recompense therefore and yet after poonishment tolerated at Goddes apoyntement in the next lyefe he doubteth not to assure her of pardon at the lengthe and release of all paine Thus was sinne handeled in those dayes And why it was so painefully riped vp to the very battom yowe see Compare oure days and dealing to theires and thow shalt wonder to see the diuersitye betwixt theire maners and oures and to see the phisicions woorke so diuersely where the diseases be all one I might here well to my purpose repeate the singulare praises that S. Hierom gaue vnto noble Paula In epitaph Paulae who as he writeth of her withe fountaynes of teares exceding lauishe almose and pitifull fasting wasshed away such veniall and smaule offensies as other men wovlde scarsely doo muche more greuous crimes And to seeke for what ende this holy matrone vexed her sellfe and tormented her body it were in a maner needelesse for being not gilty of any greuous sinnes she coulde haue no greate feare of hell paynes then it must neades be that she tooke poonishment of her sellfe to praeuent Goddes temporall skourge in the lyefe to coom She well considered for it was the doctrine of that holy tyme that euery sinne be it neuer so small or common Note doth indebt the offender vnto God and therfore the iustest person that liueth excepting Christe and for his honour his moother as S. Augustine saith must confesse debte and crye for pardon by oure maisters praier Dimitte nobis debita nostra forgiue vs oure debts the whiche because they be debt must ether be pardoned by praier or paide by paine And therfore being not here remitted or not satisfied by worthy poonishment in this liefe they must of iustice be purged after oure departure according to the numbre of theime and the negligence of the offender And this faithe of Purgatory and respecte of Goddes iudgements to come feared the holyest persons that euer were in goddes Churche This droue many a blessed man to perpetuall paenaunce this broght Hierom him sellfe in to the wildernesse of Syria there to lament the lapse of his fraile youthe euer in expectation of this call Exi foras Hieronime Coom out Hierom this filled the desertes with many a noble heremite this raysed vppe the cloisters and all the holy houses of mowrning and praiers in the whole worlde and hathe in all agyes appeared bothe in the wordes and woorkes of all Christen people as we shal better a none declare But list yow see how this doctrine of paenaunce liked Caluine The shrew sawe that by graunting of this satisfaction for sinne and the profitable vsage thereof in this liefe that it might argue of necessity the residue of some paines in the nexte if it were here omitted or not ended And therefore I pray you see how substantially he aunswereth and how like him selfe Parum me mouent saithe he quae in veterum scriptis de satisfactione passim occurrunt In institut video enim eorum nonnullos dicam simpliciter omnes fere quorum libri extant aut in hac parte lapsos esse aut nimis aspere dure loquutos I make small accompt of that whiche I often finde concerning Satisfaction in the auncient writers for I perceiue diuers of theime shall I be plaine withe yow in a maner euery one that euer wrote till this daye in this pointe to haue bene foule deceiued or spoken more roughly then they shoulde haue doone Is not this a felowe a lone whether thinke yowe nowe oure englishe bragger craking all the doctors to be on his parte or this man confessing plainely that they be all ageinst him and yet setting not a butten by theyme all whether think you is more arrogant I am sure Caluine dealeth here more sincerely and thother more deceitfully Iff crakyng had bene a maistery in summer games as lying is our man mighte haue wonne of all the worlde two games at a clappe But there is no remedy he must yelde to the lerned that haue opened his impudency Therefore I leaue him and take the benefit of this his maisters confession for forther confirmation of my cause doubting nothing but that most wiese men seeing by the aduersaries graunte all learned fathers to be on oure side will accept it ether as a fulle proofe or no smaule praesumption of that truethe whiche we defend A briefe ioyning in reason and argument vpon the proued groundes vvithe the aduersaries for the declaration of Purgatory Cap. 5. HAuinge vndoubtedly wōne thus much both by euidēt testimony off holy writte by the warraunt of all the learned fathers by good reason and by the aduersaries owne confession I will be boulde to bare the very ioyntes of the argument that bothe the simple maye acknowledge my plaine dealing and the Protestant haue his vauntage if the reason stand not vpright With out colour or glose then thus I make my proufe After the sinnes of man be pardoded God oftentimes poonisheth the offender the Churche poonisheth him and man ponisheth him selfe ergo there is summe payne due after sinne be remitted Secondely this paine can not allwaies be discharged in this world ether for lacke of space after the remission as it happeth in repentaunce at the houre of deathe or elles when the party liueth in perpetuall welth with oute care or cogitation of any satisfaction therefore it must be answered in another place Thirdly the common infirmities and the daily trespasses which abase and defily the woorkes euen of the vertuous of theire proper condicion doo deserue paine for a tyme as the mortall offense deserueth perpetuall Therefore as the mortall sinne being not here pardoned must of iustice haue the reward of euerlasting pounishement so it must nedes folow that the veniall fault not here forgeuen shoulde haue the reward whiche of nature it requireth that is to saie temporall paine And therefor not only the wicked but the very iust also must trauell to haue theire daily infirmities and frailetie of theire corrupte natures forgiuen crying withe oute ceassing forgeue vs oure debtes Quia non iustificabitur in conspectu tuo omnis viuens August Euch ca. 71 For no man a lieue shall be able to stande before the face of God in his owne iustice or righteousnesse and if thes lighte sinnes shoulde neuer be imputed then it were needlesse to crie for mercy or confesse debt as euery man dooth be he neuer so passing holy To be briefe this debt of paine for sinne by any way remaining at the departure hense must off iustice be answered Whiche can not be with oute poonishement in the nexte liefe then there must be a place of iudgement for temporall and transitory paines in the other worlde The whole discourse made before hath geuen force enoghe to euery parte of the argument the scriptures doo proue it the practise of the Churche confirmeth it all the doctors by oure aduersaries graunte agree vpon it Yf they haue any thinge to say here
owte 〈◊〉 Sathans bondage and conuerted to thâ—â—elowship of Christes Church and let vs 〈◊〉 thing doubt but that which oure owne â—postles bothe by worde and worke by mâ—â—acle and by martyrdom first proued vnto â—s is the very true and vnfallible faithe oâ— oure Christianitie For if that were not â—ue which at oure first conueâ—sion was preached vnto vs then we â—eceiued nott the faithe but faulshoode aâ— theire handes theÌ„ the histories doo rake a lowdelye in testifiing we were tâ—â—ned to the Christiane faith bothe at that time and by such men then it wer no conuersion froÌ„ heatheÌ„ Idolatrie to the woorship of Christ but it were a chaunge from one superstition to an other and this latter so much worse then the other bicause vnder the name of Christe there were practise perpetual of execrable sacrilege in instituting of a sacrifice to the defasing of our redemption in adoring bare breade as the hoste of our saluation in offering it vppe to God for the sinnes bothe of the quick and dead in practise of vnproffitable praiers for the soules deceased with the like faulse worship of God in all pointes Then theire preaching was highly to Goddes dishonoure pernicious to the people and damnalbe to theime selues Then haue all that euer ranne the rase of that faithe and doctrine till this daie whiche they taught perished withe theime then are they fownd false witnesseis whom we haue accompted as oure vndoubted true and lawfull pastors then God hath purposely deceiued vs with fained miracles full many with numbers off vaine visions then al our labour is lost till this day The holynesse of so many good princies and priestes is praised in vaine the bloude of Martyres shed in vaine the exercise of al sacrameÌ„ts in vaine and bicause all deuotion consisted in our fathers dayes in the earnest zele of so faulse a religioÌ„ as they thinke this to be then the more deuotion the farther from Christ the lesse religion more nere to saluation then happy was he that was the worst and cursed was he that was counted the best then is oure case most carefull then are we worse theÌ„ all other natioÌ„s that neuer receiued the name of Christ then are we worse theÌ„ we were befor our conuersion then to be shorte thereis no religion no Christ no God no hope of saluation All which thinges if they repugne to common sense and reason and to the comfortable hope of oure saluation which we haue receiued from god by Christe Iesus and the assured testimony of the spirite of God that we be a parte of his chosen Churche and sanctified in his holy name by the worde of truethe and lyfe which we by the ordinary ministery of man haue receiued signes and woonders coÌ„firming theire calling and doctrine then this religion which they planted first in our contrie must needes be in al pointes bothe holy true and acceptable vnto God Then as by that religion our fathers were ingraffed first in to Christes body misticall which is the Churche in which till this day they haue kepte the highe way to saluation so who so euer forsaketh this or any principall article or braunche therof and so leauethe that Churche into which we first entered at oure conuersion Note and take heed betime he leaueth assuredly lyfe and saluation and withe out all doubt euerlastingly perisheth AmoÌ„gest which pointes of doctrine oure aduersaries can not denie but the saing masse and offering for the deade the allmose and praiers for the departed was taught withe the firste and proued by miracles withe the rest The which ether to denie were ouer muche discredit of the antiquitye and plaine impudencie or elles to attribute theyme to the diuells woorking were oppen vntollerable blasphemie Yea this doctrine hathe brought the Churche to this bewtifull ordre in all degries as we haue seene All the noble monuments not onely in oure commoÌ„welthe but through Christes churche do beare sufficient testimonie of oure first faithe herin This doctrine as the whole worlde knoweth fouÌ„ded all Bisshoprikes buylded al Churchies raysed al Oratories Yf praing for the deade vvere takeÌ„ avvay there shoulde no steppe of religigion remaine instituted al Collegies indued all Schooles maintened all hospitalles set forwarde al woorkes of charirye and religioÌ„ of what sorte so euer they bee Take a way the praiers and practise for the deade ether al these monumeÌ„ts must fall or elles they must staÌ„d agaynste the first founders will and meaninge Looke in the statutes of all noble foundacions and of all charitable woorkes euer sithe the first daie of oure happy calling to Christes faithe whether they doo not expressely testifie that theire worke of almose and deuotion was for this one especiall respect to be prayde and songe for as they call it after theire deathes Looke whether your Vniuersites protest not this faithe by many a solemne othe bothe priuatly and openlye Looke whether all preachers that euer tooke degrie in the Vniuersity before these yeres are not bounde by the holy euangelistes to pray for certaine noble princies and praelates of this realme All oure superintendents are deeply and daily periured in euery of their sermons at Paules or other placies of name And so often as these preachers doo omit it so often are they periured so often as they ether eate or drinke of theire benefactors cost so often beare they testimony of they re owne damnation Answer me but one question I aske yowe Whether the firste authors of suche benefites as yowe enioye in the Churche at this day A harde question proposed to the ProtestaÌ„t ether of bisshopricke or colledge or any other spirituall liuelyhoodde say yowre mindes vnfeinedly whether they euer meÌ„t that suche men of suche a religion of suche lyfe of suche doctrine should enioye that allmose which they especially ordeined for other men and for contrary purpose say truethe and shame the deuill thoughte they euer to make roume in Collegies for your wiues meÌ„t they euer to mainteine preachinge against the masse against praiers for theire owne soules when they purposely vpon that grounde began so godlye a woorke if they in deede neuer ment it as I knowe theye did not and as your oune consciencies beare witnesse with theim and against your selues that they did not howe caÌ„ yowe theÌ„ for feare of goddes highe displeasure against theire owne willes vsurpe those commodities whiche they neuer ment to suche as yow be A lasse good men thei thought to make frendes of wicked mammon and full dearly with bothe landes and gooddes haue they procured enimies to theire owne soules But if there be any sense in those good fathers and fouÌ„ders as there is and if they be in heauen as they re good deseruing I trust hathe broght theime then surely they accuse yow most iustly of wicked vniustice before the face of God for deluding the people for breaking theire willes for vsurping theire commodities against theire professed mindes and meaninges Or if they be
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
shal be well vnderstande to be with owte difference practised for the liue and deade together That therby we may by good reason conclude seeing sacrifice was then offered for purgation of euery light offense that it was doone for all states of persons that were ether in this lyfe or after theire death to be perfectelie clensed from the same Although the facte of Iudas Machabeus be a playne proufe that there was a common knowne ordre of sacrifice for elles howe coulde he haue conceyued any such sacrifice neuer hearde of before howe could he lymite the valewe of procurement thereof by a certaine summe for euery soule deceased howe coulde he gather in pretence of a thinge neuer vsed before the peoples almose withe owte theire murmoure or motion therein Why would he haue sent mony to Hierusalem to procure that whiche had no example in the lawe or vse in the church was he so ignoraÌ„t that he knewe not theire ordre herein or so vnwise to haue sent his monie for nothing S. Augustine Answering an haeretike Lib. 2. de Orig. Animae Cap. 11. that by thauthoritye of the facte of Iudas woulde haue prooued that by sacrifice men might be saued thoughe they died vnbaptized or in deadly sinne saithe vnto him that he is not hable to prooue that Iudas or any other in the lawe offered for his frend or any man elles being vncircuncised no more then the Church nowe practisethe for any man not baptised Wherby he plainely confessethe that the lawe had a sacrifice for the deade which beyng vrged by that heretike he might haue denied withe good helpe of his cause and answer to the aduersary but that the contrary case was so cleare not onely by that booke which he tooke for Canonicall scripture as before is proued but also by the fulle consent of all the Churche of God which bothe by plaine practise and most graue ordinaunce had from Christes time set forthe and approued the vndoubted truethe therof The conclusion of the vnhole booke vvith an admonition to the reader But here will I nowe make an ende desiring thee gentle reader with suche indifferency to weighe the dooing and dealing of bothe parties as the importaunce of the cause the loue of trueth the necessary care of thyn oweÌ„ saluation and thy duety towardes God and his Churche requireth There is none of al those pointes which the vnfaithful coÌ„tention of our miserable age hath made doubtefull in which thow maiste better beholde howe vprighte the waies of truethe and vertue be and howe pernicious double and deceitfull the dealing of haeresy is The one is vpholden by the euideÌ„t testimony of holy scripture the other mainteyneth her trayne by bowlde deniall of scriptures the one seketh with humility the mening at their mouthes