contynually criethe for helpe at theire hādes in heauen aboue Nowe the mēbres of Christes Church here yet trauelling in earthe they pray together they faste to gether they desire together they deserue together Christe oure heade in whose bloude this city and socyety standeth wil haue no woorke nor way of saluation that is not common to the whole body in generall and perculierly proffitable to supply the neede of euery parte thereof He whiche instituted the blessed sacraments will haue theyme in this vnity to woork in cōmon as farre as th end of eche of they re institutions requirethe and owt of it to haue no force at al he that maketh al our woorkes acceptable thoughe they be doone of one will haue theyme perteyn to all the holy sacrifice of the Churche by the will of the author and the liknesse of th'xemplare as in dede being in another maner the very selfe same is made so common that it ioyneth the sanctes and Angelles in heauen to the chosen and elect people ether in earthe or vnder the earthe benethe The soules departed in piety are of oure churche and felovvship And that this holy cōsent of good woorkes and mutuall agreement of prayer to the continuall supplying of eche others lackes doothe also apperteine to the soules departed no man that hathe any sense of this happy community can denie ▪ for being membres of our common body they must nedes be partakers of the cōmon vtilitye li. 20. de ciuit Cap. 9. And so saith S. Augustin in these wordes 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 soules off the faythfull deceased be not seuered from the Churche wich is allredy the kingdom of Christe elles there shulde be no memory kepte for theime at the altare in the cōmunion of the body of Christe By the force of this vnity what so euer is proffitably practised in this worlde one for a nother as prayer allmose fasting Sacrifice the same thinges may and ought by thexample of the Churche to be carefully and withe owte ceasing procured for the helpe of our frendes and Christian brytherne departed And Athanasius that greate pillar he by a meruelouse fitt example setteth furthe howe the soules in another worlde may haue the benefites of the Church or Christiā people deriued downe vnto them Quaest ad Ant. 34. and what sensible feele of release they haue when we desire God for theyme Quemadmodum cum in campo vinea virescit vinum in vase occlusum rebullit ac propemodum feruet ita etiam sentimus quod peccatorū animae diuinis beneficijs incruentae Hostiae gratiarum actionis pro ipsis habitae gaudeant vt idem solus nouit ordinat deus noster The communion expressed betvvixte the lyue and the deade by the naturall agreement betvvixt the vine in the fielde and the vvyne in the vessel qui in viuos mortuos dominium exercet As when the vyne abrode in the fyelde dothe spring and waxe greene the wyne salfely kepte in barells at home doothe allso woorke in it sellfe and in a maner buyle euen so as we iudge the soules of sinners throughe the benefite of the vnbloudy hoste and sacrifice of thankes gyuing doone for theyme may waxe ioyfull and gladde as the same Lorde and God only knoweth howe and hathe ordeyned who exercyseth his might vpon the lyeue and the deade See I pray you how he by the actiō of goddes Churche in the holy Masse in which the vnbloudy hoste and oblation is bestowed hathe founde som way of cariyng downe the benefite of Christes passion vpon the membres of his body benethe And though sum haue wickedly sought vtterly to breake the band of peace betwixt theyme and vs as they haue cursedly shaken thunytie of the liuing emongest theimeselues yet theire moother Christes spouse acknouledgeth her owne children stille she seethe by the spirite of god whereby she seethe all truthe the sorowe of her dearest so farre oute of sight but neuer oute of mynde she in a maner feeleth a parte of her owne body in paine And can not otherwise doo but by all possible meanes and approued waies assay Goddes mercy for theire deliuery And this naturall compassion of the Churche passeth throughe euery membre thereof and ought to moue euery man by the lawe of nature to procure as muche helpe as he may And so much the more do we owe this natural duety vnto theyme bicause they now cā not help theim selues being out of the state of deseruing and place of wel working onely abiding goddes mercy in the sore sufferance of paines vntollerable They theime selues as yet your brethern and a portion of your body require to be partakers of your benefites They feele ease of euery prayer your allmose quenshethe theire heate your fasting releaseth theire paine your sacrifice wipethe theire sinnes and sores so strong is the communion of sanctes that what so euer yowe doo that is acceptable it isshuethe abundātly downe to theyme Onely he that is cutte of from this happy society hathe no compassion of theime nor feelethe not howe they are knitt vnto vs by loue and vnity of one heade and one body Yow shal heare his vnnatural and worse then heathen wordes Dum mortuos a nostro contubernio subduxit dominus Cal. inst nullum nobis cum illis reliquit commercium ac ne illis quidem nobiscum When the Lord hathe taken the deade owte of our company he hath dispatched vs of al intermedleyng with theime or they withe vs. This man was borne to breake the bande of vnity which he hated bothe in the lyue and deade By whose meanes it is nowe comde to passe that those which of reason might clame oure aide are vnnaturally disapointed of al suche remedies wherby any conforte might to theyme arise Suche lacke of compassion is driuen into oure heades that we feele not the wo of our owne felowes oure kinne oure brethern and our owne membres It is a thowsand yere and more sith a holy father not hauing hallfe the cause that wee nowe haue yet noted the peoples lacke of compassion towardes the departed Ad frat in herem 44 in these wordes They that lie in torment vntollerable crie out for succoure and fewe there be that make answer they wofully caule but ther is none to comforte theyme O Bretherne what a kind of cruellty is this O howe much inhumanity is this those that in theire liefe time suffered muche sorowe for our sakes nowe crie ageyne for our ayde and we regard theyme not Lo howe the sicke caules and the phisitions are att hande the hogge gronethe and the whole hearde grontleth with all the poore asse fallethe and euery man helpes him vppe in hast but the faithfull alone caulethe in his greuous torments and there is none that
text Whether he meaneth saith this father by finall impaenitence or by any mortall sinne coÌ„tynued vnto deathe it is sure and plaine a man must not pray for him that diethe in it Then yf we be admonished not to pray for one sorte of departed the case is cleare that we may and are bownd and shall be hearde for the other sorte that sinneth not vnto death To this place also S. Augustine disputing in his booke de ciuitate dei that praiers proffiteth not all meÌ„ departed alludeth Lib. 21. Cap. 24. or rather leanethe vnto â—t as a sure grounde against the Orginistes that would haue goddes mercy by mannes praiers obteined for the wicked soules deceased after this sort Si â—ui autem vsque ad mortem habebunt cor imâ—anitens nec ex inimicis conuertuntur in filios numquid iam pro eis id est pro talium lefunctoruÌ„ spiritibus orat ecclesia cur ita niâ—i quia iam in parte diaboli computantur qui lum essent in corpore non sunt translati in Christum Yf there be any that till death conntinue in stubburne impaenitency of hearte and of enimies to goddes Churche will not be made children doethe the Churche make intercession for suche that is to say for the soules of theime being departed in that state and why praieth she not for theyme but bicause they be nowe reckoned for the deuilles lote being deade that would not moue to Christes part when they were in theire bodies And this is the cause that for suche as in desperation destroy theyme selues by any kind of wilful or violent death or in the stubborne mayntenance of haeresye offer theime selues to be extirpate as well owte of the society of mannes lyfe as oute of the communion of the Christiane company our holy moother the Church who by her practise is the best construer off goddes worde neuer vseth any meanes for theire quiet rest Bracarens Cap. 34. Wheron there is a holy decrie of