speaketh of and that which they vse 1. He saith Fideles quando moriuntur paululum à nobis abire transire ad meliora That the faithfull that die goe away for a while and passe to a better place Ergo not to purgatorie for that is no better place neither is it fidei gaudium a reioy cing or ioy of faith as Augustine also saith that our friends goe to be tormented in purgatorie they thē praied not for the soules of the dead as broyling in purgatorie as the Church of Rome doth 2. Whereas Augustine saith This receiued from our fathers the whole Church obserueth that for those which die in the communion of the bodie and blood of Christ when as they are rehearsed commemorantur in their place ad sacrificium ipsum at the sacrifice it should be prayed for He gathereth from hence that this was the generall practise of the Church to pray for the dead whereas this onely is shewed that their names that were departed were commemorated in the sacrifice or Sacrament so called because then they offered vp the spirituall sacrifice of praise thanksgiuing whereof it is called the Eucharist and this commemoration and commendation of the dead both which words Augustine vseth here was as the common prayers requests and desires of the Church for them 3. He saith here that mortuis noua merita non acquiruntur that new merits are not by these prayers obtained for the dead If the simple people were so taught in the popish church they would not greatly care for their Masses and Dirges when they are gone but Augustine for that thus answereth that while they liued they obtained vt possint eis haec vtilia esse post mortem that these things may profit them when they are dead But I pray you if the worthines of the dead while they liued do make the prayers of the liuing auaileable was it not much more effectuall to make their own prayers auaileable for themselues while they liued that they should not neede any prayers when they are dead This deuice will slake the prayers of the liuing one for another for if it bee so that my acceptance with God maketh another mans prayers acceptable for me and he rather doth not make me better accepted with God what neede should I haue of his prayers seeing my acceptance with God will as soone make mine owne prayers acceptable as the prayers of another Yea further let this be marked that their Masses are not auaileable for the dead absolutely but with a condition if they were worthie while they liued to haue Masses said for them when they are dead then the vertue and worthines of your Masses must depend vpon the vertue and worthines of those for whom they are said or sung If you would open this secret to your blind ignorant people they would little regard your Trentals Obites Masses of Requiem when they are gone 4. It then appeareth that if the Church vsed to pray for the faithfull gone to heauen if they made commemoration and rehearsall of them yet thinking that they procured no new merit or fauour for them then it followeth that those prayers were not made vpon any necessitie but rather of a tender compassion piety and pitie toward the dead as Augustine here calleth them piae chordae charorum the tender and deuout hearts of their deare friends Thus much Augustine sheweth Confess lib. 9. cap. 13. that his mother dying Tantummodo memoriam sui ad altare tuum fieri desyderauit Onely desired that remembrance of her might bee made at thine altar and no otherwise And though Augustine prayed for her he saith Credo quod iam feceris quod rogo sed voluntaria oris mei approba Domine I beleeue that thou hast alreadie done that which I pray for but approue the voluntaries of my mouth He therfore prayeth for his mother rather to shew his pietie and dutie toward her then of any necessitie Thirdly now because this vncharitable Censor vaunteth of Augustine as being wholy theirs for prayer for the dead I will therefore at large shew what may be gathered out of that learned Fathers workes concerning this matter and draw from thence most strong and inuincible reasons against this superstitious vse First it is superfluous to pray either for the blessed in heauen or damned in hell as Augustine saith Qui orat pro martyre iniuriam facit martyri qui orat pro damnatis nequaquam impetrabit Hee that prayeth for a martyr doth wrong to the martyr he that prayeth for the damned shall not obtaine ad fratres in erem serm 42. But after this life all are either in heauen or hell blessed or damned because there are but two places after this life Duae habitationes vna in igne aeterno altera in regno aeterno There are but two habitations one in euerlasting fire another in the euerlasting kingdome de verb. Apost ser. 18. Beside these two places Tertium penitus ignoramus imo nec esse in scripturis sanctis reperimus The third place wee are vtterly ignorant of nay we finde it not in the holie Scriptures But it will bee obiected that Augustines meaning is that there shall be but two places at the day of iudgement not presently after this life Ans. Augustine saith Sub omnipotentis manu tria sunt facta habitacula primum regnum coelorum imum infernus medium mundus praesens There are three tabernacles made by the hand of the omnipotent the first the kingdome of heauen the lowest hell the middest this present world cap. 1. de triplie habitac He speaketh of the places that are now present but if this book shall be doubted of he saith in another place in Psal. 57. Est quaedam poena futura ignis gehennae ignis aeternus futura enim poena duas habet species aut inferorum est vbi ardebat diues ille c. altera est in fine de qua audituri sunt c. There is a certaine punishment to come the fire of hel fire euerlasting this punishmēt to come hath two kindes either it is hell where the rich man burned c. another shall be in the end whereof they shall heare which shall be placed at the left hand goe into euerlasting fire What now is become of your third kind of fire and punishment in purgatorie The conclusion followeth that it is in vain and superfluous to pray for the dead seeing they are either in heauen or in hell Argum. 2. If nothing profit the dead but what they did themselues when they were aliue then the prayers of the liuing cannot profit them now they are dead for it is none of their acts neither are they now aliue But the first is true by the testimonie of Augustine Ad spiritus mortuorum non peruenit nisi quod viui secum fecerunt c. Nothing commeth to the spirits of the dead but what they did with themselues being aliue if then they
