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
were no respecte of the dredfull day in th end off oure lyefe nor any paine forther due for sinnes remitted in the next worlde then were it cruell arrogancy in theministers to charge men withe poenaunce needlesse to the offender and foly to the sufferer But god forbed any shulde be so malipert or misbeleuing as to miscredet the dooings and doctrine of the Catholike Church whiche by thauthoritye she hathe to bynde sinnes and the protection of the holy goste hathe vsed this rodde of correction to the proffite of so many and hurte of none euer sence oure maisters deathe and departure That the many foulde vvorkes and fructes of paenaunce vvhiche al godly men haue charged theyme selues vvithe all for theire ovvne sinnes remitted vvere in respecte off Purgatory paines and for the auoyding off goddes iudgement tempotall as vvel as aeternall in the next lyfe Cap. 4. THere be of the Epicures of our time that seeing the vsuall practise of paenaunce not onely by the Churcheis praescription but also by mannes oune voluntary acceptation openly to tend towardes the truth and proufe of Purgatory Melanch haue bouldely improued not withstanding the expresse counsell of the Apostle where he willeth vs to iudge oure selues all chastisement of our bodies as vnnaturall torments to the iniury of oure owne person and the excellencye of oure nature Ageinst these corruptors of Christen condicions and vertuous liefe thoughe the examples of all faithfull woorshippers of God sence the worlde began doo clearely stand yet the notable history of the Prophet Dauids repaire after his heuy faule bicause it hathe an especial warraunt of his pardon a plane processe in poenaunce a goodly platte of due handelinge the sores off oure sinnes after they be remitted and conteineth a manifest feare of Purgatory shall best serue oure turne This Prophet then thoughe he was assured of his pardon and afterwarde as I saide before by Goddes owne hād poonished yet crieth oute withe abundant teares Amplius laua me ab iniquitate mea a peccatis meis munda me Psal 50. More and more washe me from my iniquity Cap. 4. Apol. Dauid and of my sinnes pourge me cleane Dauid offended saith S. Ambrose as kinges commonly do but he did poenaunce he wept he groned as kinges lightly doo not he confessed his fault he asked mercy and throwing him self vppon the harde grounde bewailed his misery fasted praide and so protested his sorowe that he laft the testimony of his confession to all the worlde to come What moued this blessed man by Goddes oune mouthe pardoned of his sinnes so to torment him selfe That happy awe and deape feare of Goddes iudgemēt in the next world whiche the cursed security of this swheete poysened doctrine of oure dayes hathe nowe taken awaie euen that necessary feare of the thinges that might faule vnto him in the next liefe caused this holy prince and prophet so to vexe and molest him selfe It was hel it was Purgatory that this poenitent did behoulde ether of whiche he knewe his sinnes did well deserue S. Augustine shall beare me witnesse in wordes worthy of all memory Yea the prophets owne wordes vttered in a bitter praier and a psalme full of sorowe shall beare me witnesse thus saith S. Augustine In psa 37. Haec iste grauiora formidans excepta vita ista in cuius malis plangit gemit rogat dicit Domine ne in furore tuo arguas me neque in ira tua corripias me Non sum inter illos quibus dicturus es ite in ignem aeternum qui praeparatus est diabolo angelis eius Neque in ira tua emendes me vt in hac vita me purges talem me reddas cui emendatorio igne opus non sit This man besides the miseries of this liefe in whiche he was when he thus houleth and wepeth forther makethe sute and saithe O Lorde rebuke me not in thy furie let me not be one of theime to whome thou shalt saye awaie from me in to fier perpetuall whiche is prouided for the deuill and his aungells Nether yet correct me in thy wrathe but so purge me in my liefe time and wholy frame me that at lenght I may haue do neade of the Amending fier So farre speaketh this doctour By whome we may learne that Dauid after sharpe poonishement taken first at Goddes hand and then in the middest of many miseries of this mortall liefe did yet before hande behoulde the horrible iudgements in the next worlde th one for the damned soules and spirits thother for the amendment of such as God loued and shall be saued in the earneste memoriall of whiche assured paines and for the auoiding thereoff he so afflicted him selfe as is before sayde His hearte was in heuinesse his soul in sorowe his fleshe in feare and in his bones there was no rest before the face of his sinnes Thinke you here a protestant preacher withe a mery mouthe in Nathans steade coulde haue driuen him from this course of poenaunce dissuaded him from the feare of purgatory eased him with onely faith and sett him in securitye and perfect freedom from his offenses past Ecclesi 22. No no Musica in luctu importuna narratio Mirthe in