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duty_n	child_n	parent_n	use_v	1,722	5	5.9300	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01335	Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.	Fulke, William, 1538-1589.; Allen, William, 1532-1594. Defense and declaration of the Catholike Churches doctrine, touching purgatory, and prayers for the soules departed.; Albin de Valsergues, Jean d', d. 1566. Notable discourse.	1577 (1577)	STC 11458; ESTC S102742	447,814	588

soules departed which the Church hath customably taken in hande for all men passed in the Christian Catholike society by the way of a generall commemoration their names not particularly expressed that such thinges may be prouided by our common kinde mother to all those which doe lacke parents children kinsfolke or freindes for the due prouision of such necessary dueties By this holy mans wordes we may see the difference betwixt our owne tender naturall mother and the cursed cruell steppe dame The one followeth her children with loue and affection into the next world with full sorowfull sighes many deuout prayers and all holy workes which she vseth to their needefull helpe the other being but an vnnaturall steppemother and all the children of that adoulterous seede hath them no longer in minde then they be in sight whether they sinke or swim she maketh no accompt she hath no blessing of her owne she hindereth the mercy of other CAP. XI 1 THe argumentes of your chapters be like the gates of Lyndum which being but a very litle citie had exceding great gates in so much that Diogenes willed them to shut them vp for feare least their city went out of them Euen so your titles are merueillous large but the matter of your treatise is wonderfull streight In the last chapter we shoulde haue had prayer and sacrifice for the deade with the conuersion of all nations but a lacke we coulde not obteine so much as the same altogether in one poore nation of the Saxons and them as some thinke not so much conuerted from Gentility to Christ as peruerted from pure Christianity to superstition Nowe shall we haue euery order of celebration sence Christes time with solemne supplication for the soules departed but our probation shall not beginne vntill three or fower hundreth yeares after Christes time sauing that for a preamble we shall haue a cople of players come vppon the stage the one to counterfect Clemens the auncient the other to beare the name of Dionysius the Areopagite But such disguised doctors haue bene already to often shifted out of their players garments and shewed to the worlde in their owne apparell that any which hath wit should not be nowe deceiued by them And as concerning the diuerse formes of Liturgies which you saye doe perfectly and wholy agree with your masse as they be corrupt and falsely beare the name of them to whome they be inscribed so notwithstanding being of some antiquity they differ almost as much from your masse as your masse differeth from our forme of celebration of the communion But to follow you at the heeles as farre as you dare goe I will agree with S. Augustins rule that the lawe of beleuing shoulde make a lawe of praying but faith if it be true hath no other grounde but the worde of God therefore prayer if it procede of true faith hath no other rule to frame it by but the worde of god And though Augustine proue against the Pelagians which allowed the prayer of the Church that the Church woulde not so praye except she did so beleue yet it followeth not neither doth he meane to defend that what so euer the visible Church receiueth is true if it be not agreable to the worde of God and therefore all other perswasions set a side he prouoketh onely to the scripture to trye the faith and doctrine of the Church Which rule if he had as diligently followed in examininge the common error of his time of prayer for the deade at that time as he did in beating downe the schisme of the Donatistes or the heresie of the Pelagians he woulde not so blindly haue defended that which by holy Scripture he was not able to mainteine as he doth in that booke de cura pro mortuis agenda and else where And where as you compare our Church to a steppe dame and your Synagoge to a naturall mother we maye more iustly wringe backe that comparison vpon your noses For our Church herein approueth her selfe to be a naturall mother that she neither keepeth backe from her true children that heauenly inheritaunce which their father hath appointed them nor dissembleth the eternall abdication of them that be obstinate and rebellious But your malignant church sheweth her selfe to be a cursed steppe dame both in feeding the wicked with a vaine hope of release of paines after this life and in tormenting the well disposed with a false feare of paines which God hath released to al them that truely turne vnto him So her terror tormenteth the vertous deceiueth the wicked her hope flattereth the vngodly and disquieteth the well affected The Church of God sendeth her childrē into the euerlasting blessing of their father in heauen the Church of Rome