councell in this sense â–ª qui sibi ipsis quolihet modo culpabili inferuâ— mortem nulla pro illis fiat commemoratio neque cum psalmis sepeliantur All those that by any vnlawful way procure their own deathe Vide Timoth Alexand. respons 14 let no commemoration be had of theime nor be broght home with psalmes The which hath bene both diligently obserued euer emongest ChristiaÌ„s and for terrour of the wicked often by holy canons renewed Wherof there is no other cause but this that such persons being at th end cutt of the common bodie can receyue no vtility of that where vnto they are not nor now can not be ioyned And as in that case where goddes church hathe plaine presumption of any persons euerlasting perishing ether by coÌ„tinuance in infidelytie owte of her happy family or by haeresie and separation of him selfe till the last ende leaping owte of her holy lappe where he once was before or being and continuing with sum open euidence therof an vnprofitable membre and a deade branche as I saye in any plaine proufe of these thinges the Churche neuer practiseth for his rest bicause she nether hathe hope of getting any grace nor meanes to conuey any benefite vnto suche as be not in the lymmes of lyefe so if our sayde careful moother doo bestow of her customable kyndnesse al her godly meanes vpon those whome she knowethe not otherwise but in finall piety and paenitence to haue passed this lyefe and yett in deede before god to whome onely all secrets of mannes hearte be perfectly open dyed as abiectes and owtecastes in sinne and impaenitencye she can not for all that any whit helpe they re aestate so miserable nor appeace Goddes wrathe towardes theyme being nowe owte of the tyme of deseruing oute of the churchies lappe effectually and finally separated from the chosen people and oute of the coÌ„pase of grace and mercye Muche lesse any priuate maÌ„nes prayer caÌ„ be any thing at al beneficial to his frend or other that dyed not in Goddes fauoure whose payne can nether be finished nor by any of these ordynary meanes one moment released or lessened Yet euery good faythfull person must imitate the diligence of Goddes churche herein that ceaseth not bothe to offer and pray for all sortes wythe in her lymittes that be heÌ„se in any likelyhood of repeÌ„tance departed who hadde rather they shulde abuÌ„de to the needelesse theÌ„ at any tyme lacke for the reliefe of suche that might wante theyme Therfore let no man withdrawe his almose charity or praiers from any of the houshoulde of faithe vpon any light praesumption yea or strong coniecture of any mannes finall continuance in sin or wickednes vpon whom in the laste spirite of breathe as God may haue mercy so mannes praiers then shall be bothe needefull and exceding beneficiall vnto him Only with conscience thow may and must cease with Goddes Churche to practise the waies of mercy vpon such as be not baptised or otherwise after theire baptisme haue by leauing this holy communion of the faithefull iudged theim selues vnworthy and made they re case vnapte by continuaunce therin to receiue any benefite ether of the Churche which of theire owne accorde they haue forsaken or of any membre thereof whervnto by faithe and loue they are not ioyned And so al haeretikes shal be voyde of this mercy and grace after theire death which did in their lyfe so ernestly abhorre the same Vpon all other where any hope may be hadd if thowe pray or procure the meanes of mercy it shal at least be to thy selfe a singulare helpe and gayne thoughe the partye for whome thowe doost it ether neede it not being allready receiued into blesse Homil. 21. in Cap. 9. Actuum or elles in perpetuall damnation of helle be helples for euer Si praeces pro mortuis facimus saith S. Chrisostom si eleemosinas damus et si ille indignus sit nobis Deus placatior erit If we pray for the deade and bestowe allmose for their sakes if he be fownd vnworthy yet God wil the rather be mercyfull to our selues And sure it is that who so euer be fownde so gracious as with much compassioÌ„ of the deceaseds misery to procure with study and care Goddes merciful pardon towardes theyme that such a one especially shall find grace and fauour at the time of neede and be meruailous apte to receaiue bene fite by others procurement ageine VVho be most apte to receiue benefite by the praiers of the lyuing For as it is certaine that no man can receiue benefite after his departure by any worke or will of the liuing sauing suche as in theire lyfe deserued the same so must it needes be that where these remedyes be needefull and profitable that yet more or lesse they shal worke vpon the party for his relyefe according to the more or lesse deuotion and deseruing in this lyfe Therfore this truth of mutuall participation of the deade withe the lyue geueth no man
and praiers for the deade or elles by any one lerned maÌ„ in all the world was euer expounded for any such sense And lo now good reader what scriptures they alleage that can abide nothinge but scripture Firste owte of Ecclesiastes Cap. 11. The tree whether it faule to the southe or the north it lyeth ever wher it lighteth Then they alleage owt of S. Matthews ghospell Cap. 7. that there be two waies one to bring to heauen and thother leading streght to helle And then owte of the seconde to the Corinthians they bring in Cap. 5. howe we must all stande before the iudgement seat of Christe there to receiue eche of vs according to our workes and life and that by other mennes labour oure state can not be amended Again they alleage this sentence of the Apocalipse Cap. 14. Beati mortui c. blessed be the deade that dye in our Lorde for after that the spirite saithe that they shall rest from trauelles All which textes and the lyke of that sorte make no more ageinst purgatory then they doo ageinst hell or heauen excepte that aâ— Anaxagoras the philosopher saide Phisic 1. l. all thinges were in euery thinge so these diuines can finde euery texte of scripture to make for what purpose they liste and yet if the Catholikes alleage a number of scriptures and theime with the mind and iudgement of the whole worlde that doubteth not but they proue that for whiche they be recited yet they set light by theime and impudently with clamors beare men in hand that they haue no scriptures at all Which thinges as they smelle of muche arrogancie in al men so in these foulke that so malepertly controwle others where theyme selues haue no scripture at all it is vntolerable And for these which they here or elleswhere alleage I aske theyme sincerely and desire theime to tell me faithefully what doctour or wise learned man of the whole antiquity euer expounded these textes recited or any one of theyme or any other whiche yowe bring in elles when ageinst Purgatory or practise for the deade Yff they did not howe can yowe for sinne and shame dissent from the whole Churche off Christe vpon so light grounds Or howe dare yowe be so boulde that seeke in euery controuersy expresse scripture to alleage these placies whiche wyse meÌ„ nor I think your selues take for any suche purpose Or howe may yow for shame reiecte the euident word of God by vs truely reported for the triall of oure matter your selues hauing almost nothing that can be wraasted to youre sense An ansvver to the first place If yow stande to the triall of youre alleaged testimonies yowe will be muche abasshed I knowe For howe can yowe imagine that the place recited out of Ecclesiastes should further youre intent any thing at all Seeing that euen then when the wyseman spake those wordes the soule of man streght after her departure and the faule of the bodye continued not where it first fell for the iuste had a place of abidinge and rest in the inferiour partes whiche was called of Ezechias the gate of helle Isai 38. In the ghospel Sinus Abrahae the bosom of Abraham and nowe Lymbus Patrum in whiche they all abode till they were deliuered by the bloude and trauell of oure sauioure Iesus Bern. ser 4 de fest omnium sanct Amb. super 5. ad Romanos Withe whome they after were translated to the aeternal ioyes of heauen Whiche thinge if it be true as it can not but be true and certaine whiche the whole course of scripture the article of oure faithe in Christes descension in to hel and al the auncient fathers doo constantly setforth what blindnes be they in