mourning is euer out of season Flagella doctrina in omni tempore sapientia But roddes and discipline be allwaies wisedom These delicate teachers had neuer roume but where sinne bare greate rule And it is no small licklyhod of goddes exceding wrathe towardes vs in these daies that such soft phisitiōs please vs in so daungerous diseases It was not the doctrine of this time that healed Nabuchodonosor but this was his plaister Daniel 4. Peccata tua eleemosynis redime iniquitates tuas misericordijs pauperum Redime thy sinnes by almose and thy iniquities by mercy towardes the poore It was exceding fasting and many sorouwfull sobbes that bare of Goddes hande from the Niniuites It was the paiynefull workes of poenaunce that Iohn the Baptist first preached This was Paules rule that if we woulde poonishe or iudge our selues then woulde not God iudge vs. In to whose handes it is a heuy case to faule 1. Cor. 11. Haeb. 10. Horrendum est saithe he incidere in manus Dei viuentis For he shall call to accompt and reakoning as S. Bernarde supposeth euen the very actes of the iuste In cant 55 ser if thei be not well and throughly iudged and corrected to his handes The vndoubted knowledge of whiche straite accompte moued oure forefathers to require suche earnest afflictions of the people for satisfiyng for their sinnes And here gentle reader geue me leaue though I be the longer to geue the a little taste of the oulde doctours dealinges in the sinners case ▪ that thowe maist compare oure late handeling of these matters with their dooinges and so learne to lothe these light marchauntes that in so greuous plages deale so tenderly with oure sores And yet I intend not so to
roue but that the very course of oure taulke well noted shall be the necessary inducing of that truth whiche we nowe defende concerning purgatory Especially if it be considered that in all praescription of poenaunce by the antiquitye the paine of satisfiyng was euer limited by the variety of the offense And then that the very cause of all payne enioyned was for the auoyding of Goddes iudgement in the liefe to coom First auncient Origen writeth thus Homil. 3. in lib. Iud. Behoulde our mercifull Lorde ioyning allwaies clemency with seueritye and weying tbe iust meane of our poonishement in mercifull and rightuous balanse He geueth not the offenders ouer for euer therefore comsider how longe thowe haste straied and coÌ„tynued in sinne so longe abase and humble thy selfe before God and so satisfie him in Confession of poenaunce For if thowe amend the matter and take poonishement of thy selfe then God is pitifull and will remoue his reuengement from him that by poenaunce praeuentented his iudgement Thus we see this father so to measure the paine and poonishement of sinners that he maketh his principall respect the auoyding off the sharpe senrence to coom S. Cyprian the blessed martyr noteth certeyne conuersies in his dayes who thought they had much wroÌ„ge to be further burdened with poenauÌ„ce for theire faule more then the returne to God ageyne he toucheth the maners of oure time very nere his wordes sounding thus Sermon de Lapsis Before they re sinnes fully purged before the confession of theire faulte made before theire consciencies by the prieste and sacrifice be cleansed before the ire and indignation of God be pacified and past they thinke al is wel and make boste therof But he enstructeth theime in the same place better as folowethe Confesse your selues brethern whilest ye are in this lyefe and whilest the remission and satisfaction by the preestes apoyntement is acceptable Let vs turne vnto God with all our heartes expressing the poenaunce for oure sinnes by singulare greefe and sorowe let vs cal for mercy let vs prostrate our selues before God let oure heuinesse of hart satisfie him let vs with fasting weeping and houlyng appeace his wrath whom for that he is our louing father we acknowledge to be merciful and yet bicause he beareth the maiesty of a iudge he is for iustice muche to be feared To a deape and a greuous wounde a longe and sharpe sauluing must be accepted Exceding ernestly thou must pray thow muste passe ouer the remnaunt of thy tyme with lamentable complaintes thow must for thy softe bedde take harde earthe and asshies and tomble thy self in sackcloth for the losse of Christes vesture refuse all apparell after the receite of the deuilles foode chuese earnest fasting and by diligent applijng thy sellfe to good woorkes and almose deedes purge thy sinne and delyuer thy soule from deathe So dooth S. Augustine correct the errour of suche Cap. 3. 