they shall not bée a reproche vnto vs and brought before our eyes at the iudgement of GOD Were it not better for vs to followe the admonition which the holy Apostle taught vs saying Let your speach bée alwayes well sauoured and powdered with salte that yée maye knewe howe to aunswere euery man Let no filthy communication proceede out of your mouthes but that which is good to edifie wythall when néede is that it maye haue fauour with the hearers And grieue not the holy spirite of GOD by whome yée are sealed vnto the daye of redemption Let not fornication and all vncleanenesse or couetousnesse bée once named amonge you as it becomneth Sainctes neyther filthinesse neither foolishe talkinge neither iestinge which are not comely but rather giuinge of thanckes Beholde the lesson whiche the Doctour of the Gentiles giueth vnto the Christians for to learne them howe they ought to speake the which many haue very euill studied and kept For by their woordes and writinges they profite to none other ende but to infect and poyson the soules and to hinder a great many of good spirites to read better bookes and more profitable for their health and saluation For man cannot bée idle and excepte that hée dyd finde foolishe and wicked bookes for to applye therein his studye hée should bée constrayned to séeke better and to occupie therein altogether his minde wythout any detraction vnto vnprofitable thinges I knowe very well that one maye vppon this replye that such men in playinge and iestinge doe discouer the abuses of the worlde But it is better not to remoue and discouer them then to discouer and blowe them abroade after such a sorte For by that manner of dooing they may rather make of a superstitious and an hipocrite a man wythout GOD and wythout Religion then a good religyous and holye man. For notwythstandinge that they doe shewe foorth the follye of men and that which ought not to bee yet neuerthelesse they shewe not that which ought to bée and what is the true wisdome and the remedy for to redresse such diseases It is very easie to mock and scoffe at lyings and to shew that which is not but it sufficeth not ercept one doe shewe the trueth and what it is It sufficeth not to knowe Antechriste excepte wée knowe Iesus Christ That is to teach after the manner as Cicero desputed of the Nature of the Gods the which is more proper for to shewe that which is not God then who is god Such manner of dooing bringeth no resolution to the conscience but leaueth it alwayes in doubte and errour And although those shall doe no worse yet that shal be some thing and they shall not altogether lose their time for that they haue incitated and pricked men forwarde and put a desire in them to inquire of the truth for to knowe it For that is no little profit nor no little aduauntage that they haue already brought it to that pointe But these héere of whom I doe speake doe not follow the stile I say not of some good diuine nor onely of some good Panim Philosopher but doe séeme that they are altogether giuen to the immitation of Lusian a man without God and without Religion a mocker and despiser of God and men If it bée a matter to pastime to laugh play and iest at the superstitions and idolatries of to deuoute men caphardes and hipocrites and of all the estates of the world we néede not search for none other Authour and wée haue no néede of these new Lusianistes which are but as his little Disciples for to carrie his booke after him For if wée must make comparison of the language they approch nothinge néere to his eloquence If wée must compare the spirite and the knowledge there is as much difference as is betwéene the apprentice and the Maister Wherefore if the writinges of Lusian and the matters that be entreated off were very profitable and necessary vnto those whiche could not reade them in the Greeke tongue or béeinge translated into the Latine tongue I woulde counsaile rather his Disciples to trauayle and employ their eloquence to translate them in the French tongue then to forge and inuent for vs newe Lusians which doe but steale from him his inuentions and arguments for to attribute them vnto themselues as if they had bene the first Authours and inuâ—utours For howe wicked so euer hée hath bene and enemie to GOD and all Religion yet wée cannot deme but that he was a wise man a great Oratoure and a Philosopher and that he hath written many good thinges a greate deale better then those do here of which the faithful man may wel profit so that he read them after an other spirit intention then he hath written them that he do know to try the gold from the midst of the drosse to seperate the poyson from the good meate but those whom I rebuke doe teach nothing which can serue to the honour and glory of God nor vnto good manners nor to the edification of the congregation nor to ciuilitie nor to the knowledge of naturall humaine nor diuine thinges but to playe the foole and to iest with all the worlde and to moeke and despise aswell the true Christian religion as the superstitions and abhominations of Antechrist For if they would speake one honest woorde it must be accompanied with fiftie vnhonest woordes If they doe set foorth the truth it must bée that it be alwaies enuironed with a thousand infamies and slaunders as of Damoisels and body kéepers for to hide defend countergarde that it be not taken vncouered Howe much can that manner of writing speaking profite For the prayer of the truth is simple would not haue such couertures and cloaks but would walke open and vncouered â–ª And if wée haue compassion of the ciuyle and imperiall lawes bycause that they béeinge goodly in themselues are dishonored by the hemme of those gloses filthes of Bartolus and barbarous writers What may we say of the truth so noble a daughter of the eternall king accompanied with Damoisels so stincking vile and dissormed with so many filthinesse which doe marre and take from hir hir beautie And to replie that it is not sure and wythout daunger to speake truth in any other manner I doe aunswere to the same that hée were â—etter to holde his peace altogether then to preach it after such sort and that it shoulde bee better not to giue meate vnto a man then to giue him poyson for to kill him Wherefore all thinges compted and reckenned I knowe not howe one can conclude any other thing of such doctryne but that the Authours thereoff doe gyue occasion vnto those which haue any feare God to account them for Lucianistes And vnto those which haue nothing or a very little to pull them away altogether and to make them recule goe backe from the truth more then they were As dayly
