SAINT AUGUSTINE'S CARE OR THE DEAD, OR HIS BOUKE entitled De cura pro mortuis, translated for the use of those who either have not his volumes, or have not knowlige in the Latin tongue. Printed & published, M.DC XXXVI. THE TRANSLATORS INTENT. THe motive of my translation is partly to delight the Rieder with the Curiosity o'the discourse, & partly to acquaint him wi' the notorious difference which in it appieres betwixt the doctrine, spirit, & style o'those Primitive ages (in part of which Saint Austin flourished) & the doctrine, spirit, & style o' the pretensive Reformers of our present times, concerning some points of Religion in controversy betwixt them, & us Roman Catholics, which the tenor o' the Tractate will particularly declare, & specify; especially touching Purgatory, & prayer to Saints; which place of Purgatory, Saint Austin's doctrines (professedly asserting in several parts of'is his brief elucubration, prayer for Souls departed in state of salvation) so necessarily supposes, that I must occasionally exhort the erroneous perusers for their own soul's safety touching this particular, to adhere to antiquity, & renounce novelty, seriously yet farther reflecting on that which the same S. Austin (applying a certain passage o'the Apostle to this same purpose) in another place delivers concerning the pains of Purgatory: 1 Cor. 3. 15. in Psal. 37. sufficient to cause all its contemners to tremble. Because (quoth S. Austin) it is said, he shall be saved as it were by fire, that fire is contemned: ay plainly althou' they be saved by fire, yet that fire, is more grievous than all that one can suffer in this life. For which cause the same renowned Father immediately afore in the same place, & occasion, most ingeniously, & judiciously terms the pains of Purgatory an emendatorie fire, earnestly desiring God to purge him in this life, & render him such a one that now he stands not niede of it. In so much that by thief passages, & by this present Treatise it will finally appiere that they who refuse to pray for Souls in Purgatory, john. Calu. Instit. lib. 4. cap. 14, ●i●e, are no such Christians as ancient S. Austin, & others o'former ages: this Father being (even as Calvin himself confesses) the best & most fidelious witness of all the aneient writers. But let this suffice briefly to infinuate both the scope of'is matter, & the translators purpose; in which if perchance the viewer finds not the clarity which he desires, let him please not to attribute it to the Interpreters defect, but to the difficulty o' the Author's style; who (supposing the translator in reality has used no small industry in elucidating the sense) partly by reason of his own most in genius profundity, & partly by the Printers neglect, not only in this but in the rest of his wourkes, has diverse very obscure & intricate passages. Nether let any one maruelle at any novelty appiering either in the translators orthography, or phrase, supposing he most commonly both writes his wourds according to their sound in pronunciation: & som'at latinyzes & frenchifyes his style in this & other his translations, purposely to mitigate the asperity, or ruffnesse of our vulgar tongue, & the more to facilitate it for those strangers who desire to learn it, & peruse our writings; & yet rather chuseing to strain the property of his own native language than in any sort to diminish the energy either o'the Authors style, or sense: but let him totally apply his mind to the scope & matter, of this most famous Father: for in this doubtless we will have both pleasure, & profit, Finally the Translator in most humble manner presents his labour as a perpetuated DEDICATORY of his religious affection & respect to the excellent Princess, & gracious great Lady, the Lady Duchess of Richmond, expecting no other reward for his service, than that her excellency will at her convenient leisure & retired times, graciously vouchsafe to peruse this brief treatise o' the ancient & renowned Father Saint Austin; & seriously reflecte how much she is traduced by her Preichers, & Directors concerning the doctrine of prayer for souls departed, Mass, merit, & Mediation of Saints; for thence doubtless her Grace by divine grace, & assistance will yet further conceive, & conclude that, in semblable sort she is seduced from the true dictamen of Antiquity in other points of her faith, & Religion under a false pretext of Scripture, & the written Wourd of God: as by divine assistance I intent professedly to demonstrate in an other occasion. AURELIUS AUGUSTIN TO BISHOP PAULIN, TOUCHING CARE for the ded. MY venerable fellow B. Paulin, I have been long a debtor to your letters since you writ unto me by the servants of our most religious sister Flora, propunding me a question, whether it profits any one after his decease to have his body buried at the monument of a Saint, for this, the same mentioned widow had inquired of you concerning her Son in those parts departed, to whom you had rescrybed comforting her by your letters; also signifying that to be accomplished which with maternal &, pious affection she desired, viz. to have the corpse o'the faithful youth Cynegius defunct, put in the Church o'the most blessed Confess●r Felix: by occasion of which it was effected that you writ to me even by the same carriers of your letters, propounding the same question; both requesting me to deliver my responsive opinion, & yet not being silent yourself in delivering your own dictamen: for you say the motions of those religious, & faithful minds which procure these matters, sieme to you not to be vain: & you add that it cannot be void of cause that the universal Church accustomes to pray for the deceased, in so much that hence it may also be conjectured that it profits one after his death, if for the interment of his body such a place is provided by the faith of his friends in which even this manner of procured assistance of Saints may appiere. But althou' this be thus, yet you signify you know not sufficiently how that sentence o'the Apostle is not contrary to this opinion. We shall all stand at Christ's Tribunal that every one may receive according to that which he performed in his body, be it goud, or evil. For surely this Apostolical sentence admonishes us, that must be performed afore death, which may profit us after our decease: not then when every one is to receive according to that which he did afore his death. But this question is thus resolved viz. that it is acquired by a certain manner of life during the time we remain in this body, that these things may som'at help the deceased, and that by this means, they are succoured according to those matters which they performed by their bodies, by those things which are religiously performed for them after their body's decease. Mark merit ackowliged in this: & other places by Saint Austin: yet rejected, & renounced by pretensive reformers. For this cause it is that these matters avail not those who either have so ill merited that they deserve not to be succoured by them, or else who have merited so well that they niede not such succours. Whence it is concluded that it is the manner of life which one has exercised by his body, which is the cause why these matters profit, or profit not him for whom they are performed after he has left his body. For if no merit is acquired in this life by which these matters may profit one, it is in vain to procure it after this life. Thus it is effected that neither the Church nor the care of ones own friends exhibites in vain what Religious acts they are able to perform for the deceased, & yet is it true that every one shall receive according to that he performed by his body, be it goud or be it evil, our Lord rendering to every one according to his operations. For it is acquired in this life which he led in his body, that, that which is exhibited may profit him after the death of his body. Now this my brief responsion might sufficiently