4. de poenitantiae medicina as thinke the chaunge of lyfe withe oute al cogitation or care off theire offenses past to be sufficient for mannes perfect repaire and reconcileation to oure lord ageyne It is not sufficient saith he to amende oure maners and turne back from our misdedes vnlesse we satisfie before God for theyme whiche we haue allredy committed by dolour of paenaunce by humble sighes and grones and by the sacrifice of a contrite harte woorking with allmose dedes And in this sense ageyne he vttereth this comfortable ruele Sed neque de ipsis criminibus quamlibet magnis remittendis in ecclesia Euch. 65. dei desperanda est misericordia agentibus poenitentiaÌ„ secunduÌ„ moduÌ„ sui cuiusque peccati But we may not despaire off Goddes mercy for the remission of sinnes in the Churche be they neuer so greuous I meane to all suche as will doo poenaunce according to the quantity of theire faulte So S. Ambrose writing to a religious womaÌ„ that had broken her vowe of chastity whiche in those dayes was reckoned one of the most deadly and greuous crimes that coulde be warnethe her thus Grandi plagae alta prolixa opus est medicina grande scelus grandem necessariam habet satisfactionem A greuous hourt must haue a deape and long sauluing a henous offense requireth maruelous muche satisfaction Yea and as I take his wordes This sinne is better boulstred novv a daies he planely admonisheth her that she shall haue muche a dooe to satisfy fullie for her sinne duering her liefe and therfore he semeth to will her not to looke for full remedy and release before she feele Goddes iudgement Whiche he meaneth not by the generall day but the particulare accompt whiche foloweth streght vpon mannes death But that I deceyue no man wiettingly I wil report his owne wordes Cap. 8. ad virg laps Inhere poenitentiae vsque ad extremum vitae nec tibi praesumas ab humano die posse veniaÌ„ dari quia decipit te qui hoc tibi polliceri voluerit quae â—nim proprie in dominum peccasti ob illo solo â—n die iudicij conuenit expectare remedium Continue in poenaunce to the last day thow hast to lieue and praesume not ouer bouldely of pardon to be obteyned in mannes day for who so euer promiseth the so he deceyueth the for thou that hast offended directly ageinst God him sellfe must at Goddes hande onely in the day of iudgemeÌ„t trust of mercy Yf he meane by the last Iudgement then thauthor supposethe that suche horrible incest shall be poonished tyll the day of the generall resurrection in purgatory De ciuitate dei cap. 1â— lib. 21. for after that day as Augustine affirmethe there shall be no more any of the elect in payne He meaneth then surely nothing elles but that ther can be no poenaunce answerable fully in this lyefe to so greuous a cryme and that the Churche ordinarely pardoneth not the sinnes whiche be not by sum proportion of payne and poonishmen recompensed And this is ordinary thoughe by the supreame powr giuen to Goddes ministers for the gouernement of the church the offender may in this case or the lyke iff his competent dolour of hearte and zele so require wholy be acquieted through the merits of Christes death and the happy felouship of fanctes in the communion of the common body where the lacke of one membre is abundantly supplyed by the residewe Mary it is a hard matter to be so qualifyed that a man may not be vnworthy of so singular a grace and vnaestimable benefit Therfore this praerogatiue perteining not to very many excepted for the residue that by the ordinary Sacrament be raised vp from theire fawle euery one must endeuoure to doo poenaunce more or lesse according to the quantity and circumstancyes of the crime committed so S. Augustine saide before so doothe S. Ambrose meane nowe geuing this woman warning that her fault was so horrible that the paenaunce doone in this lyefe coulde not properly and exactly make
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
be once thus freely wyped awaye in oure first regeneration there is no charge of pounishement or paenaunce for farther release of the same But nowe a man that is so freely discharged of all euill liefe and sinne committed before he came in to the familye yff he faule in to relapse and defile the temple of god Note then as goddes mercy allwayes passethe mannes malice euen in this case also he hathe ordeyned meanes to repayre mannes faule ageyne That is by the Sacrament of paenaunce which therfore S. HieroÌ„ termethe the second table In cap. 3. Isai or refuge after ship wracke as a meanes that may bringe man to the porte of saluation though lightely not with oute present dammage and daungeour In which blessed sacrament though goddes grace haue mighty force for mannes recouery and workethe abundantly bothe remission of sinnes and the discharge of aeternall poonishement due by iuste iudgement to the offender yet Christe him selfe the author of this Sacrament as the rest ment not to communicate suche efficacye or force to this The force of Christes death is not so largely applyed vnto vs in the sacrament off pâ—â—â—unce as in Baptisme as to baptisme for the vtter acquieting of all payne by sinfull life deserued For as in Baptisme where maÌ„ is perfectly renued it was semely to set thoffender at his first entrauÌ„ce on cleare grounde and make him free for al thinges done a brode so it excedingly setteth forth goddes iustice and nothing imparethe his mercy to vse as in all common wellthes by nature and goddes prescription is practised