whom God hathe vndoubtedly blessed with the gifte of vnderstanding and interpretatioÌ„ the other by singulare pride fowndethe her vnfaithfulnesse vpon the phantasies of lighte and lewde persons that are pufte too and fro with euery blaste of doctrine The one resteth vpon the practise of al nations the vsage of all agies and the holy woorkes both of God and maÌ„ thother holdethe wholy by contempte of oure elders flatery of the present daies and vphappy waaste of all woorkes of vertue religion and deuotion th one foloweth the gouernours and appointed pastours of oure soules whose names be blessed in heauen and earthe thother ioyneth to suche as for other horrible haeresies and wicked lyfe are condemned bothe a lyue and deade of the vertuous and can not for shame be named of theire owne scholars The one hath the warraunt of Goddes who le Church the other standeth on curse and excommunication by the grauest authority that euer was vnder God in earthe To be shorte trueth is the Churchis dearlinge haeresy must haue her mainteinauÌ„ce abrode This one holy Catholike and Apostolike Churche is it wherunto we owe all duety and obedience both by Goddes commaundement and by the bonde of oure first faith and profession There is no force of argument no probability of reason no subtelty of wit no depe compase of worldely wisdom no eloquence of man nor Angell nor any other motion that can be wrought in the world that shoulde make a man doubte of any article approued by her authority And if thow yet feare to geue ouer thy whole sense and thyne owne sellfe to so carefull a moother in whom thow wast begotten in thy better birthe compare oure Churche with theires compare her authority and theres her maiesty and theires Oures is that Church that hath borne downe hethen Princies that hathe destroyed Idolatrie that hath coÌ„uerted all nations to Christes faith that hath waded in bloude that hath liued in welth that hath bene assalted by hel by euil lyfe by haeresy and yet she staÌ„deth Take a way all this compare her constancy in doctrine with theire inconstant mutability compare the noble army of Martyrs the holy company of CoÌ„fessours the glorious trayne of so many blessed wise and learned Doctoures of many thowsand saintes that euer accompany her maiesty compare I say all these with the raskall soul diars of the contrary campe Vbicunquâ— fuerit corpus Mat. 24. illic coÌ„gregabuntur aquila I warraunt the gentle reader feare nothing for wher so euer so honorable a personage is there is the kingly company of egles Beholde her grace of miracles her workes and her wonders her authority in discipline her wisdom in gouerment her acquability in al estates and I am sure thow shallt confesse Quod dominus est in loco isto Gene. 28. ego nesciebaÌ„ Our Lord suerly is in this place and I was not aware therof For Christes loue if thowe hast folowed or yet haue any phantasy to the seuered company grope with owte flatery of thy sellfe the depthe of thyne owne conscience feele whether God hath not suffered the to faule for som sin Coom into this Church and at the same time thowe shalt be healed to thy aeternal reioysing Touche once the hemme of Christes garment adore his foutstoole cleaue vnto the alltare and if thowe â—nde not comfort of conscience ease â—f harte and light of trueth neuer creâ—et me more Proue once what is In â—orto concluso fonte signato in the garâ—en enclosed and the wellspring so suâ—ely sealed vp Cantic 4. Ioyne withe the sanctes â—n heaueÌ„ with the soules in Purgatory with the fathers of thy faithe in earthe with al holy meÌ„ both alyue and deade And thow shalt thinke thy self all ready in heauen to match with that happy and blessed felowship owte of whiche there is nether light lyfe nor any hope of saluation Merueile not that the maisters of dissension will not returne whome throughe pride of harte disobedience to Goddes Church and willfull withstanding the knowne trueth by the heuy hande of Goddes vnsercheable iudgement we see to be stricken withe blindnesse of minde and exceding darkenesse of vnderstandinge Learne to feare God betyme
be once thus freely wyped awaye in oure first regeneration there is no charge of pounishement or paenaunce for farther release of the same But nowe a man that is so freely discharged of all euill liefe and sinne committed before he came in to the familye yff he faule in to relapse and defile the temple of god Note then as goddes mercy allwayes passethe mannes malice euen in this case also he hathe ordeyned meanes to repayre mannes faule ageyne That is by the Sacrament of paenaunce which therfore S. HieroÌ„ termethe the second table In cap. 3. Isai or refuge after ship wracke as a meanes that may bringe man to the porte of saluation though lightely not with oute present dammage and daungeour In which blessed sacrament though goddes grace haue mighty force for mannes recouery and workethe abundantly bothe remission of sinnes and the discharge of aeternall poonishement due by iuste iudgement to the offender yet Christe him selfe the author of this Sacrament as the rest ment not to communicate suche efficacye or force to this The force of Christes death is not so largely applyed vnto vs in the sacrament off pâ—â—â—unce as in Baptisme as to baptisme for the vtter acquieting of all payne by sinfull life deserued For as in Baptisme where maÌ„ is perfectly renued it was semely to set thoffender at his first entrauÌ„ce on cleare grounde and make him free for al thinges done a brode so it excedingly setteth forth goddes iustice and nothing imparethe his mercy to vse as in all common wellthes by nature and goddes prescription is practised withe grace discipline withe iustice clemencye withe fauoure correction and with loue due chastisement of suche sinnes as haue by the how should children bene committed Nowe therefore if after thy free admission to this family of Christ thou doo greuously offende remission maye then be had ageyne but not commonly with owte sharpe discipline seeing the father of this oure holy houshowld poonisheth where he louethe Ad Hab. 12. and chastisethe euery childe whome he receiueth Whose iustice in pounishement of sinne not onely the wicked but also the good must muche feare Whereof S. Augustine warneth vs thus Deus saithe he nec iusto parcit nec iniusto Lib tra FauscuÌ„ cap. 20. illum stagellando vt filium istum puniendo vt impium God sparethe nether the iuste nor vniust chastising th one as his childe pounishing the other as a wicked person A childe then of this houshowlde contynuing in fauoure though he can not euerlastingly perishe withe the impoenitent sinners yet he muste being not by som especiall praerogatiue pardoned beare the rodde of his fathers discipline And gladly say with the prophet In flagella paratus sum Psal 37. I am redy for the roddes And what so euer these wantons that are ronne owte of this howse for theire owne ease or other mennes flattery shall fourge let vs continue in perpetuall cogitation of oure sinnes forgeuen and by all meanes possible recompense oure negligencyes paste Let vs not thinke but God hathe sumwhat to say to vs euen for oure offensyes pardoned being thus warned by his owne mouthe Sed habeo aduersum te pauca Apo. â— 2 quòd charitatem tuam primam reliquisti Memor esto itaque vnde excideris age poenitentiam prima opera fac But somwhat I haue ageynst the bicause thowe arte faullen from thy first loue Remembre therfore from whense thowe felle doo paenaunce and beginne thy former woorkes agayne And the consideration of this diuersity betwixte remission had by baptisme and after relapse by the sacrament of paenaunce moued Damascen to call this second remedy Deorth fide lib. 4. cap. 9. Baptismum vere laboriosum quod per paenitentiam lachrimas perficitur A kynd of Baptisme full of trauell by paenaunce and teares to be wroght In whiche God so pardone-the sinnes that bothe the offense it self and the euerlasting payne due for the same being wholy by Christes deathe and merites wieped away there may yet remayne the debt of temporall poonishment on oure parte to be discharged as well for som satisfaction of goddes iustice ageynst the aeternall ordre wherof we vnworthely offended 〈…〉 Cap. 〈…〉 as for to answer the Churche of her right as S. Austine saithe in whiche onely all sinnes be forgeuen Mary when occasion of satisfiyng for oure offensyes in this lyefe is neglected or lacke of tyme by reason off longe continuance and laite repentaunce fuffereth not due recompense in oure lyefe whiche is the tyme of mercye then certes the hande of God shall be muche more heuy and the poonishment more greuous And this is withe oute doubte to be looked for that the debt due for sinne muste ether here by payne or pardon be discharged or elles to oure greater greife after oure departure required And this to be the graue doctryne and constant faithe of the fathers I must first declare bothe for that it shall firmely establishe oure whole mater and clearely open the case of controuersy betwixt vs and the forsaken company Who woulde so gladly lyeue at ease in they re onely faithe that they list nether satisfye for theire sinnes nor procure goddes mercy by wel workyng In this case then let vs seeke the ordre of goddes iustice by the diligent consideration of som notable personagies of whome we may haue by the plaine scripture euident testimony bothe of the remission of theire sinnes and they re paenaunce and pounishment after they were reconciled ageyne AdaÌ„ that first did faule and vvas first pardoned did yet abide the skourge for his sinnes Oure first father Adam in whome we may behoulde almost the whole course of goddes iudgemeÌ„t and throughe whome bothe sinne and all pounishment due for sinne entred in to the worlde I thinke he had the first benefite by Christes deathe for the remission of his disobedience or at the leaste bicause I woulde not auouche an vncerteyne thinge this I am shure that by Christe he was raysed vp to goddes fauoure ageyne Of whome we fynde it thus written in in the booke of wisdom Cap. 10. Haec illum qui primus formatus est pater orbis terrarum cum solus esset creatus custodiuit eduxit illum a delicto suo This saithe he meaning by Christ vnder the name of wisdom salfely praeserued him that was first formed off God the father of the worlde when he was created all a lone and raysed him oute of his sinne ageyne The whiche disobedience withe what other sinne so euer was therunto in him ioyned thoughe it was thus clearly pardoned yet the poonishment therof bothe he felte longe after in his owne person and it lyethe vpon his posterity till this day For whiche sinne he him selfe begane to doo paenaunce as Irenaeus saithe euen in paradise Li. 3. c. 33 and then God practised iudgement vpon him as Augustine noteth first by his disenhaeretaunce then by paynefull traâ—ell
33. and in the .xij. booke of the literall exposition on the Genesis where he hathe the same wordes with more large proufe of the conclusion whiche nether agreeth with the state of Abrahams rest nor yet with the forsaken soules And the name of helle is nowe commonly taken for any one of the inferiour partes where God practiseth iudgement for sinne euerlastingly or temporally thoughe as Augustine saithe it can not be founde in plane scripture that Abrahams happy resting place shoulde be termed Hell or Infernum But I nede not seeke forther in the deape mistery of Christes affaires in the inferioure partes For as I am not ashamed to be ignoraunt vpon whom he bestowed the grace of deliuery so with Augustine or rather with Goddes Church I dare belieue that he loused sum vppon whome he exercised iudgement before And forther maye bouldely auouche that as ther were certaine at his coomming doune not vnworthy after longe paines tolerated to be released in his praesens so there be yet some which by mercy and meanes of goddes Churche be released dayly Not of that sorte whiche died oute of Goddes fauour Bernard ser de s Nicolao Quibus clausa est ianua misericordiae omnis spes interclusa salutis Vppon whome the doore of mercy and the hope of helthe be closed and shutt vp for euer but of the iust departed in faith and piety and yet not fully pourged of all corruption of iniquity Let thenimyes of Goddes truethe comme now and deny if they can for shame that Goddes iustice for sinnes remitted reacheth not sometimes to the placies of poonishement in the nexte liefe let theime withe purgatory rase vp the fathers resting place so plainely set fourthe by scripture beleued of the whole Church and alwaies tought by the holy fathers Yea let theime that will hauno pleace for sinners fiende with blasphemy hell like torments for Goddes oune Sonne with the damned spirites My hearte surely will scarse serue me to report it and yet cursed Caluine was not a fearde to write it and with arrogant vauntes ageynste the blessed fathers to auouche the same That miserable forsaken man sawe that the onely graunt of the oulde fathers poonishmēt by the lacke of euerlasting ioy might of force drieue him to acknowledge that God sometimes exerciseth his iustice vppon those whiche he loueth in the next liefe and so consequently that Purgatory paines might be inferred therevppon therefore he fel hedlong to this horrible blasphemy Caluins blasphemy vpon the article of Christes descention that Christe went not to lowse any from the paines of the next liefe but to be pounished in hell with the deadly damned him selfe for to amend the lacke of his passion vppon the Crosse O oure cursed time O corrupte conditions this beaste writeth thus ageinst oure blessed sauiours death and ageinst the sufficiency of the abundant price of our redemption and yet he lieueth in mannes memory yea his bookes be greedely redde redde Nay by suche as woulde be counted the chiefe of the cleargie and beare bishops names they are commaunded to be redde and the very booke wherein this and all other detestable doctrine is vttered The haeretikes priuely sett forth by bookes that vvhiche they dare not openly preach especially by theire authoritie commendid to the simple curates study that they might there lerne closely in deuilishe bookes suche wicked haeresies as the preachers theime selues dare not yet in the light of the worlde vtter nor maintaine But other be not so farre faullen therefore they must of reason confesse that God by iust correction hathe before Christes coomming visited in the next worlde many hundred yeares to gether the sinnes of those whome he dearly loued Althoghe not onely in all that time the soules of the holy Patriarches felt the lacke of the abundant fruition of the Maiesty but also for sin they bothe then in rest Excepting som that by peculiure praerogatiue haue alredy receyued theire bodyes and nowe in vnspeakable foelicity want till this day the increase of ioy and blesse that by the receiuing of there bodies yet liyng in doust they are vndoubtedly suer of Therfore it is ouer much praesumption to limit the maiesty of God in the gouernement of his owne creatures to the borders of our shorte liefe and allmost it toucheth his very prouidence withe iniury to say that he letteth him skape withoute poonishement for his sinnes that repented not till the houre of deathe as for whome he hath no skourge in the next liefe as he had here if deathe had not preuented his purporse These childishe cogitations can not stand with the righteousnesse of his will that for the first sinne committed doothe not onely pounishe many euerlastingly of the forsaken sorte but also for the same poonisheth bothe his best beloued in earthe and for a time abbatithe the foelicitye of the blessed Sanctes in heauen But I will not stray after these men My matter is so fructfull that I may not roue And thoughe the sectes of these dayes haue so infected euery branche of oure Christian faithe that a man can not well ouerpasse theyme what so euer he taketh in hande yet I will not medle withe theime no forther then shall concerne the quicke of oure cause and the necessary light of our matter That the practise of Christes Churche in the courte of binding and lousing mannes sinnes dothe lieuely set fourthe the ordre of Goddes iustice in the next liefe and prooue Purgatory Cap. 3. THis being then prooued that God him selfe hathe often visited the sinnes of suche as were very deare vnto him let vs nowe diligently behoulde the graue authority of lousing and binding sinnes and the courte of mannes conscience whiche Christe woulde haue kepte in earthe by the Apostles and Pastours of our soules where we neade not doubt but to finde the very resemblaunce of Goddes disposition and ordinaunce in poonishing or pardoning offensies For the honoure and poure of this ecclesiasticall gouernement is by especiall commission so ample Note that it conteineth not onely the preaching of the ghospell and ministery of the Sacraments but that whiche is more neare to the mighte and maiesty of God and onely aperteynethe to him by propriety of nature the very exacte iudgement of all our secret sinnes with lousing and binding of the same Ioan. 5. For as God the father gaue al iudgement to his onely Sonne so he at his departure hense to the honour of his spouse and necessary giding of his people did communicate the same in most ample maner as S. Chrisostom saithe to the Apostles and priestes for euer that they practising in earthe terrible iudgement vpō mānes misdedes might fully repraesent vnto vs the very sentence of God in poonishement of wickednesse in the worlde to coome Lib. de sacer 3. The princes of the earthe haue poure to binde too but no further then the body but this other saith he reachethe to the soule it selfe and practised