then that bring this place againste Purgatorie which as it is a stay of certaine for a time from heauen so the other before Christe was the staye off all And therefore it is plaine that this faulynge of the tree meanithe nothinge lesse then that euery man shoulde streght vpon his departure be conueyde ether to hell or heauen Or if any wedded to Caluines blasphemous and vnfaithefull paradoxies doo with Purgatory deny the fathers place of abode before the cooming of Christe and impugne the beleefe of Goddes churche so muche that he withstand the article of oure Crede for Christes descendinge in to hell or turne the cause of his going into hel to sum other purpose then the lowsing of theire captiuity that there were in expectation of his ioyfull apparance Caluins absurde doctrin is refuted yet I woulde demaunde so much of Caluins successor or scholare seeing he wil of this figuratiue speach of the trees fauliÌ„g gether so grounded and generall a rule that with owt delay euery man must to heaueÌ„ or hel streght after his death there to remaine in perpetuall state of his faule in the nexte life ether good or badde I woulde aske of him I saye what he thinketh by all those that were by the Prophets Apostles or Christe him selfe raysed vppe againe from deathe to lyfe Who receiuing by death that faule by theire accompt must needes abide where they first fell and so not in case to be reuoked by this theire faulse conclusion they diminishe the powre of the spirite in woorking their raisinge againe Or elles they must impute deceite to the holy men and oure master Christe whiche abhorreth me â—o speake for that they raysed theyme not beinge perfectely deade but in sum deadlye traunce or apparance of deathe But bicause the soule of Lazarus was nowe iiij daies owte of his bodye before Christe wroght vpon him The state of such in the next vvorlde as by goddes omnipotency vvere raised to lyfe againe it is sure and most certaine that it had sum place of abyding after the separation from the fleshe I can not thinke that his soule was in heauen nor it is not like that oure sauioure woulde so muche abase the happy condicion of him whome he loued so well as to reduce him to the vncertaine state of this lyfe I will define in this my ignorance nothing touching the secrettes of goddes wisdom herin But very like it is that the parties raysed from theire faule and deathe were not in the ioyes of heauen As before Christes death I am sure they were not but I speake of Tabitha also or other reuoked by thapostles handes that then after Christes passion might full well diyng in perfect state of lyfe go streght to heauen of suche I say it is very reasonable that they were not in the ioyes of thelect For elles Tabitha shoulde not haue had suche a benefite by her almose as the fathers doo witnesse she hadde And they vse her for an exaÌ„ple of the benefite which may rise to one after departure by charitable woorkes doone in this lyfe It had bene a smaule pleasure to haue plucked her from hauen to this mortalitye againe and misery of oure common lyfe and I trowe no
and tell him yow folow the scripture For he wil charge yow againe streghte that these men had scripture vnderstood scripture alleaged scripture both of the new testament and the oulde and referred theire vsage sum to Moyses and Aaron other sum to the fathers in the lawe of nature and all to the Apostles of Christ Where are yow then no more but this perdy we vnderstand scripture perchaunce better then they we haue the holy Gost perchaunce and so hadde not the fathers perchaunce that is no scripture perchaunce this and this is not that doctors worke bicause it makes ageinst vs. I thinke he that would beleue your chauncing that may haue such assuraunce of the trueth on the other side he is worthy to be deceiued Well I will close vppe this parte of our talke for Tobies allmose borde in the obittes of Christian men withe S. Augustines graue iudgement who as he is plaine for the benefite of oblations in the memorialles of mens departures in all placies so here in a maner he ordereth the action thereof for abusies that might theron arise in his epistle to Aurelius 64 The offeringes saith he obserued for the soules departed whereof there is no quaestion but profet arisethe to theime let theime not be ouer sumptuouse vpon the mindes of the deceased nor soulde away but geuē with owt grudge or disdaine to suche as be praesent and would be partaker thereof but if moony be offered it may be distributed out of hande to the poore ▪ and thē shall not those daies of theire frendes memorialles be to their greate griefe forsaken or destitute of companye And the ordre with honeste coomlynesse shall be kept continually in the church So S. Clement him selfe teacheth all theime that be called to such daies of praiers for the departed and to be partakers of those oblations or charitable relieues which were by sum honest sober refresshing euen in the Church in those daies obserued whether they be of the laity or of the priestes he geueth thē this lesson Qui ad memorias eorū vocamini cū modestia cum dei timore comedite veluti valentes legatione fungi pro mortuis cum sitis presbyteri diaconi Christi sobrij esse debetis priuatim cum alijs v◠possitis intemperantes coercere All yow that are called to the funeralles of the departed refressh your selues in measure and feare of god that yow may be worthy to be as it were in commission of intreatie for the dead and being priestes or deacons of Christ yow are bownd to be sobre euen at home but abrode for others example and discipline That the binefite of praier and allmose apperteineth not to suche as dye in mortall sinne thoughe in the doubtefull case of mannes beeing the Churche vseth to pray for all departed in Christes faith Cap. 7. THus farre we now are broght I trust withe proufe and euidence enoughe with reasonable cleare light for the good simple peoples instruction and withe full safety from all the force oure aduersaries can make against vs. The patriarches exāple the wordes of scripture the practise of the Churche the natural society betwixt the partes of Christes misticall body in this world and his membres in the next and all our fathers faithe haue woon so muche that allmose and offeringes in sundry memorialls and diuerse obseruations of mindes and obittes be singulare and soueraigne to procure goddes mercye for the pardon of the soules deceased And nowe lest any man take occasion of goddes mercie which he seethe to be so redy that it may be woon by other mennes workes to liue in contempt of vertuous exercise and to passe the time of his owne lyfe in carelesse negligēce praesuming to purchesse fauoure at goddes hande so mercyfull by other mennes merittes with oute his owne deede or deserte let that man be aduertised quòd non habet partem in sermone isto that he shall in that case haue no benefite by our tallke the mercy which we speake of perteineth not vnto him suche idle drone beyes can take no fructe of other mēnes laboures nether quicke nor deade For that membre which in this body was so vnprofitable to him sellfe it is no right nor reason he shuld haue any gaynes by other mens trauell Therfore all these liberall promissies of fauour and grace to be procured by the workes of the lyue towardes the departed reache nether to the vnfaithfull out of this howse nor to the impaenitēt who was but an vnprofitable bourden of the house These thinges saithe Clement we meane of the godlie Lib. 8. constit 49. for yf thowe gaue al the welthe of the worlde to the poore for the wickeds sake thowe couldest not proffitte theime a heare For he that dyed in goddes displeasure can not looke for more mercy then he deserued Therfore S. Iohn thapostle seemethe to abbridge oure prayers 1. Epist. Cap. 5. and the obteining of oure petitions by borderinge theime as withe in certaine bondes after this sort We knowe that God doothe here vs what so euer we require we be sure he will accōpleshe oure requestes which we make vnto him Therfore he that knoweth his brother to sinne being not a sinne to death let him pray and lyfe shal be geuē to him that sinneth not to death there is a sinne to deathe for suche I doo not wil any man to praie This place of thapostle seemethe to declare the wonderfull force that the praiers of the faithful haue in procuring