the resurrection For then the habite shall be cleane rotten and I do not beléeue that it shall arise with the body and that those which are dead in the same shall arise agayne clothed in a Cordelier For it shall not be then time to make maskes and daunce the morish There is neyther the habite of Fraunces Dominicke nor of any Moonke whatsoeuer he be nor any thing that man can muent and dreame which can serue vs any thing before the face of that great Iudge of the quicke of the dead no more then the Fig leanes serued Adam for to couer him before him but that hée will sée all our filthinesse and abhominations if they hée not couered and hid with the righteousnes and innocencie of Iesus Christ Wherefore if we will appeare clothed and not naked before his maiestie it must be that he himselfe doe cut out and make the apparayle and habite wherewith we must be clothed as he did make vnto Adam and and Eue. And therfore we must follow the counsaile of the Apostle who exhorteth vs to put off the olde man and to put on not y habite of Fraunces or Dominicke but our Lur Lord Iesus Christ For that is an habite which serueth both to the body and to the soule and which delyuereth from the iudgement of god That is the holy water the lights bells sencings and candells which delyuereth our bodies soules from the power of the serpent whose head he hath broken That is the water of lyfe which rayseth vs vnto eternall lyfe which washeth and maketh cleane our consciences That is the true fire of Purgatorye and furnayce in which the olde Adam is melted and made newe and the newe man purged from all his filthynesse and simes Wherefore I doe giue counsell vnto you all that you take good héede that such treasure be not stollen from you and that you trust not to the good déeds which those that be alyue shall doe for you after that you are dead But that you doe putte your trust in Iesus Christ and declare and shew foorth the vertue and efficacie of your fayth thorow charitie and good workes which doe serue to the glory of God to the edyfiyng of his Church and the vtilytie of our neighbour and that you follow the example of the true seruaunts of God and the doctrine which the holy Ghost by them hath giuen vnto vs not the Gentiles and Panims and the false pyophets seducers which haue altogether turned vpside downe the Christian Religion and haue conuerted it not only into Iewishnes but also into panimrie witchcraft sorcertee Eusebius You haue spoken as it pleaseth you but I must néeds auniswere you For if you dispute plead all alone you may easely winne the victory Hillarius We desire none other thing then to heare thy reasons but wée haue forgotten one of the princiyall poynts For we haue not yet demaunded of Thomas the cause wherfore he would go to saint Patricke the which I desire glady to know Thomas I haue determined with my selfe many times to tel you but I desire to heare first what Eusebius can say agaynst you Wherefore I doe thinke it best that forasmuch as all these dayes there is none of vs which is so greatly occupyed but that wée may giue him the next day for his reuenge to aunswere And after that I haue hearde all you I will declare vnto you y meruaylous fantastes which I haue in my head Hillarius I beléeue that there is none of vs but that he is of that opinion Theophilus In stéede where others doe passe awaye the time in playing and other vayne occupations whereoff commeth no profite I finde it better that we vse such recreations which bring no hurt vnto any man but may much serue and profite vs For in so doing we learne the one the other and doe examine the things together the better to knowe how to render a reason of our Law and Religion besides that we learne some honest recreation together the which is better agreeing with our estate then to remayne idle without doing any thing or in losing the time in beholding foolysh playes and maskes or in banketting and in bestowing great expences yet to the hurte and domame of our bodyes and soules or vnto sléeping and as beastes to giue our selues onely vnto pleasures as many doe And although that all wée may bée occupied in other mens affaires eyther publicke or domesticall which woulde better serue for the pursse and for the perticular gayne profite yet neuertheles one cannot be alwaies attētife in great affaires without hauing some intermission and relaxation of the spirite And wée must not be so couetous after the gayne and the perticular profite that at no time we should haue leasure to speake and falke of the things of God and that thorow honest pleasures and recreations we may not refresh our wits and spirites and prepare them agayne to the great affaires to which God hath called vs all according to the grace that we haue receyued of him Thomas There is nothing more certeyn then that which thou sayst and I would not for a great thing but that I had bene with you and to haue heard that which I haue heard Hillarius Wée shall knowe in the ende what tast thou hast had therein Yet neuerthelesse I doe more feare leaste that Eusebius bée more offended then thou But I trust notwithstandinge that the hope that he hath of the victory will giue him courage and boldnesse to come agayne the more willyngly ¶ A TABLE OF THE PRINCIPALL matters of the first parte of the Dialogues A. ABuses are not yet inough vncouered made knowne fol. 16 Accipe sal sapientae 35. Aduenturers 47. Adams apparell 114. Affectators of languages what affections the Gospel doth permit 67. Alexander the firste inuentiour of holye water 35. Alexandrines 66. Alexander Seuerus Emperour 43. Ambrose and Theodosius 78. Ambition of Alexander 13. Anacharsis 5. Angells the ministers of the faithful 103. Anniuer saries 25. Antipopes and Schisutaticks 88. Apes requisite in the court of Babilon 19. Apes of Iesus Christ 35. Apothegme of Diogenes 60. Applications of Iesus Christ 34 Arithiuettcians and schoole of Arithineticke 42. Aristoxenus 70. The art to learn priests to be sober 39. All artes disciplines the handmaidens of holy letters or bookes 6. Auarice of the Romaines 41. Auernus 90. The authors instituters of funeralls 100. B. Bables of fooles 8. Bay tree 75. Bactrianians and Hireanians 58. Bacchus 33. 13 Babilon taken 93. Bagpipe of Sathau 106. Banner and the crosse 73. Baptisine 41. Baptisines and wasshings of the Iewish people 34. Baptising of bells 73. Bathes 45. Bathing place of the dead 36. Battayle of the diuell agaynst dead bodyes 102. Belles and Images the Priests vicars 71. Bells doe speake all languages 72. Bells to driue away the dwells 73. Bellyes that are shoughtfull 74. Benedictio bladi salis ouerum 42. Benedictio
