A DEFENSE AND DECLARATION OF THE CATHOLIC CHURCHIES DOCTRINE, touching Purgatory, and prayers for the souls departed▪ by WILLIAM ALLEN Master of Art and student in divinity. Mortuo ne prohibeas gratiam. Eccles. 7. Hinder not the departed of grace and favour. man sowing seed AGRICOLAS SPES ALIT Imprinted at Antwerp by john Latius, with Privilege. Anno. 1565. REgiae Maiestatis Privilegio permissum est Gulielmo Alle●o ●tium Magistro, & sacr● Theologiae candidato, uti per aliquem Typographorum admissorum impune ●iliceat imprimi curare, & per omnes su●editionis Regiones distr●bere, Libru● inscriptum, ● Defense of the Catholic Church's doctrine, touching Purgatory, & cae & omnibus alijs inhibitum, ne eundem absque eiusdem Gulielmi consensu impriman vel alibi impressum distrahant, sub p●na in Privilegio contenta. Dat●● Bruxellae. 14. Martij Anno. 1564. Stilo Brabantiae. Subsig. N. de Zoete. TO THE READER. A Friend of mine, very studious of the truth and zealous of God's house, one that learned to believe first, and then sought to understand afterwards (which I take to be the natural order of a Christian school, where faith must in most matters direct re●n, and lead the way to understanding) asked of me, as of ●●e whom he heartily loved, and knew to be studious in such matters by my trade of life, upon what growndes the Church's doctrine, and the Christian people's faith of Purgatory, ar● prayers for the departed, stood I answered him then presently, as I could, and shortly after (as his further request was) in writing, somewhat more at la●ge. The which my doing though it was both rude and shor● yet he so measured it, ethe● b● love, as it commonly happet● or else by a singular facility whereby he mislykethe nothing that is meant well, that he made it common to many more, than I would myself. For though I was well contented, that the simple people or any other should take profit or pleasure by my pain, yet considering the matter to be full of difficulty, and to reach to God's judgements in the world to coom, I called to my mind the saying of Nebridius, who (as S. Augustine reporteth of him, August. epist. 23. with whom he was very familiar,) being much studious and inquisitive of the secret points of our faith, would be exceedingly offended, to hear a man ask of a matter of importance, a brief declaration: his saying was, that he loved not a short answer to a long question. Whereby, I ●as me thought in a manner admonished, that my treatise though it satisfied my friend, and displeaced not other, yet could not, written both hastily and briefly, serve so long and large a matter. I did fear with all, t● entre, in this my lack of years judgement, and knowledge, in to the search of such secrets, a● I knew, by that light view tha● I made of the matter before, th● orderly proceeding in the ca●s● would drive me unto: I did 〈◊〉 arne of ancient Irenaeus, tha● such doctrine and mysteries may be safely had, and with out all fear of error, taught by holy Priests and bishops Qui cum episcopatus successione, Libr. 3. Cap. 43. ch●risma veritatis certum, secundum p●citum patris acceperunt. Who have received with their ordinary succession in their pastoral sc●●, the gracious gift of understanding the truth. And these are they (saith he in the same place) which may with out all danger to them selves and their hearers, expound unto us the holy scriptures. Other men doubtless (which, this miserable age of ours seeth not, that measureth all things by a fond flourish of learning, whereof yet there was never less store) can not, nor must not be so bowled, though their gifts were many more, and study much longer than mine. And to confess the truth in deed, 1 was sum what loath (such was my foolish fear then) to fall in hand with that matter, which being well and to ●he bottom ripped, I perceived, of all other causeys in the world, most to touch the very sore of heresy, and therefore might to me procure the hatred of such, whose love otherwise I could be content, either to keep or win. Besides that, I saw the contention of the contrary part, seeking to make some answer to such things as might in this cause most grieve their minds, or mar their matter, should drive me from that course of study, which other wise in quietness I would most gladly keep, to serve truth and defend my cause, which once of freedom and good will taken in hand, must afterwards of duty and necessity be upholden. Not withstanding all these things, good reader, which might most justly hold me back, yet now my friends request, the case and condition of this present time, and my duty towards my mother the Ch●●che, may of good reason, and must of necessity change my former intent, and remove my private study to the benefit of the common cause. Therefore being at length by just occasion wholly minded to serve as well as I could that way, I thought good these late mounthes, to make a more full declaration of that thing, which at my said friends request, I had so briefly touched before. That as then when he first had it of me, it only served him for his own contentation, the pleasuring of his singular and secret friends, and the help of some simple whom he knew deceived by over light looking on so grave matters, so now (Good Christian reader) I trust it may help in common, not only such as have been carried a way by the guile of heresy, but other that are much subject to the dangerous flatterly of this present time: with whom, pleasure ever joined to the protestants doctrine, often more praevayleth, than the preachers persuasion. Be bowlde to charge any of our adversaries, make he never so great account of himself, with the force of truth here expressly proved both by argument and authority: if it howld him not, he shall (I am sure) braced out with impudence, and not louse him self by reason, just dealing, or honesty. And if it be proved to touch with safety the poison itself, let no man doubt to use it for a preservative, in this common infection of our time and country. For it were no reason, any man should practise with the poor people privyly, in such things as he were not able to maintain before their pilloures and preachers openly. And for that hatred which I may procure to myself by mine own travel, it shall not much move me: for I shall either be partaker thereof, as a common praise in these evil days to most good men: or else if I be not worthy so much, I will learn to bear it as sum part of punishment and satisfaction for my sins. I may not buy friendship with flattery, nor man's love with forsaking God's truth. Of such things than I will not make much reckoning: but my principal care is, that in writing or wading in so deep matters, I keep the straightly line of the churches truth, which, in the exceeding rashness of these dark days, a man may quickly lose. And therefore to make sure, I humbly submit myself, to the judgement of such our masters in faith and religion, as by God's calling are made the lawful pastors of our souls. Of whom I had rather learn myself, than teach other: if either they had occasion and opportunity to speak, or I might of reason and duty in these miserable times hold my peace. Far well gentle Reader, and if I pleasure thee by my pains, let me for Christ's sake be partaker of thy prayers. At Antwerp the Second of May. 1565. GOOD READER BEAR with these small faults, or other, which in this difficulty of printing, there where our tongue is not understanded, must needs be committed. Fo. 12. Pag. 2. Li. 14. Read for sacraledge sacrilege Fo. 16. Pag. 1. Li. 7. Read for ioking yoking. Fo. 29. Pag. 2. Li. 17. Read for maimed named. Fo. 37. Pag. 2. Li. 11. Read for hauno have no. Fo. 45. Pag. 2. Li. 21. Read for non sum non sim. Fo. 110. Pag. 2. Li. 13. Read for appirition apparition. Fo. 120. Pag. 2. Li. 13 Read for unfayded unfeigned. Fo. 152. Pag. 1. Li. 6. Read for maked naked. Fo. 152. Pag. 2. Li. 1. Read for so set to set. Fo. 157. Pag. 1. Li. 10. Read for so say to say. Fo. 186. Pag. 2. Li. 17. Read for author altar. Fo. 196. Pag. 1. Li. 12. Read for plains plain. Fo. 224. Pag. 1. Li. 19 Read for langnange language. Fo. 231. Pag. 1. Li. 3. Read for Carthagiensi cruditius, Carthaginensi eruditus. Fo. 234. Pag. 2. Li. 8. Read for ys his. Fo. 241. Pag. 1. Li. 2. Read for it is Fo. 243. Pag. 1. Li. 6. Read for is it say is to say. Fo. 270. Pag. 1. Li. 1. Read for Nire Nice. THE PREFACE, Where in be noted two sorts of Haeretikes: th'one pretending virtue tother openly professing vice. And that our time is more troubled by this second s●●●. With a brief note of the Author's principal intent in this Treatise. ALl though heresy and all wilful blindness of man's mind, be undoubtedly a just plague of God for sin, and therefore is commonly joined with evil life both in the people and preachers thereof, as the history of all agies, and sundry examples of the scriptures may pl●●●ely prove: yet by the guile and crafty conveyance of our common enemy the devil, The devil les ●ra●te in promoting error. faulshod is often so cloaked in shadow and shape of truth, and the masters thereof make such show of virtue and godly lief, that vow would think it had no affinity with vice, nor origine of man's misbehaviour at all. So did he cover the wicked heresies of Manicheus, Hieron. in 7. cap. Osee Martion, Tatianus, and the like, with a feigned flourish of continency and chastity: so did he overcast thenemy of god's grace Pelagius, Augustin. pist. 120. with thappearance of all gravity, constancy, and humility: and so hath he always, where craft was requisite to his intent, made show of a simple sheep in the cruel carcase of a wily wolf. This good condition S. Paul noted in him, in these words: 2. Cor. 11. Ipse enim Satanas transfigurat se in Angelum lucis. For Satanas his own person shapeth him self into an Angel of light. And that his scholars play the like part, our master Christ of singular love gave his 〈◊〉 this watch word, for a special pr● iso: Matth. 7. Attendite a falsis prophaetis qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Take heed of fa●●e prophets that coom in sheeps vesture, but with in be ravening wolves. He saw (that seeth all things) that the ouward face of feigned holiness might easily carry a way the simple: he detected the serpent's subtlety, that none might justly plead ignorance, in a case so common: and withal for thinstruction of the faithful, he gave falsehood and her fortherers this mark for ever, that convey they never so clean or close, yet their unseemly works should ever detect their feigned faith. But all this notwithstanding, if we deeply weigh the whole course of things, we shall fyende that this counterfeiting of virtue and show of piety, is not the perpetual intent of the devils devise: but rather a needful shift in forthering his practice, there only where faith and virtue be not utterly extinguished, than the full end of any one of all his endeavours. The devils mark and thextreme and of heresy. For this may we assuredly find to be the scope and prick of all his cursed travel, to set sin and her followers in such freedom, that they need not (as often else) for their protection the cloak of virtue, nor habit of honesty: but that they may boldly encounter with the good and godly, and in open ostentation of their mischief, over run all truth and religion. Wherefore as he often cloaketh subtle heresies in honest life, and virtues weed, so when he by liklihoods conceiveth hope of better success, and further adventures, he than openeth a common school of sin and wickedness, where mischief may with out colour or craft be bowldely maintained. This open school of iniquity, Hieron. sup. 13. Ezech. and doctrine of sin, he once busily erected in the gentility, by the infamous philosopher Epicurus and his adherentes: teaching to the singular offence of honesty, pleasure and voluptuousness to be th'only end of all hour life and endeavours. The which pleasant sect, though it ever sense hath had some promoters, yet the very shade of feigned virtue, and worldly wisdom of those days, with ease bore down that enterprise. This broad practice was yet further attempted even in Christ's Church: first by Eunomius, Eunomius. who doubted not in the face of the world, to avouch that none could perish (were his works never so wicked) that would be of his faith. And then by iovinianus, iovinianus who taught the contempt of Christian fasts, matched marriage with holy maidenhood, and afterward to the great wonder of all the church, persuaded certain religious weemen in Rome, to forsake their first faith, and mary to their damnation. For which plain supporting of undoubted wickedness, S. Hierom calleth them often, Christian Epicures, Contr. jou. lib. 2 boulsterers of sin, and doctors of lust and lechery. Never the less the force of god's grace, which was great in the springe of our religion, (the sin of the world not yet riepe for such open show of licentious life) speedily repressed that wicked attempt▪ Ad quod vult de. haeresi. 82. for as S. Augustine declareth, it was so clear a falsehood, that it never grew to deceive any one of all the clergy. But not long after, with much more advantage the like practice was assayed by Mahomet, the devils only darling; by whom numbers of wyeves together, often divorcyes, and perpetual change for novelty, was permitted. By which doctrine of lust and liberty, the flower of Christiandom (a lass for pity) was carried a way. At which time thonghe our faith and Christ's Church, were brought to a smaule room, and very great straits, yet by god's grace, good order, and necessary discipline, this school of lust hath been reasonably till our days kept under: and the gravity of Christian manners (as the time served) orderly uphoulden. But now once again in our cursed days, the great flow of sin turning gods mercy from us, with exceeding provocation of his heavy indignation towards the wicked, hath made our adversary much more bowlde, and long practise of mischief, Genes. 3. a great deal more skilful. The serpent passed all other creatures in subtlety at the beginning, but now in cruelty he far passeth himself. The devil taketh better hold in hour time than he did before. The downfall that he hath in a few years rage driven man unto, by thopen supporting of sinful living, it is sure very woeful to remember, and an exceeding hearts grief to consider. Look back at the Christian Epicures whom I now named, and view the men of like endeavour in all agies: compare their attempts to ours, their doctrine to ours, the whole raise of their proceedings to ours: And if we match theyme not in all points, and pass them in most, (I except the wicked Mahomet, and God grant I may so do long: though they had out of his holy school, theyre often divorcyes and new mariagies in their wifes life,) excepting him therefore, if ours pass not in open practice of mischief and supportation of sin, all the residue, miscredit me for ever. This is evident to all men, that things once counted detestable before god, abhorred of the priests, strange to the Christian people, poonishable by the laws of all princyes, be now in case to maintain them selves, to give virtue a check mate, and with out all colour to bear down both right and religion. Thus doth sacraledge boldly bear out it self, Behold the liberty of sin. and overreacheth the promoters of god's honour: so doth incest encounter with lawful marriage, the unordered Apostates shoulder the ordinary successors of the Apostles: Feasting hath won the field of fasting: and chambering almost banished chastity. It was surely a wonderful fetch of our busy adversary, when he so joined heresy and evil lief together, that either might be a singular guard to tother: and both together, easily be the plague of all good order. And now the matter broghte to such terms, and so evident an issue for the clear gain of sin, here needeth no Caveat for the fruits of the doctrine, as in other cloaked heresies before, and continually in case of deceit is requisite, (for no man can be deceived here, but he that willingly and weitingly list perish.) Having no excuse reasonable, why he should follow or credet the public professors of plane impiety: unlest this may be accounted cause sufficient of his light credit, that they term the foresaid offences and others the like not by their accustomed callings, Note but by some honester name of virtue. Which thing rather showeth their folly, then excusethe their malice. For they must here be asked, by what right they change the names of things, that can not allter their natures. Who authorished them to call that extirpation of superstition, which our father's called sacraledge? Or that blind devotion, which our holy elders named true religion? How can they for sin and shame honour that with the name of holy marriage, that S. Ambrose termeth adultery: Amb. ad Virg. lapsan Cap. 5. S. Augustin worse than advoultery: and they with all the residue of the doctors, August. de bono vid. Cap. 8. horrible incest? But because they can show no warrant, I must charge them for their labour with god's curse, pronounced upon all such by the prophet's words, thus as followeth, Vae qui dicitis malum bonum, Isai. 5. & bonum malum, ponentes tenebras lucem, & lucem tenebras. woe to you that call evil good, and good evil: making darkness light, and the light darkness. But (as I said) in such open show of wickedness, and all unliklyhood of their assertions, there can none doubtless join with them, except they be alured by present pleasure, Sin driveth men to the doctrine of this tyme. or driven headlong by the heavy load of sin. For as I think, they do not follow these sect masters, as scholar's moved by any probability of their teacher's persuasion, but rather join unto them as fit fellows of their lusts, and good companions for their own conditions. Ostendisti tales discipulos (saith S. Hierom to jovinian) non fecisti. Li. 2. Thou hast but opened to the world who be thy followers, and not procured them thyself to be thy scholars. 2. ad Tim. Cap. 4. Yea S. Paul affirmeth by such lovers of lusts (whom he calleth Voluptatum amatores) that they should give over the true teachers, and provide or make masters for their own tooth. Ad sua desideria coaceruabunt sibi magistros. Sin therefore as it seemeth, hath engendered and framed her self this new faith, for the guard and salfty of her person: And the ungodly procured for their own diet masters of perdition, ready both by life and doctrine, to further the lusts of licentious persons, to serve the itching ears of new fangled folks, and so to set them in all security, with words of peace and pleasure. Call to your memories the first entrance of this misery, judas in epist. Can. and you shall find how they had certain persons in admiration (as the Apostle saith) for their own advantage. Sense which time, these preachers have by observation raised up a perfect school off flattery, and brought the detestable excusing of most horrible sins, unto a formal art. In Eunuch. It is long sith the Poet feaned that Gnato would have been th'author of a sect, and have had some scholar's to bear his name: Here he might have had for his turn, but that the Epicure hath prevented him. The Prophet Ezechiel termethe this pernicious flattery in matters of such importance, the boulstering of wickedness. And giveth a heavy blessing from almighty God, to all boulsterers in these words. Cap. 13. Vae his qui consuunt puluillos sub omni cubito manus, & faciunt ceruicalia sub capite universae aetatis, ad capiendas animas. Woe be to all them that saw cuisshens under the elbow of every arm, and bowlster up the heads of all ageiss, meaning to Catch their souls. And surely if this curse took ever hold of any (as it could not proceed from god's mouth in vain) it must needs fall straightly down upon these men, that wholly bend them selves thus to uphold iniquity, and to set sin soft. To such as made no store of good works, they cast only faith under their elbow to lean upon. To such as were bourdened with promise of chastity, they made marriage a Cuisshen for their ease. For such as cast an eye upon church goods, they borrowed a pillow of judas: Quare non vaenijt trecentis denarijs, & datum est egenis. joan. 12. Why is not this made money of and given to the poor. And so in all points they artificially follow man's fantasy, nourish the humour of the ungodly, and preach peace with pleasure. Commit what you list, omit what you list, your preachers shall praise it in their words, and practise it in their works. For look how they teach, and so do they lief: far passing the Epicure, 2. De sin. who (as Cicero saith) in talk praised pleasure, but in all his life, was full courtese and honest. And much exceeding iovinianus, who as Augustine reporteth of him, Vbi supra haere. 28. being a Monk maintained the marriage of votaries, but yet for diverse inconveniencies, himself for all that would not be married. But ours being once in bishops room, or of that disordered new ministery, ere they be well warmed in their beneficyes, as in all other licentious lief they will lead the dance, so they must out of hand, for the most part, as though it wear annexum ordini, as school men term it, have a wieffe with necessary chirishing to that state belonging. And good reason it is, that these delicate doctors having ever in readiness pillows for their friends ease, should never want whole coutchies for their own. But it were to long a matter for me at this present, purposing an other thing, fully to declare how sin in all points hath acheyved such liberty, How this swhete heresy first began. by the unhappy ioking herself unto heresy. Only this may be noted briefly for that point: that generally in the beginning of their endeavours, they removed with speed out of their ways, as especial impediments and stumbling stocks, all those means which Christ commanded, or the church prescribed, or our fathers followed for thabbating of sins dominion: that the world might well understand, they mente the extolling of all vice, and to make the way for sin and wickedness. First that sovereign remedy of man's misdeeds, that grave judgement left by Christ to his Church, for the weal of us all, that power which the Son of man hath in earth to remit sins, the true court of man's conscience, the very word of reconcilement, and the board of refuge after shipwreck, which is the Sacrament of penance, they have to the unspeakable gain of sin unworthily removed. The subdueing of man's pride by due obedience to his spiritual pastors, and humble honouring of the gyedes of god's church, fitly for their purpouse have they loosed. Fasting, which is the bryedell of carnal concupiscence, and torment of all fleshly lusts, for sins sake they have set at such liberty, that it is almost lost. And what havoc in all other spiritual exercise is made for these men's free passage to hell, we see it: all the posterity shall feel it: and the very workers shall be weary of the way of wickedness, when they shall lack grace and space to repent them. But I can not now stand upon these points: Meaning at this time, only to overthrow an other like ground of this detestable school, which hath no less advanced sin then the other, and dishonowred God much more: which hath perniciously deceived not only open haeretikes, but also much weakened the devotion of sum that otherwiese were Catholics: The harm whereof pertaineth not only to most men that be a lyeve, but also to many that be dead. That is the abolishing of penance, discrediting of purgatory, and abandoning of satisfaction for our offences committed. All which, being nothing else but a kind of soft handling, and swheet cherishing of sin, hath wrought such vain security in men's minds, that few have any feel or fear of god's judgements: few consider the deep wound that sin maketh in man's soul: and most men abhor the remedies requisite for so grievous a sore. When I look back at the flower and spring of Christ's Church, and see sin counted so bourdenous, and gods dreadful punishment for the same so earnestly feared of all men, that no saulue could be so sore, no penance so painful, but they would both have suffered and desired it, to have been fully free from the same: and with all consider the extreme dolour of heart, which all men then expressed by often tears, by humble acknouledging of their mislyvinge to god's ministers in earth, and exceeding painful penance, by long fasting, A profitable comparing of the time past with our present days. dangerous peregrinations, continual prayers, large almose, so sharply enjoined, so meekly received, and so duly fulfiled: and then returning again to our time and state, where I may and must needs behold the pitiful waste of Christian works, the marvelous shake of all good manners, and more than an image of mere paganism, as in which we find no face nor shadow of Christianity, no nor any step almost of our faithful father's paths: then do I well perceive, the issue and end of the last ground of this wasting heresy, to be nothing else but a canker of true devotion, an enemy to spiritual exercise, a security and quiett rest in sin, and briefly, a salfegarde and praesumptuous warrant, from the judgement of gods mighty arm, which reacheth over thoffences of the whole world. Evil we were before by other points of this deceitful doctrine, but by this last part we are utterly lost. For as truly S. Hierom writeth by their praedecessors: Hoc profecit doctrina istorum, Vbi supra. ut peccatum ne paenitentiam quidem habeat. This hath this doctrine of theirs won and wrought, that of sin there is no way of repentance: even so may we much more complain of this pernicious fallsehood, that directly with out all colour, hath razed up both the remedies of sin, and boldly discharged us of god's judgement and all penaulty for the same: that as before by falsehood and flatterly we were led in to the swheete school of sin, so now by thabbandoning of penance and purgatory, in vain hope and security we might needs for ever remain therein. Considering therefore the great spread of contagion that this untrue doctrine hath wrought both to the everlasting misery of heretics theime selves, and also to the grievous punishment that almighty God of just judgement may take upon us (that by his great mercy be yet Catholics) because we live in wanton wealth, with out just care or cogitation of our life paste: Nether doing any worthy fruits of penance, nor yet endeavouring to make a mends and recompense by satisfying for our sins, before of mercy so pardoned that to our damnation they can not now any more be imputed, but yet for answhering in sum part of god's justice, and perfect purging of the same sinful life passed, out of all doubt sharply pounishable: for these things I say, and for the stirring up of the fear of God in myself, Why this treatise was taken in hand. the help of the simple, the defence of the truth, and thabbating of this great rage of sin and heresy, I thought good to give warning (moved thereunto by my friend also) to all such as be not them selves able to search owte the truth of these matters, of that temporal or transitory punishment which god of justice hath ordained in the other world, for such as would not judge them selves, and prevent his heavy hand whieles they here lyeved: our forefathers (more than a thousand year sense) called it Purgatory. The truth and certain doctrine whereof, I trust through god's gooddnesse so clearly to prove, The matt●●●he first book. that the adversary (be he never so great with the devil) shall never be able to make any likely excuse of his infidelity. The argument o● the second book. And that so done, I shall both open and prove the means which the Church of God hath ever proffitably used for the release of her children from the same punishment, to be sovereign good, and comfortable for the faithful souls departed. And here I heartily pray the gentle reader, who so ever thou be, that shall find just occasion undoubtedly to believe this article of necessary doctrine, ever constantly set forth by the gravest authority that may be in earth, that, as though faithfully believes it, so if perpetually in respect of the day of that dreadful visitation, study with fear and trembling to work thy salvation. Let that be for ever the difference betwixt the unfructefull faith of an heretic, and the profitable belief of the true Catholic Christian: that this may work assured penance to perpetual salvation, and his, vain presumption to everlasting damnation. And though the matter which I have taken in hand, be nothing fit for the diet of such delicate men as have been brought up under the pleasant preaching of our days, yet perchance, change of diett with the sharpness of this eager sauce, were, iff they could bear it, much more agreehable to their weak stoomaches. Truth was ever bitter, Cyp. epist. 3. li. 5. and falsehood flattering. For th'one by present pain procurethe perpetual wealth, tother through deceitful swhetnes woorkethe everlasting woe. But as for these pleasure preachers theyme selves, because I fear me they have indented with death, and shaked hands with hell, what so ever may be said in this case, they will yet spourne with the words of the wicked. Isai. 28. Flagellum inundans cum, transierit non veniet super nos: quia posuimus mendacium spem nostram, & mendacio protecti sumus. Toushe, the common scourge when it passeth over shall not touch us, for we have made lying our suckoure, and by lying are we guarded. Yet when the light of the Apostolic tradition shall dase their eyes, and the force of god's truth bear down their boldness, their own black afflicted conscience, by inward acknowledging that truth which they openly withstand, shall so horribly torment their minds, that denying purgatory they shall think themselves a lief in hell. But gentle readers pray for them with tears, Prayer is th'only remedy against will full blindness. that god of his mighty grace would strick their flesh with his fear. And if my poor pain with the prayers of us all, could turn any one of them all from the way of wickedness, it would recompense doubtless sum of our sins, and cover a numbered of my misdeeds. And ever whilst we leyve let us praise God that in this time of temptation he hath not suffered us to fall, as our sins have deserved, in to the misery of these forsakers. To whom if I speak sometimes in this treatise more sharply than my costume or nature requireth, the zeal of truth and just indignation towards heresy, with the example of our forefathers, must be my excuse and warrant. I will be as plain for the unlearneds sakes as I may, and the matter suffer. And therefore now at the first I will open the very ground, as near as I can, of so necessary an article: that the ignorance of any one piece may not darken the whole cause. Desiring the studious to read the whole discourse, because every peculiar point so jointly dependeth of the residue, that the knowledge of one, orderly giveth light to all the other. And so the whole together I trust shall reasonably satisfy his desire. THAT OFTEN AFTER our sins be forgiven by the sacrament of penance, there remaineth sum due of temporal punishment, for the satisfying of god's justice, and some recompense of the offences past. Cap. 1. AS it is most true, and the very ground of all Christian comfort, Ephes. 1. Haeb. 9 that Christ's death hath paid duly and sufficiently for the sins of all the world, August. Euch. cap. 65. by that abundant price of redemption paid upon the Cross: So it is of like crediet to all faithful, that no man was ever partaker of this singular benefit, but in the knot and unity off his body mystical, which is the church. To the members whereof, the streams of his holy blood and beams off his grace, for the remission of sin and sanctification, be orderly, through the blessed Sacraments as condethes of god's mercy, conveyed. All which Sacraments, though they be instituted and used as means to derive Christ's benefits, Mark the ground of the cause. and bestow his grace of redemption upon the worthy receivers: yet like effect or force, is not by the meaning of their first author and institutor, employed upon all receivers, nor given to all the Sacraments. That may wel● appear, iff we mark the exceeding abundant mercy, that is powered upon all men at their first incorporation and entrance into the household of the faithful, by Baptism: In which sacrament, the merits of our master's death be so fully and largely carried down for the remission of sin, that were the lief before never so laden with most horrible offensyes', that in this misery man may commit, yet the offender is not only pardoned of the same, but also perfectly acquieted for ever, of all pain or punishment (other than the common miseries of mankind) which his proper offenlyes before committed by any means might deserve, And no less free now then the child after baptism, which only original sin brought thither. So saith S. Ambrose by these words: Gratia Dei in Baptismate non quaerit gemitum, Super undec. cap. ad Rom. aut planctum, aut opus aliquod, nisi solum ex cord professionem. The grace of God in Baptism requireth neither sorrow nor mourning▪ nor any other work, but only an hearty profession of thy faith. Whereby he meaneth, that after our sins be once thus freely wiped away in our first regeneration, there is no charge of punishment or penance for farther release of the same. But now a man that is so freely discharged of all evil lief and sin committed before he came in to the family, yff he faule in to relapse, and defile the temple of god, Note then (as god's mercy always passeth man's malice) even in this case also, he hath ordained means to repair man's faule again. That is, by the Sacrament of penance: which therefore, S. Hieron termethe the second table, In cap. 3. Isai. or refuge after ship wrack: as a means that may bring man to the port of salvation, though lightly not with out present damage and danger. In which blessed sacrament, though god's grace have mighty force for man's recovery, and worketh abundantly both remission of sins, and the discharge of aeternal punishment due by just judgement to the offender, yet Christ himself (the author of this Sacrament as the rest) meant not to communicate such efficacy or force to this, The force of Christ's death is not so largely applied unto us in the sacrament off p●●●unce as in Baptism. as to baptism, for the utter acquieting of all pain by sinful life deserved. For as in Baptism, where man is perfectly renewed, it was seemly to set thoffender at his first entrance on clear ground, and make him free for all things done a broad: so it exceedingly setteth forth god's justice, and nothing imparethe his mercy, to use (as in all common wellthes by nature and god's prescription is practised) with grace discipline, with justice clemency, with favour correction, and with love, due chastisement of such sins, as have by the how should children been committed. Now therefore, if after thy free admission to this family of Christ, thou do grievously offend, remission may then be had again: but not commonly with out sharp discipline, seeing the father of this our holy houshowld poonisheth where he loveth, Ad Hab. 12. and chastisethe every child whom he receiveth. Whose justice in punishment of sin, not only the wicked, but also the good must much fear. Whereof S. Augustine warneth us thus: Deus (saith he) nec justo parcit, nec iniusto: Lib tra Fauscum cap. 20. illum stagellando ut filium, istum puniendo ut impium. God sparethe neither the just, nor unjust: chastising th'one as his child, pounishing the other as a wicked person. A child then of this houshowlde continuing in favour, though he can not everlastingly perish with the impoenitent sinners, yet he must (being not by some especial prerogative pardoned) bear the rod of his father's discipline. And gladly say with the prophet. In flagella paratus sum. Psal. 37. I am ready for the rods. And what so ever these wantoness, that are run out of this house, for their own ease or other men's flattery shall fourge, let us continue in perpetual cogitation of our sins forgiven: and by all means possible recompense our negligencyes passed. Let us not think but God hath somewhat to say to us, even for our offensyes' pardoned: being thus warned by his own mouth. Sed habeo adversum te pauca, Apo. ●. 2. quòd charitatem tuam primam reliquisti: Memor esto itaque unde excideris, & age poenitentiam, & prima opera fac. But somewhat I have against thee, because though art fallen from thy first love, Remember therefore from whence thou fell, do penance, and begin thy former works again. And the consideration of this diversity betwixt remission had by baptism, and after relapse by the sacrament of penance, moved Damascen to call this second remedy, Deorth. fide lib. 4. cap. 9 Baptismum vere laboriosum, quod per paenitentiam & lachrimas perficitur. A kind of Baptism full of travel, by penance and tears to be wrought. In which God so pardonethe sins, that both the offence itself, and the everlasting pain due for the same being wholly by Christ's death and merits wieped away, there may yet remain the debt of temporal punishment on our part to be discharged, as well for some satisfaction of god's justice, against the aeternal order whereof we unworthily offended, 〈…〉 Cap. 〈…〉. as for to answer the Church of her right (as S. Austin saith) in which only all sins be forgiven. Marry when occasion of satisfying for our offensyes' in this life is neglected, or lack of time, by reason off long continuance and laite repentance, fuffereth not due recompense in our life, which is the time of mercy, than certes the hand of God shall be much more heavy, and the punishment more grievous. And this is with out doubt to be looked for, that the debt due for sin, must either here by pain or pardon be discharged, or else to our greater grief after our departure required. And this to be the grave doctrine and constant faith of the fathers I must first declare: both for that it shall firmly establish our whole matter, and clearly open the case of controversy betwixt us and the forsaken company. Who would so gladly lyeve at ease in their only faith, that they list neither satisfy for their sins, nor procure god's mercy by well working. In this case then let us seek the order of gods justice, by the diligent consideration of some notable personages, of whom we may have by the plain scripture evident testimony both of the remission of their sins, and their penance and punishment after they were reconciled again. Adam that first did faule, and was first pardoned did yet abide the scourge for his sins. Our first father Adam, in whom we may behold almost the whole course of god's judgement, and through whom both sin and all punishment due for sin entered in to the world, I think he had the first benefit by Christ's death for the remission of his disobedience: or at the least (because I would not avouch an uncertain thing) this I am sure, that by Christ he was raised up to god's favour again. Of whom we find it thus written in in the book of wisdom. Cap. 10. Haec illum qui primus formatus est pater orbis terrarum, cum solus esset creatus, custodivit: & eduxit illum a delicto suo. This (saith he, meaning by Christ under the name of wisdom) selfly praeserued him that was first form off God, the father of the world, when he was created all alone: and raised him out of his sin again. The which disobedience (with what other sin so ever was thereunto in him joined) though it was thus clearly pardoned, yet the punishment thereof, both he felt long after in his own person, and it lieth upon his posterity till this day. For which sin he himself began to do penance (as Irenaeus saith) even in paradise: Li. 3. c. 33 and then God practised judgement upon him (as Augustine noteth) first by his disenhaeretaunce, then by painful tramell enjoined, by the unaptness off ●he earth to serve his turn, by rebellioune of the inferior creatures, by the trooblesom motions of his own affections, and briefly, in all points by a loathsome life and a dreadful death. Yea and that his punishment ceased not in this world by his death, but many hundreth years after remained as further condemnation of his disobedience, I shall more conveniently a none declare. Now seeking further to have clear and open evidence in this case, we can not wish more proof then may be had by the strange working and dispensation of God, in the many fold affairs of that sanctified people, and chosen nation of the Israelites. In which peoples perpetual peotection, a man might fiend a perfect plat off mercy and judgement. So often they faule, so suddenly they rise: so grievously they offend, such mercy they find, that it is marvelous to consider. Of this elect family therefore thus God speaketh. Psal. 88 Si autem dereliquerint filii eius legem meam, & in judicijs meis non ambulaverint, visitabo in virga iniquitates eorum, & in verberibus peccata eorum: misericordiam autem meam non dispergam ab eo, neque nocebo in veritate mea. If his children reject my law, and waulke not in my judgements, with rod will I viset their wickedness, and in stripes their sins: yet will I not take my mercy from him (or them, as it is also red) nor harm him in my trauthe. God's penple first pardoned, was then after punished. This people, at their first passage out of Egipte committing horrible idolatry, was pardoned thereof at the instance of Moses: yet so saith our lord God unto him. Ego autem in die ultionis, Exod. 32. visitabo & hoc peccatum eorum: But yet in the day of revengement, I will viset this their offence also. The same people offending grievously again by murmur and mistrust of gods careful providence towards them, at their governors humble suit were expressly forgiven in these words. Numer. 14 Dimisi juxta verbum tuum. I have pardoned them according to thy word. But after their assured warrant for the full remission of the fault, and the aeternal pain due to that grievous sin, behold yet their punishment temporal for the same. Attamen omnes homines qui viderunt maiestatem etc. For all that (saith our lord) every one that hath seen my majesty, and the wonders which I wrought in Egipte, and in the wilderness, and yet hath notwithstanding tempted me ten times, shall not behold the land for which I bound myself by oath to their forefathers. But passing the people's sin, Moses and Aron them self, in many points minister abundant proof of this matter. Who both dying in perfect favour of God, yet for their mistrust wear discharged of gieding god's people, Num. 20. or entering them self in to the land so heartily desired, and so long looked for before▪ of these two the prophet saith thus: Custodiebant testimonia eius et praeceptum quod dedit illis. Psal. 98. Deus tu propitius fuisti eyes, & ulciscens, in omnes adinuentiones eorum. They observed his testimonies, and the charge that he gave unto them. Lord God thou wast merciful unto them, and sharply revenged their own inventions. The like ordinance of god's justice in punishment of such as he highly favoured, may appear in Samson, in Holy, judic. 16. 1. Reg. 3. and all other notarious personages in the whole scripture. But the heartily beloved of God king David's example so beareth down our adversaries, that I can not well omit it, though I now long to be nearer my matter. This prophet had an eypresse pardon, with a plain proviso that he should notwithstanding bear the heavy hand of God, for the punishment of his former sin. Once for taking pried in the multitude and numbering of his people, God, though he pardoned him, 2. Reg. vlt. yet by the Prophet Gad gave him leave to choose of three named scourges, which he would: to whom he answhered. Coarctor nimis: sed melius est incidere in manus domini, multae enim sunt misericordiae eius. I am sore urged: but better it is to fall in to God's hands, for his mercies be exceeding many. And so according to his election, he had many thousands of his people perished by God's plague. Off whose case, S. Gregory saith marvelous much in these few words. Deus delictum delet, sed inultum non deserit: peccato non parcitur, quia sine vindicta non laxatur. Li. 9 in job. ca 82. God wyepeth a way man's offence, but he leaveth it not unpoonished: sin is not spared, because it is not with out revenge released. But before this, he had a full warrant off remission of his horrible mourder and adoultery, by the prophet Nathan, saying unto him thus after his repentance. 2. Reg. 12. Dominus quoque transtulit peccatum tuum, non morieris: veruntamen quoniam blasphemare fecisti inimicos nomen domini propter verbum hoc, filius qui natus est tibi morte morietur. Our lord hath removed thy sin: nevertheless, because thou hast made thenemies blaspheme our lords name by this word, thy son which is borne unto the shall die the death. Off which matter S. Augustine by occasion taulking against Fanstus, asketh what manner of pardon it was, Lib. 23. cap. 67. that the prophet brought from God unto David. And he answhereth thus. Ad quam rem nisi ad sempiternam salutim? neque enim praetermissa est in illo, secundum Dei comminationem, flagelli paterni disciplina. To what end else (had he his pardon) but to everlasting salvation? For he scaped not the scourge of his father's discipline, according as the threatening of God before did portend. All the foresaid examples then being so evident, they must needs conclude this assuredly, that after our offences be remitted, there commonly yet remaineth sum pain and right debt, to be discharged by the offender's punishment, before he receive the ample benefit of aeternal salvation. The double and doubtful shifts of our adversaries pressed by this conclusion, are removed: and it is proved against one sort, that these foresaiyde skourgies were in deed pounishements for sins remitted. And against tother sect, that this transitory pain hath often endured in the next lief. Cap. 2. ANd the weght of this foresaid ground, hath ever pressed the adversaries of truth so sore, that beholding as it were a far of, what inconvenience this might import, they ever busily endeavoured to stay the beginning of their likely overthrow. But yet (as it was and will be for ever noted in false teachers) they seek divers escapes, so disagreeable, that one hindereth an other, and neither of them helps their own cause. One sort not so impudent, but agreate deal more foulishe than their fellows, agree by force of the places maimed and evidence of the examples, that there is punishment to be suffered, and some temporal pain remanent to be discharged in this world, Melanch. after remission of sin, but for the next after this lief (so feared they be of purgatory) they will have none at all. Thother sect masters fearing what might follow on that grant, in no case will confess, that there is any pain due for sin, in this world or the next, after the fault be once remitted. For calvin captain of this later band, saw well, Calvinus. that if any debt or recompense remain to be discharged by the offender after his reconcilement, it must needs rise by proportion, weght, continuance, numbered, and quantity of the faults committed before. Whereby it must of necessity be induced, that because every man can not have time, either for the hugeness of his sins past, or his late repentance, or his careless nagligence, to repay all in his lief, that there is all, or some part answherable in the next world to coom. And therefore boldly and impudently, as in case of this necessity, he adventureth to deny with shame, that any of all these painful miseries be as pounishements for the sins of the sufferers: but certain fatherly checks, exercises of patience and virtue, rather than afflictions enjoined for sins. Which vain shift hath no bearing by reason, or text of scripture: but only is uphoulden by the exercised audacity of the author. S. Paul in plain words writeth: Corpus mortuum est propter peccatum, Ad Ro. 6 Vide August. super illud psal. 50. in peccatis concepit me matter mea. & stipendium peccati mors est. The body is dead because of sin. And death is the reward of sin. And so of David: because though haste slain Urias, Non recedet gladius de domo tua saith the scripture: the swhorde shall not departed thy house. And again, because though hast made the enemies blaspheme my name, thy child shall die. And of the people of Israel: Visitabo & hoc peccatum eorum. I will viset this sin of theirs also. Yet in this light of scripture, where, as the punishment is named, so it is expressly mentioned that sin is the proper cause thereof, the adversary seeketh a blind mieste, to dase the simplicyty of the reader, and to maintain error. It helpeth our cause exceeding much, that the very show of an argument, drives them to such unseemly shifts. S. Augustine's words shall for me sufficiently refute this error, Veritatem dilexisti, impunita peccata eorum etiam quibus ignoscis, non reliquisti. In psa. 50 (He speaketh to god in the Prophet's person). Thowe loves righteousness, and hast not lafte unpunished, no not the sins of them whom thou lovest. Notwithstanding, this is very true: that all these afflictions though they come of sin, and for the reward of man's offences, yet God of mercy turneth them to the exercise of virtue, August. lib 2. de pecca to mer. cap 33. and benefit of such as shall be saved. But it is one thing to dispute of what cause they come, and an other to reason of the wisdom of God in the use of the same. Who, as the said Augustine witnesseth, is so mighty in his provident governance, that he is able to turn, even the very sins theyme selves, to the benefit of such as by grace and mercy shall be raised up to salvation. And much more is he ready to frame the punishment which he himself of justice worketh for correction of sinners, to the salvation of the elect. But now the other sort which be more curteise, The confutation of the second opinion. and confess that in this world the just may suffer of reason for his sins already remitted, but not in the next lief, as their doctrine is very untrue, so it giveth great licence and liberty to evil livers, and is the very mother of presumption. For if man wear s●ere to be discharged at his departure hence of all pain for his sins, than certes wear it madness, to travel in this life further for his offensyes', than he must of necessity. Yea more, it maketh the case of grievous sinners till the hour of their death (so that they then at last repent) much better, then of smaulle offenders converted long before. For these must be punished in their lief, tother can not be punished (as these suppose) after their death. What a vain absurdity is this, that the prophet offending once or twice in all his time, should suffer so heavy judgement: and the party which abidethe in wickedness till th'end of his lief, when sin rather leaveth him, than he sin, must because of his late conversion, with out pain be carried at ease to heaven? This is not doubtless seemly to God's justice and ordinance, whose ways be truth and uprightness. Homil. 11. in levit. Est apud judicem justum poenae moderatio, non solum pro qualitate, sed etiam pro quantitate. To a just judge there must be consideration had of punishment, both for the quality and quantity (so saith Origen). And the holy scripture thus. Quantum glorificavit se, & in delitijs fuit: tantum date illi tormentum & luctum. Look how high she exalted her self, and how delicately she lieved: and give her so much woe and torment again, Cap. 16. It is spoken as of Babylon in the revelations of S. john. And because this toucheth our matter, and the very point thereof: I will stand with the adversary the longer. Here than I ask him, why God taketh punishment in this world, for sin already remitted? His answher must needs be, for the revenge and hatred of sin, and satisfying of justice. Now then doth god practise judgement and justice no where but in this world? Or if it be not here answhered, because of lack of space, or late reconciliation of the offender, shall our lord of necessity be forced to remit the debt, and release his sentence of justice for lack of means to punish in an other world? No no, God's hand is not abridged by the terms of this lief. Late repentance can be a benefit to no man: God forbed it should. Especially seeing punishment and judgement for sin (as many learned do suppose, and as reason with scripture beareth) properly appertaineth not to this world, but by a special grace, and singular benefit, which God of peety granteth to such as he loveth, that they may here prevent his anger: which else in the next life should be found more grievous, where properly is the reward of sin, and judgement kept ordinarily for the same. As it is plain mercy and grace, when man may take punishment of himself (as S. Paul saith) and be his own corrector, 1. Cor. 11. to avoid the judgement of God. And thereof the next lief is termed commonly dies domini: where there is no place for our working, but sufferance alone: where the account of man's life must be straightly required, and the sins even of the just, not otherwise amended, sharply visited. Euseb. Emiss. homil de diversis viti Therefore if Melanchthon grant that the righteous and reconciled persons, may justly bear the scourge of God, for satisfying for their sins before pardoned, in this world, where, though punishment be exercised for wickedness properly, yet at the least not so ordinarily as in the next, where God hath laid up the great store of reward, as well for the good as the bad: he must needs by force of reason acknouledge, that the world to coom is no less (iff it be not more) appointed of our lord for just judging of our faults forgiven, than the time of this present life, where as many an evil liver escapeth all punishment, so diverse of great virtue suffer full grievous torments. Excellently well said S. Augustine: Euch. c. 6. Multa mala hic videntur ignosci, & nullis supplicijs vindicari: sed eorum paenae reseruantur in posterum &c: much evil may seem here to be pardoned, and with out all punishment released: but the pain for such things is reserved till the world to come. But let us step a fout farther, and yet so much nearer the matter: and note well whether we may find any case, where the payment for sins remitted, passeth the bonds of this life, and so required in the next▪ that by plain dealing and orderly proceeding, Mark well that God pounisheth in the next life, the sins of the just. we may the better instruct the simple, confound the adversary, and make truth stand upon itself. Consider then with me that our first father pardoned of his sin, as I proved before, was punished for the same, and with him all the just off those days, not only in the time of this present mortal life, but many hundreth years after their departure. For whose delivery, the Catholic Church holdeth and our Crede teacheth also, that our master Christ descended down in to hell. And that no man he●e be deceived, he must understand, ●hat it was no smaule punishment to be banished so many worlds together from the land of the lyeving, and to ●acke the joyful fruition of heavens bliss: which of it self, but that it was not aeternal, Augu. En chi. ca 112 had been more than all temporal pains, that may be suffered, And this to be one of those miseries which our first father's disobedience wrought and so to be pain for sin, I thinks every wise man will confess. Yea 〈◊〉 was the greatest dominion of sin tha● could be, for the overthrow of which, Christ him self vouchsaulfed to enter in to the land of darkness. It is called of the Prophet, lacus sine aqua 〈◊〉 a lake with out water: zach. 9 1. Pet. 3. And of th● Apostle Carcer, a prison. Where the fathers be also named, vincti tui, thine that were bound. Whereby we must understand that Christ had a flock impriesoned and bound, for the debt of sin in another world. But that we may make invincible proof, that this their captivity was a just enjoined plague and paenalty for sin, we must report what we find in ancient Ireneus of this matter. And he affirmeth that Adam was judged and condemned for his wilful fall, till Christ's coomming, Li. 3. ca 33 in these words. Necesse fuit dominum ad perdicam ovem venientem & tandem despositionis recapitulationem facientem, & suum plasma requientem, illum ipsum hominem saluare qui fa●tus fuerat secundum imaginem & similitu●inem eius, id est Adam: implentem tempo●a eius condemnationis, quae facta fuerat pro●ter inobedientiam▪ and straightly after. ●olutus est condemnationis vinculis, qui cap●iuus ductus fuerat homo, thus I english 〈◊〉: It was necessary that our lord coming to the lost sheep, and making a recapitulation of his appointed ordinance, and view of his own handewoorke, should also save the same man which was formed after his own image and likeness: I mean Adam, then fulfilling the time of that condemnation which was for his disobedience appointed, and so the man led in to captivity was released of the bonds of his condemnation. Eusebius Emissenus yet more expressly helpeth our cause, as followeth. Homil. 1. de festo Pasch. Confestim igitur aeterna nox inferorum, Christo descendente, resplenduit: siluit stridor ille lugentium, & Cathenarum disruptae ceciderunt vincula damnatorum. Out off hand at Christ's coming in to hell, that eternal darkness shyened bright: the gnasshing of the mourners ceased, and the bursten bands of condemned persons, fell from them. Here lo many one, by the judgement of this holy writer, were loused from much misery by Christ's descending down. Where, to our purpose we must especially be advertised, that all the just in those inferior parts were not in like faelicitye with our father Abraham, or other of such perfect holiness: (although he also suffered the common lack, in long looking for translation to joy) for some there were of meaner virtue, and yet in the favour of God, which suffered personal pain for purging and recompense of their sins committed in this life: Some were released of pain, at Christ's descen. of whom this Author seemeth to mean. And as S. Augustine supposeth, the scripture must needs import such a like thing: undoubtedly teaching that Christ was not only in the place off rest, where Abraham and other in his harbour were, but also in placyes off torment, which could not touch his holy person: Act. 2. Quem Deus suscitavit solutis doloribus inferni: Whom God raised up again after he had loosed hell pains. Thus saith this holy Author. Quia evidentia testimonia & infernum commemorant & dolores, nulla causa occurrit, Epist. ●9. cur illò credatur venisse salvator, nisi ut ab eius doloribus saluos faceret: sed utrum omnes quos incis invenit, an quosdam quos illo beneficio dignos iudicavit, adhuc requiro: suisse tamen eum apud inferos, & in eorum doloribus consttutis hoc beneficium prestitisse non dabito: Because (saith he) evident testimonies make mention both off Helle and pains, I see not why we should believe that our Saviour came thither, but to discharge some off the pains thereof: marry whether he loosed all, or sum whom he thought worthy of that benefit, that would I learn. For I am out of doubt he was in hell, and bestowed that gracious benefit upon some that were in pains▪ thus far spoke Augustine. Let no man here take occasion to think that this father meant of any release of the damned in the inferiors hell: for that error he ever detested, and writeth earnestly against Origen for the same. De fide & operibus cap. 16. Then it must neds be, that he spoke of some which were in pain and torment, and yet worthy to receive mercy▪ (so he termethe their estate both here, Cap. 33. and in the twelve book of the literal exposition on the Genesis, where he hath the same words with more large proof of the conclusion) which neither agreeth with the state of Abraham's rest, nor yet with the forsaken souls. And the name of hell is now commonly taken for any one of the inferior parts, where God practiseth judgement for sin everlastingly or temporally: though (as Augustine saith) it can not be found in plane scripture, that Abraham's happy resting place should be termed Hell, or Infernum. But I need not seek further in the deep mystery of Christ's affairs in the inferior parts. For as I am not ashamed to be ignorant upon whom he bestowed the grace of delivery, so with Augustine, or rather with God's Church, I dare believe, that he loosed sum, upon whom he exercised judgement before. And further may boldly avouch, that as there were certain at his coomming down, not unworthy after long pains tolerated to be released in his praesens, so there be yet some, which by mercy and means of god's Church be released daily. Not of that sort which died out of God's favour: Bernard. ser. de. s. Nicolao. Quibus clausa est ianua misericordiae, & omnis spes interclusa salutis: Upon whom the door of mercy, and the hope of health be closed and shut up for ever, but of the just departed in faith and piety, and yet not fully purged of all corruption of iniquity. Let thenemies of God's truth come now, and deny if they can for shame, that God's justice for sins remitted, reacheth not sometimes to the placies of punishment in the next lief: let them with purgatory raze up the father's resting place so plainly set fourth by scripture, believed of the whole Church, and always taught by the holy fathers. Yea let them that will hauno please for sinners, fiend with blasphemy, hell like torments for God's own Son, with the damned spirits. My heart surely will scarce serve me to report it, and yet cursed calvin was not a feared to write it: and with arrogant vaunts against the blessed fathers, to avouch the same. That miserable forsaken man saw, that the only grant of the old father's poonishment by the lack of everlasting joy, might of force drieve him to acknowledge, that God sometimes exerciseth his justice upon those which he loveth, in the next lief: and so consequently that Purgatory pains might be inferred thereupon, therefore he fell headlong to this horrible blasphemy, Caluins' blasphemy upon the article of Christ's descension. that Christ went not to louse any from the pains of the next lief, but to be punished in hell with the deadly damned himself, for to amend the lack of his passion upon the Cross. O our cursed time, O corrupt conditions: this beast writeth thus against our blessed saviours death, and against the sufficiency of the abundant price of our redemption: and yet he lieveth in man's memory, yea his books be greedily red, red? Nay by such as would be counted the chief of the clergy, and bear bishops names, they are commanded to be red: and the very book wherein this and all other detestable doctrine is uttered, The haeretikes privily set forth by books that which they dare not openly preach. especially by their authority commended to the simple curates study: that they might there learn closely in devilish books, such wicked heresies as the preachers theime selves dare not yet in the light of the world utter nor maintain. But other be not so far fallen, therefore they must of reason confess, that God by just correction, hath before Christ's coomming visited in the next world many hundred years together, the sins of those whom he dearly loved. although not only in all that time, the souls of the holy patriarchs felt the lack of the abundant fruition of the Majesty, but also for sin they both then in rest, Excepting some that by peculiure prerogative have already received their bodies. and now in unspeakable felicity, want till this day the increase of joy and bless, that by the receiving of there bodies yet lying in dost, they are undoubtedly sure of. Therefore it is over much presumption to limit the majesty of God in the government of his own creatures, to the borders of our short lief, and almost it toucheth his very providence with injury, to say that he letteth him scape without punishment for his sins, that repented not till the hour of death: as for whom he hath no scourge in the next lief, as he had here, if death had not prevented his purporse. These childish cogitations can not stand with the righteousness of his will, that for the first sin committed, doth not only punish many everlastingly of the forsaken sort, but also for the same, poonisheth both his best beloved in earth, and for a time abbatithe the foelicitye of the blessed Sanctes in heaven. But I will not stray after these men. My matter is so fructfull that I may not rove. And though the sects of these days have so infected every branch of our Christian faith, that a man can not well overpass them what so ever he taketh in hand, yet I will not meddle with them no further, then shall concern the quick of our cause, and the necessary light of our matter. That the practice of Christ's Church, in the court of binding and losing man's sins, doth lievely set fourth the order of Gods justice in the next lief, and prove Purgatory. Cap. 3. THis being then proved, that God himself hath often visited the sins of such as were very dear unto him, let us now diligently behold the grave authority of losing and binding sins, and the court of man's conscience which Christ would have kept in earth by the Apostles and Pastors of our souls: where we need not doubt but to find the very resemblance of God's disposition and ordinance, in poonishing or pardoning offences. For the honour and pour of this ecclesiastical government, is by especial commission so ample, Note. that it containeth not only the preaching of the gospel and ministry of the Sacraments, but that which is more near to the might and majesty of God, and only aperteynethe to him by propriety of nature, the very exact judgement of all our secret sins, with losing and binding of the same. joan. 5. For as God the father gave all judgement to his only Son, so he at his departure hence, to the honour of his spouse and necessary giding of his people, did communicate the same in most ample manner (as S. Chrisostom saith) to the Apostles and priests for ever: that they practising in earth terrible judgement upon man's misdeeds, might fully repraesent unto us the very sentence of God in punishment of wickedness in the world to come. Lib. de sacer. 3. The princes of the earth have pour to bind too, but no further than the body, but this other (saith he) reacheth to the soul itself, and practised here in the world beneath (which is a strange case) hath force and effect in heaven above. The power of all potentates, under the majesty of the blessed Trinity, in heaven and earth, is extreme baseness compared to this. By this grave authority therefore, the pastors and priests imitating god's justice, have exercised continually punishment, from the springe of Christian religion, down till these days, upon all sinners: perpetually enjoining for satisfying of god's wrath, penance and works of correction, either before they would absolve them, as the old usage was, or else after the release of their offences, which now of late for grave causes hath been more ufed. In which sentence of their judgement we plainly see, that as there was ever account made amongst all the faithful of pain due unto sin, though the very offence itself and the guiltiness (as you would say) thereof, were forgiven before: so we may gather that it was ever enjoined by the priests holy ministry, after the quality and quantity of the fault committed. Whereupon they charged some meaner offenders with certain prayers only other with large almose, diverse with long fasting, many with perilous peregrinations, sum with suspending from the sacraments, and very grievous offenders, with curse and excommunication. Whereby thou mayst not only prove that there is pain to be suffered for thy sins, Excommunication hath the image of god's justice in the world to coom. but also have a very image of that misery which in the next life may faule, not only to the damned for ever, but also to all other which neglected in this time of grace the fruits of penance, and works of satisfaction for th'answer of their lieves past. This great correction of excommunication and separation from the sacraments, Virgam. S. Paul termeth the rod, wherewith he often threatened offenders: 1. ad Timo. yea and sometimes though it was with great sorrow (the punishment was so extreme) he mightily in God's stead occupied the same. Cap. 2. 