satisfy your demand, yet in regard I have other motives which I judge necessary to ansere, afford me some longer attention. We riede in the bouks of Machabies, The Machabies ancient Scriptures. that sacrifice was offered for the ded; yet if in no place o' the ancient Scriptures it were red at all, Reflecte on the universal Church's custom in S Augustine's time, to pray for the ded in Mass. nevertheless the authority o' the universal Church which clearly appieres in this Custom, is not small, where, in the Priest's prayers which are uttered to our Lord God at his Altar, also the recomendation o' the ded has its place. But we must further more laboriously inquire whether the place in which one is buried, any thing profits the soul o'the deceased. And inprimis it is to be examined not according to a vulgarly known opinion, but rather according to the sacred Scriptures of our Religion, whether in any respect it conduces either to the inflicting, or increasing the misery of people's souls after this life, if their bodies be not buried. Nether is it to be bilieved, as it is red in Virgil, that the unburied are debarred from passing the Infernal River, as if they were not permitted to be transported by those horrid coasts & AEn●d. 6. hoarse gulfs afore their bones were set at rest. who can move a Christian hart wi' these poetical & fabulous figments, since that our Lord jesus, to the intent that Christians might securely suffer death by their hands who were to have Math. 10. their bodies in their power, assures us that, not even any one heir o' their head shall perish, Luc. 12. exorting them not to fear those who when they shall have killed the body, have no more to do. Whence it was that in my first bouke o' the City of God, I spoke that which, as I suppose, is sufficient to stop their mouths, who imputing to Christian times that barbarous ruin especially which Rome suffered, object that unto them, that Christ did not their succore his own people: who, when it is anserd them that, the souls of those his fidelious people were received by him according to the merits o' their Faith, than they insult about their insepulcherd bodies. For this cause I explicated this whole place of Scripture in such terms as thief. For neither indiede could they possible be buried in such a great ruin of Carcases, neither does a pious man embracing the predicted sentence of our Saviour, much fear this; nor that beasts devouring them shall hurt those bodies which are to be resuscitated, an of which one heir o' theirs shall not perish. For verity would in no sort have said, fear not those who kill the body, but cannot kill the soul, if any of that which an enemy would do to the bodies of the Saints, did any way prejudice the future life. Except peradventure some one is so absurd as to contend that we must not fear afore our death those who kill the body lest they kill it: & yet that we must fear after death lest they should suffer it to be buried when it is of ready killed. Ergo, that would be false which Christ says. Who kill the body, & afterwards have no more to do, if they have so much to do about bodies: God defend that should be false, which verity pronounced. It is said that they do some ' at when they kill the body, in regard there is sense in a body which is to be killed, but that afterwards they have no more to do, cause there is no sense in a body killed. wherefore many bodies of Christians have not been covered with earth, but none ever separated any o' them from both Heaven and earth, which he replenishes totally with his presence who knows whence he is to resuscitate that he created. It is indiede said in the 78. Psalm, They exposed the bodies o'thy servants for meite to the birds o' the air, the flesh o' thy Saints to the beasts o'the earth: they effused their blood like water round about jerusalem, & there was none who would bury them. Yet this was uttered to amplify the cruelty o'those who did thief things, & not to declare any infelicity in those who suffered them. For althou' thief matters sieme cruel, & horrible in the view of men, Psal. 115. yet precious is the death of his Saints in the view of our Lord. For this cause all thief particulars, that is the provision of a funeral, the quality o'the sepulture, the pomp of Exequys, are rather comforts for the living, than helps for the ded. If a precious sepulture profits the impious, a pour one, or none will prejudice the pious. An argument founded in a contrary absurdity. Agreat company of servants made a sumptuous funeral for the purpled rich one in the view of men, but the Ministry of Angels made the ulcerous pour one much more sumptuous exequys in the view of our Lord, who did not exalt him to a marble tomb, but carried him into Abraham's bosom: They against whom I interprised the defence o'the City of God, laugh at these matters: nevertheless even their Philosophers contemned the care o'Sepulture: & often times in tire armies when they died for their temporal Countries, neither cared where afterwards their bodies were to lie, or by what beasts they were devoured, & the Poets had licence to say plausiblely touching this matter. Heaven covers him who has no coffin. Lacan. How much less ought they to insult over Christians touching their insepulchred bodies to whom the reformation o'their flesh & all their members in respect of'at which their decayed carcases had lost, is promised to be restored & redintegrated, not only out o'the earth, but also out o'the most secret bosom of other elements. Nevertheless the bodies of the deceased, are not therefore to be abjected, and contemned, especially those of just, & faithful people, which the Holy Ghost has used as instruments & vessels for all goud works. For if the Father's garment, or ring, or the like, is so much the more dear to his posterity by how much one's affection was greater towards his parents, in no sort are the bodies themselves to be contemned, which surely we carry about us much more familiarly, & intrisically than any apparel, whatever. For our bodies pertain, not to any extrinsical ornament or help, but to humane nature itself. Whence it is that the funerals o'the ancient just people, wiere performed with officious piety, their exequys celebrated, and their sepulchres provided: ay & they in their life time commanded their children to bury, Genes. 23. yea & to transfer their bodies. Tob. 2. & 12. And Tobias according to the testimony of an Angel, is commended to have merited God's favour in burying the ded. Also our Lord himself being to resuscitate the third day, publishes the religious woman's goud work, & recommends it to be published, Math. 26. for that she effused a precious ointment on several members of his body, and did this for his burial, & those are laudably commemorated in the evangel who having taken his body from the Cross, procur●ed it to be honourably covered & buried. Yet thief Authorities admonish us not that there is any sense or fieling in Carcases, but they signify that even the bodies of the ded pertain to God's providence (whom such offices of pity pleases) for confirmation o'the faith o'the Resurrection. Whence it is also profitablely learned how great a reward thiere may before the almesses which we exhibit to those who live and are sensible, if neither this office, & diligence perishes with God, which is performed for the examinated members of people. Thiere are indeed also other particulars which uttered by prophetical Spirit, the holy Patrlarches would have understanded touching either the burying, or transferring their bodies: but this is no place to treat o' them, since that which we have delivered suffices. But if those things which are necessary to the sustenance o'the living, as are victuals & apparel, althou' they be wanting with great difficulty, yet they violate not virtue in goud people, nor extirpate piety out o'the mind, but revive it, & make it more abundant, how much less do those