enter into the matter I bring in the persons who take their theame and matter vpon a fermon which they heard of an holy father entreating of such matters And although the matter might seeme wholy to be fayned yet it hath the foundacion vppon a true history For mine intent is partly in this first disputacion to rebuke the sottish and vayne curiositie of foolish Preachers and Doctors who haue forsaken the principal points of the holy Scripture to occupy thēselues vpō vnprofitable questions vayne contemplations to enquire of things that they cannot know and which wee haue not to doe withall And which serue to none other ende but to hinder and let the poore Christian people to seeke out the will of God to induce and lead them to false religion supersticion Idolatay and all Paganisme Also I declare the Arguments of the Popes Purgatorie with the Purgatorie of the Panims and the ceremonies and supersticions which they vse about the dead out of what spring they issued and what haue bene the purgations of the Panims which the Idolatrous Christians do yet keepe and how the Papisticall Purgatory hath serued the insatiable auarice of those which doe lyue to destroy and deuoure all the poore world Also how the priests Purgatorie is burned how fire hath taken the same and what punishment is prepared for those which go vnto strange fire to be purged from their sinnes any other then the fire of lesus Christ and how the priests do disagree both from the word of God and from their owne doctrine decrees and cannōs After those things we shal enter into the secōd part which shall entreat of the appearing of the spirites of those that be dead All these things shal be yet more playnly vnderstoode and better confirmed by the Dialogues following of the which the last shal be of the immortalitie of the soules and the resurrection of the flesh Afterwardes we will come vnto the lyuing and in the other parts wee shall enter into matters yet more graue more necessary and of greater importance for the present time to shew what is the estate of the world of relygion and by what meanes that man which feareth God and the poore troubled and doubtfull consciences may be assured and know what is the true Church the truth and wherevnto they may surely stay themselues and how they may be certeine what doctrine is of god I haue intituled this first Dialogue the Alchymee of Purgatory chiefely for two causes The first bicause I declare how the auncient Panims and our priests after their example doe trauayle to extract the fifte essence of the soules which they melt in their furnaces of Purgatory The other is bicause from those furnaces our priests do drawe out the Philosophicall stone ¶ For to enter then into the matter Hillary beginneth asking his companions of the Sermon which they heard ¶ THE FIRST DIALOGVE which is called the Alchymee of Purgatorie The Speakers Hillarius Eusebius Theophilus Thomas HIllarius If mine eyes haue not deceiued mée I thinke I saw you all thrée to day at the Sermon wherefore I desire to know your opinions how the same pleased you and what you thinke of the Preacher Eusebius As far as I can iudge I thinke that he is very skilfull and cloquent for he hath spoken very learnedly and deepely of matters so obscure and profounde Hillarius He could not speake more profoundly For he hath pearced euen vnto y very centre of the earth therfore I am the more abashed that he spake so cléerly of matters so obscure and of these darke places no man euer saw ought For the Sunne neuer shineth there Theophilus As far as I could perceiue by him I thinke that eyther he hath not bene in those places of which he spake or els if he were it is long agoe If the opinion of Isydore be true we shall haue very small occasion to giue credite to this ghostly father and to his preachinge Eusebius Hath Isydore ben of an other opinion then the rest of the Christian Doctors touching this matter Theophilus There is none among the Christians which doubteth that there is an hell seeing that the holy Scripture rendereth so sure and vndoubtefull a testimony with the which we ought to content our selues not willyng to know any further then it hath reuealed it vnto vs It ought to suffice vs which Iesus Christ witnesseth vnto vs that there is an hell of eternall vnquenchable fire where the worme dieth not but wher ther is euerlasting horrour weeping gua hing of teeth we need not to enquire of the place for I thinke ther is none which desireth to go thether And therfore we haue néede to praye vnto GOD that it woulde please him to giue vs his grace to know his will and to be able to accomplish it thorow his sonne Iesus Christ to the ende we may auoide that hell fire and extreme darkenesse We néede not much to stay to know in what place hell is whether it is in the centre of y earth according to the common opinion of the Doctors of Plato which saith y it is in the depth of the earth or whether it is vnder the earth in the country of the Antipodes according to the opinion of Isydore who sayth that after the day of iudgement the Sunne and the Moone shall kéepe themselues so stedfaste in heauen that they shall no more tourne round about the earth but giue their lyght and brightnesse onely in that part of the world in y which we dwell and that the damned shal be all sent away vnder the earth into those horrible darkenesse and into those places in the which at this day some men doe thinke that the Antipodes doe dwell Hillarius If it were so that the Sunne and the Moone doth nowe shine there wée maye thinke that some one of the countrye of the Antipodes is come from thence who hath declared and described to our Preacher the scituacion of hell of Lymbo patrum and of Purgatory with al their confines in such sort and manner as he hath expounded them vnto vs. Thomas You may saye what you will and I will beléeue what pleaseth mée but I cannot thinke that he was euer there or that hée hath euer heard any one speake that came from thence hath so well visited all the places theroff For neuer in my lyfe I hearde it better deuised There is neyther hall chamber nor closet cole-panne kitchin nor seller chimney nor pot-hangers great caudron nor lyttle caudron chaynes nor flesh-hookes and other insernall vtensills but that he hath described and set them foorth so lyuely as mée thinketh I sée the thinges before mine eyes in such sort that yet I am afrayde when I thinke on them The Cyrographers and Notaryes are very dilygent and curious for to expresse declare in their instruments and writings the situacion lymtis of houses and possessions of which they make writings off But