1. Cor. 5. As once against Himemeus and Alexander: and another time towards a Corinthian, upon whom, being absent, he gave sentence of their delivery up to Satan: not to be vexed off him as job was for th'increase of merit, In 1. ad Cor. ca 5. (saith Chrisostom) but in their flesh marvelously to be tormented for payment for their grievous offensyes': and as the Apostle writeth of the Corinthian, that his soul might be false in the day of our lord. This punishment was ever by cutting of from the Christian society, and often joined with torment of body or sickness. And sometimes with death. Act. 5. Note. As in thexcommunication off Ananias and Zaphiras: Which Christ's vicar S. Petre, to the great terror even of the faithful, gravely pronounced on them for retaining back certain Church goods, which by promise they had before dedicated unto god and thapostles distribution. August. de Carrep. & gra. ca. 5. This kind of punishment of sinners was ever counted so terrible, that we fiend it called of the old father's damnation: Ita Greg●. Nis. orat. de Castigatione. as one that most resembles the pains of the world to coom off all other. And if man could see with corporal eyes the misery of the party so condemned in God's church, his heart would braced: and it would move terror of further damnation even to the stubborn contemners off the Church's authority. The which censure of god's priests, though it was sometimes to the everlasting woe off such offenders as neglected the benefit of that present pain, yet commonly it was but chastisement and loving correction of our dear mother, for their delivery from greater grief in the life to coom. And for this cause, as th'example off all agies past may sufficiently prove, Aug. Euch cap. 65. were certain times and ordinary terms of penance appointed, for just satisfaction for every offence: and by the holy Canons so limited, that no sin wittingly might be reserved to God's ●euy revenge in the end of our short days. It were to long to report the rules and prescription of penance, out of Nice Council or Ancyre: cicen c▪ 12. Ancyre. 5 or out of S. Cyprian, for their punishment that fell to Idolatry in the time of Decius and Diocletianus: or out of Ambrose, the notable excommunication of Theodosius th'emperor. By all which and the like, in the histories of the ecclesiastical affairs, he that can not see what pain is due unto sin, even after the remission thereof, I hold him both ignorant and malicious blind. And if any man yet doubt why, or to what end the Church of Christ thus grievously tormenteth her own children, by so many means of heavy correction, whom she might by good authority freely release of their sins, let him assuredly know, that she could not so satisfy god's justice always, by whom she holdeth h● authority to edify and not to destroy: to byind as well as to louse. Although such dolour for offensyes' committed, and so earnest zeal may she sum times find in thoffender, that her chief and principal pastors may by their sovereign authority, wholly discharge him of all pains to coom. But else in the common case of Christian men, this penance is for no other cause enjoined, Ibidem. but to save them from the more grievous torment in the world following. In the which sense S. Augustine both speak the himself, and proveth his meaning, by th'apostles words as followeth. Propterea de quibusdam temporalibus poenis, 1. Cor. 11. quae in hac vita peccantibus irrogantur eis quorum peccata delentur, ne reseruentur in finem, ait Apostolus: si enim nosmetipsos iudicaremus, a domino non iudicaremur. Cum iudicamur autem a domino corripimur, ne cum hoc mundo damnemur. Therefore (saith he) it is of certain temporal afflictions which be laid upon their necks, that being sinners have their trespasses pardoned, lest they be called to an account for them at the latter end, that the Apostle meaneth by, when he saith: Iff we would judge ourselves, we should not then be judged of our lord. And when we be judged of our lord, then are we chastened that we be not damned with the world. This only careful kindness of our mother therefore, that never remitted sin that was notorious in any age, but after sharp punishment, or earnest charge with sum proportional penance for the same, doth not only give us a loving warning to be ware and prevent that heavy correction of the world to coom, which S. Paul calleth the judgement of God, because it is a sentence of justice: but also in her own practice here in earth, of mercy, in pardoning: of justice, in punishment: she giveth us a very clear example off both the same to be undoubtedly looked for at thandes of God himself, by whom in the kingdom of the church, these both in his behallfe be proffitably practised▪ for though there were no respect of the dreadful day in th'end off our life, nor any pain further due for sins remitted, in the next world, than were it cruel arrogancy in theministers to charge men with penance, needless to the offender, and folly to the sufferer. But god forbed any should be so malapert or misbelieving, as to miscredet the doings and doctrine of the Catholic Church, which by thauthority she hath to bind sins, and the protection of the holy ghost, hath used this rod of correction to the profit of so many, and hurt of none, ever sense our masters death and departure. That the many fold works and fruits of penance, which all godly men have charged them selves with all, for their own sins remitted, were in respect off Purgatory pains, and for the avoiding off god's judgement tempotall as well as aeternal in the next life. Cap. 4. THere be of the Epicures of our time, that seeing the usual practice of penance not only by the Churcheis prescription, but also by man's own voluntary acceptation, openly to tend towards the truth and proof of Purgatory, Melanch. have boldly improved (not withstanding the express counsel of the Apostle, where he willeth us to judge ourselves) all chastisement of our bodies, as unnatural torments to the injury of our own person, and the excellency of our nature. against these corrupters of Christian conditions and virtuous lief, though the examples of all faithful worshippers of God sense the world began, do clearly stand, yet the notable history of the Prophet David's repair after his heavy fall, because it hath an especial warrant of his pardon, a plane process in penance, a goodly plat of due handling the sores off our sins after they be remitted, and containeth a manifest fear of Purgatory, shall best serve our turn. This Prophet then, though he was assured of his pardon, and afterward (as I said before) by Gods own hand punished, yet crieth out with abundant tears. Amplius lava me ab iniquitate mea, & a peccatis meis munda me. Psal. 50. More and more wash me from my iniquity, Cap. 4. Apol. David. and of my sins purge me clean. David offended (saith S. Ambrose) as kings commonly do, but he did penance, he wept, he groaned, as kings lightly do not: he confessed his fault, he asked mercy, and throwing himself upon the hard ground, bewailed his misery, fasted, prayed, and so protested his sorrow, that he laft the testimony of his confession to all the world to come. What moved this blessed man, by God's own mouth pardoned of his sins, so to torment him self? That happy awe and deep fear of God's judgement in the next world, which the cursed security of this swheete poisoned doctrine of our days hath now taken away, even that necessary fear of the things that might faule unto him in the next lief, caused this holy prince and prophet so to vex and molest himself. It was hell, it was Purgatory that this penitent did behold: either of which he knew his sins did well deserve. S. Augustine shall bear me witness, in words worthy of all memory. Yea the prophets own words uttered in a bitter prayer and a psalm full of sorrow, shall bear me witness: thus saith S. Augustine. In psa. 37. Haec iste graviora 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, ut in hac vita me purges, & talem me reddas cui emendatorio igne opus non sit. This man, besides the miseries of this lief in which he was when he thus houleth and weepeth, further maketh suit and saith, O Lord rebuke me not in thy fury, let me not be one of them to whom thou shalt say, away from me in to fire perpetual, which is provided for the devil and his angels. Nether yet correct me in thy wrath, but so purge me in my lief time and wholly frame me, that at length I may have do need of the Amending fire. So far speaketh this doctor. By whom we may learn that David after sharp punishment taken first at God's hand, and then in the midst of many miseries of this mortal lief, did yet before hand behold the horrible judgements in the next world: th'one for the damned souls and spirits, tother for the amendment of such as God loved and shall be saved: in the earnest memorial of which assured pains, and for the avoiding thereoff, he so afflicted himself as is before said. His heart was in heaviness, his soul in sorrow, his flesh in fear, and in his bones there was no rest before the face of his sins. Think you here a protestant preacher with a merry mouth in nathan's stead, could have driven him from this course of penance, dissuaded him from the fear of purgatory, eased him with only faith, and set him in security and perfect freedom from his offences past, Ecclesi. 22. No no, Musica in luctu importuna narratio. Mirth in mourning is ever out of season. Flagella & doctrina in omni tempore sapientia. But rods and discipline be always wisdom. These delicate teachers had never room but where sin bore great rule. And it is no small licklyhod of god's exceeding wrath towards us in these days, that such soft physicians please us in so dangerous diseases. It was not the doctrine of this time that healed Nabuchodonosor: but this was his plaster. Daniel. 4. Peccata tua eleemosynis redime, & iniquitates tuas misericordijs pauperum. Redime thy sins by almose, and thy iniquities, by mercy towards the poor. It was exceeding fasting and many sorouwfull sobs, that bare of God's hand from the Ninivites, It was the paiynefull works of penance that john the Baptist first preached. This was Paul's rule, that if we would poonishe or judge ourselves, than would not God judge us. In to whose hands it is a heavy case to faule. 1. Cor. 11. Haeb. 10. Horrendum est (saith he) incidere in manus Dei viventis. For he shall call to account and reakoning (as S. bernard supposeth) even the very acts of the just, In cant. 55 ser. if they be not well and thoroughly judged, and corrected to his hands: The undoubted knowledge of which strait account, moved our forefathers to require such earnest afflictions of the people, for satisfying for their sins. And here gentle reader give me leave, though I be the longer, to give the a little taste of the old doctors dealings in the sinner's case▪ that thou mayst compare our late handling of these matters, with their doings: and so learn to loath these light merchants, that in so grievous plagues deal so tenderly with our sores. And yet I intent not so to rove, but that the very course of our talk well noted, shall be the necessary inducing of that truth which we now defend concerning purgatory. Especially if it be considered, that in all prescription of penance by the antiquity, the pain of satisfying was ever limited by the variety of the offence. And then that the very cause of all pain enjoined, was for the avoiding of God's judgement in the lief to coom. First ancient Origen writeth thus. Homil. 3. in lib. jud. Behold our merciful Lord joining always clemency with severity, and weighing the just mean of our punishment in merciful and righteous balanse. He giveth not the offenders over for ever: therefore comsider how long if haste strayed and continued in sin, so long abase and humble thyself before God, and so satisfy him in Confession of penance. For if if amend the matter and take punishment of thyself, than God is pitiful, and will remove his revengement from him, that by penance praeventented his judgement. Thus we see this father so to measure the pain and punishment of sinners, that he maketh his principal respect the avoiding off the sharp senrence to coom. S. Cyprian the blessed martyr, noteth certain conversies in his days, who thought they had much wrong to be further burdened with poenaunce for their faule, more than the return to God again: he toucheth the manners of our time very near, his words sounding thus. Sermon. de Lapsis. Before their sins fully purged, before the confession of their fault made, before their consciencies by the priest and sacrifice be cleansed, before the ire and indignation of God be pacified and passed, they think all is well and make boast thereof. But he instructeth them in the same place better, as followeth: Confess yourselves brethren whilst ye are in this life, and whilst the remission and satisfaction by the priests appointment is acceptable. Let us turn unto God with all our hearts expressing the penance for our sins, by singular grief and sorrow: let us call for mercy, let us prostrate ourselves before God, let our heaviness of heart satisfy him, let us with fasting weeping and howling, appease his wrath. whom, for that he is our loving father, we acknowledge to be merciful: and yet because he beareth the majesty of a judge, he is for justice much to be feared. To a deep and a grievous wound a long and sharp sauluing must be accepted. Exceeding earnestly thou must pray: thou must pass over the remnant of thy time with lamentable complaints, thou must for thy soft bed take hard earth and asshies, and tumble thyself in sackcloth, for the loss of Christ's vesture refuse all apparel, after the receipt of the devils food, choose earnest fasting: and by diligent applijng thy self to good works and almose deeds, purge thy sin and deliver thy soul from death. So doth S. Augustine correct the error of such, Cap. 3. & 4. de poenitantiae medicina. as think the change of life with out all cogitation or care off their offences past, to be sufficient for man's perfect repair and reconcileation to our lord again. It is not sufficient (saith he) to amend our manners and turn back from our misdeeds, unless we satisfy before God for them which we have already committed, by dolour of penance, by humble sighs and groans, and by the sacrifice of a contrite heart working with almose deeds. And in this sense again he uttereth this comfortable rule Sed neque de ipsis criminibus quamlibet magnis remittendis in ecclesia, Euch. 65. dei desperanda est misericordia, agentibus poenitentiam secundum modum sui cuiusque peccati. But we may not despair off God's mercy for the remission of sins in the Church, be they never so grievous: I mean to all such as will do penance according to the quantity of their fault. So S. Ambrose writing to a religious woman that had broken her vow of chastity (which in those days was reckoned one of the most deadly and grievous crimes that could be) warneth her thus. Grandi plagae alta & prolixa opus est medicina: grand scelus grandem necessariam habet satisfactionem. A grievous hourt must have a deep and long sauluing, a henous offence requireth marvelous much satisfaction. Yea and as I take his words, This sin is better bolstered now a days. he plainly admonisheth her, that she shall have much a do to satisfy fully for her sin duering her lief: and therefore he seemeth to will her, not to look for full remedy and release before she feel God's judgement. Which he meaneth not by the general day, but the particular account which followeth straightly upon man's death. But that I deceive no man wiettingly I will report his own words. Cap. 8. add virg. laps. Inhere poenitentiae usque ad extremum vitae, nec tibi praesumas ab humano die posse veniam dari: quia decipit te qui hoc tibi polliceri volverit: quae ●nim proprie in dominum peccasti, ob illo solo ●n die judicij convenit expectare remedium. Continue in penance to the last day thou hast to lief, and praesume not over boldly of pardon to be obtained in man's day: for who so ever promiseth the so, he deceiveth thee: for thou that hast offended directly against God him self, must at God's hand only in the day of judgement trust of mercy. If he mean by the last judgement, than th'author supposeth that such horrible incest shall be punished till the day of the general resurrection, in purgatory: De civitate dei cap. 1●. lib. 21. for after that day as Augustine affirmeth, there shall be no more any of the elect in pain. He meaneth then surely nothing else, but that there can be no penance answerable fully in this life to so grievous a crime, and that the Church ordinarily pardoneth not the sins, which be not by sum proportion of pain and poonishmen recompensed. And this is ordinary, though by the supreme power given to God's ministers for the government of the church, the offender may in this case or the like, if his competent dolour of heart and zeal so require, wholly be acquieted through the merits of Christ's death, and the happy fellowship of fanctes, in the communion of the common body: where the lack of one member is abundantly supplied by the residue. Marry it is a hard matter to be so qualified, that a man may not be unworthy of so singular a grace and unaestimable benefit. Therefore this prerogative pertaining not to very many, excepted, for the residue that by the ordinary Sacrament be raised up from their fawle, every one must endeavour to do penance more or less, according to the quantity and circumstancyes of the crime committed: so S. Augustine said before, so doth S. Ambrose mean now, giving this woman warning that her fault was so horrible, that the penance done in this life could not properly and exactly make recompense therefore, and yet after punishment tolerated at God's appointment in the next life, he doubteth not to assure her of pardon at the length, and release of all pain. Thus was sin handled in those days. And why it was so painfully riped up to the very battom, you see. Compare our days and dealing to theirs, and thou shalt wonder to see the diversity betwixt their manners, and ours: and to see the physicians work so diversely, where the diseases be all one. I might here well to my purpose repeat the singular praises, that S. Hierom gave unto noble Paula: In epitaph. Paulae. who (as he writeth of her) with fountains of tears, exceeding lavish almose, and pitiful fasting, washed away such venial and smaule offences, as other men would scarcely do much more grievous crimes. And to seek for what end this holy matron vexed her self and tormented her body, it were in a manner needless. for being not guilty of any grievous sins, she could have no great fear of hell pains: than it must needs be, that she took punishment of her self to prevent Gods temporal scourge in the life to coom. She well considered (for it was the doctrine of that holy time) that every sin be it never so small or common, Note, doth indebt the offender unto God: and therefore the justest person that liveth (excepting Christ, and for his honour his mother) as S. Augustine saith must confess debt, and cry for pardon by our masters prayer: dimit nobis debita nostra: forgive us our debts. the which, because they be debt, must either be pardoned by prayer, or paid by pain. And therefore being not here remitted, or not satisfied by worthy punishment in this lief, they must of justice be purged after our departure, according to the numbered of them and the negligence of the offender. And this faith of Purgatory and respect of God's judgements to come, feared the holiest persons that ever were in god's Church. This drove many a blessed man to perpetual penance: this brought Hierom him self in to the wilderness of Syria, there to lament the lapse of his frail youth, ever in expectation of this call: Exi foras Hieronym Coomes out Hierom: this filled the deserts with many a noble eremite, this raised up the cloisters and all the holy houses of mowrning and prayers in the whole world, and hath in all agyes appeared both in the words and works of all Christian people, as we shall better a none declare. But list you see how this doctrine of penance liked calvin? The shrew saw that by granting of this satisfaction for sin and the profitable usage thereof in this lief, that it might argue of necessity the residue of some pains in the next if it were here omitted or not ended. And therefore I pray you see how substantially he answereth and how like himself, Parum me movent (saith he) quae in veterum scriptis de satisfactione passim occurrunt, In institut. video enim eorum nonnullos, dicam simpliciter, omnes fere quorum libri extant aut in hac part lapsos esse, aut nimis aspere & dure locutos. I make small account of that which I often find concerning Satisfaction in the ancient writers, for I perceive divers of them, shall I be plain with you? in a manner every one that ever wrote till this day, in this point to have been foul deceived, or spoken more roughly than they should have done. Is not this a fellow alone? whether think you now our english bragger craking all the doctors to be on his part, or this man confessing plainly that they be all against him, and yet setting not a button by them all, whether think you is more arrogant? I am sure calvin dealeth here more sincerely, and tother more deceitfully. if craking had been a mastery in summer games as lying is, our man might have won of all the world, two games at a clap. But there is no remedy he must yield to the learned that have opened his impudence, Therefore I leave him, and take the benefit of this his masters confession for further confirmation of my cause. doubting nothing but that most wiese men, seeing by the adversaries grant all learned fathers to be on our side, will accept it either as a full proof, or no smaule presumption of that truth which we defend. A brief joining in reason and argument upon the proved grounds, with the adversaries, for the declaration of Purgatory. Cap. 5. Having undoubtedly won thus much both by evident testimony off holy writ, by the warrant of all the learned fathers, by good reason, and by the adversaries own confession, I will be bold to bare the very joints of the argument, that both the simple may acknowledge my plain dealing, and the Protestant have his vantage, if the reason stand not upright. With out colour or gloze then thus I make my proof. After the sins of man be pardoded, God oftentimes poonisheth the offender, the Church poonisheth him, and man ponisheth himself, ergo there is sum pain due after sin be remitted. secondly this pain can not always be discharged in this world, either for lack of space after the remission, as it happeth in repentance at the hour of death, or else when the party liveth in perpetual wealth with out care or cogitation of any satisfaction, therefore it must be answered in another place. Thirdly the common infirmities and the daily trespasses which abase and defily the works even of the virtuous, of their proper condition do deserve pain for a time, as the mortal offence deserveth perpetual: Therefore as the mortal sin, being not here pardoned, must of justice have the reward of everlasting punishment: so it must needs follow, that the venial fault not here forgiven, should have the reward which of nature it requireth: that is to say, temporal pain. And therefore not only the wicked, but the very just also must travel to have their daily infirmities and frailty of their corrupt natures forgiven; crying with out ceasing forgive us our debts: Quia non iustificabitur in conspectu tuo omnis vivens. August. Euch ca 71 For no man a lief shall be able to stand before the face of God in his own justice or righteousness, and if thes light sins should never be imputed, than it were needless to cry for mercy or confess debt, as every man doth be he never so passing holy. To be brief, this debt of pain for sin by any way remaining at the departure hence, must off justice be answered: Which can not be with out punishment in the next lief, then there must be a place of judgement for temporal and transitory pains in the other world. The whole discourse made before hath given force enough to every part of the argument: the scriptures do prove it, the practice of the Church confirmeth it, all the doctors by our adversaries grant, agree upon it. If they have any thing to say, here I make them fair play: the ground is open, the reasons laid naked before their face: remove them as they can. Let them deal simply if they mean truly, and not flourish as they use, upon a false ground, that in flow of worddes they may cover error, or in race of their smooth talk overrun truth. And that every man may perceive that we have not raised this doctrine upon reason only or curiosity, (although the grave authority of God's Church might herein satisfy sober wits) we will now by God's help go nearer the matter, and directly make proof of Purgatory by holy scriptures: reciting such placeis of the old and new testament, as shall prove our cause, even in that sense which the lernedst and godlyest fathers of all agies, by conference of placies or other lyklyhood, shall fiend and determine to be most true. Alleging none else but such as they have, in the flower of Christian faith, noted and peculiarly construed for that purpose which now is in question. That the adversaries off that doctrine, may rather strive with the said sanctes and doctors, then with me, that will as they shall well perceive do nothing, but truly report their words or meaning. Or rather that such as have erred in that case, by giving over light credit to the troublesome teachers of these unhappy days, may, when they shall understand the true meaning of the scrptures, the constant doctrine of the Catholic Church, the words of all ancient writers, the determination of so many holy councils, and the old usage of all nations by humble prayers obtain of God the light of understanding the truth, and the gift of obedience to his will and word. Or if there be any so sattled in this unlickly sect, that he purposeth not to believe the grave writers of old times, nor receive their expositions upon such placeis as we shall reciete, for that prejudice which he hath of his own wit and understanding, yet let him not marvel at my simplicity, that had rather give credet to others than myself: Or that in this hot time of contention and partaking in religion, I do repose my self under the shadow of so many worthy writers, as anon shall give evidence in my cause. That Purgatory pains doth not only serve God's justice for the punishment of sin, but also cleanse and qualify the soul of man defiled, for the more seemly entrance into the holy placies, with conference of certain placies of scripture for that purpose. Cap. 6. IF we well consider the wonderful base condition and state of man's nature corrupted by our first father's disobedience, and more and more abased by continual misery that sin hath brought in to our mortal lief, we shall fiend the work of God's wisdom in the excellent repair of this his creature, to be full of mercy, and full of marvel. But proceeding somewhat further, and weighing not only his restoring, but also the passing great avaunsment to the unspeakable glory of the elect, there shall reason and all our cogitations utterly faint and fail us. The kingdom prepared is honoured with the majesty of the Glorious Trinity, with the humanity of Christ our Saviour, with the blessed Mary the vessel of his Incarnation, with the beautiful creatures and wholly undefiled, of all the orders of Angels. There can nothing doubtless present itself before the seat of God's glory, nor stand in his sight, that hath any blemish of sin, any spot of corruption, any remnant of infirmity. There may no creature match with those perfect pure natures of spiritual substance in the happy service of the holy Trinity, What purity is required for thentrance in to heaven. that is not holy as they be, pure as they be, and wholly sanctified as they be. Nothing can join with them in freedom of that heavenly city, in the joyful estate of that triumphant commonwellthe, that is not purified to the point, and by the work of Gods own hand fully fined and perfieted. This is the new City of Jerusalem, which the holy Apostle saw by vision: Nec in eam intrabit aliquid coinquinatum. Apoc. 21. Nothing shall enter therein, that is defiled. It is the Church with out spot and wrinkle, it is the temple of God, it is the seat of the lamb, and the land of the living. Now our kind, notwithstanding our pitiful foul and singular frailty, with exceeding corruption and unaptenesse both of body and soul, hath yet by Christ jesus our redeemer, the assurance of this unestimable benefit, and the fellowship of perpetual fruition with the Angels. To whom as we must be made equal in room and glory, so we must in perfect cleans be fully matched with them. For it were not agreeable to God's ordinary justice, levit. 21. who in this earthly sanctuary expressly forbiddeth the oblations of the unclean, Rupert. de diui●i● of. l. 6. ca 36. that he should in the celestial sovereign holy acknouledge any nature that were not pure and undefiled: or make man's condition not abettered, equal to the dignity of Angels that never were reproved: whereby unjustice might appear in God, or confusion in the heavens commonweleth, where only all order is observed. And though man's recovery after his fall be wrought by Christ, and the perfect purgation off sins by the blood of him that only was with out sin, yet it was not convenient, that the might of that mercy should work in this freedom of our wills, with out all pain of the party, or travel of th'offenders. Wheroff man straightly upon his miserable dounefall (as S. Ambrose excellentely well noteth) had warning by the fiery swhord holden at the entrance of paradise: In psa. 118 ser. 20. thereby putting him in remembrance, that the return to bless so soon lost, should be throghe fiere and swhorde hardly achieved again. Therefore if any man think the only forgiveness of our sins paste, sufficient either for the recovery of our first degree, or the attaining of further dignity in the glory of the Sanctes, he seeth not at all what a deep stroke sin hath set in man's soul, what filth and feebleness it hath wrought in the body, what rule and dominion it beareth in this our mortality, what care all perfect men have had, not only in the healing of the deep wound, but also in purging the relics, and full abbating the abundant matter thereof. And yet when man hath with all his might wrestled with the power of sin, being in this estate, he can not be able to recover the worthiness of his creation, much less the passing honour and end of his redemption. Let him wash and water his couch with tears, let him weaken his body with fasting, and humble his heart with sorrow: Happily the fiery swhorde shall not hinder his passage after his departure, yet till the separation of the body and the soul, full freedom from sin or perfect purgation thereof (excepting the privilege of certain) can not be fully obtained. Wherein yet mercy at th'end hath the chieff stroke, by which the soul that was the principal vessel of sin, and no less abased than the body, shall out of hand in the perfectest sort, obtain the purity of Angels and fellowship with them for ever. I marvel not now to see the Prophet seek not only for the remission of his grievous sins, but to be better cleansed, to have them wholly blotted out, to be made as white as snow: beholding the purity that is requisite for a citizen of the celestial Jerusalem. And I note this the rather of the soul, because I see that the body also, before it can shake of the stroke and plague of sin, must be driven (by the common course) too dost and elements, that being at the end raised up again in the same substance, may yet wholly in condition and quality be so strangely altered, that in honour and immortality it may everlastingly join with the soul again. To the newness whereof, August. li. 20. de civit. ca 16. 1. Cor. 15. the very elements that before answered it in qualities off corruption, shall be perfectly by fire reform, and serve in beauty and incorruption aeternal. Yff sin then be so revenged and thoroughly tried out of man's body, and all corruption owte of these elements for the glory of that new and aeternal kingdom, shall we doubt of God's justice in the perfect revenge of sin in the soul, or purifying that nature, which as it was most corrupted and was the very seat of sin, Note. so namely appertaineth to the company of Angels and glory everlasting? It were not otherwise agreeable to God's justice surely, nor convenient for the glorious estate to coom: it were neither right, nor reason. He will then, where man neglecteth the day of mercy, sharply viset with torment, him self: and both purge and purify the dross of our impure natures defiled and stained by sin, with judgement and righteousness. isaiah. 4. A bluet Dominus sordes filiarum Zion, & sanguinem Jerusalem, lavabit de medio eius, in spiritu judicij, & spiritu ardoris. Our lord shall wash out the filth of the doghters of Zion: and will cleanse blood from the midst of Jerusalem, in the spirit of judgement, and the spirit of burning. But because we will not stand upon conjectures in so necessary a point, you shall see by what scriptures the grave and learned fathers have to my hand confirmed this believed truth. And first I will recite those placyes which do set forth both the quality and condition of that punishment, which God taketh upon man for sin in the other world: and also did give just occasion to our forefathers of the name of Purgatory. There be two texts of scripture to this purpose so like, that many of the doctors, for better conference in so weighty a case, have joined them together to make their proof full: and so will I do by their example. The first is in the third chapter of the Prophet Malachi in these words. Malach. 3. Ecce venit dicit Dominus exercituum, & quis poterit cogitare diem adventus eius? Et quis stabit ad videndum eum? Ipse enim quasi ignis conflans, & quasi herba fullonum: & sedebit conflans & emundans argentum, & purgabit filios Levi, & colabit eos quasi aurum & argentum, & erunt Domino offerentes sacrificia in justitia. Et placebit Domino sacrificium juda & Jerusalem, & caetera. Behold he cometh (saith the Lord of hosts.) And who may abide the day of his coming? Who can stand and endure his sight, For he is like melting and casting fire, and as the wasshers' herb. Soap And he shall sit casting and trying out silver, and shall purge the children of Levi and cleanse them as gold or silver. And then shall they offer sacrifice in righteousness: and the offerings of juda and Jerusalem, shall be acceptable unto our Lord. And thus far spoke the prophet. The second is this, Cap. 3. taken out of the first epistle to the Corinthians. Secundum gratiam Dei quae data est mihi, ut sapiens architectus fundamentum posui, alius autem superaedificat. unusquisque autem videat quomodo superadificet. Fundamentum enim aliud nemo potest ponere, praeter id quod est positum: quod est Christus jesus. Si quis autem superaedificat super fundamentum hoc, aurum, argentum, lapides preciosoes, ligna, foenum, stipulam, uniuscuiusque opus manifestum erit. dies enim Domini declarabit, quia in igne revelabitur: & uniuscuiusque opus quale sit ignis probabit. Si cuius opus manserit quod superaedificavit, mercedem accipiet: si cuius opus arserit, detrimentum patietur: ipse autem saluus erit, sic tamen quasi per ignem. Thus in english: According to the grace of God given unto me, as a discriete builder I have laid the groundewark: but another buildeth thereon. Let every man be circumspect how he buildeth on it. For no foundation can be laid, but Christ jesus, which is already laid. Yff any man build upon this groundewark, gold, silver, precious stones, wood, hay, or stooble, every man's work shall be laid open. For the day of our Lord will declare it, because it shall appear in fiere. And that fiere shall try every man's work what it is: if any man's work erected upon that foundation do abide, he shall receive reward, but if his work burn, he shall sustain loss (or it shall sustain loss, meaning by the work itself, as the text well serveth also) but him self shall be saved notwithstanding, and that yet as through fire. These be S. Paul's words. Now as men studious of the truth, careful of our faith and salvation, and fully free from contention and partaking, let us enter into the search off the meaning of these two texts, with such plainness and sincerity that I dare say the adversaries them selves shall not mislike our dealing. Plain dealing. We will follow all lyklyhoodes by comparing the scriptures together, and admit with all, the counsel and judgement of such our elders, as by their confession shall be taken for holy, learned, and wise. First the Prophet and Apostle both, make mention of purging and of purifying sin, and corruption of man's impure or defiled works: they both agree this cleansing or trying out off the filthy dross gathered by corruption of sin, to be done by fire: they both thoroughly follow the similitude of the furnace and goldsmith in fining his metals, and trying out the dross and base matter from the perfect finesse of more worthy substance: they both plainly utter their meanings of such as shall afterward be saved, though it be with loss: giving us to understand, that the parties so purged, shall be after their trial worthy to offer a pure sacrifice in holiness and righteousness: They both note this purgation to be wrought by the hand of God. All these must needs be confessed, even of the contrary teachers: which things together, contain more probability for the proof of our purpose, than they can for any other sense find. But now touching the text nearer, and finding that this work of man's amending shall be wrought in the next lief, than it must needs so induce this sense, that no meaning may well be admitted, which evidently setteth not forth the truth of Purgatory. And that this work is not properly taken for any such trouble or vexation that may fall to man in this lief, but for a very torment praepared for the next world, first the quality of the judgement, and means in the execution of that sentence of God (which is named to be done by fiere) seemeth rather to import that, than any other vexation, the punishment of the world following always lightly so termed. Then man is in this purging only asufferer, which belongeth namely to the next world. But especially that this sentence shall be executed in the day of our Lord, which properly signifieth either the day of our death, or the sentence of God which streghte followeth upon death: or the last and general judgement. All the time off man's lief wherein he followeth his freedom, is called Dies Hominis: the day of man, because as man in this lief for the most part serveth his own will, so he often neglecteth Gods: but at his death, there beginneth Dies Domini: Where God executeth his ordinance and will upon man. This trial then of man's misdeeds and impure works, must either be at his death, or after his departure by one of the two judgements. But if we note diligently the circumstances of the said letter, it shall appear unto us, that this purgation was not meant to be only at man's death: both because it shall be done by fire, which (as is said) commonly noteth the torment of the next lief: and then S. Paul expressly warneth us to take heed what we build, in respect of the difference that may fall to such as build fine works, and other that erect upon the foundation, impure or mixed matter of corruption: but the pains of death being common to the best, as well as to the worst or indifferent, and no less grievous in it self to one than the other, can not be imported by the fire which shall bring loss to th'one sort, and not pain tother. Besides all this, that day which the prophet speaketh of, shall be notorious in the sight of the world and very terrible to many: And S. Paul plainly affirmeth, that in this judgement there shall be made an open show of such works as were hid before from man, and not discerned by the judgement of this world: which the private death of one man can not do. And lightly th'apostle warning man of the sentence of God in the next life, 2. Cor. 5. admonisheth him that our deeds must be laid open before the judgement seat of God. so here. Dies domini declarabit, quia in igne revelabitur: the day of our lord will open the matter, because it shall be showed in fire. Last of all, the Prophet nameth the time off this sharp trial, Diem adventus domini: which is a proper calling of one of the judgements: either that which shall be general at the last day, or else that which every man must first abide streghte after his departure, when he shall be called to the peculiar reckoning for his own acts. In either of which judgements, Magis. l. 4 dist. 47. this purging and amending fire shall be found. For as in that general waist of the whole world by the fire of conflagration, 2. Petri. Cap. 3. which is called ignis praecedeus faciem judicis because it awaiteth to fulfil Christ's ordinance in the day of his second coming, as in that fire the whole man both body and soul may suffer loss and extreme pain for his punishment or purgation, and yet by that same fire be saved: even so out of doubt at this particular judgement straightly upon every man's death, the soul of the departed if it be not before free, must suffer pains and Purgation by the like vehement torment working only upon the soul, as the other shall do on the whole man. And the prophet's words now alleged, do mean principally of the purgation that shall be made of the faithfuls corrupted works, by the fiere of conflagration, in the second coming of Christ: though his words well prove the other also, as S. Paul too, meaneth by them both. That there is a particular judgement and private account to be made at every man's departure, off his several acts and deeds, with certain of the father's minds touching the texts of scripture alleged before. Cap. 7. ANd though such as shall live at the coming of the judge in the later day, shall then be purged of their corruption and base works of infirmity, by the fire that shall abetter and alter the impure nature of these corruptible elements, or otherwise according to god's ordinance: yet the common sort of all men which in the mean time departed this world, must not tarry for their purgation till that general amending of all natures, no more than the very good, in whom after their baptism no filth of sin is found, or if any were, was wiped a way by penance, must await for their salvation: or the wicked tarry for their just judgement to damnation. The particular judgement But straightly this sentence either off judgement or mercy, must be pronounced: and therefore it is called the particular judgement, by which the soul only shall receive well the or woe, as at the day of the great account both body and soul must do. Of this several trial the holy Apostle S. Paul saith: Ad haebr. 9 statutum est omnibus hominibus semel mori, post hoc judicium: It is determined that every man once must die, and after that cometh judgement. And another scripture more expressly thus: Eccles. 11. Facile est coram domino reddere unicuique in die obitus sui, secundum vias suas. It is an easy matter before our lord, that every man at the day of his death should be rewarded according to his life and ways. Again in the same place: Memor isto judicij mei: sic enim erit & tuum, mihi heri, & tibi hody. Have in remembrance my judgement, for such shall thy noun be: yester day was mine, to day may be thine. And therefore S. Ambrose saith, that with out delay the good poor man was carried to rest, and the wicked rich out of hand suffered torments. That every man (saith he) may feel before the day of judgement, Super 5. ad Roman. what he must then look for. And in another place the same holy man writeth, that john the beloved of jesus is already gone to the paradise of everlasting bliss, In psa. 118 ser. 20. passing as few shall do, the fiery swhorde at the entrance off joy with out all stop or tarriance: because the fiere of love in his life time had such force in him, that the amending fire after his change should take no hold of him at all, so saith Ambrose. But of this private judgement the reverent Bede hath a goodly sentence in the fift of his history. Cap. 14 Meminerimus facta & cogitationes nostras non in ventum diffluere, sed ad examen summi judicis cuncta servari, & sive per amicos Angelos in fine nobis ostendenda, sive per hosts. Let us remember (saith he) that all our deeds and thoughts shall abide, and not be carried a way with the wind, but be reserved to the examination of the high judge: and so shall be laid before our face at our ending, either by our good or adversary Angels. By all which it is evident, The souls be not in doubt of their damnation or salvation, till the day of judgement. that the souls sleep not: (of which error Luther was also noted) nor be reserved in doubt of their damnation, either perpetual or temporal, till the latter day: but straightly way receive as they deserved before in their life, either wealth or woeful pains. In this day of our lord then this Purgatory pains must begin, to all such as have after their Baptism, where they laid the foundation off Christ's faith, builded the works off lesser sins and imperfection, and not washed them a way by penance in their life, nor obtained mercy for the same. The which truth, the places of the Prophet and Apostle before alleged with out all unseemly wrething or wraesting do so plainly bear, that if ours were a sense never heard of before, yet the only comparing off the texts, and necessary circumstances off the letter might rather drive us to that meaning, than any other that they can ever allege or prove. But now, as Catholics ever do, keeping the old meaning and fourging no new, giving no other sense then that which the persuasion of all Christian people both learned and simple hath driven from the beginning of our faith down to our days, and framing no other understanding then that which we find expressly in the learning and faith off our fathers both set forth and proved, who is so rude in judgement, or so entangled with any contrary opinion, that will not acknouledge the truth and doctrine every way so compassed with proof and all liklihoods? But as reason is, and my promise was at the beginning. I will let the good Christian see the words of most notable ancient writers, that he may rejoice his faith to be so surely ground. First than you shall perceive that S. Augustine expoundeth the text off the prophet Malachi before recited, Cap. 3. for purgatory pains even as I said. I am certain he may much move our adversaries, as one whom they challenge to be patron of some of their opinions: but how unjustly in all points, God knoweth, and in this matter especially you shall now perceive. After the rehearsal of the Prophet's words and well weighing the matter, he thus writeth. Lib. 20. de civit. Cap. 25. Ex ijs quae dicta sunt videtur evidentius apparere, in illo judicio quasdam quorumdam purgatorias poenas futuras. Vbi enim dicitur Quis sustinebit diem introitus eius? aut quis ferre poterit ut aspiciat eum? quia ipse ingreditur quasi ignis conflatorij, & quasi herba lavantium, & sedebit conflans & emundans sicut argentum & aurum, & emundabit filios Levi, & fundet eos sicut aurum et sicut argentum, quid aliud intelligendum est? dicit tale aliquid & Isaias: Lavabit dominus sordes filiorum & filiarum Zion, & sanguinem emundabit de medio eorum spiritu judicij, & spiritu combustionis. Nisi fortè sic eos dicendum est emundari à sordibus, & eliquari quodam modo, cum ab eye mali per poenale judicium separantur, ut illorum segregatio atque damnatio purgatio sit istorum, quia sine talium de coetero commixtione victuri sunt: sed cum dicit, & emundabit filios Levi, & fundet eos sicut aurum & argentum, & erunt domino offerentes hostias in justicia, & placebit domino sacrificium juda & Jerusalem: Vtique ostendit eos ipsos qui emundabuntur, deinceps in sacrificijs justitiae domino esse placituros: ac per hoc ipsi a sua iniustitia emundabuntur, in qua domino hostiae displicebant▪ porro in plena perfectaque justitia ipsi erunt cum mundati fuerint: quid enim acceptius deo tales offerunt quàm seipsos? verum ista quaestio de Purgatorijs poenis, ut diligentius pertractetur in tempus aliud differenda est. thus in English. By the foresaid words it seemeth very evident, that in the time of that judgement there shall be certain Purgatory pains for sum sort off men. For when it is said: Who can be able to sustain the day of his coming? who can stand in his sight? because he shall sit trying out and purifying as it were gold and silver, and enter in like the fire of the furnace, and as wasshers' soap: he shall make clean the sons of Levi and shall try them as gold and silver: What other thing by all these words can be meant? Cap. 4. (but purgatory pains) Namely seeing the prophet Esay hath the like in these words. God shall wash a way the filth of the sons and doghters of Zion, and purge blood from the midst of them, in the spirit of judgement and fire. Except a man might conveniently say that they shall be washed from filth, and as you would say new fourged, when the wicked by final judgement are severed out of their company: that so their departure and damnation may be the purgation of the rest, because after that day they shall lief for ever without the company of the bad. But when the Prophet saith more, that he will cleanse the children of Levy, and purify them as gold and silver, that they may offer their oblations in righteousness, and the sacrifice of juda and Jerusalem shall please our Lord. He surely giveth us to wiet, that even the same self men which shall be purged, must afterward offer to God the sacrifice of justice, that being once thus amended of their unrighteousness, in which their offerings could not be acceptable unto God, may afterward in pure and perfect justice offer them selves as a most pleasant host and oblation unto our Lord. But this question of purgatory pains I will differ to a further treaty hereafter. All this hath S. Augustine: Whereby we may both acknowledge his mind and the Prophet's meaning: which according to the grace given unto him in the expounding of scriptures, he hath sought out by conference of that place with other the like out of Esay, by weighing discreetly the whole circumstance of the letter, and finally by comparing of the other meaning, which to sum might have been reakoned apt and meet for that place. In all which doing he was as far from rash judgement, as our new doctors be from good advisement. But because he referreth us to the further discussing of the same matter afterward, in the named work: it shall be to our purpose not a little, to have this doctors full mind and constant judgement therein. In the xxj. book after much matter uttered, and very deep discussing of the cause, he maketh this grounded Conclusion. Cap. 13. Temporales paenas alij in hac vita tantum, alij post mortem, alij nunc et tunc, veruntamen ante illud saeverissimum, novissimunque judicium patiuntur. Non autem omnes veniunt in sempiternas poenas quae post illud judicium his sunt futurae, qui post mortem sustinent temporales: nam quibusdam quod in isto non remittitur, remitti in futuro saeculo, id est ne futuri saeculi aeterno supplicio puniantur, iam supra diximus. Temporal pains (that is to say punishment which shall have an end) some men suffer in this lief, some other after their death, and other some, both now, and then: Temporal pains in the next lief as vel as in this. But all this before the day of judgement that is the greatest and last of all other judgements: not all that be temporally punished after their departure come in to pains perpetual which shall be after the general day: for we have already declared, that there be certain which have remission in another world, that is to say a pardon that they be not punished everlastingly, that had not forgeunesse in this. By these words we may be assured, that as in the next lief there be pains endless and perpaetuall for the wicked, so in the same world aftet our end here, there must needs be some transitory punishment and correction, for such of the mean sort as shall afterward be saved. And again he speaketh (as I take it) of the fire of Conflagration that shall in the latter day purge some that be mean, and waste other that be wicked, and send them from that present punishment, to further aeternal damnation. I will recite his own words, that ye may perceive the perpetual constancy off this excellent man's mind in this matter. It shall also be a testimony sufficient for the understanding of S. Paul's words now before alleged. Si aedificaverit super fundamentum, ligna, foenum, stipulam, Serm. 3. in Psal. 103. id est mores saeculares fundamento fidei suae super aedificaverit, tamen si in fundamento sit Christus, & primum locum ipse habeat in cord, & ei nihil omnino anteponatur, portentur et tales: Veniet caminus & incendet ligna, faenum, stipulam: ipse inquit saluus erit, sic tamen quasi per ignem. Hoc aget caminus: alios in sinistram separabit, alos in dexteram quodammodo eliquabit. If any man erect upon the foundation wood, hay, or straw, that is to say worldly affections upon the groundewark of his saith: if yet Christ be in the foundation, and bear the greatest stroke in his heart, so that nothing be praeferred before him, such may well be borne withal▪ for the fiery furnace shall come and burn the wood, hay and stubble, and shall be saved, as the Apostle saith, though it be for all that through the fire, that furnace than shall part some to the lift hand, and try forth other (if a man man may so term it) to the right hand. And as S. Augustin taketh these base substances of wood, hay, or stubble, to signify wordly affections and seculare desires: so S. Ambrose noteth by the same, vain, curious, In come. super hunc locum. and unprofitable doctrines: the dross of which frivoulous matter much corrupting the sincerity of our faith, must be separated from the foundation, by the fire of the said furnace. For this is a general doctrine with out exception, that what so ever be understanded by those light matters, whether it be a difformity in lief or in doctrine, that only defilethe and not utterly destroyeth the faith which is the foundation, nor wasteth the love due unto our Lord, what so ever (I say) that be, it must be tried out by the spirit of judgement and fire. Briefly then, thus S. Ambrose expounding the Apostles words. He shall be saved by fire, In commentarijs super 3. c. 1. ad Cor. wtiteth, Ostendit illum saluum quidem futurum, sed paenam ignis passurum, ut per ignem purgatus fiat saluus, & non sicut perfidi aeterno igne in perpetuum torqueatur. The apostle declareth that he shall be saved, and yet suffer the pains of fire: that being purged by that fire, he may so be saved, and not as the unfaithful, perpetually be tormented in everlasting fire. This temporal torment of the next lief S. Hierom very fitly calleth. A judgement of god joined with mercy, the continuance whereof, or other circunstancies to serve men's curiosity he dare not define, being contented out of doubt to believe that certain sinners be in grievous torments, and yet not with out hope of mercy▪ these be that holy man's words in his commentaries upon the Prophet isaiah, Cap. vlt et in primum Cap. Ezech in illud, vi di quasi speciem electri. taulking by occasion, of the continuance of purgatory pains. Quod nos solius Dei scientiae debemus relinquere, cuius non solum misericordiae sed & tormenta in pondere sunt: & novit quem, quomodo, & quamdiu debeat judicare. Solumque dicamus quod humanae convenit fragilitati, Domine ne in furore tuo arguas me, neque in ira tua corripias me: & sicut diabili omni umque negatorum atque impiorum qui dixerunt in cord suo non est Deus, credimus aeterna tormenta, sic peccatorum atque impiorum, & tamen Christianorum, quorum opera in igne purganda sunt atque probanda, moderatam arbitramur & mixtam clementiae sententiam judicis. In english: We must commit this secret to God's wisdom and knowledge, whose not only mercy, but judgement and just punishment be poised. For he right well knoweth whom, how, and what time he ought to poonish. And let us only as it becometh our frailty cry out: Lord in thy furious wrath argue me not, neither correct me in thy anger: for as we believe the aeternal damnation and torment of the devil with the forsaken sort and wicked, that said in their heart there is no God, so we suppose, that upon sinners and evil men, being yet christian men, whose works shall be both purged and tried by fire, shall be pronounced a moderate sentence mixed with mercy and clemency. Lo here, this worthy writer granteth there be two sorts of pounishments by fire, one of the damned spirits and wicked men aeternal, and an other off certain that in their life were sinners, and sum wicked men too, who yet being in Christ's Church and using the benefit of the blessed sacraments, had their sins so forgiven, that not purging their wicked life by sufficient penance in their days, they must of necessety entre into the torment of transitory fire, there to be poonishid not in rage and rigour with out pity, but in anger of fatherly correction joined with clemency and much mercy. Origen is alleged for our cause, upon whose error in a matter somewhat appertaining to our purpose, S. Augustine's judgement is more largely sought: and there with it is declared by testimony of diverse holy authors, what sins be chiefly purged in that temporal fire. Cap. 8. THese three noble learned men might right well satisfy our search, for the sense of the texts both off the Prophet and Apostle, and persuade any reasonable man in the whole cause: yet for that there be some that mean not to relent in their lewd opinions, for light proffers, I will store them with testimonies. Origenes, one of great antiquity, in many places of his works understandeth both the said texts of Malachi and S. Paul in the like sort: by whom we may well take a great taste of the time and church where he lived, what men of wisdom and virtue then judged off things, which now of fools be contemned, and of haeretikes condemned also. But namely upon the prophet jeremy in these words: Homil. 12. Si post fundamentum jesu Christi, non solum in tuo cord aurum, argentum, & lapidem praeciosum superaedificaveris, verum & ligna, foenum, & stipulam, quid tibi vis fieri cum anima seiuncta fuerit a corpore? utrum ne ingredi vis in sancta cum lignis tuis, & foeno, & stipula, ut polluas regnum dei? an propter lignum, foenum, & stipulam, foris residere vis, & pro auro, argento, lapide precioso, nil mercedis accipere? sed neque hoe aequum est. Quid ergo sequitur, nisi ut primum propter lignum ignistibi detur, qui consumat foenum, lignum, & stipulam &c. If upon the foundation, which is Christ jesus, thou do not only build gold, silver, and precious stone, but also wood, hay, and straw, what dost thou look for after thy death? wilt thou entre into the holy places with thy wood, hay, and stubble, and defile the kingdom off God? or else for thy wood, hay, and straw, thou wilt abide forth: and so lyese the reward of thy gold, silver, and precious stone? But that were no reason: then there is no way but one, first to receive fire for to consume and burn owte thy wood, hay, and stooble: and then afterward to receive for thy better works, the reward of salvation▪ so saith Origen. Whose judgement if any man mistrust in this point, because he erred in other, let him learn to miscredet only his or other men's singular opinions and private fantasies, wherein they disagreed from the residue of the common body of Christ his Church, and not contemn in any man the confirmation of the universal sense, Basil. Cap. penult. de spiritu sancto. which he findeth in the uniform doctrine of all other Christian Catholics. In deed it was so evident, that this Purgatory fire of which the Apostle speaketh, should be in the other life, that this learned man afterward, leaving the meaning which the holy Church had opened for the prouf off certain transitory punishment in the next world for meaner offenders, would of his own head go forward (which is the bane of many a goodly wit) and maintain that all grievous crimes, Vincent lyr and most wicked manners might be purged by this fire after death, and the parties in time saved, De fide & operibus Cap. 16. so that they had faith for their foundation▪ whereby (as S. Augustine noteth of him) he made only faith to save the wicked, without repentance or good works. against which pernicious error the said doctor often writeth: and proveth that this place of S. Paul can not make for the delivery of the wicked or grievous offenders in any case. And being somewhat urged by the adversaries arguments, or else because he would take all howled from them which they seemed to have by that scripture, he seeketh them out another meaning, not contrary at all to the truth of Purgatory: but yet farther off their purpose. Declaring that this fire might (as he saith there) signify sum grief off this world, for the abating of sum inordinate affections that be found in many even towards things otherwise lawful. Though he was very loath to avouch this as the undoubted meaning of that scripture, being pleaced with any other whereby they should not be forced to deny the aeternal damnation of impaenitent sinners: as in deed he never gave this meaning but where the Origenistes did urge him, and in such places only where he answereth to origen's arguments▪ for in other places where he was free from contention with the said sects, he ever in express terms grounded the doctrine of Purgatory upon the Apostles words. Yea even in the same answer to the adversary he was so mindful of God's justice in the world to coom, and feared lest he might give any occasion of the contrary error to deny purgatory, that in the same talk with the Origenistes, he confesseth there might well be sum grief in the next life also, which might likewise purge and deliver a man from the love of transitory things, wherewith the best sort of men be in this our misery often very sore laden. although in deed he doubted whether any such affection and love of things dear unto us in this world, as of wife, kindred, acquaintance, Euch: C●p. 67. & 68 or such like might remain in man after his departure hence, and so there in time to be lessened, and in fine utterly removed or worn away, by some grief and sorrow which in the next life might by the lack of the said things, vex and molest his mind. As we see it communly faule in this present lief, where man by diverse profitable troubles of this world, learneth to set light by things, which in order he might well love: being for all that more merit to forsake them. Euch: Cap. 69. And of this point S. Augustine hath these words in one place: Tale aliquid fieri etiam post banc vitam incredibile non est: & utrum ita sit quaeri potest, sum such thing may well be after this life, and thereof question may be made. This clerkly argument our english apology urgeth. By which words, the haeretikes of our time either of ignorance or of malice (which be ever yoked together in such men) have borne the simple in hand, that this holy doctor doubted of Purgatory. A little hold will serve such wringers: because he doubted of it, they believe, as they think by good authority, that with out doubt there is none at al. Yff S. Augustine had but said, belike there is no such mean place in the life following: marry sir then they might have picked more matter of their infidelity: and yet of that speech determining no certainty, there had been no great cause why they should have forsaken the judgement of God's Church. But now he so doubteth, that he findeth more cause to think there should be one, then that any man might gether upon his words, that there should be none at all. No nor he never went so far good reader, as to make any doubt of Purgatory pains, for punishment of sins committed in the world. For in all the same books where he hath the like saying, and almost in the very same places, he holdeth as a matter of faith, and to be believed of all Christian men, that the prayers of the lieving do release some of their pains in the next lief. And he constantly as all other Catholics ever did, confesseth that the sins or unclean works of the living not duly by paenaunce wiped away in this world, must be mended after our death: all though it be very doubtful in deed, whether there be any worldly affections left in man's mind untaken up by death and resolution of the body and the soul, the care and remembrance whereof, might be afterward by sorrow both purged and punished. And this to be his meaning, and that he termeth here purgatory, the grief which a man hath in losing that which he loved in this mortal lief, his own words testify in every off those works in which he keepeth this combat with Origenistes. Lib. 21. de Civit. 26. In one place thus. Quod sine illicienti amore non habuit, sine dolore urente non perdet: & ex earum rerum amissione tantum necesse est ut urat dolour, quantum haeserat amor. That which by tiklinge love was kept, can not be lost with out burning grief. And look how fast the love of such things did cleave to man's mind, so far must sorrow burn. Ca● So in the like talk with the said Origenistes, in his book de fide & operibus, he followeth the same signification of Purgatory. Haec igitur (saith he) qnoniam affectu dilecta carnali non sine dolore amittuntur, qui sic ea habent, in eorum amissione passi detrimentum, per ignem quendam doloris perveniunt ad salutem: these things being by carnal affection loved, be not lightly lost with out grief, and therefore those that thus be affectionate, feel loss in parting from them: and so coom to salvation through the fire of sorrow▪ such a sadness the young man that demanded of our master the way to heaven, conceived straightly, Matth. 