matters which use to be exhibited for performance of the funerals, & burials of the bodies of the deceased, when they are wanting, make those misera-ble who are a'redie quietly placed in the secret seats o'the pious. And according to this when thief matters wiere wanting to Christian Corpse in the vastation either of'at great City, or else of other Towns, it is neither the fault o'the living which could not exhibit them, nor any pain to the ded which could not be sensible o'them. This is my opinion touching the cause & reason of Sepulture, which I thierefore transferred into this bouke out of an other of my own, in regard it was more easy for me to repeat this, than to deliver it in an other manner. Which if it be true, surely also the provision of place for the burial of bodies at the monuments of Saints, is apart of goud humane affection towards the funerals of one's own friends. For if it is some sort of religion to bury them, it cannot be no religion to have a care whiere they be buried. Yet when such comforts o'the living are required by which the pious affection o'their friends towards, them may appiere, I perceive not what helps they be for the ded, save only that while they remember where the body's o'those they affect, Note praver to Saints for the souls of the deceased. are placed, they may recommend them by prayer, to the same Saints as to Patroness, whom they have received to assist with our Lords which in died they may perform althou' they could not inter them in such places. But neither be those places which being adorned are made the Sepulchers o'the deed, called Memories, or monuments for any other reason than because they by way of admonition renew the memory, & cogitation o'those who are substracted by death from the eyes o'the living, lest they be substracted also from the hearts of people by oblivion. For even the name of Memory, most plainly declares the same, & is called a Monument for that it moves the mind, that is in regard it admonishes us. For which cause the Grecians also call it Mnymeion, which wie call a memory, or a monument, cause the memory itself by which we remember, in their language is called mnymy. When therefore the mind remembers whiere the body of ones dear friend is buried, & the place occurs which is venerable for the name o'the Martyr, the affection o'the rememberer, Observe praver to Saints for the deceased. & prayer recomends the soul it loved, to the same Martyr: which affection when it is exhibited by their faithful and most dear friends to diceased people, they themselves merited that it should profit them. But if any neces▪ sitie gives no leave, or permits not, body's either to be interred at all, or not be interred in such places, as those, Note the public prayer o'the Church for the ded, besides the devotions of particular persons. yet those prayers for the souls of the deed are not to be pretermitted, which the Church has engaged herself to perform under a general commemoration for all that are ded in Christian & Catholic Communion, even without particular mention o'their names, to the end that those prayers may be exhibited to those, by one pious common mother; who are neglected touching thief matters, by their parents, Children, Cousins, or friends. Yet if these supplications were wanting which are performed in a right faith, & piety, for the ded▪ then I am of opinion, that it would not in any sort avail their souls in how holle place soever their exammated bodies were put. Wherefore when, the faithful mother desired to have the body of her faithful child put in the Church of a Martyr, for her to have had this faith, was a kind of prayer, since that indeed she bilieved that his soul was 〈…〉 by the Martyr's merits; Saints mediate for souls departed. & this was that which profited, if profitable it was. And that the mother remembers the same Sepulchre, & recommends her son in her prayers more & more, not the place o'the ded body, but the mother's lively affect procieding from the memory o'the place, succores the soul o'the deceased. For it does not improfitably concern the religious mind o'the prayer to consider at once, both who recommonded, & to whom he is recommended. For the prayer's dispose the members o'their, bodies as is convenient for Supplicants to dispose them, when they bend their knies, when they extend their hands, when they prostrate their bodies on the ground: & what ever other visible actions they use in that nature, altho' their invisible will, & heart's intention is known to God who niedes not thief external fignes for the expression of a humane mind unto him, yet one moves himself more by thief particulars to pray, & lament more humblely, & Fervently. And I know not how it is that (since thief motions o'the body cannot be performed but by a precedent motion o'the mind) by thief external actions visibly used, that other invisible motion which causes them, is mutually increased; & how by this means that affection o'the mind which preceded thief same actions as their causes, increases by cause they are effected. Yet if any one be in such sort held, or else ●yed that he cannot dispose his corporal members, the internal man ceases not therefore to pray, nor to prostrate his mind afore the eyes of God in hi● most secret closet in which he is compuncted. In sembleabel sort since it much imports whiere he places the ded body of him for whose soul he 〈◊〉 God, in regard that both the precedent affect did choose a holy place, & having put the body in it, the remembrance o'the same renews, & increases that affect which preceded: yet althou' he cannot effect this, nevertheless when a religious friend has once determined to inter him whom he loves, he must not in any case cease from his necessary prayers in recommendation of him: for whiere ever the body o'the deceased lies, or lies not, the rest of his soul is to be proeured: which when it departed thence carried its sense with it, by which it may appiere in what case every one is whether in good or evil state. Nether expects the Spirit its life should be succoured by the flesh to which it afforded that life which departing it carried away, and is to render as its return, cause the flesh acquires not the merit of resurrection to the Spirit, but the Spirit to the flesh, whether it revyues to pain, or to glory. We riede in the Ecclesiastical History which Eusebius writ in Gre●ke & Ruffinus turned into Latin, Martyr's bodies to have been cast to the dogs, & that the bones o'the deed remaining, were utterly consumed with fyens, & the ashes dispersed in the river Rhodan lest aine part of them should remain for a memory; which is not to be imagined to have been for any other cause permitted by divine providence, but for that Christians in confessing Christ, might learn that while they contemn this life, they much more contemn burial. For this which was perpetrated with great cruelty on Martyr's bodies, if it had any thing hurt them, whereby their most inulncible spirits should not rest in blessedness, surely it would not have been permitied. It is thierefore really declared that out Lord said not, fear not those who kill the body, & bave no more to do, for that he was not to suffer them to perpetrate any thing on the bodies of his deceased servants, but for that what ouer they were permitted to effect, yet nothing should be effected by which the felicity of deceased Christians might be diminished, nothing which might thence redound to the sense o'those who live after their death: or at the least, that nothing should pertain to the detriment o'their bodies, by reason of which they should rise less entire. And yet if by reason of'at affection of a humane mind according to which none ever hated his own flesh, people after their death perceive any thing to be wanting to their deceased bodies, which the solemnity of sepulture according to the custom of every ones several Country affords, they are contristated like