bee that some for want of aduertisement will make none accompt to proue what it is I haue partly testified what it is for to giue encouragement vnto those which wil beleeue me to stir them forwarde to see them vntill such time as they may Iudge of themselues Not that I doe presume so much as to attribute vnto my selfe the Iudgement aboue the workes of others for to pronounce them as for authoritie or to bring all the Readers vnto mine opinion or aduise Yet neuerthelesse bicause that I thinke and am altogether perswaded that many will not refuse to staye and content themselues to that that I affirme vnto them I am constrayned for the profite of them to speake my minde Although it is not now needeful to set foorth at large all the profite that may be gathered and the pleasure that may bee taken therein This onely I can certifie that all those which shall haue the patience to continewe the reading ouer it will not repent themselues to be so well occupied There is one onely point which I knowe which might diminish the grace of the booke towards some men That is that it shoulde seeme good that the matters of the Christiaâ—tie ought to be intreated off with a grauitie correspondent to their dignitie and worthinesse And therefore it is not meete to mingle them with matters of myrth considering that there is daunger that in so doing wee shoulde turne them into laughing Chiefely at this present time in whiche impyetie ouerfloweth more then euer sithence the beginning of the Christian Church Or at the least wise it is more openly vncouered To the ende that none for being preuented with that reason bee not out of tast with the reading It is to be noted that one may dispute of the matters of the Christianitie two wayes First in rebuking the foolish supersticions which are risen among the Christians vnder colour of Religion the which notwithstanding are not but corruptions of the same for to destroy and ouerthrowe it Secondly in declaring the simple and pure veritie according as it is reuealed vnto vs of GOD by his holy worde As touching the seconde kinde it is most certeine that assoone as wee haue opened our mouthes for to speake of GOD no merrie conceite or iest ought to enter in our matter But wee ought in all that we say and speake declare what reuerence we doe beare vnto his Maiestie not pronouncing one worde but in feare and humilytie But in disiphering and disclosing the superstitions follyes with which the poore worlde hath beene blinded in before time he could not chose in speaking of matters so ridiculous but to laugh with open mouth It is most true that there is also good occasion to weepe and lament Forasmuch as it is not a sport or iest that the glory of GOD and his eternall veritie hauing beene so darkened the which ought to bee had in vs in a singuler recommendation hath beene so abolished thorow infinit lyes that so many poore soules haue beene ledde of Sathan into ruyne and dampnation But the one must not let the other that 〈◊〉 and taking such sorrowe as we ought to haue to bring vs againe in remembrance how God hath beene so blasphemed hauing also pitie and compassion of the calamitie wherein the worlde hath beene so long time and is yet at this present Yet neuertheles in rehersing of such foolish dreames and fonde bables we vse such mocketies as they doe merite and deserue When we doe so it shal be after the example of the Prophets who interpreting of the pure veritie of God doe speake with a maiestie which ought to make all the worlde to tremble But in blaming the dreams of the Idolaters do make it no doubt to vse scoffings and laughings for to declare howe ridiculous they are Although the Prophets are one we an other For asmuch as we speake not in the name of God as they to the end that all that which we pronounce shoulde be receiued as a reuelation come from Heauen It is lawefull for vs to vse a baser stile But I haue alleaged this comparison onely for to declare that it is not to giue any occasion vnto the Luci anists and Epicures and other contemners of God to speake euill of the Christian religion or to haue it in disdaine when they shal mocke of the corruptions of the same Thomas Singleton to the Reader OVR Author gentle Reader here of franke and free good heart A Chest of treasures hath vnlockt whereoff thou maist take part With trauaile great he hath it brought from farre and forraine soyle Which thou and many may enioye at home with easie toyle Stand backe hard harted Heriticke here is for thee no ware Eake stubborne Papist go thou by thou hast herein no share Whom blinde erronious fancies leade the truth that thou despise Whom wilfull and grose ignorance hath closed vp thine eyes These rich and precious Ornaments and Iewels high of price For Godly Zealous Vertuous beene that hate both sinne and vice A milde and gentle friendly Brooke hath brought the same to shore Then Reader take it thankefully he craues of thee no more FINIS ¶ The Preface IT is sayd in a common prouerbe he which hath suffered nothing knoweth not what euill is And therefore it is very hard that he which neuer hath suffered any euill can haue such pittie and compassion of the captiues and miserable as he which hath tryed and proued great miseries and néede and which hath bene exercised in them and hath abidden many aduersities and troubles For he that knoweth not what pouertie is doth not much thincke vppon the necessities of the poore nor he cannot so well know in what languer and misery they doe lyue When the ryche man hath hys féete well shodde and that hée is well cladded and pompeously apparelled he sitteth at the table he hath of delicate meate great aboundaunce amongest which he banketeth and maketh greate cheere he thincketh not much vpon Lazarus who lyeth at his gate full of botches and sores naked and hauing no nourishment He doth not greatly passe whether he be shodde or vnshodde naked or cladde whether he be colde or warme whether he haue meate drinke or not Sith that he is at his ease all others are so and he careth not for them Wherefore I doubt not but that the Lorde will sâ—nde many aduersities and afflictions vnto his seruaunts in this world and that he will trye them so many wayes that euery day we shall feele and proue them to that ende that they hauing proued in themselues the poorenesse and miseryes that others maye suffer they doe learne the better howe to beare it and to haue more greater pittie and compassion and to bee the readyer to ayde and succour them And without séeking to farre the examples of the Patriarkes and Prophets As Abraham Isaac Iacob Ioseph Moses Dauid and other lyke whiche haue bene tryed wyth so many tribulations