19 when motion was only made, of distribution of his goods. Who being otherwise in the state of salvation, and to be borne with all, because he was a just man and lacked not the foundation of his faith, yet the very loss or leaving of his goods, was unto him (if he continued in that affection) a wonderful great torment, and as S. Augustin here calleth it, a kind of purgatory: the which, perfect men, that aesteme all the trash of this world as dirt and dung to win Christ, feel not at all: whom the doctor supposeth therefore, to take no damage in the loss of things which they so little loved. Now in every place where this exposition is found (as I think it is never in all his works, lightly, but in conference with the Origenistes) he always addeth, that the like fire of sorrow may also correct the affections even of the departed, but yet whether it be so or no, he counteth it a question of probable disputation, rather than any matter of faith▪ as it is in deed very doubtful whether any such unordinate affection may remain untaken up after man's departure, which by grief and sorrow in the other world may be in time wholly consumed. And further he never doubted. For in that famous work of the City of God, with in two chapters of that doubt made of this kind of purgation, which we now have declared, Cap. 24. li. 21. he uttereth his faith with God's Church, off that great torment and just punishment of sinful lief, not sufficiently purged by penance in our time, which he calleth the Amending fire: and thus he saith there. Tales etiam constat, ante judicij diem per paenas temporales quas eorum spiritus patiuntur purgatos, receptis corporibus aeterni ignis supplicijs non tradendos, & cae. It is certain (saith he) Constat, which is no word of doubtefullnesse) that such men being purged by the temporal pains, which their souls do suffer before the day of judgement, shall not after they have received their body's again, be committed to the torment of the everlasting fire. This he uttereth in the same place where he doubteth of the other kind of purgation: Vide quaest 8. ad Dulcitium. as he confessethe himself to be uncertain of the whole exposition, refusing none at all that were agreeable to faith, and would not help the falsehood which he then refuted. In his Enchir: where he disputeth against the same error, Cap. 110. he so little doubteth, that he calleth Purgatory damnation though not perpetual, as that which might be both eased and utterly removed by the sacrifice and suffragies of the Church. And thus did that grave author withstand Origen then, whose followers were as it may be thought very busy and trooblesom in those days and long after. But yet his sure staff against that error was this, and the most common defence of all Catholics, that the temporal pains in the next world could never deliver the great and grievous sinners that died with out repentance or remission of their sins, from everlasting death: because that torment was praepared for the smaule offenseis which we call venial sins: by which the holy Apostle meant, under the names of the base substances off wood, hay, and straw, Ser. 4. de sanctis. as these words of much importance may well declare There be diverse (saith he) that misconstruing these words of S. Paul before alleged, by over vain security and confidence deceive them selves, believing that if they do build capital and grievous crimes upon the foundation which is Christ, they shall be purged through fire, and theyme selves afterward escape to everlasting lief: but this understanding, good brethren, must be corrected. For those that so flatter them selves, shamefully do beguile them selves. For that fiere which the Apostle speaketh of in these words: He shall be saved through fire, pougeth not mortal sins, but smauler offences only. To this purpose S. Hieroms' words, or the reverent Bedes whether you will, (for either of their grave authorities shall serve my turn) do wholly agree in the exposition of this sentence, Mortuo homine impio non erit ultra spes. In Cap. 11. Proverb. A wicked man being once departed, is past recovery or hope. Where the author writeth thus. Heu misere hoc pertransit Origenes, qui post universal judicium vitam credidit omnibus impijs dandam. Notandum autem quod etsi impijs post mortem spes veniae non sit, sunt tamen qui de levioribus peccatis, cum quibus obligati defuncti sunt▪ post mortem possunt absolui. Origen passed over this text pitifully, that believed all the wicked should have at length lief everlasting, after the day of general judgement. Yet this is to be noted, that although there be no hope of pardon for the wicked after their death, yet there be certain which may be released of lighter trespasses, in the bond of which they departed out of this world. And so doth Oecumenius a greek author, expound S. Paul's words off venial sins: for the purgation of which, he dobuteth not but that there is a fire of judgement in the lief to come. Ipse autem saluabitur: quis? Super. 3. Cap. 1. ad Cor. Qui aurum, argentum, lapides preciosos superaedificaverit: cum enim dixisset de eo quod mercedem accipiet, nunc qualem mercedem aperit: salutem scilicet. Saluabitur autem non sine dolore, ut par est salvari per ignem transeuntem, & adhaerentes sibi leues maculas purgantem▪ thus in English. By whom is it spoken when he saith, he shall be saved? By him it is spoken that buildeth on the foundation, gold, silver and precious stones. For when he had telled us that such should have a reward, now he openeth what that reward should be: to wiett, salvation. And yet he must not be saved witheoute all pain, as there is no cause why he should, that must pass through fire, and thereby be purged of the smauler spots which stick by him. In the same sense doth Theodoretus both expound the words of the Apostle, and utter his judgement of Purgatory also: Super. 3. c. Malach. and almost the rest of all the latin or Greek writers, which my purposed brevity with plentiful proof otherwise forcethe me to leave to the studious reader. One place more I will only add out of Remigius, because he learnedly may knit up the place, by joining both the prophet and Apostles words together, In. 3. cap. Malach. upon which we have stand so long. Thus that good author writeth. Ipse enim quasi ignis conflans & peccatores exurens, Ignis enim in conspectu eius ardebit & in circuitu eius tempestas valida. Hoc igne consumuntur lignum, foenum, stipula. Nec solum erit quasi ignis, sed etiam quasi herba fullonum, qua vestes nimium sordibus infectae lavantur. Porro his qui graviter peccaverunt erit ignis conflans & exurens: illis vero qui levia peccata commiserunt erit herba fullonum. Hinc per Isaiam dicitur, si abluerit dominus etc. Qui enim hahent sordes levium peccatorum spiritu judicij purgantur: qui vero sanguinem habent, hoc est gravioribus peccatis infecti sunt, spiritu ardoris exurentur & purgabuntur. Et sedebit conflans & emundans argentum, & colabit eos quasi aurum & argentum, hoc est intellectum & colloquium: ut quicquid mixtum est stanno vel plumbo, camino domini exuratur: & quod purum aurum est & argentum remaneat. Et purgabit filios Levi: In filiis levi omnem sacerdotalem ordinem intelligimus, a quibus judicium incipiet: quia scriptum est: tempus est ut judicium incipiat a domo dei: 1. Petri. 4. & alibi: a sanctuario meo incipite. Si autem sacerdos flammis purgandus est & colandus, quid de caeteris dicendum est, quos nullum commendat privilegium sanctitatis? These golden words have this sense. He shall coom as the gouldesmithes' fire, ●●●●ing sinners. For in his sight a flame ●●l rise, and a mighty tempest round about him: by which fire, our wood, hay, and stooble, shall be wasted and worn away. With that, he shall be like the clensers' herb, whereby garments very much stained be purged. To all those that have grievously offended, he will be a burning and mellting fire: but to the light sinners, he shall be as the wasshers' herb. Which difference the Prophet isaiah noteth thus: Cap. 4. Yff our lord wipe a way the filth of the doghters of Zion, and blodd from the midst of Israel, in the spirit of judgement and fire. For such as have only the spots of venial sins, they may be amended by the spirit of judgement, but men of blood, to wit the more grievous offenders, must be tried by fire. And he shall sit casting and purifying silver, and shall purge men as gold and silver be purified: that is to say our thoughts, understanding, and words, I call stannum pewter, moved by the circumstance of the letter. from impurity and uncleanness, as from pewter and lead, by God's furnace shall exactly be purged: and nothing shall be left but pure as gold and fine silver. And he shall purge the sons of Levi: that is the order of priesthood, where this heavy judgement shall first begin. For so it is written: 1. Pet. 4. Time is now, that judgement begin at the house of God: and again: Begin at my sanctuary. Yff the priest must be purged and fined, what shall we dame of other, whom privilege of holy order doth not commend or help? thus far goeth the author in conference of diverse scriptures. Who, with the rest of all the holy fathers that compassed their senses with in the unity of Christ's Church, hath found by evident testimony of sundry scriptures, the pains of purgatory: which the busy heads of our time by vain bragging off scriptures, in singular arrogancy off their own wits, can never find. A further declaration of this point, for the better understanding of the doctoures words. Wherein it is opened how purgatory is ordained for mortal sins, and how for smauler offences: who are like to feel that grief, and who not at all. Cap. 9 ANd I think they now have smaule advantage, by thexception of origen's testimony: by occasion whereof, such light is found for our cause, that we now by goodly authority have both found the placies alleged plainly to prove purgatory, and also what sins it namely purgeth, and what men after their death may be amended thereby▪ that not only the bare truth, but sum necessary circumstances to the studious of the truth, have been here by just occasion opened, and all error wholly removed. Except this point may somewhat stay the reader, that heareth in some places the pains of Purgatory to be both a punishment for grievous sins, and a purgation of lighter trespasses with all: and yet that it now may appear the contrary, by the mind off some learned authors, who expressly make that pain as a remedy only for venial sins, and not to appertain at all to the capital and deadly crimes that man often times doth commit: Therefore to be as plain as may be necessary for the unlearned, or any other that is godly curious in things much tending to the quiet rest off man's conscience, it is to be noted: that this ordinary justice of God in the life following for the purgation of the elect, can not discharge any man of mortal sin, A mortal sin not remitted in this lief is not discharged by purgatory. which was not pardoned before in the Church militant upon earth. And therefore what crime so ever deserveth damnation, and was not in man's life remitted, it can not by purgatory pains be released in the next: because it deserveth death everlasting, and staith the offender from the kingdom of heaven for ever: no pain temporal in this world or the next but Christ's passion alone, (the benefit whereof is not by the sufferers will, extended to any that sinneth unto death) being able to satisfy for the same. As often then as thou hearest any Catholic man affirm Purgatory to poonishe or purge grievous and deadly offences, be assured his meaning is off the temporal pain due unto wicked men and their sins, after their bond and debt of everlasting death, with the very fault itself, be in God's Church remitted. A deadly sin remitted is in case of a venial sin. For as S. Augustine saith, a mortal sin forgiven, is becomne a venial trespass, and so deserveth no more pain than a venial sin, which by transitory punishment may be fully and perfitly released▪ thus he saith: Quaedam enim sunt peccata quae mortalia sunt, De vera et falsa penitent. c. 18. & in poenitentia fiunt venialia, non tamen statim sanata. There be sins (saith he) which being deadly off their own nature, be yet by penance made venial, though not always straightly healed. Then by this rule, what so ever is spoken of venial sins or the purgation thereof: it is meant both by the smaule offenseis which of their own nature are venial: and also of the greater, so that they be forgiven in God's church before: whereby they are becomne venial as the other, and deserve propertionally as the other: and may be taken a way (as the same man affirmeth) either in this world or the next, Euch. c. 71 by the same remedies as the other, though not always so speedily. Well then, to close up briefly, all this have we found by these scriptures alleged: that being diverse degrees off men, Purgatory appertaineth but to one sort. first not to such as lack the faith of Christ, for they having no foundation are already judged: neither to such as have not builded upon the foundation, but rather defaced it with works of death and devilish doctrine. For all these must like widdred branches be cast in to the fiere, not to be purged, but utterly wasted. There be yet other that keep their foundation fast, and work there upon both gold and silver, but yet abased and somewhat defiled by the mixture of other infirmities not sufficiently redressed in this life: these must of necessity by God's ordinance, suffer the Purgation by fire: that their works purified and amended by the sentence of his just judgement, may at length by mercy and grace bring them to their desired end. Now the perfect estate, which, having this groundewarcke, and building thereupon nothing for the most part, but the tried fyne works of heavenly doctrine and perfect charity, can not fear the fire, as in whom it shall find no matter of waste. For if any dross of seculare desires or worldly weakness, was in their frailty contracted, their fructefull penance in their lief, washed that away by the force of Christ's blood, before the day of our Lord great and fearful, came upon them: In which case God will not poonishe twice for one fault, Naum. 1. nor enter into judgement with such, 1. Cor. 11. as have judged them selves to his hand. These therefore thus guarded by god's grace, in whom only they challenge this Privilege, can not feel any danger, their works (as S. Paul saith) abiding the brounte of the fiere, though they were in place of torment with the rest. For if such do pass the fiery sword, before they enter into the joys of heaven, yet they shall even there be so shadowed, that to them it can neither be any whit molestious, nor one moments stay from the reward of their pure golden works, which by fire can not perish. For off such, we must believe with God's Church, that they go straightly to heaven upon their departure, with out stay or punishment in the next lief. Although Christ only, of his own force, being not subject to any spot of sin, did pass this fire: and enter in to heaven, the aeternal gates opening them selves unto him as to the king of glory. Who being before in the places of pain also, Act. 2. yet could not possibly be touched thereby, as the Apostle saith. And that is S. Ambrose his meaning (as I suppose) when he said. unus ille ignem hunc sentire non potuit. Christ only was he, that could not fiele this fire. He speaketh of the fire through which even the good must pass, before they coom to aeternal joy. Where he doubteth not to avouch, that many a man that thinks himself gold, and is taken so to be of others too, shall yet there be proved full of dross and impurity, long to be cleansed before his final freedom and delivery: and yet to be saved through fire. But for those that be in deed perfect men, as john the beloved of jesus, and Petre with the rest, this holy doctor was so sure of Purgatory, that he thought these also to go through the same: and yet the fiery flame to have given place as it did to the three children, and as S. Augustin supposeth it shall do in the general conflagration to the bodies of virtuous men, Dan. 4. when at the very same time it shall both waste the wicked, and purge the mean: the works of one sort withstanding the flame, the dross of the other in a manner feeding the same. S. Ambrose therefore thus writeth of the holy Apostle. De morte joannis aliqui dubitarunt, Ser. 20. in psa. 118. de transitu per ignem dubitare non possumus, quia in paradiso est, & à Christo non separatur: some doubt of john's death, but of his passage by the fire, because he is in joy with Christ, we can not doubt. And of S. Peter he saith▪ sive ille sit Petrus qui claves accepit regni coelorum, Psal. 65. oportet dicat transivimus per ignem & aquam & induxisti nos in refrigerium. Yea though it be Peter himself to whom the keys of heaven were committed, he must say: we passed by fire and water, and thou haste brought us into the place of refreshing. But how so ever God worketh in this case with the perfit sort, this the church believeth, and so this doctor teacheth, and therefore I dare be bold to say it, that such neither suffer any pain, nor tarriance by the way. Though by nature, that fire or torment praepared for the amendment and poonishing of sin or the dross thereof, might of force and right take hold there, where corruption of sin by any means hath been, thath is not wholly purified before. Therefore the soul of our saviour, being altogether unspotted, could not be subject to any sufferance in the world to come, by any ordinance praepared for the punishment of sin: that fire having no further grant by creation and natural property, but to waste there where sin is found to have been. Upon other it would work till all corruption were consumed, if mercy did not prevent both in purifing those singular elect vessels, and in repressing the nature of the flame praepared, that it practise not justice, where God hath abundantly showed grace and mercy before. albeit I do not say that the fiery sword is in the passage of every soul towards heaven, for that is God's secret: and I will with S. Ambrose in the same place say: Quod legi praesumo, Ibidem. quod non legi scientibus relinquo. That which I have red, in grave authority, that will I boldly avouch: that which I have not red, with fear and reverence I commit to men of more knowledge. As with out exception I submit my self to the determination of God's church in all these points of mysteries, which in this deep matter course of talk may drive me unto. But now for the meaner sort that with Christian faith and good works have yet some base building of infirmity or lighter trespasses also, those must needs be tried by the fire of just judgement, in the world to come. And this is that which S. Augustin calleth so often the Amending fire. Vide Ruper tum in 3. ca genes. In ser. de s. Nicolao. S. Ambrose the fiery sword, S. bernard termeth it the place of expiation, In quo pater benignus examinat filios rubiginosoes, sicut examinatur argentum: In which our merciful father trieth his rusty children as silver is tried: Which all these holy fathers with the rest, oftentimes do name by the common calling of Purgatory. Read all these place is named if thou haste occasion thy self, and there thou shalt find to thy singular comforth, sufficient proof of thy faith, great motion of godly life, with necessary fear of God's judgements. Thowe shalt marvel at the ignorance of our time, that could ever doubt of so plain a matter: thou shalt pity with all thy heart the unworthy deceiving of the unlearned, and have large matter to withstand the deceivers, and to help the simple home again. A place alleged for Purgatory out off S. Matthew, with certain of the Ancient father's judgements upon the same. Cap. 10. ANd yet it shall be convenient, that I help the studious reader with further proof out of the holy scripture, that he may be fully established in his faith, and the adversary haeretike wholly confounded in his misbelife: If he list not rather (as I heartily pray to God that he may) give over that unnatural plea, holden too long against the catholic Church our mother. give ear then unto the words of our saviour written in the Gospel of S. Matthew Esto consentiens adversario tuo cito dum es in via cum eo: Cap. 5. ne forte tradat te adversarius judici, Lucae. 12. & judex tradat te ministro & in carcerem mittaris. A men dico tibi non exies inde donec reddas novissimum quadrantem Be at agreement with thine adversary speedily, whiles thou art with him in the way. Lest that adversary deliver the up to the judge, and the judge commit the to an officer, by whom thou may be cast into prison: surely I say unto thee, thou shalt not get out, till thou have discharged the uttermost farthing. Now being desirous of the truth and true meaning of this letter, (for the understanding maketh all) because there may arise by the darkness of that figurative speech some diversity of sense, let us indifferently weigh every word, and with diligence examine the circumstances of the text whereby any light may appear. And first being admonished to agree with our adversary, we may right well know that he meaneth not by the common enemy of our kind, 1. Petri. 5. that roameth about seeking whom he may devour: for his cruel assaults must only by resistance be withstand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nether the word which the Evangelists there used, can properly signify any malicious enemy, Litigator, seu actor. that by hatred of our person is become our deadly foe, as those which be skilful in the languageiss wherein they wrote, do confess: But rather, as well the word as the just consideration of the place, driveth us to acknouledge that this our adversary, here signifieth our brother, which hath just quarrel against us in judgement, for that we would not give ear unto him sharply admonishing us of our faults, being therefore an adversary to our vicies and fleshly conversation. In which sort, to us that are flesh and blood, and ready to evil from our youth, all be adversaries that preach Christ, the amendment of licentious manners, repentance of our loathsome life passed, Vide Bern. ser. 85. supper cantit. or else use against us the rod of correction and bodily punishment, that our souls may be saved in the day of thappearing of our lord. To this kind of adversary, Christ counseleth and commandeth us, for our great good, to agree and consent whiles we be here in the way of this our pilgrimage and transitory life: lest all these means which he wrought to reduce us to the perfection off a Christian godly life, be as it were a witness of our contempt, and himself our accuser before the judge, that shall so justly reward every man according to his deeds: Act. 10. that is Christ him self, to whom the father hath given all judgement. Whose ministers being Angels, either good or bad, for th'execution of justice upon sinners, shall at his appointment cast us into the prison and dungeon, there to be howlden from life and liberty, till we have paid the last farthing: the toleration of which bonds shall recompense the debts, which by well doing and much mourning, in the way off this world, we refused to pay: as S. Augustin piththely speaketh in these words. Si non reddit faciendo justitiam, De libero Arbitrio. lib. 3. c. 15 reddet patiendo miseriam: he that paithe not his debt by doing that which is just and right, he shall pay it by suffering misery. Which we trust the pitiful pains of that prison, through the only deserts and merits of Christ our lord and God, shall so discharge, that after the payment either pardoned or fully made, we may have joyful access to his blessed presence. For the form of speech used in like order of words by both the Evangelists, doth us plainly to understand, that we may through Christ make full payment thereof. he would not by liklyhoodd have said, that we should not escape fourth till we had discharged the utmost farthing, but rather that severe judge would have given charge, that thoffender should be bond hand and foutte, and cast into the dark doungion of everlasting damnation, praepared for the devil, and his Angels: which is the second and everlasting death. Namely the word off Imprisonment so well agreeing thereunto, Carc●r that it may not well admit any other meaning, but a place of temporal torment. For a prison is a place of correction and chastisement of such as be on live, in which as long as life lasteth a man may be in hope of liberty, though his bondage for a time be never so untolerable: but when sentence of death is once pronounced in this world, or damnation in the next, than we may right well know God's mercy to be shut up, and the party desperate of all recovery. Nether the name off imprisonment in scripture, is lightly taken for the place of everlasting punishment, nor can by conference of the sundry parts of this letter, have here conveniently any such sense. And these notes well and diligently considered, may give great light to the alleged words otherwise somewhat obscure, and therewith prove our matter too. They be not of my scanning only, as for some part thou shallte pecceive by these words of Rupert, Super. 5. cap. Matt. an excellent good author. Aduersarius eorum qui erant eiusmodi sermo fuit evangelii, & omnis praedicator evangelicae veritatis, potestatem habens non consentientem sibi tradere judici: & non solum judici, verum etiam malo ministro, quemadmodum unus eorum tradidit hominem satanae. The adversary of such men was the word of the gospel, and each preacher of the truth, who had power to deliver him that would not agree unto him, to the judge: yea further then that, he had authority to commit him to an evil minister, as one of them gave up a man to Satan. Here we see what that adversary is, to whom we must consent in this life: and withal, we have an example in this judgement of God's ministers, how man may be committed in the next life to a tormenter, that may vex him then at God's prescripsion, as he doth now at the charge only of his minister: then in favour and mercy of the judge, as it is now in love and charity of the vicegerent, then for the attaining of heavens bless, as it is now for the salvation of the person punished. For the execution of God's sentence may be either by a good spirit, Lib. 21. de civit. Dei. cap. 13. or our adversary Angel, or by his will and word only, to whom all creatures serve and obey. In this sense Paulinus, who was S. Augustine's pear, writeth that the holy Ghost and God's word, be man's adversaries in earth: to whom if we apply ourselves obediently in this world, our sorrow can not be long in the next life. But these be his own words. Ad Amandum. epi. 1. Neque septem dies luctus noster excedat, si consentiamus in huius vitae via, adversario nostro, id est spiritui ac verbo dei quod nobis peccantibus adversatur etc. Our grief can not be much longer than seven days (he meaneth it shall be a temporal pain, and not very long) yff we consent in the way of this life to our adversary that is to wit, the spirit and word of God. For they be our adversaries when we sin: because the holy Ghost chargeth the world with sin, and the word of God, if we obey not, will be our accuser and promoter up unto the judge: who will have an account of his talon, to the uttermost farthing. Thus far spoke this Author: and in like sense many more whom I need not now name. Because there is such store of testimonies, that not only in some part make for the opening of this scripture: but altogether for Purgatory. And one or two of them I will briefly recite: because I determined with my self, and bound myself, for my discharge and the readers more safe warrant, to bring no text of scripture for the proof off my purpose, except I might find some holy writers of the antiquity that used the same directly in that sense: that if any man would reprehend my meaning, yet he should not be so bowlde with such as I can name, and prove to be my authors therein. But whom may I more safely allege for the contentation of sober wits, and repressing the adversaries bowldenesse, than the blessed martyr S. Cyprian? Who in the fourth book of his Epistles, for the declaration that every one which here is pardoned of his sins, shall not straightly be exalted to the glory of sanctes and martyrs after their death, useth very fetly (as he doth all other placeis of scripture) the foresaid text, by these words. Aliud est ad veniam stare, aliud ad gloriam pervenire: Epist. 2. aliud, missum in carcerem non exire donec soluat novissimum quadrantem, aliud statim fidei & virtutis accipere mercedem: aliud pro peccato longo dolore cruciari, & purgari diu igne, aliud peccata omnia passione purgari: aliud denique pendere in die judicij ad sententiam domini, aliud statim a domino coronari: In English: it is another thing to stand at a pardon, than out of hand to attain to glory: it is another manner of matter to be committed to prison, See how fully he expresseth both the word and meaning of purgatory. thence not to departed till the last farthing be discharged, and to receive out of hand the reward of faith and virtue: It is one thing by great sorrow to be tormented for our sins, He calleth the sentence off God in the next life judgement. and by long fire amended and purged of the same, and another to have sufficiently purged them by martyrdom: in fine, it is not all one to hang on God's sentence in the day of judgement, and out of hand to be crowned of our lord. These words as you see, expressly prove our matter, open the meaning of the scripture whereon we now stood, and do clearly set forth the order of Gods justice in the next life. And they shall content the reader better, if he mark upon what occasion this blessed man spoke these words. There were many in the persecution of that time, that for fear or worldly respects, denied their faith, and offered to idols: who afterward, the storm off tyranny somewhat being calmed, confessed their fault, and did penance for the same, by S. Cyprian and other good bishops prescription, that then ruled the church of those days. By whom, after due satisfaction made, they were admitted to the communion of the Christian company, and receipt of the holy sacraments again. But all pastors not off like mercy or severity in the case, some were suspended from the use of the Sacraments longer, and othersome by more clemency with speed pardoned again. Now S. Cyprian, though he were very severe in such a cause, (as in all his works it doth well appear) yet he was blamed by Antonyanus and others, that he dealt over meekly with such as denied their faith, in so speedy admission of thime to the peace of God's church, as they then termed that reconciliation: alleging, that though such wordly wind waverers might be admitted so soon after thopen denial of their faith, then there would none steadfastly stand to death, by confession of their belief and their masters name, any more: the refusers being in as good case as they, if pardon might so soon be procured. But S. Cyprians answer is this: that their admission can not withdraw any man's zeal from martyrdom, or confession of Christ's name, seeing their reconciliation doth not set them on so clear board as martyrs be, Who being tried by their blood shall straightly receive the crown of glory: When the others standing but upon pardon of their sins, and not discharged of due pains for the same, must into prison notwithstanding, till they have paid their uttermost duty: and by long amending by fire, at the last coom to that reward, which the martyrs attained by sufferance at the first. Mark well. And thus I think this holy Martyr meaneth. His words surely be singular and being well understand, they contain as much matter for our purpose, as can be possibly in so little room: besides the exposition of the text wherein we yet do stand: But I will add more, that all may be self on every side. Homil. 3. de Epiphania. Eusebius Emissenus, an author off great antiquity and much credet in the Church of God, helpeth our cause by this notable discourse following. Hi vero qui temporalibus poenis digna gesserunt, ad quos sermo dei dirigitur, quod non exient inde donec reddant novissimum quadrantem: Dan. 7. per fluuium igneum de quo propheticus sermo commemorat, & fluuius rapidus currebat ante eum, per vada feruentibus globis horrenda, transibunt. Quanta fuerit peccati materia, tanta erit pertranseundi mora, quantum accreverit culpa, tantum sibi ex homine vindicabit flammae rationabilis disciplina: & quantum stulta iniquitas gessit, Ezech. 24 tantum sapiens poena deseviet. Et quia sermo divinus quodammodo aeneae ollae animam comparans: Pone ollam super prunas vacuam donec incalescat aes eius: illic periuria, irae, malitiae, cupiditates, quae puritatem nobilis naturae infecerant, exudabunt: illic stannum vel plumbum diversarum passionum, quae aurum divinae imaginis adulteraverant, consumentur. Quae omnia hic ab anima separari per eleemosynas & lachrimas compendij transactione poterant. Ecce sic exigere habet ab homine rationem qui seipsum pro homine dedit, & confixus clavis, legem mortis fixit. Thus it is in our tongue. As for all such, unto whom for their offences our lords word is especially directed, that they shall not coom out till they have paid the uttermost farthing: Those must pass the fiery flood, by horrible fourdes off skawlding waves: Whereof the prophet maketh mention thus. And a fiery stream ran before bis face. The space of passage shall be measured by the matter of sin: according to th'increase of our offences, the discreite discipline of that flame shall revenge again: and look how far in wickedness our folly did reach, so far this punishment shall wisely waste. And like as God's word compareth man's soul to a brazen pot, saying: Set the pot empty over the coals till the brass thereof wax hot: So there thou shalt see perjury, anger, malice, unfructefull desires swheate out, which did infect the purity of man's noble nature: there the pewtter and lead of diverse passions, which did abase the pure gold of God's image, shall be consumed away. All which things might in our lief time have easily been wiped away by almose and tears. Such a straight account lo will he keep with man, He alludeth to the place of the second chapter to the Colossians of the obligation of death which was against us. that for man's sake gave himself to death, and being throuste through with nails, hath fastened the dominion of death also. So far hath Emissenus spoken: and his words be so weighty, that they have been counted worthy rehearsal in solemn sermons and homilies of the Antiquity, to stir up their hearers to the necessary awe of God's judgements, with much provocation of virtuous lief. S. Augustin hath the self same discourse, almost no word thereof changed: Homil. 16 tom. 10. With this addition: I deo (fratres charissimi) convertamus nos ad meliora, dum in nostra potestate sunt remedia: Therefore dear brethren let us turn and amend by time, whilst the remedies be yet in our own dealing: And in another place thus he toucheth the scripture alleged: In psa. 103 Apparebit Deus Deorum in Zion: sed quando? post peregrinationem finita via, si tamen post finitam viam, non judici tradamur, ut judex mittat in carcerem. The God of gods in Zion shall appear: but when? marry after our pilgrimage be past, and the journey ended. Eccepte it so faule owte, that after our journey here, we be delivered up to the judge, and so the judge send us to prison. To this place also S. bernard doth swhetely, In vita Humberti. but yet fearfully allude in this exhortation: Volat (saith he) irrevocabile verbum, & dum creditis vos cavere poenam istam minimam, incurritis multò ampliorem. Illud enim scitote quia post hanc vitam in locis purgabilibus, centupliciter quae fuerunt hic neglecta reddentur, usque ad novissimum quadrantem. Our word, not possible to be called back, flieth far: and whilst you seek to avoid a little grief here, you incur much greater. For assure your self of this, that after this life, in places of purgation, all negligencies past must be repaid a hundredth fold home again, till the discharge of the last farthing. Here now let our adversaries in this bright shining truth, blind them selves: let them bowldely boast, of their accustomed impudence, that the Catholics have no scriptures, nor appearance of scriptures: or if they stand with us for the meaning, let them shape with all their conveyance, any one shift to answer these doctors words: Or if the uniform consent of so many of the best learning, and greatest wisdom in the whole Church, may have no room with them, let them show whereupon their own credets be grown so great, that with out reason, liklyhod, or authority, men must needs believe them. It is a strange case, that what so ever they avouch, it must be God's word: what meaning so ever they make for maintenance of their wicked folly, it must be termed the true sense of scripture: And the truth itself showing all force, in the conference off divers places off holy writ, in weght of reason, in the works and wittings of all antiquity, shall be so lightly regarded. I would to God the people pitifully deceived by such vain flying talk, could behold the upright ways of truth, The difference betwixt the Catholics dealing, and the adversaries. or could learn by the plain dealing of our side, to require some ground proof of these new doctoures deviseiss. They may well perceive, if they have any necessary care of those weighty matters touching our salvation so near, that the Catholic never adventureth to bring any scripture for his purpose, but he will be sure for his warrant, to have the same so expounded by the ancient fathers of our faith: lest by his rashness he deceive other, and father some faulshod upon the holy writers of God's will: which were horrible sacrilege. But on the other side if a man might pose master Calvin, or Flaccius, or such other of that light family, what doctor or scripture they followed in the exposition of S. james his place, jacob. 5. for the anointing with holy oil, when they were not ashamed to give this sense of that scripture: that it wear good to call the elders off the people, that had some salve or ointment medicinable to ease the sick man's sore: what would they say? I am sure such fellows will not excuse theimeselues by ignorance, (for the arrogancy of that sort, had rather be counted either malicious or praesumptuous, then unskilful,) but of passing bowldenesse all such must needs be noted, that dare shape such an exposition off God's blessed word, which they never heard surmised of any wise man before. 1. ad Tim. 5. What doctor did they or Luther follow, when they expounded S. Paul's words of widows marriage after vows made, which the text calleth breaking their first faith, to be meant by the promise of the Christian faith made in Baptism? Was not this a gallant gloze in this sense? she that breaks her faith of baptism, shall be damned for marriage. Ask them where these pretty schools were first picked. Pose master jewel where he had, that the church of God might err. Yowe shall see them earnestly urged in these matters, how little they have to say, and yet how fast they will tennesse one to another in talk. But I will not make a reckoning of their unseemly glosies: I would their followers would only but ask them in all matters, from whence they had such new meanings, which they falsely father on God's word: that we might once hedge them with in some compass of reason, as we be contented with all our hearts, to charge our own selves in every matter that we handle, as partly they may conceive by our discourse, and shall more clearly anon. An answer to certain objections of the adversaries, moved upon the diversity off meanings which they see given in the father's writings, of the scriptures before alleged for Purgatory: and that this doctrine of the church standeth not against the sufficiency of Christ's Passion. Cap. 11. Object. But now the other side seeketh for some shifts, and draweth back in this extremyty thus. That the places of the owlde and new testament, now rather alleged for my purpose and the proof of purgatory, though they be thus expounded of the doctoures, yet they may have some other meaning, and sometimes be construed otherwise by the father's them selves. Answer. To which I answer, and freely confess that they so may have in deed: but the adversary must take this with all, that the pillars of Christ's Church would never have given this sense amongst other, or rather before all other meanings that probabelyty or conference of scriptures did drive them unto, had it contained a plain falsehood, as the haeretike supposeth it doth. Yea had not the doctrine of Purgatory been a known truth in all ageiss, it should never by the grave judgement of so many wise men, have attained any colour of scripture. For though many meanings be found of most hard places in all the bible, yet there is no sense given by any approved doctor, that in it self is faulse. And think you diverse texts of the holy scripture could have carried a false persuasion of Purgatory, down from the apostles days to our time, for true doctrine? Mark well, and you shall perceive that the Church of Christ hath ever given room to the diversity of men's wits, the division of graces, and sundry geftes in exposition of most places of the whole testament: Diversity of sensies be allowed, so that none of them contain any fallshood in itself. with this proviso always: that no man of singularity should father any faulshodde or untruth upon any text: but otherwise, that every man might abund in his meaning. Marry falsehood she never suffered one moment, to take hold or bearing of any scripture, unrepraehended. The diligent watch that the church keepeth over the truth. Ecclesia multa tolerat (saith S. Augustine) & tamen quae sunt contra fidem vel bonam vitam, non probat, nec tacet, nec facit. the Church beareth many things: yet such things as be hourtfull to faith or good life, she never approveth, Epi. 110. nor doth them herself, nor howldethe her peace, when she seeth them done by others. Thereof we have a goodly example in our own matter. So long as any convenient meaning might be found out by the holy writers, of that place alleged out of S. Paul for such as should be saved through fire, she liked and allowed the same. Some proved that the elect must be saved by long sufferance, some said the tribulation of this life and world must try men's faith and works, some said the grief of mind in losing that which they over much loved, was the burning fire of man's affections: some would have the grievous vexation of departure out of this life, to be a purgatory pains: some construed the text, of the fire of conflagration, that shall purge the works of many in the latter day: finially they all agreed, that the temporal torment of the world to coom is literally noted, and especially meant by the fire which the Apostle speaketh of. All these so little do disagree amongst them selves, that not only by diverse men, but off one man they might well all be given. And being all in them self very true, the holy Church so likethe and alloweth them each one, that yet by though common judgement of all learned men, that meaning for Purgatory pains, she approveth as the most agreeable sense to the text, and whole circumstance off the letter. But as soon as Origen went about to prove by the same scripture, that all wicked men should at length be saved after due purgation by fire: then this pillar of truth seeing an open faulshod gathered by the scripture of god's word, could sustain no longer. She set up against this error her pastors, the grave fathers of our faith▪ who ceased not, as occasion served, to give men warning of the deceit intended: not only still maintaining the doctrine of Purgatory, but also expressly condemning all the reprehenders thereof, as hereafter it shall be better declared: and so misliking no sense that in itself was true, the meaning of Purgatory yet, hath been of all the learned counted so certain, that in giving any other likely exposition, that was ever added with all, as most consonant to the will and words off the writers. So doth Theodoretus, so doth S. Augustine, and so in a manner did they all. And as the said holy doctor saith (with whose words I am much delighted, because he of all other maketh truth stand most plainly upon itself) One text of scripture may well have so many understandings as may stand with truth, 12. Confess. and be not repugnant to good life and manners. And he hedgeth the diversity of men's wits in the exposition of scripture, with in the double knot of love, which is towards God and our brother: De doctri. Christiana li. 1. c. 36. Who so ever (saith he) taketh himself to understand scripture or any part thereof, and in that meaning aedifieth nothing at all the double love, of God and our neightbour, he misseth the true meaning thereof. Butt who so ever can fiend out such a sense that may be commodious to the increase of charity, although it were not directly intended by the writer, yet he is not harmefully deceived, nor found a liar therein. so saith he. Now as for our matter, I am well assured, there dare no man, though he were destitute of God's grace, yet not for shame of himself, affirm that the doctrine of Purgatory is hourtfull to virtuous lief, the only miscreditt whereof, hath utterly banished all good Christian conditions: oriniurious to the faith of God's Church, which is not only agreeable, but principally intended by the plain letter of God's word, and consonant to all other meanings, that may be gathered by any such scripture as we have alleged there for: and to be short, received of so many fathers, so wise, and so well learned, as we have named for that purpouse, as a truth most reasonable, most natural, and most agreeable to God's justice. Well then, the misbelievers can have no shift nor escape, by the challenge of God's word, or doctures, or diversity of sensies: here is no hold for error: all I trust be safe and sure on every said. Objection Their extreme and only refuge is, that the pain of Christ's passion, and his sufficient payment for our sins, standeth not with our satisfaction or penance in this lief, nor with pain or purgatory in the next. O lord how far may man's malice reach? that not contented to abuse their reason and the word of God in persuasion of error, but are bowlde to refer Christ's blessed death also, to cloak together with falsehood, answer. wanton and licentious lieving. Many virtuous persons have been provoked by the meditation of our saviours sorrows, to leave the flattering wealth of this world, and to charge them selves with perpetual vexation of body: but that any did ever so rest upon Christ's passion, that in respect thereof, they might pass their days middle wealth off lust and liberty, that was (I trow) unheard of, before this sinful sect. These fellows argue thus: Christ hath paid the full price of our sins, ergo we must do no penance, nor suffer any pain for them. But S. Paul thus: Christ by pain and passion is entered into the glory of his kingdom, Rom. 8. ergo if we look to be his fellow heirs, or partakers of his glory, we must suffer affliction with him, and join with him in pains and passion. S. Peter also thus: Christ hath suffered leaving you an example that ye should follow his steps, 1. Petri. 2. therefore all his blessed lief passed in pain must be a perpetual stirring up of toleration, Matth. 3. and glad suffering for his name again. john our master's messenger praepared the way of Christ's death and doctrine, by worthy fruits of penance: Mat. 4. and that was the beginning off Christ's own preaching, therefore I dare be bold to say these things are not abrogated by the teaching of the Gospel, nor void by Christ's passion: which only maketh our works and merits, to be of that value and acceptation, that all catholic men count them of: which else to the satisfying for sin should be nothing available, nor to to the attaining of heaven any thing profitable. But it is folly to make over many words in a case so plain, seeing the example of both God and good men's dealing, abundantely proveth man's punishment either temporal or aeternal, to stand well with the excellent value of our saviours death. For if pain for sin, were injurious to Christ's death, than the holy prophet David that lived long in grievous penance, were injurious to his lords death: then the Church were injurious to her own spouse his death, that chargethe all offenders with penance: then God him self were injurious to his own sons death, that sharply poonisheth sin forgiven: then Christ him self were injurious to his own death, that both by his example and holy preaching, did ever commend sharp penance and pain. These delicate teachers of our time, that under praetence of preaching the Gospel, avouching the glory of God and the grace of our redemption, have served men's lusts, abandoned the old austerity of Christian lief, and razed out of the people's hearts the fear of God's judgements, were foreseen by the holy Apostle judas: And he calleth them, judas in epist. Impios, transferentes Domini nostri gratiam in luxuriam. Wicked men, turning the grace of our Lord unto wantonness and lust. against whom also S. Paul made this exception: Ad Gal. 5. that they should not in any wise by the freedom of our redemption challenge any liberty of the flesh. Notwithstanding Christ's passion then, we must not otherwise think, but to suffer for our own sins: not as helping the insufficiency of his merits, but as making ourselves apt to receive that blessed benefit, which effectually worketh upon no man, but by means: nor serveth any to salvation, but by obedience of his will and word. Ad Haebr. cap. 5. For if Christ's death should work according to the full force of itself, it would doubtless sup up all sin, and all pain for sin: it might wipe away death, both of this present life, and aeternal it would leave neither Hell, Purgatory, nor pain: the price and worthiness thereof being so abundant, that it might, being not otherwise by the unsearchable will and wisdom of the sufferer limited, save the whole world. But now ordinary ways by God's wisdom appointed for the bestowing of that excellent medicinable cup, (as S. Augustine termeth it) and conditions required in the parties beside, Christ's death doth not discharge us of satisfaction for our sins, Articulo. 1 falsò imp. nor of any other good work, whereby man may procure his own salvation. And I am not a frade to use the word Satisfaction, The word Satisfaction so abhorred of haeretikes is common with the owlde fathers. with Cyprian, Origen, Ambrose, Augustin, and the rest of that blessed fellowship: Who right well knew the value of our redemption, and the force of that satisfaction which our saviour made upon the Cross. I dare well leave these petty divines and speak with the grand capitanes of our faith and religion. And I would to God I could as well in any part come after them, in example of Christian lief: Who not so much in word, as in the course of all their conversation, left unto us perfect patterns of great and grievous penance. Their long watching and wailing, their strange, wyelde, and waste habitation, their rough appareling, their hard lying, their marvelous fasting, their perpetual praying, their extreme voluntary poverty, and all this to prevent god's judgement in the world to coom, for those smaule infirmities and offences of their frail life, may make our adversaries ashamed of them selves, that neither will follow their blessed steps, nor yet (which is the greatest sign of God's anger towards them that can be) like it, and allow it in others. An evident and most certain demonstration of the truth of Purgatory: and the grievousness of the pains thereof, uttered by the prayers and words of the holy doctoures, and by sum extraordinary works of God beside. Cap. 12. ANd we also, that by god's grace and great mercy be Catholics, must needs here conceive singular fear of God's terrible judgements, which of justice he must practise upon our wickedness, that live now in pleasure and worldly wealth after such a careless sort, that men may judge we have no respect of the dreadful day, nor care of Purgatory, which in words we so earnestly maintain. The deep and perpetual fear whereof, For Christ's sake, let all Catholics here attend. caused our elders not only to lead their life in such perpetual pain, but further forced them to break out in bitter tears, and utter most godly prayers, that they might escape the judgement of God, exercised by the pains of Purgatory at the end of our short and uncertain life. sum of them I will recite, that our hearts may melt in the necessary foresight off that terrible time, and the heretics be a shamed to deny that, which so constantly in word and work they ever professed. For fear of this fire to coom, holy S. bernard maketh this meditation. O utinam magis nunc daret aliquis capiti meo aequas, & oculis meis fontem lachrimarun, fortè enim non repèriret ignis exurens, quod interim fluens lachrima diluisset. Oh would to God some man would now before hand provid for my head abundance of waters, and to mine eyes a fountain of tears: for so happily the burning fire should take no howld, Ser. 55. in Cautic. where ronning tears had cleansed before. And thus again the same blessed man debateth the matter with his own conscience. I tremble and shake, for fear of fawling in to God's hands: I would present my self before his face already judged, and not then off him to be judged. Therefore I will make a reckoning whiles I am here, of my good deeds and of my bad: my evil shall be corrected with better works, shall be wattered with tears, shall be punished by fasting, and amended by sharp discipline. Provision must be made that I bring not thither cockle in stead of corn, or chaff together with Wheat. I shall rip up to the very bottom all my ways, and my whole study, that he may find nothing untried, Naum. 1. or not fully discussed to his hands: And then I hope in his mercy, that he will not judge for the same faults, the second tyme. In the like godly sense spoke another, Emissaenus de poenitentia ninivit. long before his days: Beatus qui hic mala sua deflere, qui hic debita sua festinat exoluere, & innocentiam quam iam non potest per baptismum reparare, recuperare studeat per summum poenitentiae fructum: ad tales merito ipse Dominus loquitur, non iudicabo bis in idipsum. Happy is he that ever he was borne, that with speed bewaileth his sins, and in time dischargeth his debts: that he may so endeavour to recover by the fruits off penance his innocency, which by baptism he can never repair again▪ to such surely our lord saith, that he will not call twice to account for one fault. S. Ambrose showeth his fear also of Purgatory by this prayer. Praecat prae paratoria 2. add mis. Quod si etiam in illo adhuc saeculo aliquid in me vindicandum reseruas, peto ne me potestati daemonum tradas, dum scelus meum Purgatoria poena detergis. O lord (saith he) if if reserve any whit in me to be revenged in the next lief, yet I humbly ask off thee, that thou give me not up to the power of wicked spirits, whiles thou wipes away my sins by the pain of Purgatory. Lo good reader the fear and faith of our fathers: lo how owlde this doctrine is, how ancient the word is. But in an other place the same author expresseth his care and continual cogitation of this judgement to be practised in Purgatory, comparing thus S. Peter his state with his own. Ille (saith he of S. Peter) examinabitur ut argentum, ego examinabor ut plumbum, In Psal. 118 ser. 20. donec plumbum tabescat ardebo: si nihil argenti in me inventum fuerit, heu me in ultima inferni detrudar, aut ut stipula totus exurar. si quid in me inventum fuerit auri vel argenti non per meos actus, sed per gratiam & misericordiam Christi, per ministerium sacerdotij, dicam fortasse ego: Etenim qui sperant in te, non confundentur. In english. He shall be tried as silver, but I must be searched and examined as lead: till the lead melt away, must I continually burn. And if then there be no silver matter found, woe is me, I shall be throust down to the neither parts of the deep hell, or wholly waste away as strow in fire. But yff any gold or silver be found in me, not through my works, but by grace and Christ's mercy, and for my ministry and priesthood sake, I shall also once say: those that put their trust in thee, shall never be confounded. A lass Ambrose was though so careful for wasting away in thy purgation? what shall become of us, where all is dross, and no fine substance: so continual sinning, and so little sauluing: where the dignity of priesthood, whereby thou conceived such comforth is almost worn away? his fear was so hearty, and his meditation of purgatory pains was so earnest, that he conceiveth a doubt in respect of his deserts, of wasting away, and further casting in to damnation: though he knew right well, that man admitted to the temporal judgement of the next world, could not everlastingly perish, but because the pains of the one is so like the other, the grief of them both lightly occupieth man's mind at once: especially where man's case is doubtful, and often deserveth the worse of the twain. So S. Augustine likewise, after that he had uttered his fear of hell in the prophet David's person, as I said once before, straightly he adjoinethe his request unto God, to save him from Purgatory pains, by the Prophet's words also. I will recite his mind in English: In psal. 37. O Lord amend me not in thy anger, but purge me in this life, that I may escape the Amending fire, which is praepared for such as shall be saved through fire. And why? but because they build upon the foundation wood, hay, and straw▪ men might build gold, silver, and praeciouse stones, and so escape both the fires, th'one off aeternal punishment for the wicked, and the other, which shall correct them that must be saved through fire. But now because we read that he surely shall be saved, Note here Christian reader, whether S. Augustin doubted of purgatory, as the lying and unlearned adversaries would make the simple people believe. therefore that fire is not much regarded, And yet let them be bold of this, that though they be saved by fire, it shall yet be more fierce and grievous, than any thing that man may sustain in this lief, though both Martyrs and malefactors have suffered strange torments. Again in an other place the same holy doctor uttereth the like saying: Which I will repeat also, that the world may behowld the unjust dealing of the contrary part, De vera & falsae poeniten. Cap. 18. that in the book of their excuse why they departed out of the Church (they call it their Apology) be not ashamed to avouch, that S. Augustine sometimes denied, and sometimes doubted of Purgatory. Thus he writeth then against such deceivers, and for the defence of himself and the Church's faith. Sed si etiam sic conversus evadat, vitam vivat & non moriatur, non tamen promittimus quod evadet omnem poenam. Nam prius purgandus est igne purgationis, qui in aliud saeculum distulit fructum conversionis. Hic autem ignis etsi aeternus non sit, miro tamen modo est gravis, excellit enim omnem poenam quam unquam passus est aliquis in hac vita. Nunquam enim in carne inventa est tanta poena, licet mirabilia passi sunt martyrs, & multi nequiter iniqui tanta sustinueruut supplicia. Studeat ergo quilibet sic delicta corrigere, ut post moreem non oporteat talem poenam tolerare. Yff a sinner (saith he) by his conversion escape death, and obtain lief, yet for all that I can not promise him, that he shall escape all pain or poonishment. For he that differred the fruits of repentance till the next lief, must be perfected in Purgatory fire. And this fire, I tell you, though it be not everlasting, yet it is passing grievous: for it doth far exceed all pain, that man may suffer in this life. Never grief in this flesh could be so great as it, though Martyrs have abiden strange torments, and the worst sort of wicked men, exceeding great poonishments. Therefore, let every man so correct his own faults, that after his death he may escape that pitiful pain. So far S. Augustine: By whom we see not only the truth of our our Catholic doctrine lively and vehemently set forth, butt to the great fear of us all, the weght of God's sentence, and the pain of that untolerable punishment, as the Church of his time taught and believed, to pass all mortal and transitory woe in the world. Whereof, The pains of purgatory hath been revealed to many holy persons. it hath pleaced almighty God sometimes, to give man a taste, by calling sum one or other above the common race of nature out of this mortal lief, and speedy restoring him from the state of the departed, to the company of the living again. Which work though it be strange in nature, thought unlikely to misbelievers, and contemned of such as would extinguish the spirit of God, 1. Tessal. 5. yet it hath been the usual practice, sense the beginning of our faith and religion, off the holy Ghost, so to trade man's frailty in faith and fear of God's judgements. Sometimes, the living is in trance or sodden change by God's omnipotency taken up, to the view as it wear, of the unspeakable treasures of the praepared joys, or extreme calamities of the world to coom. So was the Apostle S. Paul, he could not tell how himself, 2. Cor. 12. called to the beholding of God's majesty and mysteries unspeakable: Apocal. 20 So was S. john in spirit caused often to behold, and praesently in a manner to see, not only the affayires of god's Church till the worlds end, but also the happy Seat of the lamb, the eternal joy of th'elect, and the everlasting lake of the damned, with the infinite sorrow of all the forsaken sort. And so have many one sith that time, in the same spirit, had a present taste of all those judgements, which by any means through the unsearchable ordinance of God, be praepared for sinners. Ecclesi. 46 1. Reg. 28. Sometimes also, by the same force of the Spirit, the departed have appeared amongst the lief: as Samuel the prophet to king Saul, uttering things to coom. Or if that were not Samuel himself, because that practice of unlawful arts may be thought not convenient for the procuring of the Prophets own persons appirition: Matth. 17. yet Moses was in deed personally present with Christ in the Mount, at his transfiguration. And as he at Christ's call came from the dead out of the bousom of Abraham, so did Elias at the same time coom from Paradise (as S. Augustin affirmeth) and were both conversant and in talk with Christ, and in the sight of the Apostles at once: from whence they departed at Christ's appointment, Intercourse betwixt the live and dead, though it be not ordinary, yet it is not impossible. to their several abode and rest again. Whereupon, the same holy doctor confesseth, that these rare and marvelous works of god though they follow not the common order of nature, yet they be neither impossible, nor unpractised in Christ's Church. Alij sunt (saith he) limits humanarum rerum, alia divinarum signa virtutum: alia sunt quae naturaliter, alia quae mirabiliter fiunt. De cura pro mor Cap. 16. The common course and limits of man's matters, be of one sort: and the wondrous signs of god's power and virtue, of an other: the works that naturally be wrought, are nothing like such things, as marvelously and miraculously be done. And as Christ in his own person, made many extraordinary works to bear testimony of his divinity, so he would that the glory of god and faith in him, should take deep root and large increase through out all nations, not only by preaching and word, but by works also: which the same holy ghost for the salvation of the beloved flock, disposeth by the eternal wisdom, where, when, with whom, and as he listeth. Marry as these be the most secret ways and unknown steps of god's spirit, and therefore most humbly to be reverenced of the faithful: so because they are so far from the race of natural affairs, and much overreach flesh and blood, they are often of fools contemned, and of the unwise wisdom off worldlings, as extreme madness improved. The express signs of God's spirit, Mat. 12. wrought by the saviour of the world in his own person, were with singular blasphemy, of the proud jews referred to Beelzebub, The tokens and wonders wrought by his Apostles, Wicked men have ever resisted the holy Ghost were attributed to unlawful arts, and misconstrued of most miscreants to false intentes. It was ever a special note of incredulity, to blaspheme these peculiar steps of the spirit. S. Cyprian complainethe of such misbelievers in his time: that would not agree to the truth after especial revelations had of the same: Lib. 4. epist. 9 Which kind of men, he noteth in the latter end of an epistle, by these words. Quanquam sciam, omnia ridicula, & visiones ineptas quibusdam videri, sed utique illis, qui malunt contra sacerdotes credere, quam sacerdoti: Sed nihil mirum, quando de joseph fratres sui dixerunt, ecce somniator ille venit. although (saith he) I know right well how little account they make of visions, which they aesteme as mere triefles: But yet it is such only, that had rather believe against, then with God's priests. And no marvel that is, seeing good joseph's own brethren said by him in mockage. Genes. 