men, & fear that, touching their bodies afore their death, which after their death appertenes to them: in so much that we find in the Boukes of Kings, 3. Reg. 13. that God by one certain Prophet menaces an other who had transgressed his Command, that his Carcase, should not be carried into the sepulchre of his Ancetours: the reno●r of which Scripture is this. Our Lord says thus, in regard thou hast been disobedient to the Mouth of our Lord, and hast not observed the Commandment the Lord thy God gave the, & for that thou hast rerurned and erens bred, and drunk water in that place in which our Lord commanded the not to eite bred, nor drink water, thy carcase shall not be put in the sepulchre of thy Ancestors. If we recogitate how much this punishment is to be accounted according to the Euangell in which we have learned not to fear lest our exanimated members should suffer after the body is killed, it deserves not to be named a pain: yet if we consider humane affection towards its own flesh, one might be contristated alive for that he was sorry that this was to pass with his body althou? it should not be sensible of it when it should be effected. Hence it was that our Lord would chastise his servant who had not contemned to accomplish his Precept, but only being deceived by an others fallace, imagined he had obeyed it when he did not▪ Nether is it to be conceived he was so killed by the beast biting him, that▪ his soul was thence violently carried to the infernal pains, since that the same Lion which killed him guarded his body, the Ass on which he rid remaining unhurt, & also the cruel beast assisting with an undaumed presence at his Master's funeral. By which admirable sign it appieres that the man of God was rather temporally corrected to death, than punished after death. Touching which matter the Apostle having for the offences of some commemorated, the infirmities and defects of main. 1 Cor. 1● For (quoth he) if we would judge ourselves we should not be judged by our Lord: but when we are judged, we are reprehended by our Lord lest we be condemned with this world. Truly he who had deceived him, buried him with sufficient honour in his own proper monument, & procured himself to be buried at his Corpse hoping that by this means his own bones would be spared when the time should come in which according to the Prophecy of that man of God, losias King of juda caused the bones of many ded people to be disinterred; & contaminated the sacrilegious Altars which were erected to soulptils, with the same bones. For indeed he, spared the monument in which the Prophet was buried who had predicted these matters above three centenaries of years a fore, & for his respect, his Sepulchre who had seduced him, was not violated. For by reason of'at affection according to which none ever hated his own flesh, he provided for his own carcase who by a lie had slain his own Soul. For this cause therefore for which every one naturally loves his own flesh, to him it was. a punishment to know that he was not to be put in the Sepulchre of his Ancestors, & to this, a care to use such providence, that his bones would be spared, if he la●e ●●re to him whose Sepulchre none would violate. The Martyrs of Christ combating for the truth vanquished this affection. Nether is it any marvel that those contemned that which tehy wiere not to fiele after their death, who could not he vanquished wi'those torments which they felt alyne. For surely God who suffered not the Lion to touch the Prophets' body which he had slain, a●●e more, & of a killer made him a kieper, he could, I say, have debarred the dogs to which the murdered bodies of his servants wiere cast, from them, & he could innumerable ways have terrified the cruelty of the people so that they should not have dared either to destroy their bodies by fire, or disperse their ashes. But neither was this trial to be wanting to the various multiplicite o'their temptations, lest their fortitude in Christ's Confession which was not to yield to the barbarous rigour of the persecution, for the safety of their bodies, should tremble for the honour of a sepulchre, & finally lest faith o'the Resurrection should fear the destruction of humane bodies. Thief matters theirefore wiere also to be permitted to the intent that after thief so great examples of honour, fervent Martyrs in Christ's Confession, might also be witnesses of that verity according to which they learned that, those who killed their bodies, had afterwards no more to do with them, in regard that what ever they should do to their defunct bodies, doubtless they should effect nothing, since that in insensible flesh neither hie who thence departed, could fiele, nor hie who created it could lose any thing. But althou' among thief matters which passed touching the body's o'those who wiere killed, the Martyrs not fearing them suffered with great fortitude, nevertheless their Christian brothers wiere much grieved for that they had no means either to perform their duties, touching the funeral o'the Saints, nor yet did the straight vigilancy of the cruel kiepers permit them to subtracte any part of them, secretly, as the same History testifies. So that when no misery did touch those who were killed, either in the tearing a pieces the members of their bodies, in the combustion o'their bones, or in the dispersion of their ashes, yet thief who could not bury any part of them, were miserably afflicted, since that they in a certain manner felt that of which the Martyrs wiere in no sort sensible, & whereas no suffering was in thief, yet in the other there was a most miserable compassion. According to this which I called a miserable compassion they are commended, & praised by K. David, who exhibited the mercy of Sepulture to the dry bones of Saul & jonathas; 2. Reg. 22 yet what mercy is afforded to those who are not sensible? Is this peradventure to be reduced to that opinion, that insepulcherd people cannot pass the infernal river? Let this be far from Christian faith, otherwise such a great multitude of Martyrs whose bodies could not be buried, were in a miserable case; & verity fallaciously pronounced. Fear not those who kill the body, and have no more to do, if they could so much prejudice them as to impedite their passage to their desired places. But because this without all doubt, is most false, neither does sepulture denied, to their bodies indomage faithful people, nor profit Infidels if they have it? Why therefore are those who buried Saul and his Son commended for this by the pious King, save only for that the hearts of the commiserators, are well affected when they grieve at that which happens to the ded bodies of others, which according to that affect by which none ever hated his own flesh, they will not have done after their death to their own bodies: & precure while they remain sensible, to have that exhibited to others who be not sensible, which they will have exhibited to themselves when they are not to be sensible. Certain visions are recounted which sieme to cause no irregardeable question in this disputation. For some ded people are related to have appeared to the living either in their sliepe, or in some other manner, & showing the places in which their bodies lay unburied, to those who were ignorant of it, & to have admonished them to exhibit the Sepulture to them which they wanted. If we reply that these things are false, we shall sieme impudently to contradicte both the writings of some Christians, and also the dictamen of those who affirm they happened unto them: but it is to be responded or anserd that, we must not imagine the deed are sensible of these matters for that they sieme to themselves either to signify, or demand them in their sliepe. For even the living appiere often times to the living being a sliepe, when they know themselves that they appear, & they hear them relate these particulars which they dreamt, & affirming that they had them, in