then to reade in the holye Scriptures the which they dare not touch Or if they desire some time to drincke of it that is as the dogge doth at the floud Nilus They doe but sucke in the water hastely as though they were afrayde to touch it and that there were in it Crocodiles They wyll touch it as a Cat doth hotte coales I doe not condemne the reading of good Authours and of Poets Oratours and Philosophers the which may serue vs to the glorie of God if first of all we be well instructed in the Christian religion But I can not allowe but greatly condempne those whiche altogeather gyue themselues vnto suche Authours or to others a greate deale worse and make none accompte of the holy Bible and diuine bookes to which all other Sciences and disciplines ought to serue and to whiche they ought to be preferred Shall we not iudge him a foole out of his wyt which will alwayes staye in his Grammer and in the principles and rules of the same and despyse the studye of other liberall Artes and of Philosophie and wyll in no wyse meddle wyth them nor exercise himselfe in speakinge nor yet in writinge fearinge to forget and lose those rules and groundes of Grammer Who wyll not iudge such a man to bee madde sith that the Grammer yea the Rethoricke whatsoeuer prayse that Cicero giueth vnto it And the Logicke also are not but as handmaydens and seruauntes vnto other disciplines the whiche men doe learne for to serue vnto them Wée doe nowe mocke the barberous schole masters which wee haue had which coulde reade vnto vs but doctrinall of Alexander and doe holde vs therein all our lyfe time wythout letting vs at any time taste any good Authour insomuch that one shall neuer haue done but the thing is alwayes to beginne agayne Those some vnto me not to differ much from them For notwithstanding that they doe reade better Authours and that they doe exercise themselues to speake and wryte better Yet Neuerthelesse I esteeme not all that which they doe no more then the Grammer of Alexander or as Grecismus and Roiolis and the Logicke of Tartaret and of other Sophisters except they make all their skill and knowledge to the honour and glorye of GOD and if they mynde it vnto anye other marke or ende For otherwise whereto shall all their science and eloquence serue but to the Panims and people without God the which is more hurtfull and daungerous then profitable to the common wealth in hym which hath not the feare of God and which is not well instructed in the Christian doctrine And when they haue studyed all their lyfe time to beautifie and 〈◊〉 foorth theyr language I thincke yet neuerthelesse that a man shall not finde many amonge them which can come vnto such perfection by the which they may approch so néere vnto Gicero as that seditious Catiline who was very eloquent But when they doe surmount Demosthenes may not wee rightly â—ay that of them which Eschines hath sayd of him comparing him vnto a flute which hath but the beak of bil the which is vnprofitable after that the necke is cut off What is there also in these héere but the tongue The which oftentimes hurteth many and profiteth fewe Is not a poore labourer which knoweth his God and Iesus Christ his Sauiour and which confesseth him in his rude language and which honoureth him through his good life and conuersation to be preferred before all these greate Poets Orators and Philosophers who are altogether ignoraunt and which doe serue but the flesh the world and Sathan Prince of the same Are not they great Asses and beastes in comparison of him and yet worse For the Oxe knoweth his Lord and an Asse his Masters stall as sayth the Prophet the which those here which will bée counted for true Israelits Gods people and Christians wil not acknowledge nor serue hym dooing vnto him so much honour as the Oxe the Asse doe vnto their Masters How dare they esteeme themselues wyse beeing ignoraunt of the knowledge of God the which onely is the true knowledge for to bringe vs vnto euerlasting blessednesse in comparison of which all other which are called sciences are but mennes opinions errours and lyinges excepte they haue this for a guyde It is very harde to finde for such men mediciues proper to heale them and meate for to make them haue an appetite sith that they are so farre out of tast with the bread of lyfe and the heauenly Manna to the which they preferre the garlicke onyons the flesh and fishes of Aegypt For he that shall giue them such meate as they desire shall but encrease their griefe the greater And if the meate bée not as they woulde haue it they will not tast of it Wherefore I leaue such to bée handeled of those which haue more cunninge then I and which can better helpe their disease There are others which differ but a little from these héere and which care not so muche of the language but they haue yet a greate vice common with the first that is that they delite not in reading any good matter graue and whiche toucheth Gods woorde and the health of their soules but vnto worldly thinges delectable to the flesh pernicious and hurtfull to the spirite and conscience And therefore although that many good men haue written in French very learnedly and in a good language touching the matters of our Religion yet neuerthelesse that sorte of people cannot applye themselues to reade those good bookes and can take no taste of them bicause that their mouthe is not fitte for such meate and that they are to precious for them For the â—doriseraunt and sweete flowers smell not so swéete in the hogges noses as the myre and durte For that cause suche carnall men take more pleasure and delite in the bookes that speake their language But the thinge is more detestable to women whiche delite to reade â—ookes of bawdry and whoredome For they vnderstande them the better bycause they are of the earth and doe speake of earthlye matters and cannot comprehende the celestiall language bycause it is not naturall vnto them Nowe such bookes as they desire are not wanting vnto them For there are ynough of fooles bables throughout the worlâ—e which doe serue but for seoffing and testing and which haue no other care and applye their studie but to please men and to nourishe theyr vaine curiositie louinge better to speake pleasaunt thinges then salutary and to delyte the fleshe and the eares more then to edifie the conscience Yet thys was one of the causes whiche moued me to write and procéede after an other manner then those whiche haue written before mée For I consider that many doe leaue off to reade them not onely bicause it is forbidden in many Countreys kingedomes and Segmories to reade good bookes whiche speake of GOD