I make theime faire play the grounde is open the reasons laide naked before theire face remoue theime as they can Lett theime deale simply if they meane truely and not flourishe as they vse vppon a faulse grounde that in flowe of worddes they may couer errour or in rase of theire smoothe talk ouerron trueth And that euery man may perceiue that wee haue not raysed this doctrine vpoÌ„ reason onely or curiosity althoughe the graue authoritye of Goddes Churche might herein satisfye sober wittes we will now by Goddes helpe go nearer the matter and directly make proufe of Purgatory by holy scriptures reciting such placeis of the oulde and newe testament as shall prooue oure cause euen in that sense whiche the lernedst and godlyest fathers of all agies by conference of placies or other lyklyhood shall fiende and determine to be most true Alleaging none els but such as they haue in the floure of Christian faith noted and peculiarely construed for that purpose whiche now is in quaestion That the aduersaries off that doctrine may rather striue withe the saide sanctes and doctours then withe me that will as they shall well perceiue doo nothing but truely reporte theire wordes or meaninge Or rather that such as haue erred in that case by giuing ouer light credit to the troblesom teachers of these vnhappy daies maye when they shall vnderstande the true meaning of the scrptures the constant doctrine of the Catholike Church the wordes of all auncient writers the determination of so many holy councells and the oulde vsage of all nations by humble praiers obteyne of God the light of vnderstanding the truethe and the gifte of obedience to his will and worde Or if there be any so sattled in this vnlickly secte that he purposeth not to beleue the graue writers of ould times nor receiue theire expositions vpon suche placeis as we shall reciete for that praeiudice whiche he hathe of his owne witte and vnderstanding yet let him not maruell at my simplicity that had rather geue credet to others then my selfe Or that in this hote time of contention and partaking in religion I doo repose my sellfe vnder the shadowe of so many worthy writers as anone shall giue euidence in my cause That Purgatory paines doothe not onely serue Goddes iustice for the poonishment of sinne but also cleanse and qualify the soule of man defiled for the more seemely entraunce into the holy placies vvith conference of certaine placies of scripture for that purpose Cap. 6. IF we well consider the wonderfull base condition and state of mannes nature corrupted by our first fathers disobedience and more and more abased by continuall misery that sin hath broght in to oure mortall liefe we shall fiende the woorke of Goddes wisdom in the excellent repaire of this his creature to be full of mercy and full of maruell But proceading sumwhat further and weying not onely his restoring but allso the passing greate auaunsment to the vnspeakable glory of the elect there shall reason and all oure cogitations vtterly faint and faile vs. The kingdom prepared is honoured with the maiesty of the Glorious Trinity with the humanity of Christe oure Sauiour with the blessed Mary the vessel of his Incarnation with the bewtifull creatures and wholy vndefiled of al the ordres of Angelles Ther can nothing doubtlesse present it selfe before the seate of Goddes glory nor stand in his sight that hath any blemishe of sinne any spotte of corruption any remnaunt of infirmity There may no creature matche with those perfect pure natures of spirituall substance in the happy seruice of the holy Trinity VVhat purity is required for thentrance in to hâ—â—ueÌ„ that is not holy as they be pure as they be and wholy sanctified as they be Nothing can ioyne with theyme in freedom of that heauenly city in the ioyfull estate of that triumphant coÌ„monwellthe that is not purified to the poynt and by the woorke of Goddes own hande fully fined and perfieted This is the newe City of Hierusalem whiche the holy Apostle sawe by vision Nec in eam intrabit aliquid coinquinatum Apoc. 21. Nothing shall entre therin that is defiled It is the Churche with oute spotte and wrinkle it is the temple of God it is the seate of the lambe and the land of the lyuing Nowe our kinde notwithstanding oure pitifull faulle and singulare fraylety with exceding corruption and vnaptenesse bothe of body and soule hathe yet by Christe Iesus oure redemer the assurance of this vnestimable benefite and the felowship of perpetuall fruition with the Angels To whome as we must be made aequall in roume and glory so we must in perfect cleanes be fully matched with theime For it were not agreeable to Goddes ordinary iustice Leuit. 21. who in this earthly sanctuary expressely forbiddeth the oblations of the vncleane Rupert de diuiâ—iâ— of l. 6. ca. 36. that he shoulde in the coelestiall soueraigne holy acknouledge any nature that wer not pure and vndefiled or make mannes condicion not abettered aequall to the dignity of Angelles that neuer were reproued wherby vniustice might appeare in God or confusion in the heauens commonweleth where onely all ordre is obserued And though mannes recouery after his faule be wroght by Christ and the perfect purgation off sinnes by the bloodde of him that onely was with owte sinne yet it was nott conuenient that the might of that mercy should woorke in this freedom of oure willes with owte all payne of the party or trauell of th offenders Wheroff man streght vpon his miserable dounefall as S. Ambrose excellentely well noteth had warning by the fyery swhord houlden at the entraunce of paradise In psa 118 ser 20. therby putting him in remembraunce that the returne to blesse so soone loste shoulde be throghe fiere and swhorde hardely achieued ageyne Therfore if any man thinke the onely forgiuenesse of oure sinnes paste sufficient ether for the recouery of oure first degree or the atteyning of forther dignity in the glory of the Sanctes he seethe not at all what a deape stroke sinne hath sett in mannes soule what filthe and feeblenesse it hathe wroght in the body what ruele and dominion it beareth in this our mortality what care all perfect men haue hadde not onely in the healing of the deape wounde but allso in purging the reliques and full abbating the abundant matter therof And yet when man hathe with all his might wrastled with the poure of sinne being in this estate he can not be able to recouer the worthinesse of his creation muche lesse the passing honour and ende of his redemption Let him washe and water his coutch with teares let him weaken his body with fasting and humble his hearte with sorow Happely the fiery swhorde shall not hinder his passage after his departure yet tyll the separation of the body and the soul full freedom from sinne or perfect purgation therof excepting the priuilege of certayne can not be fully
and other good bishopes praescription that then ruled the churche of those dayes By whome after due satisfaction made they were admitted to the communion of the Christian company and receite of the holy sacraments ageyne But all pastours not off lyke mercy or seuerity in the case some were suspended from the vse of the Sacraments longer and othersom by more clemency with spede pardoned ageine Nowe S. Ciprian thoughe he were very seuere in suche a cause as in all his workes it dooth wel appeare yet he was blamed by Antonyanus and others that he dealte ouer mekely with suche as denyed theire faithe in so speedy admission of thime to the peace of Goddes church as they then termed that reconciliation alleaging that iff suche wordely wynd wauerers might be admitted so soone after thopen deniall of theire faith then there woulde none stedfastly stande to deathe by confession of theire belyefe and theire maisters name any more the refusers being in as good case as they if pardon might so soone be procured But S. Cyprians answer is this that theire admission can not withdrawe any mannes zele from martyrdom or confession of Christes name seeing theire reconciliation dothe not set theime on so cleare bord as martyrs be Who being tried by theire bloud shall streght receiue the croune of glory When the others standing but vpon pardon of theire sinnes and not discharged of due paines for the same must into prison notwithstanding til they haue paide their vttermost duety and by longe amending by fyre at the last coom to that reward which the martyrs atteined by sufferance att the first Marke vvell And thus I thinke this holy Martyr meaneth His wordes surely be singulare and being well vnderstande they conteine as much matter for our purpose as can be possibly in so little rowme besides the exposition of the texte wherein we yet do stande But I will adde more that al may be salfe on euery side Homil. 3. de Epiphania Eusebius Emissenus an author off greate antiquity and muche credet in the Church of God helpeth our cause by this notable discourse folowing Hi vero qui temporalibus poenis digna gesserunt ad quos sermo dei dirigitur quod non exient inde donec reddāt nouissimum quadrantem Dan. 7. per fluuium igneum de quo propheticus sermo commemorat fluuius rapidus currebat ante eū per vada feruentibus globis horrenda transibunt Quanta fuerit peccati materia tanta erit pertranseundi mora quantum accreuerit culpa tantū sibi ex homine vindicabit flāmae rationabilis disciplina quātum stulta iniquitas gessit Ezech. 24 tantum sapiens poena deseuiet Et quia sermo diuinus quodammodo aeneae ollae animam comparans Pone ollam super prunas vacuam donec incalescat aes eius illic periuria irae malitiae cupiditates quae puritatem nobilis naturae infecerant exudabunt illic stannum vel plumbum diuersarum passionum quae aurum diuinae imaginis adulterauerant consumentur Quae omnia hic ab anima separari per eleemosynas lachrimas compendij transactione poterant Ecce sic exigere habet ab homine rationem qui seipsum pro homine dedit confixus clauis legem mortis fixit Thus it is in oure tonge As for all suche vnto whome for their offenses our Lordes word is especially directed that they shal not coom owte till they haue payed the vttermost farthing Those must passe the fiery floode by horrible fourdes off skawlding waues Whereof the prophet maketh mention thus And a firy streame ranne before bis face The space of passage shall be measured by the matter of sinne according to thencrease of our offensies the discreite discipline of that flame shall reuenge ageine and loke howe farre in wickednesse our foly did reache so farre this poonishement shall wisely waste And like as Goddes worde compareth mannes soule to a brasen potte saing Set the potte empty ouer the coles till the brasse thereoff waxe hote So there thowe shalte see periury angre malice vnfructefull desires swheate oute whiche did infecte the purity of mannes noble nature there the pewtter and leade of diuerse passions whiche did abase the pure goulde of Goddes image shall be consumed away All whiche thinges might in our liefe time haue easely ben wiped away by almose and teares Such a strait accompte loe will he kepe with man He alludeth to the place of the secōd chapter to the Colossiās of the obligation of deathe vvhiche vvas ageinst vs. that for mannes sake gaue him selfe to death and being throuste through with nailes hathe fastened the dominion of deathe allso So farre hath Emissenus spoken and his wordes be so weghty that they haue ben counted worthy rehersall in solemne sermons and homilies of the Antiquity to stirre vpp they re hearers to the necessary awe of Goddes iudgements with much prouocation of vertuous liefe S. Augustin hathe the selfe same discourse almoste no worde thereof chaunged Homil. 16 tom 10. With this addition I deo fratres charissimi conuertamus nos ad meliora dum in nostra potestate sunt remedia Therfore deare brethern let vs turne and amende by time whilest the remedies be yet in our owne dealinge And in another place thus he toucheth the scripture alleaged In psa 103 Apparebit Deus Deorum in Syon sed quando post peregrinationem finita via si tamen post finitam viam non iudici tradamur vt iudex mittat in carcerem The God of goddes in Syon shall appeare but when mary after oure pilgramage be past and the iourney ended Eccepte it so faule owte that after our iourney here we be deliuered vpp to the iudge and so the iudge send vs to prison To this place also S. Bernarde doth swhetely In vita Hūberti but yet fearefully allude in this exhortation Volat saith he irreuocabile verbum dum creditis vos cauere poenam istam minimam incurritis multò ampliorem Illud enim scitote quia post hanc vitam in locis purgabilibus centupliciter quae fuerunt hic neglecta reddentur vsque ad nouissimum quadrantem Oure word not possible to be called back flyeth farre and whilest yowe seeke to auoyde a little greefe here yow incurre muche greater For assure youre sellfe of this that after this lyefe in places of purgation all negligencies past must be repaide a hundreth foulde home againe tyll the discharge of the last farthinge Here nowe let oure aduersaryes in this bright shining truethe blynde theime selues let theime bowldely bost of theire accustomed impudency that the Catholikes haue no scriptures nor apparence of scriptures or iff they stand with vs for the meaning let theime shape withe all theire conueyaunce any one shifte to answer these doctours wordes Or if the vniforme consent of so many of the beste lerning and greatest wisdō in the whole Churche may haue no rowme with theime