their sliepe doing, or speaking som'at. If therefore one can sie me in his sliepe declaring som'at which is either aredie effected, or else prenuntiating some future matter while I am totally ignorant of it, nor yet care not a jot, not only what he dreams but neither whether he be awake while I sliepe, or sliepe while I wake, or whether we sliepe both, or wake, at one & the same time, in which he has a vision in which he sies me. What meruelle is it if ded people neither knowing, nor fieling these things, yet are viewed by the living in their dreams, & utter something which those who are awake known to be true. Wherefore I should think it to be effected by Angelical operations, whether it be permitted, or commanded from above that these should sieme to utter som'at in their sliepe touching the burial o'their bodies, althou' they ble quite ignorant whose bodies they be. And this is sometimes profitably effected, whether it be to give some sort of comfort to the living to whom those ded people appertain whose representations appiere to the dreamers; or to the intent that by these admonitions the humanity of Sepulture may be recommended to humane generation which althou' it helps not the deceased, yet is it culpable irreligiosit●e to neglect it. Yet sometimes people are carried to great errors by fallatious visions, who justly deferue to suffer such illusions; as for example if one should view that which Aeneas by poetical falsity is related to have siene in the infernal regions, & that the figure of some unsepulcherd person should appear unto him, & utter such particulars as Palinurus is recounted to have uttered to Aeneas, & that when he awakes he should find his body in the same place in which he heard it to be, while he dreamt, & was admonished & requested to bury it when he had found it, that in regard he perceived it to be true, he should for that cause bilieve that, the ded are therefore buried that their souls may pass to those places. Does not he who bilienes these matters very much exorbitate from the way o'trueth? For such is humane infirmity, that when any one sies one ded in his sliepe, he imagines, he sies his soul, but when he. semblably dreams of any one alive, he doubts not but that neither his body, nor his soul, but the similitude of a man appeared to him, as if not the souls, but the similitudes o' people souls being in the same sort ignorant, could not appiere to those who dream. When I was at Milan, I heard for certain that when a debt was demanded of one by producing the bond of his father deceased (which det had been paid unknown to his son) he began to be very much contristated, & to admire that his Father dying had not declared his dets unto him, supposing he made a will. Then his Father appeared to him being very much perplexed, in his sliepe, & signified where it was recorded that the bond was canceled: which being found, and produced, the young man not only repelled the calumniation o'the false debt, but also received the acquittance which his Father had not received when he paid the money. In this case therefore it is conceived that the soul o'the Father had care of his Son, & to have come to him being a sliepe, to the intent that teiching him that which he ignored, he might deliver him from a great molestation. Yea & amost at the very same time, at which we heard this, that is, I being at Milan, Eulogius the rhetorician of Carthage, who was my Scholar in the same Art, as himself after my return into Africa related to me, when he expounded to his Scholars Cicero's books of Rhetoric, perusing the lesson which he was to deliver to them the day ensuing, he found a certain obscure place which not understanding he could scarce sliepe for care, to whom being in a dream that might, I expounded that to him which he did not understand, yea not I, but my figure, I ignoring it, & either employed in far different matters beyond the seas, or not caring a jot for his cares. How these things are effected I know not, but in what ever manner they are effected, why bilieve we not they are effected in the same manner that one views one in his sliepe deed, in the same manner as it is effected that he views one alive, certainly neither o'them either knowing or caring, where, when or who dreams o'their figures, or shapes. semblable to dreams are also some visions of the living who have their senses troubled, as are those of frantic people, or in any sort furious, for these also speike to themselves as if they spoke to those who are really present, as well with the absent as the present whose figures they view whether a live or ded. But even as those who live know not that they are viewed by them, or that they speak wi'then, for that inrealitie they are neither present, nor discourse wi'them, but only being people troubled in their senses, they suffer such imaginary visions: in the same fashion those who have departed this life, to people thus affected seem to be present when they are absent, not knowing at all whether any body, imaginarily views them. Of this same nature is also that other matter, vizt; when people are substracted from their corporal senses, & possessed with such visions more profundly than if they sliepe. An to these also appiere the resemblances both o'the living, & the ded, but when they return to their senses who ever they affirm they have siene ded, they are truly credited to have been with them: neither consider they who hear these matters that semblably the resemblances also o'some living are viewed, they remaining absent & ignorant o'the same. A certain ordinary person Curina by name, in the Incorporation of Tully which is very near to the City Hippon, a pour officer, & scarce in the rank of a Diumuir in that place, & an absolute rustic being sick & deprived of his senses he lay some certain day's amost deed, yet a very small breath remaining in his nose which by putting tou ones hand was scarce perceived, served for a slender sign of his life, which as one astonished suffered him not to be buried. He moved not one member, he recelued no sustenance, he perceived nothing with his eyes, nor felt any pain he was put tou in any other of his corporal senses: nevertheless he sae many things in his sliepe which at length after many days awaking he related. And in primis as son as he opened his eyes: let some body go (quoth he) to Curina the smith's house, & know what is done there: when the messiuger came thither, he was found to have died at the same moment in which this man was restored to his senses, & had revived a most from death. Then he signified to those who were present with attention, that Curina the smith was commanded to appiere at the time of his own dismission: & that he heard in the place whence he returned that, not Curina the Curial, but Curina the Smith was commanded to be adduced to those places o'the ded. Therefore in those visions as in his dreams, it was advertissed that among those deceased people which he sae, some were treated according to the diversity o'their merits. Also some he observed whom he had known alive. But I perhaps, should have bilieved them to be ded, if he in those his, as it were dreams, had not siene some who are yet alive at this present, vizt; some priests of his country; by whose priest there, he was instructed to that purpose that he might be me baptised at Hippon, which he said was performed, wherefore he sae in that vision a priest, clerks, & myself not yet ded, in which same vision he also sae such as were ded. Why should he not be supposed to have siene them as well as us, both of us, being absent, & ignorant of this, & accordingly not to have siene the persons themselves, but their resemblances, or figures, as also the resemblances o'the places? for he both sae the field in which that priest was, with the clerks, & the City Hippone where he was as it were baptised. In which places certainly he was not when there he siemed to be. For he knew