37. Lo yonder cooms the dreamer. So did they scoff at him, because he had more familiarity with the spirit of God, than the other had. Now as the joys of heaven and Paradise, with the torment of sinners and other secrettes of the next lief, have been strangely represented to some one or other in all agies, by sundry means most expedient to our salvation, and most seemly to the wisdom and will of the worker, so certainly, no article was ever with more force of spirit, or more grave authority set fourth sense the beginning of Christian religion, than this one of Purgatory. Never nation was converted to the faith, but it had this truth not only taught by word, but by miracle also confirmed. And namely in that abundant flood of faith, when it pleaced God, almost at once to spread his name amongst all these country's, it was thought most necessary to his divine wisdom, together with the true worship off his name, to plant in all faithful men's hearts, the awe and necessary fear of that grievous torment, for the revenge and just judgement of wicked life. This grievous pain was uttered by the very sufferers theime selves, as we may see in the notable histories off Paschasius and justus, Cap. 24. l. 4. dialogorum. reported by S. Gregoryes own mouth. This grievous punishment was again declared by Furseus: who, as the reverent Bede reporteth, Cap. 13. li. 3. had the beholding of the aeternal bliss, the everlasting misery, and the temporal pain of the next life. Drichelmus also, Li. 5. c. 13 by the ordinance of God taken from amongst mortal men into the state of the next world, after he had seen like wise, the terrible judgement of God practised even upon the elect, was restored to life again in our own nation, and was a witness worthy of all credet, of this same truth, not only by his word (whereof he was so sparing all his life time after, that he would not utter this same mystery but with singular care and respect of the persons intent, that asked him thereof) but namely by passing great penance, and incredible chastising of his body, which proceeded of the sensible knowledge that he had of the pains praepared. And being asked sometime (as holy Bede saith) why he so tormented himself, in the willing toleration of extreme heat, or contrary could, both of frost and snow, he made answer simply and shortly, Frigidiora ego vidi: austeriora ego vidi: Ah masters I have seen cowlder: I have seen sharper. Meaning by the unspeakable pains of Purgatory. The whole history of his visions, with many the like, R. Beda. may be red in the Ecclesiastical history of our own nation, written by as faithful a witness, as ever was borne in our land: of such virtue, that he would beguile no man willingly, of so great wisdom, that he would report no tale nor triefle rashly: off such grace and learning, that he was well able to discern a false fable and superstitious illusion, from a true and divine revelation. For as it were folly and mere vanity, to give credet to every spirit, so to condemn a spirit, or revelation, or any work of God's finger approved by the Church of God, in which there hath ever been the gift of discerning spirits, 1. Cor. 12. it is properly a sin against the holy Ghost. And because every man hath not that gift, as I would not counsel any man, over lightly to give credet to every private spirit and peculiar vision, because they may coom of wicked intentes and sinister motions, so I think it were good, in fear, reverence and humility, to commit the discerning of such things, to the spirit and judgement of God's Church. With the belief of every peculiar man's fantasy, we are not charged: with humble submission of our wholeliefe and belief, to the Church of Christ, there are we especially charged. And because there is nothing reported either in the works of S. Gregory, or in Bede, or in Damascen, or in any other the like, concerning the pains either of the elect or the damned in the next life, but as much hath been uttered before, by all the holy and learned fathers, in great agony of mind and fear of the said judgement, we may be the more bold to think the best, or rather we are bound to think the best of that spirit, which so conformably agreeth with the doctrine of the Church, and faith of all the fathers. There can no man say more of Purgatory nor more plainly, then S. Ambrose, Damascenus vocat purgatorium baptisma ignis. being in a manner a frade himself, of wasting away in that horrible torment: none more effectually then S. Augustine, that confesseth there is no earthily pain comparable unto it, Lib. 4. Ca 10. de ortho fid. none more fearfully than Eusebius Emissenus, who termeth it skaulding waves off fire: none more pithily than Paulinus, that calleth those places off judgements, Ad Amandum epi. ●. Ardentes tenebras burning darkness. More peculiarly may the circumstances and condition of that state by god be revealed, but the truth thereof, can not be more plainly declared, nor better proved. These babes feared no bugs I warrant you: neither picked they Purgatory out of Scipio his dream, but they had it out of God's holy word, and tradition of the holy apostles, and by the very suggestion of the spirit of truth. All which if it can not move the misbeliever, and stay the rashness of the simple deceived sort, it shall be but lost labour to bring in any more, for the confirmation of that truth, which all the holy doctoures have so fully both proved and declared to my hand. But now for us, that through God's great mercy be Catholics, let us, for Christ's sake, so use the benefit of this our approved faith, to the amendment of our own lives, that where no argument will serve, nor authority of Scripture or doctor can convert the deceived, yet the fruit of this doctrine showed by good lief and virtuous conversation, may by Christ's mercy move them. Let the priest consider that this heavy judgement must begin at the house of God, Epist. 1. ca 4. Ambros. ubi supra. as S. Peter affirmeth, and so doth S. Ambrose prove it must do. In whom, for the dignity of his honourable ministry, as much more holiness is requisite, so a more strait reckoning must be required. Let the Lay man learn, for the avoiding of greater danger in the presence of the high judge, willingly to submit himself to God's holy ministers: Who have in most ample manner, a commission of executing Christ's office in earth, both for pardoning and punishment of sin: that suffering here in his Church, sentence and just judgement for his offences, he may the rather escape our father's grievous chastisement, in the lief to coom. Therefore I would exhort earnestly the minister of God, that in giving penance, he would measure the medicine by the malady: aptly discerning the limitation of the punishment, by the quantity of the fault: not using like lenity in closing up of every wound. For they shall not be blameless surely, that do the work of God's judgement committed to their discretion, negligently: nor the simple soul that looks to be set free from further pain, can, by the acceptation of such unequal remedies, avoid the scourge of judgement praepared▪ except he himself voluntaryly receive (as I would wish all men should) some further satisfaction, by the fruits of penance: that of his own accord he may help the enjoined paenalty, and so by God's grace turn away the great grief to coom. Excellently well, Epist. 2. and to our purpose said S. Cyprian in the fourth book of his epistles, taulking of such offenders as were not charged with penance sufficiently, or otherwise negligently fulfilled the same, by these words. We shall not herein any thing be prejudicial to God's judgement that is to coom, that he may not allow and ratify our sentence, if he find the perfect penance of the party so require. But if the offender have deluded us by feigned accomplishing of his penance, than God who will not be deluded because he beholdeth the heart of man, shall give judgement of such things as were hid from us. And so our Lord will amend the sentence of his servants. Where this doctor seemeth to allude to the accustomed name of Pugatory, which S. Augustin and other do often call the amending fire. Though it may well be, that he here calleth the contrary sentence of judgement to aeternal damnation upon the impoenitent sinner, whom the priest, because he could not discern the feigned hipocrasy of his external dealing, from the inward sorrow of heart, pronounced to be absolved of his sins, it may stand (I say) that he termeth that contrary sentence of God, the correction or the amendment of the priests judgement. How so ever that be, it is a work of singular grace and discretion, so to deal with the spiritual patient, that he have no need off the amending fire. Of the nature and condition of Purgatotory fire: the difference of their state that be in it, from the damned in Hell: with the conclusion of this book. Cap. 13. IF any curious head list of me demand, where or in what part of the world this place of poonishment is, or what nature that fire is of, that worketh by such vehement force upon a spiritual substance: I will not by long declaration thereof, feed his curiosity: because he may have both the example and the like doubt of Hell itself, and many other works of God more. The learned may see that question at large debated in the books of the City of God, Lib. 20. and in the literal exposition upon the Genesis. And yet after all search that man can make, this must be the conclusion, with the author of those books: Libro. 8. cap. 5, Quomodo intelligenda sit illa flamma inferni, ille sinus Abrahae, illa lingua divitis, illa sitis tormenti, illa stilla refrigerij, vix fortasse a mansuetè quaerentibus, a contentiose autem certantibus nunquam invenitur: melius est dubitare de occultis, quam litigare de incertis. I am sure (saith S. Augustine) the rich man was in wonderful fervent pain, and the Lazare in the rest of a pleasant abiding, but how or of what nature that Hell flame and fire is to be taken, or Abraham his bosom, or the glottens tongue, or the intolerable thirst in that torment, or the drop to quench his heat. All these doubts can scarcely be dissolved and satisfied, to the contentation of him that with humility maketh search thereof, But to contentious and curious janglers, they shall never be known. Therefore better it is to be in doubt of these secrets, then to stand in contentious reasoning off things uncertain. So must we think also of Purgatory: that the pain thereof, of what condition so ever it be, or where so ever the ordinance of God hath placed it, is wonderful horrible. And by force of operation, representeth the nature of our fire: and both by scriptures and doctors, is most termed by the name of fire, as Hell torment is. It worketh so upon the soul of man, as the other did upon the rich man's soul, and all other that be already in Helle, before the receiving of their bodies into the same misery, at the general day of judgement. And the sensible grief may be as great of certain, as in the other place of everlasting damnation, as Cyrillus cyril. in vita Hieronimi doth declare. The diversity of the damneds case, and of such as be temporally punished in purgatory. But this is the great misery, and the difference: that such as be in the judgement of Hell pains, have no hope of mercy, no passage from their infinite woe, no end of torment, no release off pain, no expectation of salvation, no comfort by Christ: but endless desperation, hatred of virtue, weariness of their creation: sorrow of their own being and persons: and, which is most untolerable, perpetual blasphemy, and grisly cursing of God's holy name. The other being under their merciful father's chastisement in purgatory, suffer great pain, but in quiet peace of conscience, in assured expectation and warrant of their salvation, in love of God's justice and judgement, even towards them selves, in the unity of the spirit of God, bearing testimony of them, that they be the children of the howshoulde, in perpetual experience of mercy and grace, in daily hope of release, in perfect love with out all sin or danger of sinning, in glad conceiving the benefit of their redemption for the remission of their offences passed, and in worship and confession of God's holy name, then and after for ever more. And this is the company of the inferior parts, which boweth their knee, Philip. 2. and reverenceth the name of jesus, (as the Apostle saith) when the other which bein the deep hell (the prophet bearing witness) can not praise nor confess his blessed name, which they both detest and blaspheme, to their unspeakable pain. There hath ever been, sense the death of the first virtuous man till this hour, and so shall be till the day of later judgement, a company of elect and chosen people, that do honour God in the loughers parts: as till Christ's descending to hell, the father's resting place in general, and some that suffered for sin further pain beside. And after, continally as before, the place of Purgatory, to endure for the punishment of certain, till the latter day, when all the elect shall reign without grief or pain, with Christ for ever more. Vide Greg. 4. dial. 20 & Isiodor. de ordine creature. And although, the place of this torment, and the nature thereof, be not certainly determined, nor known to any, but such as God of his wisdom list reveal it unto, yet it is with great probability and likelihood, thought of such learned men as deserve singular credit, that it is in the lower rooms, as sinus Abrahae, may appear by scripture to have been, and separated from hell as it was: because all places of punishment after this lief, be called of holy writers, conformably to scripture, Inferna. But with curious search of these things, as we be not charged, so to believe that justice is there done upon sinners, by much sorrow and torment of their souls, by the authority of God's word and church, we are of necessity induced. The care an consideration whereof, if it take deep impression in our minds, I am sure it shall work exceeding great change, in our whole lief and manners. Therefore I shall desire all Catholic readers, as they believe this grave sentence of God to coom, and fear the rod of our father's correction, that they prevent the same, by lowly submitting them selves unto the chastisement of our kind mother the Church. Who with tears in this her contempt, yet beseecheth the children of her own howshoulde, that they would rather willingly submit them selves to her meek wand in this lief, than against their wills to the heavy scourge of their angry and justly moved father, in the world to coom. The penance which her ministers do charge us with all, is of itself not great, yet accepted with humility and competent dolour of heart in this time of grace, it may for the most part, if it any thing be answerable to the faults, or helped by our own zeal, either wholly discharge us, or much ease and abridge the pain to coom. Let us not stick to add unto the prescribed pain by the priest our pastor, some such fruits of repentance, as may more and more wash us from our sins: let us make friends of wicked Mammon: Luc. 11. Dan. 4. Let us redeem our sins, by almoose and mercy towards the poor: Let us judge ourselves with earnest fasting, abundance of unfaided tears, often watching and continual praying, and then doubtless we shall not be judged of our Lord. Let us detest this abominable flattering security, which this sinful school so earnestly exhorteth us unto: It is the devil no doubt, that would have man pass his time in pleasure, that he may be reserved to his everlasting pain. A small remedy by man's freedom, in God's grace here willingly accepted, may clear acquit us of great grief to coom. love alone, and earnest zeal of God's house, in this multitude of forsakers, I dare say shall cover a numbered of sins: and that which by nature is but duty, in this time of temptation I take it to be great merit. Let us be circumspect therefore, and work whiles the day is here, for in the night off the next world, sinners can not help them selves, nor work one moment towards their own delivery or release. And for the other sort which have been deceived by the Mearemaides song, I shall humbly in our saviours blessed blood beseek them, to consider with zeal and indifferency what hath been said, and whereon it standeth. And if God himself hath in all ages chastised his best beloved people and dearest children, both here and in the next life, if the Church hath practised discipline, by his authority, upon all obedient persons, if all virtuous have charged them selves with pain, if all learned fathers have both preached an done penance, for the avoiding of pains hereafter praepared, if the word of God expressly make for this, if all learned men with out exception believed it and feared it, if it agree with good reason, if it settfourth God's justice, if it duly answer to the hatred of sin, if it raise the fear of God in man's heart, if it be the bane of proud presumption, if it be the mother of meekness, of obedience, of devotion, and of all good Christian conditions, let it for God's love, I pray the once again, take place in thy heart, and drive out that rest and quiettnesse of sin, which these delicate doctors, for thy present pleasure, under the colour off some honest name, have deceitfully induced thee unto. Ask once of thine own masters: and if they be able to answer to any part of this which I have proved, but by unseemly wrasting of the the scripture, shameful denial of the doctors, or deceitful colouring of nothing, in vain words, with out ground, matter or meaning, thou mayst better believe them, and miscredet me. But yff thou find they shall never be able to satisfy a reasonable man in this case, than cast not thy self away willingly with thime: but betime turn home to us again. I myself seek no further credit at thy hands, but as a reporter of the antiquity: But the scripture requireth thy obedience, the Church which can not be deceived clameth thy consent, all the owlde fathers would have the join with them in their constant belief. If thou did once feel what grace and gifts were, In populo gravi & ecclesia magna, in the grave people and great Church, (as the Prophett termeth God's house) or could conceive the comfort that we poor wretchies receive daily, by discipline and perfect remission of our sins, which can no where but in this house be profitably healed, thou wouldst forsake I am sure, all wordly wealth and wantoness abroad, to join with our Church again. And that the name of the Church, deceive the not: this is the true Church (saith Lactantius) In qua est religio, Lib. 4. Cap. 30. de sap. confessio, & poenitentia, quae peccata & vulnera, quibus est subiecta inbecillitas carnis, salubriter curate. In which, devotion, confession, and poenaunce, whereby the wounds of man's frailty are profitably cured, be found. FINIS PRIORIS LIBRI. THE second BOOK ENTREATING OF THE PRAYERS, AND OTHER ORDINARY relief, that the Church of Christ procureth for the souls departed. THE PREFACE OF THIS Book, wherein the matter of the treatise, and the order of the Authors proceeding, be briefly opened. WE have now tarried very long, in the consideration of God's justice and mighty scourge, not only for the everlasting outcasts, but also for the exact trial of the chosen children's ways. The beholding whereof, must needs engender some sorrow and sadness of mind: and with all, as it commonly happeth in our frailty, a certain bitter taediousnesse both in the writer, and the reader: 2. Cor. 7. though for my part, I will say with S. Paul, that it grieveth me never a whit, that I have in my tallke given you occasion of sadness: being assured, that this present grief, may work perfect penance to undoubted salvation. But the weariness of that rough part, which might both by the weight of the matter, and also by my rude handling, quickly arise to the studious reader, I shall in this book wholly wipe away: not by art or pleasant fall of words, which in plain dealing is not much requisite, but by the singular comfort of our cause. In the continual course whereof, we shall joy more and more at the beholding of Gods passing mercy in remission of sins, and mitigation of the pains, which justice enjoined. For now we must talk, how the fiery sword of God's ire may be turned from his people: Which, Ambros. as one of the fathers truly said, beareth a great show of vengeance and judgement, because it is named a fiery sword, but yet known withal, to be a turning sword, that is gladius versatilis, Rupert. in 3. c. Genes. it shall give great cause of comfort again. O sapientes (saith devout Damascene) ad vos loquor, scrutamini & erudimini, quia plurimus est timor Dei domini omnium, sed multò amplior bonitas, & formidabiles quidem minae, In orat pro defunctis. incomparabilis autem clementia: & horrenda quidem supplicia, ineffabile autem miserationum suarum pelagus. Thus he speaketh of Purgatory, and mercy: O you of the wise sort: to you do I speak, search and learn, A comparison off the mercy and judgement off God, towards the souls in Purgatory▪ and that mercy is more that the fear of God the Lord of all things, is marvelous much, but his goodness far overreacheth it: His threatening exceeding fearful, but his clemency uncomparable: the praepared poonishments doubtless horrible, but the bottomless sea of his mercies is unspeakable, so said he. Therefore if our sins forgiven were never so grievous, or our vicious, life so far wasted in idle wealth, that space of fructefull penance, and opportunity of well working, by the nights approaching and our Lords sodden calling, be taken away, (in which long differing of our amendment, heavy and sore execution must needs for justice sake be done) yet let us not mistrust, but God measureth his judgement with clemency, and hath ordained means to procure mercy, and mitigate that sentence, even in the midst of that fiery doongion: that the vessels of grace and the redeemed flock, may worthily sing both mercy and judgement to our gracious God, who in his anger forgetteth not to have compassion, neither withdraweth his pity in the midst of his ire. Psal. 76. For this imprisonment endureth no longer than our debts be paid, this fire wasteth no further, than it findeth matter to consume, this discriet and wise flame (as some of the fathers before termed it) chastiseth no longer, then it hath cause to correct. Yea often before this fire by course of justice can cease, God quencheth it with his sons blood, recompenseth the residue by our masters merits, The motions off God's mercy, In releasing or mitigation of the pain of Purgatory. and accepteth the careful cry of our mother the Church, for her children in pain. The memory off Christ's death, lively and effectually settfourth in the sovereign mysteries upon the Altar in earth, entereth up to the presence of his seat, and procureth pardon in heaven above. The merits of all sanctes, the prayer of the faithful, the works of the charitable, both earnestly ask, and undoubtedly find, mercy and grace at his hand. For of such the Prophet David asketh Nunquid in aeternum proijciet Deus, aut continebit in ira sua misericordias suas? Psal. 76. Will God cast them away for ever, or will he shut up his mercy, when he is angry? No he will not: Li. 1. de poenit. Cap. 1. so saith S. Ambrose: Deus quos proijcit non in aeternum proijcit: God casteth of many, whom he doth not everlastingly forsake. Then let us seek the ways of this so merciful a Lord, that we may take singular comfort therein ourselves, against the day of our account, and endeavour mercifully to help our dear brethren so afflicted: lest if we use not compassion towards them, we justly receive at God's hand, for the reward of our unmercifulness, judgement and justice with out mercy, The cruel adversary of man kind, as before he wrought his worst against Purgatory, so here he busily pricketh forward the school of protestants, to improve to their own utter damnation, and the notable hindrance of our loving brethren's salvation, all such means as God by scripture or other testimony of his word, hath revealed to be profitable for thabating of pain, or the release of the appointed punishment, in that place of temporal torment to come. Against which deceivers, I mean by God's help in this order to travel. First I will prove, that sins may be pardoned, or the debt and bond thereof released, in the next world: then I shall show what means the holy scripture approveth, or th'example thereof a warraunteth to be profitable for the souls departed: A brief note of the contents and principal points of this book. I will open what the principal pillars, and in a manner the flower of all the faithful sort in sundry a gies, and almost in all Christian country's, have left in writing for this point: I will declare what they practised for their dearest friends privately, and what the churches of most notable Nations used for all deceased in Christ's faith, in their public service oppenly: I shall prove unto you, that the practice of suffragies and Sacrifice for the dead, isshued down to us from the Apostles days. I shall point you to the first father of the contrary doctrine, and his principal abettors, in such troublesome times as such merchants were to be found. Ye shall see them known amongst all the holy of their time by the name of haeretikes: Yowe shall see their doctrine improved, and them selves condemned, by the grave judgement of Councils, both General and provincial, for haeretikes. If any of them all can say any thing, to the contrary off that, which we upon so good grounds maintain, he shall be answered with no worse, than the very words of the holy ancient writers. Finally, if any other things be necessary beside, for the declaration of this matter to the simple, or for proof against our adversaries, they shall not be omitted: as occasion, by course and fall of the matter, may be given. All which points being avouched and not proved, shall condemn me of arrogancy: But both avouched, and fully proved, they shall deserve any reasonable man's consent, and bear testimony of the adversaries impudence here, and witness of their contempt of God's approved truth, in the world to coom. That there be certain sins, which may be forgiven in the next life, and that the deserved punishment for the same, may be eased, or utterly released, before the extreme sentence be to the utmost executed. Cap. 1. ANd first, that sins may be pardoned in the next world, that were not in this life forgiven, our saviours own words do teach us, written in the Gospel of S. Matthew thus: Ideò dico vobis: omne peccatum & blasphemia remittetur hominibus, spiritus autem blasphemia non remittetur. Et quicunque dixerit verbum contra filium hominis, remittetur ei: Cap. 12. qui autem dixerit contra spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in futuro. I tell you, that all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy of the spirit, shall not be forgiven. And who so ever shall speak against the son of man, it shall be forgiven him: But if he speak against the holy Ghost, it shall neither be pardoned in this world, nor in the world to coom. The same thing in sense, Cap. 3. Cap. 12. hath Mark and Luke affirming that such offence shall never be forgiven. The which word Never, S. Mark expresseth thus: in aeternum non habet remissionem, he shall not have pardon (as you would say) in all eternity, by which he may plainly seem, to reach further than the limits and borders of this world, for the remission of sin. And this speech hath as much pith and proper force in it, as S. Matthewes, who expressly, distinctly, and belike as Christ spoke it, uttereth that sense of the eternity, which passeth the measure of worldly time, by these words: Nether in this world, nor yet in the world to come. And for that cause S. Mark saith, Reus eritaeterni delicti, he shall be guilty of an aeternal fault, signifying that in some case a man might perhaps not speed of a pardon in this life, and yet may obtain it in the next: But for that horrible blasphemy, he in a manner dischargeth thoffender of all hope of remission, either in this life, or in the next that is to coom. Which form of words can neither be found in scripture, nor in man's common talk, to have any place in such things as extend no further but to the transitory time of our life: for in those matters, it had been usually, and truly spoken, it shall never happen in this world. And therefore instructing us, that sins, or the pain due unto sins, may either be released in this world, or in the world to come, he followeth that phrase and form of words, in which man might well conceive, the reach of remission and pardoning of sins, far to pass the compass of our time, and life. But because we have to do with fickle merchants, that will not stick to braced bowldely the bands of evident scriptures, as anon you shall see, and therefore, will (as I think) little be moved with reasonable and plain gathering out of the scriptures: nor much aesteme this likelihood, as over smaule a proof in so great a doubt, therefore I will show my warrant for this construction, that thereby the studious reader may see, whom the adversaries do so rashly contemn herein: and whom we have as authors, in this meaning of Christ's words now recited: that neither they may be believed with out reason and proof, nor we miscredited, after so good authority of the ancient writers, as neither they for shame, nor we of conscience can deny. S. Gregory, whose authority I may bowldly use against them, because they mislike not his judgement, when it may appear to make for them, (as in deed it never doth) he doubted nothing together of this our saviours speech, that sins might be forgiven in the next world. And thus he writeth for that point. Lib. 4. dialog. cap. 19 De quibusdam levibus culpis, esse ante judicium purgatorius ignis credendus est, pro eo quod veritas dicit: Si quis in sancto Spiritu blasphemiam dixerit, neque in hoc saeculo remittetur ei, neque in futuro. In qua sententia datur intelligi, quasdam culpas in hoc saeculo, quasdam in futuro posse relaxari: quod enim de uno negatur, consequens intellectus patet, quia de quibusdam conceditur, sed tamen, ut praedixi, hoc de parvis minimisque peccatis, fieri posse credendum est. For certain smaule sins, that there is a purgatory fire before the day of judgement, we must needs believe: because the truth it self, uttered so much in these words, If any sin against the holy Ghost, it shall not be remitted, neither in this world, nor in the world to coom. By which sentence it is given us to understand, that, as some offences be released in this world, so there may some other, be remitted in the life following. For that which is denied in one sort, the meaning is plain, that of some other kind it must needs be granted. But, Only small offences be remitted in the next life as is said before, this is only to be taken of lighter offences, thus far spoke S. Gregory: and proveth learnedly beside, by examples and sundry scriptures through out the whole work, our matter. If our adversaries would with desire to learn, as they commonly do to reprehend, read but his discourse only, they might quickly see their own folly, and amend their misbelief. They call him the last good pope, as he was in deed a blessed man: and by his authority the perfect conversion of our nation to Christ's faith, was wrought. I would his holy works deserved but as much credet now, with certain forsakers, as his legates then did, with all the unfaithful people of our coontrye. But to go forward in our matter, we shall find in S. bernard, the same words of our saviour alleged for our purpose, thus: Ser. 66. in canti. Non credunt ignem Purgatorium restare post mortem, sed statim animam solutam a corpore, vel ad requiem transire, vel ad damnationem: quaerant ergo ab eo, qui dixit quoddam peccatum esse, quod neque in hoc saeculo, neque in futuro remittetur: cur hoc dixerit, si nulla manet in futuro remissio purgatioue peccati? They believe not (saith he, by sum haeretiques of his own time) that there is any purgatory pains remaining after death, but they suppose that the soul straightly upon departure hence, goeth either to rest, or damnation: let such fellows ask therefore of him, that said, a certain grievous crime could neither be forgiven in this world, nor in the world to coom, why he so said, iff there were no remission nor purgation of sins, in the lief following? thus said Bernard, opening his grave judgement both upon the text, and our matter: whose authority, if any aesteme less, because off his late writing, let him know, that the adversaries have none for their side so ancient by CCC. year, except they name the heretic Aerius, or such like, whose antiquity maketh not so much for them, as his ancient condemnation for heresy in this point, maketh against them. But that in the mouth of two or three witnesses all truth may appear, and contrary falsehood vanish away: S. Augustine himself, gathered by this place now alleged, even then when he had no occasion given him, by the wrangling of any misbeliever, to wrest any scripture other wise than the very words imported, the truth of remission of certain faults in the next life, in these words, Ca 24. li. 21. de civit. Facta resurrectione mortuorum, non deerunt, quibus, post paenas quas patiuntur spiritus mortuorum, impertiatur misericordia, ut in ignem non mittantur aeternum, neque enim de quibusdam veraciter diceretur, quod non eis remittetur neque in hoc saeculo neque in futuro, nisi essent, quibus etsi non in isto, tamen remittetur in futuro. There shall be certain at the time off resurrection also, who shall obtain mercy, after they have suffered such pains as dead men's ghosts do abide, that they be not cast in to the everlasting fire: for else it could not in any true sense be spoken, that certain should neither have pardon in this world, nor in the world to come, except there were sum, that speeding not of pardon in this life, might yet have remission in the next: so saith he. Being, I warrant you, so sad witted and so far from fantasies, that he would not ground any assured doctrine, upon every light occasion offered, or motion made: had not the very words and form of phrase, approved it, and God's Church liked it. Having then these grave fathers with others, Beda in 3. Cap. Marci. for our warrant in the exposition of this place, we do take it for a sure ground, that the payine off purgation in the next world may be remitted, that is to say, either made less, or else wholly released, before the due execution of God's sentence be extremely done. Some times Gods justice is an swered fully by the pain of the party. For it is not meant, that the freedom which man may have after full answer and payment of his sins, in that place of punishment temporal, should be properly termed a remission, or pardon: For that is answerable to God's justice: and although there were no prayers or other ways of help, yet the patiented by toleration, in time, might, under the protection off Christ's merits, make full satisfaction, and so be discharged: who being a vessel of mercy, can not be damned. But when we say, that sins may be forgiven in the next world, God's Church (which is the mother of all believers) teacheth us, that sum part, as well off the rigour end extremity of the pain, as of the time and continuance thereof (though God himself hath appointed that punishment) may yet be merciful released. That the faithful souls in Purgatory being now past the state of deserving, and not in case to help them selves, may yet receive benefit by the works of the living, to whom they be perfectly knit, as fellow members of one body. Cap. 2. But now what means may be found, to ease our brethren departed, of their pain? or what ways can be acceptable in the sight of God to procure mercy and grace, where the sufferers theyme selves, being out of the state of deserving and place of welworking, can not help them selves: nor by any motion of mind, attain more mercy, then their lief past did deserve? Where shall we then find ease for them? surely no where else, but in the unity and knot of that holy fellowship, in which, the benefit of the head pertaineth to all the members: and every good work of any one member, wonderfully redoundeth to all the rest. This socyety is called in our creed, communio sanctorum, the communion of Sanctes, that is to say a blessed brotherhood under Christ the head, by love and religion so wrought and wrapped together, that what any one member off this fast body hath, the other lacketh it not: what one wanteth, the other suppliethe: when one smartethe, all feeleth in a manner the like sorrow: 1. Cor. 12. when one ioyethe, tother rejoiceth withal. This happy socyety, August. ep. 23. is not inpared by any distance of place, by diversity off god's gifts, by inequalyty off estates, nor by change of lief: so far as the unity of god's spirit reacheth, so far this fellowship extendethe, this city is as large, as the benefit of Christ's death taketh place. Yea withein all the compass of his kingdom, this fellowship is found. The souls and sanctes in heaven, Idem tract. 32. in joan. the faithful people in earth, the chosen children that suffer chastisement in purgatory, are, by the perfect bond of this unity, as one aboundeth, ready to serve the other, as one lacketh, to crave of the other. The christian communion and fellowship is expressed. The souls happily promoted to the joy of Christ's blessed kingdom, in this unity and knot of love, perpetually pray for the doubtful state, of their own fellows beneath: the careful condition of the members below, continually crieth for help at their hands in heaven above. Now the membres of Christ's Church here yet traveling in earth, they pray together, they fast together, they desire together, they deserve together. Christ our head, in whose blood this city and socyety standeth, will have no work nor way of salvation, that is not common to the whole body in general, and perculierly profitable, to supply the need of every part thereof. He which instituted the blessed sacraments, will have them in this unity to work in common, (as far as th'end of each of their institutions requireth) and out of it, to have no force at all: he that maketh all our works acceptable, though they be done of one, will have them pertain to all: the holy sacrifice of the Church, by the will of the author, and the likeness of th'exemplar (as in deed being in another manner, the very self same) is made so common, that it joineth the sanctes and Angels in heaven, to the chosen and elect people, either in earth, or under the earth beneath. The souls departed in piety are of our church and fellowship. And that this holy consent of good works, and mutual agreement of prayer, to the continual supplying of each others lacks, doth also appertain to the souls departed, no man that hath any sense of this happy community, can deny▪ for being members of our common body, they must needs be partakers of the common utility. li. 20. de civit. Cap. 9 And so saith S. Augustin in these words. Neque enim piorum animae mortuorum separantur ab ecclesia, quae & nunc est regnum Christi: alioquin nec ad altare dei fieret eorum memoria, in communione Corporis Christi: for the souls off the faithful deceased, be not severed from the Church, which is already the kingdom of Christ, else there should be no memory kept for them at the altar, in the communion of the body of Christ. By the force of this unity, what so ever is proffitably practised in this world one for another, as prayer, almose, fasting, Sacrifice, the same things may and aught, by th'example of the Church, to be carefully and with out ceasing procured for the help of our friends, and Christian brethrens departed. And Athanasius that great pillar, he by a marvelous fit example setteth forth, how the souls in another world, may have the benefits of the Church or Christian people, derived down unto them, Quaest. ad Ant. 34. and what sensible feel of release they have, when we desire God for them. Quemadmodum cum in campo vinea virescit, & vinum in vase occlusum rebullit, ac propemodum feruet: ita etiam sentimus, quod peccatorum animae divinis beneficijs incruentae Hostiae, & gratiarum actionis pro ipsis habitae, gaudeant: ut idem solus novit & ordinat deus noster, The communion expressed betwixt the live and the dead, by the natural agreement betwixt the vine in the field and the wine in the vessel. qui in vivos & mortuos dominium exercet. As when the vine abroad in the field doth spring and wax green, the wine selfly kept in barrels at home, doth also work in it self, and in a manner buyle: even so, as we judge, the souls of sinners, through the benefit of the unbloody host, and sacrifice of thanks giving done for them, may wax joyful and glad: as the same Lord and God only knoweth how, and hath ordained: who exerciseth his might, upon the lyeve and the dead. See I pray you how he by the action of god's Church in the holy Mass, in which the unbloody host and oblation is bestowed, hath found some way, of carrying down the benefit of Christ's passion, upon the members of his body beneath. And though sum have wickedly sought, utterly to break the band of peace betwixt them and us, as they have cursedly shaken thunytie of the living amongst theimeselues, yet their mother Christ's spouse, acknouledgeth her own children still: she seeth by the spirit of god (whereby she seeth all truth) the sorrow of her dearest, so far out of sight, but never out of mind, she in a manner feeleth a part of her own body in pain. And can not otherwise do, but by all possible means and approved ways, assay God's mercy for their delivery. And this natural compassion of the Church, passeth through every member thereof, and aught to move every man, by the law of nature, to procure as much help as he may. And so much the more, do we own this natural duty unto them, because they now can not help themselves, being out of the state of deserving, and place of well working, only abiding gods mercy, in the sore sufferance of pains untolerable. They theime selves, as yet your brethren, and a portion of your body, require to be partakers of your benefits. They feel ease of every prayer: your almose quenshethe their heat, your fasting releaseth their pain: your sacrifice wipethe their sins and sores: so strong is the communion of sanctes, that, what so ever you do that is acceptable, it isshuethe abundantly down to them. Only he that is cut of from this happy society, hath no compassion of them, nor feelethe not how they are knit unto us, by love and unity of one head, and one body. You shall hear his unnatural, and worse than heathen words: Dum mortuos a nostro contubernio subduxit dominus, Cal. inst. nullum nobis cum illis reliquit commercium, ac ne illis quidem nobiscum. When the Lord hath taken the dead out of our company, he hath dispatched us of all intermedleing with them, or they with us. This man was borne to break the band of unity, which he hated both in the live and dead. By whose means it is now comde to pass, that those which of reason might claim our aid, are unnaturally disappointed of all such remedies, whereby any comfort might to them arise. Such lack of compassion is driven into our heads, that we feel not the woe of our own fellows, our kin, our brethren, and our own members. It is a thousand year and more, sith a holy father, not having hallfe the cause that we now have, yet noted the people's lack of compassion towards the departed, Ad frat in herem. 44, in these words. They that lie in torment untolerable, cry out for succour, and few there be, that make answer: they woefully call, but there is none to comfort them. O brethren what a kind of cruelty is this? O how much inhumanity is this? those that in their lief time suffered much sorrow for our sakes, now cry again for our aid, and we regard theyme not. Lo how the sick cawls, and the physicians are at hand: the hog gronethe, and the whole heard grontleth with all: the poor ass falleth, and every man helps him up in haste: but the faithful alone caulethe, in his grievous torments, and there is none that answereth. Lo our unkindness (saith this doctor) and lo our lack of compassion. But because all this forgetfulness, coommethe by the wicked suggestion of these late devilish opinions, which maintain that the prayers of the living, or their works, do not extend to the dead in Christ: therefore, for the destruction of this unkind heresy, and planting in our hearts with the truth, the feeling of our household fellows sores, I shall prove that in all times, as well of nature, as the law and gospel, the faithful men have ever joined in all their prayers and acceptable works, the souls departed: as unto whom, by right of their communion and fellowship in faith, the relief of god's grace and Christ's merits do appertain. Therefore, this once declared, let us except theime from no painful work of the living, nor charitable deed, nor good prayer, nor sacrifice, nor tears, no nor from the inward dolour nor love of man's heart. Learn to know what it is to be in a common body, and though shallte straightly percive, that the least motion of thy mind, stirred by god's grace, shall be carried to the relief of that part which thou pitied, and most intended. What the Church of God hath ever principally practised for the souls departed, by the warrant of holy scripture: with the defence of the Maccabees holy history, against the heretics of our tyme. Cap. 3. But amongst so many means of help, Gregori. in epist. ad Bonifa. these have been ever counted most sovereign: Sacrifice, prayers, almose, and by example of scripture most commended. Though fasting added unto any of them, hath singular strength in this case, and ever was joined in all earnest suit, made to god for ourselves or other. We can not better begin to show the practice hereof, then at that scripture, which sufficiently commendeth at once, all three: written in the second book of Machabies in these words: Cap. 12. judas hortabatur populum conseruare se sine peccato, sub oculis videntes quae facta sunt pro peccatis eorum qui postrati sunt. Et facta collatione, duodecim millia drachmas argenti misit jerosolimam offerri pro peccatis mortuorum sacrificium, bene & religiose de resurrectione cogitans: (nisi enim eos qui ceciderant resurecturos speraret, superfluum videretur & vanum orare pro mortuis) & quia considerabat quod hi qui cum pietate dormitionem acceperant, optimam haberent repositam gratiam. Sancta ergo & salubris est cogitatio, pro defunctis exorare, ut a peccatis soluantur. The valiant man judas, exhorted the people to keep them selves from sin, having before their eyes, what was faulen for the offences of them that were slain. And a common gathering being made, he sent, xii thousand pieces of silver to jerusalem, to offer for the sins of those that were departed, a Sacrifice: being well and religiously minded, concerning the resurrection: for except he had surely trusted, that such as were slain should arise again, it might have been counted vain and superfluous to pray for the dead. But because he did well consider, that such as in piety received their sleep, had grace and favour laid up for them, therefore it is a holy and profitable meaning to pray for the dead, that they may be assoiled of their sins. So far the Author of the history speaketh: setting fourth most evidently, the notable piety of judas in exhorting them to relieve the departed, the like liberal almose of the people, the prayers there in the camp, and the sacrifice at jerusalem celebrated for the same purpose. In all which doing, the scripture much praysethe that worthy zeal of judas, as a thing both profitable to the departed towards the remission of their offences, and no less agreeing to that his especial hope off the resurrection to coom: counting it a folly to pray for them, of whose resurrection we are not assured. Whereby, I can not tell whether a man may well gather, that such as deny the fellowship of the live with the dead, or condemn prayers made for them, steadfastly believe not the resurrection. And in deed if we note well, Take heed. we shall find that the prayers for the dead have been ever taken both as an argument to prove, and as a protestation of the faithful, to show their mind and faith, concerning the resurrection. So did Epiphanius that holy father, make confession of the church's faith for the resurrection, and immortality of the soul, by the praying for the departed, and joining them to the partaking of the works of the live. Hi qui decesserunt viwnt (saith he) & non sunt nulli, In heresi Aërij. sed sunt, & viwnt apud Deum, & spes est orantibus pro fratribus, velut qui in peregrinatione sint. those which be deceased do yet live, and are not by their departure hence fallen to be nothing, but they have their being, and yet do live before God: and there is great hope to their orators or beadsmen, praying for them: as for such that be in their pilgrimage. So saith Damasce, In oratione pro defunct that by supplication for the souls, resurrectionis spes solidatur, the hope of resurrection is established. And therefore Dionysius the ancient in his mystical prayer and sacrifice for the departed, Ecclesiast. Hierrarch Cap. 7. declareth that there was a minister that did solemnly recite certain placyes out of scripture, for to confirm the hope of resurrection. So that this practice of the faith full hath not only been ever accounted a plain truth, but it hath been a ground and a principle to confirm the article of resurrection and immortality of the soul. And therefore the fact of judas, is with such commendation mentioned in the scripture. For in those days the heresy of the Saducees deniing the resurrection and the life to coom (as josephus writeth) began to take great hold amongst the jews, Antiq. l. 13 Cap. 8. about bishop jonathas his time: in which time of diversity, that true believer thought to make plain protestation of his faith, by his notable fact. And now I must needs be bold to tell these enemies of our communion, that in acknouledging them selves to have nothing to do with the souls departed, they are at the next door by, to deny the immortality, and to term them dead souls as Vigilantius did. Hieron. con. vig. Whom God's Church very conformably to Christ's calling, and fitly for the protesting the common faith, nameth, Dormientes in signo pacis, Prayers for the departed agreeith to our faith of the resurrection and immortality. Those that sleep in the sign of peace: and the named scripture, for the same cause, calleth them men a sleep in piety. Well, iff their denial of prayers for the deceased, grow so far as the utter impugning of Christian hope for the life everlasting, and so with purgatory, take away hell and heaven together, as the Sadduces did, (which God of his might turn from them) but if they do, because there is such affinity betwixt both their teachings: and this of theirs, may seem always to have been joined to that extreme faulshod of the others, then shall God's Church still protest the faith of her children, by prayers and practice for the dead, both by the example of the fathers in Christ's Church under the gospel, and by the fact of worthy judas in the law before. But now their answer must be here, that this book by which I have urged them so far, shall be no scripture. And this is the issue of heresy lo. These men that lightly writhe and wrest God's word, Heretics deny scriptures. from all true meaning to the maintenance of their matter, being further charged by evidence of the words, when other convenient shift can not be found, they are driven, to refuse utterly the sacred canonical scripture of God: for notwithstanding their perpetual brags of scripture, yet there can no scripture hold them, but they will either find a fond shift to louse it, or else a shameful stoutness utterly to braced and break it. They first seek by subtlety to unfasten the bond of God's truth, which is every way so enwrapped with the testimonies of holy scripture, them as they can not work by wiles, they boldly braced the bands in sunder. Thus when for misconstruing of this plane assertion of the book of Machabeis, they can convey no fit meaning, they are driven to hard shifts and unseemly, to deny the whole book to be scripture, and therefore in matters of question, of no authority. In which point, the authority of the jews moveth them more, in denying the books to be in the canon of god's scripture, than the decree of the holy Church for the approving of the same to be scripture. But S. Hierom, though he confess the jews not to allow them, In prol. mach.. Though against a jew or an heretic they could not prove any article of faith neither then nor now, by them. Ca 48. yet is bold to reckon them amongst the books of the holy histories: not measuring their authority by the canon of the Haebrues, but by the rule of Christian councils. The Canons of the Apostles will challenge them from the jews and haeretikes, to be scripture still: Innocentius the first, in his rehearsal of divine books, noombrethe these of the histories of the Maccabees also: the council of Carthage the third, authorisheth them, S. Augustine in his books. Ca 47. De doctrina Christiana, Li. 2. Cap. numbering all canonical scriptures, with the rest reciteth these also. Off which books in the xviij, Cap. 36. of the City of God, he thus further signifieth, Ab hoc tempore apud judaeos restituto templo, non reges sed principes fuerunt usque ad Aristobulum: quorum supputatio temporum, non in scriptures sanctis quae Canonicae appellantur, sed in alijs invenitur, in quibus sunt & Machabaeorum libri, quos non judaei, sed Ecclesia pro Canonicis habet. From this time (he meaneth after the history of Esdras) there was no kings, butt chief governors, after the restitution and repair of the temple, till Aristo●ulus time: of all which time there is no chronikle nor count, in the scriptures which be Canonical, but in other that be extant, we find that supplied: as in the books of Machabeis: which books, although the jews do not, yet the Church of God counteth for canonical scripture. But what should we stand in this point: the whole Church of God and every part or province thereof, every learned doctor and virtuous Christian man, hath received and allowed them for scripture▪ the which constant and perpetual judgement of the Church of Christ, if any man refuse, let him be aestemed an Ethnic. Or because he defendeth the jews authority against the determination of Christ's Church, let him be at this time accounted for a jewe. And yet I think he over shooteth them herein: for they confess the history to be true, although not holy scripture: neither have they found any such error of doctrine therein contained, as he doth. And as for the ancient Christian writers, and famous doctors, they allege even that place to prove the lawful prayer for Christian souls departed, whereby these fellows take occasion to say it is no scripture at all. As godly Damascenus, in these words. Scitis enim quid dicat scriptura, quomodo Iudas ille Machabaeus, in Zion, Civitate regis magni, ut cognovit populum sibi subiectum à Palestinis hostibus occisum, & scrutatione facta, inventa idola in sinibus eorum, statim pro unoquoque eorum ad dominum qui ad misericordiam facilis & paratus est, munera propitiatoria obtulit, sane ob summam religionem fraternamque charitatem, In lib. pro defunc. in hoc facinore, ut in omnibus alijs, a divinissima scriptura & magnificus & admirabilis habebatur. Yowe know (saith he) what the scripture reporteth, how that worthy judas Machabaeus of Zion, the City of the great king, after he understood certain of his subjects to have been slain of the Palestines his enemies, and search being made, had found in thyire laps, idols, straightly ways offered to God, who is much inclined to mercy, for every of his soldiers so slain, propitiatory oblations▪ who surely, for that act, as proceeding off wonderful religion and brotherly love, and in all other affairs, is of the holy writ aestemed mighty and marvelous. Long before this writer, did sanct Augustine use the same book and text of Machabeis, De eura pro mort. agenda. to prove the prayers and sacrifice, for the departed in peace. In the book of Macchabees (saith he) we read that sacrifice was offered for the dead. But if it were in none of the old scriptures red at all, yet the authority of the universal Church, which for this point is plain, were of no smaule force, whereby it is provided, that in the prayers, which be made at the altar by the priest, to our lord god, the commemoration of the dead shall have their place. Thus by these ancient authors, both the books be approved, the text it self, for which our adversaries unworthily denied the book, alleged for the same purpose, and the doctrine so sure, that if no scripture could be fowde, it would bear out itself against all faulshod. But this doctor handleth Pelagius the haeretique, dening the book of wisdom to be scripture, because there was a sentence out of the fourth chapter thereof, brought against his wicked doctrine, even as he should be: and as these wranglers in the like case must be. The place well marked, shall serve our turn when so ever we hear them so impudently reject scriptures, because they impugn their heresies, which else should be as good scriptures as any book of the Bible, if they either would make with them or by any crafty colouring not plainly make against them. Thus he saith. Augustine's answer to Pelagius, denying scripture for that it made against his heresy. Nec ideo liber sapientiae, qui tanta numerositate annorum legi meruit in ecclesia Christi, pati debet iniuriam, quoniam resistit eis qui pro meritis hominum falluntur: & rursus: omnibus hic liber tractatoribus anteponendus, quoniam sibi eum anteposuerunt etiam temporibus apostolorum proximi, egregij tractatores: qui eum testem adhibentes, nihil se adhibere nisi divinum testimonium crediderunt: in english thus. It is no reason that the book of wisdom, which so many worlds together hath been worthy the reading in the Church of Christ, should now receive such wrong at our hands, because it plainly resisteth these fellows, that exalt man's merits (above god's grace) And again, this book is of more authority than all thexpositors in the world: for the noble writers hard by the apostles time, did much prefer this book before them selves, who alleging the testimony of that scripture, doubted not, but they used thereby, the witness of gods holy word. Even so must we tell our masters, that it were plain wrong, to discredet the history of the Machabies, which hath been in our Bible ever sith Christ's time for holy scripture, because it hath an evident testimony against their false belief, concerning the state of the souls departed: which book, is not only better to be believed then all Caluins false gloss, but of more authority than all holy expositors. Owte of which book, both S. Augustine and others many, have used proof of their matters, as of the testimony of sacred and holy scripture. But our adversary learned not this practice of Pelagius only, for it is an older sore, and a common sickness to all devisers of devilish doctrine: as the skyllfull in the churches affairs may acknouledge. For sum there were, that other wise could not uphold heresy, but by the utter denial of all the old Testament: as Carpocrates, Ceverus, Manicheus. Augusti. de haeresib. 24. haeres Tertul. de praescrip. Iren. cap. 26. libr. 1. Euseb. eccles. histor. libr. 4. De haeresi. ad quod vult deum 30. heresi. But Martion and Cerdon reject all together, saving Luke's gospel. Now Cerinthus, and Ebion, make count of none of all the evangelical histories, but the gospel of Matthew. Cerinthus again and Severus, would have rob the church of the acts of th'apostles. A sect called Alogiani, do refuse the gospel of S. john, with th'apocalypse. Martin, Illiricus, Caluine, and their companions, that no man, being but an haeretique, should ever out prick them, will shoulder with the proudest, and lift out of our bibles the books of Machabies, with S. james Epistle, and more when more need requirethe. The which epistle, as also the epistles of john and judas, were once doubted of, not as containing any matter, whereof, the truth was uncertain, but as books not known to be of like force as canonical scripture in the impugning of heresies, or confirming articles of belief: as all works be, till god's Church have published their authority, The Churches use in confirmation or publishing off the canonical scripture. and declared all things in them contained to be of the same credet that the spirit of god is, and of gospel like truth. And by that authority of the church what book so ever be allowed, though it was not so taken before, yet now we must needs accept it, sicut vere est verbum dei, as the very word of God. And so be these canonical epistles, and books of machabaeis, as before is declared. Here now every man may learn, that it is a very dangerous matter to give less credit to any of these books, or waver in any point of faith written in them, for such fellows judgements, that now amongst them, have left us neither old nor new Testament. Such stubborn bowldenesse, had these wilful men in manteynaunce of mischievous doctrine. Whose open impudency, was counted handsome conveyance of their scholars and adherents, which were very many, notwithstanding the catholic Christian men in all agies both marveled, and lamented thiere blindness. And yet doubtless it is not much to be wondered at, to see that man flatly forsake the scripture of God, who is not abashed, to refuse and condemn that sense and understanding of the scripture, which the whole church with all her learned men have ever allowed, and counted most holy. Well by the strength of this pillar we have challenged and saved hitherto, for all the barking of bandogs, the scripture of God, with the knoune meaning thereof. And so I trust we shall do still, from the new adversaries, by the assured promise of th'assistance of God's holy spirit, which shall lead us not only to the true canonical scriptures, with the sense of the same: but also guide us in all truth, necessary for our salvation. Let every man therefore here take heed, how he doubtethe of the known and certain sense, that the Church of Christ, by decree of council or consent of doctors, applieth to any scripture: lest by mistrusting the said sense, he go forward unadvisedly from open denial of the common, A necessary warning- to found a private meaning of his own: in the stubborn defence whereof, when he shall against the truth malipertly stand, he goeth unloockely forward, and at th'end blasphemously reiectethe the blessed word, and sacred scripture of God: as we have proved the ancient enemies of truth, to have done: and as in these new sect masters we may to our great dolour, see. Yet lo, even these are they that in all agyes, as Vincentius saith, fly in their talk and teaching, over the law, the prophets, the psalms, the gospel. That cry out of pots and pulpits, nothing but god's word, the book of the lord, the testament of jesus, Christ, Paul, scripture, as it may be supposed, and as in th'end it is proved, to drive out of doors. Paul, scripture, Testament, and Christ too: and not to bring in to the people's heads or hearts, the fear and love of God, the wholesome precepts of Paul's heavenly preaching, nor the true meaning of any scripture. Who being urged, will rather credet a minstrels ballad, than the Maccabees, or best book in the bible. But now you may see, that whiles these men thought to save their credets, by miscredetting the scripture, thy have wrought so wiesely, that they have lost their own credets, both in this point, and in all other for ever. And as they hoped by denial of scripture, too cloak their error, they have won to them selves the property of an haeretike, by open show of their own folly. That the funerals of the patriarchs, both in the law of nature, and Moses, and Christ, had practise in them for the relief of the souls departed. Cap. 4. Now therefore, I have great hope to trust so much of all studious readers, for that love which they bear unto truth, that they will give credet to the manifest words off scripture, which so plainly do set forth, not only the benefit that arisethe to the departed by prayers, but also witness, that there was practise at Jerusalem by oblation and sacrifice for the same purpose, by order of their law. judas followed the order of the Church and not, prescribed to the Church, any new sacrifice or caeremony. For otherwise, would that good knight so higly commended, never have praesumed to bring in, any superstiouse new usage contrary to the rule of that church: neither would the priests at Jerusalem have offered for the dead with out contradiction, under the government, of so good a bishop: neither would the Author of the book, upon so light a beginning have praised the fact: or otherwise made mention of it, then as of a new device of the same man. Whom I doubt not therefore, rather to have followed the continual coostom of the Church, then to have invented any new unknown order of his own. Which may well appear at this day, by the ceremonies and sacrifices of the owlde law, De universa indeorum fide. recitatura Grappero in lib. de Eucharist. yet superstiously observed amongst the dispersed jews: where, amongst other rites of their law, they offer and make solemn supplication for the souls departed: as Antonius Margarita, a jew that forsook his profession, and became Christian, witnesseth in a book that he made of the faith of the jews. Where he reporteth out of their sacrifice, this prayer. Deus Animarum fidelium recordetur, & in paradisum cum Abraham, Isaac, & jacob, alijsque integerrimis sanctis collocet: that is: Lord remember the faithful souls, and place them in paradise with Abraham, Isaac, and jacob, and other thy perfect saints and holy men. And for that purpose they have a memorial book, as he saith, out of which the names of the departed are yearly recited. But we much need not his report herein: for that may well appear to have been used long before judas Machabeus his days. For what other thing doth that long mourning, fasting, charitable relieving of the poor, and other common afflictions which men took upon them, at the obites of their friends and fathers, as well in the law of nature, as afterward continually in Moses' time, what else can they mean but perpetual practice for the rest of their souls? Genes. 23. Look how religiously Abraham celebrated the rites of his wives funeral, which the scripture calleth Officium funeris, the office of the Burial, which he fulfiled by weeping and lamentation made over the corpse. Nether can I think, that the office and just funerals stoude in mourning or sorrowing with out praying, or other remedies of relief towards the departed, seeing especially that office off mourning, by solemn dirigies, as we now term them, had place, time, and order, by rule appointed to be executed: yea and were not ended by many days together, nor at one time neither. As it appeareth that joseph and his brethren, Gene. 50. executed their father's funerals, first forty days in Egypt, and then in their own coontry, celebrabant exequias saith the text, seven days together. So the children of Israel celebrated Moses' obsequies, Deut. 34. with thirty days solemn mourning, in the downs of Moab. Not by that weeping which proceedeth of private affection towards a man's friend, for that can not be limited, nor yet prescribed by rule, as all these solemn dirigies were. But questionless this office contained for the relief of the deceased, almose, prayer, fasts, and tears: all which may well be termed mourning songs, or weeping over the dead, Ecclesi. 