grace and remission for others so that they be brethern and passe hense with out the bonde of mortall sinne And the letter well weied shall make exceding much to proue the praiers for departed in piety as it in a maner forbiddeth all intercession for suche as be knowen to passe in continuance of mortall sinne There is no crime so greuous that man may commit in the course of this lyfe but the churche vseth praiers customably therfore and for her reuerēce is oftē hearde Therfor it may wel be thought that the party must be deceased of whome such diuersity of desertes doothe arise for all that be a lyue with out exceptiō The churche may pray for any sinner in this lyfe vvith hope of mercy if they be bretherne of oure familie must be prayde for And so longe as they be in this worlde and may repent theire sin is not so vnto deathe but lyfe by praiers may be and is cōmenly at goddes hand obteined Then it may wel be deduced that thapostle meaneth to incourage the faithfull to pray for such theire bretherne departed as died withowte bonde of deadly sin to their sight in a maner warning theime that for such theire praiers shall be acceptably heard But for others cōtinuing in sin to death he willethe not theim to praye nor can assure theime they shal be hearde So doth Dionysius a man not very aunciēt Carth. but of a full spirite and good grace expound this
simple aske why they be proffitable S. Chrisostō may enstruct such as list learne and correct the other that list reprehēde in these wordes In 2. Cap. ad Hebr. hom 4. Tel me saith he what al these festiuall lights in the buriall of the deceased meane what all this singing of himnes and psalmes signifiethe to what end be so many priestes and musicians called to gether to which in fine he thus answerethe doo we not all these thinges to geue thankes to God and euerlasting glorye that he hath deliuered the departed from the troubles of this mortall lyfe doo we not this to our cōforte and honoure of the departed And in the buriall of the Noble matrone Paula howe the priestes did sing howe the bisshoppes of Hierusalem and of all Palestine and Syria for the most part caried torches Hierom. Epitaph Paulae howe the religiouse bothe mē and weemē did the rites of the dirigies howe her allmose folkes shewed theire cotes to procure mercy euen as they did at dorcas departure in the actes of the apostles howe they continued theire singing and saing vij daies together at the Churche in Bethlem where she was buried S. Hierom him sellfe a true record therof bearethe witnesse in the lyke wordes as I haue recited and many moe which the feare of weereing the reader causethe me full sore against my wil to omitte They so settforth not onely the substāce of the thinge which standethe in prayer and sacrifice but allso doo proue ageinst thenimies of good ordre that the smaulest ceremonies that oure churchies of late haue vsed were not lately takē vp by our couetousnesse and superstition but with more abundance and numbre and continuance and solēnytie practised in the floure of Christes churche in diuerse principal partes of the world as at Hierusalem and Cōstantinople by the praising and approuing of the grauest fathers of our faith And now S. Augustin being of Aphrick so farre from the other in distance of place yet ronnethe ioyntly with theim in religion He purposely writing of the solemne rites of Christiane funerals in that goulden treatise De cura pro mortuis agenda De cura pro mortuis agenda thus after longe consideration of the whole cause determineth that the pompe of burial with al suche solemnyties as there vnto be in goddes churche ioyned is very seemely for that body which was the vessell of a Christian soule and an instrument or companion in well woorking whervnto it shall be also vnited in the resurrection for to receiue together the inhaeritance of the euerlasting kingdom But the lack of these where they be not arrogantly contemned or can not be had is nothing hurteful to the good nor the hauing any thinge proffitable to the wicked as the exāples of Lazarus and the riche man may well proue Therefore it is the sacrifice and prayers which properly doo helpe or relieue the departed De ciuit 1. Lib. ca. 12. .13 Curatio funeris saith he conditio sepulturae pompa exequiarum magis sunt viuorum solatia quà m subsidia mortuorum Non tamen ideo contemnenda abijcienda sunt corpora defunctorum maximeque iustorum fidelium quibus tanquā organis vasis ad omnia bona opera sanctus vsus est spiritus Curiouse prouision for the burial and the pompe of the solēne obites be rather doone for the solace of the lieue then for helpe of the deade neuerthelesse the bodies of the departed namely of faithfull folkes may not be contemned or cast furthe the which the holy Gost vsed as vessels and instruments of well working By al which thinges it may wel be noted that sum thinges haue ben vsually practised in funerals for thākes geuing to almighty God as hymnes and psalmes other sum for decent coomlynes and solace of the liuinge as the place of the buriall the lightes the ringing and such lyke althoughe euen these thinges proceding of loue and deuotion be after a sorte meritorious to the dooers and a helpe to theyme for whome they be procured and good motiōs and memories of mannes duetye For which causies those and the lyke haue bene vniformelie vsed throughe owte the whole Catholike churche from the beginnyng But the princypal thinges perteyning to the iustes of the departed be praiers and sacrifice and other such like wherby they are assuredly much proffited by release of theyr paines So saith S. Augustine in these wordes Cap. 18. de cura pro mort Non existimemus ad mortuos pro quibus curam gerimus peruenire nisi quod pro eis siue altaris siue eleemosinarum sacrificijs solemniter celebramus Let vs neuer thinke that any other thinge properly apperteineth to the reliefe of the departed sauing the solemne sacrifices of the altare almose and prayer And therfore as the said holy doctour confesseth the worthinesse of the place where man is buried of it selfe profiteth not at all The sanctes pray for the soules in purgatory and vve pray vnto sanctes for them but in respecte of the holy prayers whiche be there rather made then elles where and the patronage of holy martyrs and sanctes to whome he nothing doubteth but intercession may profitably be made for the deceased for whiche cause as it may appeare by Paulinus Cap. 4 de cura pro mort men were very desirous euer in the primitiue Church to be buried by som blessed martyrs body And so must we thinke allso of buriall by the reuerent holy sacrament that it wonderfully helpeth man not for the placeis sake allthough the deuotion of the desirer is therin commendable but bicause the lyuing may there effectually commende the departed to God in the time of the holy sacrifice and may be put in remembraunce to call vpon Christes blessed person there praesent for the soule of that man whiche with care and study laide his body ī the hope of resurrection by the soueraigne holy body that is alredy risen againe And this was the cause that oure forefathers from Christes tyme till our dayes haue had respecte and desire as occasion serued to be buried there where by ordre praiers and sacrifice were daily had and where the patronage of holy sanctes might best be procured It is a highe point of wisdom surely good reader onely to see what godly wisdom oure fathers vsed in shew of their zele faith and Christianity As it is an vntollerable arrogancy and a singulare signe of infidelity to laugh at and blaspheme those thinges wherof not the prowdest haeretike that liueth hathe any intelligēce at al Obcoecauit enim eos malitia eorum For theire owne malice hathe blinded theime But leauing the thinges not principally intended as sufficiently by vse of the Church approued let vs turne to the practise of the oblation and praiers in the dirigies of the auncient that seeinge theime bothe praie and say Masse for theire dearest frendes soules thowe may be bould to vse the same for thine That doo I