them for suche as they are and they must not any more spare them sith that they woulde waxe worse and empaire if one shoulde kéepe them and the more that one doth thincke to make them méeke and gentle in flattering them they become the more sauage wilde and madde And therefore I thincke that those that are of a good iudgement and which doe consider the thinges according to the truth shall bée constrained to confesse that I flatter to much Although that I doubt not but that one shal finde some which may say of me that which is sayd commonly of the Asse which woulde play wyth his master as hée did sée the dogge doe strikinge him and leaping vpon hym with his féete I am very sure that such playes and games doe not please the king of Babilon and his court and that they will not haue suche Apes excepte they bée otherwise apparelled then that poore Asse was For they haue not accustomed that those little Ladyes dogges which make them sporte and wagge the tayle and which are learned and taught to runne and leape on the Ladyes and Gentlewomen and those pleasaunt Apes and Marmesettes for to make them pastime But the LORD wyll haue none other Apes in his Church then such dullardes as the world iudgeth them which doe playe and iest earnestly and doe goe as they doe intende in all simplicitie without dissemblinge that which ought not to bée dissembled Hée will not haue such lyttle pleasaunt dogges for to bée a delite and pleasure vnto Ladyes but woulde haue good Mastyes and great greyhoundes which are not to be carryed in the sléeue but for to barke and driue awaye the Wolfe from the folde Wherefore if there bee men whiche in laughinge doe bite they doe giue vs to vnderstande that they take no great pleasure by such playes and pastimes but that they woulde haue other pastime and occasion to speake of better matters Yet neuerthelesse they doe shew vnto those which doe loue the pastyme and which take pleasure in them as Democritus hath laughed and scoffed at the follies and dreames of men that it is not nowe néede that they doe séeke any other matter The courte of Antechrist gyueth them ynough and most worthyest to laugh at and in the which one maye better iest wythout offending GOD if one doe it wyth such affection and such modestie as is in these Dialogues Those also which shall bée totter and seuere and which as Heraclitus doe iudge the follies and miseries of men more worthy of wéepinges and lamentations then of laughings and iestinges they shall haue héere matter ynoughe to wéepe séeing the iudgement of GOD which hath bene and is yet vpon the Christian people bicause of our sinnes and despisinge of his woorde Insomuch that me thinckes that I haue not written any thing which may bring hurt vnto the Christian religion And though I doe not profite very much yet neuerthelesse there wanted in mée no wyll Wherefore I doe trust that the good men will take all in the beste parte whome onely I feare to offende If the wycked are angrye wythout a cause I will leaue them for such as they are yet I speake neuerthelesse the veritie although they will not take it If the wise and learned cannot much profit it is sufficient for me that the poore ignoraunt people should receiue some fruite Although that such a one doe thincke himselfe very wise and learned that he may yet finde some thing for to learne It is very true that that matter requireth better to be intreated off in Latine then in french For it conteineth things which would haue ben plainer which would haue bene entreated off more briefly the which peraduenture I may be rebuked for ouermuch prolixitie tediousnes But there are many reasons which are the cause The first is for that I am one of those Oratours which know not to enter in talke or begin any matter nor which know not howe to leaue off The second bicause that I doe write most of all for the ignorant and rude people for whom we had néed to chew their meates a little and to declare the matters more grosly y which they cannot vnderstand in one word as those that are wise learned which wil comprehend it very easily as those which haue read the Authours out of whome I haue taken the matter Therefore there is yet an other reason that is that I must vse great circumlocutions and narrations for to expresse and declare that which in Latine or in Greeke myght bee spoken in one woorde For the things are more harde vnto those which haue not read the Greeke and Latine authours But I haue tolde alreadye the causes which haue moued mée to write rather in this language then in an other And if the matter bee worthy to bée put in the Latine tongue if it please the Lorde it may bée done at leasure or it maye moue the heart of some which will do it better Be it as it is it is to mée sufficient so that I doe serue a little the good If I doe offende the Hipocrites I would be contented that they bée offended with mée so that they doe finde better tast in all the other which haue spoken and written of the relygion a great deale better then I and so that they haue them in such honour and reuerence as they ought to haue Also I thinke that none shall finde vnfitte for the matter many of the histories of our time the which I haue set in and mingled among these matters For if it be lawfull to alleage the auncient historyes written by others wherefore should we not speake of that which is done in our time when occasion serueth Sith that so many things do come dailye more worthy of remembraunce then many of those which the auncients haue written Wherefore I haue not estéemed and thoughte that to bée a thinge inconuenient nor vnworthy of remembraunce which we our selues and our fathers are witnesses Also I haue put the quotations of the authours in the margents out of whome I haue taken that which I haue alleaged to the ende it should not appeare that I haue inuented them of mine owne head aswell of the Philosophers Poets Historiographers as Doctors Questionaries Sophisters as of the auncient Doctors of the Church and holy Scriptures FINIS ¶ THE ARGVMENT AND SVMME of the first Dialogue IN this first part and first Dialogue I doe amply entreat of the matters which concerne those that be deceased declaring the errours abuses superstitions which are committed about them and the false and diuerse opinions which haue bene and yet are among men aswel touching the estate of the bodies as of the soules And of hell Limbus patrum and of Purgatorie And how that which the supersticious Christians do about the dead is nothing at all lyke vnto the woord of God but is altogether taken of the Infidells Panims And for to
this presente doth vnto vs wée haue good occasion to render vnto him thanckes Dooe you thincke that that booke wherein is described the voyage of Sainct Patricke and such other lyke ful of fables most sottishe and brutish were méete to giue any good doctrine vnto children and that the newe testament had not bene a better for them to haue in their handes Truely wée are in a good way forasmuch as wée bée already come vnto Saincte Patricke Thomas You knowe that thys caue is in Ireland Hillatius Some place it in Ireland and others in Scotland It is all one to mee wheresoeuer it bée for I will make no voyage thether Thomas It is all one also to mée For those countries are not farre distant the one from the other It is inough for mée so that I may finde it For that cause I haue determined to goe thether out of hand But since I heard our Ghostly Father I will not goe before I haue first spoken wyth him and after I wyll rule my selfe according to the counsaile that he will giue mee Hillarius You doe either mocke or dreame Thomas That is no countrey whereof