Bellarmine Augustine in diuers places and Hilarius Hippolytus Apollinarius See Tetrasty l. p. 142. 143. Bellarmine saith of Sozomene Eum multa esse mentitum that he lied in many things libr. 3. de poeniten cap. 14. Doth not the libeller himselfe grant as much We admit not the authoritie of one two or three ancient and holie fathers dissenting from the rest pag. 133. 3. But you thinke hardly that Luther should so speake of Gregories Dialogues he might well so doe because it is a booke full of fables and lies whereof the diuell is the author neither was it euer written by Gregorie for this Dialogue maketh mention of purgatorie fire lib. 4. dialog cap. 39. whereas Gregorie holdeth but two places after this life libr. 8. moral cap. 8. in these words Whether a good spirit or euill doe receiue the soule going out of the prison of the flesh it shall keepe it secum in aeternum for euer with it without any chaunge from whence being exalted it shall not be cast downe to punishment nor being drenched in eternall punishment shall ascend c. Hierome himselfe that learned father speaketh as hardly of one against whom hee had no greater cause Portat nequaquam vexillum Christi sed insigne diaboli He beareth not the banner of Christ but the ensigne of the diuell aduers. Vigilant Yet I excuse not whatsoeuer in the heate of affection might drop from Luthers pen. 4. But is not this a good argument Caluine Luther sometime refuse the Fathers Ergo the writer of SYNOPSIS speaketh contraries Secondly saith the Libeller Bellarmine in diuers controuersies plentifully citeth the fathers as in the controuersies of inuocation of Saints Pilgrimage Purgatorie vnto the which there is no answere at all but silence as Baal answered his suppliant seruants which bewraieth the insufficiencie of his booke and manifestly proclaimeth antiquitie on our side pag. 175. 176. Contrà 1. The writer of SYNOPSIS intending the profit not of the learned but of others thought it not so necessarie to handle at large the testimonies of the Fathers alleaged by the aduersarie 1. Because the booke would haue growne by this means to a greater volume then was fit for euery mans leasure to reade or their abilitie to reach 2. The treatise being in English to what purpose should Bellarmines quotations be produced in that language which the aduersary vnderstood not and so could not make answere 3. There be others that haue happily vndertaken that enterprise as that learned man whom the Libeller in his first part traduceth that Bellarmine shall not want worke 4. As Bellarmines authorities are omitted except in some principal controuersies so neither on the other side are our antiquities produced in such number as the writer out of his owne readings could haue alleaged otherwise then of their owne testimonies out of their Canons and writers specially vrged against themselues and turned vppon their owne heads 5. The speciall grounds both to confirme the trueth and conuince error in euery controuersie are to be taken from the Scriptures which hee thought most profitable for the instruction of the Reader and such places out of the Prophets and Apostles are specially and principally handled wherein hee followeth Hieromes aduise to Pammach Simplices epistolae tuae olent Prophetas Apostolos sapiunt non cothurnatam affectas eloquentiam nec more puerorum argutas sententiolas in clausulis struis Your epistles are plaine smelling of the Prophets sauouring of the Apostles you affect not curious eloquence nor as children hunt after sentences 2. Bellarmine in deede maketh great shew of antiquitie but most of his ancient testimonies are either out of forged authors or els impertinently alleaged or by him corrupted and falsified as to giue one instance for many his dealing in the controuersie of purgatorie euidently sheweth First the constitutions of Clemens Dionysius de ecclesiastic Hierarch Athanasius questions ad Antiochiam Gregories Dialogues the Liturgie of Basil Testament of Ephrem are all bastard writings which Bellarmine produceth as authenticall witnesses for Purgatorie Secondly Gregorie Nazianzen Eusebius Epiphanius Chrysostom Theodoret Theophylact Damascene are impertinently cited for Purgatorie who indeed make mention of praier for the dead but haue no one word of Purgatorie neither doth the Greeke Church beleeue that there is any purgatorie fire prooem ad concil Florentin Tertullian likewise Cyprian Ambrose Hierome are brought in to bee of the Iurie for purgatorie but they do not so much as mention it who so list to take view of their testimonies as they are cited by Bellarm. libr. 1. de purg cap. 6. Thirdly Bellarmine is found to be a falsifier as Bracarens concil 1. can 39. these words are added of his owne vt oraretur pro defunctis that praier should be made for the dead Likewise Concil 6. sub Symmacho these words are foisted in by Bellarmine Sacrilegium esse fraudare defunctorum animas orationibus That it is sacriledge to defraude the soules of the dead of prayer the Councell saith only it is sacrilege oblationes defunctorū ecclesiae auferre to take away the oblations of the dead from the Church and conuert them to other vses Wormatiens c. 10. is falsely alleaged Pro suspensis in patibulo esse sacrificandum That they must sacrifice for those that are hanged or els he had some new copie of his owne which he followed By these particular instances it may appeare what fidelitie Bellarmine hath vsed in other controuersies and how well antiquitie standeth of his side 3. Whereas it is alleaged that inuocation of Saints is prooued by Bellarmine by the Councel of Chalcedon confirmed by act of parliament Libel pag. 175. as though now by the lawes of this land it were