22. for that time most convenient. Of which the wise man giveth this precept, Super mortuum plora, Weep over the departed. And that thou mayst well perceive, these public rites of solemn dirigies, to pertain properly to the due help of those, for whom they be exercised, Super obit Theod. S. Ambrose doubteth not to affirm, that of those burials in the law of nature, the necessary observation of our Christian days, months, and years minds kept for the dead, had their beginning: saying thus in his funeral sermone, made the fourtith day solemnly kept, for the memory of the noble Emperor Theodosius, Eius Principis & proxime conclamavimus obitum, & nunc quadragesimum celebramus, assistente sacris altaribus Honorio principe, quia sicut sanctus joseph, patri suo jacob quadraginta diebus humationis officia detulit, ita & hic Theodosio patri justa persoluit: & quia alij tertium & trigesimun, alij septimum & quadragesimum observare consueverunt, quid doceat lectio consideremus: defuncto inquit jacob praecepit joseph pueris sepultoribus ut sepelirent eum, & repleti sunt ei quadraginta dies. Haec ergo sequenda solemnitas quam praescribit lectio. Bonus itaque joseph, qui formam pio muneri dedit, & cae. We kept of late the day of this noble kings burial, And now again we celebrate his fourtithe days mind, the prince Honorius his son, assisting us before the holy altars: for as holy joseph bestowed upon his father's funeral forty days duty, even so doth this prince procure his father's obsequies. And because sum observe the third day and the thirtithe, other keep customably the seven. and the fourtith, let us look upon the text: which readeth thus: jacob being departed, joseph commandeth the provisors of the sepulture, to bury him: and so they did, and made up full forty days in that obite, this solemnly then must we follow, prescribed by the scripture. Good was this joseph, that first gave us the form and fashion of so holy a function. By these words we see the antiquity of our Christian dirigies, and diversity of days, as yet it is used in mounthes or twelue-mounthes minds, to have isshued down from S. Ambrose time to ours, from the law of nature by the patriarchs prescription, to his days: not by mourning and mumchaunse as the burial of Genevas book appointeth, Geneva book appointeth a still burial but at the holy altars these obites were kept, as with devout prayers, and sacrifice. Whereof in better place, I shall speak more anon. He alludeth there also, to our dilexi: and other psalms which we yet sing in God's Church, over the departed. But in the second book of the kings, the example of the holy king David is a plain proof that they fasted also for the deceased. Cap. 1. Apprehendens david vestimenta sua, scidit: omnesque viri qui cum eo erant: & planxerunt, Fasting for the departed. & ieiunaverunt usque ad vesperam super Saul & jonathan filium eius, & super populum, & super domum Israel, eo quod corruissent gladio. And David taking hold of his garments tore them: and so did the men with him, and they houled wept and fasted upon Saul and jonathas his son, with the residue of God's people, that there were slain. Now what other thing did David here and his people, but that which judas Machabeus did afterward, for the like death of his soldiers? I trow there was no fasting to be found over any manner a person, lief or dead, for thy selue, or other, in the whole course of scripture, but it was to obtain mercy at God's hand, towards the party for whom thou diddest it. 2. Reg. 12. So did this same holy prophet weep, fast, lie on the ground, and change apparel, for his child, which he begat of urias wife, when he lay at the point of death, stricken by God's hand for the poonishement of his father's fault. The which he did, as he protesteth himself, to turn the angry sentence of god if it might be, and recover the child again. But as soon as the child was gone, he broke of his long fast, giving his friends to weet, that he tormented not himself so, of only natural compassion towards the child, or inordinate love, as they thought, but to obtain his purpose by such bitter tears, and fasting, at God's hands, for the child's recovery, Fasting then over any man, and such solemn mourning, is nothing else, but an effectual ask of mercy, for whom so ever it be done. As more plainly it is yet declared, in the burial off Saul and jonathas before said, celebrated by the Galadites and saul's soldiers: Where, as the scripture saith, Prim●. Reg. 31. after they had buried their bodies and bones, they fasted seven. days. Et ieiunaverunt septem diebus. For no other cause, but thereby effectually to ask pardon of their offences. There can I am sure be no reasonable occasion of their fasting alleged of no man, but that. Which the honourable Bede testifieth for us in these words. Recte et ad literam pro mortuis ut ad requiem pervenire valeant septem diebus ieiunatur, quia post sex huius mundi aetates, in quibus in carne laboramus, septima est in illo saeculo aetas requietionis animarum carne exutarum, in qua beatae tempus illud glorificum, quando resurgere mereantur expectant. Duly and according to the letter, they fasted (saith he) for the departed, seven days together, to obteinne rest for them: because after the six agies of the world, in which we travel in flesh, the seventh age is looked for in that world, when the souls be loosed from their bodies, when the blessed and happy sort, shall continually be in expectation of the glorious time, by receiving their bodies in the resurrection again. And that charitable relief of the poor, by open almose and doles, was also practised for the wealth of the departed in the obits of old time, the scripture it self in the four chapter of Toby Tobiae. 4. maketh mention, by report of that godly commandment, that the good old father gave is son herein: Panem tuum cum esurientibus comede, & de vestimentis tuis nudos tege. Panem tuum & vinum tuum super sepulturam justi constitue, & noli ex eo manducare & bibere cum peccatoribus. Eat thy bread with the hungry and needy, and cover with thy clothes the naked. Set thy bread and wine upon the sepulture of the virtuous and make not the sinful partaker thereof, which words off exhortation can have no other sense, but that, as before in the same place, he gave his son in charge to bestow upon all men according to his ability, for that there was hope to all charitable almose givers of god's mercy, so now he warneth him to feed the poor, and break his bread to such especially, as should coom to the jousts and funerals of the departed. He would never have put him in mind to have relieved the poor at burials, but for some commodity that might arise to the party deceased. for otherwise his charity might have proffeted the needy at other times as well as upon men's departure. Some took foolish occasion by this place, so set store of meat upon the grave itself, where their father or friend was buried, Ser: de cath. sancti Pet. Lir. super hunc locum as though the dead had been desirous of corporal food. The which superstitious error S. Augustine earnestly improveth. Other some, made great feasts at the day of their friends death. But the text is plain, it was the needy and good people that were at those solemn exequys, or other wise by their prayers might be profitably present in the days of memories holden for them▪ which practice was not prescribed as a new thing to the young Toby, but it was moved and praised unto him, Tob. 12. as a holy usage of other burials in those days, and always before. Bona est oratio cum jeiunio & eleemosina: Prayer is profitable, saith the holy Raphel, when it is joined with fasting and almose: and therefore as the fathers in their prayers for the dead, fasted, as we have proved, so now I doubt not but almose shall cry for mercy at god's hand for the soul departed, upon whose sepulture these things be charitably wrought. We have a notable example in the acts of the apostles, of the force of almose with prayers, which wrought life and procured mercy, even in the next world. For the benefit of faithful works and holy prayers, will not be limited by the terms of this world: it will have course down so far as the fellowship of this Christian society reacheth: the devil and all his abettors can not stop the race thereof. The only show off certain coats, with the request of the poor widows that wore them, made to Peter th'apostle, Acto. 9 turned Tabytha to life again after her departure: those garments given by her when she was a lie●e, by the careful travel of her almose folks, procured relief in the world to coom. They warmed the backs of widows in earth (saith Emissenus) and the giver had comforthe of them being gone from the earth. Sermon. de initio quadrage. It is good we should all learn here, that have received benefit of any man in this lief, with love and carefulness, not only in this present world, but most of all when our friend is departed, to represent unto god before his altar and holy ministers, with sorrowful weeping and hearty prayer, the memory of such things as we have received by way of almose or love, at his hand. It shall be a sovereign remedy for his infirmities, and thapprovedest way to procure god's mercy that can be. Thelders of the jews, making earnest supplication to our saviour, for the Centurion's servant lying in extremity, used the memory of that gentilmans charitable acts in their church, as the readiest way to obtain grace and favour at his hands. They cried out together: Lucae. 7. dignus est ut hoc illi praestes, diligit enim gentem nostram: & synagogam ipse aedificavit nobis. Lord be gracious unto him, he is worthy that benefit: for he loveth our nation, and hath himself founded a synagogue. And S. Cyprian saith notably, that good works make a more effectual intercession then good words, he speaketh of the same Tabytha as followeth. Ser. de Eleemos. Circumsteterunt Petrum viduae flentes & rogantes, pallia, & tunicas, & omnia illa quae prius sumpserant indumenta monstrantes: nec pro defuncta suis vocibus, sed ipsius operibus deprecantes: the widows compassed Petre round about, weeping and craving, howlding forth the cloaks and coats, and all their wiedes which they had given them before: not requesting for the good woman deceased so much by their words, as by her own good works. I pray god we be not over careless in offering to almighty god in these our doleful days, the unestimable benefits which we have received of our forefathers, by the building of all our colleges, our oratoryes, churcheiss, and chapels. They were founded first, to procure god's mercy, they were many years together in the minds and memories of their beadsmen, represented before the face of God at his holy altar: they are now forgotten with most men, and offered to God with tears almost off none. We should be much more diligent for our friends offences doubtless, than the poor weemen were, only for restore of their benefactors lief again. And the force of prayers and almose worketh rather mercy in remission of sin, than favour for calling to the life of this world any more. Therefore seeing we read expressly, that prayers and almose have been profitable to many, out of the state of our present lief, we can not deny but the works of the virtuous pass by god's providence to the souls separated from their bodies, and work grace and favour as the case and condition of the party requireth. The soul of Lazarus, whom our saviour revived, was four days in the place and state of the next world when Martha and Mary his sister's prayers, procured his restore to the land of the living again. Which weemen I am sure, were as earnest suitors for the rest of his soul, joan. 11. as for recovery of his parsonage: they wished Christ had been present in his sickness, they were assured of his resurrection at the latter day, but being stinking ripe, they thought our master would not presently call him up at that turn: yet for his rest, we need not to doubt, but they made suit with sighs and sorrowful tears, every day. Who by custom of their country, as I take it, kept solemn prayers for diverse days together, in certain seasons, at the sepulchre: as the conjecture of Mary's friends, which came to comfort her in heaviness, may well declare unto us. For as she suddenly at her sisters call brake from them, they, knowing the usage of that solemn weeping at the sepulchre of the departed, said one to another, quia vadit ad monumentum ut ploret ibi. she is surely gone to his grave, there to weep. In which weeping, kept as it were by course, order, and time, if our adversaries yet denie-to have been used any prayers or words of request, then let them make proof by god's word, that they used nothing but unprofitable lamentation: which if it be immoderate, 1. Tessal. Cap. 4. hath especial mistrust of the resurrection, as S. Paul declareth, but joined with prayers or almose, as before is proved, it hath the lively hope, of the life of those that sleep in peace. And that to be the true mourning for the dead, S. Chrisostom witnesseth with me, both often else, and namely, upon the epistle to the Philippians thus: Defleamus istos, Homil. 3. iuuemus eos pro viribus, procuremus illis aliquid auxilij, modici quidem, attamen iuuemus eos. quomodo quaue ratione? praecantes pro illis, adhortemur & alios ut orent pro eyes, pauperibusque indesinenter pro illis eleemosinas demus: 4. Re. 19 habet res ista non nihil consolationis: Audi quip quid Deus dicat. protegam civitatem istam propter me, & propter david servum meum. si memoriae duntaxat justi tantum valuit, quando & opera pro tali fiunt, quid non poterunt? Let us mourn and weep (saith he) over the dead, and help them according to our habilytie: somewhat let us succour them though it be never so smaule, yet let us put to, our helping hands. But how and by what means? marry both ourselves praying for them, and moving others to do the like: yea and with out ceasing let us bestow almose for them. this is somewhat comfortable. For see I pray you what God saith: I will defend this city for mine own sake, and for my servant David's sake. Truly if the only remembrance of a just man might make so much with God, what may not charitable works done for the same intent, obtain at his hand? This was the mourning meet for the Christian burials, as this noble father teacheth us, and this and no other, was practised in the father's funerals in Christ's time and before. As in another place, this same doctor earnestly correcteth the use off vain mourning, or outrageous costly and curious covering of the body buried. Homil. 84. in Ca 20. jan. Cessemus quaeso ab hac insana diligentia, sed eam morientium curam habeamus, quae & nobis & illis conferat ad gloriam dei. Largas pro his elemosinas faciamus, mittamus eis pulcherrima viatica. Elemosina mortuos suscitavit, quando circumsteterunt viduae ostendentes quae fecerat ipsis Dorcas. Cum ergo moriendum sit, quisque funus sibi paret, persua deatque ut indigentibus aliquid relinquat. Nam si reges haeredes scribentes, familiaribus partem relinquunt in puerorum cautionem, cum Christum cohaereden filijs tuis dimittis, intellige, quantam tibi, & illis concilias benevolentiam. Haec sunt funera pulcherrima & remanentibus, & abeuntibus proficiunt: & caetera. For god's love, saith he, let us leave this undiscrite and mad curiosity: and let us so provide for the departed, that we may both help them and ourselves to the glory of God. Large almose must we give for them, in so doing we shall send unto them, as you would say, a kind of necessary food and sustenance for their souls. This hath raised up the dead, when the widows stood round about, making show of the garments that Dorcas made for them. Therefore, seeing die we must, it were not amiss, that every man procured his own funeral before hand, that is so say, by determination to leave somewhat to the poor and needy. For if mighty kings making their he ires, do bequeathe somewhat to their familiars, for the self proviso of their successors, As prayers do protest the resurrection, so unordinate mourning showeth the lack of belief therein. thou may well understand, when thou makest Christ the copartner with thy children, thou procurest thereby his mercy, both to them, and thy self. And these be the right obits, these shall be commodious to the living, and profitable to the deceased. Again in another place, he arguethe that this unordinate mourning can not stand with the steadfast belief of resurrection of the departed, which the prayers of God's Church, and the rites of Christian dirigies do plainly protest, Homil. 32 in Cap. 9 Math. and prove: these be his words. Cur post mortem tuorum pauperes convocas? cur presbyteros, ut pro eis velint orare obsecras? non ignoro te responsurum, ut defunctus requiem adipiscatur, & ut propitium judicem inveniat: his ergo de rebus flendum atque ululandum arbitraris? Non vides quam maximè ipsi repugnas? In his time the priests were desired to pray for men's souls. Why dost though gather the poor people, to coom to thy friends burial? Why desirest thou the priests to pray for their souls? Thy answher I am sure will be, that thou dost these things to provide for his rest, and to obtain mercy and favour at his iudgies hands. Well then go too, what cause hast though to mourn or be wail his case? dost thou not perceive that thou art contrary to thyself, in thy own fact? now all studious men may see, what force the charity and almose of faithful people ever had, especially towards the dead: how little weeping availeth, how unlikely it is that the prescribed days of the old funerals in the law of nature or afterward, were spent in mourning, with out words or works for the departed: but namely how this holy father's sentence and mind fully setteth fourth the meaning of Tobies precept, for setting his bread and drink upon the sepulchres, to be nothing else but a calling together of the poor people, and feeding them for the benefit of the person departed: that not only they by earnest prayer, but he by charitable works, might together obtain rest and mercy for his soul. And here, the simple sort, and such as be ignorant off the force of almose, or our father's practice, for their years, being brought up in this sinful age when virtue is defaced, A great decay of virtue in our time. and the works of Christianity scarce to be seen in a whole country: and where they be, much marveled at, as things rare, or contemned as unprofitable, or of the wicked condemned utterly, as superstitious and ungodly: such good young men must look back a great way with me, to learn their duties of the blessed times passed, that were wholly free from the contagion off this pestilent waste in religion: even to those days, that our adversaries confess, to have been holy and undefiled. Man may be relieved after his departure, either by the almose which he gave in his life time, or by that which is provided by his testament to be given after his death, or else by that almose, which other men do bestow for his soul's sake, of their own goods. Cap. 5. ANd we fiend, the works of mercy and charity, to help the soul of man in this life, towards remission of his sins, or else in the next world, for release of pain due unto the same sins. All which may be done two ways: first, by thine own hands or appointment, living in this world, Lucae. 11. &. 16. Dan. 4. Ec. 3. job. 12. which is the best, perfectest, and surest means that may be: for that purgeth sins, procurethe mercy, maketh friends in the day of dread, cleansethe beforehand, staithe the soul from death, and lifteth it up also to lief ever lasting. Regard not here the janglers, that will cry out on thee, that man's works must not praesume so far as to win heaven, or to purge sins, lest they intermeddle with Christ's work of redemption, and the office of only faith: make no account of such corrupters of Christian conditions, live well, and carefully follow these works off mercy so expressly commanded and commended in the scriptures, keep the within the household of the faithful, and thy very good conversation in operibus bonis, shall refute their vain blasts, and improve their idle faith. jacob. 2. Say but then unto them by the words of S. james. Master protestant, let me have a sight of your only faith, with out good works: and here lo, behold mine and spare not, by my good works. What religion so ever you be of, I know not, but I would be off that religion, which the apostle calleth, religionem mundam & immaculatam, jacob. 1. The pure and unspotted religion: and that is (as he affirmeth) to viset the fatherless, and succour widows in their need. And then tell them boldly, that the Church of God hath instructed thee, that all works, whereby man may procure help to himself or other, be the works of the faithful, which have received that force by the grace and favour of God, and be through Christ's blood so wattered, tempered, and qualyfied, that they may deserve heaven and remission of sin. Doubt not to tell them, that they have no sight in this darkness of heresy, in the ways of God's wisdom: they have no feel nor taste of the force of his death: they see not how grace prepareth man's works: they can not reach in their in fidelity, how wonderfully his death worketh in the sacraments: they can not attain by any guess, how the deeds of a poor wrech, may be so framed in the children of God, that, whereas of their own nature they are not able to procure any mercy, yet they now shall be counted of Christ himself sitting in judgement, worthy of bless and life everlasting. Bid them coom in, coom in, and they shall feel with the in simplicity and obedience, that, which they could not, out of this society in the pride of contention, ever perceive. And if they will not so do, let them perish alone. Turning then from them thither where we were, let us practise mercy (as I said) in our own time, in our health, when it shall be much meritorious, as proceeding not of necessity, but of freedom and good will. And then after our departure, the representation of our charitable deeds, by such as received benefit thereby, shall exceedingly move God to mercy: as we see it did stir up the compassion of his apostle, in the fullfilling of so strange a request. whereupon S. Cyprian saith, that almose delivereth often from both the second death, which is damnation: Serm. de Eleemos. and the first, which is of the body. If thou yet chance to be negligent in the working of thine own salvation when thou art in strength and health: when over much carefulness of worldly wealth hindereth the remembrance of thy duty towards God, for all that, help they self at the least in thy latter end: for though it had been much better before, yet it is not evil now. I speak not for priests advantage, (God is my judge) I am not of that room myself, and will not condemn my soul for other. But I speak for pity of the deceived people, for compassion of the souls that lack the relief of so sovereign a remedy, for mine oune help, and those that I so dearly love, against the day of our account. I speak it, because I believe it, and I believe it, O that was a happy time. because I find it practised of those men, and in those days, when true christianity was yet fervent in Christ's blood, when the faith was undefiled, and when works and faith ran together, in the race of man's life, jointly without contention. Then flourished this doctrine: and thou shalt have further taste of their usage for mine own discharge: we can not occupy our pen better. S. Chrisostom thus instructed his flock in this case. Citatur a Dam. Si adhuc in hac vita constitutus, omnia quibus animae tuae prodesse poteras, bene dispensare neglexisti, & vel ad call cen vitae tuae tuis mandasti, ut tua tibi ipsi submittendo erogent, bonisque operibus te adiwent (eleemosinis dico & oblationibus) etiam hac ratione salvatorem conciliaveris: scribein tabulis, & cum filijs cognatisque tuis haeredem nomina & do minun. Nulli autem viventium propterea occasionem damus ne faciat eleemosinas, differendo usque ad mortem. If thou in thine own time was over negligent in disposing thy goods for the profit of thy soul, and yet at the very end, dost at the last charge thy friends or executors, that they will employ thy proper goods for the relief of they self: and so help the with good works, that is to say with almose and oblation: even that way there is great hope thou mayst procure god's favour. write in thy will, that our Lord may be named a fellow haeire with thy children and kinnesfolkes. Nevertheless, let no man take occasion hereby, to be slack in his life time, or to differr his almose and charity till deaths approaching. This was the preaching of that doctors days, this proceeded out of his golden mouth, and this sounded out of every pulpit. And surely if you knew his lief and qualities, you would not take him to be the priests proctor: of whose dignity as he wrote much, so where he found any vicious, he pounished sore. But he was a true proctor of our souls. Chrisostom was no craver pardie, nor Christ neither, though they warn us to make friends by mammon for our own salvation. They ask not much: Marci. 12. Matt. 10. they thrust out no inhaeretours: it was but a mite that wan the poor widow that praise, a cup of could water, where more ability wanteth, shall win heaven at th'end. This then is the benefit of almose given in the time of man's life, or otherwise by his appointment, of his own goods, after his departure: both which, procure mercy as well by the deed itself, as by the prayers of those to whom that charity appertained. Now there is an other way of relief by almose of other men, which for ●oue and pity they bestow upon the ●oore, that the soul hence departed, ●ay through their charity receive comfort. And this containeth a double work of mercy, principally towards the deceased, for whom it was ge●en: and then towards the needy that received present benefit thereby: and it singularly redoundeth to the spiritual gain both of the giver, and the person for whose sake it is given. And this kind of almose is it, which good Toby did commend unto his son, being so much more meritorious to the person that procureth it, then the other which we spoke of before, The perfectest kind of almose. because it is grounded not only of love towards a man's own proper person, but reacheth to the benefit of our neighbour, by the singular gift of compassion, and tender love that we bear even towards them which can neither help us, nor themselves. It is nothing else but a wing of prayer, and a token of earnest suit for the party on whom it is practised, which no man will use for his neighbours good, that list not do it before in his own behalf. This effectual supplication by words and works together, is as strange now a days in our country, either for the living or the departed, either in our own lacks, or in other men's necessities, as it was common in old time, Tob. 12. and commended in the scripture. Bona est oratio cum jeiunio & eleemosina: Prayer is sovereign, joined with almose and fasting: the which being done either for the live or dead, is with speed by angels ministry, carried into into heaven. For I take it (and so the text exceedingly beareth) that the bitter prayers which th'angel so commended in that good father, and which had such good succcesse, was made in the funerals of the faithful departed. Quando orabas cum lachrimis (saith Raphael) & sepeliebas mortuos, & cae. Ego obtuli orationem tuam Domino. Toby: when if with tears prayed and buried the dead, I offered up thy prayers to our Lord God. he seemeth to term that, prayers with weeping, which in other placies of scripture is called, mourning over the dead. And weighing the words with out affection, it must needs be granted that the just funerals had and required prayers with weeping, and that the angels of God do speedily offer such effectual request up to the presence of the Majesty, as well to the relief of the dead, as to the comfort of the procurer. But I would be loath to descant upon god's word for the beating out of any new doctrine or devised meaning, or to avouch a sense not knoune to the time of perfect spring in religion. Therefore to go surely to work, I will look about me for example of this good Tobies almose. and prayers for the poor departed souls, that we may learn withal, not only to be beneficial to ourselves, but to our neighbours both a live and dead. All thantiquity here offer to take my part in so good and so known a quarrel. I may have as many as I will, and whom I wil such therefore I do search for, as be plainest for testimony of open doles, and relief off the poor in the burials of Christian people. That not only one man's assertion, but also the plain practice of the church of God may bear down th'adversaries boldness: and the more ancient the better. Origen then shall help us to the usage of his time and church. li. 3. in job He writeth thus. Celebramus diem mortis, quia non moriuntur hi qui mori videntur. Celebramus nimirum, religiosos cum sacerdotibus convocantes, fideles uná cum clero, invitantes adhuc egenos & pauperes, pupillos, & viduas saturantes, ut fiat festivitas nostrain memoriam requiei defunctis animabus & cae. We solemnly keep the day of our friends departure, because they be not dead which appear unto us to die. And this is our way of celebrating their funerals. We gather the religious men and priests, the faithful people with the clergy. we invite also the poor, the needy, and the fatherless with the widows: and we fill their bealies, that the memorial of their rest may be kept solemnly. But Tobies scholare may learn his duty yet better, of the Apostles own scholare S. Clement: In compend. & epistolae ad jacob fratrem domini. who once or twice hath these words in effect: To viset the sick, to bury the dead, to keep their obits, to pray and give almose for them is commendable: upon whose words I will not nowestande, because by and by, other occasion must drive me to repeat, for the worthiness of the man and the weight of his testimony, more plain evidence of his church and time. If thou here yet doubt how the prayer, work, or sacrifice, of one man a lief may help another departed, remember always what I said in the beginning, for the knot of our brotherhood and society in one body and under one head: and thou shalt not wonder how one member by compassion may help and relieve another. job. 1. & 2. And there with, for example, consider how the sacrifice of job and daily almose were available for the misdeeds of his children, and appeaced god's wrath towards his importunate friends. And though his benefit went only then amongst the living in this world, neither his children nor friends at that time departed, yet the case of the living amongst them selves differeth nothing herein, from the communion and fellowship which the departed in Christ, hath with the living in earth. And therefore I bring th'example of job amongst many like in scripture, for that S. Chrisostom fitly inducethe the same, to prove the partaking of good works to be common as well betwixt the live and dead, as of the living amongst them selves. These be his words in english. Let us help our brethren departed, keeping a memory of them: In 15. cap. 1. cor. Homil. 14. For if the oblation of job purged his children, why doubtest thou of the solace that may arise by our offerings unto such as be asleape in Christ? seeing God is pleased with some, for other men's sakes. It was so known a truth in that time, that they never put difference nor doubt, any more of the mutual help of the live towards the dead, than they did for that benefit which in Christ's Church one man may hold of another. But that I may serve not only the turn of truth, but with plainness also instruct the unlearned, and with store satisfy the godly greediness of sum, that list see more for the comfort of their conscience, I will report one notable place for the declaration of charity's force even towards the deceased, Ex Damasceno pro defunctis out of Gregory Nissen of the greek church, and another out of Athanasius the great: both directly touching the practice of good Toby in compassion off the dead. Thus saith Gregory. Dicitur bene, quòd si qui hinc non praemissis bonis migraverint, & postea à familiaribus neglecta oblatis reliquijs sarciantur, imputari opus perinde ac ab eis factum fuerit, est enim & haec voluntas benignissimi Domini, ut cre aturae quae ad salutem petuntur, sic petantur & distribuantur: et ut exoretur non solum quando quis pro salute propria est anxius, sed & quando pro proximo aliquid operatur: in english. It is very well said, that if any depart this life, his goods by almose being not send to god before him, and yet afterward the matter by his friends in the offering up the residue, be amended, that his friends fact shall stand and be reputed as his own work. For so hath God of his mercy ordained, that his creatures, by use whereof life and salvation may be obtained, should so be procured, and in this order disposed, that man should not only obtain his request in the careful study of his own salvation, butt also when be well worketh for his friend or neighbour. Here may we well percive, Psal. 24. that all the ways of our Lord be mercy and truth. And that he in a manner releavethe of his own accord our miseries, both here and in the next life, that there may be no damnation to such as be in Christ jesus: for whose sakes he turneth these base creatures of man's service in this life, to the use of his pardon and salvation in the life to coom: he acceptethe the good will and travel of other, for the help of them which can not relieve them selves: And, which is the property of a most merciful father, where he loveth he he will raise the heart of sum good intercessor, that by patronage and prayers of sum Just job, his fury may cease by his own procurement. But how this mutual work of mercy is currant through the members of our common body and how being practised by one, it serveth before God for another, either in this life or the next, our holy father Athanasius by his authority might well be a proof sufficient: but he is content to declare it unto us by an example: and such an example, that beside the matter, may further put us in remembrance of the devotion of our elders in an other point, which the studious reader may mark by the way: thus then he saith. Quod in pauperes collocatur beneficium, omnis bonae retributionis est augmentum. Itaque pro defuncto oblaturus eundem serves scopun, quem qui pro paruulo filio adhuc imbecillo & infant, interim dum puer aegrotat, affert ceran, oleum, & thimiama, in templum Domini magna fide, & accendit pueri nomine, neque enim puer hoc faceret, cum ignoret divinae regenerationis constitutiones. Sic cogitet etiam eum, qui in dno mortem obijt, et posse et offer ceran, oleum, & caetera quae in redemptionem offerri solent. The benefit bestowed upon the poor is a sovereign ground of Gods rewarding. And in thy oblations for the departed, have always the same intent and scope that a father hath, practising for the recovery of his sick child, being young and tender: Who for his sick son bringeth in to the Church of our Lord God, wax, oil, incense, and with devotion and faith lighteth them in the boy's behallfe: for that the child himself, being wholly unskilful of the ordinauncies of our Christianity, would never go about any such thing: even so must a man think of the deceased persons case, that he may and doth offer, (as in an other man's person) wax, oil and such like, as commonly for redemption are offered. With proof of our matter in hand, here may be noted beside, the usual oblation of things appertaining to the maintenance of Church light, and lamps: In Athanasius his time candles were light in churches, for their sakes that were dead, sick, or absent. setting up of tapers of singular devotion for sick persons, representing of our goods, and God's creatures, from profane use of daily occupation, to God's honour in the temple: the undoubted hope that all faithful people had, as well to procure fovoure to them selves thereby, as mercy to other, for whose sakes they did it: and especially that in this man's age, that was so ancient, these tokens off love and duty towards our Lord, and show of their homage by such external acts, were taken as peculiar ordinauncies, and solemn constitutions of our Christianity. These things (though the hedge of my cause forceth me to let them lightly pass) yet as I go by, I must needs behold, as steps of old manners: with sum mourning to say the truth, and no little sorrow, in the contrary comparing of our corrupt conditions. The reader as he list, may perchance with more leisure, or at least with less injury to other, weigh the wondered waste that sin and heresy hath wrought in our days of darkness. And when he considereth these things, that be now of most men counted mere madness, to have been liked, allowed, preached, avouched, sent out in solemn works and writings to the view of the world, and the sight of all posterity, from the very heart and spring of the Christian Church, by Athanasius Athanas. Authority only, will bear down all haeretikes in the world. the great, O Lord what a mighty man in word and work do I now name: him do I name, whose memory is blessed in god's Church, in whose lap our wearied mother once before, as she hath been often, in amaner leaned to take her rest from the forsaken children: whose only word with out all proof (though he never speaketh but with weight of reason) would bear over all these petty protestants put together: so said Tully comparing the Epicures with Plato and Aristotele: much more boldly may I poise all haeretiques in the world with this man's only word. Him therefore such a man, and so great a pillar of faith, when the Catholic shall see prove and allow, and practise those same things, which our masters of sects can not abide, but most abhor, and by him take a sure taste of his whole time, shall he not wonder with all wise men, at our downefaull so deep? shall he not marvel under one name of Christianity, The name only of Christianity left in many that goeth yet common to our days with those happy times passed, to be such diversity of case and conditions, that th'one under so glorious a name must be nothing else but a cloaked paganism? but yet I would not he should occupy overmuch his mind in this consideration, till he see the whole rank of gods holy host, and all the blessed band of Martyrs and sanctes stand with us for the full defence of truth, and the common Church their mother and ours. Of certain offerings or public almose presented to god for the deceased, in the time of the holy sacrifice, at men's burials, and other customable days of their memories: and of the sundry minds kept in the primitive Church for the departed. Cap. 6. Keeping ourselves then from by matters, (if those be by, that are so near) of relieving the departed by the almose of the living there we left, and there must we borrow briefly a word or two more. Because I think it very necessary to be known, that besides the private procuring of the deceased souls wealth, and more than the common doles at the day of burial, there was also another kind of almose not much differing in effect from the other, but in order and usage not all one. Which, because it was solemnly presented to God's minister before the holy altar, in the face of the whole faithful assembly, and dead, and in every mind or memory for the souls principally procured, the offering of sum part either off the deceaseds own goods, or his lovers, for the upholding the ministery, was also made. Of which kind of participating the departed, we read in the ancient council named Bracharense thus: si quid ex collatione fidelium aut per festivitates martyrum aut per commemorationem defunctorum offertur, Can. 39 per aliquem clericorum fideliter deponatur: & constituto tempore semel aut bis in anno, inter oens clericos dividatur. If there be any offerings by the contribution of the faithful, made either in the festival days of martyrs, or minds and memorials of the dead, let them be laid up aside, in custody of one of the clergy, that once or twice in the year as time shall serve, they may be truly parted amongst the rest. And because all times have had certain drawbackes in religion, and hinderers of devotion, the council kept at Vase of great antiquity, excommunicateth all such as in any wise hinder the oblations for the departed. And in like case the fourth council holden at Carthage. Cap. 2. Cap. 95. Thus runneth the decry of them both. We do curse and excommunicate all those, that by any means withdraw or else stay from the churches the oblations of the departed, as murderers of the poor. The decries of both these notable assemblies, were thought worthy to be confirmed by the vi general council holden at Constantinople▪ then are our ministers in the ruff of their new communion, thrust out of the old holy communion of sanctes, if either universal or provincial synod can take hold of men so desperate, that neither care for man's curse, nor god's blessing. Well murderers and manquillers they must be counted, their praedecessors not half so evil, deserved no better name. Damascene that blessed man, that suffered so much sorrow for truths defence, whose authority I must often use in this treatise because he purposely stood for this quarrel against certain haeretiques of his time. He therefore in the life of josaphat exceedingly praiseth his passing love towordes his father departed. in vita josaphat. Who first with all godly devotion, procured his exequys and dirigies on the day of his burial, than commended his soul to God with seven days solemn prayer and supplication at his sepulchre: and with a wonderful liberal almose or oblation for the poor people, he finished up the matter the viii. day. But if you can find in your heart to credit this good man's report, he will assure you of the usage of his time. By which you shall perceive, that it is a horrible slander that the wicked have raised on god's Church and ministers, which be not ashamed, to say and avouch in their open sermons and vain libels, that these yearly, and so many months minds, have been newly practised and devised against god's word, and the usage of the primitive church. Wherein they show themselves exceeding ignorant in th'affairs of the Church, or else passing bold and malicious, in wilful deceivinge the simple. For our only months and years oblations, in Damascens days, as he often affirmeth, there were customably kept tricesimales, quadragesimales, anniversariae memoriae: the thirtithe, the xl the years minds: and portions appointed out, as he saith, in testamets for the maintenance thereof. And all this commonly, besides the peculiar devotion of some, towards their singularly beloved. If thou list go yet uppeward, thou shalt find no less care for the help of the souls deceased: for S. Ambrose reporteth of his time: Super obit Theodos. that otherwhiles the third and the thirtieth, otherwhiles the seven. and the fourtith mind days were religiously observed: yea and that (as he saith) by good authority, and ancient usage of the patriarchs both in the law of nature and Moses, Cum frequentibus oblationibus omnibus, with often and sundry oblations for the rest of the departed. This thirty. days memorial, julio interpr. old holy Ephreem in his testament and last will provideth for himself, after his departure. The seventh day was also ever in the primitive Church with great religion observed: because, as Beda saith, that hath the representation of the life to coom. And S. Ambrose practised it for his brother, for the like protestation and sign of the resurrection and rest perpetual. De fide resur. Die septimo (saith he) ad sepulchrum redimus, qui dies symbolum est futurae quietis, the seventh day we coom together again to my brother's sepulchre, because that day is a pledge of the rest to coom. Hold on upward stillis, and Tertulian will witness with thee, that in that flower of Christ's Church, with in less than CC. years of our master's death, Oblationes fiebant annua die pro defunctis: That oblations and sacrifice were yearly made at the xii. months minds of most men: De Cor. milit. he meaneth both by the sacrifice of the Church, and offerings of the friends of the departed▪ as there also: In exhort. Castitat. repeat apud Deum pro cuius spiritu postules, pro qua oblationes annuas reddas: Call to thy remembrance, for whose soul thou prays, and in whose behallfe thou makes yearly offerings: He speaketh of a friend of his, that practised thus for his wives departure. And in another place he well declareth the duty of married ●d persons one towards another, De monogamia. if God by death separate them in sunder. Pro anima eius orat, et refrigerium interim postulat. & offered annuis diebus dormitionis eius, She prayeth for her husbands soul, and obtaineth in the mean space ease: and offereth every year, at the mind day of his passing hence. And he letteth not to affirm, that the married couple that practise not thus, do not believe the resurrection. Therefore he concludeth thus: Nunquid nihil erimus post mortem secundum aliquem Epicurum, & non secundum Christum? quòd si credimus mortuorum resurrectionem, utique tenebimur, cum quibus resurrecturi sumus, rationem de alter utro reddituri: What say you, shall we faule to nothing after our death, as the Epicure thinketh, and not rise again as Christ teacheth? And if we believe the resurrection of the dead, then doubtless we shall be bound to make account one of an other, This heresy much joineth with the Saducees. as we shall together rise again. Beware here my masters, once again I must tell you, you are going towards the denial of the resurrection, so many as condemn the usage of the Church in praying or offering for the dead. tertullian saith you be Epicures in this point, and so you be in all others. I say you are passed privy muttering in your hearts that there is no God: Psal. 13. for you are come to plain. Cor. 1. Cap. 15. Manducemus & bibamus: cras enim moriemur, Let us eat and be merry, we can not not tell how long we lief. I say you must answer for parting the affection of man and wife, and th'one must be countable at the day of judgement to an other, that they procured not the duties of the dead by right of God's holy Church, for their souls departed. Take heed therefore, you are warned. But as near as we be Christ's time by Tertulians help, we will approach yet nyerer, to the very Apostles age, and look out sum record of that time for oblations and distributions, with memorials for the departed. And the further from you of the new sect we go, the more plain destruction of your doctrine, and more manifest proof of our old devotion shall we fiend, to your open shame and the comfort of Catholics. S. Clement therefore the Roman, one conversant with the apostles, and instructed by them in his faith, a familiar of S. Paul, and promoted by S. Peter, a ●●ue pastor and a holy martyr, thus re●orteth of the apostles ordinance in our ●atter. Li. 8. Const. Cop. 48. Peragatur dies mortuorum in psaltis, in lectionibus, atque orationibus, proctor eum qui tertia die resurrexit, Item ●onus in commemorationem superstitum at●ue defunctorum. Etiam quadragesimus secundum veterem formam, Moysen enim hoc modo luxit populus: nec non anniversarium pro memoria ipsius, deturque de illius facultatibus pauperibus, in commemorationem ipsius. Thus in english. We will that the third day be observed for the departed, in psalms, lessons, and prayers, for his sake that rose the third day. And so the ix. day, for the uniting together in one memory the departed with the living. In like manner the fourtithe day must be kept according to the order used of old: for so did, the people observe the bewailing of Moses. And with all these, the xii. months mind beside. Where for the memory of his departure, let somewhat be distributed amongst the poor people. How say you now my masters, is this popish or apostolic doctrine? was it invented for priests covetousness, or observed as Christ's ordinance? made we much of late of the little we found before, or of late lost for lack of devotion, that which we had so long before? Merciful God who would think this gear were so ancient, and so little set by. Who would think the adversaries were so impudent and yet so much regarded. What heart think you they read the ancient writers with all? Or with what conscience can they pass by so plain practice of all the Chistian world? Or with what face can they name either scripture or doctor? How dare they look back at one step of antiquity, all which be nothing else but a testimony off their wickedness, and as you would say a pointing with finger at their horrible spoil of old doctrine and devotion? What if one of their own scholar's seeing this light in our matter, should ask of his master: a lass sir, what if this be true that is proved so old, The maistèr Protestant is posed. and you chance to lie that are so late, where are we your scholar's then? It is not answered, if you comfort him with fair words, and tell him you follow the scripture. For he will charge you again streghte, that these men had scripture, understood scripture, alleged scripture, both of the new testament and the old, and referred their usage sum to Moses and Aaron, other sum to the fathers in the law of nature, and all to the Apostles of Christ. Where are you then? no more but this pardie, we understand scripture perchance better than they, we have the holy Ghost perchance and so had not the fathers: perchance that is no scripture, perchance this and this is not that doctor's work, because it makes against us. I think he that would believe your chancing, that may have such assurance of the truth on the other side, he is worthy to be deceived. Well, I will close up this part of our talk, for Tobies almose board in the obits of Christian men, with S. Augustine's grave judgement: who, as he is plain for the benefit of oblations in the memorials of men's departures, in all placies, so here in a manner he ordereth the action thereof, for abusies that might thereon arise, in his epistle to Aurelius. 64 The offerings (saith he) observed for the souls departed, whereof there is no question but profit arisethe to them, let them not be over sumptuous upon the minds of the deceased, nor sold away, but given with out grudge or disdain to such as be present, and would be partaker thereof: but if moony be offered, it may be distributed out of hand to the poor▪ and then shall not those days of their friends memorials, be to their great grief forsaken or destitute of company. And the order with honest coomlynesse shall be kept continually in the church. So S. Clement himself teacheth all them that be called to such days of prayers for the departed, and to be partakers of those oblations or charitable relieves, which were by sum honest sober refreshing even in the Church in those days observed, whether they be of the laity or of the priests, he giveth them this lesson. Qui ad memorias eorum vocamini, cum modestia & cum dei timore comedite, veluti valentes legatione fungi pro mortuis: cum sitis presbyteri & diaconi Christi, sobrij esse debetis & privatim: & cum alijs, v● possitis intemperantes coercere: All you that are called to the funerals of the departed, refressh yourselves in measure and fear of god, that you may be worthy, to be as it were in commission of entreaty for the dead: and being priests or deacons of Christ, you are bound to be sober even at home: but abroad, for others example and discipline. That the binefite of prayer and almose appertaineth not to such as die in mortal sin, though in the doubtful case of man's being, the Church useth to pray for all departed in Christ's faith. Cap. 7. THus far we now are brought, I trust with proof and evidence enough, with reasonable clear light for the good simple people's instruction, and with full safety, from all the force our adversaries can make against us. The patriarchs example, the words of scripture, the practice of the Church, the natural society betwixt the parts of Christ's mystical body in this world, and his members in the next, and all our father's faith have won so much, that almose and offerings in sundry memorials and diverse observations of minds and obits, be singular and sovereign, to procure god's mercy for the pardon of the souls deceased. And now, lest any man take occasion of god's mercy, which he seeth to be so ready that it may be won by other men's works, to live in contempt of virtuous exercise, and to pass the time of his own life in careless negligence, praesuming to purchase favour at god's hand so merciful, by other men's merits, with out his own deed or desert, let that man be advertised, quòd non habet partem in sermone isto, that he shall in that case have no benefit by our tallke: the mercy which we speak of, pertaineth not unto him: such idle drone beyes can take no fruit of other men's labours, neither quick nor dead. For that member which in this body was so unprofitable to him self, it is no right nor reason he should have any gains by other men's travel. Therefore all these liberal promissies of favour and grace, to be procured by the works of the live towards, the departed, reach neither to the unfaithful out of this house, nor to the impaenitent who was but an unprofitable burden of the house. These things saith Clement we mean of the godly: Lib. 8. constit. 49. for if thou gave all the wealth of the world to the poor for the wickeds sake, thou couldst not profit theime a hear. For he that died in god's displeasure, can not look for more mercy than he deserved. Therefore S. john th'apostle seemeth to abridge our prayers, 1. Epist. Cap. 5. and the obtaining of our petitions, by bordering them as with in certain bonds after this sort. We know that God doth here us what so ever we require, we be sure he will accompleshe our requests which we make unto him. Therefore he that knoweth his brother to sin being not a sin to death, let him pray and life shall be given to him that sinneth not to death: there is a sin to death, for such I do not will any man to pray. This place of th'apostle, seemeth to declare the wonderful force that the prayers of the faithful have, in procuring grace and remission for others, so that they be brethren, and pass hence with out the bond of mortal sin. And the letter well weighed, shall make exceeding much to prove the prayers for departed in piety: as it in a manner forbiddeth all intercession for such, as be known to pass in continuance of mortal sin. There is no crime so grievous that man may commit in the course of this life, but the church useth prayers customably therefore, and for her reverence is often heard. Therefore it may well be thought that the party must be deceased of whom such diversity of deserts doth arise: for all that be a live with out exception, The church may pray for any sinner in this life, with hope of mercy. if they be brethren of our family, must be prayed for. And so long as they be in this world, and may repent, their sin is not so unto death, but life by prayers may be, and is commonly at god's hand obtained. Then it may well be deduced, that th'apostle meaneth to encourage the faithful to pray for such their brethren departed, as died without bond of deadly sin to their sight, in a manner warning them that for such their prayers shall be acceptably heard. But for others continuing in sin to death, he willeth not them to pray, nor can assure them they shall be heard. So doth Dionysius, a man not very ancient, Carth. but of a full spirit and good grace, expound this text. Whether he meaneth (saith this father) by final impaenitence, or by any mortal sin continued unto death, it is sure and plain a man must not pray for him that dieth in it. Then if we be admonished not to pray for one sort of departed, the case is clear that we may, and are bound, and shall be heard for the other sort that sinneth not unto death. To this place also S. Augustine, disputing in his book de civitate dei that prayers profiteth not all men departed, alludeth, Lib. 21. Cap. 24. or rather leanethe unto ●t as a sure ground against the Orginistes, that would have god's mercy by man's prayers obtained for the wicked souls deceased, after this sort. Si ●ui autem usque ad mortem habebunt cor im●anitens, nec ex inimicis convertuntur in filios, numquid iam pro eyes, id est pro talium lefunctorū spiritibus orat ecclesia? cur ita ni●i quia iam in part diaboli computantur, qui lum essent in corpore, non sunt translati in Christum? If there be any that till death conntinue in stubborn impaenitency of heart, and of enemies to god's Church will not be made children, doth the Church make intercession for such, that is to say for the souls of them being departed in that state? and why prayeth she not for them, but because they be now reckoned for the devils lote being dead, that would not move to Christ's part when they were in their bodies? And this is the cause, that for such as in desperation destroy them selves: by any kind of wilful or violent death, or in the stubborn maintenance of heresy, offer them selves to be extirpate: as well out of the society of man's life, as out of the communion of the Christian company, our holy mother the Church, who by her practice is the best construer off god's word, never useth any means for their quiet rest. Bracarens. Cap. 34. Whereon there is a holy decry of council in this sense▪ qui sibi ipsis quolihet modo culpabili inferu● mortem nulla pro illis fiat commemoratio, neque cum psalmis sepeliantur. All those that by any unlawful way procure their own death, Vide Timoth. Alexand. respons. 14 let no commemoration be had of them, nor be brought home with psalms. The which hath been both diligently observed ever amongst Christians, and for terror of the wicked often by holy canons renewed. Whereof there is no other cause but this: that such persons being at th'end cut of the common body, can receive no utility of that, where unto they are not, nor now can not be joined. And as in that case where god's church hath plain presumption of any persons everlasting perishing, either by continuance in infidelity out of her happy family, or by heresy, and separation of himself till the last end, leaping out of her holy lap where he once was before, or being and continuing, with sum open evidence thereof, an unprofitable member, and a dead branch: as, I say, in any plain proof of these things, the Church never practiseth for his rest, because she neither hath hope of getting any grace, nor means to convey any benefit unto such as be not in the limbs of life, so if our said careful mother do bestow of her customable kindness, all her godly means upon those whom she knoweth not otherwise but in final piety and penitence to have passed this life, and yet in deed before god (to whom only all secrets of man's heart be perfectly open) died as abjects, and owtecastes in sin and impaenitencye, she can not for all that, any whit help their aestate so miserable, nor appease God's wrath towards them being now out of the time of deserving, out of the churches lap, effectually and finally separated from the chosen people, and out of the compass of grace and mercy. Much less any private man's prayer can be any thing at all beneficial to his friend, or other that died not in God's favour: whose pain can neither be finished, nor by any of these ordinary means, one moment released or lessened. Yet every good faithful person must imitate the diligence of God's church herein, that ceaseth not both to offer and pray for all sorts with in her limits, that be hence in any likelihood of repentance departed: who had rather they should abunde to the needless, than at any time lack for the relief of such, that might want them. Therefore let no man withdraw his almose, charity, or prayers, from any of the household of faith, upon any light presumption yea or strong conjecture of any man's final continuance in sin or wickedness: upon whom in the last spirit of breath, as God may have mercy, so man's prayers then shall be both needful, and exceeding beneficial unto him. Only with conscience thou may, and must cease with God's Church to practise the ways of mercy upon such as be not baptized, or otherwise after their baptism, have by leaving this holy communion of the faithful, judged themselves unworthy, and made their case unapt by continuance therein, to receive any benefit either of the Church, which of their own accord they have forsaken, or of any member thereof, whereunto by faith and love they are not joined. And so all haeretikes shall be void of this mercy and grace after their death, which did in their life so earnestly abhor the same. Upon all other where any hope may be had, if thou pray or procure the means of mercy, it shall at least be to thyself a singular help and gain, though the party for whom thou dost it, either need it not, being already received into bless, Homil. 21. in Cap. 9 Actuum. or else in perpetual damnation of hell, be helpless for ever. 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 dead, and bestow almose for their sakes, if he be found unworthy, yet God will the rather be merciful to ourselves. And sure it is, that who so ever be found so gracious, as with much compassion of the deceaseds misery, to procure with study and care God's merciful pardon towards them, that such a one especially shall find grace and favour at the time of need, and be marvelous apt to receaive benefit by others procurement again. Who be most apt to receive benefit by the prayers of the living. For as it is certain, that no man can receive benefit after his departure by any work or will of the living, saving such as in their life deserved the same, so must it needs be, that where these remedies be needful and profitable, that yet more or less they shall work upon the party for his relief, according to the more or less devotion and deserving in this life. Therefore this truth of mutual participation of the dead with the live, giveth no man occasion of idle rest or careless affection in his own time and cause, when he may be assured to lack the relief of others, to whom in his lief by well working he would not join before. Enchir. Cap. 110. But I had rather ye heard S. Augustine uttering expressly this meaning of mine, in his own words. It can not be denied (saith he) but that the souls of the deceased be relieved, when the sacrifice of our redeemer is offered for them, or almose bestowed in their hehalf in the Church. But in deed these are profitable to none, but to such as in their life deserved that those things after their departure might do them good. For there is a state of life that is neither so perfect but it may well have need of these helps after death, nor yet so very evil, but such things may well secure them after their departure. Marry there is a kind of conversation so virtuous, that it requireth no such aid, and an other kind so wicked, that those which passed their former life therein, can have after their passage no relief by such means: for by our merits in this life we do obtain, that after our deaths we may either attain to remedy, or else be void of all helps, For it is a very vain hope, that any man should praesume to win that at God's hand after he be passed out of this world which when he was in the world, he never sought nor deserved. And a little after thus he maketh all plain: When the sacrifice of the altar, or else any kind of almose be offered for all men departed being baptized, for the very good they are thanks giving, for the indifferent that be not very evil, they are a merciful deliverance. For the wicked and very evil, although they be no succour for them which be departed and dead, yet they are comfortable for those that be alive. And to such as receive benefit thereby, either cometh full forgiveness, or else their judgement and damnation is made thereby somewhat more tolerable. The which sentence, almost in like words, for that it marvelously opened this matter, this author repetethe in the fourth question ad Dulcitium, and else very often. Whereby the faithful man may learn both how much, and whom these remedies do relieve. And then that the Church in his days offered sacrifice for all those that were baptized, and in the faith thereof departed: both for that it was uncertain who had need thereof, and also, because even then when the parties were not, nor could not be partakers thereof, that god's glory notwithstanding was exceedingly set forth, and man comforted thereby. Therefore god's Church in a true sense may be said to offer sacrifice even for the holy and blessed martyrs, who no doubt by sheedinge of their blood for Christ's name, and defence of unity, be fully purged in this their death, and so perfectly released of all sin and pain that might otherwise have deserved punishment, and sum expectation of god's mercy in the life to come. For so S. Cyprian and other of his Church offered sacrifice, Li. 4. epi. 5. for Celerne, Laurence and Ignatius as he testifieth himself: Sacrificia pro eis semper ut meministis offerimus, quoties martyrum passiones & dies anniversaria commemoratione celebramus: For them we offer sacrifice, as often as we cerebrate the yearly memories of martyrs. For which kind of perfect men, sacrifice is thanks giving unto God for their glory and gifts of grace, Tractat. 84. in joannem. and a kind of intercession to them in our necessities. For which cause S. Augustine affirmeth, Quôd pro martyribus non oramus sed ipsi orant pro nobis: We pray not for martyrs, but they pray for us. Now the sacrifice often celebrated for the wicked also, that be not known to the Church so to be, is not beneficial to them neither, because their noghty life and death makes them unapt to receive comforth thereby: yet these holy appointed remedies are both comfortable and meritorious to the givers and procures, as blessings which are not lost, How prayer which taketh no effect in the departed, is profitable to the procurer. but turn again to the bestowers. For the profit of other, or the only will to relieve other, is a singular desert and means of merit to a man's self. Full truly said Damascene, that this careful help and serving of other men's lacks, is much like to the pain which one taketh in anointing with a precious balm an other man's body, which as he temperethe in his hand to bestow upon an other, it first redoundethe in verdure and virtue to him self, and then passeth by him, to the use of his neighbour, for whom principally it was praepared. But notwithstanding this free procurement and liberal grant of common helps in the departeds case, even there where it is uncertain whether they take effect or no, the Church yet doth not only abstain from sacrifice and request for such as do openly appear to sin unto death, as th'apostle saith, but some times for punishment of certain contempts and disobedience in sum persons, she forbeareth these means, even there where she might profit the departed, and peradventure clean discharge him of sin and pain with all. Which she doth by marvelous grave authority, to the great terror of offenders. That by the grievous poonishment of certain, many might learn to be careful and wise. Great is the authority of god's ministers surely, and heavy is their hand often upon sinners, Actu. 5. always to edify and never to destroy. What a strange force had Peter's words, that drove down to death for dissimulation man and wife almost both at a clap? what a horrible and dreadful judgement practised Paul, 1. ad Tim. 1 1. Cor. 5. in giving up sum to satan himself, for sin? how sharply did the primitive church execute judgement upon grievous offenders, whom sum times after many years separation from the coomfortable receiving the sacraments, they would hardly admit at their last end to the fellowship thereof. But nowher could the majesty of god's church appear with more terror, then in this case: when she dischargeth certain for their punishment, of all common help by prayers, oblation, and sacrifice after their departure: though they otherwise died in the favour of God, as I take it, and might be of the chosen company that shall be saved. And that punishment was nothing else but a keeping of them in longer correction and pain for their sins under god's scourge in the next world, for the admonishment of others in that case to beware, whiles she would not use her ordinary means for their release. A notable example we have thereof, Concilium aphricanun. out of a council holden in africa: the decry of which assembly, S. Cyprian him self with a practice in the execution thereof, Epist. 