wée should mocke forasmuch as all those that haue bene there haue lost their laughing and all reioysing Hillarius It is then lyke vnto the denne of Throphonius which is in the country of Lebadia of which the auncient writers haue written almost all after the same sort as our dreamers haue done of Sainct Patrickes hole or caue and doubt not but y the one fable hath engendred y other Neuerthelesse I doe not yet thincke that you speake in earnest Thomas You thinke that I am such a mocker as you are Hillarius If you bée not a mocker you are then a dreamer Thomas I sléepe not whereby I should dreame Hillarius No more also did our ghostly Preacher sléepe to day I neuer in all my life heard such an olde dreamer dreame and take on in such sort I beléeue no other thing but that he hath studyed in the schoole of some olde doting witch full of lyings from which hee brought this diuinitie Eusebius Are you not ashamed so to mock speake against such a vertuous and learned man as he is Hillarius I know not what knowledge and learning he may haue But this I may surely say that I neuer heard any thing of him whereby I might knowe that there is either knowledge or wisdome in him If he had studyed in humaino letters I should haue thought that he had read that hée preached either in the Poetries or verses of Homere or Virgil or of some other Poets as wel Greeke as Latine or in Plutarke For I am sure y in those Theologies a man shal finde that matter altogether entreated off almost after that sort as he hath declared vnto vs and chiefly in Plutarke who declareth most meruailous thinges that Timarchus hath séene in the denne of Trophonius which differ but a little from those which we haue heard of our Ghostly father But I greatly feare that he neuer profited so much in Greeke neither in Latine that he could euer haue read those authours nor that he coulde haue dnderstoode them if hée shoulde haue read them But for to speake as I thincke I rather beléeue that he hath read it either in the Sepheardes Callender or in Dante 's What age is hée off Thomas Wherefore doe you demaund his age Hillarius Bicause that if hée had lyued in the time of Alcestis and Protesilaus either in the time of Hercules and Theseus or in the time of Vlisses and Aeneas whom the Poets doe witnesse affirme to haue bene in hell and that they haue visited all those countries and chambers as well the Limbus patrum as Purgatory and also those goodly and pleasaunt fieldes Eliseas wée might presume and thincke that he hath spoken vnto them and hath learned of them that Theology But hée must bée then at the least more then a thousande and nine hundreth yeares olde and that hée must bée twise so olde as Mathusala Thomas Haue wée not Lazarus whome Iesus Christ raised to lyfe who hath bene longe time after all those who could tell what there is For thou canst not saye that the same is a fable as the others are Hillarius Yet the Ghostly Father could not haue spoken vnto him except hée were at the least more then fiftene hundreth yeares olde I doe not denie his resurrection but I doe denie all those lyings which are added vnto the history of the Gospell Thomas Could he not very well haue heard it of those who through longe succession haue learned and vnderstanded it of those who haue hearde it of Lazarus Hillarius Héere are a great many of héeresaies I would gladly knowe who was the first vnto whom Lazarus declared it and whether Lazarus hath spoken more amply then Iesus Christ and all his Prophets and Apostles Doe wée not plainely sée howe wée doe ieste with God tourning his woorkes and miracles into fables and Poets inuentions Could the enemies of our Religion do more Doe not these olde dreamers who haue dreamed and inuented out such fables make of Lazarus an other Alcestis Theseus Vlisses or Aeneas who are come from hell for to declare what is done there To what other end doo all thâ—sâ— inuentions and fabulous narrations of olde fooles serue But for to call into doubt Gods truth and for to giue occasion vnto the mockers and contemners of God and of his woord to laugh and make a scoffe of the Christian Religion and the Doctrine of the Gospell As Pithagoras Lucrecia Lucian and many others haue scoffed at the fables and inuentions of the Poets touching their Hell and of the vaine credulitie and great foolishnesse of the ignorant people who gaue credit vnto them As we haue done to the dreames of those Caphards and â—oltes who would make so many partes of the infernall Regions as the Cosmographers haue made of the earth For as they haue deuyded it into Asia Africa and Europa Euen so haue those deuided the infernal habitations into the Limbus patrum Purgatory the hell of the dampned And haue made all those countryes inhabited and so full of people that there is not one little corner nor angle but that all is full chiefly in purgatory if we will beléeue our Priestes and Monkes For the soules goe thether dayly by thousandes Theophilus Our Lord Iesus Christ raised not Lazarus nor the others whom he hath called from death to lyfe for to holde kéepe men by such mockeryes and for to make the worde of GOD lyke vnto the woorke of Poetes For his simplicitie grauitie nor yet hys maiestye can beare and suffer it It sufficeth hym to teache vs that there is a Hell and wée ought to contente our selues therewith without enquiringe where it is nor what it is For those who through the iust iudgement of God shall bée there condemned shall knowe it by prouing
of Sardinia for that he asked money of Neâ—eida a noble woman for the sepulture and burying of hir daughter And for to make him more ashamed he propounded vnto him the example of the Panim Ephron and the honestie that he vsed towards Abraham touching his fielde for the buryall of his wife What shall we say friende Eusebius of those poore blynde men blynded thorow their auarice who so openly speake agaynst the worde of God and all Councells and Canons May not we rebuke and checke them with that that Tertulian rebuked the Gentiles and Panims saying The Gods that are most tributaryes and the greatest gyuers are to you the most holyest but for to speake better those that are the holyest are the greatest gyuers and trybutaryes Their maiestie is put to sale and valued and is estéemed after the gayne that it bryngeth Your begging Relygion goeth about in Tauerns Shops and Markets for to begge Ye demaunde money for the pauement and bourding of the Temple for the entring into the Temple and holy places It is not lawful for to know your Gods without money or rewarde for they are to be solde We cannot suffice or haue inoughe both for men and for your begging gods and lette vs not thinke that we are bounde to giue vnto any other then vnto those that aske it If Iupiter then will haue it lette him put foorth his hande For our