let theime shewe wherupon theire own credets be growne so greate that withe owt reason liklyhod or authority men must neades beleue theime It is a straunge case that what so euer they auouche it must be Goddes worde what meaning so euer they make for mainteinaunce of their wicked foly it must be termed the true sense of scripture And the trueth it selfe shewing al force in the conference off diuers places off holy writte in weght of reason in the workes and wrytyngs of al antiquitye shall be so lightly regarded I woulde to God the people pitifully deceiued by suche vaine flying taulke coulde behoulde the vpright wayes of trueth The difference betvvixte the Catholikes dealing and the aduersaryes or coulde learne by the plaine dealing of oure side to require som grownded proufe of these new doctoures deuiseis They may well perceyue if they haue any necessary care of those weghty matters touching our saluation so nere that the Catholike neuer aduētureth to bring any scripture for his purpose but he wil be suer for his warraunt to haue the same so expownded by the auncient fathers of oure faithe lest by his rashnesse he deceyue other and father som faulshod vpon the holy writers of Goddes will whiche were horrible sacrilege But on the other side if a man might pose maister Caluin or Flaccius or suche other of that light family what doctour or scripture they folowed in the exposition of S. Iames his place Iacob 5. for the anointing with holy oyle when they were not ashamed to geue this sense of that scripture that it weare good to call the elders off the people that had som salue or ointement medicinable to ease the sike mannes sore what woulde they say I am sure suche felowes will not excuse theimeselues by ignorance for the arrogācy of that sort had rather be counted ether malicious or praesumptuous then vnskillfull but of passing bowldenesse all suche must neades be noted that dare shape suche an exposition off Goddes blessed worde whiche they neuer hearde surmised of any wyse man before 1. ad Tim. 5. What doctour did they or Luther folowe when they expounded S. Paules wordes of widowes mariage after vowes made whiche the texte calleth breaking theire first faithe to be meant by the promesse of the Christian faithe made in Baptisme Was not this a galant glose in this sense she that breakes her faith of baptisme shall be damned for mariage Aske theime wher these prety scholes were first picked Pose master Iuell where he had that the churche of God might erre Yowe shall see theime ernestly vrged in these matters howe little they haue to say and yet how fast they will tennesse one to another in taulke But I will not make a reckoning of theire vnseemly glosies I woulde their folowers would onely but aske theime in all matters from whense they had suche newe meaninges whiche they falsely father on Goddes word that we might once hedge theime with in som compasse of reason as we be contented with al oure heartes to charge our own selues in euery matter that we handle as partely they may conceiue by oure discourse and shall more clearely anone An ansvver to certeyne obiections of the aduersaryes moued vpon the diuersity off meanings vvhich they see geuē in the fathers vvritynges of the scriptures before alleaged for Purgatory and that this doctrine of the churche standeth not ageinst the sufficiency of Christes Passion Cap. 11. Obiect BVt nowe the other side seeketh for som shiftes and drawethe backe in thys extremyty thus That the places of the owlde and newe testament nowe rather alleaged for my purpose and the proufe of purgatory thoughe they be thus expounded of the doctoures yet they may haue some other meaninge and sumtymes be construed otherwise by the fathers theime selues Ansvver To whiche I answer and freely confesse that they so may haue in deede but the aduersary must take this with all that the pillars of Christes Churche woulde neuer haue geuen this sense emongest other or rather before all other meaninges that probabelyty or cōference of scriptures did driue theime vnto hadde it conteyned a plaine faulshood as the haeretike supposeth it doothe Yea had not the doctrine of Purgatory bene a knowne trueth in all ageis it should neuer by the graue iudgement of so many wyse men haue atteyned any coloure of scripture For thoughe many meaninges be fownde of moste harde places in all the bible yet there is no sense geuen by any approued doctoure that in it sellfe is faulse And thinke yowe diuerse textes of the holy scripture coulde haue caryed a faulse persuation of Purgatory downe from the apostles dayes to oure tyme for true doctryne Marke well and yowe shal perceyue that the Church of Christe hathe euer geuen roome to the diuersitye of mennes wittes the diuision of graces and sondry geftes in expositiō of most places of the whole testament Diuersity of sensies be allovved so that none of theime conteine any fallshood in it selfe with this prouiso alwayes that no man of singularity should father any faulshodde or vntrueth vpon any texte but otherwise that euery man might abund in his meaning Mary faulshood she neuer suffered one momēt to take hould or bearing of any scripture vnrepraehended The diligent vvatche that the churche kepeth ouer the truth Ecclesia multa tolerat saith S. Augustine tamen quae sunt contra fidem vel bonam vitam non probat nec tacet nec facit the Churche beareth many thinges yet suche thinges as be hourtfull to faithe or good lyefe she neuer approuethe Epi. 110. nor dothe theime her selfe nor howldethe her peace when she seeth theime doone by others Therof we haue a goodly example in oure owne matter So longe as any conuenient meaning might be fownde owte by the holy writers of that place alleaged owte of S. Paule for suche as should be saued through fier she liked and alowed the same Som proued that the elect must be saued by lōg sufferāce som sayd the tribulatiō of this lyfe and world must trie mennes faith and workes som said the grefe of mind in losing that whiche they ouer muche loued was the burning fire of mannes affections som woulde haue the greuous vexation of departure owte of this lyefe to be a purgatory paines som construed the texte of the fyre of conflagration that shall pourge the workes of many in the latter day finially they all agreede that the temporall torment of the worlde to coom is litterally noted and especyally meant by the fire which the Apostle speaketh of All these so little doo disagree emongest theime selues that not onely by diuerse men but off one man they might well all be geuen And being al in theime selfe very true the holy Churche so likethe and alloweth theime eche one that yet by tho common iudgement of al learned men that meaning for Purgatory paines she approueth as the most agreeable
of his might turne from theime but if they doo bicause there is suche affinity betwixt both theire teachings and this of theires may seeme allwaies to haue bene ioyned to that extreme faulshod of the others then shall Goddes Churche stille protest the faithe of her children by praiers and practise for the deade bothe by the example of the fathers in Christes Churche vnder the gospel and by the facte of worthy Iudas in the lawe before But nowe their answer must be here that this booke by which I haue vrged theime so farre shal be no scripture And this is the isshue of haeresye lo. These meÌ„ that lightely writhe and wreaste Goddes worde Heretikes deny scriptures from all true meaning to the maintenaunce of theire matter being forther charged by euidence of the wordes when other conuenient shifte can not be founde they are driuen to refuse vtterly the sacred canonicall scripture of God for notwithstanding theire perpetuall bragges of scripture yet there can no scripture houlde theime but they will ether find a fonde shifte to lowse it or elles a shamefull stoutnes vtterly to brast and breake it They first seeke by suttelty to vnfasten the bonde of Goddes trueth which is euery waie so enwrapped with the testimonies of holy scripture theÌ„ as they can not woorke by wiles they bouldely brast the bandes in sonder Thus when for misconstruing of this plane assertion of the booke of Machabeis they can conuey no fit meaninge they are driuen to harde shiftes and vnseemely to deny the whole booke to be scripture and therfore in matters of quaestion of no authoritye In which pointe the authoritye of the Iewes mouethe theime more in denying the bookes to be in the canoÌ„ of goddes scripture then the decree of the holy Church for the approuing of the same to be scripture But S. Hierom thoughe he confesse the Iewes not to allowe theime In prol mach Though against a Ievve or an heretike they coulde not proue any article of faithe nether then nor novve by them Ca. 48. yet is boulde to recken theyme emongest the bookes of the holy histories not measuring they re authority by the canon of the Haebrues but by the ruele of Christiane councells The Canons of the Apostles will chaleng theyme froÌ„ the Iewes and haeretikes to be scripture stille Innocentius the first in his rehersall of diuine bookes noombrethe these of the histories of the Machabees also the councell of Carthage the third authorisheth theime S. Augustine in his bookes Ca. 47. De doctrina Christiana Li. 2. Cap. numbring all canonicall scriptures with the reste reciteth these also Off which bookes in the xviij Cap. 36. of the Citie of God he thus forther testifiethe Ab hoc tempore apud Iudaeos restituto templo non reges sed principes fuerunt vsque ad Aristobulum quorum supputatio temporum non in scripturis sanctis quae Canonicae appellantur sed in alijs inuenitur in quibus sunt Machabaeorum libri quos non Iudaei sed Ecclesia pro Canonicis habet From this time he meanethe after the history of Esdras there was no kinges butt chiefe gouernours after the restitution and repaire of the temple till Aristoâ—ulus time of all which time there is no chronikle nor counte in the scriptures which be Canonicall but in other that be extant we finde that supplied as in the bookes of Machabeis which bookes allthoughe the Iewes doo not yet the Churche of God counteth for canonicall scripture But what shoulde we stande in this point the whole Churche of God and euery part or prouince therof euery lerned doctour and vertuouse Christen man hathe receiued and alowed theime for scripture â–ª the which constant and perpetuall iudgement of the Churche of Christe if any man refuse lett him be aestemed an Ethnike Or bicause he defendeth the Iewes authority ageinst the determination of Christes Churche lett him be at this time accompted for a Iewe. And yet I thinke he ouer shooteth theime herein for they confesse the historye to be trewe allthough not holy scripture nether haue they founde any suche erroure of doctrine therein conteined as he doth And as for the auncient Christian writers and famouse doctours they alleage euen that place to proue the lawfull praier for Christian soules departed whereby these felowes take occasion to saie it is no scripture at all As godly Damascenus in these woordes Scitis enim quid dicat scriptura quomodo Iudas ille Machabaeus in Syon Ciuitate regis magni vt cognouit populum sibi subiectum à Palestinis hostibus occisum scrutatione facta inuenta idola in sinibus eorum statim pro vnoquoque eorum ad dominum qui ad misericordiam facilis paratus est munera propitiatoria obtulit sane ob summam religionem fraternamque charitatem In lib. pro defunc in hoc facinore vt in omnibus alijs a diuinissima scriptura magnificus admirabilis habebatur Yowe knowe saithe he what the scripture reportethe how that worthy Iudas Machabaeus of Syon the City of the great kinge after he vnderstode certeine of his subiectes to haue bene slaine of the Palestines his enemies and searche being made had founde in thyire lappes idols streght waies offered to God who is muche inclined to mercy for euery of his souldiars so slaine propitiatory oblations â–ª who suerly for that acte as proceding off wonderfull religioÌ„ and brotherly loue and in all other affaires is of the holy writte aestemed mighty and meruelous Longe before this writer did sanct Augustine vse the same booke and text of Machabeis De eura pro mort agenda to proue the praiers and sacrifice for the departed in peace In the booke of Machabes saith he we reade that sacrifice was offered for the deade But yf it were in none of the oulde scriptures redde at all yet the authority of the vniuersall Churche which for this poynt is playne were af no smaule force whereby it is prouided that in the prayers which be made at the altare by the prest to our lord god the commemoration of the deade shall haue theire place Thus by these auncient authors bothe the bookes be approued the text it felfe for which oure aduersaries vnworthely denied the boke alleaged for the same purpose and the doctrine so sure that yf no scripture coulde be fowde it woulde beare out it self against all faulshod But this doctor handleth Pelagius the haeretique denyng the booke of wisdom to be scripture bicause there was a sentence oute of the fourthe chapter therof broght against his wicked doctrine euen as he shulde be and as these wranglers in the like case must be The place well marked shall serue our turne when so euer we heare theime so impudently reiecte scriptures bicause they impugne theire haeresies which elles shulde be as good scriptures as any booke of the Bible yf they ether would make with theime or by any crafty colouring not playnely make againste
these be the right obittes these shall be commodious to the lyuing and proffitable to the deceased Againe in another place he arguethe that this vnordinate mourning can not stand with the stedfast beleefe of resurrection of the departed which the praiers of Goddes Churche and the rites of Christian dirigies doo plainely protest Homil. 32 in Cap. 9. Math. and proue these be his wordes Cur post mortē tuorū pauperes cōuocas cur presbyteros vt pro eis velint orare obsecras non ignoro te responsurum vt defunctus requiem adipiscatur vt propitium iudicem inueniat his ergo de rebus flendum atque vlulandum arbitraris Non vides quam maximè ipsi repugnas In his tyme the priestes vvere desired to pray for mennes soules Why doost thowe gather the poore people to coom to thy frendes buriall Why desirest thow the priestes to pray for theire soules Thy answher I am shure will be that thowe doost these thinges to prouide for his rest and to obteyne mercy and fauour at his iudgies handes Wel then go too what cause hast thowe to mourne or be waile his case doost thow not perceiue that thowe arte contrary to thy selfe in thy owne facte nowe all studiouse men may see what force the charity and allmose of faithfull people euer had especially towardes the dead howe litle weeping auaylethe howe vnlikly it is that the prescribed daies of the oulde funeralles in the lawe of nature or afterward were spent in mourning with owte woordes or workes for the departed but namely howe this holy fathers sentēce and minde fully setteth fourth the meaning of Tobies praecept for setting his breade and drinke vpon the sepulchres to be nothinge elles but a calling together of the poore people and feeding theime for the benefite of the person departed that not onely they by earnest praier but he by charitable workes might together obteine reste and mercy for his soule And here the simple sorte and suche as be ignoraunt off the force of almose or oure fathers practise for theire yeares being brought vppe in this sinful age whē vertue is defaced A greate decay of vertue in oure tyme and the workes of Christianitye scarse to be seene in a whole country and where they be muche merueled at as thinges rare or contemned as vnproffitable or of the wicked condēned vtterly as superstitious and vngodly suche good younge mē must looke backe a greate waye with me to lerne theire dueties of the blessed times paste that were wholy free from the contagion off this pestilent waste in religion euen to those daies that our aduersaries confesse to haue bene holy and vndefiled Man may be relieued after his departure ether by the almose vvhiche he gaue in his lyfe time or by that vvhich is prouided by his testament to be geuen after his deathe or elles by that almose vvhiche other men doo bestovve for his soules sake of theire ovvne gooddes Cap. 5. ANd we fiend the workes of mercy and charitie to helpe the soule of man in this life towardes remissiō of his sinnes or elles in the next worlde for release of paine due vnto the same sinnes Al which may be doone two waies firste by thyne owne handes or appointment liuing in this worlde Lucae 11. 16. Dan. 4. Ec. 3. Iob. 12. which is the best perfecteste and surest meanes that may be for that pourgeth sinnes procurethe mercy maketh frendes in the day of dreade cleansethe beforehand staithe the soule from deathe and lifteth it vppe allso to liefe euer lasting Regarde not here the ianglers that wil crie oute on the that mannes workes must not praesume so farre as to winne heauen or to pourge sinnes lest they intermeddle with Christes work of redemption and the office of onely faithe make no accompt of such corrupters of Christian conditions liue wel and carefully folowe these workes off mercy so expressely commaunded and commended in the scriptures kepe the within the householde of the faithfull and thy very good conuersation in operibus bonis shall refute they re vaine blastes and improue theire idle faithe Iacob 2. Say but then vnto theime by the wordes of S. Iames. Maister Protestaunt let me haue a sighte of your only faithe with out good workes and here lo behoulde mine and spare not by my good workes What religiō so euer you be of I know not but I would be off that religiō which the apostle calleth religionem mundam immaculatam Iacob 1. The pure and vnspotted religion and that is as he affirmeth to viset the fatherlesse and succoure widowes in theire neede And then tell theyme bouldely that the Churche of God hathe instructed the that all woorkes whereby mā may procure helpe to him selfe or other be the workes of the faithfull which haue receiued that force by the grace and fauoure of God and be throughe Christes bloode so wattered tempered and qualyfied that they may deserue heauen and remission of sinne Doubt not to tel them that they haue no sight in this darknes of haeresy in the waies of Goddes wisdō they haue no feele nor tast of the force of his death they see not howe grace prepareth mannes workes they can not reache in theire in fidelitie how wonderfully his death worketh in the sacraments they cā not atteine by any gesse how the dedes of a poore wrech may be so framed in the childrē of God that whereas of theire owne nature they are not hable to procure any mercy yet they nowe shall be counted of Christ him self sitting in iudgemēt worthy of blesse and lyfe euerlasting Bid theime coom in coom in and they shall feele with the in simplicity and obediēce that which thei could not owte of this society in the pride of contention euer perceiue And if they will not so doo let theim perish alone Turning then from theim thether where we were let vs practise mercy as I saide in our owne time in our helthe when it shal be much meritorious as proceding not of necessity but of freedom and good will And thē after oure departure the repraesentation of our charitable deedes by such as receiued benefite thereby shall excedingly moue God to mercy as we see it did sturre vpp the compassion of his apostle in the fullfilling of so straūge a request Wheruppon S. Cyprian saithe that almose deliuereth often from both the seconde deathe whiche is damnation Serm. de Eleemos and the firste whiche is of the body Yf thow yet chaunce to be negligent in the working of thine owne saluation whē thou arte in strenght and helthe when ouer muche carefulnesse of worldly welthe hindereth the remembraunce of thy duety towardes God for al that helpe they selfe at the least in thy latter ende for thoughe it had bene muche better before yet it is not euill nowe I speake not for priestes aduauntage God is my iudge I am not of that rowme my self and wil not condemne my soule for other But