not what was done there at that time: which doubtless he would have known if verily he had been there. Therefore these matters were siene which are not presented in the things as they are in their nature, but as they are adumbrated, or shadowed in certain images of things. Finally, after many things which he viewed, he related that he was introduced in to Paradyse, & that it was said to him at the time of his dismission ready to return to his friends: go be baptised if thou will be in that place o'the blessed. Further more being admonished to be baptised, he anserd it was a'redie done. To whom he with whom he spoke replied go, quoth he, & be truly baptised, for thou saest that in a vision. After this he recover, & went to Hippon: Easter now approached, he delivered his name among other Competents with very many others in like manner unknown to us. Nether had he care to notify his vision to mie, or to any of mine. He was baptised; & the holy days being past, he returned home. After a year or two transacted, or more, I knew all these particulars first by a friend of his & mine at my table when we discoursed about some such matters. Then I urged, & caused him to relate these things in presence to me, his honest citticens testifying both his strange infirmity, how he had laid almost ded, for the space of many days, & of'at other Curina the Smith which I above mentioned, & when he related me all these matter, they also then remembered, & averred that they had heard them of him. Wherefore as he sae his own baptism, & mie; & the City Hippone, the Church, & the fonte, not in the things themselves but in certain similitudes, so also did he view some other certain live persons they not knowing it. Why therefore might he not view those ded persons they not knowing it? why bilieve we not these operations to be Angelical by the dispensation of God's providence who uses well both goud & ill things according to the inscrutable profundity of his judgements, whether mortal men's minds be hence instructed, or deceived, whether they be comforted, or terrified: as to every one either mercy is to be exhibited, or revenge to be irrogated by him to whom the Church sings mercy & judgement not in vain. Let every one take as he please that which I will say. If the souls o'the deed were present to the living, & did converse with us when we see them in our sleep (to be silent of others) my own pious mother should no night relinquish me, who followed me by s●ae, & by land that she might live with me. For God defend that she by a more happy life should be made so cruel that when any thing afflicts my heart, she should not comfort her contristated son, whom she ever unically loved, whom she would never sie sorry. But surely that which the Sacred Psalm perfecty sounds, is true, because my Father & my Mother relinquished me, Psal. 26. yet our Lord received me. If therefore our Fathers have relinquished us, how are they present to our cares & businesses. An if our parents are not present, who are those other ded persons which know what we do or what we suffer? Isaias the Prophet says, Cap. 65. for thou art our Father, hicause Abrabam was ignorant of us, & Israel knew us not. If such great patriarchs were ignorant of what was done touching the people o'their own procreation, to whom for their Faith in God the people of their progeny was promised, how meddle the ded wi'the living in knowing, & assisting them in their actions & affeires? How say we that these consulted with them: who died afore their evils happened which followed their deaths? if also after death they be sensible of all those matters which happen in the calamities of this mortal life. Or peradventure say we this by error, & o●tieme those for quiet whom the inquyet life o'the living solicits? what is therefore that which God promised for a great benefit to the most pious King josias, that he should dye afore, lest he should sie those mischiefs which he menaced futurely to happen to that place, & people? which words of God are these. Thus says the Lord God of Israel: my words which thou didst hear, & feared afore my face while thou hear dost them, which I spoke of'is place, & those who inhabit in it, that it be left desolate & in malediction: and thou didst tiere thy garments and cried in my conspect, and hearing, and the Lord of Sabath said: not so, lo I will put the with thy Fathers, and thou shalt be placed with peace; and thy eyes shall not view all those miseries which I will induce into this place, and to the people which inhabit in it. This King being terrified with God's comminations, had cried; & tore his garments, & was secured from all future evils by the accelerations of a hasty death, that he should so rest in peace as he should not sie them. Therefore the spirits of the deceased existe there where they shall not view those things which are done, or chance to people in this life. How then sie they their own sepulchres, or their own bodies, or whether they lie unburied, & abjected? How are they present at the miseries of the living, since that either they suffer their own evils if such merits they have contracted, or rest in peace (as was promised to this josias) where they ●●steine no evils neither by suffering themselves, nor by compassionating others, freed from all those evils which they suffered while here they lived. Perhaps some one will say, if the ded have no care o'the living, how did that rich one who was tormented in Hell pray Father Abraham to send Lazarus, to his five brothers yet alive, & to deal with them, lest they also should come to the same place of torments? But did the rich one because he said this, therefore know what his brothers did after or suffer at that time? Prayet for the ded is to be used althou we know not distinctly the actions which they exercise in the other life. such was his care of the living althou he knew not at all what they did, as we have care of the ded, althou? we are quite ignorant what they do. For if we cared not for the ded, surely we would not pray to God for them. Finally, neither did Abraham send Lazarus, but anferd that they had Moses, & the Prophet's heir, whom they ought to hear to the end they might not come to those punishments. Where it recurres to be observed, how Father Abraham knew not what heir was done where he knew Moses, & the Prophets to be, that is their boukes by obeying to whom, people might avoid theinfernal torments: where in conclusion, he knew that rich one to have lived in deliciousness, but pour Lazarus in labour, & pains For this also he says unto him. Remember son that thou haste received houd things in this life, but Lazarns evil. Therefore he knew thief things which verily were done about the living, not about the ded: yet not when they were done about the living, but they being ded he might know them by Lazarus means lest it should be false which the Prophet affirms. Abraham knew us not. Furthermore it is to be confessed that indied the deed knows not what is done here, but this is while it is done heir for afterwards they hear of those who dying depart hence, & pass to them: not indeed all things, but those which they are permitted to disclose, who also are permitted to remember them, & such as those must hear to whom they notify them. The ded also may by the Angels which are present at those things which here are done, hear some thing which he to whom all things are subject, judge's necessary for them to hear? For unless there were Angels which could be present both in the places o'the living, & the ded, our Lord jesus would not have said, it chanced that pour man died, & was carried by Angels into the bosom of Abraham. Therefore they could be now here, & now there, who carried away him whom God would have them. Also the souls of the deed may know some things done here which Gods Spirit revelling them are necessary for them to know, and which it is not necessary for them not to know, not only