principall pastors of goddes Churche withe greate spreade of religion which sithe that time hathe bewtified our coÌ„try in al goddes giftes with the best And emongest many euident testimonies of this truethe with the practise therof both to be fownd in Gildas and in holy Beda there is a straunge and a very rare example not only for the plaine declaration of the vsage of oure Church in the first fowndation of oure faithe but for an open shewe by miracle in this liefe how God releaseth of his mercye by the holy oblation at the altare the paines of the departed in the worlde to coom It shall be comfortable to the Catholikes to consider this parte of oure beliefe to be confirmed by the miraculouse working of God as all other lightely be in placies where the faithe is first taught And that oure whole faithe which oure natioÌ„ receiued of S. Augustin the monke was so coÌ„firmed by the powre of God not onely oure owne histories doo declare but S. Gregory him sellfe affirmeth it writyng his letters to Augustin in this sense that he shoulde not arrogate any suche woonderous workes to his owne powre or vertue Beda li. 1. cap. 31. which then God wroght by him not for his owne holinesse but for the planting of Christes faithe in the nation where those signes were shewde Li. 4. hist Cap. 21. Beda therfore writeth this notable history of a miracle doone not many yeares after oure people was conuerted in the beginning of his owne daies that in a foghten field betwixte Egfride and Edeldred two princies of our land it fortuned that aâ— yonge gentleman off Egfrides armie shoulde be so greuouslye wounded that fauling downe both him selfe with owte sense and in al meÌ„nes sightes starke deade he was letten lye of the enemies and his body soghte with care to be buried of his frendes A brother of his a good priest and Abbate with diligens making searche for his body emongest many happed on one that was excedinge like him as a man may easely be deceiued in the alteration that streght falleth vpon the soules departure to the whole forme and fashion of the bodye and bestowed of his loue the duety of obsequies with soleÌ„ne memorials for the rest of him whome he tooke to be his brother deceased buriyng him in his owne monasterie and causing Masse to be done dayly for his pardoÌ„ and soules release But so it fortuned that his brother Huma for so was he caulled being not all owt dead with in foure and tweÌ„ty houres came reasonably to hiÌ„ self againe and gathering with all sum streÌ„ght rose vp washte him self and made meanes to com to sum frend or acquaintauÌ„ce where he might sallue his sores and close his wouÌ„des againe But by lacke of streÌ„gthe to make shifte and by misfortune he fel into his enemies handes and ther by the Capitaine examined of his estate he denied him self to be of name or degrie in his coontry Yet by the lykelyhoods that they gathered of his coomly demeanure and gentleman lyke taulke which he could hardly dissemble they mistruste as it was in deede that he was a man of armes and more then a commoÌ„ souldiar Therfore in hope of good gaine by his raunson they thought good after he was ful recouered for feare of his escape to lay yrons vpon him and so to make sure worke But so God wrought that no fetters coulde howld him for euery day once at a certaine houre the bandes bracke lowse with owte force and the man made free The gentlemaÌ„ maruailed at the case him selfe but his kepers and the capitaine were much more astoyned thereat and straitely examined him by what cooning or crafte he could with suche ease set him selfe at libertie and bare him in hand that he vsed characters or letters of sum sorcery and which crafte with the practise of vnlawfull artes But he answered in sadnesse that he was alltogether vnskilfull in suche thinges Mary quod he I haue a brother in my coontry that is a priest and I knowe certainely that he saithe often Masse for my soule supposing me to be departed and slaine in batayle And if I were in an other lyfe I perceiue my soule by his intercession shoulde be so lowsed owt of paines as my body is now from bondes The capitaine perceiuing so much and belyke in sum awe of religion seeinge the worke of God to be so straunge sould him to a Londoner with whome the same thinges happened in his bondes lowsing euery daie By which occasion he was licensed to go home to his frends and procure his ranson for chargeing him with diuers sortes of surest bandes none coulde sallfely howlde him And so vpon promesse of his returne or payment of his appointed price he went his wayes and afterwarde truely discharged his credet Which doone by frendship that he fownd in the same coontry afterward returned to his owne parties and to his brothers howse to whome when he hadde vttered all the history of his straunge fortune bothe of his misery and miraculous relieuing he enquired diligentlye the whole circumstance with the howre and time of his daily lowsinge and by conferring together they fownde that his bondes brake lowse especially at the very iuste time of his celebration for his soule At which times he confessed that he was otherwise in his great aduersities often released also Thus hath that holy writer allmost word for word and at th ende he addeth this Multi haec a praefato viro audientes accensi sunt in fide ac deuotione pietatis ad orandum vel eleemosinas faciendas vel ad offerendas Domino victimas sacrae oblationis pro ereptione suorum qui de saeculo migrauerant Intellexerunt enim quod Sacrificium salutare ad redemptionem valâ— ret animae corporis sempiternam Hâ—nc mihi historiam etiam hi qui ab ipsâ—â—iro in quo facta est audiere narrarunt â—nde eam qui aliquando comperi indâ—tanter historiae nostrae Ecclesiasticae iâ—rendam credidi Many hearing thus suche of the party him selfe were â—onderfully inflamed with faith aâ— zele to pray to geue almose an â—o offer sacrifice of the holy oblatioâ— for the deliuery of theire welbeloued frendes departed owte of this lâ—â—e For they â—nderstoode that the healthfull sacrâ—fice was auaileable for the redemptâ—on of both body and soule euerlastingâ—â— And this storie did they that heard of the parties owne mouthe reported vnto me Where vpon hauing so good proufe I dare be bowlde to write it in my ecclesiasticall history And thus muche saithe Beda abowte eghte hundred yeares ago when oure nation being but yonge in Christianity was fedde in the true beliefe by sundry wonderous workes of god That faith is the true faith into vvhiche oure natioÌ„ vvas first conuerted froÌ„ infidelity We must here stay alitle and ponder in oâ—â— mindes how our forefathers and people â—f our owne lande were taught in this artâ—â—â— when they were first deliuered
singularitie that they wil be bold to reiect him I shall both lay him to theire charges and diuerse other of greater antiquitye that shall in expresse words affirme this vsage to coom from the Apostles owne schoole That therby they may ether acknouledg their errours or elles by such graue and vncorrupt iudgies be condemned of willfull malitious blindnesse Ser. 32. de ver Apost Thus S. Augustin writeth By the praiers of the holy churche the profitable sacrifice and almose bestowen for the soules departed oute of all doubt the deceased be releued so that thereby allmighty God may deale more mercifully with theime then their sinnes required For this practise deliuered vnto vs by oure fathers is obserued vniuersally in Christes Churche that for suche as be departed in the communion of Christes body and bloude when at the sacrifice they be orderly named praiers shoulde be made and the same sacrifice mentyoned to be done for theime Here by his wordes thowe vnderstandes that the profit rising by the prayers or facrifice to the departed hath no doubte in it They wer throughe the worlde vsed not in the church which they say hathe bene for ix c yeres corrupted by supersticious ignorance but in that Churche which oure aduersaryes doo confesse maugre they re heades to haue bene holy Catholyke and Apostolike And it was not thē begon but receiued by the prouision of goddes holy spirite of thapostles whome he calleth the fathers of our faith Athanasius me thinke the aduersary part should quake when I name him who was in his daies terrible to the wicked odible to haeretikes and to all vertuous mē an especial stay in the troblesom times of the Church whose grace was so great that he abbrigeth our whole faith in to a briefe psalme called the Crede of Athanasius which is beleued of al christiā mē no lesse then the holy scriptures of the new testament Who as he right well knewe howe to