were customably kept tricesimales quadragesimales anniuersariae memoriae the thirtithe the .xl. the yeres mindes and portions apointed owt as he saith in testamets for the mainteinaunce therof And all this commonly besides the peculiare deuotion of som towardes theyr singularely beloued If thow list go yet vppeward thow shalt find no lesse care for the helpe of the soules deceased for S. Ambrose reporteth of his time Super obit Theodos that otherwhiles the third and the thirtith otherwhiles the vij and the fourtith minde daies were religiously obserued yea and that as he saith by good authoritye and auncient vsage of the patriarches both in the law of nature and Moyses Cum frequentibus oblationibus omnibus with often and sundry oblatioÌ„s for the rest of the departed This xxx daies memoriall Iulio interpr ould holy Ephreem in his testament and last will prouideth for him selfe after his departure The seuenth day was also euer in the primitiue Churche with greate religioÌ„ obserued bicause as Beda saith that hath the representation of the lyfe to coom And S. Ambrose practised it for his brother for the like protestation and signe of the resurrection and rest perpetuall De fide resur Die septimo saith he ad sepulchrum redimus qui dies symbolum est futurae quietis the seuenth day we coom together againe to my brothers sepulchre bicause that day is a pledge of the rest to coom Hould on vpward stilli and Tertulian will witnesse with the that in that floure of Christes Church with in lesse then CC. yeres of our masters death Oblationes fiebant annua die pro defunctis That oblations and sacrifice were yerly made at the xij monthes mindes of moste men De Cor. milit he meanethe bothe by the sacrifice of the Churche and offeringes of the frendes of the departed â–ª as there also In exhort Castitat Repete apud DeuÌ„ pro cuius spiritu postules pro qua oblationes annuas reddas Cal to thy remembraunce for whose soule thowe prayes and in whose behallfe thowe makes yerly offeringes He speaketh of a frend of his that practised thus for his wiues departure And in another place he wel declareth the duety of maried â—d persons one towards another De monogamia if God by death separate them in sonder Pro anima eius orat et refrigeriuÌ„ interim postulat offert annuis diebus dormitionis eius She praieth for her husbandes soule and obteineth in the meane space ease and offereth euery yere at the mind day of his passing hense And he letteth not to affirme that the maried coople that practise not thus doo not beleue the resurâ—ection Therfore he concludeth thus Nunquid nihil erimus post mortem secundum aliquem Epicurum non secundum Christum quòd si credimus mortuorum resurrectionem vtique tenebimur cum quibus resurrecturi sumus rationem de alter utro reddituri What say yowe shall we faule to nothing after oure death as the Epicure thinkethe and not rise ageine as Christe teacheth And if we beleue the resurrection of the deade then doubtlesse we shall be bounde to make accompte one of an other This haeresy muche ioyneth vvith the Saduces as we shall together rise againe Beware here my masters once ageine I must tel you yowe are goinge towardes the deniall of the resurrection so many as condeÌ„ne the vsage of the Church in praying or offeringe for the deade Tertuliane saith yow be Epicures in this poynt and so yowe be in all others I say yowe are past priuy muttering in your heartes that there is no God Psal 13. for yowe are coÌ„me to plaine Cor. 1. Cap. 15. Manducemus bibamus cras enim moriemur Let vs eate and be mery we can not not tell howe longe we lieue I say yow must answer for parting the affection of man and wiefe and th one must be countable at the day of iudgement to an other that they procured not the dueties of the deade by right of Goddes holy Church for theire soules departed Take heede therefore yowe are warned But as neere as we be Christes time by Tertulians helpe we wil approch yet nyerer to the very Apostles age and looke out sum recorde of that time for oblations and distributions with memorialles for the departed And the further from yowe of the newe secte we go the more plaine destruction of your doctrine and more manifest proufe of our ould deuotion shall we fiend to your open shame and the conforte of Catholikes S. Clement therfore the Romane one coÌ„uersaunt with the apostles and instruâ—ted by theime in his faithe a familiare of S. Paule and promoted by S. Peter a â—â—ue pastor and a holy martyr thus reâ—orteth of the apostles ordinauÌ„ce in our â—atter Li. 8. CoÌ„st Cop. 48. Peragatur dies mortuorum in psaltis in lectionibus atque orationibus proâ—ter eum qui tertia die resurrexit Item â—onus in commemorationem superstitum atâ—ue defunctoruÌ„ EtiaÌ„ quadragesimus secundum veterem formam Moysen enim hoc modo luxit populus nec non anniuersarium pro memoria ipsius deturque de illius facultatibus pauperibus in commemorationem ipsius Thus in english We will that the third day be obserued for the departed in psalmes lessons and praiers for his sake that rose the third day And so the ix day for the vniting together in one memorie the departed with the liuing In lyke maner the fourtithe day must be kept according to the ordre vsed of ould for so did the people obserue the bewayling of Moyses And with al these the xij monthes mind beside Where for the memory of his departure lett sumwhat be distributed amongest the poore people How say yow now my masters is this popish or apostolike doctrine was it inuented for priestes couetousnes or obserued as Christes ordinaunce made we much of late of the litle we fownd before or of late lost for lacke of deuotion that which we had so long before Mercifull God who would thinke this geare were so auncient and so little set by Who woulde thinke the aduersaries were so impudeÌ„t and yet so much regarded What heart think yow they reade the auncient writers with all Or with what conscience can they passe by so plaine practise of all the Chistian world Or with what face can they name ether scripture or doctor How dare they looke backe att ony one steppe of antiquitie all which be nothing elles but a testimony off their wickednes and as yow would say a pointing with finger at their horrible spoile of ould doctrine and deuotioÌ„ What if one of their own scholares seeing this light in our matter shoulde aske of his maister a lasse sir what if this be true that is proued so ould The maistèr Protestant is posed and you chauÌ„ce to lie that are so late where are we your scholares then It is not answered if yow conforte him with faire wordes
tempests of traueling of sicknesse and in other necessities Well these be plaines practises no haeretike can denie but they haue bene so vsed of the whole Church of God with many suche other lyke in that holy action which can not in any case stand with bare breade or any other way of praesence but onely the proper true and bodily praesence of Christes owne person A doctors words may be miscoÌ„strued may be picked owte of place may be writhen and wastred by faulse teachers but a mannes example can not lightly be misconstrued And therfore haeretikes whose purpose is allwaies by sutteltie to deceiue the simple wil neuer make discourse by the practise of the churche or exercise and example of the auncient lerned men throughe oute the Churche of Christ hauing enough for theire meaning to racke a place or two oute of the fathers whole workes that may seeme to the ignoraunte to settforthe theire erroure So if thowe woulde knowe whether that place that our aduersaries impudently doo alleage oute of Gregory the greate ageinst the soueraignty of the see of Roome was in deede written for theire seditious purpose behoulde the practise of the same father and thowe shalte finde him selfe exercise iurisdiction at the very same time when he wrote it in all prouincies Christianed throughe owte the worlde both by excommunication of bisshoppes that gouerned not well by often citation of persons in extreme prouincies by many appeales made vnto him by continuall legacies to other nations sent ether to conuerte theime to the faithe or to gouerne in theire doubtfull affaires and by al other exercise of spirituall iurisdiction Is itt not nowe a very faulse suggestion to the poore people that this blessed man in so plaine vtterauÌ„ce of his meaning by workes and not by woordes should yet be brought as a witnesse to condemne him selfe thoughe the wordes being well vnderstand make for no such meaning in deede as by others it hath bene sufficientlye declared The like impudencie it is to alleage S. Bernarde against the Masse or the praesence of Christ in the blessed Sacrament Good man I dare say for him he sayde Masse euery daye if he were well at ease For other busines did not commonly let theyme in those daies froÌ„ that work of al other most necessarie So the reciting oute of S. Ambrose for the improuinge of inuocation of holy Sanctes is no more but an abuse of the simples ignorance knowing well that he and all other of that time did practise praiers both often to all holy martyrs and sumtimes peculiarly to such whom for patronage they did especially chuese of deuotion emongest the rest I speake not this that any might hereby iudge the doctors wordes to stande ageinst theire owne deedes but that euery man may perceiue that where the works and practise of al men he so plaine theire wordes in sum one place fownd darke can not by any meanes be praeiudicial to that trueth which in all other placies they planely set forthe by wordes and by the euident testimonie of theire owne practise to the worlde proteste the same Therefore I would exhorte all men in Christes name for their own saluatioÌ„s sake to take heede howe they giue credet to these libelles coÌ„teining certain wrasted places owte of the doctours workes ageinst any truth which by the further discourse of vsage and practise they are not hable before the learned to iustifye And therfore that al mistrust of vntrue dealing may be farre from vs I will as I saide let theÌ„ haue the feeling and handeling of oure cause throughlye They shall behould in examples of most noble personagies bothe for theire name vertue and lerninge the peculiare practises in praying and masse saing for the deade bothe in the auncient Greeke and Latine Churchies And where may we better begin then with this famouse Chrisostom he bare the last wittnesse with vs for the reliefe of the departed by the praiers and holy oblatioÌ„ therfore the practise of that excelleÌ„t benefite shall first be shewed vpon him sellfe This blessed man therfor being banished by the meanes of thempresse Eudoxia for the defense of the ecclesiastical discipline and there in exile departing out of this world was after her deathe by the happy and gracious childe Theodosius the yonger traÌ„slated from his obscure resting place to Constantinople which was is owne seate Lib. 10. Histo trip Cap 18. 26. there with meete honoure to be buried where with grace and woÌ„derful dignity he ruled the Churche before The History reportethe that the people of that citie as thick as men euer went on grownd passed the watters of Bosphorus and couered that coste wholye with light and lampe withe tapers and torcheis to bring that blessed bisshoppes body that was they re owne deare pastor home ageyne The which passing treasure being with all reuerence laide vppe in the sayde Citye then lothe gracious good Emperoure Theodosius Iun. ernestly behoulding the graue of S. Chrisostome made most humble praiers to allmighty god for his father and moothers soule the late Emperour and Empresse beseching him of pardon and forgyuenesse for banishing that good Catholike bishop bicause they did it of ignorance and so the wordes may well be taken that he askethe Chrisostom him sellfe mercy allso for his parents offense vniustly committed against him and withall full kindly prayethe for theire deceased soules And so being buried in his owne Church he was theÌ„ by Atticus a worthy maÌ„ his second successoure writteÌ„ in the roule of Catholike bisshoppes to be praide for at the altare euery day by name Cum Ioannitae saith Cassiodorus out of Socrates seorsim apud seipsos sacra solemnia celebrareÌ„t 12. Lib. tri partit Cap. 2. iussit vt in orationibus memoria Ioannis haberetur sicut aliorum dormientium episcoporum fieri consueuit When Chrisoâ—toms partakers saide masse by theyme selues aside Atticus gaue in commaundement that a memory should be had in the prayers of the Churche for him as the custom was that all bisshoppes after theire deathe shoulde haue Here is nowe open practise of that which by wordes we proued before here is an euident testimonie of the vsage of the greeke Churche for the buriall of bisshoppes and generall custom of kepinge theire memorial in the publike praiers and seruice of the churche It were not needefull to recite out of Eusebius the forme of Constantinus his funeralls Euseb in vita Constantini kept in the same Churche with solemnitye of sacrifice singinge lightes and prayers Nor the buriall of themperour ConstaÌ„tius 2. Orat in Iulian. who as Nazianzenus writeth was broght forthe with common prayses of al meÌ„ with singing lightes and lampes all the night longe very honorably with which thinges saith he we Christian men thinke it a blessed thinge to honoure the memories of oure frendes departed And if thaduersaries woulde here coÌ„tentiously reason that these solemne rites of Christiane burialls be nothing proffitable or if the