withe grace discipline withe iustice clemencye withe fauoure correction and with loue due chastisement of suche sinnes as haue by the how should children bene committed Nowe therefore if after thy free admission to this family of Christ thou doo greuously offende remission maye then be had ageyne but not commonly with owte sharpe discipline seeing the father of this oure holy houshowld poonisheth where he louethe Ad Hab. 12. and chastisethe euery childe whome he receiueth Whose iustice in pounishement of sinne not onely the wicked but also the good must muche feare Whereof S. Augustine warneth vs thus Deus saithe he nec iusto parcit nec iniusto Lib tra FauscuÌ„ cap. 20. illum stagellando vt filium istum puniendo vt impium God sparethe nether the iuste nor vniust chastising th one as his childe pounishing the other as a wicked person A childe then of this houshowlde contynuing in fauoure though he can not euerlastingly perishe withe the impoenitent sinners yet he muste being not by som especiall praerogatiue pardoned beare the rodde of his fathers discipline And gladly say with the prophet In flagella paratus sum Psal 37. I am redy for the roddes And what so euer these wantons that are ronne owte of this howse for theire owne ease or other mennes flattery shall fourge let vs continue in perpetuall cogitation of oure sinnes forgeuen and by all meanes possible recompense oure negligencyes paste Let vs not thinke but God hathe sumwhat to say to vs euen for oure offensyes pardoned being thus warned by his owne mouthe Sed habeo aduersum te pauca Apo. â— 2 quòd charitatem tuam primam reliquisti Memor esto itaque vnde excideris age poenitentiam prima opera fac But somwhat I haue ageynst the bicause thowe arte faullen from thy first loue Remembre therfore from whense thowe felle doo paenaunce and beginne thy former woorkes agayne And the consideration of this diuersity betwixte remission had by baptisme and after relapse by the sacrament of paenaunce moued Damascen to call this second remedy Deorth fide lib. 4. cap. 9. Baptismum vere laboriosum quod per paenitentiam lachrimas perficitur A kynd of Baptisme full of trauell by paenaunce and teares to be wroght In whiche God so pardone-the sinnes that bothe the offense it self and the euerlasting payne due for the same being wholy by Christes deathe and merites wieped away there may yet remayne the debt of temporall poonishment on oure parte to be discharged as well for som satisfaction of goddes iustice ageynst the aeternall ordre wherof we vnworthely offended 〈…〉 Cap. 〈…〉 as for to answer the Churche of her right as S. Austine saithe in whiche onely all sinnes be forgeuen Mary when occasion of satisfiyng for oure offensyes in this lyefe is neglected or lacke of tyme by reason off longe continuance and laite repentaunce fuffereth not due recompense in oure lyefe whiche is the tyme of mercye then certes the hande of God shall be muche more heuy and the poonishment more greuous And this is withe oute doubte to be looked for that the debt due for sinne muste ether here by payne or pardon be discharged or elles to oure greater greife after oure departure required And this to be the graue doctryne and constant faithe of the fathers I must first declare bothe for that it shall firmely establishe oure whole mater and clearely open the case of controuersy betwixt vs and the forsaken company Who woulde so gladly lyeue at ease in they re onely faithe that they list nether satisfye for theire sinnes nor procure goddes mercy by wel workyng In this case then let vs seeke the ordre of goddes iustice by the diligent consideration of som notable personagies of whome we may haue by the plaine scripture euident testimony bothe of the remission of theire sinnes and they re paenaunce and pounishment after they were reconciled ageyne AdaÌ„ that first did faule and vvas first pardoned did yet abide the skourge for his sinnes Oure first father Adam in whome we may behoulde almost the whole course of goddes iudgemeÌ„t and throughe whome bothe sinne and all pounishment due for sinne entred in to the worlde I thinke he had the first benefite by Christes deathe for the remission of his disobedience or at the leaste bicause I woulde not auouche an vncerteyne thinge this I am shure that by Christe he was raysed vp to goddes fauoure ageyne Of whome we fynde it thus written in in the booke of wisdom Cap. 10. Haec illum qui primus formatus est pater orbis terrarum cum solus esset creatus custodiuit eduxit illum a delicto suo This saithe he meaning by Christ vnder the name of wisdom salfely praeserued him that was first formed off God the father of the worlde when he was created all a lone and raysed him oute of his sinne ageyne The whiche disobedience withe what other sinne so euer was therunto in him ioyned thoughe it was thus clearly pardoned yet the poonishment therof bothe he felte longe after in his owne person and it lyethe vpon his posterity till this day For whiche sinne he him selfe begane to doo paenaunce as Irenaeus saithe euen in paradise Li. 3. c. 33 and then God practised iudgement vpon him as Augustine noteth first by his disenhaeretaunce then by paynefull traâ—ell