defend him selfe against the wicked Arrians by the doctrine of the Catholike Churche so he hath left vs in writing howe to arme oure selues against the like aduersaries of truethe with his minde in suche other points of weighte as in his dayies were not doubted of whiche yet might faul in question by the contentious wittes of many that can not quiet theyme selues in the holsom doctryne of christes church Emongest other thinges what this holy mannes mynde was concerning the vtility and vsage of prayers and sacrifice for the dead and who were the institutors thereof thow shalt nowe heare I will recite but a parte of his heauenly taulke thoughe the whole make wholy for our purpose Allthoughe saith this holy doctour he that Christianly is hense in faithe departed be hanged in the ayer and his body vnburied yet after thy prayiers made to God sticke not to light lampe and taper at his sepulchre for these thinges be not only acceptable to God but are rewarded For the oyle and waxe be to him as an holocaust or a sacrifice to be consumed by fyere but that vnblouddy hoste is a propitiation and remission to the partye It may seeme by his wordes that whē by occasiō of punishmēt or othewise any person was vn buried yet there was made sim hearse or monument where is frendes lighted tapers as they doo at this daie and procured the holy Masse Hostia incruenia which Athanasius callethe the Vnbloudy host or sacrifice to be celebrated in his behallfe for so I take that when he saiethe that a man being hong in the ayer may haue tapers and Masse at his sepulchre though sum seeke another meaning wich may wel stand too and it skillethe not for our purpose for so much is plane that in Athanasius his daies the sacrifice was called and counted propitiatory euen for the deade But nowe a litle afterward in the same oration he instructeth vs for the first authors and institutours of this vsage in the vnbloddy sacrifice The Apostles be the orderers of oure sacrifice and in the burialles of Christian men All these holy thinges saith he thapostles of Christe those heuēly preachers and scholars of oure Lorde the firste orderers of oure sacrifice charged to be obserued in the memories and anniuersaries of the departed c. he callethe the Apostles Curatores Sacrificiorum as yowe woulde saye men apointed to take ordre for all thinges perteyning to the solempne ministerie of the greate and highe misterie Psal 49. As in the Psalme the spiritual gouernoures are named Ordinatores testamēti Dei super sacrificia The prouisours of goddes testament touching the sacrificies The residewe of his holy wordes thowe may finde in Damascens oration of the departed where he recyteth bothe the Gregories of the Greeke church S. Denise and S. Chrisostō too which writers doo rather serue my turne nowe then the Latines bicause they may put vs out of doubt for the vsage of the Greke and other Churchies whiche afterwarde by schisme fell together from the true woorship of God into diuerse errors The end of schisme That we may knowe those same contryes vnder the gouernement of these excellent blessed men to haue obserued the same thinges which to theire owne aeternall miserye and decaye of they re Churche and contries they afterwarde contemned For theire dissension and diuision bothe in this point and others of no lesse importaunce hath procured goddes vengeaunce so muche that nowe they haue allmost no churche at all as we may haue right good cause to feare what will becom of vs that folowe theire steppes in such pointes as in theime haue duely deserued goddes greuous plages Amongest other for that Chrisostoms authority is exceding graue I will lett yowe see his opinion for the institution of these beneficial relieuinges of the departeds payn These be his wordes Let vs sieke out al meanes whereby we may best helpe our brethern departed let vs for theire sakes bestowe the most present remedie that is to say almose and oblatiō for therby to theyme ensueth greate cōmodtie gaine and profett for it was not rashly nor withoute greate cause prouided and to goddes Churche by his disciples full of wisdom deliuered and decried that in the dreadfull misteries there should be especial prayers made by the priest for all those the slepe in faithe For it is a singulare benefite to theim These wer Chrisostōs wordes wherby not only the truth of the cause and first authors of the practise be oppened but that there is wonderfull benefite to the parties for whome praiers be so made in the holy sacrifice The which thing our forefathers well knewe when they were so ernest after they re departure to haue a memory at the holy altare Now adaies haeresy hathe cākered euē the very deuotiō of catholykes who allthoughe they thinke it to be true that goddes Church teacheth herin yet the zele of procuring these meanes is nothing so greate as thimportaunce of the cause requireth But if they note well those
carefull admonitions of all these blessed fathers they shall perceiue that euery time that Christes holy bloude is represented vnto God in the Masse for the departed they feele a present benefite and release of theire paines Quaest 34. ad Antioch they doo reioyse saithe holy Athanasius when the vnbloudy host is offered for theim The owlde fathers to put a difference betwixt the sacrificing of Christes own body vpon the crosse and the same vppon the altare in the Churche doo lightly terme this way of offering the vnbloudy sacrifice and the thinge offered which is Christes oune blessed body they call lykewise the host vnbloudie And Chrisostō neuer putting any doubt of the firste authors of offering for the deade prouethe that it is exceding beneficiall to the deceased bicause the apostles full of goddes spirite and wisdom woulde elles neuer withe suche care haue commaunded this holy action to be doone for theime Alasse a lasse for oure deare frendes departed that they must lacke this comforte But wo euerlasting to theyme that are the cause of so muche misery But heare I pray yowe what notable wordes S. Damascen hathe for the vtility and institution of these thinges Ibidem The holy Apostles and disciples saith he of oure sauiour Christe haue decried that in the dread soueraigne vndefiled and lyuely Sacraments so he cauleth the Masse there shoulde be kept a memoriall of those that haue taken theire slepe in faithe the which ordinaunce vntyll this day withowt gainsayng or controwlyng the Apostolike and Catholike Churche of God from one cost of the wyde worlde to another hathe obserued and shall religiously kepe til the worlde haue an end For doubtlesse these thinges that the Christiā religiō which is with owt error and free frō faulshod hath so many agies and worldes continued vnuiolably not with oute vrgent cause those thinges I say are not vaine but profitable to man acceptable to God and very necessarye for our saluation Thus farre spake the doctor settyng furthe not onely his owne mynd but the faithe of a numbre of the peeres of goddes Churche wherin to proue this doctrine to be catholike he fitly followeth the same way which Vincentius Lyrinensis gaue vs once for a ruele to trye truethe by The rule of trueth Prouing that it hathe antiquitie as a thing that came and hathe continued euen from the beginnyng of the Christian religion declaring that it hathe the consent of all natiōs bicause it is and hath bene practised throughe owt al the costes and corners of the wyde world and last that it hath the approbatiō of the wiseist and holiest mē that euer were in the Church of Christ And more thē all this that it shal so cōtinue till thend though it be for a time in sum peculiare natiōs omitted bicause it is receiued into a parte of that woorship of God which in the Church cā not perishe And this praescription of trueth our aduersaries can not auoyde but with suche vnseemely dealing as I trust they theim selues now be ashamed of as all other reasonable men are For now let theim coom with brasen facies and blasphemous tonges and say that praiers for the deade be vnprofitable that the rites of the burial be superstitious that to say the masse and sacrifice to be propitiatory for the soules departed is iniurious to Christes death that the doctors praised the errours of the ignorāt people of their daies that they all erred and were deceiued that the church of Christe hathe bene