9 reporteth in the first book of his epistles. Where he willeth that one Victor, who had made Geminus Faustinus being a priest against the order taken in the council of Aphrik, thexecutor of his testament, should therefore have no prayers of the clergy, nor sacrifice after his departure said or done for him. For in that time of great persecution, such instant prayers, so often sacrifice, the scarcity of ministers, the people's necessity required, that the priests should perpetually, with out all exception of worldly affairs, serve the altar. But you shall hear this blessed Martyrs, or rather his words together with the councils ordinance. Victor cum contra formam nuper in consilio a sacerdotibus datan, Geminum Faustinum presbyterum ausus sit actorem constituere, non est quò pro dormitione eius apud vos fiat oblatio, aut depraecatio nomine eius in ecclesia frequentetur, ut sacerdotum decretum, religiose & necessariò factum, servetur a nobis: simul & caeteris fratribus detur exemplum, ne quis sacerdotes & ministros dei altari eius & ecclesiae vacantes, ad seculares molestias devocet. In english thus: Seeing victor against the order taken of late in a holy synod of priests, hath made Geminus Faustinus the chief doer in th'execution of his will and testament, let it be provided that there be no oblation there with you for his rest, nor yet any prayers in his hehalf in the church: that the decry of the priests before said, may be religiously observed and executed by us. That thereby all other our brethren may beware by his example, how they withdraw such as should serve the author, to entangle themselves with worldly affairs. And here now our adversaries must be called upon, and asked how they can a way with this gear, The haeretikes called upon to answer whether this light of truth be not over vehement for their bleared eyes? owl light or mooneshyne I trow, or mirke midnight were more fit for their dark works and doctrine, our way is over much trodden for thieves. All this course of our cause, The whole matter ordered to our hands. so agreeth with itself: so standeth with reason: so uphoulden by scripture, so ordered in all points, that Momus himself could practise no art, nor pick no quarrels here. For such we must pray: for those we must not pray: in this case the sacrifice of god's church relieveth the departed, in that case it is comfortable only to the living: sum men need help aster their death, others help we need, and not they ours: for open infidels and haeretikes prayers are not used, for all secret offendres, because their case is not known to the church, of charity towards her children, she openly prayeth: sum she poonishethe, sum she pardonethe, for all she marvelous tenderly careth. This doctrine of truth is purposely ordered by our elders, every point is touched and tried to our hands. What time of the day was it in god's church, say truth, and shame the devil, when holy Cyprian wrote these things? when the council of aphrick decried these things? when victor was punished by lack of sacrifice and prayers at his departure? doth your time of ignorance which you have limited for your waulke, reach up so high in god's house? but I will spare you to anon, your answer is not ready. What that holy sacrifice is, which was ever counted so beneficial to the live and dead. The punishment of our sins by the heavy loss thereof. The great hatred which the devil and all his side, hath ever borne towards Christ's aeternal priesthood, and the sacrifice of the Church. And that by the said sacrifice of the Mass, the souls departed are especially relieved. Cap. 8. ANd now we must fall in hand with the good Christian Catholic, for the search of this so often named sacrifice, so comfortable to the live, so profitable to the dead: and what that oblation is, which the holy catholic and apostolic Church hath ever used through out the world for the sins of the departed, in place of the offerings of the law, and that sacrifice which judas Machabaeus made and procured at Jerusalem, for the offences of his people that perished in battle. Surely it is no other but the sacrifice of our mediator, as S. Augustine termeth it, and the offering upon the altar. It is no other than that obltation which so fully and lively expresseth the death and passion of Christ jesus: Who being once offered by the shedding of his blessed blood for the redemption of man kind, hath wrought such a virtuous effect, not only in the holy sacraments for the giving of grace and remission of sins, but also hath left in a marvelous mystery his own holy and blessed body and blood, as well to feed upon for the especial strength and comforth of our souls, as to offer up the same for the remembrance of his death, and cleansing of our sins. Not in that wise as it was done upon the cross by the painful shedding of his blood, but as it was instituted first in the last supper: Where Christ our God and redeemer according to the order of Melchisedech, gave to his apostles, and offered to God the father that body which afterward was betrayed, and the same blood which was shed after also for the remission of sin, being with all termed by him, the blood of the new and aeternal testament: as that which in the new law should succeed the bloody offerings of the owlde testament. Whereof, God almighty being (as a man woulld say) lothesom or full, hath instituted this by his only son, as a most pure and praecious oblation and sacrifice, to be continued in the Church through out the costs and corners of the round world: Which being celebrated in the blessed memory of his sons passion, and having no other host nor oblation then that which then was offered, can be no other sacrifice then that which there was made for the forgiveness of sin, and redemption of the world. The which worthy action of Christ's Church, so fructefully applieth unto us the benefit of our masters death, that thereby we may have comfortable hope of remission of all such misdeeds, as most justly deserved God's wrath, and terrible indignation against us. Now this is that blessed sacrifice, which S. Augustin with fear and reverence termeth in a thousand places of his works, the sacrifice of the Altar, the sacrifice of our Mediator, the sacrifice of our price, the sacrifice of the body and blood of Christ, the wholesome and profitable sacrifice, the sacrifice of Melchisedech, The common names of honour given to the holy mass in old time. the new sacrifice. S. Chrisostom the reverent sacrifice, the honourable Mysteries, the Fearful sacrifice, Athanasius the propitiatory sacrifice, the unbloody Host. S. Cyprian the sacrifice of the Church, the perpetual sacrifice, the meat offering, the medicine for our infirmities. Iraeneus the pure sacrifice, the new sacrifice of the new testament. Clement again, the unbloody sacrifice, the rationable sacrifice: and so doth the holy council of Ephesus cawl it. Dionysius the sacrifice most excellent of all sacrifices, and the host of hosts. The latins altogether afterward named it the holy Mass, so did S. Augustine call it, S. li epist. 33. epist et praecat. prima praeparante ad missam. b super undec. prouer. Ambrose: c Histor. tripa●tit 24. cap. li. 10. Hierom, d Epiph scholastic, with all the posterity both in Latin, and other barbarous languagies. Besides many other excellent high and peculiar caullinges, which can agree to no other common worship of God internal nor external, but only to this most worthy and honourable sacrifice: which by the virtue that it hath received by the first examplare thereof, and by the might and mercy of the lamb of God, which under the cover of bread and wine is there the appointed host and oblation, is profitable both to the quick and the dead. And therefore is and hath been used ever sith the apostles age, and by Christ's own prescription and theirs, commanded to be religiously observed, and of all faithful people honoured as the principal protestation of our religion, as the ground of all true worship, as the badge of Christian peace, as the bond of holy society betwixt the head and the members, as the love knot betwixt Christ and his spouse, The force and institution of the holy Mass. as the uniting of the live with the dead, the holy sanctes with us poor sinners, angels with men, heavenly things with earthily, and the creator of all with his own creatures beneath, as the plentiful condethe to derive the grace of Christ's death and merits off his passion, to the continual conforthe of our souls, as the only practice of his aeternal priesthood according to the order of Melchisedech, and as the only effectual memorial and comfortable memory, of the shedding of his blessed blood, and sufferance of so dear and ●ainefull death for our redemption. What altar so ever be erected against this altar, it is nothing else but a waste of god's worship, a canker of religion, a token of dissension, a separation of the holy society of the Christian communion, The new communion is here described. a larom towards schism, a departure from Christ, an open badge of heresy, a saulsy shouldering with Christ's Church and ordinance, an open robbery of his honour and priesthodde, a plain stop of the passage of his gifts and grace in his loving house, th'only way to paganism and aeternal oblivion of his death and passion. The devil which is the old serpent, knowing by long experience and often proof, that the holy mass is the chief bane of sin and his wicked kingdom, hather ever from the begyming shot at this mark by all the cursed endeavours of wicked haeretiques, to root owte that strong guard of virtue, and pillar of devotion and religion. How so ever they dissemble at their first entrance, the devil hath that fetch in his false head in all times of such toil and perturbation of religion. To which horrible endeavour though he hath for our sins and deserving put greater force, and wrought with more advantage than ever before, yet till the latter day and son of perditions appearing, which is unknown to him, he shall not bring it to pass. The law, the sacrifice, the priesthood, the altar of the new and eternal testament praefigured by Melchisadech, and perfected by Christ, shall stand with and in the holy Church, till the worlds end. heresy with her disordered ministers, shall not out face Gods, Church and Christ's aeternal priesthood. It is not your bare bread and board, not your Ministers, nor your seniors, nor Elders, nor your Nuper intendents, nor what so ever you list be called, that shall out face gods Church. she hath by the spirit of God beaten down your proudders, the Arrians: the Macedonians: the Anabaptists, and all your predecessors. And now I tell you, and be bowlde of it, as owld our mother waxeth, as contemptible as you make her, so little as you regard her, she will once yet in her owlde days give the Zwinglians, the Lutherans, or of what other strange soldier so ever your camp standeth, an open overtrowe. Psa. 100 Mat. 61. For yff hell were broken louse, and the gates open, it cold not prevail. We have our Presthod confirmed by a fair oath, we have our mother's right by an open promise established. And yet never the less, good Catholic Christian, let us thus persuade ourselves, The holy mass taken a way for our sins. that we have so long lost the unestimable treasure of this holy sacrifice, for our grievous sins: it is our sins I say (woe is us therefore) which have deserved this plague, which have set us at variance with God and our merciful redeemer, which have taken from us, as unworthy of so great a treasure, the daily sacrifice, the help of those which are a live, the comfort of those which are departed, the only ground of all religion and acceptable worship of god. And our misery is the greater because few feel the sore. The lack of this sacrifice for the departed only with the godly prayers therein, Men that were grievous offenders in old time punished by lack of the sacrifice. was counted when god's truth and Church flourished, the greatest and extremest punishment that could be devised, and ever enjoined for sum notable crime to the terror of other, as for horrible desperation, for wilful heresy, for contempt of the decries of of gods holy ministers, as by the late alleged place out of S. Cyprian may be very profitably noted. A lass we have now in amaner lost that wholly, which then was denied only to such for their grievous poonishemnts, as were heinous offenders. Otherwise in earnest consideration of our case can not I think, but that this blessed jewel is now denied us of almighty god generally for our grievous offences, which then was denied by his ministers to some one offender, for the due punishment of sin and wickedness. O good reader what would that holy martyr have said if he had lived in our days, when to have that oblation either for the quick or dead, which once was esteemed so necessary that no Christian man neither could in his life nor after his death lack it, is now of it self odious to most men, and (which abhorreth me to speak) poonishable by the laws of the spiritualty, and condemned well near of all men? what ween you this blessed bishop would have said, if he had seen the holy host and offering to have been taken away, De Coenan domini. which he once affirmed to be so necessary, that if it were taken away or wasted, there were no religion nor worship of god at all? would not he think you, with fervent zeal of god's house have cried out upon the sins of the people, the blindness of the preachers and pastors, the unworthiness of these our dooleful days? and bewailed his own misery as we should do ours, Ita Policarp. ex Iren. crying out with an old blessed father? O Deus bone in quae me seruasti tempora, ut ista blasphema sustinean, O Lord that I should be reserved for these times, to abide such blasphemy. victor de persecute. vandal. Victor reporteth in his history of the persecution of the vandals that were Arians, that the Governor of that cursed company of cruel haeretikes, would not suffer the christian men whom he had slain, to be brought home with service, and sacrifice: but then the good people wonderfully bewailed their case, seeing them practise cruelty upon their souls also: in that they would not suffer them to enjoy at their departure and burial, the rites of god's church. Thus saith that Author. Quis vero sustineat atque possit sine lachrimis recordari, dum praeciperet nostrorum corpora defunctorum, sine solemnitatehimnorū cum silentio ad sepulchra perduci? O Lord who could have found in his heart to be hold then, or could yet once think of it with out tears, how he gave in charge, that the bodies of our brethren departed, should be brought to the grave and buried with out all solemnity of hymns in silence and sorrow? Ecclesi. Cap. 7. It was ever given to wicked hard hearted haeretiques, to prohibere gratiam mortuis: to be unmerciful, and to stay the favour of good men from the departed. epist. 8. li. 2. Novatus as S. Cyprian chargeth him, noluit patrem fame defunctum sepelire: would not bury his own father dead of hunger bane. But to let such men pass with the present bewailing of our unhappy days, let us with more comfort behold the steps of good men passed: how kindly and brotherlyke they have principally procured the holy sacrifice for their friends and fellows gone before. For seeing the only prayers of good men have been proved so profitable, and the representation of some holy works of almose, hath often moved God to pity (as we have proved) towards the release of the departed his pain, what may we not hope to obtain for our britherne deceased, when we shall join in prayers with the holy angels, with the blessed sanctes, with God's holy ministers in the representation of Christ's most blessed body and blood before the face of his father? when the whole church of god in that honourable action prayeth, and Christ himself is both the sacrifice and the priest, both the asker and the giver of pardon, when the majesty of God the blessed trinity, is passingly pleaced by the merits of Christ's death so lively set out in these honourable, but unspeakable mysteries, what may we not here procure for the soul of the churches child? what shall be denied to so humble askers in the presence of gods own son and begging mercy for his deaths sake? And so doth S. Chrisostom assure the faithful, in these golden words Non frustra ab apostolis sancitum est, ut in celebratione vener andorun mysteriorum, memoria fiat eorum, qui hinc discesserunt: Homil. 3. in epistolam ad philipp. noverunt quip illis multum hinc emolumenti fieri, multum utilitatis. stante siquidem universo populo, manus in coelos extendente coetu item sacerdotali, verendoque proposito sacrificio, quomodo deum non placaremus pro istis orantes? It was not for nought that the apostles decried and ordained, that in the celebration of the honourable mysteries there should be an especial memorial of the departed: for they right well knew great commodity and benefit to arise there upon. For the whole multitude holding up their hands towards heaven, together with the company and choir of priests, and the dreadful sacrifice set forth before all men, how is it possible but we should appease god's wrath praying for them? look ye what this man's judgement was, and see from whence he had it, even of the holy apostles I warrant you, and no worse nor latter founders. But of that point, for the full deriving of our christian usage from the first fathers of our faith, more convenient place shall be given hereafter. Now I will serve the cause and the reader's desire, first with certain peculiar examples of most learned and godly father's worthy of all credet, in the godly provision for certain of their dearest friends by sacrifice and prayer, both made by them selves and procured by others. That we may have here not only whom to believe teaching the truth, but whom to follow practising the same with devotion, which they preached with constancy before. That the practice of any point in religion maketh the most open show of the father's faith. And that all holy men have in plain words and most godly prayers uttered their belief in our matter. Cap. 9 ANd I take the open practice of any point, to be a more pithy protestation of a man's faith, them by words can be made. Therefore if a man were doubtful either of the truth of any article, or of the meaning of sum doctors words, look the same man's practice, and it shall put him out of doubt thereof straightly ways as for an example: seem sum words of S. Augustin to make for the sacramentaries heresy, that Christ is in the honourable sacrament but by a figure? or Theodoretus, or any other ancient father's declaration? are their words doubtful to the reader? leave the words them, if if sincerely seek for truth with out contention, and seek out if thou can, sum practice of those same men, and that Church where they lived, for the same point. But what way of work in this matter consisting in doctrine, may assure us of their belief, of whose words we doubted before? Theodor. dial. 2. August. super psal. 98. Dionis. ecclesiast. hierarch. Cap. 3. Basil de spiritu sanct. Cap. 27. Marry sir this: look how they behaved them selves in the receiving of it, in the ministering of it, in the careful keeping of it, whether they did adore it with godly honour, whether they solemnly showed it to the people to be worshipped, whether they prayed by solemn and formal words unto it, whether they taught their children to caulle it God and Christ: Lib. 3. de Trin. c 10 yea so far that Augustine affirmeth that the children in his days till they were after instructed, thought that God appeared in the shape of bread: as all these youngers, seeing the honour and reverence of their elders, and them selves nurtered to hold up their hands and knock their breasts, must yet needs marvel how these outward forms came to so holy an use. further whether the Christian people were not slandered for worshipping and doing sacrifice to Ceres and Bacchus, Lib. 20. contra Faustum Cap. 13. when the wicked infidels saw their behaviour towards the holy Host: whether it was not used in working of miracles, in driving away devils, in dangerous times of tempests, of traveling, of sickness, and in other necessities. Well these be plains practices, no haeretike can deny but they have been so used of the whole Church of God, with many such other like in that holy action: which can not in any case stand with bare bread, or any other way of presence, but only the proper, true, and bodily presence of Christ's own person. A doctor's words may be misconstrued, may be picked out of place: may be writhe and wastred by false teachers, but a man's example can not lightly be misconstrued. And therefore haeretikes, whose purpose is always by subtlety to deceive the simple, will never make discourse by the practice of the church, or exercise and example of the ancient learned men through out the Church of Christ: having enough for their meaning, to rack a place or two out of the father's whole works, that may seem to the ignorant to settforthe their error. So if thou would know whether that place that our adversaries impudently do allege out of Gregory the great, against the sovereignty of the see of Room, was in deed written for their seditious purpose, behold the practice of the same father, and thou shalt find himself exercise jurisdiction, at the very same time when he wrote it, in all provinces Christianed through out the world: both by excommunication of bishops that governed not well, by often citation of persons in extreme provinces, by many appeals made unto him, by continual legacies to other nations, sent either to convert them to the faith, or to govern in their doubtful affairs, and by all other exercise of spiritual jurisdiction. Is itt not now a very false suggestion to the poor people, that this blessed man in so plain utterance of his meaning by works and not by words, should yet be brought as a witness to condemn himself? though the words being well understand make for no such meaning in deed, as by others it hath been sufficiently declared. The like impudency it is, to allege S. bernard against the Mass or the presence of Christ in the blessed Sacrament. Good man I dare say for him, he said Mass every day, if he were well at ease: For other business, did not commonly let them in those days, from that work of all other most necessary. So the reciting out of S. Ambrose for the improvinge of invocation of holy Sanctes, is no more but an abuse of the simples ignorance: knowing well, that he and all other of that time did practise prayers both often to all holy martyrs, and sometimes peculiarly to such, whom for patronage they did especially choose of devotion amongst the rest. I speak not this, that any might hereby judge the doctor's words to stand against their own deeds: but that every man may perceive, that where the works and practice of all men he so plain, their words in sum one place found dark, can not by any means be praeiudicial to that truth which in all other placies they plainly set forth by words, and by the evident testimony of their own practice, to the world protest the same. Therefore I would exhort all men in Christ's name, for their own salvations sake, to take heed how they give credet to these libels containing certain wrested places out of the doctors works, against any truth, which by the further discourse of usage and practice, they are not able before the learned to justify. And therefore that all mistrust of untrue dealing may be far from us, I will, as I said, let them have the feeling and handling of our cause throughly. They shall behold in examples of most noble personages, both for their name, virtue, and learning, the peculiar practices in praying and mass saying for the dead both in the ancient Greek and Latin churches. And where may we better begin, then with this famous Chrisostom? he bore the last witness with us for the relief of the departed by the prayers and holy oblation, therefore the practice of that excellent benefit shall first be showed upon him self. This blessed man therefore being banished, by the means of th'empress Eudoxia, for the defence of the ecclesiastical discipline, and there in exile departing out of this world, was after her death by the happy and gracious child Theodosius the younger, translated from his obscure resting place to Constantinople which was is own seat, Lib. 10. Histo. trip. Cap, 18. & 26. there with meet honour to be buried, where with grace and wondered dignity he ruled the Church before. The History reporteth, that the people of that city, as thick as men ever went on ground, passed the waters of Bosphorus, and covered that cost wholly with light and lamp, with tapers and torcheiss to bring that blessed bishops body that was their own dear pastor, home again. The which passing treasure, being with all reverence laid up in the said City, then loath gracious good Emperor, Theodosius jun. earnestly beholding the grave of S. chrysostom, made most humble prayers to almighty god, for his father and mothers soul, the late Emperor and Empress: beseeching him of pardon and forgiveness for banishing that good Catholic bishop, because they did it of ignorance: and so the words may well be taken, that he asketh Chrisostom him self mercy also, for his parent's offence unjustly committed against him: and withal full kindly prayeth for their deceased souls. And so being buried in his own Church, he was then by Atticus a worthy man his second successor, written in the roll of Catholic bishops to be prayed for at the altar every day by name. Cum joannitae (saith Cassiodorus out of Socrates) seorsim apud seipsos sacra solemnia celebrarent, 12. Lib. tri partit. Cap. 2. jussit ut in orationibus memoria joannis haberetur, sicut aliorum dormientium episcoporum fieri consuevit. When Chriso●toms partakers said mass by them selves aside, Atticus gave in commandment that a memory should be had in the prayers of the Church for him, as the custom was that all bishops after their death should have. Here is now open practice of that which by words we proved before, here is an evident testimony of the usage of the greek Church for the burial of bishops, and general custom of keeping their memorial in the public prayers and service of the church. It were not needful to recite out of Eusebius the form of Constantinus his funerals, Euseb. in vita Constantini. kept in the same Church with solemnity of sacrifice, singing, lights and prayers. Nor the burial of th'emperor Constantius: 2. Orat in julian. who as Nazianzenus writeth, was brought forth with common praises of all men, with singing, lights, and lamps, all the night long very honourably: with which things, saith he, we Christian men think it a blessed thing to honour the memories of our friends departed. And if th'adversaries would here contentiously reason that these solemn rites of Christian burials be nothing profitable, or if the simple ask why they be profitable, S. Chrisostom may instruct such as list learn, and correct the other that list reprehend in these words. In 2. Cap. ad Hebr. hom. 4. Tell me saith he what all these festival lights in the burial of the deceased mean? what all this singing of hymns and psalms signifieth? to what end be so many priests and musicians called together? to which in fine he thus answereth: do we not all these things to give thanks to God and everlasting glory, that he hath delivered the departed from the troubles of this mortal life? do we not this to our comfort, and honour of the departed? And in the burial of the Noble matron Paula how the priests did sing, how the bishops of Jerusalem, and of all Palestine and Syria for the most part carried torches, Hierom. Epitaph. Paulae. how the religious both men and weemen, did the rites of the dirigies, how her almose folks showed their coats to procure mercy, even as they did at dorcas departure in the acts of the apostles, how they continued their singing and saying seven. days together at the Church in Bethlem where she was buried, S. Hierom him self a true record thereof beareth witness in the like words as I have recited, and many more which the fear of weereing the reader causeth me full sore against my will, to omit. They so settforth not only the substance of the thing, which standeth in prayer and sacrifice, but also do prove against thenemies of good order, that the smaulest ceremonies that our churches of late have used, were not lately taken up by our covetousness and superstition, but with more abundance, and numbered, and continuance, and solennytie, practised in the flower of Christ's church, in diverse principal parts of the world: as at Jerusalem and Constantinople: by the praising and approving of the gravest fathers of our faith. And now S. Augustin being of Aphrick, so far from the other in distance of place, yet ronnethe jointly with them in religion. He purposely writing of the solemn rites of Christian funerals, in that golden treatise De cura pro mortuis agenda, De cura pro mortuis agenda. thus after long consideration of the whole cause determineth: that the pomp of burial, with all such solemnyties as there unto be in god's church joined, is very seemly for that body which was the vessel of a Christian soul, and an instrument or companion in well working: whereunto it shall be also united in the resurrection, for to receive together the inhaeritance of the everlasting kingdom. But the lack of these, where they be not arrogantly contemned, or can not be had, is nothing hurtful to the good, nor the having any thing profitable to the wicked, as the examples of Lazarus and the rich man may well prove. Therefore, it is the sacrifice and prayers which properly do help or relieve the departed. De civit. 1. Lib. ca 12. & .13. Curatio funeris (saith he) conditio sepulturae, pompa exequiarum, magis sunt vivorum solatia quàm subsidia mortuorum. Non tamen ideo contemnenda & abijcienda sunt corpora defunctorum, maximeque justorum & fidelium, quibus tanquam organis & vasis ad omnia bona opera sanctus usus est spiritus. curious provision for the burial, and the pomp of the solemn obites, be rather done for the solace of the lief, then for help of the dead: nevertheless the bodies of the departed, namely of faithful folks, may not be contemned or cast forth, the which the holy Ghost used, as vessels and instruments of well working. By all which things it may well be noted, that sum things have been usually practised in funerals for thanks giving to almighty God, as hymns and psalms: other sum, for decent coomlynes and solace of the living, as the place of the burial, the lights, the ringing and such like: although even these things proceeding of love and devotion, be after a sort meritorious to the doers, and a help to them for whom they be procured, and good motions and memories of man's duty. For which causes those and the like have been uniformly used through out the whole Catholic church from the beginning. But the principal things pertaining to the jousts of the departed, be prayers and sacrifice, and other such like, whereby they are assuredly much profited, by release of their pains. So saith S. Augustine in these words. Cap. 18. de cura pro mort. Non existimemus, ad mortuos pro quibus curam gerimus, pervenire, nisi quod pro eyes, sive altaris sive eleemosinarum sacrificijs, solemniter celebramus. Let us never think that any other thing properly appertaineth to the relief of the departed, saving the solemn sacrifices of the altar, almose and prayer. And therefore as the said holy doctor confesseth, the worthiness of the place where man is buried of itself profiteth not at all, The sanctes pray for the souls in purgatory, and we pray unto sanctes for them. but in respect of the holy prayers which be there rather made then else where, and the patronage of holy martyrs and sanctes, to whom he nothing doubteth but intercession may profitably be made for the deceased: for which cause, as it may appear by Paulinus, Cap. 4 de cura pro mort. men were very desirous ever in the primitive Church to be buried by some blessed martyrs body. And so must we think also of burial by the reverent holy sacrament, that it wonderfully helpeth man, not for the placeis sake (although the devotion of the desirer is therein commendable) but because the living may there effectually commend the departed to God in the time of the holy sacrifice, and may be put in remembrance to call upon Christ's blessed person there present, for the soul of that man, which with care and study laid his body in the hope of resurrection, by the sovereign holy body that is already risen again. And this was the cause that our forefathers from Christ's time till our days have had respect and desire, as occasion served, to be buried there, where by order, prayers and sacrifice were daily had, and where the patronage of holy sanctes might best be procured. It is a high point of wisdom surely (good reader) only to see what godly wisdom our fathers used, in show of their zeal, faith, and Christianity. As it is an untolerable arrogancy and a singular sign of infidelity to laugh at, and blaspheme those things, whereof, not the proudest haeretike that liveth, hath any intelligence at all: Obcoecavit enim eos malitia eorum. For their own malice hath blinded them. But leaving the things not principally intended, as sufficiently by use of the Church approved, let us turn to the practice of the oblation and prayers, in the dirigies of the ancient: that seeing them both pray and say Mass for their dearest friends souls, thou may be bold to use the same for thine. That do I call Mass, which they call sacrifice: Because S. Hieron useth it in the same sense, in these words: Super 11. cap prouer. Sunt qui de levioribus peccatis cum quibus obligati defuncti sunt post mortem possunt absolui: vel poenis videlicet castigati, vel suorum praecibus & eleemosinis, missarumque celebrationibus, & caet. There be sum, which after their death may have absolution of their lighter offences, in the debt whereof they passed out of this lief: either after just punishment for the same suffered, or else through the prayers and almose of their friends, with the celebration of Masses. So saith S. Hierom, or else as sum think, the reverent Beda. either of their grave judgements weieth more with me, than any one man's alyeve. Well therefore, Mass, oblation, or sacrifice, Mass allwaie said for the departed. call it as you will, all is one for our purpose, and like hated of heretics: how so ever it be named, it was practised with prayers for the rest of the departed through out the Christian world. S. Ambrose exhorteth other men to do it for their friends, he did it for his own. Writing therefore a letter of comfort to one Faustinus that over much bewailed the death of his sister, thus with comfort he giveth counsel: Ambros. epist. 8. l. 2 Non tam deplorandam quàm prosequendam orationibus reor, nec maestificandam lachrimis tuis, sed magis oblationibus animam eius Domino commendandam arbitror. I suppose thy sister's case should not so much be lamented, as she by thy prayers ought to be relieved: Thowe must not sadden her soul by tears, but by oblations commend her to our Lord. How many bishops now in England of the new gise, would follow this kind of consolation by letters? If the new bishops were like S. Ambro. their teaching would not be contrary to his. How many would exhort their friends to got Mass said, or prayers for their lovers rest? So many as be like good Ambrose surely would so do: that is never a one: make their account as near as they can. But will you see how he practised upon his own prince the Emperor Theodosius? Super obit. Theodosij Imperatoris. Da requiem perfecto servo tuo Theodosio, requiem quam praeparasti sanctis tuis. Illò convertatur anima eius unde descendit: dilexi, & ideo prosequar eum usque ad regionem vivorum, nec deseram, donec fletu, praecibus, inducam virum quô sua merita vocant, in montem Domini sanctum. Give rest good Lord unto thy good servant Theodosius even that rest which thou hast praepared for the holy Sanctes. Let his soul ascend from whence it came. I loved him, and therefore I will prosecute him unto the land of the living, I will never leave him, till with tears and prayers I bring that man according to his deserving, to the holy hill of god. This man knew his duty towards his prince, whom he loved a lief, and forsook not being dead. Super obitu Valentiniani. So did he pray and offer for Gratianus and Valentinianus: so did he use the same for his own dear brother the worthy Satyrus, in these words much to be noted. Now Lord almighty to the do I commend the good soul of my brother Satyrus now lately departed, In oratione funebr. super satire. to the O Lord do I make my oblation, accept I besiche the this due office of a broother, and mercifully look upon the sacrifice of a priest. See lo, this good father used of brotherhood prayers, and because he was a priest he did sacrifice, in that respect, and said Mass for his brother's souls rest. Whom in his funeral oration he setteth forth with many singular praises and commendations, especially that he was both Christianed and buried in the unity of the Roman Church, that is to say (as himself expoundethe it) of the Catholic faith. Paulinus one off the same time and Bishop of Nola, declareth himself to be of the same faith, by the like practice. He prayeth bitterly himself for a brother departed, and beseecheth Amandus, a holy man of his acquaintance, to join with him for the help of the departed soul. By his words the pain of Purgatory is noted, and the benefit of our prayers is proved: thus he saith. Epist. 1. add Amandun. Imperse rogamus, ut quaesi frater unanimos fratres iwans, & hanc meritis fidei tuae mercedem ac cumules, ut pro eo infirmitati nostrae compatiaris, & orandi ab ore conspires, ut misericors & miserator Deus, qui facit omnia in coelo & in terra, & in mari & abyssis, refrigeret animam stillicidijs misericordiae suae per orationes vestras, quia sicut ignis accensus ab eo ardebit usque ad inferni novissima, ita proculdubiò etiam ros indulgentiae inferna penetrabit, ut roscido pietatis eius lumine, in tenebris ardentibus aestuantes refrigeremur. I heartily beseek ye, that as one brother helping an other, you would increase the deserts of your holy faith, by taking compassion with me, and joining prayers with me for the departed soul: that the God of pity and compassion, who woorkethe all things in heaven and earth, in the sea and the depth, would at the contemplation of your prayers, refresh and cool his soul with sum drop of his mercy. For as the fire kindled by him will burn to the bottom of hell beneath, so doubtless the dew of his grace and mercy, shall pass down to the neither parts, that by the comfortable lovely light of his piety, the souls broiling in burnig darkness may be refreshed. And writing also to Delphinus, Epist. 3. he alludethe to the fervent heat that the rich man suffered in hell when he craved for Lazarus help. And praiethe him to refresh the man's soul deceased, with sum drop of pity, and his holy prayers. This man was very dear to Paulinus in his life time, for whom he was so careful after his death. he doubted not of his salvation, though (as he saith) he went out of this world a debtor, and therefore feared him to be in great pain. So certain was the doctrine of purgatory in the primitive church, and so profitable were the prayers counted, for the deceased in Christ. But if you will have, an examplare, and a full warrant of your duty and devotion, with understanding the usage of the ancient Church, in such abundance of many the like, you shall (I think) be fully satisfied for this part by S. Augustine, Ex li. 9 Confess. Ca 11.13. & vlt. in the goodly history of his mother's death, a blessed woman and worthy of such a son. Her name was Monica, well known in god's Church, and numbered amongst the sanctes. This good matron provided especially, by her testament that she might not be forgotten at the altar of God, when the names of the faithful departed were in the sacrifice remembered. For that was common in all churches, as partly is, and yet shall be better declared anon. The which her worthy wll, her son Augustine so allowethe, that he setteth it forth in the ninth of his confessions to her eternal memory, in these words. My mother (saith he) when the day of her passing hence was now at hand, much regarded not how her body might curiously be covered, or with costly spiceis powdered: neither did she count upon any gorgeous tomb or sepulchre: Note the whole History, and fear not to follow it. these things she charged us not will all. But her whole and only desire was, that a memory might be kept for her, at thy holy altar good Lord, at which she miss no day to serve thee: where she knew the holy host was bestowed, by which the bond obligatory that was against us, was canceled. Mark good reader as we go by the way, what that is which in the blessed sacrifice of thaltar is offered, how clear a confession this man and his mother do make of their faith and the churches belife, concerning the blessed host of our daily oblation: behold that weemen in those days knew by the ground of their constant faith, that which our superintendents in their incredulity now a days can not confess. Consider how careful all virtuous people were in the primitive Church, both learned and simple, as to be present at the altar in their life time, so after their death to be remembered at the same. Whose worthy endeavours as often as I consider (and often truly I do consider them) I can not but lament our contrary affection, which can neither abide the sacrifice, the host, nor the altar in our days, and therefore can look for no benefit thereby after the day of our death once coom upon us, as our fore fathers both looked for, and out of doubt had. But leaving the peculiar consideration of such things to the good and well disposed, let us go forward in the father's paths, and see whether this so well learned a clerk counted this zeal of his old mother, blind devotion, as we brutes think of our father's holiness now a days. For which matter we shall find, The cursed Cham hath many children in our days. that first even as she desired, the sacrifice of the mass was offered for her, not only for thaccomplishment of her godly request, but because the Church of god did that office for all that was departed in Christ, as we read in sundry placies of this man's works, and as in the same book of confessions he thus declareth and testifieth: (I leave the Latin, because the treatise grows to greater length than I was aware of, at the beginning, if I corrupt the meaning or intent of the writer, let my adversaries take it for an advantage) thus he saith therefore. Nether did I weep in the time of the prayers, when the sacrifice of our price was offered for her: nor yet afterward when we were at our prayers likewise, the corpse standing at the grave side, etc. Cap. 13. Lib. 9 & ultimo. Whereby every reasonable man must needs acknouledge that both prayers and sacrifice was made for her, as her meanig and godly request was before her passage. she being thus therefore brought home with supplication and sacrifice solemnly, Master grindal look in your grammar what figure S. Augustine used here. was not yet forgotten of her happy child. But afterward he thus very devoutly maketh intercession for her quiett rest: Now I call upon thee, gracious Lord, for my dear mothers offences, give ear unto me for his sake that was the sallue for our sins, and was hanged upon the cross: who sitteth on the right hand of God, and maketh intercession for us. I know she wrought mercifully, and forgave those that did offend her: and now good God pardon her of her offences, which she by any means after her baptism committed, forgive her merciful god, forgive her, I humbly for Christ's sake pray thee, and enter not into judgement with her, but let thy mercy pass thy justice, because thy words are true, and hast promised mercy to the merciful. And in the same chapter a little afterward, he thus both prayeth himself for her, and earnestly invitethe other men to do the same, in these words: Inspire my lord God, inspire thy servants my brethren, thy children and my masters, whom with will, word, and pen I serve, that as many as shall read these, may remember at thine altar thy hand maiden Monica. And her laite husband Patricius, through whose bodies, if brought me into this lief and world. Thus was that holy matron by her good child made partaker after her death, of the thing which she most desired in her lief. And himself afterward in his own see of Hippo in Aphrick, had sacrifice said for him at his departure, though the day of his death fell at the pitiful havoc, which the Vandals kept being Arians in those parties, commanding the christian Catholics to be buried with out service as I said before. This blessed Bishop departing out of this lief in the besiege of his own City, had notwithstanding, oblation for his rest, as Possidonius writing his life, Possidonius in vita August. and present at his passage, doth testify. Augustinus, membris omnibus sui corporis incolumis, integro aspectu atque auditu, nobis astantibus & videntibus, ac cum eo pariter orantibus, obdormivit in pace cum patribus suis, enutritus in bona senectute: & nobis coràm positis, pro eius commendanda corporis depositione sacrificium deo oblatum est, & sepultus est. Augustine (saith he) being sound in his limbs, neither his sight nor hearing failing him, I being then present and in his sight, and praying together with him, departed this world in pea●e unto his elders, being continued till a fare age. And so, we being present, the sacrifice for the commendation of his rest was offered unto God first, and straightly upon that was he buried. Thus lo all these fathers taught: thus they practised, thus they lived, and thus they died: none was saved then but in this faith, let no man look to be saved in any other now. That we and all nations, received this usage of praying and sacrificing for the departed, at our first conversion to Christ's faith. And that this article was not only confirmed by miracle amongst the rest, but severally by signs and wonders approved by it self. An that the Church is grown to such beauty by the fruits of this faith. Cap. 10. MAny more examples of these matters might be brought out of S. Gregory, diverse out of Damascene, enough out of what writer so ever you like best: such choice we have in so good a cause, whereof every man's works are full. But I will pass over the rest, that I may only report one history out of our own Church, in the pure spring whereof, the apostolic faith abundantly isshued down from the principal pastors of god's Church, with great spread of religion, which sith that time hath beautified our country in all god's gifts with the best. And amongst many evident testimonies of this truth, with the practice thereof, both to be found in Gildas and in holy Beda, there is a strange and a very rare example, not only for the plain declaration of the usage of our Church in the first fowndation of our faith, but for an open show by miracle in this lief, how God releaseth of his mercy, by the holy oblation at the altar, the pains of the departed in the world to coom. It shall be comfortable to the Catholics, to consider this part of our belief to be confirmed by the miraculous working of God, as all other lightly be, in placies where the faith is first taught. And that our whole faith which our nation received of S. Augustin the monk, was so confirmed by the power of God, not only our own histories do declare, but S. Gregory him self affirmeth it, writing his letters to Augustin in this sense: that he should not arrogate any such wondrous works to his own power or virtue: Beda li. 1. cap. 31. which then God wrought by him, not for his own holiness, but for the planting of Christ's faith in the nation where those signs were showed. Li. 4. hist. Cap. 21. Beda therefore, writeth this notable history of a miracle done not many years after our people was converted, in the beginning of his own days: that in a foghten field betwixt Egfride and Edeldred, two princes of our land, it fortuned that a● young gentleman off Egfrides' army, should be so grievously wounded, that fauling down both himself with out sense, and in all men's sights stark dead, he was let lie of the enemies, and his body soghte with care to be buried of his friends. A brother of his, a good priest and Abbate, with diligens making search for his body, amongst many happened on one that was exceeding like him (as a man may easily be deceived in the alteration that straightly falleth upon the soul's departure, to the whole form and fashion of the body) and bestowed of his love, the duty of obsequies, with solemn memorials for the rest of him, whom he took to be his brother deceased: burying him in his own monastery, and causing Mass to be done daily for his pardon, and souls release. But so it fortuned, that his brother Huma (for so was he called) being not all out dead, with in four and twenty hours came reasonably to him self again: and gathering with all sum strength, rose up, washed himself, and made means to come to sum friend or acquaintance, where he might sallue his sores, and close his wounds again: But by lack of strength to make shift, and by misfortune, he fell into his enemy's hands: and there by the captain examined of his estate, he denied himself to be of name or degree in his coontry. Yet by the lykelyhoods that they gathered of his coomly demeanour, and gentleman like talk, which he could hardly dissemble, they mistrust (as it was in deed) that he was a man of arms, and more than a common soldier. Therefore in hope of good gain by his ransom, they thought good after he was full recovered, for fear of his escape to lay irons upon him, and so to make sure work. But so God wrought, that no fetters could howld him: for every day once at a certain hour, the bands brack louse with out force, and the man made free. The gentleman marveled at the case himself, but his keepers and the captain were much more astonied thereat, and straightly examined him by what cooning or craft he could with such ease set himself at liberty: and bore him in hand, that he used characters or letters of sum sorcery and which craft, with the practice of unlawful arts. But he answered in sadness, that he was altogether unskilful in such things. Marry (quoth he) I have a brother in my coontry that is a priest, and I know certainly that he saith often Mass for my soul, supposing me to be departed and slain in battle, And if I were in an other life, I perceive my soul by his intercession should be so loosed out of pains, as my body is now from bonds: The captain perceiving so much, and belike in sum awe of religion, seeing the work of God to be so strange, sold him to a Londoner: with whom the same things happened in his bonds lousing every day. By which occasion he was licenced to go home to his friends, and procure his ranson, for charging him with divers sorts of surest bands, none could sallfely howled him. And so upon promise of his return or payment of his appointed price, he went his ways, and afterward truly discharged his credet. Which done by friendship that he found in the same coontry, afterward returned to his own parties, and to his brother's house: to whom when he had uttered all the history of his strange fortune, both of his misery and miraculous relieving, he inquired diligently the whole circumstance, with the hour and time of his daily lowsinge: and by conferring together, they found that his bonds broke louse especially, at the very just time of his celebration for his soul. At which times he confessed, that he was otherwise in his great adversities often released also, Thus hath that holy writer almost word for word, and at th'end he addeth this: Multi haec a praefato viro audientes, accensi sunt in fide ac devotione pietatis, ad orandum, vel eleemosinas faciendas, vel ad offerendas Domino victimas sacrae oblationis, pro ereptione suorum qui de saeculo migraverant. Intellexerunt enim quod Sacrificium salutare, ad redemptionem val● ret, & animae & corporis sempiternam. H●nc mihi historiam, etiam hi qui ab ips●●iro in quo facta est audiere, narrarunt ●nde eam, qui aliquando comperi, ind●tanter historiae nostrae Ecclesiasticae i●rendam credidi. Many hearing thus such of the party himself, were wonderfully inflamed with faith a● zeal, to pray, to give almose, an ●o offer sacrifice of the holy oblation, for the delivery of their well-beloved friends departed out of this l●●e. For they ●nderstoode that the healthful sacr●fice, was available for the redemption of both body and soul everlastingly. And this story, did they that heard of the parties own mouth, reported unto me. Where upon having so good proof, I dare be bowlde to write it in my ecclesiastical history. And thus much saith Beda about eghte hundred years ago, when our nation being but young in Christianity, was fed in the true belief, by sundry wondrous works of god. That faith is the true faith into which our nation was first converted from infidelity We must here stay a little, and ponder in o●● minds, how our forefathers and people ●f our own land were taught in this art●●●, when they were first delivered owte 〈◊〉 Satan's bondage, and converted to th●●elowship of Christ's Church. and let us 〈◊〉 thing doubt, but that which our own apostles both by word and work, by m●●acle and by martyrdom first proved unto ●s, is the very true and unfallible faith o● our Christianity. For if that were not ●ue which at our first conversion was preached unto us, than we ●eceiued not the faith, but faulshoode a● their hands: them the histories do rake a lowdelye, in testifiing we were t●●ned to the Christian faith both at that time and by such men, than it were no conversion from heathen Idolatry to the worship of Christ, but it were a change from one superstition to an other: and this latter so much worse than the other, because under the name of Christ there were practise perpetual of execrable sacrilege, in instituting of a sacrifice to the defasing of our redemption, in adoring bare bread as the host of our salvation, in offering it up to God for the sins both of the quick and dead, in practice of unprofitable prayers for the souls deceased, with the like false worship of God in all points. Then their preaching was highly to God's dishonour, pernicious to the people, and damnalbe to them selves. Then have all that ever ran the race of that faith and doctrine, till this day, which they taught, perished with them: then are they found false witnesseiss, whom we have accounted as our undoubted, true and lawful pastors: then God hath purposely deceived us with feigned miracles full many, with numbers off vain visions, than all our labour is lost till this day. The holiness of so many, good princes and priests is praised in vain, the blood of Martyrs shed in vain, the exercise of all sacraments in vain: and because all devotion consisted in our father's days in the earnest zeal of so false a religion, as they think this to be, than the more devotion the farther from Christ, the less religion, more near to salvation: then happy was he that was the worst, and cursed was he that was counted the best: then is our case most careful, then are we worse than all other nations, that never received the name of Christ: then are we worse than we were before our conversion, than (to be short) thereiss no religion, no Christ, no God, no hope of salvation. All which things if they repugn to common sense and reason, and to the comfortable hope of our salvation, which we have received from god by Christ jesus, and the assured testimony of the spirit of God, that we be a part of his chosen Church, and sanctified in his holy name by the word of truth and life, which we by the ordinary ministry of man have received (signs and wonders confirming their calling and doctrine) than this religion which they planted first in our country, must needs be in all points both holy, true, and acceptable unto God. Then as by that religion our fathers were engraffed first in to Christ's body mystical, which is the Church, in which till this day they have kept the high way to salvation, so who so ever forsaketh this, or any principal article or branch thereof, and so leaveth that Church into which we first entered at our conversion, Note and take heed betime. he leaveth assuredly life and salvation, and with out all doubt everlastingly perisheth. Amongst which points of doctrine, our adversaries can not deny, but the saying mass and offering for the dead, the almose and prayers for the departed, was taught with the first, and proved by miracles with the rest. The which either to deny were over much discredit of the antiquity, and plain impudency: or else to attribute them to the devils working, were open untolerable blasphemy. Yea this doctrine hath brought the Church to this beautiful order in all degries as we have seen. All the noble monuments, not only in our commonwelthe, but through Christ's church do bear sufficient testimony of, our first faith herein. This doctrine (as the whole world knoweth) founded all bishoprics, builded all churches, raised all Oratories, If praying for the dead were taken away there should no step of religigion remain. instituted all Colleges, endued all Schools, maintained all hospitals, set forward all works of charirye and religion, of what sort so ever they be. Take a way the prayers and practice for the dead, either all these monuments must fall, or else they must stand against the first founders will and meaning. Look in the statutes of all noble foundations, and of all charitable works, ever sith the first day of our happy calling to Christ's faith, whether they do not expressly testify, that their work of almose and devotion, was for this one especial respect, to be prayed and song for, as they call it, after their deaths. Look whether your Vniversites protest not this faith by many a solemn oath, both privately and openly. Look whether all preachers that ever took degree in the University before these years, are not bound by the holy evangelists, to pray for certain noble princes and prelates of this realm, All our superintendents are deeply and daily perjured. in every of their sermons at Paul's, or other placies of name. And so often as these preachers do omit it, so often are they perjured: so often as they either eat or drink of their benefactors cost, so often bear they testimony of their own damnation. Answer me but one question I ask you: Whether the first authors of such benefits as you enjoy in the Church at this day, A hard question proposed to the Protestant. either of bishopric, or college, or any other spiritual livelyhoodde, say your minds unfeignedly, whether they ever meant that such men, of such a religion, of such life, of such doctrine, should enjoy that almose which they especially ordained for other men, and for contrary purpose? say truth and shame the devil, thought they ever to make room in Colleges for your wives, meant they ever to maintain preaching against the mass, against prayers for their own souls? when they purposely upon that ground began so godly a work? if they in deed never meant it, as I know they did not, and as your own consciencies bear witness with them, and against yourselves that they did not, how can you them for fear of gods high displeasure, against their own wills, usurp those commodities which they never meant to such as you be. A lass good men, they thought to make friends of wicked mammon, and full dearly, with both lands and goods, have they procured enemies to their own souls. But if there be any sense in those good fathers and founders (as there is) and if they be in heaven, as their good deserving I trust hath brought them, then surely they accuse you most justly of wicked unjustice before the face of God, for deluding the people, for breaking their wills, for usurping their commodities, against their professed minds and meanings. Or if they be in hell (which God forfend, and yet you must needs so suppose, for raising the monuments of such superstition) than blot out their memory and names, that have not only in their life maintained horrible abusies, but also after their death have left such open steps of superstition, to all posterity. Suppose I pray you, which yet I would be loath should coom to proof or pass, but suppose for all that, that with the taking a way of this old faith of praying and offering for the dead, all the works of the same faith which isshued down from that fountain, might shrink with all, or return to the founders again, because there is no room to fulfil their wills, how many churches and chapels, what Colleges or hospitals, would our new no faith bring forth? Would not every bishops wife build a Church think you, or found a College in such a necessity, lest their husbands should be driven to serve in a reformed french barn? Super Aggaeum. One of these mock bishops complains very so●e in a book of his, that men be not now bend with such zeal and devotion to praeferre gods honour, in maintenance of his Ministers, as they were in old time, and as Constantinus, with the like christian princes in the primitive church, were. But the good man marked not whereupon this could devotion arisethe: he considerethe not, that this is the fructlesse effect of so idle a false faith, as his own lordship preacheth: he would not see that the maintenance of god's honour, both by lief lands and goods, is the peculiar fruit of that charitable loving faith, which the Catholics do profess: he weighed not well, that the great grants of Constantinus, were made to Sylvester Bishop of Rome, and not to the married bishop of Duresme. He remembered not, that the like holy works of the noble kings of our own coontrie, were practised upon such as would profess the truth, and serve the altar, and not upon false pastors, that were destroyers of all altars. Such honourable portions were parted out for god's lote, and not taken from the world, to go to the worldly again. Think you any man were so minded, to take from his own wife and children, either lands or goods, to bestow on priests babbes or bedfellows? No no God knoweth: it was separated from them selves to the sacrifice, to the priesthoodde, to the honour of god's Church and ministry. The which things by your own preaching (my lords) decayed, would you have the Prince or people's devotion towards you, as is was, and would be still, if you were like your praedecessors, and served the altar as they did? I wiss if the owlde S. Cuthbert, Wilfride, and William, whom they compare in holiness to horsies (so good is their opinion of their holy auncieters) had been of the same religion that the occupiers of their rooms now be, all the prelates in England might have put their rents in a halfpenny purse. Coomes in again, coom in for Christ's sake, come in to the church again, serve the altar, and then you be worthy to live of the altar: follow our fathers, and you shall beloved as our fathers were, confess that religion which our own Apostles first taught, and we all have believed, and all the works of god's Church protest to be true, and then you shall be blessed of God, and honoured of men. But let them think on these matters theime selves. I will turn again to my purpose, although I can not go far from my matter, so long as I am in the behouldinge of that faith which our first preachers brought unto us at our first conversion, or in any step of thantiquity: which we well perceive to be the fruit only of that doctrine which we have declared, and an evident testimony off so undoubted a truth. I think there is no way so certain for the contentation of a man's self, in this time of doubting and diversity in doctrine, as in all matters to have an eye towards the faith which we received, when we were first converted. And for that point, I would wish that S. Bedes history were familiar unto all men that hath understanding of the Latin tongue, and to all other if it were possible: for there shall they plainly see, the first beginning, the increase, the continuance, the practice, the works proceeding out of the catholic faith: fear not that is the truth, for that was the first, and that was ground by god's word, and openly confirmed by miracule. And that point must be considered not only for our own country, but for all others that be, or hath been Christianed. For in to the self same faith were they first engraffed also▪ as by the peculiar practising of every good man towards his friend and lover, I have already declared, and now for the general usage of god's Church the reader shall at large perceive, that nothing may want to our cause, whereby any truth or light may be had. That in every order or usage of celebration of the blessed sacrament and Sacrifice, through out the Christian world, since Christ's time, there hath been a solemn supplication for the souls departed. Cap. 11. Therefore let us see how the church our mother, of her piety useth general supplication in all service, and solemn administration of the blessed sacrament, even for those whole friends have forgotten them: whose pains and travel worldly men remember not: whose obscure condition of life or poverty, would not suffer them to procure prayers, by their known deeds of charity or almose. Those men I say, that do lack singular patronage of their friends, those hath she remembered in the rites of celebration, used in all countries, and in every age sithence the apostles days. Which orders of divine service, as they have been diverse in form of words, so they perfectly and wholly agreed in the substance of the sacrifice, in praying and offering for the dead, and supplication to sanctes, as though shalt straightly ways by their used order of words perceive. And as we go forward herein, ever let us bear this rule in mind. Quòd legem credendi, lex statuit supplicandi, in that sense speaketh S. Augustine So saith S. Augustin often against the Pelagians. often against haeretikes: the order of the church's prayer, is ever a plain prescription for all the faithful what to believe. And the motherly affection that the Church beareth towards all her children departed, the said doctor thus expresseth: De cura pro mort. Non sunt praetermittendae supplicationes pro spiritibus mortuorum, quas faciendas pro omnibus in Christiana & Catholica societate defunctis, etiam tacitis nominibus quorumcunque, sub generali commemoratione suscepit ecclesia: ut quibus ad ista desunt parents, aut filii, aut quicunque cognati, vel amici, ab una eis exhibeantur pia matre communi. That is to say in our tongue. Prayer must not be omitted for the souls departed, which the church hath customably taken in hand for all men passed in the Christian Catholic society, by the way of a general commemoration, their names not particularly expressed: that such things may be provided by our common kind mother, to all those which do lack parents, children, kinsfolk or friends, for the due provision of such necessary duties. By this holy man's words we may see the difference betwixt our own tender natural mother, and the cursed cruel step dame. The one followeth her children with love and affection in to the next world, with full sorrowful sighs, many devout prayers, and all holy works: which she useth to their needful help: the other being but an unnatural steppemoother, and all the children of that adoulterouse seed, hath them no longer in mind than they be in sight: whether they sink or swhim she maketh no account: she hath no blessing of her own, she hinderethe the mercy of other. But let us view all the orders, that we find extant or used through the Christian world, for the celebration of the blessed Sacrament and sacrifice, which now commonly in our vulgar speech we cawl the Mass, and see whether as Augustin said, there hath not been in all agies an especial supplication of the priest and people, for the dead as well as for the lief. First S. Clement, Constitut. l. 8. cap. 47. the Apostles own scholare, reporteth how they prescribed this solemn prayer in their holy ministry for the departed: Pro quiescentibus in Christo, fratres nostri rogemus. etc. Let us pray (saith the deacon) brethren, for all those that rest in peace, that our merciful Lord, that hath taken their souls in to his hand, would forgive them all their offences, whether they were willingly or negligently committed: and so having compassion upon them, would bring them to the land off the holy ones, and happy rest with Abraham, Isaac and jacob: and all other that pleaced him from the beginning▪ where there is neither sighing, sorrow, nor sadness. And a little after in the same holy action, the Bishop prayeth himself, in this form. O Lord look down upon this thy servant, whom thou hast received in to another life: and pitifully pardon him if either willingly or unweetingly he hath offended. Let him be guarded by peaceable Angels, and brought to the patriarchs, Prophets, and Apostles, and the rest of all them that have pleaced the sith the world began. Thus reporteth Clement, being one of the apostles company, and continually present in the celebration of their mysteries. Again, Eccles. hierarch. Cap. 17. Dyonisius Ariopagita of whom mention is maid in the acts (so ancient be the records of our faith) hath not only left in writing what he thought in this matter, which had been enough, but also what the Church Apostolic in that spring of religion and pure devotion, taught and ordained to be used, and that by the Apostles prescription: whom he there termeth the heavenvly gides and captains of truth. For in the last chapter of his book, titled of the Ecclesiastical sovereignty, he telleth in order, how first the body is placed before the holy altar, how the solemn mysteries with heavenly psalms and sonnets be song and said over the corpse, how the holy Bishop giveth thanks to god, maketh comfortable exhortation to the assembly, to continue in assured hope off the resurrection: how he anoyntethe the body with holy oil, and last of all maketh praiyers for him, and so committethe him to God. The which whole order off the sacrifice, ceremonies, and mystical prayers, exercised as well in burials, as at other times in the reverent mysteries, this author would not fully set out in writing, for their sakes that could not for the weakness of faith attain to the worthy holiness of so high matters, as he him self professethe, in these words: Praecationes quae in misterijs adhibentur nephas est scripto interpretari, & misticam eorum intelligentiam aut vim, quae in eyes, deo authore, efficacitatatem habent, ex adyto in publicum efferre: sed quemadmodum a maioribus nostris traditum accepimus &c: The prayers which be used in the mysteries, may not in anywyes be set out to the world in writing, neither may the singular efficacy and grace of them be made common to all men: but even as we have received by thandes of our elders. And as long as this order was religiously kept in god's Church, the solemn secrets of the blessed sacraments, were not so contemptible as our new open communion hath of late made them, where there is nothing so holy but it may abide the sight and handling, of whoso ever is the worst. The holy and heavenly mysteries of Christ his spouse, were not then profaned by the praesumptiouse babbling of every idle head: Then were not the sovereign weighty matters handled in alehowses, but used at the holy altars. Then the idle, contentious, ungodly, and unprofitable quirks and questions, had no other solution but sharp discipline, and worthy correction: then were not the Guides of god's people countrowled by every restless fellow, In homil contra Sabellian. Athan: ad Epictetum. that could crack of god's word: but it was enoghe for a faithful man's contentation to say with Basil the great: Dominus ita docuit, apostoli predicaverunt, patres obseruaverunt confirmaverunt martyrs, sufficiat dicere ita doctus sum. Our Lord taught so, the apostles so preached, our fathers observed the same, the holy martyrs have sealed it, It is sufficient for me to say: so was I taught. O Lord, that this simple sincere fidelity might once take place again in our days, for the coomforte of the poor faithful flock, that are now so burdened with questions of infidelity, that the silly simples souls can not tell how to turn them selves, nor find means to keep their faith inviolated, in such a multitude of misbelievers. Which I surely hope the earnest and pitiful prayers of so many good men that do bewail this misery, shall at length after due punishment of our sins obtain at gods gracious hands. But what shift do the adversaries here make, with this evident testimony of this so ancient a writer? marry sir they endeavour with all their might, to rob this excellent ancient and divine writer of all his works, which have borne the title of his name ever sith they were written: Ita Suidas testatur which challenge their own author by that grave style that no other man, as the skilful in that languange do testify, could ever lightly attain unto: which so savour of the antiquity, and the apostolic spirit, that thou would deem them to be indicted by sum of the continual hearers of Christ jesus. But it were vain to stand in contention for this matter, for we should never have end, if we should be put to prove that every man made the books which be extant in his name: it were to much miscredit of antiquity, and uncertainty of all things. although this man's works have been both named, Origen Athan. Damascen. Nicenum. 