these be the right obittes these shall be commodious to the lyuing and proffitable to the deceased Againe in another place he arguethe that this vnordinate mourning can not stand with the stedfast beleefe of resurrection of the departed which the praiers of Goddes Churche and the rites of Christian dirigies doo plainely protest Homil. 32 in Cap. 9. Math. and proue these be his wordes Cur post mortē tuorū pauperes cōuocas cur presbyteros vt pro eis velint orare obsecras non ignoro te responsurum vt defunctus requiem adipiscatur vt propitium iudicem inueniat his ergo de rebus flendum atque vlulandum arbitraris Non vides quam maximè ipsi repugnas In his tyme the priestes vvere desired to pray for mennes soules Why doost thowe gather the poore people to coom to thy frendes buriall Why desirest thow the priestes to pray for theire soules Thy answher I am shure will be that thowe doost these thinges to prouide for his rest and to obteyne mercy and fauour at his iudgies handes Wel then go too what cause hast thowe to mourne or be waile his case doost thow not perceiue that thowe arte contrary to thy selfe in thy owne facte nowe all studiouse men may see what force the charity and allmose of faithfull people euer had especially towardes the dead howe litle weeping auaylethe howe vnlikly it is that the prescribed daies of the oulde funeralles in the lawe of nature or afterward were spent in mourning with owte woordes or workes for the departed but namely howe this holy fathers sentēce and minde fully setteth fourth the meaning of Tobies praecept for setting his breade and drinke vpon the sepulchres to be nothinge elles but a calling together of the poore people and feeding theime for the benefite of the person departed that not onely they by earnest praier but he by charitable workes might together obteine reste and mercy for his soule And here the simple sorte and suche as be ignoraunt off the force of almose or oure fathers practise for theire yeares being brought vppe in this sinful age whē vertue is defaced A greate decay of vertue in oure tyme and the workes of Christianitye scarse to be seene in a whole country and where they be muche merueled at as thinges rare or contemned as vnproffitable or of the wicked condēned vtterly as superstitious and vngodly suche good younge mē must looke backe a greate waye with me to lerne theire dueties of the blessed times paste that were wholy free from the contagion off this pestilent waste in religion euen to those daies that our aduersaries confesse to haue bene holy and vndefiled Man may be relieued after his departure ether by the almose vvhiche he gaue in his lyfe time or by that vvhich is prouided by his testament to be geuen after his deathe or elles by that almose vvhiche other men doo bestovve for his soules sake of theire ovvne gooddes Cap. 5. ANd we fiend the workes of mercy and charitie to helpe the soule of man in this life towardes remissiō of his sinnes or elles in the next worlde for release of paine due vnto the same sinnes Al which may be doone two waies firste by thyne owne handes or appointment liuing in this worlde Lucae 11. 16. Dan. 4. Ec. 3. Iob. 12. which is the best perfecteste and surest meanes that may be for that pourgeth sinnes procurethe mercy maketh frendes in the day of dreade cleansethe beforehand staithe the soule from deathe and lifteth it vppe allso to liefe euer lasting Regarde not here the ianglers that wil crie oute on the that mannes workes must not praesume so farre as to winne heauen or to pourge sinnes lest they intermeddle with Christes work of redemption and the office of onely faithe make no accompt of such corrupters of Christian conditions liue wel and carefully folowe these workes off mercy so expressely commaunded and commended in the scriptures kepe the within the householde of the faithfull and thy very good conuersation in operibus bonis shall refute they re vaine blastes and improue theire idle faithe Iacob 2. Say but then vnto theime by the wordes of S. Iames. Maister Protestaunt let me haue a sighte of your only faithe with out good workes and here lo behoulde mine and spare not by my good workes What religiō so euer you be of I know not but I would be off that religiō which the apostle calleth religionem mundam immaculatam Iacob 1. The pure and vnspotted religion and that is as he affirmeth to viset the fatherlesse and succoure widowes in theire neede And then tell theyme bouldely that the Churche of God hathe instructed the that all woorkes whereby mā may procure helpe to him selfe or other be the workes of the faithfull which haue receiued that force by the grace and fauoure of God and be throughe Christes bloode so wattered tempered and qualyfied that they may deserue heauen and remission of sinne Doubt not to tel them that they haue no sight in this darknes of haeresy in the waies of