lawfull to pray to Saints Our answere is that in deede the Church of England alloweth the decrees of the Chalcedon and of the other three generall Councels concerning the faith and their condemnation of the heresies of Arrius in the Nicen of Macedonius in the first Constantinop Nestorius in the Ephesine Eutyches in the Chalcedon but all the acts of this Councell for other matters it receiueth not 2. Neither is there any Canon or decree in this Councel extant of inuocation of Saints for that which Bellarmine bringeth is taken out of the colloquies and conferences and postscripts of the Councell not from the authoritie of any Canon or determination thereof 3. That which hee hath of the intercession of Proterius and of Flauianus Flauianus post mortem viuit martyr pro nobis oret Flauianus liueth after death let the Martyr pray for vs doth shew the opinion which they had that the Saints prayed for them which is another question Neither doth it follow that if it be graunted that the Saints doe pray for vs in generall not knowing our particular necessities not as mediators but as fellow members wishing the perfection of the rest of the bodie that therefore they should bee prayed vnto neither can it bee shewed that those Fathers made any supplication
therfore their Lenton fast is not like that in Augustines time Fiftly then was not the fast so strictly prescribed from cheese butter egges but onely from flesh as Serm. de tempor ser. 64. Qui abstinemus à carnibus We which abstaine from flesh which it is lawfull to vse at other times c. Sixtly they did not then fast in Lent with any opinion of merite but to humble their bodies and make them more fit to serue God Tum ad Dominum c. mens purior festinat cum nulla crapula crassatur Then the minde is readier for God when it is not incrasâ—ate with meate but popish Lenton fast is held to be meritorious I trust by this it appeareth that Augustines Lent was farre differing from the popish neither with such strict necessitie inioyned that we may well conclude vpon Augustines sentence What is now become of your Lent and Ember daies c. for the Church knew none such in Augustines time 3. But Augustine saith it is a sinne not to fast in Lent that is as he expoundeth himselfe when a man is knowne non pro infirmitate non posse sed pro gula ieiunare non velle not to be not able to fast for his infirmitie but not willing for glâ—ttonie This we also grant that he which of a greedie appetite and gluttonous minde shall breake the set fasts of the Church instituted for the exercise of prayer and hearing the word doth sinne Now what small cause the Libeller had to say he malitiously and notably abuseth Saint Augustine I hope it is euident he rather abuseth himselfe in suffering his tongue to range so at libertie Plutarke could haue tolde him that an euill mouth is a signe of an euill mind Origen saith They that speake the words of God God openeth their mouth qui falsum testimonium dicit diabolus aperit os eorum but they which vtter slaunders the Diuell openeth their mouth Hom. 3. in Exod. The 8. Falsification WHere Bellarm. doth charge the Protestants with the heresie of Proclus who should say peccatum in renatis semper viuere that sinne doth alwaies liue in the regenerate because it is translated that sinne doth raigne c. in the regenerate or borne anew he saith that this sentence is foisted in of his owne Libel pag. 236. 237. The Iustification HEre is neither whole sentence nor yet a whole word foisted in as this foister saith but only one word translated contrarie to his humour peccatum semper viuere sinne alwaies to raigne for alwaies to liue the sense being the same For first I aske him what Proclus heresie was whether that sinne did liue that is remaine in the regenerate or did liue that is raigne in them To say that sinne remaineth in the regenerate is no heresie but catholike and sound doctrine agreeable to the Scripture 1. Ioh. 1. 8. If we say wee haue no sinne we deceiue our selues and the truth is not in vs. And this was one of the errors of the Pelagians Posse esse hominem sine peccato That a man may be here without sin which Augustine confuteth epist. 89. quaest 1. by that place of Iohn and further he saith Omnibus est necessaria oratio Dominica The Lords Prayer is necessarie for all where wee pray forgiue vs our sinnes This doctrine is confirmed by your owne Decrees Distin. 25. c. 3. in gloss out of Hierome Res contra naturam pene est vt sine peccato aliquis sit It is almost against nature that a man should be without sinne Likewise Distin. 81. c. 1. caus 33. distinct 2. de poenitent c. 40. how then could Proclus be iudged an heretike in saying that sinne remained in the regenerate which the Catholike Church did also hold Wherefore his meaning was that sinne did liue that is raigne in the regenerate much like to the heresie of the Eunomians that did teach that the committing of neuer so great sinnes should not hurt a man if he were of their faith Augustin haeres 54. and so they did suffer sinne to raigne in their disciples Secondly in Scripture for sinne to raigne or liue in vs is taken for all one as Rom. 7. vers 9. Sinne saith the Apostle reuiued which he expoundeth vers 14. I am carnall and sold vnder sinne the Apostle here speaketh of himselfe when he was yet vncalled for sinne then to liue or reuiue in vs is to be sold vnto sinne And againe Rom. 6. 