the oblatiō of that holy host for the quick and dead both namely for certaine and generally for all departed in Christe a solemne praier and supplication Which no doubt Christ instituted at his last supper which the holy goste afterward secretly suggested to the Apostles whiche they againe faithfully deliuered to the nations conuerted by their preaching and to diuerse of theire owne disciples by whom the same was deriued downe to our daies taught in all natiōs and carefully practised of al people Whereof we haue worthy witnessies for all contries allmost For so the godly doctors Tertuliā Cypriā Augustin both taught and worshipped in Africke the same doothe Hierō and Damascene in Syria Origen and Athanasius in Egypte Denyse the auncient and Bernarde in Fraunce Chrisostome in in Thrase Basil and his bretherne in Cappadocia Ambrose and Gregory the greate in Italy Augustine oure Apostle and Bede in oure contrie of England with the rest of all nations baptized whome I named before and might doo yet a numbre what shoulde I say a numbre all that euer were cownted Catholikes since the beginning were of the same sense in that cause And to name the residew where these do not serue it were lost labour For whome they can not moue I can not tell what may perswade him in any matter Or if he dare not bestowe his credet on these mens doinges whome may he salfely trust Yff the communion and faithefull felowship of so many godly and gracious men so vniformely consentinge bothe in the teaching and practising of this matter can not sattell and quiet a mannes conscience who can appeace his disquieted vnstedfast minde and cogitation If in the construing of Goddes worde and scriptures so many of suche graue idgement of so approued wisedom of so passing learning of such earnest studyie in triall of the truethe of so vertuous a liefe of so heauenly a gifte and grace in the expounding of Goddes worde may not be salfely folowed in this oure searche whome should we folowe or to whome shoulde the simple addicte theime selues in so greate a turmoyle of learned men one sort craking so fast of scripture and the other sort when the matter commes to triall alleaging so many with so auncient and graue testimony for the true meaninge of the same to which I say is it wisdom to geue cōsent and credet yf not to suche as faithfully bothe folowe and recite the scripture withe the agreement of the worlde for the true sense thereof S. Augustine writing against Parmenianus the Donatiste much wonderethe in that cleare light of truethe and the Churchies doctrine the heretikes coulde be blinde or not see the euidence of that whiche all tbe worlde but theime selues sawe And in many placies he reakeneth the most horrible poonishment in the world Lib. 2. cap. 3. contra epistolam Parmeniani to be the caecity and blindnesse which God stricketh the stubborne mannes hearte with all in forsaking the feloweship of the Churcheis childrē But he that cōsidereth the processe of oure cause may a thowsand times more maruaile and feare Goddes heuy iudgemēt in the blinding of the disobediēt mennes heartes and sensies for sinne If they theyme selues were of their consciencyes examined what elles they would wisshe for the triall of any doubte I am sure they coulde name no one pointe nor any meanes in the worlde which our cause woulde not suffer and admitte For by what waye so euer any truethe in Goddes Churche was seuerally in the auncient times auouched against the aduersary haeretike I am sure we haue the same with the aduauntage And for this last point of prayers in the Massies of all nations it is so euident that no man can gaine saye it and so generally pactised that the vsage of praying coulde in no matter euer so clearely set owte the certaintie of oure beliefe as in this The haeretikes of oure tyme and contry be yet further vrged vvith the practise of praiers for the deceased theire contrary communion is compared vvith the oulde vsage of Celebration They are ashamed of the firste originall of theire Christian faithe they are vveery of theire ovvne seruice they are kepte in ordre by the vvisdom of the Ciuile magstrates and are forced flatly to refuse all the doctors Cap. 12. THe chiefe argument that the Churche of god vsed in oulde tyme against Pelagius thenimy of goddes grace was this that at the holy altare the Priest praied to god for to conuert heretikes and infidiles to the faithe and euell liuers wicked conuersation to vertue and honesty the which prayers had bene to no purpose if the grace of God had not borne the principall stroke in the chaunging of mānes harte But being assured of this as a groūde that the prayer of the Prieste in the whole Churchies name at the altare can not but beare singulare strenghte and truethe it is necessarily cōcluded that seeing the publike minister so praieth that we must needes beleeue that God hathe mannes hearte in his hand and may turne it to the beliefe of his worde or loue of his will as he liketh and listethe not withstanding the perfect freedom of mānes wil which by goddes grace is neuer perished but alwaied perfected And in this assured foundation of the publke praiers S. Augustine who then was the souldier of grace so triumphed against one Vitalis a Pelagiā that he ringeth him this peale Exerce contra oratio nes ecclesiae disputationes tuas quando audis sacerdotem dei ad altare exhortantem populum dei orare pro incredulis subsanna pias voces ecclesiae dic te non facere quod hortatur Epist. 107. contra Vital homo in Carthgaiensi cruditius ecclesia etiam beatissimi Cypriani librum de oratione dominica condemna Holde on felowe exercise thy contentious taulke against the vsuall praiers of goddes Churche and when thowe hearest the Priest of God at is altare exhort the people to pray for the misbeleuers scoffe at the holie wordes and make him answer thow willte not pray as he biddes the And being broght vppe in the Churche of Carthage condemne with all S. Cyprians worke vpon oure Lordes praier wherin he teacheth the same I tary nowe the longer on this point that thowe maist learne to kepe an haeretike at the bay and to fasten thy stroke so surely vpon him that which way so euer he shift he shall beare thy blowe vpō his neck and shoulders It is not for oure cause taken in hand that I nowe so muche trauell for that is longe sith made sure enoghe for all the diuels in hell or theire folowers in earthe But I would in this one example of praying for the deade geue the studious a taste of all suche waies as the truethe of all other pointes in controuersy may be bothe surely defended and so planely proued and vpholden that the aduersary shall not be able to say baff vnto any one of the leaste of all the groundes
the like is nowe before proued Call vpoÌ„ theim and aske theim in earnest because it lieth vpon thy saluation whether thowe muste geue any credet to the perpetuall agreement and consent of all auncient doctors If they saye yea desire theime to answer first to all these placies so euidently confirming oure purpose that they can not abyde any clowde or couer of mannes sutteltye for theire shifting to any forged sense If they can not yet let theime alleage sum place of any auncient writer theime selues whiche doo expressely denye purgatory or praiers for the deade as we for they confirming thereof haue doone in plaine termes with owte crafte or colour many If they be not able to doo so much yet go further withe theime aske theyme whether they haue any expresse wordes in scripture that denie praiers to be proffitable for the dead not by a fonde gesse of theire own heades corrupt coÌ„sciencies or praeiudicate mindes expouÌ„ded to that prupose but I say by expresse wordes or at least which is liberty enoughe expounded for that meaning by any one man of all the antiquitie If they can alleage thee but one worde of scripture construed of any one I say in all agies to confirme theire vnderstanding to be currant and not framed for theire phantasy to serue the necessity of theire cause be bould to folow theim I would not put theime to the paines to make discourse throughowte all agies churches tymes and doctors as we haue doone but onely let theime to kepe theire credet and scholars and to saue theire honesties bring but one or two of all that euer wrote in the compasse of Goddes Churche and thowe maiste with lesse daunger and better reason folowe theire doctrine But there is no one suche place I assure the good reader neither in scripture doctour nor councell nor contrye nor age sith the world begaÌ„ I wil go so farre in this point where ther was euer stepp of any true worship of God there was praier fownd for the dead also They can not shewe me any forme of ministration in the Christian worlde that was approued whiche hath it not expressely if it be knowne that it was in deede the seruice of any auncient Churche not corrupted by theime selues The same I dare be boulde to auouche for the lawe of nature and Moises bicause it is proued already All theire bragging of thexample of the primitiue Church the massies of other contryes of the doctors of the scriptures of the councelles is but an vntollerable delusioÌ„ and abuse of the simplicity of such as be not skilfull in the authors whome they name For when the matter comes to an isshue when they be harde houlden ether in this or in any other matter theÌ„ the doctors whome they chalenged before the simple for theire partakers were but men then they might erre then they haue learned onely to credit the holy scriptures then there is nothing but goddes worde and booke with theime which elles full faine would haue the doctors consent out of whome it were but a meane place which they would not alleage for theire purpose if it might be fownde Then if deniall of all the doctors iudgements serue not theire turne In accusationem ipsarum scripturaruÌ„ conuertuntur they will not stick bowldely to condeÌ„ne the holy scriptures with all Irenaeus Lib. 3. Ca. 2. But if yowe thinke that I feane of theyme yowe shall see what shameful shiftes the maisters and captaines of the contrary assertion haue deuised for the defense of theime selues I dare say if the studious be but any whit indiffereÌ„t he will leaue their schoole for euer The chiefe Capitane of all these contentious heades lyke an vnshamefast childe affirmethe that the doctors praised and folowed the common errours of the ignorant people in allmose and praiers for the departed Brentius answerethe that Tertulian making mentioÌ„ of yearly oblations for the deceased In confessione VVittenber tooke his error of the hethen vsage of the gentility And Augustin he saithe affirmed purgatory praiers and almose for theime for thaffiance that he had in mennes merites towardes the remission of sinnes In Apologia Melancthon as thoughe he were no man that might erre him selfe saithe the doctors were meÌ„ and discented emongest theime selues As for the vsage of any celebratioÌ„ in the world what roume caÌ„ it haue with these champians Instit de Coena when Caluin coÌ„fesseth in plaine termes that the celebration of the Sacrament hathe bene contaminated euen in a maner sithe the apostles tyme and first planting of our religion and to reduce it to the puritie againe the man frames a newe one of his owne so farre from superstitioÌ„ that it hath no steppe of religion or true woorship of God But well the worde of God it yet safe with theyme there a man may houlde theyme No surely they are as saulsy with the very scripture it selfe when so euer it makethe against theime Brentius before named is not ashamed to saye that he pardoneth the author of the Machabeis of his errour and ignoraÌ„ce And that thowe may see the perfect image of a prowde haeretike Caluine saithe thus as for the booke of the Machabeis I will not vouchsalfe to make answer to it Mercifull God what faithfull hearte or eare coulde abide these blasphemous tonges who of vntolerable arrogancy doo so deface the examples and doctrine not onely of the pillours of the whole Christian Churche whome they impudently for lacke of a more reasonable answere condemne not onely of simple ignoraunce and errour in this point with the residew of the whole faythfull people which surely is ouer muche to say of suche lerned and godly men as they were but allso of wilfull errour and superstition in bearing and maintenaunce of the common ignoration and ethnike persuation of the worlde in theire daies and following the heathen vsage of the gentilitie And yet not content therwith these lying maisters of theire meere mercy be coÌ„tent to offer a pardoÌ„ to the author of that booke for his error which booke the whole catholike Churche of God throughe oute Christiandom taketh for canonicall scriptuture Which arrogancy and passing bowldnesse allthough I persuade my sellfe no vertuous man will in theyme alowe sith they nowe being put to they re shiftes vtterly doo condemne those fathers whose names with great oftentation they often to the simple repeate to make theyme suppose they be not with oute scripture or doctors for the proufe of theire wilfull heresies yet eueÌ„ the very answer it sellfe which they imagine her in to disgrace the doctors and delude the ignoraunt is contrary to it sellfe in sundry points For they one while affirme that S. Augustine and others allowed that erroure which the people by their superstious deuotion hadde before they re tyme broght in to the prayers of the Churche and â—n other while that Iudas Machabaeus did institute it who was before these â—uthors diuers hundereths of yeares
â—nd sumwhile that they borowed it of â—he gentilitye all which pointes be reâ—ugnant eche to other For nether â—ould that begin in oure Christian doâ—tours dayes which was vsed before Christes birthe nether neede they to â—orowe it of the heathen which was in â—stimation and praysed emongest the â—ewes That the prayng for the dead vvas apoinâ—ed to be had in the holy sacrifice by the Apoâ—les coÌ„maundement and praescription And â—hat our doctors by the maiesty of theyr naâ—e beare dovvne oure light aduersaries Cap. 13. BVt that this falshood may better appeare in these men we will by good testimony trye owte when and by whome the oblation and sacrifice with other ordinarie reliefes of the departed were so vniformely vsed throughe the Christian world as like wise it shall be profitable to consider who were the first authors of the contrary opinions And that the holygost by the apostles owne preaching and praescription was the first author of this solempne supplication in massies of all vsagies for the departed I might first proue by this general rule of S. Augustine Epistol ad Ianuar. et de Baptis contra donatist Lib. 4. Cap. 24. Quod vniuersa tenet ecclesia nec concilijs institutuÌ„ sed semper retentum est noÌ„ nisi authoritate apostolica tradituÌ„ rectissime credimus â–ª that which the whole Church obserueth and hathe allwaies so bene kept being not instituted by any councell it can not otherwise be had but by thapostles authoritie and traditioÌ„ And so by the like saing of Leo the greate Dubitandum non est quicquid in ecclesia in consuetudinem est deuotionis retentum Sermone 2. de ieiunio de traditione apostolica de S. spiritus prodire doctrina It can not be doubted but that what so euer is in the Churche by generall custom of deuotion kept and mainteined it came out of the Apostles tradition and doctrine of the holygost But I will seeke with theim by certaine demonstration and plaine ordre of reason that it must needes so be Prayinge for the deade was inuented by no man sithe the apostles dayes A sure vvay to try the beginning of any doctrine there can no one be named by the aduersary before whome I can not name an other that praide for the deade Let him fay wher he list this man or that man was the first that euer praide for the deade in Christes churche if I can not shewe an other before him so named to haue praide allso we will take him for the first author and then he fully stoppeth oure course that we can not bring this obseruation so highe as the Apostles dayes But if the aduersary can apoint me owte no time nor person that began this vsage before which I am not hable to proue it was practised then they can not let vs but we must needes driue it vpward to the apostles and Christes owne institution Yf they answer me that this vsage is crept in to the church sith the Apostles time thoughe the firste author can not be knowne I wil also prouide that there no shift shall serue theim Therfore I aske theime whether that man which first preached it was resisted by the rest of Goddes churche which before his preaching belieued the contrarie or no That is it say this doctrine of prayng for the deade when it first came in to the churche did any of the true pastors free from the same error barke like a good sheperd against the beginner of that which they cownt so greate a corruption of trueth Or all the Church was corrupted with it on one daye say what yowe thinke likest in this case answer with any probability or reason if yow can say plainely was oure doctrine euer preached ageinste or neuer if it neuer wer preached againste then it neuer began as any noueltye or newe doctrine For it coulde not be that the Church being free from that doctrine shoulde streght withe owte contradiction alowe that whiche they lyked