Goddes wisdō they haue no feele nor tast of the force of his death they see not howe grace prepareth mannes workes they can not reache in theire in fidelitie how wonderfully his death worketh in the sacraments they cā not atteine by any gesse how the dedes of a poore wrech may be so framed in the childrē of God that whereas of theire owne nature they are not hable to procure any mercy yet they nowe shall be counted of Christ him self sitting in iudgemēt worthy of blesse and lyfe euerlasting Bid theime coom in coom in and they shall feele with the in simplicity and obediēce that which thei could not owte of this society in the pride of contention euer perceiue And if they will not so doo let theim perish alone Turning then from theim thether where we were let vs practise mercy as I saide in our owne time in our helthe when it shal be much meritorious as proceding not of necessity but of freedom and good will And thē after oure departure the repraesentation of our charitable deedes by such as receiued benefite thereby shall excedingly moue God to mercy as we see it did sturre vpp the compassion of his apostle in the fullfilling of so straūge a request Wheruppon S. Cyprian saithe that almose deliuereth often from both the seconde deathe whiche is damnation Serm. de Eleemos and the firste whiche is of the body Yf thow yet chaunce to be negligent in the working of thine owne saluation whē thou arte in strenght and helthe when ouer muche carefulnesse of worldly welthe hindereth the remembraunce of thy duety towardes God for al that helpe they selfe at the least in thy latter ende for thoughe it had bene muche better before yet it is not euill nowe I speake not for priestes aduauntage God is my iudge I am not of that rowme my self and wil not condemne my soule for other But
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
and praiers for the deade or elles by any one lerned maÌ„ in all the world was euer expounded for any such sense And lo now good reader what scriptures they alleage that can abide nothinge but scripture Firste owte of Ecclesiastes Cap. 11. The tree whether it faule to the southe or the north it lyeth ever wher it lighteth Then they alleage owt of S. Matthews ghospell Cap. 7. that there be two waies one to bring to heauen and thother leading streght to helle And then owte of the seconde to the Corinthians they bring in Cap. 5. howe we must all stande before the iudgement seat of Christe there to receiue eche of vs according to our workes and life and that by other mennes labour oure state can not be amended Again they alleage this sentence of the Apocalipse Cap. 14. Beati mortui c. blessed be the deade that dye in our Lorde for after that the spirite saithe that they shall rest from trauelles All which textes and the lyke of that sorte make no more ageinst purgatory then they doo ageinst hell or heauen excepte that aâ— Anaxagoras the philosopher saide Phisic 1. l. all thinges were in euery thinge so these diuines can finde euery texte of scripture to make for what purpose they liste and yet if the Catholikes alleage a number of scriptures and theime with the mind and iudgement of the whole worlde that doubteth not but they proue that for whiche they be recited yet they set light by theime and impudently with clamors beare men in hand that they haue no scriptures at all Which thinges as they smelle of muche arrogancie in al men so in these foulke that so malepertly controwle others where theyme selues haue no scripture at all it is vntolerable And for these which they here or elleswhere alleage I aske theyme sincerely and desire theime to tell me faithefully what doctour or wise learned man of the whole antiquity euer expounded these textes recited or any one of theyme or any other whiche yowe bring in elles when ageinst Purgatory or practise for the deade Yff they did not howe can yowe for sinne and shame dissent from the whole Churche off Christe vpon so light grounds Or howe dare yowe be so boulde that seeke in euery controuersy expresse scripture to alleage these placies whiche wyse meÌ„ nor I think your selues take for any suche purpose Or howe may yow for shame reiecte the euident word of God by vs truely reported for the triall of oure matter your selues hauing almost nothing that can be wraasted to youre sense An ansvver to the first place If yow stande to the triall of youre alleaged testimonies yowe will be muche abasshed I knowe For howe can yowe imagine that the place recited out of Ecclesiastes should further youre intent any thing at all Seeing that euen then when the wyseman spake those wordes the soule of man streght after her departure and the faule of the bodye continued not where it first fell for the iuste had a place of abidinge and rest in the inferiour partes whiche was called of Ezechias the gate of helle Isai 38. In the ghospel Sinus Abrahae the bosom of Abraham and nowe Lymbus Patrum in whiche they all abode till they were deliuered by the bloude and trauell of oure sauioure Iesus Bern. ser 4 de