2 and certain sentemcies alleged out of them, by most ancient doctors and councils. With whom, the adversaries if they list be busy, shall wrestle, for I will seek out as my purpose was, whether in other times and usageiss of celebration, this kind memorial of the dead, hath not been kept. S. Cyprian shall not be called to record for the Church of afric or Carthage, because we heard his judgement before: who plainly commanding the priests under his jurisdiction not to celebrate for certain notorious offenders, Epi. 9 li. 1 giveth us to wit, that of right and custom it belonged in his province to others that, passed hence in obedience and piety. The which was continued in that part of the world till Augustine's time, De cura pro mortuis. et alibi saepè. being about .cc. years after him. Thus briefly he telleth you the practice of his Church. In praecibus sacerdotis quae domino deo ad eius altare funduntur, locum suum habet etiam commendatio animarum. In the prayers of the priest, which are made to our Lord God at his altar, the commendation of the departed hath a place. Now for the greek churches and the east, S. Chrisostom and basil in their Massies (for so now the word lyturgia is used of all the divine writers, and so Erasmus translateth it, and so it must needs be taken) bear sufficient witness of the Apostolic tradition in this point. For in S. Chrisostoms service thus the prayer is made for the dead: Lyturgia Chrisosto. Remember good Lord our spiritual father and all the brotherhoodde in Christ, and all those that are departed hence in faith, our fathers and our brethren & cae. And again in the same Mass after ward, thus he praythe: Remember all those, good Lord, which have taken their sleep in the hope of resurrection, and lief everlasting: Cause them to take rest, where the light of thy cowntenaunce is showed. Lyturgia Basilia. In S. basiles Mass which the Syrians use, there is also prayers for the departed: in which the minister desirethe God to remember all them which be passed out of this world: and that he would refresh them in his holy tabernacle, safely lead them through the horrible and fearful dwellings, and place them in quiet and joyful abiding: that he would deliver them from the land of darkness, trouble, and sorrow: that he enter not in to judgement with them, finally that he would mercifully remit and pardon, what so ever they committed through the vesture of the flesh, that was worthy punishment. This prayer was pithy, and toucheth the placies of punishment and purgation in the next lief, So there is extant an other order of divine service and Celebration of the communion, called the general Canon, universalis Canon. used in Aethiopia: which lately with the rest was set forth in latin: in that so general an usage, there is supplication made to God for the souls also. Remember Lord (saith the minister) all those which are a sleep, and rest in the faith of Christ, place their souls, we besiche thee, in the bosom of our father's Abraham, Isaac, and jacob. So likewise in the service of the Armenians, Lyturgia Amentorun. consonant for the most part to the greek usage, after supplication in the time of the holy oblation for the living, straightly way prayers be devoutly made for the dead. First the deacon saith. Rogate dominum pro animabus quae requiescunt in pace, inprimis episcoporum hic quiescentium. That is to say: pray unto our Lord for the souls which rest in peace, namely and before all other, for the bishops resting in this place. And then he prayeth thus: Remember Lord and have mercy, and show thy favourable grace to all the souls deceased, pacify and illuminate them, adjoin them to the company of holy sanctes in heaven, and make them worthy of thy love. But S. Ambrose in his praeparatory prayer towards the holy oblation, In prima prece praeparatoria ad missam. giveth us an excellent token of his churches faith, and a singular example to follow in the time of the dreadful mysteries, when we remember our friends departed: thus he saith. Rogamus te sancte pater, pro spiritibus fidelium defunctorum, ut sit illis salus aeterna ac perpetua sanitas, gaudium & refrigerium sempiternum, hoc magnum pietatis sacramentum. domine Deus meus sit illis hody magnum & plenum gaudium de te pane vivo & vero qui de coelo descendisti, & das vitam mundo: A notable solemn prayer of S. Ambrose for the souls departed. de carne sancta & benedicta, agni videlicet immaculati, qui tollis peccatum mundi: & potare de font pietatis tuae, qui per lanceam militis de latere emanavit crucifixi Christi, domini nostri, ut consolati exultent in laud & gloria tua sancta. This in english: we beseech the most holy father for the souls of all faithful departed, that this high and great sacrament of piety, may be unto them health and salfty for ever, joy, release, and perpetual refreshing: O my Lord God give them this day great and perfect comfort of thee, which art the bread that came down from heaven, and givest lief to the world. Let them take joy of thy holy and blessed flesh, that is to say of the lamb that taketh a way the sins of the world. give them to drink of the springe of thy piety, which by the prick of the soldiers spear, did abundantly issue out of the side of our saviour Christ and lord crucified, that they being so comforted, may rejoice in thy land and glory everlastingly. To be brief, all the Christian world agreeing, as Isiodorus saith, upon one way for the celebration of divine mysteries, maketh intercession for the faithful departed, De ecclesi. officijs li. 1 Cap. 15. that by the blessed sacrifice, they may obtain pardon and remission of their sins. For I assure the good reader, that all realms which now by God's grace are in true faith, and their Christianity continuing, or else before have been, and now by schism do forsake the same, that all those nations as they received one faith, so in substance they have ever agreed uniformly in order of service, which they received at their first conversion from the way of gentility, by the good provision of such, as wrought under God in their happy turn to the Christian faith, and religion. The same men that brought in the faith of jesus, with all brought in, this way of worshipping Christ in the same faith, take away then this order of worship, and solemn supplication which they planted, thou must needs overthrow the faith which they taught also. This I say was ever found, in the celebration of the fearful mystery of Christ's body an blood, besides the oblation of that holy host for the quick and dead, both namely for certain, and generally for all departed in Christ, a solemn prayer and supplication. Which no doubt Christ instituted at his last supper, which the holy ghost afterward secretly suggested to the Apostles, which they again faithfully delivered to the nations converted by their preaching, and to diverse of their own disciples: by whom the same was derived down to our days, taught in all nations, and carefully practised of all people. Whereof we have worthy witnessies for all countries almost. For so the godly doctors Tertulian, Cyprian, Augustin, both taught and worshipped in Africa, the same doth Hieron and Damascene in Syria, Origen and Athanasius in egypt. Denyse the ancient, and bernard in France, chrysostom in in Thrase, Basil and his brethren in Cappadocia, Ambrose and Gregory the great in Italy, Augustine our Apostle and Bede in our country of England: with the rest of all nations baptised, whom I named before, and might do yet a numbered: what should I say a numbered? all that ever were counted Catholics since the beginning, were of the same sense in that cause. And to name the residue where these do not serve, it were lost labour. For whom they can not move, I can not tell what may persuade him in any matter. Or if he dare not bestow his credet on these men's doings, whom may he selfly trust? Yff the communion and faithful fellowship, of so many godly and gracious men so uniformly consenting both in the teaching and practising of this matter, can not sattell and quiet a man's conscience, who can appease his disquieted unsteadfast mind and cogitation? If in the construing of God's word and scriptures, so many of such grave idgement, of so approved wisdom, of so passing learning, of such earnest studyie in trial of the truth, of so virtuous a lief, of so heavenly a gift and grace in the expounding of God's word, may not be selfly followed in this our search, whom should we follow, or to whom should the simple addict them selves, in so great a turmoil of learned men: one sort craking so fast of scripture, and the other sort, when the matter comes to trial, alleging so many, with so ancient and grave testimony for the true meaning of the same? to which I say, is it wisdom to give consent and credet? if not to such as faithfully both follow and recite the scripture with the agreement of the world for the true sense thereof. S. Augustine writing against Parmenianus the Donatiste, much wonderethe in that clear light of truth and the churches doctrine, the heretics could be blind, or not see the evidence of that, which all the world but them selves saw. And in many placies he reakeneth the most horrible punishment in the world, Lib. 2. cap. 3. contra epistolam Parmeniani. to be the caecity and blindness which God stricketh the stubborn man's heart with all, in forsaking the fellowship of the Churcheiss children. But he that considereth the process of our cause, may a thousand times more marvel and fear Gods heavy judgement, in the blinding of the disobedient men's hearts and sensies for sin. If they theyme selves were of their consciencyes examined, what else they would wish for the trial of any doubt, I am sure they could name no one point, nor any means in the world, which our cause would not suffer and admit. For by what way so ever, any truth in God's Church was severally in the ancient times avouched against the adversary haeretike, I am sure we have the same with the advantage. And for this last point of prayers in the Massies of all nations, it is so evident, that no man can gain say it: and so generally pactised, that the usage of praying could in no matter ever so clearly set out the certainty of our belief, as in this. The haeretikes of our time and country, be yet further urged with the practice of prayers for the deceased, their contrary communion is compared with the old usage of Celebration: They are ashamed of the first original of their Christian faith, they are weighed of their own service, they are kept in order by the wisdom of the Civil magstrates, and are forced flatly to refuse all the doctors. Cap. 12. THe chief argument, that the Church of god used in old time against Pelagius thenemy of god's grace, was this: that at the holy altar the Priest prayed to god, for to convert heretics and infidiles to the faith, and evil livers wicked conversation to virtue and honesty: the which prayers had been to no purpose, if the grace of God had not borne the principal stroke in the changing of man's heart. But being assured of this as a ground, that the prayer of the Priest in the whole churches name at the altar, can not but bear singular strength and truth, it is necessarily concluded, that seeing the public minister so prayeth, that we must needs believe, that God hath man's heart in his hand, and may turn it to the belief of his word, or love of his will, as he liketh and listethe: not withstanding the perfect freedom of man's will, which by god's grace is never perished, but alwaied perfected. And in this assured foundation of the publke prayers, S. Augustine who then was the soldier of grace, so triumphed against one Vitalis a Pelagian, that he ringeth him this peal. Exerce contra oratio nes ecclesiae disputationes tuas, & quando audis sacerdotem dei ad altare exhortantem populum dei orare pro incredulis, subsanna pias voces ecclesiae, & dic te non facere quod hortatur: Epist. 107. contra Vital. & homo in Carthgaiensi cruditius ecclesia, etiam beatissimi Cypriani librum de oratione dominica condemna. Hold on fellow, exercise thy contentious talk against the usual prayers of god's Church, and when thou hearest the Priest of God at is altar exhort the people to pray for the misbelievers, scoff at the holy words, and make him answer, thou willte not pray as he bids thee: And being brought up in the Church of Carthage, condemn with all, S. Cyprians work upon our lords prayer, wherein he teacheth the same. I tarry now the longer on this point, that thou mayst learn to keep an haeretike at the bay: and to fasten thy stroke so surely upon him, that which way so ever he shift, he shall bear thy blow upon his neck and shoulders. It is not for our cause taken in hand, that I now so much travel, for that is long sith made sure enough, for all the devils in hell, or their followers in earth. But I would in this one example of praying for the dead, give the studious a taste of all such ways, as the truth of all other points in controversy, may be both surely defended, and so plainly proved and upholden, that the adversary shall not be able to say baff unto any one of the least of all the grounds, whrereupon God's truth standeth. Handling then our good men as S. Augustine did the like, say to them boldly: that the same Church which exhorteth the people to pray the misbelievers, doth give us example to pray for the souls departed: Vitalis and Pelagius were haeretikes for withstanding the one, they must needs be as very haeretikes for refusing the other. It was the greatest extremity that Pelagius could be driven to by force of Augustine's argument, to mock at the priests prayer made at god's altar, and that which then was so foul an absurdity for those false teachers, can it-be borne out of ours with honesty? Vitalis the Pelagian had a foul foil by S. Augustine, when he charged him with the contempt of S. Cyprians authority bishop of Carthage, being him self a chyeld of the same Church: And shall they go away so smouthly now adays, not only with contempt of their own English patrons and Apostles, but with impudent denial of all the doctors at once, that ever were guides of god's Church sith Christ's faith was taught? It was of Augustine counted a singular arrogancy not to pray in that form as god's church and ministers at the altar both pray themselves, and exhort other to pray: and shall it be such praise for our preachers to erect a new service to be check mate with the old, to controele the rites and usage of solemn supplication in all coontryes' Christianed, and with the true worship to banish together our father's faith? I would learn by what churches example they have letfe out of their new fangled fantastical service, the offering and praying for the departed. One of them was so inpudent, to say in an open book that the liturgies of the fathers made all against the Catholics, and for the proof of their false assertions. Where in sir I pray you tel-me? I would call you by your name, if I knew who you were▪ there you were ashamed of your own name, I guess it was M. Pilkington of Duresm. therefore ye shall lack the glory of your assertion. But who so ever you be, I pray you what affinity betwixt their office of celebration and yours, do you find? they offer the holy host, they worship it, they show it, they pray unto it, which of all these do you? they bless it with the sign of the holy cross, they practise the action upon an altar, how well follow you these? they pray for the dead, they make invocation solemnly to sanctes, they join with all catholic churcheiss in the world, where is your cause here amended, or ours not plainly proved? If their service like you so well, or at least better then S. Gregory's Mass, you might with more honesty have cosed for any one of them, then have forged a new one of your own: which in deed is directly repugnant to all other rites in the Christian world. Which you may well term the service of contradiction and damnation, as one that neither communicateth with the sanctes in heaven, with the souls in purgatory, nor with the faithful alive. And being ashamed of the Latin Church, you challenge an other origine of faith out of the east part: as though your matter were well amended, if you might shake of that faith and worship which our country in her conversion first received, and in which till this day she hath happily lived, and make the head of our holy tradition uncertain, by referring us unto an unknown origine. Every man in the primitive church counted the spring of his faith more pure, and agreate deal more clear, if he could against an haeretike declare by good testimony that his belief did at length by just count, fall into the Roman church. So doth Irenaeus against the Valentinians, so doth Cyprian against the novatians, so doth Tertulian and Vincentius against all haeretikes, so doth Augustin and Optatus against the Donatists, so doth Hierom and all the rest, against the Arians. All these thought they had a great vantage, if they cold by plain account prove against an haeretike that their doctrine isshued from the bishop of Rome. Go whether thou wilt (saith Tertulian) and thou shalt find sum apostolic seat to instruct thy conscience: De prescri. adverse. haereti. thou hast hard by the Philippos, or Ephesus, or Rome, and there lo fetch we the authority of our faith. S. Augustine that knew best how to fetch an haeterike over the coals, Epist. 165 urgethe him ever to reduce his doctrine to sum bishop of Rome: when he had him once at that strait, then lo, he goeth through the whole rank of holy Bishops by name, to the number of xlty well near. Bring me once an evident declaration that your faith isshued from any one bishop of that sea, and then you may pass throw the long line of that succession with out brack, or any rapture in the world. I could make account (saith Irenaeus) of many successions of Apostolic churches: but that were to long, only Rome shall serve, that is the greatest, the auncientst, and best known, Lib. 3. ca 3 and by the tradition of that church confundimus omnes eos, we utterly confownde all haeretikes. It is a strange thing, that the father's having store of Apostolic successions, did ever choose out for the warrant of their faith from amongst the rest, the Roman seat: And now when there is no apostolic church left in the whole world but it, that they will seek to churches whereof there is neither certainty, Note. nor succession: when by plain open dealing we may reduce, and most needs refer our faith to that, which was ever of all other most far from falsehood. Bring my faith once to S. Gregory, and the very stream shall drive me to S. Peter and Paul, maugre all their beards. In which order of Bishops, find me one that setforth by decry any practice of contrary doctrine, to that which is next praedecessor did before him mayteine, and I will go seek with the stray, a new mother Church to found my faith upon. If all be in this succession self and sound, what a folly were it to forsake our own mother, and springe of our belief, to seek other which have often erred when they stood, and now be almost wholly decayed. But yet it is wisdom for falls teachers with all force to fly from so great light, as may arise to the truth by the recognizing of that sound succession, and going the just contrary way from the old doctor's faith, it is not to be thought strange, that they directly seek to over throw that bulwarck, which they ever leaned unto in the storms of schism and heresy. The shrews do know full well the might of truth in that seat and succession, to have beaten down all their forefathers, the haeretikes of all agies. They fear their fall, whose steps they follow. They utter much malice, and torment themself in every sermon in vain: that Church feeleth no sore, but in sorrow of compassion towards her forsakers: she hath bidden greater storms than this, first by tyrants, then by haeretikes, last and most by the evil lief of her own Bishops. In all which she yet standeth, and ever riseth to honour, as she is most impugned. Their own preaching hath singularly opened the might of god in the defence of that seat of unity. When they first began to touch and taunt the Pope in every sermon, in every play, in book and balate, men that before living in faithful simplicity much meddled not with his matters, nor often heard of his name, began streghte upon their busy ralinge, to conceive by reasonable discretion, that there lay sum great ground of matter and weght of truth upon that point which they cold not digest in so many years bawling and barking at his name: they saw the Pope ever in their way, never out of their mouth, and they doubted not but that singular hatred grew upon sum great importance: and so admoneshed luckily by the adversaries, they sought the bottom of that perfect and deep hatred, and found that it was the owld sore of the Arians, and disease of the Donatists, and common to all haeretikes: they perceived by S. Cyprian that the first attempt of such men, De simplicit. praelatorum. was to drive away the pastore, that they might with out resistance devour and destroy the flock. And which was the prick of all their endeavours, to take from us the acknowledging of the great and singular benefit of our conversion to the faith: that in stopping the head of that condethe, and plentiful well of our faith, they might in heat of contention and haeresi, By haeretikes preaching many are become catholics. easily dry up the whole issue thereof. And this earnest consideration causeth many at this day to forsake their heresies: and to be agreate deal more at this time, which know the truth of this matter, then when they began first to preach thereof. But I will not press them over sore: suppose I grant them that which they would so gladly win: that we had not our faith first from Rome, though it be as false, as God is true. But suppose it were not so, and I give you leave to father your faith where you will. If it be not upon Latimer (whom a foulishe fellow, in the book of conference betwixt Latymer and Ridley, termeth th'English Apostle: as one more worthy of that name (as he saith) than Augustine, but else where you will: and when you have done, prove me that your mother Church prayeth not for the departed in her mass and solemn service, and you shall be exalted up forever. And at your next change frame your new communion after that old usage on god's blessing: If you can find any form of celebration far enough from ours, follow it and spare not But I am sure, you shall never be able to find any old service in the world fit for your new diet. They be all to much like our Mass for your purpose, Our Mass is all one with the Masses of all other coontries' and time's as in deed alone in every point of importance with ours. As the churches to whom they belonged, perfectly before their decay, in faith and unity agreed with ours. I am sure when you can not like your own communion, ye would not be pleaced with one of an others making. But another you must needs have, and further you must go from us, walk forward you will to the extreme end off heresy, and utter denying of Christianity. All the world can not stop you faulling from the hill of God's Church, till you come in the bottomless pit of hell. I would be loath to slander them with the brute of the world, which though it be in every man's mouth, that they like not this communion, yet upon that rumour I would not have said so far, but that they have uttered their own meaning, in a treatise of their own making, in these words: against the Chester man. In marriage as in all oher things beside, we are but to much like unto them: that is our fault generally that we differ not more from them in all our ministery. These words utter their grief that they can got no further from us in their service: and that you be not deceived, the author of this book where this complaint is made, knoweth well the meaning of his fellows herein, and how glad they would be shifting forward. They sit on thorns till they be doing with a new gise. It is no worse man than the B. of Duresme that taketh could in so long a stand of their communion. My simple head could not devise how they might possibly go forward, and keep them with in any bond of Cbristianity. What they cast in their brain for their further proceeding I can not tell, the serpent is subtle, and our sins be great. I much marvel not now, to see the temporal Magistrates of their wisdoms, to hedge these men's wantonness in all their order of life: for they are so drunken and drowned in heresy, that they have no sense of common reason. What a do had the magistrates to make these wild men go in priestelyke apparel, to keep their Rotchettes, to observe sum step of antiquity in their manners? How they were driven to temper their lusts in provision for sum orderly choice of their wyeves: that seeing them have no respect on what woomen they light, Look the Injunction for the marriage of priests and other things. that by justicies of peace yet, they might be bestowed, iff not well, yet with their less dishonesty, upon persons not openly infamous. Such fellows are more fit to be governed, then to bear rule over other: in whom with out constraint you shall neither find coomlynesse in manners, order in lief, nor constancy in religion. God of his mercy give them sum light to see their own misery, and the spirit of humility to subject them selves in time to god's Church, that is so careful over them, though to their own great harm, they so deadly hate her. They can show no cause in the world, why they need in any one point of all those which at this day be in controversy betwixt them and their own mother, rather to credet their own fantasies, than her grave authority: which only with out farther quaestioning, with obedient children maketh more, than all argument or eloquence of man, in the earth. And for such as may for their simplicity be soon deceived by following other men's errors, The youngers▪ must thus pose their masters. with whom the names of doctors, or the only bare brag of scrptures, are as good as the allegation of placies: Let them ask of their teachers how they can shift them self when they see the practice of god's church generally so plain for all Catholic assertions, as for the article of praying for the dead, amongst many other the like, is now before proved. Call upon them, and ask them in earnest, because it lieth upon thy salvation, whether thou must give any credet to the perpetual agreement and consent of all ancient doctors? If they say yea: desire them to answer first to all these placies, so evidently confirming our purpose, that they can not abide any cloud or cover of man's subtlety, for their shifting to any forged sense. If they can not, yet let them allege sum place of any ancient writer them selves, which do expressly deny purgatory or prayers for the dead: as we for they confirming thereof have done in plain terms with out craft or colour many. If they be not able to do so much, yet go further with them: ask them whether they have any express words in scripture that deny prayers to be profitable for the dead, not by a fond guess of their own heads, corrupt consciences, or prejudicate minds, expounded to that prupose, but I say by express words: or at least (which is liberty enough) expounded for that meaning by any one man of all the antiquity. If they can allege thee but one word of scripture construed of any one, I say in all agies, to confirm their understanding to be currant, and not framed for their fantasy, to serve the necessity of their cause, be bold to follow them. I would not put them to the pains to make discourse throughowte all agies, churches, times, and doctors, as we have done: but only let them to keep their credet and scholars, and to save their honesties, bring but one or two of all that ever wrote in the compass of God's Church, and thou mayst with less danger, and better reason, follow their doctrine. But there is no one such place, I assure the good reader, neither in scripture, doctor, nor council, nor country, nor age sith the world begun. I will go so far in this point: where there was ever step of any true worship of God, there was prayer found for the dead also. They can not show me any form of ministration in the Christian world, that was approved, which hath it not expressly: if it be known that it was in deed the service of any ancient Church, not corrupted by them selves. The same I dare be bold to avouch for the law of nature, and Moses, because it is proved already. All their bragging of th'example of the primitive Church, the massies of other country's, of the doctors, of the scriptures, of the councils, is but an untolerable delusion and abuse of the simplicity of such, as be not skilful in the authors whom they name. For when the matter comes to an issue, when they be hard holden, either in this or in any other matter: than the doctors (whom they challenged before the simple for their partakers) were but men, than they might err, than they have learned only to credit the holy scriptures, than there is nothing but god's word and book with them: which else full feign would have the doctor's consent, out of whom it were but a mean place which they would not allege for their purpose, if it might be found. Then if denial of all the doctor's judgements serve not their turn, In accusationem ipsarum scripturarum convertuntur: they will not stick bowldely to condemn the holy scriptures with all. Irenaeus Lib. 3. Ca 2. But if you think that I feane of them, you shall see what shameful shifts the masters and captains of the contrary assertion have devised for the defence of them selves: I dare say if the studious be but any whit indifferent, he will leave their school for ever. The chief Capitane of all these contentious heads, like an unshamefast child, affirmeth that the doctors praised and followed the common errors of the ignorant people, in almose and prayers for the departed. Brentius answereth, that Tertulian making mention of yearly oblations for the deceased, In confession Wittenber. took his error of the heathen usage of the gentility. And Augustin (he saith) affirmed purgatory, prayers, and almose for them, for thaffiance that he had in men's merits towards the remission of sins. In Apologia. Melancthon (as though he were no man that might err himself) saith the doctors were men, and discented amongst them selves. As for the usage of any celebration in the world, what room can it have with these champions, Instit. de Coena. when Calvin confesseth in plain terms, that the celebration of the Sacrament hath been contaminated even in a manner sith the apostles time, and first planting of our religion? and to reduce it to the purity again, the man frames a new one of his own: so far from superstition, that it hath no step of religion or true worship of God. But well, the word of God it yet safe with them, there a man may hold them. No surely: they are as saulsy with the very scripture itself, when so ever it maketh against them. Brentius before named, is not ashamed to say that he pardoneth the author of the Maccabees of his error and ignorance. And that thou may see the perfect image of a proud haeretike, calvin saith thus: as for the book of the Maccabees I will not vouchsalfe to make answer to it. Merciful God what faithful heart or ear could abide these blasphemous tongues? who of untolerable arrogancy do so deface the examples and doctrine, not only of the pillours of the whole Christian Church, whom they impudently for lack of a more reasonable answer, condemn not only of simple ignorance and error in this point, with the residue of the whole faithful people, which surely is over much to say of such learned and godly men as they were, but also of wilful error and superstition, in bearing and maintenance of the common ignoration, and ethnic persuasion of the world in their days: and following the heathen usage of the gentility. And yet not content therewith, these lying masters of their mere mercy be content to offer a pardon to the author of that book for his error, which book the whole catholic Church of God through out Christiandom taketh for canonical scriptuture. Which arrogancy and passing bowldnesse, although I persuade my self no virtuous man will in them allow, sith they now being put to their shifts, utterly do condemn those fathers, whose names with great ostentation they often to the simple repeat to make them suppose they be not with out scripture or doctors for the proof of their wilful heresies, yet even the very answer it self which they imagine her in to disgrace the doctors: and delude the ignorant, is contrary to it self in sundry points. For they one while affirm that S. Augustine and others allowed that error which the people by their superstitious devotion had before their time brought in to the prayers of the Church: and ●n other while, that judas Machabaeus did institute it, who was before these author's divers hundereths of years: ●nd sumwhile that they borrowed it of ●he gentility, all which points be repugnant each to other. For neither ●ould that begin in our Christian doctors days, which was used before Christ's birth: neither need they to ●orowe it of the heathen which was in estimation and praised amongst the ●ewes. That the praying for the dead was appointed to be had in the holy sacrifice, by the Apo●les commandment and prescription: And ●hat our doctors by the majesty of their na●e, bear down our light adversaries. Cap. 13. But that this falsehood may better appear in these men, we will by good testimony try out, when and by whom, the oblation and sacrifice with other ordinary reliefs of the departed were so uniformly used through the Christian world: as like wise it shall be profitable to consider, who were the first authors of the contrary opinions. And that the holygost by the apostles own preaching and prescription, was the first author of this solemn supplication in massies of all usagies for the departed, I might first prove by this general rule of S. Augustine: Epistol. ad januar. et de Baptis. contra donatist. Lib. 4. Cap. 24. Quod universa tenet ecclesia, nec concilijs institutum sed semper retentum est, non nisi authoritate apostolica traditum rectissime credimus▪ that which the whole Church observeth, and hath always so been kept, being not instituted by any council, it can not otherwise be had, but by th'apostles authority and tradition. And so by the like saying of Leo the great. Dubitandum non est, quicquid in ecclesia in consuetudinem est devotionis retentum, Sermone. 2. de jeiunio. de traditione apostolica, & de S. spiritus prodire doctrina. It can not be doubted, but that what so ever is in the Church by general custom of devotion kept and maintained, it came out of the Apostles tradition, and doctrine of the holygost. But I will seek with them by certain demonstration, and plain order of reason that it must needs so be. praying for the dead was invented by no man sith the apostles days: A sure way to try the beginning of any doctrine. there can no one be named by the adversary, before whom I can not name an other that prayed for the dead. Let him faith where he list: this man or that man was the first that ever prayed for the dead in Christ's church: if I can not show an other before him so named, to have prayed also, we will take him for the first author, and then he fully stoppeth our course that we can not bring this observation so high as the Apostles days. But if the adversary can appoint me owte no time nor person that began this usage, before which I am not able to prove it was practised, than they can not let us but we must needs drive it upward, to the apostles and Christ's own institution. If they answer me, that this usage is crept in to the church sith the Apostles time, though the first author can not be known: I will also provide, that there no shift shall serve them. Therefore I ask them whether that man which first preached it, was resisted by the rest of God's church which before his preaching believed the contrary, or no? That is it say, this doctrine of praying for the dead when it first came in to the church, did any of the true pastors free from the same error, bark like a good shepherd against the beginner of that, which they cownt so great a corruption of truth? Or all the Church was corrupted with it on one day? say what you think likest in this case, answer with any probability or reason if you can say plainly, was our doctrine ever preached against, or never? if it never were preached against, than it never began as any novelty or new doctrine? For it could not be that the Church being free from that doctrine, should straightly with out contradiction allow that, which they liked not before. How can any man arise in the commonwealth, and bring the utter decay of all the old ordres which he findethe, and erect up a new devise of his own, and never man speak a word against him, but all in one moment allow and like the same, and that with owte all record by memory or monument of any change? But this thing is most far from the churches and Gods pastors diligence, that never received false doctrine without open contradiction, and plain noting the party that first began it, as we shall pluck our gentlemen by the sleeve a none. All those that have any skill in the antiquity, will bear me record, that the pastors did never hold their peace when any wolf did but once open his mouth against the sheep. They can tell, that she did never bear the preaching or practice of any false and erroneous doctrine for one day together▪ then it must needs consequently follow, that the doctrine off purgatory and oblation for the departed with still consent of all nations received in the catholic Church, had no beginning after the first institutition of our faith and worship of god, but hath joined from the first ground of our Christian institution in Christ's faith, with that sacrifice and due honour off God which the apostles by the sugestion of the holy ghost planted in all nations with the same faith. Thus I make my argument: Note. every faulse-hood was preached against, and withstanded when it is first entered, but this doctrine of purgatory and praying for the dead being always used, was never controwled, nor gainsaid in god's church therefore it is no falsehood, nor ever had any later institution than the Apostles own prescription. But what needs all this a do? by their own consent we shall drive this doctrine thirteen c. years upward. For so near was Tertulian the Apostles days, whom they confess to have practised that point of oblations for the dead. And ask him where he had it (for surely he invented it not himself) and he appointeth us to his forefathers: De corona militis. he namethe the Apostles for the authors and founders thereof, as of many other things, which he there reakenethe beside, that were generally received, and now be of haeretikes likewise contemned. We might yet step ij. c. year forward, and find amongst the Apostles oun hearers, the same doctrine both allowed and practised, but that they will make exception of Dyonisius and Clements works (such shifts men must find that will defend falsehood) Other I will name, that be owte of their exceptions. Who I think as well for their time, knowledge, and credit, as their excellent virtue, both can and will better tell the origin of that thing, the authors whereof were more nigh their time than ours. If they would believe S. August, as they often profess they will, the matter might soon be ended: but because I fear they stand so much in the corrupt conceit of their own singularity, that they will be bold to reject him, I shall both lay him to their charges and diverse other of greater antiquity that shall in express words affirm this usage to coom from the Apostles own school. That thereby they may either acknouledg their errors, or else by such grave and uncorrupt iudgies, be condemned of wilful malicious blindness. Ser. 32. de ver. Apost. Thus S. Augustin writeth. By the prayers of the holy church, the profitable sacrifice, and almose bestowen for the souls departed, out of all doubt the deceased be relieved, so that thereby almighty God may deal more mercifully with them then their sins required. For this practice delivered unto us by our fathers, is observed universally in Christ's Church, that for such as be departed in the communion of Christ's body and blood, when at the sacrifice they be orderly named, prayers should be made, and the same sacrifice mentyoned to be done for them. Here, by his words thou understands, that the profit rising by the prayers or sacrifice to the departed hath no doubt in it. They were through the world used, not in the church which they say hath been for ix. c. years corrupted by superstitious ignorance, but in that Church, which our adversaries do confess, maugre their heads, to have been holy, catholic, and Apostolic. And it was not then begun, but received by the provision of gods holy spirit, of th'apostles: whom he calleth the fathers of our faith. Athanasius (me think the adversary part should quake when I name him) who was in his days terrible to the wicked, audible to haeretikes, and to all virtuous men an especial stay in the troublesome times of the Church, whose grace was so great that he abbrigeth our whole faith in to a brief psalm called the Crede of Athanasius: which is believed of all christian men no less than the holy scriptures of the new testament. Who as he right well knew how to defend himself against the wicked Arrians by the doctrine of the Catholic Church, so he hath left us in writing how to arm ourselves against the like adversaries of truth, with his mind in such other points of weight, as in his dayies were not doubted of, which yet might fault in question, by the contentious wits of many, that can not quiet them selves in the wholesome doctrine of Christ's church. Amongst other things, what this holy man's mind was concerning the utility and usage of prayers and sacrifice for the dead, and who were the institutors thereof, thou shalt now hear. I will recite but a part of his heavenly talk, though the whole make wholly for our purpose. although (saith this holy doctor) he that Christianly is hence in faith departed be hanged in the air, and his body unburied, yet after thy prayiers made to God, stick not to light lamp and taper at his sepulchre: for these things be not only acceptable to God, but are rewarded. For the oil and wax be to him as an holocaust or a sacrifice to be consumed by fire, but that unbloody host is a propitiation and remission to the party. It may seem by his words, that when by occasion of punishment, or otherwise any person was unburied, yet there was made sim hearse or monument where is friends lighted tapers, as they do at this day, and procured the holy Mass, Hostia incruenia. which Athanasius calleth the Unbloody host or sacrifice, to be celebrated in his behallfe, for so I take that when he sayeth that a man being hung in the air may have tapers and Mass at his sepulchre: though sum seek another meaning, which may well stand too, and it skilleth not for our purpose: for so much is plane, that in Athanasius his days, the sacrifice was called and counted propitiatory even for the dead. But now a little afterward in the same oration, he instructeth us for the first authors and institutours of this usage in the unbloddy sacrifice, The Apostles be the orderers of our sacrifice. and in the burials of Christian men. All these holy things (saith he) th'apostles of Christ, those heavenly preachers and scholars of our Lord, the first orderers of our sacrifice, charged to be observed in the memories and anniversaries of the departed: etc. he calleth the Apostles, Curatores Sacrificiorum, as you would say, men appointed to take order for all things pertaining to the solemn ministery of the great and high mystery. Psal. 49. As in the Psalm, the spiritual governors are named. Ordinatores testamenti Dei super sacrificia: The provisors of god's testament touching the sacrifices. The residue of his holy words thou may find in Damascens oration of the departed, where he reciteth both the Gregory's of the Greek church, S. Device and S. Chrisostom too: which writers do rather serve my turn now then the Latins, because they may put us out of doubt for the usage of the Greek, and other churches, which afterward by schism fell together from the true worship of God into diverse errors. The end of schism. That we may know, those same country's under the government of these excellent blessed men, to have observed the same things, which to their own aeternal misery, and decay of their Church and countries, they afterward contemned. For their dissension and division both in this point and others of no less importance, hath procured god's vengeance so much, that now they have almost no church at all: as we may have right good cause to fear what will become of us, that follow their steps in such points, as in them have duly deserved gods grievous plagues. Amongst other, for that Chrisostoms' authority is exceeding grave, I will let you see his opinion for the institution of these beneficial relievinge of the departeds pain. These be his words: Let us sieke out all means whereby we may best help our brethren departed, let us for their sakes bestow the most present remedy, that is to say almose and oblation: for thereby to them ensueth great commodtie, gain and profett: for it was not rashly nor without great cause provided, and to god's Church by his disciples full of wisdom delivered, and decried, that in the dreadful mysteries there should be especial prayers made by the priest for all those the sleep in faith. For it is a singular benefit to them. These were Chrisostons' words, whereby not only the truth of the cause and first authors of the practice be oppened, but that there is wonderful benefit to the parties for whom prayers be so made in the holy sacrifice. The which thing our forefathers well knew, when they were so earnest after their departure to have a memory at the holy altar. Now adays heresy hath cankered even the very devotion of catholics, who although they think it to be true that god's Church teacheth herein, yet the zeal of procuring these means is nothing so great as thimportance of the cause requireth. But if they note well those careful admonitions of all these blessed fathers, they shall perceive that every time that Christ's holy blood is represented unto God in the Mass for the departed, they feel a present benefit and release of their pains: Quaest. 34. ad Antioch. they do rejoice (saith holy Athanasius) when the unbloody host is offered for them. The owlde fathers to put a difference betwixt the sacrificing of Christ's own body upon the cross, and the same upon the altar in the Church, do lightly term this way of offering, the unbloody sacrifice: and the thing offered, which is Christ's own blessed body, they call likewise the host unbloody. And Chrisostom never putting any doubt of the first authors of offering for the dead, proveth that it is exceeding beneficial to the deceased, because the apostles full of god's spirit and wisdom, would else never with such care have commanded this holy action to be done for them. Alas a lass for our dear friends departed, that they must lack this comfort: But woe everlasting to them that are the cause of so much misery. But hear I pray you what notable words S. Damascen hath for the utility and institution of these things. Ibidem. The holy Apostles and disciples (saith he) of our saviour Christ have decried, that in the dread sovereign, undefiled, and lively Sacraments (so he cauleth the Mass) there should be kept a memorial of those that have taken their sleep in faith: the which ordinance, until this day without gainsaing or controlling, the Apostolic and Catholic Church of God, from one cost of the wide world to another, hath observed, and shall religiously keep till the world have an end. For doubtless, these things that the Christian religion which is with out error, and free from faulshod, hath so many agies and worlds continued unviolably not with out urgent cause, those things (I say) are not vain, but profitable to man, acceptable to God, and very necessary for our salvation. Thus far spoke the doctor, setting forth not only his own mind, but the faith of a numbered of the peers of god's Church: wherein to prove this doctrine to be catholic, he fitly, followeth the same way which Vincentius Lyrinensis gave us once for a rule to try truth by. The rule of truth. Proving that it hath antiquity, as a thing that came and hath continued even from the beginning of the Christian religion: declaring that it hath the consent of all nations, because it is and hath been practised through out all the costs and corners of the wide world: and last, that it hath the approbation of the wiseist and holiest men that ever were in the Church of Christ. And more than all this, that it shall so continued till th'end (though it be for a time in sum peculiar nations omitted) because it is received into a part of that worship of God, which in the Church can not perish. And this prescription of truth our adversaries can not avoid, but with such unseemly dealing as I trust they themselves now be ashamed of, as all other reasonable men are. For now let them coom with brazen fancies and blasphemous tongues, and say that prayers for the dead be unprofitable, that the rites of the burial be superstitious, that to say the mass and sacrifice to be propitiatory for the souls departed, is injurious to Christ's death, that the doctors praised the errors of the ignorant people of their days, that they all erred and were deceived, that the church of Christ hath been led in dark ignorance till these our days: let them bestow these vain presumptuous words where they may take place, for now all wise men do perceive that all these have their holy institution by Christ and his Apostles, practised universally in the primitive Church, embraced of all godly people, and approved to be wholly consonant to god's word by the pillars of Christ's church: who so consonantly agree together in this point, as well for the practice and proof, as for the beginning thereof, that to dissent from them and trust in these reeds of our days were mere madness, that are puffed to and fro with every blast of doctrine, that care not what they say, so that they say not as other their forefathers said, that had rather than they would give over a singular opinion of their own imagination, refuse and deny the authority of so many notable, wise, ancient, godly, and well learned fathers, whom we have named. Although we have left out many of no worse judgement, plainly avouching these things to coom in to Christ's Church, and worship, by the ordinance of his holy Apostles. All which things if our adversaries have red, than they are in a most miserable and heavy taking, that do withstand an open known truth, Heretics do against their own consciences and as I fear against their own consciencies too. Or if they have not red these plain assertions of all learned men sith Christ's time, than they are most impudent that so vainly brag in a matter whereof they are not skilful. But I trust God will open their eyes, and break their proud hearts to the obedience of his holy Church. If the authors be past hope, yet their followers shall take goodly occasion to forsake such wicked masters, and be ashamed of all their undecent dealing, if they note and consider with me, that the first preachers of this perverse opinion, were such, that none of all their scholar's durst ever for shame for the proof of their assertion, name their own doctors. Note And truly a man might well marvel why haeretikes having sum that did plainly profess their opinions, had yet rather pick out sum dark sentence of any one of our holy fathers, whom they know to be directly against them, then out of those same doctors of their own, which in express words make for them. You shall not lightly hear an haeretike that denieth praying to sanctes, or holdeth with open breach of holy vows, allege iovinianus, or Vigilantius. Nor a sacramentary, seek for the authority of Berengarius, or Wicleffe, though they be of sum antiquity, and with out colour plainly do maintain the doctrine that so well liketh them. But they will travel to writhe with plain injury to the author, Note the guile of an heretic. sum sentence out of Augustine, or Ambrose, or sum other that by their whole life and practise open them selves to the world to believe the contrary: and all this by sum show of words for the bearing of their false assertions. Mark it well (I say) in heretics that they can not for shame of them selves, Note. ever name any of the plain avouchers of their own opininions. The cause is, that the only upholding of their opinions made them infamous to the whole posterity: And if any honour grew unto them amongst the simple, because they lacked not the ways to procure the people's consent, with admiration of their eloquence, or other plausible and populare qualities in their days, yet truth following time, their fame raised upon so light causeys easily decayed, and the ground of perpetual infamy sattled in wise men's hearts by the wickedness of their attempts, remained for a testimony to all posterity of their shame and ignominy. And this I speak not only of the authors of our common sects, for they never attained to any shade of famous report in their days, because they could deceive none but simple weemen, but I mean by Arius himself, and Pelagius with the like, who in their own time being of great aesteme amongst many whom they deceived, yet after their death more and more they grew to shame and infamy: so far, that who so ever were of their opinions afterward, durst not yet for shame use their name or authority for proof of their own doctrine. See you not in our days how fresh the name of Luther, Calvin, Buser with that rabble, was amongst the rude people, whom they had won either with speech, or pleasure of licentious doctrine: and lo now it decayeth in a manner or their bones be could. The people's sensies raveshed with the present pleasure of such as they heard last, like them so long as they hear them, afterward their memory remaineth only to malediction. Vidi in pium superexaltatum & elevatum sicut Cedros Libani, Psal. 36. transivi & ecce non est: quaesivi & non est inventus locus eius. I have seen the wicked exalted and set up as the cedar trees of libanus, I passed by, and lo out of hand he is no body: I sought him, and his abiding can not be found. Who so ever shall seek for our glorious preachers with in this C. year, he shall find them in such estimation then, as their forefathers be now: that is to say, to be unworthy the naming of their own adherents, if any of that sect live and last so long. For let them never look to come to the infamous fame of Arrius, the best of all these sect masters not worthy to be scholare to a hundredth of his followers. Thus lo is the case of haeretikes, liked of fools when they be alieve, contemned of all men when they are dead. Now in the doctors of God's Church it is clean contrary, and no less worthy to be noted for our purpose: for their honour and estimation rising upon the sure unfallible ground of God's truth, by years and time gathereth such force, that not only their memory is in perpetual benediction before God, but their works follow them in the minds of their posterity, to their own aeternal praise, and benefit of all their followers. And which is much more to be wondered at, they have so passed envy and malice of man, that even those which deadly hate them, dare not but praise them. And such as mislike their doctrine, and know of their own conscience that they be directly against them, yet dare not openly charge them with faulshoode, as they do us their scholars, but rather (as I said) seek sum sentence out of them to help their own cause, then with their plain condemnation of faulshode to refuse their authority. S. Augustine busied much with the Pelagians:, and charged by them in disputation that he defended the Manicheis doctrine concerning original sin, for his defence and warrant, proveth unto them that Sancte Ambrose taught the same doctrine that he did, and yet they durst not be so bowlde to call him a manichee. Dic huic Ambrosio si audes, quae mihi tam petulanter obiectas: Thou haeretike (saith he) say the same by S. Ambrose, if thou dare for shame which thou so saulsely and wanton objects to me. Lib. 2. contra julian. Look I pray you, Ambrose was but new dead when his only name did fear the heretic, when other alive of as good learning, was contemned of him, and by words of reproach charged with the Manichaeis sect, who was a wicked man of horrible sects not long before those days. Pelagius out of doubt thought no better of Ambrose and Cyprian dead, than he did of Augustine and Innocentius a live, because their doctrine was all one: but yet the men departed were of more authority in god's church, than the living: of whose continuance to the end men were uncertain before the proof thereof: and their words being dead might easily be wrested to sum show of their purpose, when the authority off the living could not admit any such false dealing, them selves bearing witness of the meaning of their own words. Well then our doctoures of god's Church, being all of holy estimation and blessed memory, do so dase the eyes even of their own adversaries, that being of the very same doctrine that we (who by God's grace be members of the Catholic Church) be of, yet they are passed the malice of those which like not their doing and doctrine. For the heretics well knowing them to be the authors, or at the least especial maintainers of this our assertion of the value of prayers and the holy sacrifice for the departed, yet they dare not but clokedly reprehend them, when they flow against the poor Catholics now alive, with words off infinite blasphemy, and slanderous reproach. Therefore I now will call upon them with S. Augustine's words. Coomes on all the pack of you, who so ever is the proudest protestant upon the earth, call if he dare S. Device, Sanct Clement, Athanas. Chrisostom, Ambrose Gregory, Bede, we are not ashamed of their names as you be of your Masters, Call these papists for praying for their friends, call them Idolaters, call them superstitious, call them enemies of Christ's passion: say they be injurious to his death by providing a new sacrifice for sin: tell them they invented anniversaries, months minds, and yearly offerings, for their own gain: call them mass mungers, call them blind guides. No you dare not for your ears, you dare not dispraise our heavenly guides: you dare not once name your own. Such force hath the truth, and such fear there is in falsehood: and yet these doctors must needs be in a thousand times worse case than we be, if the doctrine of purgatory and prayers be not true. We may be saved or at least reasonably excused, by following: they in leading us in faulshod, can have no excuse of their impiety. But how glad may all we Catholics be in our hearts, that have the full consent of all them in the proof of our belief, out of whose works the adversaries would be glad of one lyklye sentence. And whose life and doctrine are so glorious in god's Church, that their own adversaries raling at us alive, yet dare not but with great fear once blemish their names departed: Though sometimes it brastithe out in sum one of them to their own miscredit. So beautiful is the light of truth. And on the other side, how miserable is their careful case that follow and defend that doctrine, the authors whereof they dare neither acknouledge nor name: whom all good men with open mouth boldly do reprehend, and their own scholar's dare not defend. Such a glorious majesty this doctrine of theirs beareth, that pricketh up with pride those that be alive, and blottethe out of honest memory, her doctors that be dead. The first Author of that sect which denieth prayers for the departed is noted, his good conditions and cause of his error be opened, what kind of men have been most bend in all agies to that sect. And that this heresy is ever joined as a fit companion to other horrible sects. Cap. 14. But yet, because they have defamed our practice in praying and offering for the dead, by referring it to a latter origin than the apostolic authority and tradition, seeing we have fathered our usage upon such as the adversaries dare not blame, we will help them to seek owte the fathers of their faithless persuasion, lest by the fear and bashfulness of their own scholar's, they be unkindly forgotten. Marry to find owte these obscure loiterers it will be somewhat painful, because as thieves do, they keep by ways: and lightly tread not in honest men's paths. For the finding out of records for the testimony of our truth, we kept the day light, the high way of God's Church. All the known notable personages, in the holy City of God offered them selves both to witness, and prove with us. We drove this truth from our days through the midst of that holy community which S. Augustine calleth the City of God: and our adversaries will not say otherwise but they were the lively membres of that happy and heavenly fellowship. The high way of truth. We brought the practice of it to the holy Apostles by plain account, we went with the truth of our cause to the law of Moses, from thence by like light to the law of nature. But now for the other sort, we must leave the city of God and the fellowship of these noble personages, of doctors, Apostles, Prophets, and patriarchs, and seek on the lift hand in the other city, which is of Augustine named the city or commonwelthe, as a man might call it of the devil: in which body, all practice of mischief and origin of error, isshuing from that unhappy head to the corrupt and deadly limbs thereof, is to be found. We shall hear of the adversary persuasion then, The by way of heresy. in the company of Anabaptists, of Arrians, of saducees, of Epicures: where so ever the weeds of the common enemies corrupt seed groweth, there shall we find amongst breares and brambles, this choking weed with all. For as the true preachers, the Apostles of Christ jesus, did sow in the beginning of the Christian church, which was the springe of the word of life and truth, amongst other heavenly seeds of true doctrine, that profitable practice for the relief of such, as were hence departed in the sleep of peace, with the decent order which ever sithence the catholic church hath obediently followed, even so, Math. 13. Inimicus homo superseminavit zizania: the common enemy came afterward and oversewe darnel, and cockle, either for the utter choking, or else for the especial let of that good seed, which the Master of this field by his household servants had plentifully sown before. This common adversary, as our master him self expoundeth it, is the Devil: who, as he in all other things beneficial to mankind is a great stay, so Christian men's commodity in this point he notably hindereth by his wicked suggestions and devilish device, whereby he provoketh many under the show of God's word or bare name thereof (for that is the lambs coat which this wyely wolf borroweth to mask in) to be unkind, unnatural, and with out all godly affection towards their departed friends. The which contrary corrupt seed of false doctrine we right well know came of the said adversary, because it was long after oversowen: Tert. de prescrip. learning further of Tertulian, Id verum esse quodcumque primum, id adulterinum quod posterius. That to be true that was first taught, and that to be false and forged, which came latter. And yet besides that general and most certain instruction, learned Damascen, helpeth us to the trial of this peculiar case. Doubting not to affirm, that all such cogitations as do enter into man's head against the prayers or charitable works for the departed, be the devils envious and subtle suggestions, for the hindrance off our brethren departed from the heavenly joys. For thus he writeth in a sermon for the same purpose. That old serpent (saith he) whose endeavour is to corrupt and deface the good and acceptable works of God, and to lay snares for the entrapping of men's souls, who is much pierced through brotherly love, and brasteth in sunder for the envy that he beareth towards our faith, and finially is madded by our natural compassion one towards an other, as one that is the utter renouncer of all good laws, he inspireth to some, a feigned and false imagination clean contrary to the holy constitutions: that is to say, that all good and acceptable works, before God, should no whit profit the departed souls. Our protestants be inspired by Damascens judgement. If this writer's judgement be good, as it is sure most sound, then must all our unnatural and unkind preachers have an especial inspiration of the devil himself, so often as they hinder favour and grace from the dead. For as he reduced our origin to the Apostles, so he doubteth not to avouch, the contrary persuasion to be evidently moved by the old serpent, of especial envy towards man's salvation. And now if thou list know in whom this subtle suggestion took first place and root, Of the author of this new sect. after the long usage of the other, according to the Apostles planting: we shall make the for thy especial comfort partaker thereof also. We will not use the adversaries, as they do us: charging us with later preaching or doctrine then the Apostles planted, and yet can neither tell, where, nor by whom it began. But we shall by open evidence call the wolf by his name. Let an heretic but set owte fout, and once open mouth, though he do no harm at all, yet the watchman of Israel hath him by the back straightly. The dogs were never so doom in god's Church, but they would bark at the first appearance of any strange cattle. For that, the notation of his arising and name, was not only a warning to the present time to take heed to their faith, but an admonition to all the posterity to beware of the like. And it was ever counted a refutation of an heresy to the full, to reduce it to a latter infamous author, by the certain record of the churches history. The which kind of reason both amongst the learned hath singular strength, and is sensible for the people, and of the adversary utterly invincible. Irenaeus useth it against the haeresyes of his time, as a demonstration of much force. What, saith he, before Valentinus there was none of that his false sect, Li. 3. Ca 4 and he came in with his seed, after the first preaching of our faith a good while. I can tell when he began, how he increased, how long he continued. Both he and that other Cerdon entered first under the government of Hyginius, The trial of false preachers. grew upward under Pius, and continued till Anicetus time: and so making the like account of other arch-heretics, at length thus he concludeth: all these rose up in their apostasy long after that the Church was ordered in faith and doctrine. In this sense spoke Irenaeus. But the rule is common and certain as any can be in the world, and I would stand upon the ground thereof against all false doctrine in the world, A general rule to know haeresi by. and thus it is: Any opinion, that may be truly fathered upon any private man, that was long after the truth was first preached by the apostles, if it be upon a point of our faith, and contentiously maintained, it is an heresy. And thus again: who so ever was withstand in his first arising and preaching, by such as were in the unity of the Church, he was a false teacher, and his abettors be heretics. And the force of this conclusion is so great, that the heretics theime selves if they can get any likely show of raising of any doctrine, or practise of god's Church in these latter days, they think they have a good argument against the Catholics. Therefore they would father transubstantiation upon this Council, the adoration of the Sacrament upon that Pope, indulgencies upon that bishop, etc. For they be as saulcie with god's Church, councils, and chief governors, as we be with the jacke straws of Geneva. And yet when they have traveled to their hearts ache, they can find no one thing first invented by any of them, whom they faulsely name to be the authors thereof. But well seeing it is so strong an argument of heresy, to have the offspring of a later author, with plane provisò of god's Church for his marking, let us add so much strength to our cause, to have the father of the contrary faulshodde known, and noted of thantiquity, by his name. Cap. 75. Lib. 3. In Anacephal. Epiphanius that notable man in his book that he wrote for the confutation of all the heresies that were before his time, and in other of his works too, nameth an obscure fellow one Aërius to be the first author of this heresy, that prayers and sacrifice profitethe not the departed in Christ. But what manner a fellow he was, and how lickly to be the founder of such a school, thou shalt perceive best by the writer's words. When Aërius could not obtain the bisshoprick of Eustathius deposed, after that he was once perfectly well skilled in Arius doctrine, he invented new sects of his own: affirming that there should be no offering for the departed. and of him lo the scholar's were called Aërians. Let not the simple (whom I would help in this cause) be deceived by the likeness of these two names, Arius: and Aërius: Arius. Aërius. for this later was the author of their sect, and was a follower of the first called Arius in his doctrine beside. And of the same sect and sectmaster, S. Augustine thus saith, following Epiphanius: The Aérians were so named by one Aérius, In li. de haeres. ad Quod vult. who taking snoffe that he could not get a bishopric, fell in to the heresy of Arius first: and then added thereunto, other heresies of his own making: saying that we should not offer sacrifice for the dead, nor observe the solemn appointed fasts of the Church, but that every man should absteane when he list. And there both he and Epiphanius do reckon more of his holy opinions, which I omit. For it is enough for our purpose, and to confownde all the haeretikes of our days, that this opinion was noted as it sprung up in the primitive Church for heresy, One that hath for saken the Church is indifferent to what heresy you will. and the authors not only condemned as heretics in that point, but in many other things beside. For I never read of, nor yet knew any heretic, but if he once mistrusted the catholic Church, the Devil was able to persuade with him as well in a numbered of matters as in one. And that is the cause that any man seduced, And therefore they call their doings, proceeding. falleth from one falsehood to an other, till he wholly be drowned in the waves of tempestuous doctrine. And when he cometh once at the bottom, than (God knoweth) he setteth light by the matter, contemneth it, and is often past recovery, prover. 