1. We that are dead vnto sinne how shall we liue still therein And afterward hee expoundeth what it is to liue in sinne vers 12. Let not sinne raigne in your mortall bodies So then to liue in sinne or sinne to liue in vs is for sinne to raigne in vs. Thus Augustine interpreteth the Apostle Qui mortui sumus peccato c. eum describit qui est sub gratia constitutus cui autem dominatur peccatum c. adhuc sub lege est We that are dead to sinne how shall we liue therein He describeth him which is vnder grace but he in whom sinne ruleth c. is vnder the law not vnder grace in 6. ad Roman He then which is vnder grace or regenerate liueth not in sin nor sinne liueth in him he that is not vnder grace then hath sinne both liuing and raigning in him The Apostle also saith Rom. 12. vers 11. Ye are dead to sinne but are aliue to God There cannot be both a death of sinne and a life of sinne together in the regenerate It is then I trust sufficiently cleered that the liuing of sinne and raigning of sinne is all one Now thou accuser of the brethren whosoeuer thou art take your choise if Proclus by the liuing of the sinne in the regenerate meaneth raigning then are wee no heretikes for so wee hold not if by liuing he vnderstandeth the being of sinne then are you heretikes if you denie it Your hereticall liuerie then take to your selfe it is fittest for your shoulders that first shaped it and cut out the cloath your liuerie may well be heresie and your cognisance hypocrisie be not offended if you carrie away that you bring Si dixeris quod vis audies quod non vis If you speake what you will you shall heare what you would not as Homer saith What you speake the same shall you heare againe The Pelagians obiected against Hierome that he was an heretike I answere you as he answered them Egone haereticus quare ergo me haeretici non amant Am I an heretike wherefore then doe not heretikes such as you are loue me lib. 3. aduers. Pelagian The 9. Falsification WHereas Augustine is alleaged Tetrastyl pag. 97. in these words The pompe of funerals the rites and solemnities of buriall are comforts of the liuing no helpe to the dead let men therefore performe this last dutie to their friends Serm. de verb. Apostol 34. to shew that though Augustine seemeth somewhat to be infected with the error of prayer
for the dead yet sometime his speech soundeth to the contrarie hereupon these outcries and exclamations are made 1. That prayer for the dead is Catholike doctrine seeing it was beleeued in the pure time of the Primitiue Church and the contrarie opinion by Epiphanius and Augustine sentenced for heresie in Aerius Libel p. 239. 2. That Augustine is pitifully mangled and maimed many of his sentences being left out pag. 240. 3. That the words are wickedly peruerted by false translation 4. It is a most plaine place against the Protestants to prooue prayer for the soules departed pag. 242. The Iustification FIrst neither was Aerius held an heretike by Augustine for denying prayer for the dead but thus he said of him as I haue shewed before that in Arrianorum haeresim lapsus propria quoque dogmata addidisse nonnulla fertur That hee is reported to haue fallen into the heresie of the Arrians and to haue added certaine opinions of his owne Haeres 53. He calleth it not heresie but dogma an opinion or sentence he was counted an heretike because hâ— was an Arrian Neither yet in the pure time of the Primitiue Church was prayer for the dead generally beleeued as I haue proued before in the answere to contradict 8. 4. p. art 2. And this may further appeare because Bellarmine citeth no Canon more ancient for this matter then from the third Carthaginian Councel Can. 29. which was aboue 420. yeeres after Christ but so long wee hold not the pure time of the Primitiue Church to haue continued which extended not much beyond the age of the Apostles if you speake of the purest times thereof And that Canon maketh no mention of prayer for the dead but onely of the commendation or commemoration of the dead Si defunctorum commendatio facienda est c. Secondly it is confessed that many sentences of Augustine are left out that seeme to make for prayer for the dead But what then first whereas it is graunted that Augustine held that error to what purpose should his words be alleaged to proue that which was not denied Secondly whereas it was affirmed that sometime his speech soundeth to the contrarie was he bound to alleage any but these words which seemed so to sound Thirdly and further whereas the reporter of Augustine breaketh off the sentence at these words they are the comforts of the liuing no helpe to the dead and leaueth the rest that followeth hath he not herein Augustines owne example who repeating the same words and sentence himselfe with very little alteration libr. de cur pro mortuis cap. 2. proceedeth no further but then addeth other words for there he saith thus Curatio funeris conditio sepulturae pompa exequiarum magis viuorum solatia sunt quam subsidia mortuorum The manner of sepulture pompe of exequies are rather comforts of the liuing then helpes of the dead And there hee breaketh off no further following the course of his speech in the 34. Serm. Fourthly but what if the Libeller himself hath mangled Augustines sentence clipping off that which maketh against him as these words that follow Non ergo mortuis noua merita comparantur cum pro eis boni aliquid impendunt sui sed eorum praecedentibus consequentia ista redduntur Therefore new merits are not obtained for the dead when their friends bestow some good vpon them but these merits following are rendred for the other going before And againe Et ideo istam finiens quisque vitam nisi quod meruit in ipsa non poterit habere post ipsam And therefore euery man ending this life cannot haue after it but that hee wrought or merited in it What reason had this Carper now to leaue out all these words which shew that nothing is added vnto the state of the dead but what they procured while they liued which sheweth that prayer for the dead is vaine and superfluous if nothing thereby be obtained for the dead which they had not before Is not now hee himself become a clipper of Augustines coine and a falsifier of him and so is truly guiltie of that crime wherewith vntruly he chargeth another Thirdly he crieth out of false dealing because agmina exequiarum is translated the rites and solemnities of buriall wheras he thinketh he plaieth the better translator to say the multitude of people attending vpon the funerals Now sir let vs see who hath translated best Againe you interprete companies or multitudes but the other rather readeth solemnities as Augustine elsewhere interpreteth himself saying pompa exequiarum the pomâ—â— or solemnitie of the exequies de cura pro mortuis cap. 2. and yet the word solemnities implieth also