fest omnium sanct Amb. super 5. ad Romanos Withe whome they after were translated to the aeternal ioyes of heauen Whiche thinge if it be true as it can not but be true and certaine whiche the whole course of scripture the article of oure faithe in Christes descension in to hel and al the auncient fathers doo constantly setforth what blindnes be they in then that bring this place againste Purgatorie which as it is a stay of certaine for a time from heauen so the other before Christe was the staye off all And therefore it is plaine that this faulynge of the tree meanithe nothinge lesse then that euery man shoulde streght vpon his departure be conueyde ether to hell or heauen Or if any wedded to Caluines blasphemous and vnfaithefull paradoxies doo with Purgatory deny the fathers place of abode before the cooming of Christe and impugne the beleefe of Goddes churche so muche that he withstand the article of oure Crede for Christes descendinge in to hell or turne the cause of his going into hel to sum other purpose then the lowsing of theire captiuity that there were in expectation of his ioyfull apparance Caluins absurde doctrin is refuted yet I woulde demaunde so much of Caluins successor or scholare seeing he wil of this figuratiue speach of the trees fauliÌ„g gether so grounded and generall a rule that with owt delay euery man must to heaueÌ„ or hel streght after his death there to remaine in perpetuall state of his faule in the nexte life ether good or badde I woulde aske of him I saye what he thinketh by all those that were by the Prophets Apostles or Christe him selfe raysed vppe againe from deathe to lyfe Who receiuing by death that faule by theire accompt must needes abide where they first fell and so not in case to be reuoked by this theire faulse conclusion they diminishe the powre of the spirite in woorking their raisinge againe Or elles they must impute deceite to the holy men and oure master Christe whiche abhorreth me â—o speake for that they raysed theyme not beinge perfectely deade but in sum deadlye traunce or apparance of deathe But bicause the soule of Lazarus was nowe iiij daies owte of his bodye before Christe wroght vpon him The state of such in the next vvorlde as by goddes omnipotency vvere raised to lyfe againe it is sure and most certaine that it had sum place of abyding after the separation from the fleshe I can not thinke that his soule was in heauen nor it is not like that oure sauioure woulde so muche abase the happy condicion of him whome he loued so well as to reduce him to the vncertaine state of this lyfe I will define in this my ignorance nothing touching the secrettes of goddes wisdom herin But very like it is that the parties raysed from theire faule and deathe were not in the ioyes of heauen As before Christes death I am sure they were not but I speake of Tabitha also or other reuoked by thapostles handes that then after Christes passion might full well diyng in perfect state of lyfe go streght to heauen of suche I say it is very reasonable that they were not in the ioyes of thelect For elles Tabitha shoulde not haue had suche a benefite by her almose as the fathers doo witnesse she hadde And they vse her for an exaÌ„ple of the benefite which may rise to one after departure by charitable woorkes doone in this lyfe It had bene a smaule pleasure to haue plucked her from hauen to this mortalitye againe and misery of oure common lyfe and I trowe no
man may auouche withe salfety of his belefe that she or any other raysed againe miraculously was reuoked from the desperate estate of the damned soules then she muste necessarily be called from some meane condicion of her present abode and perhappes from paine too to this former state of lyfe againe But as in this secrett of god no man with owte iust reprehension may deeply wade so it may reasonably be gathered â—hat the faule of the tree before mentiâ—ned can not induce withe any probaâ—ilitie the necessity of the soules abiâ—ing in all respectes where it first lighâ—e Marye we freely graunt with diuers of the auncient fathers that the faule of the tree into the southe parte may â—ignifie vnto vs the departure of maÌ„ in the happy state of grace and the norâ—he side lykewise the cursed and damnable state of the wicked and that he which passethe hense in ether of these estates and condicions as euery lyuing man doothe can not procure by other nether deserue by him sellfe the chaunge of his happy lote or his vnlucky happe otherwise then in his lyfe time he deserued That is to say if he passe this worlde an electe person in the loue and grace of God he is oute of doubt of all damnation or rather oute of possibilitye to be reiected and so the case of the forsakeÌ„ is vtterly remedilesse And further by that figuratiue speache yowe had not best on your owne heade be ouer boulde least som Saduceie of your secte gather the perpetuall reste of the body with owte all hope of resurrection I can not tell howe it faulethe but yet so it doothe that your doctrine and arguments