sendeth her bastards out of the blessing of God not into the warme sonne but into whot burning cooles of purgatory to be thence deliuered at leysure as she promiseth but neuer to come out of hell fire as they shall finde 2 But let vs vewe all the orders that we finde extant or vsed through the Christian worlde for the celebration of the blessed Sacrament and sacrifice which nowe commonly in our vulgare speach we call the Masse and see whether as Augustine saide there hath not bene in all ages an especiall supplication of the priest and people for the dead as well as for the lieue First S. Clement the Apostles owne scholar reporteth how they prescribed this solemne prayer in their holy ministery for the departed Pro quiescentibus in Christo fratres nostri rogemus c. Let vs pray sayth the deacon brethern for all tho●e that reste in peace that our mercyfull Lorde that hath taken their soules into his hand woulde forgiue them all their offensies whether they were willingly or negligently committed and so hauing compassion vpon them woulde bring them to the lande of the holy ones and happy rest with Abraham Isaac and Iacob and all other that pleased him from the beginning where there is neither sighing sorow nor sadnesse And a litle after in the same holy actiō the Byshop prayeth him selfe in this forme O Lord looke downe vpon this thy seruaunt whome thou hast receiued into an other life and pitefully pardon him if either willingly or vnweetingly he hath offended Let him be guarded by peaceable Angells and brought to the Patriarches Prophets and Apostles and the rest of all them that haue pleased thee sith the worlde beganne Thus reporteth Clement being one of the Apostles companie and continually present in the celebration of their mysteries 2 S. Hieronyme in his cataloge of Ecclesiasticall writers reherseth all the bookes that either were knowen to be written by Clemens or sayed to be his and were not First a profitable epistle to the Corinthians being like in stile to the Epistle to the Hebrues Also vnder his name wente a second Epistle which was reiected of the auncients like wise the disputatiō of Peter and Appione written in a large treatise which Eusebius in

conditio sepulturae pompa exequiarum magis sunt viuorum solatia quàm subsidia mortuorum Non tamen ideo contemnēda abijcienda sunt corpora defunctorum maxime que iustorum fidelium quibus tanquam organis vasis ad omnia bona opera sanctus vsus est spiritus Curious prouision for the buriall and the pompe of the solemne obittes be rather done for the solace of the lieue then for helpe of the deade neuerthelesse the bodies of the departed namely of faithfull folkes may not be contemned or cast forth the which the holy Ghost vsed as vessells and instruments of well working By all which thinges it may well be noted that some thinges haue bene vsually practised in funeralls for thankes geuing to almighty God as Hymnes and Psalmes other some for decent comelinesse and solace of the liuinge as the place of the buriall the lights the ringing and such like although euen these things proceeding of loue and deuotion be after a sorte meritorious to the doers and a helpe to them for whome they be procured and good motions and memories of mans duety For which causies those and the like haue bene vniformelie vsed through out the whole Catholike Church from the beginning But the principall thinges perteining to the iustes of the departed be prayers and sacrifice and other such like whereby they are assuredly much proffited by release of their paines So saith S. Augustine in these wordes Non existimemus ad mortuos pro quibus curam gerimus peruenire nisi quod pro eis siue altaris siue eleemosinarum sacrificijs solemniter celebramus Let vs neuer thinke that any other thinge properly apperteineth to the reliefe of the departed sauing the solemne sacrifice of the altar almes and prayer And therefore as the saide holy doctour confesseth the worthinesse of the place where man is buried of it selfe profiteth not at all but in respect of the holy prayers which be there rather made then els where and the patronage of holy martyrs and sainctes to whome he nothing doubteth but intercession may profitably be made for the deceased for which cause as it may appeare by Paulinus men were very desirous euer in the primitiue Church to be buried by some blessed martyrs body And so must we thinke also of buriall by the reuerent holy sacrament that it wonderfully helpeth man not for the placeis sake although the deuotion of the desirer is therin commēdable but because the liuing may there effectually commende the departed to God in the time of the holy sacrifice may be put in remembraunce to call vpon Christes blessed person there present for the soule of that man which with care and study laide his body in the hope of resurrection by the soueraigne holy body that is already risen againe And this was the cause that our forefathers from Christes time till our dayes haue had respecte and desire as occasion serued to be buried there where by ordre prayers and sacrifice were daily had