passed, or present, but also future matters. As not all sorts of people but the Prophets knew while they lived here: neither knew they all things, but those which the divine providence judged necessary to be reveled unto them. An divine Scripture also testifyes that some o'the deed are sent to the living, as contrarily that Paul was rapt from the living into Pararadyse. For the Prophet Samuel being deceased, predicted future things also to King Saul alive: althou'some are of opinion it was not he who could be evocated by art magic, but some ill spirit agreeable to such an ill action; which represented his person, since that the bouke of Ecclesiasticus which jesus the Son of Sirach is delivered to have writ, and is affirmed to be● Salomon's, for some similitude in the style, contains in the commendation o'the Fathers, that Samuel even being ded, prophicyed. But if contradiction be made unto The jews reject the Ecclesiastic, but S. Austin places it in the Christian canon. lib. 2. de doctrine. Christ. cap. 8. this bouke by the canon o'the jews (for it is not extant in it) what shall we say of Moses who certainly is red both in the Deuteronomie to have binded, & in the evangel to have appeared to the living with Elias who is not ded. Hence also that other question is solued, vizt, in what manner the Martyrs signify by the benefits which are conferred to those who pray, that they are present at humane businesses, if the ded know not what the living do. For we have heard not by incertain rumours, but by sure witnesses, that Felix the Confessor appeared to the inhabitants of Nola, which he piously loved when it was oppugned by the Barbarians, not only by the effects of his benefits, but also to the view o'the people. But thief things are exhibited by divine operation far different from the usual course, which is attributed to every sort o'creature. For we must not therefore not discern the difference which is betwixt the virtue of water in its proper order of elements, & the rarity, or rather singularity of'is divine operation, cause our Lord where he pleased suddenly turned water into wine. Nether because ded Lazarus rise again, therefore every one ded, rises when he will, nor is he in the same manner revived by one living, when he is astonished, in which he is awaked when he is a sliepe by one who is awake. Wherefore one thing is the limits of humane matters, & an other the signs of divine power, those things which are naturally effected, are one, & those which miraculously, an other: althou' God both assists nature that it may have existence, & also nature is not awanting to miracles. It is not thierefore to be imagined that every disceased person can be present at the affairs o'the living, cause Martyrs are present either to cure, or succore some particular people: but rather it is to be known that Martyrs are therefore present at the affairs of the living by divine power cause the deceased cannot by their own proper nature be present at the affairs o'the living. How be it this question exciedes the powers of my intendiment, how it is that the Martyrs help thief who are certainly helped by them: whether they by themselves are present at the same time in so diverse, & so far distant places, either where their memories are, or in other places beside their monuments where soever they are known to be present, or else whether, they existing in a place agreeable to their merits, remote from all conversation of mortal men, & yet generally praying for the necessities o'their Supplicants, Mark. It is expedient to the edification of Christian faith for God to use the mediation of his Saints for the cure, & comfort of his people in their necessities. as we pray for the ded to whom never the less we are not present, nor know where they buy or what they do; God omnipotent who is present in every place, & neither commixed with us, nor remote from us, hearing the prayers of his Martyrs, by Angelical Ministry every way diffused, exhibites to people these solaces, which he judge's necessary to be exhibited, who by ineffable power, and bonity commends the merits of his Martyrs where he will, when he will, & as he will, & chiefly by their memories, in regard he knows this is expedient to the edification o'the faith of Christ for whose confession they suffered. This matter is higher than I can attain to, & more abstruse than I am able to search out & therefore which o'these two, or else whether perhaps both is so, vizt; that some times by the very presence o'the Martyrs, & sometimes by Angels personating the Martyrs, I dare not determine, I would rather inquire these matters o'those who know them; neither is there none whoe know these matters, nor none who fieme to themselves to known them, & yet know them not: for these are Gods donations, who liberally confers some to one, & some to others according to the Apostle who affirms that the manifestation o'the spirit is given to every one for their profit. To one, quoth he, is given by the spirit the word of Sapience, to an other is given, by the spirit the word of knowlige, to an other the word of science according to the same spirit, but to an other faith in the same spirit, to an other the safety of cures in one spirit, to an other operations of power, to an other Prophecy, to an other discernement of spirits, to an other diverfitie of languages, to an other inter-pretation o'wordes: but one, & the same spirit operates all these, divyding to every one that which is proper to them, as he pleases. To whom ever is conferred the discernement of spirits, he knows these things as they are to be known. Such a one it is to be bilieved john the Monk to have been, whom Theodosius the greater consulted touching the event o'the civil war, because he had also the gift o'prophecie. For neither doubt I but that not only every one in particular may have every one o'these Dones, but also that one may have many; wherefore this john said to a certain woman very Religious, impatiently desiring to fie him, & vehemently instanceing by her husband's means to obtain her desire, when he refused in regard he never permitted this to women, go, quoth he, tell thy wife she shall fie me the next night, but in her sliepe: & it was performed. He admonished her touching all that which a fidelious wife ought to be admonished. Who when she awaked, she fignifyed to her husband she had siene the man of God in such a form as she had known him. He who had knowlige of'is from them, related it to mie, a grave & noble personage, & who very much deserved to be credited. But if I myself had siene that saintlie Monk, in regard, as it is reported, he most patiently suffered himself to be interrogated; & anserd most discrietly, I would have inquired of him that which perteines to this question: whether he, that is, his spirit in the figure of his body, came to that woman in her sliepe, as we dream of ourselves in the shape of our bodies: or else he being otherwise occupied, or if he slept, otherwise dreaming, whether by an Angel, or in any other manner, such a vision was made, & that he knew afore by prophetical spirit revelling, it was afterwards to come to pass that he should promise it. For if he was present to the dreamer, certainly he had power to do it by admirable grace, not by nature, & by God's donation, not by his own proper forces. But if he either being in other matters employed, or else in a dream, and busied with other visions, the woman sae him in her sliepe, verily some such matter was effected, as that which we riede in the Acts of the Apostles where our Lord jesus speikes to Ananias touching Sanl, & signifies to him that Saul sae Ananias coming to him when Ananias himself did not know it. Whether ever o'theise that man of God should have anserd me, I would also prociede to inquire of him touching the Martyrs, whether they are present in sliepe, or to those who sie them in any other fashion, in what form they please, & chiefly