18. as it is said: Peccator cum in profundum venerit, contemnit. Even so did this Aërius, first through ambitious pride fall to the Arians sect, but because he counted it nothing glorious to be a scholare, he would be a master, and that of a mishevous matter, and a matter repugnant to the sense of all Christ's church, which before his preaching, generally as after, received and faithfully used prayers and oblation for the dead. Of which consent of the universal world, and the heretics folly in withstanding the same, the said Epiphanius saith thus: Vbi sup. 13 I will report his words in latin, because they sound very well, though himself wrote not in that language: Assumpsit ecclesia in toto mundo, assensus est factus antequàm esset Aerius, & qui ab ipso appellantur Aeriani: quis autem magis de his novit, hic neseductus homo qui etiam superest nunc, an qui ante nos testes fuerunt? & cae. Thus in English. The Church hath received this truth through the wide world, it was sattled in all men's minds before Aërius was borne, or any of his sect that be now called Aërians. And who I pray you is most like to know the truth of these things, this false wretch yet living at this day, or else the faithful witnessies that were before our time? Behold here your worshipful master, you may surely take great cause of comfort in his lively word: marry sir he might have been an archbishop in our days, for he loved neither fasting nor praying. He was fain to be an haeretike for anger, because he could not be made a bishop then, who now if he were in this happy age, when the light is more plentifully powered upon the people, might have been promoted at Caluins' decease to the overlooking of Geneva. But his opinion was so notorious fallse, that it grew to no great head at that time, or else it was not so much regarded because it was joined to that horrible faulshod of Arrius, against the blessed Godhood of Christ jesus our saviour. Note well Every great waste of religion hath many false opinions knit together, amongst which one being as principal ground, shadoweth the other lesser branchyes: as now the blasphemy of the holy Sacrificie and Sacrament, being the fountain of their heresies, in a manner covereth the meaner puddelles of their stinking doctrine. And amongst other, this unnatural affection of forbidding the relief of the parted, seemeth ever to be joined as an appendix to other faulshooddes. For in holy Damascenes days this sect appeared again with other false doctrine, as a companion of all mischief. And to prove it to be an heresy, he seeketh out the first founder thereof, Damascen. in oratione pro defunctis & de haeres. and findeth even as before, that under the devil this Aerius was the father of that faithless assertion. Whom he bayteth wellfavourdly in a whole oration and so drives the wolf in to the wood again. Then for many a day together this doctrine was dashed till the time of holy S. Bernard and Petrus the reverent Abbate of Cluny, by which two notable howsekeping dogs, that were never doume in the churches need, this wolf appearing once again was both noted and oppenly vanquished. Note well how this falsehood ever joineth it self to other horrible sects. And in their days, this faulsehod that before was a companion of the Arrians (mark well the course of things good reader) was now matched with the Anabaptists: who in that time, as the said writers do record, did call them selves Apostolici, that is to say apostolic or followers of the apostles, so they would be termed to delude the ignorant by the beauty of that glorious name, as now their offspring call them selves, Euangelici: that is to say, gospelers, and the pure preachers of the word, and gospel. S. bernard touched them to the quick in a sermon, by these words, Lo (saith he) these miscreants, lo these dogs, Sermone. 66 supper ●antic. they laugh us to scorn that we baptize infants, that we pray far the dead, that we require the help of holy sanctes, they exclude Christ's grace in all sorts and every kind, in old and young, in the live and in the dead. Look you now, with their gospel like name they were counted no better than profane dogs of this holy father, that laughed so skornefullye at Christ's church for praying for the dead and invocation of sanctes: and shall we make such jewels of their scholars now a days? In all agyes since this wield seed was first sown, the true preachers, the woorkmen of god's harvest, have ever plucked it up, as it first appeared: The which weed was better known from the corn, because it ever grew amongst the bundles of briars and brambles, and was of that waisting nature, that it could not be tolerated with out the utter choking of the wheat. This doctrine (I say) being of itself very pernicious, yet it is ever in company of other mischief. For the principal author of this sect was an Arian, than the followers as Bernard witnesseth, were anabaptists or worse. To whom all men much marvel that God should rather reveal such mysteries of truth, then to other that were sound in faith. And in deed I would gladly meet with sum one good fellow or other of that sect, that were learned with all, that he might resolve me in this doubt, why this conclusion of not offering or praying for the dead, of not keeping thordinary fasts, of contemning the Sanctes help in heaven, and the residue of your new Creed, why God (seeing all light of truth cometh of his grace) openeth these mysteries always and only, to such as you yourselves can not deny to be haeretikes. I trow no protestant can answer with reason to this point Why did he reveal in the primitive Church that doctrine to an Arian, being an open enemy of his holy name, and not to Athanasius or Epiphanius or some other blessed men of that time? I stand the longer upon this point, that the world and who so ever is the simplest, may behold your misery and shame: for I know you can say nothing in this case for your defence, but even bear with black blotted consciences the infamy of wilful blindness. How say you, did not your doctrine afterward appear again amongst wicked Anabaptists, that deny amongst other things, the baptizing of infants? it was neither revealed to Bede nor Bernard I warrant you. Here this sect joineth wih the sacramentaries a●d the rest of miscreants But come lower yet to our own time: you know full well we have store of Anabaptists, of Arians, of saducees, of Epicures, and of all other sects that the devil ever devised (such light of truth hath our happy age by your praeaching) tell me truth now, be not all these whom you cownte haeretikes as well as we do, be they not all I say of your opinion in this matter and not one of them of ours? Nay I will pose you further, is not your preaching the very ready way to all such extreme blasphemies, as they bowldely maintain? did ever man fawle from the Catholic Church to those further heresies than you yet openly profess, but he took yours by the way, as a plane passage to extreme infidelity? yea your opinions do so well stand with the other, that they need not afterward to refuse any one point of all your doctrine to maintain their own. There is no article of Catholic doctrine, but it is as much hated of them, as of yourselves. Help yourselves here my masters, Mark well. or else all the world will take you to be in your hearts, of the same sects whereunto your faith is always so dearly joined. Put your heads together, and tell us why your doctrine is so dear to the Arians, and all wicked men, and so hated of the holy fathers of Christ's Church? If you frame not your answer well, you liese your credits, your scholar's, and your honesties. Well, thus have I pointed out your author, his name was Aërius: you must be called Aërians: you may keep the name of protestauntes or Evangelists beside. For a holy new calling is lightly joined to such men. Whereby though sum simple be deceived, yet wise men be warned. Or if the owlde authors of this sect be not so glorious as these new revivers, if they list and like so, they may call them selves Lutherans, or calvinists, or what they will, but Catholics. Although Martin Luther granted purgatory and prayers, this error: that such as were there, might yet by their divers deservings, win or lose life everlasting, as men of doubtful state, as they were before in the world: plain against our saviours admonition, Vide Hieronimum sup. 3. ad galathas. joan. 9 and careful warning, veniet nox quando iam nullus operari potest. Work whiele the day lasteth, for the night shall coom when no man can labour. But I need not to stand upon this point, which of neither part is much regarded. Nether will I spend any more time in getting them an author of their sect, seeing they have choice of divers. Let them go out of the City of God, from amongst the holy company, and turn on the lift hand, and look amongst the owtcastes of all agies, and they shall have friends and fellows enough. That their falsehood is condemned, and the Catholic truth approved by the authority of holy Councils. Their pride in contemning, and the Catholics humility in obedient receiving the same. And a sleight whereby the haeretikes deceive the people, is detected. Cap. 15. ANd for our part it is sufficient, good reader, that we know the first founder thereof, and that we be now right well assured, that he in his time, and his scholar's in theirs, have been noted, called, and condemned for haeretikes, in this as in other fond perverse opinions beside, not only by the singular judgements of divers learned men, but by the common sense and consent of the world, and by ancient councils both general and particular, as we may read in the Counsels of Carthage the iiij. of Bracharense, and Vase. Cap. 79. Cap. 34. Cap. 2. the decrees of which, by occasion we rehearsed once before. They are both ancient and of great authority, and honoured with the presence of many notable fathers, as Augustine and other. But especially for the approving of our faith, and condemnation of the adversaries part, the whole process of the great council of Florence must be noted. for there the question of purgatory and prayers for the dead, was fully handled, by the most learned of both the Latin and Greek church, the patriarch of Constantinople himself, with the legates of Armenia and other nations of that part, being present: and fully condescending with the Roman church upon the truth of purgatory, and other grave mysteries: in to the doubt of which, that part of the church by schism and miscredet of their forefathers, had fallen into, not long before: and so made perfect protestation of their faith, Note with thabjuring of the contrary, as heresy. But omittting that long process and large treaty of the matter, for the establishing of every man's conscience, I will conclude up all the matter with the council and the holy ghosts determination of all the whole cause, in these words: Si verè poenitentes in Dei charitate decesserint, antequam dignis poenitentiae fructibus de commissis satisfecerint, et omissis, eorum animas poenis purgatorijs purgari, & ut à poenis huiusmodi releventur p●odesse eis vivorum fidelium suffragia, missarum scilicet sacrificia, orationes, & eleemosynas, & alia pietatis officia, quae a fidelibus pro alijs fidelibus fieri consueverunt, In initio Concilij Florentini. secundum ecclesiae instituta, We define and determine, The holy Council of Trent hath also determined the same against the haeretikes of our times. that true penitents departing in the favour of God, before they satisfied for their negligencies or faults committed by worthy fruits of penance, shall be cleansed by purgatory pains: and likewise for the release thereof, the prayers of the faithful, the sacrifice of the blessed mass and almose, with other things customably practised by the faithful for their friends decessed, according to the ordinance of God's church, to be profitable. The which grave determination if any man be so wilful to contemn, Let him know, that he dispicethe, being but a mortal frail man, the gravest judgement that God hath left in earth for the determination of any matter. Let him be ashamed that he being but one man, taketh upon him to control divers hundreds of the most chosen for virtue, for learning, for experience in the whole Church of God: yea let him if he have any affection of grace, tremble and fear to deface the dealing of that honourable and universal parliament, that repraesentith unto us Gods holy whole church, having the assured promise of the holy ghosts assistance for their giding in all truth. Yet I see before hand the adversaries will not admit the judgement of these or any other Councils: neither in such men do I much marvel to find so little humility, and so much impudency. For all haeretikes condemned by councils did ever condemn, as they could, the same councils again. So were the first iiij. councils which all Christian men with S. Gregory accept as the holy gospels of God, All haeretikes do condemn counsels. utterly refused by the parties in them condemned: The Arians by great force of worldly princes and many assemblies, devilishly withstood the Council of Nice, the Macedonians rejected the council of Constantinople the first, the Nestorians nothing aestemed the council of Ephese, Eutiches and Dioscorus little regarded the council of Chalcedon: in which they and their followers were condemned of heresy for sundry points, which now were overlong, and not for our purpouse to rehearse. Then by refusing the heavenly sentence of the church's judgement, they win nothing else but the assured mark of an haeretike. They declare them selves, that as they be in heresy as deep as the best, so they in pride and bouldenesse, The humble obedience of Catholics to the governors of God's Church be not behind the worst. But all Catholics and faithful believers, as soon as they know the determination of such a numbered of so well learned fathers gathered in the unity of god's Church and spirit, straightly way they receive it, and submit them selves, as to the judgement and revelation of the holy ghost. For so the Christian brethren that were molested by the contentious clamours of certain troublesome heads at Antioch, being on●e certified by the letters of that first Christian council, what was decried ●nd enacted concerning the matters ●●lled in question, they then regarded ●o more what the adversaries thought therein, but out of hand Ganisi sunt su●r Consolation, they rejoiced in that comfort of their agreement. And ●uffinus writeth, that when Constan●●nus the great understood the determination of the doubts proposed in ●he great council of Nire, he received it as the oracle of God: Ruffian. Defertur ad Constantinum sacerdotalis concilij sententia, ille ●aquam a Deo prolatam veneratur: the decree (saith he) of the priests was showed to Constantine, and he straightly with all reverence accepted it, as gods own sentence. And if our adversaries could learn a little humility, they might quickly be dispatched of ● great deal of heresy. The which as ●t first began with the conceit of singularity and contempt of other, so it procedith with maliperte boldness, and endeth in plain disobedience of of the Church, of the councils, of the scriptures, and gods own spirit. Whom with out more words I would now give over unto God, having (as I trust) already given them sufficient occasion by the evident proof of my matter, to remember their misery and heavy condition, but that I must remove out of the simples way, such stoombling stocks, as perhaps might somewhat trouble the unlearned, who for lack of deep judgement, be most subject to the adversaries deceits. How they practise with the simple. And with such thus they lightly practise: first by lofty looks and high chalengies, they crack and boast with passing bowldnes, that the learned men of the world, the sage fathers of the ancient times, all the grave councils, the whole usage of the primitive Church, Great impudence in haeretikes. with plain scripture, to be on their part. And as for the contrary teaching, that it came in of late with the decay of learning and light of truth, in these barbarous times when superstition and dark ignorance had wasted the doctrine of the years past. And in this brag they stand, till some Catholic man encounter with them. By whom when they see themselves so driven from the standing which they kept with great glory before, that they must be wholly naked and destitute in the face of the world of all such helps, as they accounted to have for the outward show of their deceitful doctrine, then in plain words they confess their teachig not to hang on the antiquity, not on councils, not on Doctors, nor on any man, but on God's holy spirit and word, which can not deceive them. And so at th'end, the owlde use of the primitive church, the fathers, and the general councils arrogantly contemned, or rather unworthily condemned (mark well their pretty conceits) they make then a match between them selves with god's word on the one party, and the doctors and fathers with out God-den word, The sophistry of haeretikes. on the other party. Affirming that they be not bound to believe them but where they agree with the scriptures of God. And then turning their talk to the simple, thus they preach unto them by a captious and foolish demand, whether they think it more reason or convenient to believe the scriptures, or doctors: the determination of the true and lively word of God, or else the decry of a general council: which deceitful wresting of the state of our question, somewhat troubles the unlearned, which can not perceive hereby that they betray them selves, and deface their own doings, in so rude a defence. For who seeth not now, that they renounce all that help of Councils and Doctors which with vaunts they claimed before, whiles they impudently make a division or contrariety betwixt them and the holy scripture? And we take it at their hand as an open acknouleging of their lack, ●her where they praetendid greatest store. The which thing if they likewise would confess openly in pulpit and ●n plain words, as they mean nothing less when they show the people that they were but men, that they might ●rre, that they followed the custom of the common people in their time, that they are not to be received but where they agree with scripture, and that theni selves must try whether they be consonant to the word of God or no: if they would, I say, with out such cloaked words boldly pronounce as Luther their Master did, that they cared not for a hundredth Augustine's or Hieroms', that they aestemed not the consent of all nations, that they would be tried by the judgement of no council, that they would purposely run Contrary to the Counsels decry in all causeys, that they would take that for th'only truth which is contained in the holy scriptures, and that for scripture which them selves thought good, and last of all, that for the true meaning which agreed best to the uphoulding of error and heresy, then would the people leave these lewd masters on the plain field, which now they keep with them, one while by the praysies of the doctors and antiquity, and sumwhiles by thabasing of them again, and deceit full referring all to the only scriptures, to which they say credet may selfly be given, where the doctors with out danger can not be further followed, then as they benot found to disagree with god's word. So that the cause seemeth now to be driven to this issue in the eyes of thignorant, whether men should rather believe the scripture or the doctors, the word of God that can not be false, or the fathers that were but men, and therefore might err, deceive, and be deceived. But this is not the state of our controversy, nor of any question betwixt the Catholics and them. And that they know full well, though they craftily cloak it with change of words▪ for we acknowledge most gladly, that if any Doctor, Prophet, Apostle or Angel (if it were possible) preach unto us any thing against the word and truth of god's scripture, that he is accursed of God, and to be rejected of men. But here is the stand, and the point of all our doubts in general (note it well master protestant) whether the ancient fathers, sum of them being in Christ's time, divers of them scholars to his apostles, here lieth the doubt and diver siti betwixt haeretikes and Catholics. many within one hundreth or two of years afterward, most of them more than a thousand years since (I speak of such as we have named in our cause) and all wonderfully learned as well in the knowledge of the secrets of god's mysteries, as the tongues: all mercifully endued with great gifts and gracyes, all exceeding studious in the scriptures, all having the same testament and written word of god that we now have, all using marvelous diligence in the conference of divers placies, for the true meaning and understanding of the same, all having fervent zeal in teaching the christian people, all at times appointed resorting together from divers parts of the world to sum one general search, in which, by humble conferens together and prayer, they doubted not to obtain the spirit of truth, as it was by our master promised: the question is now then, I say, whether those holy men, thus helped by nature, diligens, time, and grace, be not more like to understand the scripture than these men, which either lack all these helps, or most of them. Secondly it followeth there upon, whether we should rather give credit to them, affirming purgatory and prayers for the dead to be not only consonant, but plainly proved by the scriptures, or else to our new adversaries, avouching these things to be against the scripture. whereby you see, we must not now reason, whether we ought to believe the doctors or the scriptures better, but whether for the true sense, we must not believe the old fathers, better than these new fools. An answer to such arguments as the haeretikes do frame of the holy scriptures not well understanded, against the practice of God's Church, in praying for the dead, or the doctrine of Purgatory. Cap. 16. Therefore to stop their way at every turn, and because they talk so fast of scripture, full fain would I hear what scriptures they have, that make either expressly against purgatory and prayers for the dead, or else by any one learned man in all the world, was ever expounded for any such sense. And lo now (good reader) what scriptures they allege that can abide nothing but scripture. first out of Ecclesiastes. Cap. 11. The tree whether it faule to the south or the north, it lieth ever where it lighteth. Then they allege out of S. Matthews gospel, Cap. 7. that there be two ways, one to bring to heaven, and tother leading straightly to hell. And then out of the second to the Corinthians, they bring in; Cap. 5. how we must all stand before the judgement seat of Christ: there to receive each of us according to our works and life: and that by other men's labour, our state can not be amended. Again they allege this sentence of the Apocalypse. Cap. 14. Beati mortui etc. blessed be the dead that die in our Lord, for after that, the spirit saith, that they shall rest from traveles. All which texts, and the like of that sort, make no more against purgatory, than they do against hell or heaven: except, that a● Anaxagoras the philosopher said, Phisic. 1. l. all things were in every thing, so these divines can find every text of scripture to make for what purpose they list: and yet if the Catholics allege a number of scriptures, and them with the mind and judgement of the whole world, that doubteth not but they prove that, for which they be recited, yet they set light by them, and impudently with clamours bear men in hand, that they have no scriptures at all. Which things as they smell of much arrogancy in all men, so in these foulke that so malapertly control others, where them selves have no scripture at all, it is untolerable. And for these, which they here or elsewhere allege, I ask them sincerely, and desire them to tell me faithfully, what doctor or wise learned man of the whole antiquity, ever expounded these texts recited, or any one of them, or any other which you bring in else when, against Purgatory or practice for the dead? Yff they did not, how can you for sin and shame dissent from the whole Church off Christ, upon so light grounds? Or how dare you be so bold, that seek in every controversy express scripture, to allege these placies, which wise men, nor I think yourselves take for any such purpose? Or how may you for shame reject the evident word of God, by us truly reported for the trial of our matter, yourselves having almost nothing, that can be wraasted to your sense? An answer to the first place. If you stand to the trial of your alleged testimonies, you will be much abashed I know. For how can you imagine, that the place recited out of Ecclesiastes, should further your intent any thing at all? Seeing, that even then when the wiseman spoke those words, the soul of man straightly after her departure, and the fall of the body, continued not where it first fell: for the just had a place of abiding and rest in the inferior parts, which was called of Ezechias the gate of hell. Isai. 38. In the gospel Sinus Abrahae, the bosom of Abraham, and now Lymbus Patrum: in which they all abode till they were delivered by the blood and travel of our saviour jesus. Bern. ser. 4 de fest omnium sanct Amb. super 5. ad Romanos. With whom, they after were translated to the eternal joys of heaven. Which thing if it be true, as it can not but be true and certain, which the whole course of scripture, the article of our faith in Christ's descension in to hell, and all the ancient fathers do constantly setforth, what blindness be they in then, that bring this place against Purgatory, which as it is a stay of certain for a time from heaven, so the other before Christ, was the stay off all. And therefore, it is plain, that this falling of the tree meanithe nothing less, then that every man should straightly upon his departure be conveyed either to hell or heaven. Or if any wedded to Caluines blasphemous and unfaithful paradoxies, do with Purgatory deny the father's place of abode, before the cooming of Christ, and impugn the belief of God's church so much, that he withstand the article of our Crede, for Christ's descending in to hell, or turn the cause of his going into hell, to sum other purpose then the lousing of their captivity that there were in expectation of his joyful appearance, Caluins' absurd doctrine is refuted. yet I would demand so much of Caluins' successor or scholare, seeing he will of this figurative speech of the trees fauling gather so grounded and general a rule, that with out delay every man must to heaven or hell straightly after his death, there to remain in perpetual state of his fall in the next life, either good or bad, I would ask of him (I say) what he thinketh by all those, that were by the Prophets, Apostles, or Christ himself, raised up again from death to life. Who receiving by death that faule, by their account must needs abide where they first fell: and so not in case to be revoked, by this their false conclusion they diminish the power of the spirit in working their raising again. Or else they must impute deceit to the holy men, and our master Christ (which abhorreth me ●o speak) for that they raised them not being perfectly dead, but in sum deadly trance, or appearance of death. But because the soul of Lazarus, was now iiij days out of his body before Christ wrought upon him, The state of such in the next world as by god's omnipotency were raised to life again. it is sure and most certain, that it had sum place of abiding after the separation from the flesh. I can not think that his soul was in heaven: nor it is not like, that our saviour would so much abase the happy condition of him whom he loved so well, as to reduce him to the uncertain state of this life. I will define, in this my ignorance, nothing touching the secrettes of god's wisdom herein. But very like it is, that the parties raised from their fall and death, were not in the joys of heaven. As before Christ's death, I am sure they were not, but I speak of Tabytha also or other revoked by th'apostles hands, that then after Christ's passion might full well, dying in perfect state of life, go straightly to heaven, of such I say it is very reasonable, that they were not in the joys of th'elect. For else Tabytha should not have had such a benefit by her almose, as the fathers do witness she had. And they use her for an example, of the benefit which may rise to one after departure, by charitable works done in this life. It had been a smaule pleasure to have plucked her from haven to this mortality again, and misery of our common life: and I trow no man may avouch with salfety of his belief, that she or any other raised again miraculously, was revoked from the desperate estate of the damned souls, than she must necessarily be called from some mean condition of her present abode, and perhaps from pain too, to this former state of life again. But as in this secret of god, no man with out just reprehension may deeply wade, so it may reasonably be gathered ●hat the fall of the tree before mentioned, can not induce with any probability, the necessity of the souls abiding in all respects, where it first light. Marry we freely grant with divers of the ancient fathers, that the faule of the tree into the south part, may signify unto us the departure of man in the happy state of grace, and the nor●he side likewise, the cursed and damnable state of the wicked: and that he which passeth hence in either of these estates and conditions (as every living man doth) can not procure by other, neither deserve by him self, the change of his happy lote, or his unlucky hap, otherwise then in his life time he deserved. That is to say, if he pass this world an elect person, in the love and grace of God, he is out of doubt of all damnation, or rather out of possibility to be rejected: and so the case of the forsaken is utterly remediless. And further by that figurative speech you had not best on your own head be over bold, lest some Saduceie of your sect, gather the perpetual rest of the body, with out all hope of resurrection. I can not tell how it faulethe, but yet so it doth, that your doctrine and arguments minister over much occasion of error, and that, to the deceived in the deepest matters of our faith. But I will rub you no more on thatsore. I warned you before, to take heed to the resurrection. An Answer to the second text. Now for the other text recited out of S. Matthewes gospel of the double way, th'one to perdition, an the other to salvation: there is almost none so simple, but he seeth that it maketh no more for your purpose, than the other. For there, as our adversary can not but know (though to deceive he list dissemble) mention is made, and the meaning is only of these ij ways in this world and life, in one of which, being full of ease and liberty, the wicked waulkethe towards hell or damnation: In the which way, the rich man and unmerciful took his time: of whom Abraham said, that he had received good in his days. In the other, being both strait and hard, the small numbered of the chosen take their journey towards heaven. And yet if you think good, you may join the place of temporal punishment for sin in the world to coom, to the strait and painful passage of the elect, though perhaps all they enter not thereby. And so shall you find this place not only nothing to further their cause, but somewhat to help ours. And so for the other taken out of the fift to the Corinth: S. Augustine shall answer you, and bear me witness, An Answer to the third● argument. it maketh nothing for you, his words be these in his Encheridion: This practice that God's Church useth in the commendations of the dead, Cn. is nothing repugnant to the sentence of the Apostle, where he saith that we all shall stand before the judgement seat of Christ, that every one may receive according to his deserts in the body, either good or evil: for this in his life and before death he deserved, that these works after his death might be profitable unto him, for in deed they be not profitable for almen, and why so? but because of the difference and diversity of men's lives, whilst they were in this flesh, etc. And this same sentence the Doctor often repeateth, almost in the same form of words in divers placies, both to correct their ignorance that might take a way prayers for the dead, because they find the sentence of god's judgement to be executed on man according to the deserving of this life: and no less to give monition to the careless, that they omit not to do well in this life, upon hope or presumption of other men's works after their decease: which as they be exceeding beneficial to many, so they help none such, as in their own life would not help them selves. The like declaration of this point hath S. Denyse in the 7. chapter of his Ecclesiastical sovereignty: which I omit, lest in this point, by S. Augustine sufficiently avouched, I weary the reader without cause. The last objection, An answer to the last scripture. of the angels words in the Apocalypse, affirming the state of all those that die in our Lord to be happy, to be past travel, and in rest and peace: they be properly spoken there, of holy men that shed their blood in the times of persecution for Christ's sake: to give them assured comfort, after a little toleration and patience in the rage of Antichrist, of blessed and eternal rest, and so the circumstance of the letter plainly giveth, and so doth S. Augustin expound it. Cap. 9 lib. 20. de civi. And for such holy martyrs it is needless to pray, as to pray unto them is most profitable. Albeit the words are true, and may be well verified of all that pass hence in the happy state of grace, being past the cares of this troublesome world, and which is the greatest travel of all other, utterly dispatched of the toil that sinners take in their ways of wickedness: with freedom from sin, and all fear of sin and damnation, for evermore. So that this rest from labour, is no more but a happy joy of conscience, with security of salvation and peace in Christ jesus. For which cause in the holy Canon of the Mass, it is said, Christianos' dormire in somno pacis, & in Christo quiescere, That Christian folks do sleep in the sleep of peace, and rest in Christ, though for all that, in the same place, we ask Requiem & refrigerium, rest and refreshing for them. And this holy peace from all toil of the world, and worm of tormented conscience, the elect children of God in their father's correction, being assured of his aeternal love do blessedly enjoy. But the wicked be in contrary case, of whom it is said, non est pax impijs, there is no rest or quietness to the wicked: no not in their days of joy, much less in their infinite misery of their everlasting torments in the world to coom. Of whose unhappy state, Isai. 57 the prophet warneth us thus again. Impij quasi mare feruens quod quiescere non potest: The wicked be right like unto the toomblinge and tossing sea, that never resteth. The place of S. john then, being namely spoken of holy martyrs that straightly with out all pain after this life pass to heaven, may yet very fitly stand with the happy case of all those that die in the favour of God, and assurance of their salvation: though they abide sharp, but swhete pain of fatherly discipline, for their better qualifying to the joys prepared for them and all other the elect. So that now, the moving of these doubts hath so little advantaged our adversaries, that it hath somewhat given occasion of further declaration of our matter, than otherwise perchance we should have had. An answer to their negative argument, with the Conclusion of the book Cap. 17. But yet one common engine they have, as well for the impugnation of the truth in this point, as for the sore shaking of the weak walls of the simples faith, all most in all their fight that they keep against the Catholics. Which, though it be not strong, yet it is a marvelous fit reasoning for so fond a faith. For if if cast an earnest eye upon their whole doctrine, if shallte find that it principally, and in amaner wholly constithe, in taking a way or waasting an other faith that it found before●: Their new no faith is uphoulden by a negative argument so that the preachers thereof, must ever be destroyers, pluckers down, and rooters up of the truth ground before. Will you see then, what a protestants faith and doctrine is? deny only and make a negation of some one article of our belief, and that is a form of his faith, which is lightly negative. There is no free will, there is no works needful to salvation, A protestants Crede. there is no Church known, there is no chief governor thereof, there be not. 7. sacraments, they do not confer gratiam, give grace. Baptism is not necessary to salvation, Christ is not present on the aultare, there is no sacrifice, there is no preesthood, there is no altar, there is no profit in prayers to sanctes, or for the dead, there is no purgatory, Christ went not down to hell, there is no limbus, finally if you list go forward in your negative faith, there is no hell there is no heaven, there is no God. Do you not see here a trim faith and a substantial? look in Caluins' institutions and you shall find the whole frame of this waasting faith. There is nothing in that blasphemous book, nor in their apologies, but a gathered body of this no faith. For so it must needs be that teacheth no truth, but pluckethe up a that truth wiche before was planted. Is it not a pretty doctrine that calvin makes of the sacraments, when he telleth not the force of any of them all, but only standeth like a fierce monstrous swhine, rooting up our father's faith therein? This negative faith hath no ground nor confidence of things to be hoped for, nor any certainty of such things as do not yet appear, but it is an evident overthrow of all our hope, and a very canker of th'expectation of things to coom. This faith therefore of these pluckers down, must needs use a convenient instrument to destroy, and not to build: to pluck up and not to plant, to improve and not to make proof. But what way is that? Like faith like argument. marry by way of negative proof, they confirm their negative and no faith. Purgatory, say they, nor prayers for the dead be not so much as once named in all the scripture, ergo there is neither of them to be believed. Which form of argument served the Arians against the consubstantial unity of God the father, and his son our saviour. It helped the Anabaptists against the baptism of infants, it was profitable to helvidius against the perpetual virginity of god's mother: and it helpeth all pluckers down, but it never serveth a builder. The vanity whereof is so well known, that I will not stand to talk thereof: namely, seeing it hath no place in our cause, for which we have brought diverse scriptures, all construed by most learned fathers for that sense: and some so evident, that they drove our adversaries to the open denial of the holy canonical scripture. But yet one of these overthrowers frameth (as he supposeth) his negative argument, Master grindal in his funeral sermon. to the more sure shake of our faith herein, after this sort. In the owlde law, all sacrifices and expiations both appointed and reakoned even for the smaulest offences that man could commit, yet there was never no sacrifice for the purgation of the dead. How Lord like Master grindal made his Argument here? Where he should plainly have inferred the contrary after this sort. There was no sin so smaule unpardoned, but there was sum sacrifice of release or expiation thereof in the owlde law, ergo if any man were bound with sin, were it never so smaule, whether he were alive or dead, there was sum appointed purgation therefore. For there is no consequence nor any appearance of right deduction, to infer upon the naming or rehearsal of all sins, the peculiar mentioning or plain rehearsal of such persons as may be burdened with those sins. There were sacrifices then in the owlde law for weemen as well as men, for the princes no less then for the poor, for the priest and for the people, for the dead as well for the live. And where there was no difference nor respect of persons, in that point there was no peculiar mention to be made, for the distiction of states. The peculiar rehearsal therefore, was only made for the diversity of offences, and not always for the difference of persons. And now the departed in faith being but distincted by state of life, and not by bond of sin from those that be alive, must needs in the case of like sin, for the unity which he is in, have the like remedy as the lyeve hath for the same sin. Note And therefore to help your ignorance sum thing, thus you must learn: that there was no peculiar sacrifice for the dead, as though they were not of the common body with the living, but they had the same sacrifice done for them that the living in this world in the like case of sin, or punishment for offences, had. Do you not see God's Church, Master grindal, sacrifice for the dead? One sacrifice for the live and the dead. but not for them by a peculiar means of offering, but the very self same oblation she ever useth for her Children departed, that she practisethe for her faithful flock a live. And in all other practices, there is a perfect community of all benefits betwixt the deceased and their brethren remaining yet in this world. And therefore when you seek for sacrifice in the old law, look not for any distinct way of handling their offences, which is not common with the living. But consider what there was practised for the release of the smaller trespassies, and that was used for bothth live and dead, without distinction. Mark what sacrifice was for the abating of any pain due for great offences, and the same shall be well understand, to be with owte difference practised, for the live and dead together. That thereby we may by good reason conclude, seeing sacrifice was then offered for purgation of every light offence, that it was done for all states of persons that were either in this life, or after their death to be perfectly cleansed from the same. Although the fact of judas Machabeus be a plain proof that there was a common known order of sacrifice: for else how could he have conceived any such sacrifice never heard of before? how could he limit the value of procurement thereof, by a certain sum for every soul deceased? how could he gather in pretence of a thing never used before, the people's almose with out their murmur or motion therein? Why would he have sent money to Jerusalem to procure that which had no example in the law, or use in the church? was he so ignorant that he knew not their order herein, or so unwise to have sent his money for nothing? S. Augustine Answering an haeretike, Lib. 2. de Orig. Animae Cap. 11. that by thauthority of the fact of judas, would have proved, that by sacrifice men might be saved though they died unbaptized, or in deadly sin, saith unto him: that he is not able to prove, that judas or any other in the law, offered for his friend, or any man else being uncircuncised, no more than the Church now practisethe for any man not baptized. Whereby he plainly confesseth, that the law had a sacrifice for the dead: which, being urged by that heretic, he might have denied with good help of his cause, and answer to the adversary: but that the contrary case was so clear, not only by that book which he took for Canonical scripture, as before is proved, but also by the full consent of all the Church of God, which both by plain practice, and most grave ordinance, had from Christ's time set forth and approved the undoubted truth thereof. The conclusion of the unhole book, with an admonition to the reader. But here will I now make an end, desiring thee (gentle reader) with such indifferency to weigh the doing and dealing of both parties, as the importance of the cause, the love of truth, the necessary care of thine owen salvation, and thy duty towards God and his Church requireth. There is none of all those points, which the unfaithful contention of our miserable age hath made doubtful, in which thou mayst better behold how upright the ways of truth and virtue be, and how pernicious, double, and deceitful, the dealing of heresy is. The one is upholden by the evident testimony of holy scripture, the other maintaineth her train by bowlde denial of scriptures: the one seeketh with humility the meaning at their mouths, whom God hath undoubtedly blessed with the gift of understanding and interpretation, the other by singular pride fowndethe her unfaithfulness, upon the fantasies of light and lewd persons, that are puffed too and fro with every blast of doctrine. The one resteth upon the practice of all nations, the usage of all agies, and the holy works both of God and man, tother holdeth wholly by contempt of our elders, flattery of the present days and uphappy waaste of all works of virtue, religion, and devotion: th'one followeth the governors and appointed pastors of our souls, whose names be blessed in heaven and earth, tother joineth to such, as for other horrible heresies and wicked life, are condemned both a live and dead, of the virtuous, and can not for shame be named of their own scholars. The one hath the warrant of Gods whole Church, the other standeth on curse and excommunication by the gravest authority that ever was under God in earth. To be short, truth: is the Churchis dearlinge, heresy must have her maintenance abroad. This one, holy, Catholic, and Apostolic Church is it, whereunto we own all duty and obedience both by God's commandment, and by the bond of our first faith and profession. There is no force of argument, no probability of reason, no subtlety of wit, no deep compass of worldly wisdom, no eloquence of man, nor Angel, nor any other motion that can be wrought in the world, that should make a man doubt of any article approved by her authority. And if thou yet fear to give over thy whole sense, and thine own self to so careful a mother, in whom thou wast begotten in thy better birth, compare our Church with theirs, compare her authority and there's, her majesty and theirs. Ours is that Church, that hath borne down heathen princes, that hath destroyed Idolatry, that hath converted all nations to Christ's faith, that hath waded in blood, that hath lived in wealth, that hath been assaulted by hell, by evil life, by heresy, and yet she standeth. Take a way all this, compare her constancy in doctrine, with their inconstant mutability: compare the noble army of Martyrs, the holy company of Confessors, the glorious train of so many blessed, wise, and learned Doctoures, of many thousand saints that ever accompany her majesty: compare (I say) all these with the rascal soul dyer's of the contrary camp: Vbicunqu● fuerit corpus, Mat. 24. illic congregabuntur & aquila. I warrant thee, gentle reader, fear nothing, for where so ever so honourable a parsonage is, there is the kingly company of eagles. Behold her grace of miracles, her works, and her wonders, her authority in discipline, her wisdom in government, her acquability in all estates: and I am sure thou shalt confess Quoth dominus est in loco isto, Gene. 28. & ego nescieban. Our Lord surely is in this place, and I was not aware thereof. For Christ's love, if if haste followed, or yet have any fantasy to the severed company, grope with out flattery of thy self, the depth of thine own conscience: feel whether God hath not suffered the to faule for some sin. Coomes into this Church, and at the same time thou shalt be healed to thy eternal rejoicing. touch once the hem of Christ's garment, adore his foutstoole, cleave unto the alltare, and if if ●nde not comfort of conscience, ease ●f heart, and light of truth, never cre●et me more. Prove once what is In ●orto concluso, & font signato, in the gar●en enclosed, and the wellspring so surely sealed up. Cantic. 4. join with the saints ●n heaven, with the souls in Purgatory, with the fathers of thy faith in earth, with all holy men both alive and dead. And thou shalt think thyself all ready in heaven, to match with that happy and blessed fellowship, out of which, there is neither light, life, nor any hope of salvation. marvel not, that the masters of dissension will not return: whom, through pride of heart, disobedience to God's Church, and wilful withstanding the known truth, by the heavy hand of God's unsearchable judgement, we see to be stricken with blindness of mind, and exceeding darkness of understanding. Learn to fear God betime, that haste before thine eyes in these forsakers, an image and a perfect plat of damnable desperation. Mightily hath God executed this sentence of judgement, upon all sorts of men that hath withstand the truth. The jews feeling it till this day, the followers of Mahomet, the Arians, and all other haeretikes that have forsaken the fellowship of the faithful, The lamentable case of haeretikes. and have left the fowntaine of life, cold never be reduced to the truth, could never see their own misery, because God hath given them over for their withstanding. And let not the forsakers wonder that I should compare their case to the misery of the jews, August. in psal. 30, seeing S. Augustine confesseth, that all haeretikes be much more blinded than they, because the Prophets speak more plainly of the Church, which properly all haeretikes do impugn, than they do of Christ himself, whom the proud jews do contemn. And therefore let us that be Catholics, bless God's name for ever: that he hath not taken his mercy from us: that he hath not dealt with us according to our sins. We have offended surely, and have deserved this plague: our Priests have offended, our princes have offended, and our People have offended: yet for his own name sake he hath looked upon us, and hath kept us with in the howsehould of salvation. Glory and honour be to his holy name for ever more. Amen. FINIS. Quoniam Liber iste Anglico Idiomate conscriptus, est lectus ab Anglis Sacrae Theologiae peritis & mihi optimè notis: qui eum per omnia Catholicum & nationi Anglicae perutilem attestantur, judico expedire ut admissus imprimatur. Itae testor Cunnerus Petri de Browershaven Pastor Sancti Petri Louàniensis indignus 8. Martij. an. 1564. Stilo Brabantiae. THE ARGUMENTS of every Chapter of both the Books. Of the first Book. THe preface, where in be noted two sorts of haeretikes: th'one pretending virtue, tother openly professing vice. And that our time is more troubled by this second sort. With a brief note of the Author's principal intent in this Treatise. praef. argu. fol. 9 Cap. 1 That often after our sins be forgiven by the sacrament of penance, there remaineth sum due of temporal punishment, for the satisfying of god's justice, and some recompense of the offences past. fol. 12. Cap. 2 The double and doubtful shifts of our adversaries pressed by this conclusion, are removed: and it is proved against one sort, that these foresaid skourgies were in deed pounishments for sins remitted. And against tother sect, that this transitory pain hath often endured in the next lief. fo. 29. Cap. 3 That the practice of Christ's church, in the court of binding and losing man's sins, doth lievely set fourth the order of Gods justice in the next lief, and prove Purgatory. fol. 39 Cap. 4 That the manyfoulde works and fruits of penance, which all godly men have charged them selves with all, for their own sins remitted, were in respect of Purgatory pains, and forth avoiding of god's judgement temporal as well as aeternal, in the next life. fol. 44. Cap. 5 A brief joining in reason and argument upon the proved grounds, with the adversaries, for the declaration and proof of Purgatory. fol. 53. Cap. 6 That Purgatory pains doth not only serve God's justice for the punishment of sin, but also cleanse and qualify the soul of man defiled, for the more seemly entrance into the holy placies: with conference of certain texts of scripture for that purpose fol. 56. Cap. 7 That there is a particular judgement and private account to be made at every man's departure, of his several acts and deeds, with certain of the father's minds touching the texts of scripture alleged before. fol. 64. Cap. 8 Origen is alleged for our cause, upon whose error in a matter somewhat appertaining to our purpose, S. Augustine's judgement is more largely sought: and there with, it is declared by testimony of diverse holy authors, what sins be chiefly purged in that temporal fire. fol. 73. Cap. 9 A further declaration of this point, for the better understanding of the doctoures words. Wherein it is opened how Purgatory is ordained for mortal sins, and how for smauler offences: who are like to feel that grief, and who not at all. fol 82. Cap. 10 A place alleged for Purgatory owte of S. Matthew, with certain of the Ancient father's judgements upon the same. fol. 88 Cap. 11 An answer to certain objections of the adversaries, moved upon the diversity of meanings which they see given in the father's writings, of the scriptures before alleged for Purgatory: and that this doctrine of the Church standeth not against the sufficiency off Christ's Passion. fol. 98. Cap. 12 An evident and most certain demonstration of the truth of Purgatory: and the grievousness thereof, uttered by the prayers and words of the holy doctoures, and by sum extraordinary works of God beside. fo. 105. Cap. 13 Of the nature and condition of Purgatory fire: the difference of their state that be in it, from the damned in hell: with the conclusion of this Book. folio. 117. An end of the Arguments of the first Book. ARGUMENTA CAPIT. LIBRI II. TThe preface of this book, wherein the matter of the treatise, and the order of the Authors poceeding, be briefly opened. fol. 23. Cap. 1 That there be certain sins, which may be forgiven in the next life, and that the deserved punishment for the same, may be eased, or utterly released, before the extreme sentence be to the utmost executed fol. 127. Cap.. That the faithful souls in Purgatory being now past the state of deserving, and not in case to help them selves, may yet receive benefit by the works of the living, to whom they be perfectly knit, as fellow members of one body. folio. 132. Cap. 3 What the Church of God hath ever principally practised for the souls departed, by the warrant of holy scripture: with the defence of the Maccabees holy history, against the heretics of our time. folio. 137. Cap. 4 That the funerals of the patriarchs, both in the law of nature, and Moses, and Christ, had practise in them for the relief of the souls departed. folio. 146. Cap. 5 Man may be relieved after his departure, either by the almose which he gave in his life time, or by that which is provided by his testament to be given after his death, or else by that almose, which other men do bestow for his soul's sake, of their own goods. fol. 158. Cap. 6 Of certain offerings or public almose presented to God for the deceased, in the time of the holy sacrifice, at men's burials, and other customable days of their memories: and of the sundry minds kept in the primitive Church for the departed. fol. 169. Cap. 7 That the benefit of prayer and almose appertaineth not to such as die in mortal sin, though in the doubtful case of man's being, the Church useth to pray for all departed in Christ's faith. fol. 177. Cap. 8 What that holy sacrifice is, which was ever counted so beneficial to the live and dead. The punishment of our sins by the heavy loss thereof. The great hatred which the devil and all his side, hath ever borne towards Christ's aeternal priesthood, and the sacrifice of the Church. And that by the said sacrifice of the Mass, the souls departed are especially relieved. folio. 187. Cap. 9 That the practice of any point in religion maketh the most open show of the father's faith. And that all holy men have in plain words and most godly prayers uttered their belief in our matter. fol. 195. Cap. 10 That we and all nations, received this usage of praying and sacrificing for the departed, at our first conversion to Christ's faith. And that this article was not only confirmed by miracle amongst the rest, but severally by signs and wonders approved by itself. An that the Church is grown to such beauty by the fruit of this faith. fol. 210. Cap. 11 That in every order or usage of celebration of the blessed Sacrament and Sacrifice, through out the Christian world, since Christ's time, there hath been a solemn supplication for the souls departed. fol. 220. Cap. 12 The haeretikes of our time and country, be yet further urged with the practice of prayiers for the deceased, their conrary communion is compared with the owlde usage of Celebration: They are ashamed of the first original off their Christian faith, they are weighed of their own service, they are kept in order by the wisdom of the Civil magistrates, and are forced to refuse all the Doctors. fol. 230. Cap. 13 That the praying for the dead was appointed to be had in the holy sacrifice, by the Apostles commandment and prescription: And that our doctors by the majesty of their name, bear down our light adversaries. fol. 242. Cap. 14 The first Author of that sect which denieth prayers for the departed is noted, his good conditions and cause of his error be opened, what kind of men have been most bend in all agies to that sect. And that this heresy is ever joined as a fit companion to other horrible sects. fol. 257. Cap. 15 Their falsehood is condemned, and the Catholic truth approved by the authority of holy Councils. Their pride in contemning, and the Catholics humility in obedient receiving the same. And a sleight whereby the heretics deceive the people, is detected. f. 267 Cap. 16 An answer to such arguments as the haeretikes do frame of the holy scriptures not well understanded, against the practice of God's Church, in praying for the dead, or the doctrine of Purgatory. fol. 274. Cap. 17 An answer to their negative argument, with the conclusion of the Book. fol. 281. FINIS.