and where the patronage of holy sainctes might best be procured It is a high point of wisdome surely good reader onely to see what godly wisdome our fathers vsed in shew of their zele faith and Christianity As it is an vntollerable arrogancy and a singular signe of infidelity to laugh at and blaspheme those thinges whereof not the prowdest heretike that liueth hath any intelligence at all Obcoecauit enim eos malitia eorum For their owne malice hath blinded them 3 But let vs now followe you into Africa First you allege Augustine in his booke de cura pro mortuis agenda wherin he is so full of doubtes that he knoweth not him selfe what to determine but that he will hold the common opinion receiued in his time But this pasteth M. Allen that you will content your selfe with Augustines authoritie that the pompe of buriall c. profiteth not the deade but that you will haue lightes ringing c. proceding of loue and deuotion to help them for whom they are procured If you may goe beyond Augustine why may not we come short of him But in the 18. chapter he nameth the sacrifice of the aultar to be profitable to the deade This soundeth somewhat like the matter but if it be well marked it maketh nothing for the propitiatory sacrifice of the Masse for euen in the same place he calleth it the sacrifice of almes which is but a sacrifice of thankes giuing And that by this sacrifice he meaneth not the body of Christ nor a propitiatory sacrifice is manifest in his booke de fide ad Petrum diaconum cap. 19. where he sayth that Christ offered him selfe for vs that sacrifice whereby God was reconciled and that the Church offered to Christ the sacrifice of breade and wine in faith and charitie which is a thankes geuing and memoriall of his death The body of Christ is not offered to him selfe but thankes giuing is offered to him for the offering of his body for vs His wordes are Firmissimè tene nullatenus dubites ipsum vnigenitum c. Hold most stedfastly and nothing doubt then that the only begotten sonne of God being made flesh offered him selfe for vs a sacrifice oblation for a sweete fauour vnto God to whom with the father and the holy Ghost by the Patriarches Prophets and Priestes in time of the olde Testament beastes were sacrificed and to whom now that is in the time of the new Testament togither with the father and the holy Ghost with whom his diuinitie is all one the holy Catholike Church throughout all the worlde ceaseth not to offer the sacrifice of breade and wine in faith and charitie For in these carnall sacrifices there was a figuring of the flesh of Christ which he him selfe being without sinne should offer for our sinnes But in this sacrifice there is thankes giuing commemoration of the flesh of Christ which he offered for vs and of his bloode which the same God shed for vs Nowe for the other poynt of inuocation of Sainctes M. Allen affirmeth that S. Augustine neuer doubteth but intercession may be made vnto them for the deade who so euer will take paynes to reade the treatise de cura pro mortuis agenda shall find nothing else but doubtes and questions of that matter as cap. 5. Cum ergo mater fidelis filij defuncti corpus desyderauit in Basilicam martyris poni si quidem credidit eius animam meritis martyris adiuuari hoc quod ita credidit supplicatio quaedam fuit haec profuit si quid profuit Therfore when the faithfull mother desired the body of her faithful sonne departed to be layd in the Church of the Martyr if she beleued that his soule might be helped by the metites of the martyr this that she so beleued was a certeyne supplication and this profited if any thing profited Here Augustine doubteth whether supplications to the Martyr profite any thing or no. Moreuer he can not

tell how the Sainctes departed shoulde know our necessities or heare our prayers cap. 15. Proindè fatēdum est nescire quidē mortuos quid agatur sed dum hic agitur postea vero audire ab eis qui hinc ad eos moriendo pergant Wherefore it must be confessed that the deade truely knowe not what is done here while it is a doing but afterwarde doe here it of them which by death doe passe from hence vnto them Wherefore if we will haue any thing vnto them we must tary vntill some deade may cary our passage and it must be such a one also as knoweth our case or else we are neuer the neere Possun● ab angelis qui rebus quae aguntur hîc praesto sunt audire aliquid mortui It may be also that the deade here some what of those Angels which are present at such thinges as are done here cap. 16. Quanquam ista quaestio vires intelligentiae meae vincat quemadmodum opitulantur martyres ijs quos per eos certum est opitulari Although this question passeth the strength of mine vnderstanding howe the martyrs helpe them whome it is certaine to be helped of them These places and the whole discourse of that booke doth proue that although Augustine were willing to meinteine the superstition that was not throughly confirmed in his time about burialls and inuocation of Sainctes yet he hath nothing of certainety out of the worde of God either to perswade his owne conscience