minister ouer muche occasion of erroure and that to the deceiued in the depest matters of our faithe But I will rubbe yow no more on thatsore I warned yowe before to take heede to the resurrection An Ansvver to the secoÌ„d text Nowe for the other text recited oute of S. Matthewes gospell of the double waie th one to perdicion an the other to saluation there is allmost none so simple but he seeth that it maketh no more for your purpose then the other For there as oure aduersary can not but knowe though to deceiue he liste dissemble mentioÌ„ is made and the meaning is onelye of these ij waies in this worlde and lyfe in one of which being full of ease and libertye the wicked waulkethe towardes hell or damnation In the which way the riche maÌ„ and vnmercifull tooke his tyme of whome Abraham saide that he had receiued good in his dayes In the other being bothe straite and harde the smal numbre of the chosen take their iourney towardes heauen And yet if yowe thinke good yowe may ioyne the place of temporall punishment for sinne in the worlde to coom to the straite and painefull passage of the electe though perhappes all they entre not therby And so shall yowe find this place not onely nothing to forther theire cause but sumwhat to helpe oures And so for the other taken oute of the fyft to the Corinth S. Augustine shal answer yowe and beare me witnesse An Ansvver to the thirdâ— argumeÌ„t it makethe nothing for yowe his wordes be these in his Encheridion This practise that Goddes Churche vseth in the commendations of the deade Cn. is nothing repugnaÌ„t to the sentence of the Apostle where he saithe that we all shall stand before the iudgement seate of Christe that euery one may receiue according to his desertes in the bodye ether good or euill for this in his lyfe and before deathe he deserued that these woorkes after his death might be profitable vnto him for in deede they be not profitable for allmen and why so but bicause of the difference and diuersitye of mens liues whilest they were in this flesh c. And this same sentence the Doctor often repeteth allmost in the same forme of wordes in diuers placies bothe to correcte theire ignorance that might take a way praiers for the dead bicause they finde the sentence of goddes iudgement to be executed on man according to the deseruing of this lyefe and no lesse to geue monition to the carelesse that they omitte not to doo well in this lyfe vppoÌ„ hope or presumtioÌ„ of other mennes works after their decease which as they be exceding beneficial to many so they helpe none suche as in their owne lyfe woulde not helpe theime selues The lyke declaration of this pointe hathe S. Denyse in the 7. chapter of his Ecclesiastical soueraignty whiche I omitte lest in this point by S. Augustine sufficiently auouched I weerye the reader without cause The last obiection An ansvver to the last scripture of the angelles words in the Apocalipse affirming the state of all those that dye in our Lorde to be happy to be past trauel and in rest and peace they be properly spoken there of holy men that sheede theire bloude in the times of persecution for Christes sake to geue theime assured comforte after a litle toleration and patience in the rage of Antichrist of blessed and aeternal rest and so the circumstance of the letter plainely geueth and so dooth S. Augustin expounde it Cap. 9. lib. 20. de ciui And for suche holy martyrs it is needlesse to pray as to pray vnto theime is most profitable Albeit the wordes are true and may be wel verified of all that passe hense in the happy state of grace being past the cares of this troblesom world and which is the greatest trauell of all other vtterly dispatched of the toile that sinners take in theire waies of wickednesse with freedoÌ„ froÌ„ sin and al feare of sinne and damnation for euermore So that this rest froÌ„ laboure is no more but a happy ioy of conscience with securitye of saluatioÌ„ and peace in Christe Iesu For which cause in the holy Canon of the Masse it is saide Christianos dormire in somno pacis in Christo quiescere That Christian folkes doo sleepe in the sleape of peace and rest in Christ thoughe for all that in the same place we aske Requiem refrigerium rest and refreshing for theyme And this holy peace from all toyle of the worlde and woorme of tormented conscience the electe children of God in theire fathers correction being assured of his aeternall loue do blessedly enioye But the wicked be in contrary case of whome it is saide non est pax impijs there is no rest or quietnesse to the wicked no not in theire daies of ioye much lesse in their infinite miserie of their euerlasting torments in the world to coom Of whose vnhappy state Isai 57. the prophet warneth vs thus againe Impij quasi mare feruens quod quiescere non potest The wicked be right like vnto the toomblinge and tossinge sea that neuer restethe The place of S. Iohn then being namely spoken of holy martyrs that streght with owte all paine after this lyfe passe to heauen may yet very fitly stand with