ledde in darke ignorance till these oure daies let theime bestowe these vayne presumptious wordes where they may take place for nowe all wise men doo perceiue that all these haue theire holy institution by Christe and his Apostles practised vniuersally in the primitiue Churche embrased of all godly people and approued to be wholy consonant to goddes worde by the pillors of Christes churche who so cōsonantly agree together in this point as well for the practise and proufe as for the beginning therof that to dissent from theime and trust in these reedes of oure daies were mere madnesse that are pufte to and fro with euery blast of doctrine that care not what they say so that they say not as other theire forefathers sayed that had rather then they woulde geue ouer a singulare opinion of theire owne imagination refuse and denie the authoritye of so many notable wise auncient godly and well learned fathers whome we haue named Although we haue left owt many of no woorse iudgement planely auouching these thinges to coom in to Christes Churche and woorship by the ordinaunce of his holy Apostles All which thinges if oure aduersaries haue redde then they are in a most miserable and heuy taking that doo withstand an open knowne truthe Heretikes doo agaynst theire ovvne cōsciences and as I feare against theire owne consciencies too Or if they haue not redde these plaine assertions of all lerned men sithe Christes tyme then they are most impudēt that so vainely bragge in a matter whereof they are not skilful But I trust God wil opē their eyes and breake theire prowde hartes to the obedience of his holy Churche Yf the authors be past hope yet their folowers shall take goodly occasion to forsake suche wicked maisters and be ashamed of all theire vndecent dealyng if they note and consider with me that the firste preachers of this peruerse opinion were suche that none of all theire scholares durst euer for shame for the profe of theire assertion name theire owne doctors Note And truely a man might well meruel why haeretikes hauing sum that did plainely professe theire opinions had yet rather picke owte sum darke sentence of any one of oure holy fathers whome they knowe to be directly against theime then oute of those same doctors of their own which in expresse wordes make for theime Yow shall not lightly heare an haeretike that deniethe prayng to sanctes or houldeth with open breache of holy vowes alleage Iouinianus or Vigilātius Nor a Sacramentarie seeke for the autoritye of Berengarius or Wicleffe thoughe they be of sum antiquitie and with out colour plainely doo mainteyne the doctrine that so well lyketh theime But they will trauell to writhe with plaine iniurie to the author Note the gile of an heretike sum sentence owt of Augustine or Ambrose or sum other that by theire whole lyfe and practise open theime selues to the worlde to beleue the cōtrary and al this by sum shewe of wordes for the bearing of their faulse assertions Marke it well I saye in heretikes that they can not for shame of theime selues Note euer name any of the plaine auouchers of theire owne opininions The cause is that the onely vpholding of their opinions made theime infamous to the whole posterity And if any honoure grewe vnto theime emongest the simple bicause they lacked not the waies to procure the peoples consent with admiration of theire eloquence or other plausible and populare
man may auouche withe salfety of his belefe that she or any other raysed againe miraculously was reuoked from the desperate estate of the damned soules then she muste necessarily be called from some meane condicion of her present abode and perhappes from paine too to this former state of lyfe againe But as in this secrett of god no man with owte iust reprehension may deeply wade so it may reasonably be gathered â—hat the faule of the tree before mentiâ—ned can not induce withe any probaâ—ilitie the necessity of the soules abiâ—ing in all respectes where it first lighâ—e Marye we freely graunt with diuers of the auncient fathers that the faule of the tree into the southe parte may â—ignifie vnto vs the departure of maÌ„ in the happy state of grace and the norâ—he side lykewise the cursed and damnable state of the wicked and that he which passethe hense in ether of these estates and condicions as euery lyuing man doothe can not procure by other nether deserue by him sellfe the chaunge of his happy lote or his vnlucky happe otherwise then in his lyfe time he deserued That is to say if he passe this worlde an electe person in the loue and grace of God he is oute of doubt of all damnation or rather oute of possibilitye to be reiected and so the case of the forsakeÌ„ is vtterly remedilesse And further by that figuratiue speache yowe had not best on your owne heade be ouer boulde least som Saduceie of your secte gather the perpetuall reste of the body with owte all hope of resurrection I can not tell howe it faulethe but yet so it doothe that your doctrine and arguments minister ouer muche occasion of erroure and that to the deceiued in the depest matters of our faithe But I will rubbe yow no more on thatsore I warned yowe before to take heede to the resurrection An Ansvver to the secoÌ„d text Nowe for the other text recited oute of S. Matthewes gospell of the double waie th one to perdicion an the other to saluation there is allmost none so simple but he seeth that it maketh no more for your purpose then the other For there as oure aduersary can not but knowe though to deceiue he liste dissemble mentioÌ„ is made and the meaning is onelye of these ij waies in this worlde and lyfe in one of which being full of ease and libertye the wicked waulkethe towardes hell or damnation In the which way the riche maÌ„ and vnmercifull tooke his tyme of whome Abraham saide that he had receiued good in his dayes In the other being bothe straite and harde the smal numbre of the chosen take their iourney towardes heauen And yet if yowe thinke good yowe may ioyne the place of temporall punishment for sinne in the worlde to coom to the straite and painefull passage of the electe though perhappes all they entre not therby And so shall yowe find this place not onely nothing to forther theire cause but sumwhat to helpe oures And so for the other taken oute of the fyft to the Corinth S. Augustine shal answer yowe and beare me witnesse An Ansvver to the thirdâ— argumeÌ„t it makethe nothing for yowe his wordes be these in his Encheridion This practise that Goddes Churche vseth in the commendations of the deade Cn. is nothing repugnaÌ„t to the sentence of the Apostle where he saithe that we all shall stand before the iudgement seate of Christe that euery one may receiue according to his desertes in the bodye ether good or euill for this in his lyfe and before deathe he deserued that these woorkes after his death might be profitable vnto him for in deede they be not profitable for allmen and why so but bicause of the difference and diuersitye of mens liues whilest they were in this flesh c. And this same sentence the Doctor often repeteth allmost in the same forme of wordes in diuers placies bothe to correcte theire ignorance that might take a way praiers for the dead bicause they finde the sentence of goddes iudgement to be executed on man according to the deseruing of this lyefe and no lesse to geue monition to the carelesse that they omitte not to doo well in this lyfe vppoÌ„ hope or presumtioÌ„ of other mennes works after their decease which as they be exceding beneficial to many so they helpe none suche as in their owne lyfe woulde not helpe theime selues The lyke declaration of this pointe hathe S. Denyse in the 7. chapter of his Ecclesiastical soueraignty whiche I omitte lest in this point by S. Augustine sufficiently auouched I weerye the reader without cause The last obiection An ansvver to the last scripture of the angelles words in the Apocalipse affirming the state of all those that dye in our Lorde to be happy to be past trauel and in rest and peace they be properly spoken there of holy men that sheede theire bloude in the times of persecution for Christes sake to geue theime assured comforte after a litle toleration and patience in the rage of Antichrist of blessed and aeternal rest and so the circumstance of the letter plainely geueth and so dooth S. Augustin