not before Howe can any man arise in the commonwelth and bring the vtter decay of all the oulde ordres whiche he findethe and erecte vppe a newe deuise of his owne and neuer man speake a worde against him but al in one moment allowe and lyke the same and that with owte all recorde by memory or monument of any chaung But this thinge is most farre from the Churchies and Goddes pastors diligence that neuer receiued faulse doctrine withoute oppen contradiction and plaine noting the party that first began it as we shall plucke our gentlemeÌ„ by the slieue a none All those that haue any skyl in the antiquitie wil beare me recorde that the pastors did neuer houlde theire peace when any wolfe did but once oppen his mouthe ageinste the sheepe They can tell that she did neuer beare the preaching or practise of any faulse and erronious doctrine for one day together â–ª then it must needes consequently folowe that the doctrine off purgatory and oblation for the departed with still consent of all nations receiued in the Catholyke Churche had no beginning after the firste institutition of our faith and woorship of god but hathe ioyned from the firste grownde of oure Christian institution in Christes faithe with that sacrifice and due honour off God which the apostles by the sugestion of the holy gost plaÌ„ted in al nations with the same faith Thus I make my argumeÌ„t Note euery faulse-hood was preached against and withstanded when it is firste entered but this doctrine of purgatory and praying for the deade being alwaies vsed was neuer controwled nor gainsaide in goddes churche therfore it is no faulshood nor euer hadd any later institution then the Apostles owne prescription But what needes all this a doo by their owne consent we shall drieue this doctrine thirtene c. yeres vpwarde For so neare was Tertulian the Apostles dayes whome they confesse to haue practised that pointe of oblations for the deade And aske him where he had it for surely he inuented it not him selfe and he appointeth vs to his forfathers De corona militis he namethe the Apostles for the authors and fownders therof as of many other thinges which he there reakenethe beside that were generally receiued and nowe be of haeretikes likewise contemned We might yet steppe ij c yeare forwarde and finde emongest the Apostles oun hearers the same doctrine bothe allowed and practised but that they will make exception of Dyonisius and Clements woorkes suche shiftes men must finde that will defend faulshood Other I wil name that be owte of theire exceptions Who I thinke as wel for theire time knouledge and credit as they re excellent vertue bothe can and wil better tel the origin of that thing the authors whereof were more nigh they re tyme then oures If they woulde beleue S. August as they often professe they will the matter might soone be ended but bicause I feare they stand so muche in the corrupt conceite of their owne
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
dare nether acknouledge nor name whome all good men with open mouthe bouldely doo reprehend and theire owne scholares dare not defende Such a glorious maiesty this doctrine of theires beareth that pricketh vppe with pryde those that be alyue and blottethe out of honest memorie her doctours that be deade The first Author of that secte vvhich denieth prayers for the departed is noted his good cōdicions and cause of his error be opened vvhat kind of men haue bene most bent in all agies to that secte And that this haeresy is euer ioyned as a fit companion to other horrible sectes Cap. 14. BVt yet bicause they haue diffamed oure practise in praing and offering for the deade by referring it to a latter origin then the apostolike authority and tradition seeing we haue fathered oure vsage vpon suche as the aduersaries dare not blame we will helpe theime to seeke owte the fathers of they re faithles persuasion lest by the feare and bashfullnesse of theire owne scholares they be vnkindly forgotten Mary to find owte these obscure loyterers it wil be sumwhat painefull bicause as theeues doo they kepe by wayes and lightly treade not in honest mennes pathes For the finding owte of recordes for the testimony of our truethe we kepte the day light the highe waye of Goddes Churche All the knowne notable personagies in the holy Citye of God offered theyme selues bothe to witnesse and proue with vs. We droue this truethe from oure daies throughe the middest of that holy communitie whiche S. Augustine callethe the Citye of God and oure aduersaries will not saye otherwise but they were the liuely mēbres of that happy and heauenly felowship The high vvay of trueth We brought the practise of it to the holy Apostles by plaine accompte we went with the truethe of our cause to the lawe of Moyses from thense by like light to the lawe of nature But now for the other sorte we must leaue the cyty of God and the feloweship of these noble personagies of doctors Apostles Prophets and Patriarches and seeke on the lyfte hand in the other citie whiche is of Augustine named the cyty or commonwelthe as a man migh call it of the deuil in whiche body all practise of mischiefe and origin of erroure isshuing from that vnhappy heade to the corrupt and deadly limmes therof is to be fownde We shall heare of the aduersary persuasion then The by vvay of haeresy in the company of Anabaptistes of Arrians of Saduceis of Epicures where so euer the weedes of the common enemies corrupte seede growethe there shal we finde amongest breares and brembles this choking weede with all For as the true preachers the Apostles of Christe Iesu did sowe in the beginninge of the Christian church which was the springe of the worde of lyfe and truethe amongest other heauenly seedes of true doctrine that profitable practise for the reliefe of suche as were hense departed in the slepe of peace with the decent ordre which euer sithens the Catholyck churche hathe obedyently folowed euen so Math. 13. Inimicus homo superseminauit zizania the common enemy came afterwarde and ouersewe darnell and cockle ether for the vtter choking or elles for the especiall lette of that good seede which the Maister of this field by his houshoulde seruauntes had plentifully sowen before This common aduersarye as our maister him sellfe expoundeth it is the Deuil who as he in all other thinges beneficiall to mankinde is a greate stay so Christian mennes commoditye in this point he notably hindereth by his wicked suggestions and deuilishe diuise wherby he prouokethe many vnder the shewe of Goddes worde or bare name thereof for that is the lābes cote which this wyely woolfe boroweth to maske in to be vnkīd vnnatural and with owt all godly affectiō towards their departed frēdes The whiche cōtrary corrupt sede of false doctrine we right wel know came of the sayd aduersary bicause it was lōge after ouersowen Tert. de prescrip lerning further of Tertulian Id verū esse quodcūque primū id adulterinū quod posterius That to be true that was first taught and that to be faulse and forged which came latter And yet besydes that generall and moste certeine instructiō lerned Damascen helpeth vs to the trial of this peculiare case Doubting not to affirme that al such cogitatiōs as do entre into mānes head against the praiers or charitable woorkes for the departed be the deuilles enuious and subtill suggestions for the hinderaunce off oure brethern departed from the heauenly ioyes For thus he writeth in a sermon for the same purpose That oulde serpent saith he whose endeuoure is to corrupt and deface the good and acceptable woorkes of God and to lay snares for the entrapping of mennes soules who is muche perced through brotherly loue and brasteth in sunder for the enuy that he beareth towardes our faithe and finially is madded by oure naturall compassion one towardes an other as one that is the vtter renouncer of all good lawes he enspireth to som a fayned and faulse imagination cleane contrary to the holy constitutions that is to say that al good and acceptable workes before God shoulde no whit proffet the departed soules Our protestantes be inspired by Damascens iudgement Yf this writers iudgement be good as it is sure most sounde then must al our vnnaturall and vnkynd preachers haue an especiall inspiration of the deuill him selfe so often as they hinder fauoure and grace from the deade For as he reduced oure origin to the Apostles so he doubteth not to auouche the contrary persuation to be euidently moued by the oulde serpent of especiall enuie towardes mannes saluation And nowe if thowe list knowe in whome this subtill suggestion tooke first place and roote Of the author of this nevv sect after the longe vsage of the other according to the Apostles planting we shall make the for thy especial comfort partaker therof also We will not vse the aduersaries as they doo vs charging vs with later preaching or doctrine then the Apostles plāted and yet can nether tell where nor by whome it began But we shall by open euidence call the wolfe by his name Let an heretike but set owte fout and once open mouthe thoughe he doo no harme at all yet the watcheman of Israell hath him by the backe streght The dogges were neuer so doom in goddes Churche but they woulde barke at the first apparance of any straunge cattell For that the notation of his arising and name was not onely a warning to the present time to take heede to theire faithe but an admonition to all the posteritye to beware of the lyke And it was euer counted a refutation of an haeresye to the full to reduce it to a latter infamous author by the certaine recorde of the churchies historie The which kind of reason bothe emongest the lerned hathe singulare strenghte and is sensible for the people and of the aduersarie vtterly
that haste before thyne eyes in these forsakers an image and a perfect platte of damnable desperation Mightily hathe God executed this sentēce of iudgemēt vpon al sortes of mē that hath withstand the trueth The Iewes feeling it till this day the folowers of Mahomet the Arians and all other haeretikes that haue forsaken the felowship of the faithfull The lamē table case of haeretikes and haue left the fowntaine of lyfe cowld neuer be reduced to the truethe coulde neuer see they re owne misery bicause God hath giuen theime ouer for their withstanding And let not the forsakers wōder that I shoulde compare theire case to the misery of the Iewes August in psal 30 seeing S. Augustine confesseth that all haeretikes be much more blinded then they bicause the Prophets speake more plainely of the Churche which properly all haeretikes doo impugne then they doo of Christe him self whome the prowde Iewes doo contemne And therefore let vs that be Catholikes blesse Goddes name for euer that he hath not taken his mercye from vs that he hathe not dealte with vs according to oure sinnes We haue offended surely and haue deserued this plage our Priestes haue offended our Princies haue offended and oure People haue offended yet for his own name sake he hath loked vpon vs and hathe kept vs withe in the howsehould of saluation Glory and honoure be to his holy name for euer more Amen FINIS Quoniam Liber iste Anglico Idiomate conscriptus est lectus ab Anglis Sacrae Theologiae peritis mihi optimè notis qui eum per omnia Catholicum nationi Anglicae perutilem attestantur iudico expedire vt admissus imprimatur Itae testor Cunnerus Petri de Browershauen Pastor Sancti Petri Louà niensis indignus 8. Martij an 1564. Stilo Brabantiae THE ARGVMENTES of euery Chapiter of bothe the Bookes Of the first Booke THe Praeface where in be noted two sortes of haeretikes th one pretending vertue thother openly professing vice And that oure time is more troubled by this second sort VVith a briefe note of the Authors principall intent in this Treatise praef argu fol. 9. Cap. 1 That often after oure sinnes be forgiuen by the sacrament of poenaunce there remaineth summe due of temporall pounishment for the satisfying of goddes iustice and som recompense of the offensies past fol. 12. Cap. 2 The double and doubtefull shiftes of our aduersaries pressed by this conclusion are remoued and it is proued agaynst one sort that these foresayde skourgies were in dede pounishments for sinnes remitted And against thother secte that this trāsitory paine hath often endured in the nexte liefe fo 29. Cap. 3 That the practise of Christes churche in the courte of binding and lousing mannes sinnes dothe lieuely sett fourthe the ordre of Goddes iustice in the nexte liefe and prooue Purgatory fol. 39. Cap. 4 That the manyfoulde workes and fructes of poenaunce whiche all godly men haue charged theime selues withe all for theire own sinnes remitted were in respect of Purgatory paines and forthe auoyding of goddes iudgement tēporall as well as aeternall in the nexte lyfe fol. 44. Cap. 5 A briefe ioyning in reason and argument vpon the proued groundes withe the aduersaries for the declaration and proufe of Purgatory fol. 53. Cap. 6 That Purgatory paines doothe not onely serue Goddes iustice for the poonishement of sinne but also cleanse and qualify the soule of man defiled for the more seemely entraunce into the holy placies with conference of certaine textes of scripture for that purpose fol. 56. Cap. 7 That there is a particulare iudgement and priuate accompte to be made at euery mannes departure of his seuerall actes and dedes with certaine of the fathers minds touching the textes of scripture alleaged before fol. 64. Cap. 8 Origen is alleaged for oure cause vpon whose errour in a matter sumwhat apperteyninge to oure pupose S. Augustines iudgement is more largely soght and there with it is declared by testimony of diuerse holy authors what sinnes be chefely purged in that temporall fyre fol. 73. Cap. 9 A forther declaration of this pointe for the better vnderstanding of the doctoures wordes Wherein it is opened howe Purgatory is ordeined for mortal sinnes and howe for smauler offenses who are like to feele that grefe and who not at all fol 82. Cap. 10 A place alleaged for Purgatory owte of S. Matthewe withe certeine of the Auncient fathers iudgements vpon the same fol. 88. Cap. 11 An answer to certaine obiections of the aduersaries moued vpon the diuersity of meanings which they see geuen in the fathers writinges of the scriptures before alleaged for Purgatory and that this doctrine of the Churche standethe not againste the sufficiency off Christes Passion fol. 98. Cap. 12 An euident and most certaine demonstration of the truethe of Purgatory and the greuousnesse thereof vttered by the praiers and wordes of the holy doctoures and by sum extraordinary workes of God beside fo 105. Cap. 13 Of the nature and condicion of Purgatory fire the difference of theire state that be in it from the damned in hell with the conclusion of this Booke folio 117. An end of the Argumentes of the first Booke ARGVMENTA CAPIT LIBRI II. TThe preface of this booke wherein the matter of the treatise and the ordre of the Authors poceeding be briefely opened fol. 23. Cap. 1 That there be certaine sinnes whiche may be forgeuen in the nexte lyfe and that the deserued poonishement for the same may be eased or vtterly released before the extreme sentence be to the vtmost executed fol. 127. Cap. That the faithful soules in Purgatory being novve past the state of deseruing and not in case to help theime selues may yet receiue benefite by the woorkes of the lyuing to whome they be perfectly knitte as felowe membres of one body folio 132. Cap. 3 What the Churche of God hathe euer principally practised for the soules departed by the warraunt of holy scripture with the defense of the Machabees holy history against the heretikes of oure time folio 137. Cap. 4 That the funeralles of the Patriarches bothe in the lawe of nature and Moyses and Christe had practise in theime for the reliefe of the soules departed folio 146. Cap. 5 Man may be relieued after his departure ether by the almose whiche he gaue in his lyfe time or by that which is prouided by his testament to be geuen after his death or elles by that almose whiche other men doo bestowe for his soules sake of theire own gooddes fol. 158. Cap. 6 Of certaine offeringes or publike almose presented to God for the deceased in the time of the holy sacrifice at mennes burialles and other customable daies of theire memories and of the sundry mindes kepte in the primitiue Churche for the departed fol. 169. Cap. 