companies or multitudes without whom there can be no solemnitie All the difference then is about this word exequiarum you English it attending vpon funerals the other the rites of buriall Now sir is there any not word but syllable here that signifieth attending Then attend what I say your selfe and no bodie els sir Corrector haue falsely translated But let vs now briefly see whether this word exequiae doe signifie the rites of burial and prayer among the rest Concil Toletan 3. c. 22. Cum Psalmis tantummodo psallentium vocibus debere ad sepulchra deferri c. They that are departed must bee brought to the graue with Psalmes and voyces of singers Arelatens 3. in fine Si quis cantare desideret Kyrieleson cantet If any man desire to sing Kyrieleson Lord haue mercie on vs let him sing This was one rite of the solemnitie thâ—re prescribed for the funerals of the dead Sext. decret lib. 1. tit 6. c. 3. Gregor 10. Vt solemnibus pro eo celebratis exequijs c. humiles preces fundantur ad Dominum That â—olemne exequies being celebrate for the Pope deceased humble prayers should bee powred out I hope these places doe cleere this point that exequies are the rites of buriall and that prayer and thanksgiuing beâ—â—ng to those rites Fourthly this place hee saith maketh not for the Protestants but against them First hee hath not answered those arguments from hence enforced the rites and solemnities of the buriall are comforts of the liuing they helpe not the dead prayer is of the rites of buriall Ergo it helpeth not the dead To this he answereth nothing but see good Reader pag. 244. where our intent is not to denie the scope of Augustines discourse but onely to shew that some of his speeches sound otherwise By the same collection officia postremi muneris the offices of the last dutie erga suos toward theirs not suorum corpora the bodies of theirs may carrie a sound contrarie to the discourse that prayer being one of the rites of buriall is one of the last duties to be performed Secondly neither is this so pregnant a place as he thinketh for popish praier for the dead for it shall appeare that there is great difference betweene this kinde of commemoration for the dead which Augustine here
did it not when they were aliue nothing commeth to the dead in Psal. 48. con 1. Ergo the prayers of the liuing doe not profit the dead Argum. 3. If the state of the dead cannot be altered but in what condition soeuer they die in the same they rise to iudgement then it followeth that prayer is in vaine for the dead But the first is affirmed by Augustine Vnusquisque cum causa sua dormit cum causa sua surgit Euery man sleepeth with his cause and riseth with his cause Tract in Ioann 49 Redimite vos ipsi dum viuitis quia post mortem nemo vos redimere potest Redeeme your selues while you liue for after death no man can redeeme you De rectitud Catholic conuersat tom 9. Quales in die isto quisque moritur talis in die illo iudicabitur As a man dieth in this day so shal he be iudged in that day epist. 80. ad Hesych Ergo prayers are not auaileable for the dead Argum. 4. That which a man hath obtained already if euer hee shall obtaine it is in vaine prayed for The soules of the departed are presently at rest if they be counted worthie August Requiem quae continuo post mortem datur si ea dignus est tum accipit quisque cum moritur Rest which is presently giuen after death euery one euen then receiueth if hee be worthie when he dieth tract in Ioann 49. Ergo it is in vaine to pray for the rest of their soules Argum. 5. He that departeth this life without sin needeth not afterward to be prayed for to be forgiuen his sinne but euery one that shall be saued goeth foorth of this life without sinne Augustin epist. 89. ad Hilar. qu. 1. He that assisted by the grace of God doth abstaine from those sins which are called crimes and those sinnes without the which a man liueth not here doth not neglect to cleanse by the workes of mercie and godly prayers merebitur hinc exire sine peccato quamuis cum hic viueret habuerit nonnulla peccata quia sicut ista non defuerunt ita remedia quibus purgarentur adfuerunt shall procure to goe out hence without sin although while he liued here he had some sinnes for as these things were not wanting so the remedies whereby they are purged were present But what if a man neglect to vse these remedies while he liueth certainly he is depriued of them for euer hee cannot haue them afterward Augustine saith Noli differre ò homo remedia salutis tuae quia nescis quando anima à te repetatur Deferre not O man the remedies of thy saluation for thou knowest not when thy soule shall be taken from thee Ergo if he that is saued hath his sins forgiuen him before hee goe hence prayer for pardon afterward is superfluous Argum. 6. Where there is no remission of sinnes nor effectual repentance there prayer for remission is in vaine But after death there is neither remission nor yet true repentance Aug. de temp serm 66. Tempus est nunc remissionis poenitentibus sed tempus erit post mortem vindicationis negligentibus confiteri peccata Now is the acceptâ—ble time the time of saluation now is the time for remission to the penitent but after death shall be the time of reuenge to all those that neglected to confesse their sinnes Serm. 181. cap. 16. Cum abducti fuerimus ab hoc seculo ibi poenitebit nos sed nulla est vtilitas poenitentiae When we are caried out of this world there it shall repent vs but there shall be no vtilitie or profit of our repentance Ergo prayer for remission of sinnes is in vaine when it cannot be had Argum. 7. Euery man dieth either penitently or impenitently if he die penitently all his sinnes are forgiuen him August serm 181. cap. 16. Donec sumus in hac vita quantacunque nobis acciderint peccata possibile est omnia ablui per poenitentiam As long as we liue in this life it is possible for all our sinnes how great soeuer to bee washed away by repentance For such therfore prayer is superfluous if a man die without repentance prayer can not helpe them because they enter into damnation Si sine poenitentia mortui fuerint non veniunt ad vitam sed praecipitantur ad mortem If they die without repentance they come not to life but are cast headlong to death sermon 217. Ergo prayer is profitable to none that are departed Argum. 