expounde it Cap. 9. lib. 20. de ciui And for suche holy martyrs it is needlesse to pray as to pray vnto theime is most profitable Albeit the wordes are true and may be wel verified of all that passe hense in the happy state of grace being past the cares of this troblesom world and which is the greatest trauell of all other vtterly dispatched of the toile that sinners take in theire waies of wickednesse with freedoÌ„ froÌ„ sin and al feare of sinne and damnation for euermore So that this rest froÌ„ laboure is no more but a happy ioy of conscience with securitye of saluatioÌ„ and peace in Christe Iesu For which cause in the holy Canon of the Masse it is saide Christianos dormire in somno pacis in Christo quiescere That Christian folkes doo sleepe in the sleape of peace and rest in Christ thoughe for all that in the same place we aske Requiem refrigerium rest and refreshing for theyme And this holy peace from all toyle of the worlde and woorme of tormented conscience the electe children of God in theire fathers correction being assured of his aeternall loue do blessedly enioye But the wicked be in contrary case of whome it is saide non est pax impijs there is no rest or quietnesse to the wicked no not in theire daies of ioye much lesse in their infinite miserie of their euerlasting torments in the world to coom Of whose vnhappy state Isai 57. the prophet warneth vs thus againe Impij quasi mare feruens quod quiescere non potest The wicked be right like vnto the toomblinge and tossinge sea that neuer restethe The place of S. Iohn then being namely spoken of holy martyrs that streght with owte all paine after this lyfe passe to heauen may yet very fitly stand with
the happy case of all those that dye in the fauoure of God and assurance of their saluatiō thoughe they abyde sharpe but swhete paine of fatherly discipline for theire better qualifiyng to the ioyes prepared for theime and all other the elect So that nowe the mouing of these doubtes hathe so little aduauntaged our aduersaries that it hathe sumwhat geuen occasion of forther declaration of oure matter then otherwise perchaunce we shoulde haue hadde An ansvver to theire negatiue argument vvith the Conclusion of the booke Cap. 17. BVt yett one common engine they haue as well for the impugnation of the truethe in this point as for the sore shakinge of the weake waules of the simples faithe all most in all their fight that they kepe against the Catholikes Which thoughe it be not stronge yet it is a merueilous fit reasoning for so fond a faithe For if thowe caste an earnest eye vpon theire whole doctrine thowe shallte finde that it principally and in amaner wholy constithe in taking a waye or waasting an other faithe that it fownde before◠Theire nevve no faithe is vphoulden by a negatiue argument so that the preachers thereof must euer be destroyers pluckers downe and rooters vp of the truethe grownded before Will yowe see then what a protestants faithe and doctrine is deny only and make a negation of som one article of oure beliefe and that is a forme of his faithe which is lightelye negatiue There is no free will ther is no woorkes needefull to saluation A protestantes Crede there is no Churche knowne there is no chiefe gouernour therof there be not 7. sacraments they do not conferre gratiam geue grace Baptisme is not necessary to saluation Christe is not present on the aultare there is no sacrifice there is no preesthood there is no altare there is no profit in prayers to sanctes or for the dead there is no purgatory Christe went not downe to hel there is no limbus finallye yf yow liste go forwarde in your negatiue faithe there is no hell there is no heauen there is no God Do yow not see here a trim faith and a substantiall looke in Caluins institutions and yowe shall find the whole frame of this waasting faithe There is nothing in that blasphemous boke nor in their apologies but a gathered bodie of this no faithe For so it must needes be that teacheth no truthe but pluckethe vppe a that truth wiche before was planted Is it not a prety doctrine that Caluine makes of the sacraments when he tellethe not the force of any of theime all but onely standethe like a fearce monstruous swhine rootyng vppe oure fathers faithe therin This negatiue faith hath no grownd nor confidence of thinges to be hoped for nor any certayntye of suche thinges as doo not yet appeare but it is an euident ouerthrowe of all our hope and a very canker of thexpectation of thinges to coom This faith therfor of these pluckers downe must needes vse a convenient instrumēt to destroye and not to builde to plucke vp and not to plāte to improue and not to make profe But what way is that Like faith like argument mary by way of negatiue profe they cōfirme theire negatiue 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 nether of theime to be beleued Which forme of argument serued the Arians against the consubstantiall vnitye of God the father and his son our sauiour It helped the Anabaptistes against the baptisme of infantes it was proffitable to Heluidius against the perpetual virginitie of goddes moother and it helpeth all pluckers downe but it neuer seruith a buylder The vanity wherof is so wel knowne that I will not stand to talke therof namely seeing it hathe no place in our cause for which we haue broughte diuerse scriptures all construed by most learned fathers for that sense and som so euident that they droue our aduersaries to the open deniall of the holy canonicall scripture But yet one of these ouerthrowers frameth as he supposethe his negatiue argument Maister Grindall in his funerall sermon to the more sure shake of oure faithe herein after this sorte In the owlde lawe all sacrificies and expiations bothe appointed and reakoned euen for the smaulest offensies that mā coulde committ yet there was neuer no sacrifice for the purgation of the deade How Lorde lyke Master Grindall made his Argument here Where he shoulde plainely haue inferred the contrarye after this sorte There was no sin so smaule vnpardoned but there was sum sacrifice of release or expiation thereof in the owlde lawe ergo if any man weere bounde with sin weere it neuer so smaule whether he were alyue or deade there was sum appointed purgation therefore For there is no consequence nor any apparance of right deduction to inferre vpon the naming or rehersall of all sinnes the peculiare mentioning or plaine rehersal of suche persons as may be burdened with those sinnes There were sacrificies then in the owlde law for weemen as well as men for the Princies no lesse then for the poore for the priest and for the people for the dead as well for the lyue And where there was no difference nor respecte of persons in that pointe there was no peculiare mention to be made for the distiction of states The peculiare rehersall therefore was onely made for the diuersity of offensies and not allwaies for the difference of persons And nowe the departed in faithe being but distincted by state of lyfe and not by bonde of sin from those that be alyue must needes in the case of lyke sinne for the vnitye whiche he is in haue the lyke remedy as the lyeue hath for the same sinne Note And therefore to help your ignorance sum thing thus yowe must learne that there was no peculiare sacrifice for the dead as thoughe they were not of the common body with the liuinge but they had the same sacrifice doone for theime that the liuing in this worlde in the like case of sin or pounishement for offensies had Do yowe not see Goddes Churche Master Grindall sacrifice for the deade One sacrifice for the lyue and the deade but not for theyme by a peculiare meanes of offeringe but the very self same oblation she euer vsethe for her Children departed that she practisethe for her faithfull flocke a lyue And in all other practises there is a perfecte communitye of all benefites betwixte the deceased and theire bretherne remayning yet in this worlde And therefore when yow seeke for sacrifice in the oulde law looke not for any distincte waye of handeling theire offensies which is not common with the lyuing But consider what there was practised for the release of the smaller trespassies and that was vsed for bothth liue and dead withoute distinction Marke what sacrifice was for the abating of any pain due for great offensies and the same