7 That the benefite of praier and allmose apperteineth not to suche as dye in mortall sinne though in the doubtefull case of mannes beeing the Church vseth to pray for all departed in Christes faithe fol. 177. Cap. 8 What that holy sacrifice is whiche was euer counted so beneficiall to the liue and deade The punishment of oure sinnes by the heuy losse thereof The greate hatered whiche the diuell and all his side hath euer borne towardes Christes aeternall priesthood and the sacrifice of the Churche And that by the saide sacrifice of the Masse the soules departed are especially relieued folio 187. Cap. 9 That the practise of any pointe in religion maketh the moste open shewe of the fathers faithe And that all holy men haue in plaine wordes and moste godly praiers vttered their beliefe in our matter fol. 195. Cap. 10 That we and all nations receiued this vsage of praing and sacrificing for the departed at our first conuersion to Christes faith And that this article was not onely confirmed by miracle amongest the rest but seuerally by signes and woonders approued by it selfe An that the Churche is growne to such beauty by the fructe of this faith fol. 210. Cap. 11 That in euery ordre or vsage of celebration of the blessed Sacrament and Sacrifice through owte the Christian worlde since Christes time there hath bene a solemne supplication for the soules departed fol. 220. Cap. 12 The haeretikes of oure time and contry be yet further vrged withe the practise of prayiers for the deceased theire conrary communion is compared with the owlde vsage of Celebration They are ashamed of the firste originall off theire Christian faithe they are weery of theire owne seruice they are kepte in ordre by the wisdome of the Ciuile magistrates and are forced to refuse all the Doctors fol. 230. Cap. 13 That the praying for the dead was appointed to be had in the holy sacrifice by the Apostles commaundement and praescription And that our doctors by the maiesty of their name beare downe oure light aduersaries fol. 242. Cap. 14 The first Author of that secte whiche denieth prayers for the departed is noted his good condicions and cause of his error be opened what kind of men haue bene most bent in all agies to that secte And that this haeresy is euer ioyned as a fit companion to other horrible sectes fol. 257. Cap. 15 Their falshood is condemned and the Catholike truethe approued by the authority of holy Councelles Their pride in cōtemning and the Catholikes humility in obediēt receiuing the same And a sleight wherby the heretikes deceiue the people is detected f. 267 Cap. 16 An answer to suche arguments as the haeretikes doo frame of the holy scriptures not well vnderstanded against the practise of Goddes Churche in praying for the deade or the doctrine of Purgatory fol. 274. Cap. 17 An answer to theire negatiue argument with the conclusion of the Booke fol. 281. FINIS
sense to the texte and whole circumstance off the letter But as soone as Origen went aboute to prooue by the same scripture that all wicked men shoulde at lengthe be saued after due purgation by fier then this pillar of truethe seeing an open faulshod gathered by the scripture of goddes worde coulde susteyne no longer She set vpp against this errour her pastors the graue fathers of our faithe ▪ who ceased not as occasion serued to geue men warninge of the deceite intended not onely stille mainteining the doctryne of Purgatory but allso expressely condemnyng all the reprehenders thereof as hereafter it shall be better declared and so misliking no sense that in it selfe was true the meaning of Purgatory yet hath bene of all the learned counted so certaine that in geuing any other lykly exposition that was euer added with all as most consonant to the will and wordes off the writers So dothe Theodoretus so dothe S. Augustine and so in a maner did they all And as the saide holy doctour saith with whose wordes I am much delited bycause he of all other maketh trueth stand most plainely vpon it self One texte of scripture may well haue so many vnderstandings as may stand withe truethe 12. Confes and be not repugnaunt to good lyefe and manners And he hedgeth the diuersity of mennes wittes in the exposition of scripture with in the dooble knott of loue which is towards God and our brother De doctri Christiana li. 1. c. 36. VVho so euer saith he takethe him selfe to vnderstande scripture or anye parte thereof and in that meaning aedifieth nothing at all the dooble loue of God and oure neightbour he misseth the true meaning thereof Butt who so euer can fiend owt such a sense that may be commodious to the increase of charitie althoughe it were not directly intended by the writer yet he is not harmefully deceiued nor fownde a lyar therein so saith he Nowe as for oure matter I am well assured there dare no man thoughe he were destitute of Goddes grace yet not for shame of him selfe affirme that the doctrine of Purgatory is hourtfull to vertuous liefe the onely miscreditt wherof hath vtterly banished al good Christian condicions oriniurious to the faithe of Goddes Churche whiche is not onely agreable but principally intended by the plaine letter of Goddes worde and consonaunt to all other meanings that may be gathered by any such scripture as we haue alleaged there for and to be short receiued of so many fathers so wise and so well learned as we haue named for that purpouse as a truethe moste reasonable most naturall and most agreeable to Goddes iustice Well then the misbeleuers can haue no shifte nor escape by the chalenge of Goddes worde or doctures or diuersity of sensies here is no houlde for erroure all I trust be safe and sure on euery saide Obiectiō Theire extreme and onely refuge is that the paine of Christes passion and his sufficient payment for oure sinnes standeth not with oure satisfaction or poenaunce in this liefe nor with paine or purgatory in the next O lorde howe farre may mannes malice reache that not contented to abuse theire reason and the worde of God in persuasion of erroure but are bowlde to referre Christes blessed deathe allso to cloke together with faulshood ansvver wanton and licentious lieuing Many vertuous persons haue ben prouoked by the meditation of oure sauiours sorowes to leaue the flattering welthe of this worlde and to charge theime selues with perpetuall vexation of body but that any did euer so rest vpon Christes passion that in respecte thereof they might passe theire dayes midle welthe off lust and liberty that was I trowe vnhearde of before this sinfull secte These felowes argue thus Christe hath paide the full price of our sinnes ergo we must doo no poenaunce nor suffer any paine for theime But S. Paule thus Christe by paine and passion is entred into the glory of his kingdome Rom. 8. ergo if we looke to be his felowe heires or partakers of his glory we must suffer affliction with him and ioyne with him in paines and passion S. Peter also thus Christe hathe suffered leauing you an example that ye should folowe his steppes 1. Petri. 2. therefore all his blessed liefe passed in paine muste be a perpetuall sturring vppe of toleration Matth. 3. and gladde suffering for his name agayne Iohn oure masters messenger praepared the way of Christes deathe and doctrine by worthy fructes of poenaunce Mat. 4. and that was the beginning off Christes owne preaching therefore I dare be boulde to say these thinges are not abrogated by the teaching of the Ghospell nor voide by Christes passion whiche onely maketh oure workes and merites to be of that value and acceptation that all catholike men counte theime of whiche elles to the satisfying for sinne shoulde be nothing auaileable nor to to the atteining of heauen any thing profitable But it is foly to make ouer many wordes in a case so plaine seeing the example of both God and good mennes dealing abundantely proueth mannes poonishment ether temporall or aeternall to stand well withe the excellent value of oure sauioures deathe For if paine for sinne were iniurious to Christes death then the holy prophet Dauid that liued long in greuous poenaunce were iniurious to his Lordes deathe then the Churche were iniurious to her owne spouse his deathe that chargethe all offenders with poenaunce then God him sellfe were iniurious to his owne sonnes deathe that sharply poonisheth sinne forgeuen then Christe him felfe were iniurious to his owne death that bothe by his example and holy preaching dyd euer commend sharpe poenaunce and paine These delicate teachers of oure time that vnder praetence of preaching the Ghospell auouching the glory of God and the grace of oure redemption haue serued mennes lustes abandoned the owlde austerity of Christian liefe and rased oute of the peoples hartes the feare of Goddes iudgementes were foreseene by the holy Apostle Iudas And he calleth theime Iudas in epist Impios transferentes Domini nostri gratiam in luxuriam Wicked men turning the grace of our Lorde vnto wantonnesse and lust Ageinst whome allso S. Paule made this exception Ad Gal. 5. that they shoulde not in any wise by the freedom of our redemption chalenge any liberty of the fleshe Notwithstanding Christes passion then we must not otherwise thinke but to suffer for oure owne sinnes not as helping the insufficiencie of his merites but as making our selues apte to receiue that blessed benefite which effectually worketh vpon no man but by meanes nor serueth any to saluation but by obedience of his will and worde Ad Haebr cap. 5. For if Christes death shoulde woorke accordinge to the full force of it selfe it woulde doubtlesse supp vpp all sinne and al paine for sinne it might wype away death bothe of this praesent lyefe and aeternall it woulde leaue nether Hell Purgatory nor paine the price and
sorow of cōpassion towards her forsakers she hath bidden greater stormes thē this first by tyrauntes then by haeretikes last and most by the euill liefe of her own Bishoppes In al which she yet standethe and euer riseth to honour as she is most impugned Their own preaching hath singularely opened the might of god in the defense of that seate of vnity When they first began to touche and taunte the Pope in euery sermon in euery playe in booke and balate men that before liuing in faithefull simplicitie much medled not withe his matters nor often hearde of his name began streghte vppon they re busy ralinge to conceiue by reasonable discretion that there lay sum greate grownde of matter and weght of trueth vpon that point which they cowld not digest in so many yeres bawling and barking at his name thei saw the Pope euer in their way neuer owt of their mouth and they doubted not but that singular hatred grew vpō sum greate importāce and so admoneshed luckely by the aduersaries they sought the bottō of that perfecte and deepe hatered and fownde that it was the owld sore of the Arians and disease of the Donatistes and common to all haeretikes they perceiued by S. Cyprian that the first attempte of suche men De simplicit praelatorum was to driue away the pastore that they might with owte resistance deuoure and destroie the flock And which was the pricke of all theire endeuoures to take frō vs the acknowleging of the greate and singulare benefite of oure conuersion to the faithe that in stopping the heade of that condethe and plentifull well of our faithe they might in heate of contention and haeresi By haeretikes preaching many are become catholikes easely drie vpp the whole isshue therof And this earnest cōsideratiō causeth many at this daie to forsake theire haeresies and to be agreate deale moe at this time which know the trueth of this matter then when they began first to preache therof But I wil not presse thē ouer sore suppose I graunte theim that which they woulde so gladly winne that we hadde not oure faithe first frō Rome thoughe it be as false as God is true But suppose it were not so and I geue yowe leaue to father your faithe where yow will Yf it be not vpon Latimer whome a foulishe felowe in the booke of conference betwixte Latymer and Ridley termeth thenglishe Apostle as one more worthye of that name as he saith then Augustine but elles where yowe wil and when yowe haue doone proue me that your moother Churche prayeth not for the departed in her masse and solempne seruice and yowe shall be exalted vpp foreuer And at your next chaunge frame your newe communion after that ould vsage on goddes blessinge If yow can find any forme of celebration farre enoughe from oures followe it and spare not But I am sure yowe shall neuer be hable to fynde any oulde seruice in the worlde fit for your newe diet They be all to muche lyke oure Masse for your purpose Oure Masse is al one vvith the Masses of all other coontries and times as in deede alone in euery pointe of importaunce with oures As the Churchies to whome they belonged perfectly before theire decay in faithe and vnity agreed with oures I am sure whē yow can not like your own communion ye would not be pleaced with one of an others making But another yowe muste needes haue and further yowe must go from vs walke forward yow will to the extreme ende off haeresie and vtter denyinge of Christianitye All the worlde can not stoppe yowe faulling from the hill of Goddes Churche tyll yowe coome in the bottomlesse pit of hell I would be lothe to sclaunder theime withe the brute of the worlde whiche thoughe it be in euery mās mouth that they like not this communion yet vpon that rumour I would not haue sayd so farre but that they haue vttered their owne meaning in a treatise of theire owne making in these wordes Ageynste the Chester man In mariage as in all oher thinges beside we are but to muche like vnto theim that is our fault generally that we differ not more from theime in all oure ministerie These wordes vtter they re greefe that they can got no forther from vs in they re seruice and that yowe be not deceiued the author of this booke where this complainte is made knowethe well the meaning of his felowes herin and howe gladde they woulde be shiftinge forwarde They sit on thornes til they be dooing wythe a newe gise It is no worse man then the B. of Duresme that taketh coulde in so longe a stand of theire communion My simple head could not deuise how they might possibly go forward and kepe theime with in any bond of Cbristianity What they caste in theire braine for theire forther proceding I can not tell the serpent is suttel and oure sinnes be greate I muche maruaill not nowe to see the temporall Magistrates of their wisedoms to hedge these mens wantonnesse in all theire ordre of lyfe for they are so dronken and drowned in haeresie that they haue no sense of common reason What a doo had the magistrates to make these wylde men go in priestelyke apparell to kepe theire Rotchettes to obserue sum steppe of antiquitye in theire maners Howe they were driuen to tempre theire lustes in prouision for sum ordrely choise of theire wyeues that seeing theyme haue no respecte on what woomen they light Looke the Iniunctiō for the mariage of priestes and other thinges that by Iusticies of peace yet they might be bestowed iff not well yet with theire lesse dishonestie vpon persons not openly infamous Suche felowes are more fit to be gouerned then to beare rule ouer other in whome withe owte constraint youe shall nether finde coomlynesse in maners ordre in liefe nor cōstancy in religion God of his mercye geue theime sum light to see their own misery and the spirite of humilitie to subiect theime selues in time to goddes Church that is so careful ouer theym thoughe to theire owne great harme they so deadly hate her They cā showe no cause in the worlde why they nede in any one pointe of al those whiche at this day be in cōtrouersie betwixt theyme and theire owne moother rather to credet theire owne phantasies then her graue authoritye which onely with out farther quaestioning with obediēt children makethe more then all argument or eloquence of man in the earthe And for suche as may for theire simplicite be sone deceiued by folowinge other mens errours The yongers ▪ must thus pose theire maisters with whom the names of doctors or the onely bare bragge of scrptures are as good as the allegation of placies Let theim aske of theire teachers howe they can shifte theime selfe when they see the practise of goddes churche generally so plaine for all Catholike assertions as for the article of praying for the dead emongst many other