when the Devils confess they are tormented by them in people's bodies, & pray them to spare them: or whether these matters are performed at God's command by Angelical powers in honour and commendation o'the Saints for the profit of men, they remaining in sovereign rest, and attending to an other much better vision; separated from us, and praying for us. For at Milan at S. Geruasius & Protasius Martyrs (as they mentioned in the same sort other people deceased by expression o'their names) the Devils confessed S. Ambrose Bishop yet alive, & obsecrated him that he would spare them, while he was about other matters, & quite ignorant of'is when it passed. Now whether some times these matters be performed by the presence o'the Martyrs, & some time by the presence of Angels, & whether, & by what signs they can be discerned: none can be able to know & determine this but he only who has that safety by God's Spirit, dividing to every one as he pleases. I conceive the prenominated john would resolve me all these points according to my desire, to the end that either I might learn them by his instruction, & know these things to be true which I should hear: or else bilieve those things which I should not know, he teiching me, who knows them. And if perchance he should ansere me out of holy scripture, & should say, Eccles. 3. inquire not higher matters than thyself, Proverb. 15. & search not stronger matters than thyself, but ever cogitate those matters which God has commanded thy, I would also receive it graciously. For it is no small commodity, at the least to know for certain & clear, that such matters are not to be exquyred as are obscure, & incertain, & which we are not able to comprehend: & that which any one desires to know imagining it is profitable for him to know it, let him learn it preiudices him not if he ignores it. Now since these matters stand thus, let us not imagine that any thing arrives to the ded of whom we have care save that we solemnily supplicate for them either by sacrifices o'the Altar or prayers, Both the oblation cothe Mass, & other prayers, & alms diedes profit souls departed. or of almese: how be it, they profit not all those for whom they are performed, but those only to whom during their life, it is acquired that they should be profitable: yet in regard we know not in particular who they be, we must perform all these things for all the regenerated, to the end that none o'them be pretermitted, to whom thief benefits may, & aught to accrue. For it will be better they should superabound in respect o'them whom they neither profit nor disprofitte, than that they should be defective to those whom they profit: nevertheless every one performs thief matters more diligently for his own intrinsical friends in regard the like is performed by them for him. But what ever is expended in the inhumation o'the body, it is no succour for salvation, but an office of humanity conformable to the affect according to which none ever hates his own flesh. Whence it is that as much as is in his Power, one must have all the care he can for the body of his neighbour when he who ruled it shall thence depart. An if they who bilieve not the Resurrection o'the flesh perform thief things, how much more ought those who bilieve it, to perform them, to the intent that an office thus performed may be to the body ded, but yet to ryze again, & to remain in eternity; in some sort a testimony o'the same faith. But that some are buried niere the monuments of Martyrs, Prayer to Saints in particular. this only siemes to mie to profit the deceased person, that the affection of his prayer who commends him to the patronage o'the Martyr, may be increased. You have now such a responsive resolution of mine to those points which you estiemed convenient to inquire of me, as I could aford you. Which if it is larger than may suffice, pardon me, for it was in regard, o'the desire I had to discourse longer wi' you wherefore I pray let me know by your rescriptive letters how your venerable Dilection accepted this bouke, which doubtless the Messinger will render more gracious unto you, vizt. Our brother compresbyter Candidianus whom as known by your letters, I received most affectionately, & dismissed involuntarily. For he comforted us much with his prsence, in Christ's charity, & I must confess I obeyed unto you at his solicitation. For my mind is with so many matters distracted, that unless he by his continual admonition had not suffered me not to forget, surely my responsal had been wanting to your question. FINIS. Errates. THe chief errors committed in the print be these. page 24. line 8. menlate for lament. page 30. line 17. & to have this providence for, & a care to this, to have this providence. page 35. line 7. They know themselves for they know not themselves. line 11. they had them for they sae them. page 46. line 19 consulted wi'them for were provided for. page 48. line 3. unburied, & abjected for buried, or abjected. Other lesser faltes I remit to the perusers discretion for him to correct mentally in his own discourse, ever caring in his mind that by reason we Catholics be not permitted to print in our own Country, but are forced to use strangers, it is impossible to have matters exactly performed. THE SOULS SUPPLICATION AT THE HOUR OF DEATH: Applied by the Church, to Souls departed as represented in that most terrible trance: or in relation to the general judgement. THat day, that day of doume and ire, This corporal sphere will by fire, Convert to ashes senze delay, Witness David with Sibylla. What fear, and terror will be thiere When the just judge shall once appiere Attended on 〈◊〉 Angels, thus All with great strictness to discuss▪ A trumpet cansting a strange sound On the Graves in every ground, With like constreinte by one & one, Will summon all afore his Throne. Both Death, & nature in a maze Will stand; when in those horrid days▪ All humane creatures shall arise Their judge to anser in this guyze. A written bouke shall be produced To which all matters are reduced In order; according to which All shall be judged both power & rich: Wherefore when the judge shall sit thiere, All secret acts shall then appiere: Not one offence shall want its pain, Nor irrevenged shall remain. What pour creature shall I then say▪ Or to what Patron shall I pray? When in that most distressed case Even scarce a just one will be safe. O Prince o'formidable driede Of whose great Majesty we riede: Thou who saves the saved gratis, Save me, fountain Pietatis. Remember jesus thy I prey, That I am cause of this thy way: Thou haste rediemed me from the prey, Let me not perish in that day. Thou haste exquired me to thy loss, Thou haste rediemed me by thy Cross: Let this labour not be frustrate, But wi' glory me illustrate, O thou great judge of just revenge Since I'm not able thy challenge To endure: grant me remission Afore I'm to render reason. I sigh, & sob as one guilty, My face blushes at my filthy Fault: For thy pity most intense Vouchsafe to pardon my offence. Thou who didst from sin absolve That vicious Marie; & dissolve By thy pardon the thief's offence, Haste also gi'en me confidence. My prayers I know are not worthy For to obtain thy great mercy: Yet pious Lord I thy desire I be not burnt with endless fire. O divine shepherd thou me kiepe, And place me once a 'mong thy shiepe: Divyde me from the goats: & stand Let me, o Lord, at thy right hand. When thou shalt once confounded have The male dicted; & from Grave Haste sent them to eternal flame, Place me wi' those of blessed name. To thy, o Lord, I supplicate With contrite mind I now prostrate Myself afore thy face; & bend To have assistance at my end. O lamentable is the day In which all people must obey The Angel's voice; & ryze a gain To judged be to Bliss, or pain. Spare us therefore both great & small, And free us from eternal thrall, O pious Christ; whose name be blessed Give us, & them eternal rest. Amen.