuerse holy authors what sinnes be chefely purged in that temporall fyre fol. 73. Cap. 9 A forther declaration of this pointe for the better vnderstanding of the doctoures wordes Wherein it is opened howe Purgatory is ordeined for mortal sinnes and howe for smauler offenses who are like to feele that grefe and who not at all fol 82. Cap. 10 A place alleaged for Purgatory owte of S. Matthewe withe certeine of the Auncient fathers iudgements vpon the same fol. 88. Cap. 11 An answer to certaine obiections of the aduersaries moued vpon the diuersity of meanings which they see geuen in the fathers writinges of the scriptures before alleaged for Purgatory and that this doctrine of the Churche standethe not againste the sufficiency off Christes Passion fol. 98. Cap. 12 An euident and most certaine demonstration of the truethe of Purgatory and the greuousnesse thereof vttered by the praiers and wordes of the holy doctoures and by sum extraordinary workes of God beside fo 105. Cap. 13 Of the nature and condicion of Purgatory fire the difference of theire state that be in it from the damned in hell with the conclusion of this Booke folio 117. An end of the Argumentes of the first Booke ARGVMENTA CAPIT LIBRI II. TThe preface of this booke wherein the matter of the treatise and the ordre of the Authors poceeding be briefely opened fol. 23. Cap. 1 That there be certaine sinnes whiche may be forgeuen in the nexte lyfe and that the deserued poonishement for the same may be eased or vtterly released before the extreme sentence be to the vtmost executed fol. 127. Cap. That the faithful soules in Purgatory being novve past the state of deseruing and not in case to help theime selues may yet receiue benefite by the woorkes of the lyuing to whome they be perfectly knitte as felowe membres of one body folio 132. Cap. 3 What the Churche of God hathe euer principally practised for the soules departed by the warraunt of holy scripture with the defense of the Machabees holy history against the heretikes of oure time folio 137. Cap. 4 That the funeralles of the Patriarches bothe in the lawe of nature and Moyses and Christe had practise in theime for the reliefe of the soules departed folio 146. Cap. 5 Man may be relieued after his departure ether by the almose whiche he gaue in his lyfe time or by that which is prouided by his testament to be geuen after his death or elles by that almose whiche other men doo bestowe for his soules sake of theire own gooddes fol. 158. Cap. 6 Of certaine offeringes or publike almose presented to God for the deceased in the time of the holy sacrifice at mennes burialles and other customable daies of theire memories and of the sundry mindes kepte in the primitiue Churche for the departed fol. 169. Cap. 7 That the benefite of praier and allmose apperteineth not to suche as dye in mortall sinne though in the doubtefull case of mannes beeing the Church vseth to pray for all departed in Christes faithe fol. 177. Cap. 8 What that holy sacrifice is whiche was euer counted so beneficiall to the liue and deade The punishment of oure sinnes by the heuy losse thereof The greate hatered whiche the diuell and all his side hath euer borne towardes Christes aeternall priesthood and the sacrifice of the Churche And that by the saide sacrifice of the Masse the soules departed are especially relieued folio 187. Cap. 9 That the practise of any pointe in religion maketh the moste open shewe of the fathers faithe And that all holy men haue in plaine wordes and moste godly praiers vttered their beliefe in our matter fol. 195. Cap. 10 That we and all nations receiued this vsage of praing and sacrificing for the departed at our first conuersion to Christes faith And that this article was not onely confirmed by miracle amongest the rest but seuerally by signes and woonders approued by it selfe An that the Churche is growne to such beauty by the fructe of this faith fol. 210. Cap. 11 That in euery ordre or vsage of celebration of the blessed Sacrament and Sacrifice through owte the Christian worlde since Christes time there hath bene a solemne supplication for the soules departed fol. 220. Cap. 12 The haeretikes of oure time and contry be yet further vrged withe the practise of prayiers for the deceased theire conrary communion is compared with the owlde vsage of Celebration They are ashamed of the firste originall off theire Christian faithe they are weery of theire owne seruice they are kepte in ordre by the wisdome of the Ciuile magistrates and are forced to refuse all the Doctors fol. 230. Cap. 13 That the praying for the dead was appointed to be had in the holy sacrifice by the Apostles commaundement and praescription And that our doctors by the maiesty of their name beare downe oure light aduersaries fol. 242. Cap. 14 The first Author of that secte whiche denieth prayers for the departed is noted his good condicions and cause of his error be opened what kind of men haue bene most bent in all agies to that secte And that this haeresy is euer ioyned as a fit companion to other horrible sectes fol. 257. Cap. 15 Their falshood is condemned and the Catholike truethe approued by the authority of holy Councelles Their pride in cōtemning and the Catholikes humility in obediēt receiuing the same And a sleight wherby the heretikes deceiue the people is detected f. 267 Cap. 16 An answer to suche arguments as the haeretikes doo frame of the holy scriptures not well vnderstanded against the practise of Goddes Churche in praying for the deade or the doctrine of Purgatory fol. 274. Cap. 17 An answer to theire negatiue argument with the conclusion of the Booke fol. 281. FINIS