8. After iudgement prayers helpe not August Non post iudicium patet precum aut meritorum locus There is no place for prayer or merite after iudgement serm 22. in Matth. But in death euery man receiueth his iudgement Aug. in Psa. 32. Misericordiae tempus modo est iudicij post erit Now is the time of mercie the time of iudgement shall be afterward Qualis exieris ex hac vita redderis illi As you goe out of this world so shal you be presented vnto God in Psal. 36. 1. Ergo after death there is no place for prayers I could produce no lesse then an hundred of such places out of Augustine to shew that there is no vtilitie or profit comming to the dead by the prayers of the liuing but these may suffice Wherefore then will it be said doth Augustine allow prayer for the dead I answere that they did it in some commiseration and tender affection not of any necessitie as I shewed before and then prayer for the dead was farre differing from popish Dirges and Masses of Requiem as is before declared And what if Augustine or any other Father of the Church doth seeme to like and approue prayer for the dead that is no sufficient warrant vnlesse they can shew their ground out of Scripture And this iudgement Augustine himselfe would haue vsed toward his writings Auferantur de medio chartae nostrae procedat in medium codex Dei audi Christum dicentem audi veritatem loquentem Let our writings bee taken out of the way let the booke of God be brought forth heare Christ saying heare the trueth speaking in Psal. 57. Wherefore neither the opinion of Augustine nor of any other Doctor ought to bind vs without authoritie of scripture which in this point of prayer for the dead faileth Whereas then the Libeller thinketh that these words which were sorted out of Augustine doe little make against prayer for the dead indeede it may well be that more pregnant places might haue been produced out of Augustine to that end as any of these before alleaged yet howsoeuer for any thing he hath said for himself there remaineth some life in those obiections still and the partie traduced is cleered of the crime of falsification which cleaueth fast as pitch to the traducers face As for his vngodly blasphemies of malicious and wilfull corruptions shaking hand with death detest such a malicious Minister they do as a filthie some bewray his cankred and corrupt
which are spirituall sacrifices Yea if you be remembred or haue sung your first Masse your own mouth then said in the Canon Offerimus tibi hoc sacrificium laudis We offer vnto thee this sacrifice of praise Your owne Masse booke will tell you why the Eucharist is called a sacrifice because therein praise and thanksgiuing is offered vnto God 4. Fourthly whereas he would faine win Augustines fauour to be of his side I will first shew how much without cause they presume of Augustines kindnes and then answere to the allegations by him produced 1. Nuâ—quid aliquis apostolorum dicere auderet qui credit in me non credit in me sed in illum qui misit me credimus enim apostolo non credimus in apostolum non enim apostolus iustificat impium c. Did any of the Apostles dare to say he that beleeueth in me doth not beleeue in me but in him that sent me we beleeue the Apostle not in the Apostle for the Apostle doth not iustifie the wicked but to him that beleeueth in him that iustifieth the wicked faith is imputed for righteousnesse in Ioann 54. If then it bee not lawfull to beleeue in the Apostles then not to pray to them Rom. 10. 14. How shall they call vpon him in whom they haue not beleeued 2. De ciuitat Dei libr. 8. cap. 27. Nec tamen noâ— ijsdem martyribus templa sacerdotia sacra sacrificia constituimus c. honoramus eoruÌ„ memorias tanquam sanctorum hominum dei c. quis autem audiuit aliquando fidelium stantem sacerdotem ad altare c. dicere in precibus offero tibi sacrificium Petre vel Paule vel Cypriane cum apud eoruÌ„ memorias offeratur Deo c. quaecunque igitur adhibentur religiosorum obsequia in martyrum locis ornamenta sunt memoriarum non sacra vel sacrificia mortuorum tanquam deorum Neither do we appoint Churches Priests holie things and sacrifices to Martyrs c. we honour their memorie as of holie men c. who of the faithful euer heard the priest standing at the Altar built vpon the bodie of a Martyr to the honour of God say in his prayers I offer to thee Peter Paul or Cyprian a sacrifice when at their memories they offer to God what seruice soeuer then is done of the deuout in the places of Martyrs are ornaments of their memories not sacrifices of the dead as of Gods 3. Serm. 14. de natali Domini Inuoca Virgo sancta Deum tuum Dauid patrem tuum non illum Dauid adulterio fuscatum c. Holy virgin call vpon thy God Dauid thy father not that Dauid polluted with adulterie but that Dauid which stroue with the diuell If Dauid be not to be prayed vnto what priuiledge haue the Saints of the new Testament more then they of the old 4. Ser. 6. de Steph. Exaudi me sancte meus virginis filius ad me exaudiendum vnus Heare me my holie Lord sonne of the virgin one or alone sufficient to heare me If Christ alone heare vs Saints are not appointed to heare vs nor we to pray to them 5. Cont. Faustum lib. 20. cap. 21. Quis antistitum in locis sanctorum corporum assistens altari aliquando dixit offerimus tibi Petre Paule vel Cypriane sed quod offertur offertur Deo c. Which of the Ministers standing by the Altar in the places of the Saints euer said we offer vnto thee Peter Paul or Cypriane but that which is offered is offered to God c. And againe Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur homines Dei c. We worship Martyrs with the same worship of dilection and fellowship wherewith holie men are worshipped in this life A ciuill adoration then such as is due vnto men is to be yeelded to the Saints departed and no other 6. De vera religion cap. 55. Non nobis sit religio cultus hominum mortuorum c. honorandi sunt