or to satisfie them that moued the doubtes vnto him 4 But leauing the thinges not principally intended as sufficiently by vse of the Church approued let vs turne to the practise of the oblation and prayers in the dirigies of the auncient that seeing them both praye and say Masse for their dearest freindes soules thou may be bolde to vse the same for thine That doe I call Masse which they call sacrifice Because S. Hyerom vseth it in the same sense in these wordes Sunt qui de leuioribus peccatis cum quibus obligati defuncti sunt post mortē possunt absolui vel poenis videlicet castigati vel suorum praecibus eleemosinis missarumque celebrationibus c. There be some which after their death may haue absolution of their lighter offensies in the debt whereof they passed out of this life either after iust punishment for the same suffered or else through the prayers and almes of their freindes with the celebration of Masses So sayth S. Hyerom or else as some thinke the reuerent Beda either of their graue iudgement weyeth more with me then any one mans alieue VVell therefore Masse oblation or sacrifice call it as you will all is one for our purpose and like hated of heretikes howe so euer it be named it was practised with praiers for the rest of the departed through out the Christian worlde S. Ambrose exhorteth other men to doe it for their freindes he did it for his owne VVriting therefore a letter of comforte to one Faustinus that ouer much bewailed the death of his sister thus with comforte he geueth counsell Non tam deplorādam quàm prosequendam orationibus reor nec maestificādam lachrymis tuis sed magis oblationibus animam eius Domino commendandam arbitor I suppose thy sisters case should not so much be lamented as she by thy prayers ought to be relieued Thou must not sadden her soule by teares but by oblations commende her to our Lorde How many byshoppes now in England of the new gise woulde follow this kinde of consolation by letters Howe many woulde exhorte their freindes to got Masse saide or prayers for their louers reste So many as be like good Ambrose surely woulde so doe that is neuer a one make their accompt as neere as they can But will you see how he practised vpon his owne prince the Emperour Theodosius Da requiem perfecto seruo tuo Theodosio requiem quam praeparasti sanctis tuis Illò conuertatur anima eius vnde descendit dilexi ideo prosequar cum vsque ad regionem viuorum nec deseram donec fletu praecibus inducam virum quò sua merita vocant in montem Domini sanctum Giue rest good Lorde vnto thy good seruaunt Theodosius euen that rest which thou hast prepared for the holy Sainctes Let his soule ascende from whense it came I loued him and therefore I will prosecute him vnto the lande of the liuing I will neuer leaue him till with teares prayers I bring that man according to his deseruinge to the holy hill of god This man knew his duety towardes his prince whome he loued a lieue and forsooke not being deade So did he pray and offer for Gratianus and Valentinianus so did he vse the same for his owne deare brother the worthy Satyrus in these wordes much to be noted Now Lorde almighty to thee doe I commende the good soule of my brother Satyrus now lately departed to thee O Lorde doe I make my oblation accept I besich thee this due office of a brother and mercyfully looke vpon the sacrifice of a priest See loe this good father vsed of brotherhood prayers and because he was a priest he did sacrifice in that respecte and saide Masse for his brothers soules rest VVhome in his funerall oration he setteth forth with many singular prayses and commendations especially that he was both Christianed and buried in the vnity of the Romane Church that is to saye as him selfe expoundeth it of the Catholike faith 4 All this while we haue weighted for dirige and Masse according to your promise and now belike we shall haue it out of S. Hieronyme I trowe But who will graunt you that the commētary vpon the prouerbes out of which you alleage your testimony is Hieronyms worke The olde coppies in parchment as Amerbachius confesseth declare that Beda was the author of it Which you can not vtterly deny your selfe but all is one with you But so it is not with vs to bragge of S. Hieronyms authority and then to alleage one that is 400 yeares younger then he But either of their iudgements weyeth more with you then any one mans a liue beware what you saye doe you not esteeme the Popes iudgement more than either Bede or Ieronym but perhaps you will answere me that the Pope is no man Nec Deus es nec homo quasi neuter es inter vtrumque Thou art neyther God nor man but a neuter betwene both you know who writ this verse vnto the Pope and how it is allowed for catholike in the booke of the Popes canon law Well passing ouer Bede we will come to Ambrose who in deede alloweth prayer for the deade as it was a common errour in his time but not the sacrifice of the Masse in that sense the Papistes doe I haue shewed before howe vnproperly he vseth the name of sacrifice as in his booke de virginibus lib. 1. Virgo matris hostia est cuius