propter imitationem non adorandi propter religionem c. quare honoramus eos charitate non seruitute c. The worship of the dead is no religion vnto vs c. they are to be honoured for imitation not to bee adored for religion c. wherfore we honour them with loue not with seruice Here all religious seruice is denied to Saints and consequently prayer which is a part of religious worship By these testimonies then alleaged it appeareth what Augustines minde was of the inuocation of Saints Secondly to answere to the places obiected First where Augustine saith Adiuuet nos orationibus suis c. Let him helpe vs with his prayers speaking of Cyprian lib. 7. de Baptis cont Donatist cap. 1. not lib. 6. as he hath erroniously noted in the margin this sheweth not that Augustine did inuocate Cyprian hee doth not say Sancte Cypriane Holy Cypriane pray for me for he as is before alleaged testifieth that no priest thus saith in his praiers But hereby Augustine declareth the communion betweene the Church triumphant and militant that they wish well vnto vs and do long to see vs in their state And thus Augustine expoundeth himselfe lib. 5. de Baptis c. 17. speaking of Cyprian Praesens est non solum per literas sed per ipsam quae in illo maxime viguit charitatem c. cui ego inhaerere conglutinari desyderans orationibus eius adiutus Hee is present not onely by his letters but by that charitie which did most flourish in him which charitie I desire to bee ioyned vnto helped with his prayers This then sheweth nothing els but a charitable entercourse betweene the members of the triumphant and militant Church that as we giue thankes for their deliuerance so they doe long for ours and wish the same So Augustine in another place Ergo sancti non petunt pro nobis c. Do not then the Saints pray for vs doe not the Bishops ministers pray for the people yea marke yâ— Scriptures the Apostles pray for the people the people for the Apostles Inuicem pro se omnia membra orent caput pro omnibus interpellet Let all the members pray one for another and the head make intercession for all in epist. Ioann tract 1. It is not then all one to say the Saints pray for vs in their desires vnto God and we must pray to them Secondly where Augustine is alleaged de cur pro mortuis cap. 4. The affection of him that prayeth and remembreth doth commend his beloued soule to the Martyr This sheweth not that humble supplication was then made to Martyrs but that in their affection and desire they wished to haue the assistance of Martyrs as Augustine elsewhere in Psal. 69. Audiamus Martyres loquamur cum eis ex affectu cordis Let vs heare the Martyrs and speake with them out of the affection of the heart Wee then no otherwise speake to the Martyrs then they speake
cleere my selfe and I trust by this true defence haue sufficiently declared the same from all malicious corruptions such or so many as are suggested so that I nothing doubt in this case to say with S. Paul As for â—e I passe very little to be iudged of you I iudge â—ot mine owne selfe for I know nothing by my selfe 1. Cor. 4. 4. And as Augustineâ—aith â—aith of the false accusations of Petilian Nihil eorum quibus me criminatus est mihi conscius sum I am not guiltie of any thing wherewith he accuseth mee And so I conclude with the same Fathers sentence Etiam me in mea causa sicut inimicus existimari cupit deficiente oppresso victrix erit causa cui seruio Though I should faint and faile in mine owne cause as the aduersarie would haue it imagined yet the cause of truth which I serue shall neuer be conquered libr. 3. cont Petilian cap. 2. Laus Deo Vincat veritas Errata Pag. 3. line 19. Pref. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 1. for cationem r. rationem p. 20. l. 15. anno 47. r. canon 47. p. 28. l. 27. non talib r. cum talib p. 33. l. 23. fences r. offences p. 64. l. 19. general 26. r. generat 26. p. 97. l. 12. p. 18. r. p. 180. p. 137. l. 23. Caullers r. Cauillers p. 113. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 157. l. 13. no heretike r. an heretike p. 163. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 167. l. 10. againe r. agmina p. 271. l. 17. piae chordae r. pia corda p. 183. l. 28. obseruation r. obsecration p. 202. l. 20. verissima r. verissime p. 205. l. 30. consorteth r. consenteth p. 209. l. 10. aith r. faith Pref. p. 21. l. 6. in the marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Places omitted are thus to be supplied Pag. 99. l. 19. lib. 1. cont Iouinian p. 202. l. 20. lib. 2. cont Crescon c. 7. p. 203. l. 17. lib. 2. cont Crescon c. 2. p. 209. l. 10. enaâ—rat in Psal. 26. p. 221. l. 10. lib. cont Petilian 3. 2. p. 228. l. 16. tract 25. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 3. aduers Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. Dialog 1. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch lib. de prâ—fect virtut sent In Psal. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theoph. aduers. Ioan Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers apparant vntruths vttered by the Libeller A slaunder of Luther that hee should confesse hee was stirred vp of the diuell to write against the Masse Demiss priuat tom 7. p. fol. 243 p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictions Falsifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Iulian. libr. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Hieronym Hom. 3. in Leuitic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin Apolog. 3. aduers. Ruffin Lib. 1. cont Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Quodlibet art 10. Lib. 1. aduers Iouin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ad Domnionem The peruerse behauiour of Popish disputers Collat. 1. diei ex Augustin breuicul collation Collat. 2. diei Collat. 3. diei Lib. post collation The conference betweene the B. of Eureux and the Lord of Plessis before the French King Aduers Luciferian In 2. Tim. â— 2. In colloquie Ratisâ—onae habit anno 1602. ex Egid. Hunnio Serm. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog 3. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de liber educan Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17. Isai. 22. 24. Iere. 26. 24. Act. 5. Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 29. Zach. 14. 20 Ambros. serm 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De natur grat lib. 1. c. 25. Cont. Petilian libr. 2. cap. 98. Samuel appeared not to Saul 1. Sam. 28. 14. Communion in one kind not ancient 1 2 3 1 The name Christian more ancient then Catholike 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay men and women not authorised to baptise in the Church of England 1 2 3 1 Two and twentie bookes of the old Testament only canonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest storie denied by the Libeller A fable of a bloodie Crucifix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popery stirreth not to godlines of life Certaintie of saluation nourisheth vertue Popish penance no true repen tance Popish doctrine breedeth securitie Carnal doctrine of Poperiâ— Popes examples of loose liuing a Platina b Benno c Sleidano Ex Baleo d Theodor. Niem e Conc. Constant f Raphael Volateran g Vergerius h â—nuphrius Histor. Florentin Guicâ—iardin Sleidano Agrip. de leâ—ocin In sexto de elect fundament in gloss Popish writers complaine of their owne corruptioÌ„s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul neuer truly iust Iudas neuer but an hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great blasphemie against the spirit of God and the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratian. distinct 56. cap. 2. Caranza Gregorie the 7. no good man Esay 5. 20. Libr. de curiositat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is necessarie 〈◊〉 saluation to know the canonicall scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers profitable instruments notwithstanding some errors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auricular confession of no great antiquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jnuectiu Ruffin The Fathers refused of popish writers Where are Baals priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 3 1 2 The vulgar Latine not Hieromes translation Austin the Monke not the first conuerter of England All the Fathers allow not prayer for the dead Augustine against prayer for the dead Ministers maried in Origen Cyprians time Hierome would haue Saints reliques reuerenced not adored Rich men not bound to giue all away Iohns baptisme not diuers froÌ„ Christs How Augustine alloweth profession of virginitie Origen against Christs descension to hell to deliuer the Patriarkes Transubstantiation and the Carnall presence but new doctrines The Papists are fled from the Popes faith of the Carnall presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election certaine Election certaine Saul neuer eleâ—â—ed before God How the grace of God may be lost Henoch and Elias not aliue in their bodies Paradise is Heauen Henoch Elias not in the terrestrial Paradise Of the two Prophets Apocal. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Peters faith not vtterly extinguished Salomons faith not wholy lost in his fall A slaunder The vertues of the Pagans are no true vertues 1 2 3 Peter lost not his iustification though the feeling thereof was for a time suspendâ—d Contradictions of Papists about Peters faith What gifts are without repétance How children are â—aid to be holy Two kindâ— of holines generall and speciall Falsehood Vntruthes Papists not Protestants fauourers of infidels Doctrines of diuels Who are most like to be Balamites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ecclesiae Antichrist began in Bernards time Which are the best vowes Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification Rich men not bound to cast away their riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceptis diebus dominicis Difference betweene the fast in Augustines time and Popish fasts Fox 1184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne remaineth in the regenerate but liueth not The liuing of sinne and raigning of sinne all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification No Purgatory beleeued in Augustines time Difference betweene commemoration and commendation of the dead and prayer for the dead No new merits obtained for the dead by the prayers of the liuing Prayer for the dead of pitie rather theÌ„ necessitie in Augustines time Reasons out of Augustine against prayer for the dead Augustine knoweth no third place beside heauen and hell No man profited being dead but by that which he did in his life The soule at rest presently after death if euer Sinne is only forgiuen in this life No repentance vnto remission of sinnes after death No hope for the impenitent after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Falsifier The Martyrs are Christs body Contradiction But one kind of religious inuocation Augustine speaketh of spirituall sacrifice We must not beleeue in the Apostles Augustine against Prayer to Saints How Saints are to be honoured An entercourse of loue betweene the members of the triumphant and militant Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De perfect iusticiae cont Celestin ratioâ—in 16. The Lawe no man can keepe though assisted with grace The agreement of the Pelagians and Papists De perfection iustit cont Celestium ratiocinat 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists opinion of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hard law against persons once abiured Difference in Ciuill and Ecclesiasticall proceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True faith and a good conscience suffer wracke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture alleaged in sense not in words A Falsifier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 We are all vnprofitable seruants in veritie not only in humilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death the wages of all sinne Simon Magus neuer but an Hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification only by faith Christ died onely for the Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