mercy doth bestow more goodes throughout all the stréete then your relygion throughout all your Temples Hée declareth by those woordes that the auncient Christians bestowed not their goodes in buylding of Temples setting vp of Idolls and in offring to them sacrifices and in féeding of those Caphards false Prophets and in the meane season to suffer the poore to perishe with hunger about in the stréetes but doe bestow them in nourishing and féeding of those that were among them Therefore he complayneth in the name of all the Christians that sith that they haue bestowed already so much goodes for to nourishe and féede the poore they cannot prouide sufficient to giue so much vnto the Idolls and Gods of the Panims who doe neuer cease to aske and begge He thinketh in his iudgement that the Christians haue inough to doe to kéepe and prouide for the poore that are among them without bestowing so much cost and charge to keepe and prouide for the Gods of the Panims who are more costlye then the poore What will he then now saye if hée did sée the Priestes who are called Christians and Lieuetenants of Saint Peter to gather and receiue tribute of the Gods of Images of the quicke and the dead and to make Gods and men the quicke and the deade tributaries and to compell the poore Christians to maynetayne and keepe so rychly theire false Gods and Prophets the bones and the carcases of the dead and to be at such great charge and expences vppon the dead and in the meane time doe suffer the poore members of Iesus Christ and the lyuely Images of God to perish with hunger May he not rightly say that all the Christian Relygion is no other thing now but a very beggery And the Gods that are there of the beggers doe neuer any other thinge but begge and that the deade dâ—e spende more then those that be alyue Hillarius These are daungerous beggers For they are lyke vnto those lusty and stout beggers who will chide and beate people when they will not giue them that they would haue and sometimes they doe cutte Merchaunts throates At the beginning they doe séeme but as though they did begge And therefore they haue found out so many abuses for to make their begging the better worth and for to still theire scrippe the better Afterwardes in the ende they make men to giue by force But among all their inuentions they neuer had any that brought them more gayne then the God Pluto and his furnaces of Purgatorie For there they doe make the Philosophicall stone and by those doe impouerish all the whole worlde as the Alcumistes deceiue those who do muse after their furnaces But these are more craftye and subtile For they do enrich themselues with other mens pouertie and the Philosophicall stone is alwayes good for them And if God would not haue had that the fire shoulde haue begunne in those furnaces as Theophilus hath sayd all the whole worlde would haue gone to ruyne and there woulde nothing haue bene lefte Thomas I haue desired of longe time to vnderstande how that fire hath begunne there by what meanes and by whom But you haue not yet declared it vnto me Hillarius I am content to tell vnto you First that that I doe vnderstande and know and who haue bene the mouers of sedition which were the causes of that great offence and afterwardes Theophilus shall tell you his aduice which I doubte not but that it is better then mine Sithens that Paradise and Hell were so shutte vp and that there arryued dayly suche a greate number of soules in Purgatory and haue bene kepte there so longe time there is no doubt but that it must néedes be that the fire was very great for to kéepe such a rosting and for to warme and make hot the kitchin and for to seethe the potte of so many Priestes and Moonkes who are dispersed and scattered abreade throughout all Christendome to so great a number there is no Arithmetician how cunning soeuer he be in his Aâ—te which can caste or number them And yet neuerthelesse all the fire that was in theire kitchin begun of Purgatory For they neyther their family which is not lyttle doe eate no meate but that which is boyled and sodden in that fire For you oughte to vnderstande that forasmuch as the number of y soules do become very many and that Purgatory was the better furnished so much the more greater did the fire kindle in their kitchin For the reuenew was very great Wherfore it must néedes be also y the trayne did encrease augment and that after Requiem one should sing Gaudeamus And y more they did sée y fire to burn y more they did blow it To be short al weÌ„t by y disshes They did cast the house out of the windows There was no more question but to blow the coale to reioyce and tryumphe insomuch that they themselues did make the fire Thomas I doe not yet very well vnderstande your meaning except you doe speake more playnly Hillarius I meane that they are fedde and nourished so fatte and bigge about that kitchin and haue inuented so many fables and lyes for to mayntayne and augment that fire that they haue vncouered and bewrayed themselues and also haue done such wicked and most execrable things that whether men woulde or no they haue bene constrayned to open their eyes to know that they were but deceiuers and seducers of the people and that all their doctrine was nothing but fables
to mingle it with a little wine then with salt as the Priests do in their holy water Eusebius They do it not for to drincke Hillarius I beléeue it well for they are not so deintie they loue the wine as well as I. But wherefore doe they it Thomas For to deface purge the sinnes by the sprinckling thereoff Hillarius I am ashamed of their folly One may very well say vnto them as Diogenes said vnto a certeyne Panim who sprinckled himselfe with water for to purge his sinnes after their auncient manner O miserable man saith he if thou hast sâ—â—led in thy Grammer and committed a fault and incongruite thou canst not be absolued w sprinckling of the water how dost thou then thinck with the sprinckling of the water to be absolued and washed from thy sinnes Thomas It séemeth vnto me that if you haue such great thirst as you say you wil not begin to enter into a new matter for to make vs fast any longer Theophilus Admit it were so that we had a day of fasting For it is now Lent although it were not yet I do beléeue that Eusebius would haue fasted peraduenture Thomas also And when we shal be all vnder the Popes religion we must theÌ„ fast the Lent al out or els at the leastwise a great part thereoff Hillarius It is true and it is better for vs to fast at libertie then through compulsion But sith that ye be all of that minde let vs goe then to dinner ¶ Finis primi Dialog THE SVMME OF THE seconde booke SIth that we haue already declared in the first Dialogue the agreeing of the Platonicall Poeticall and Papisticall Purgatory and the diuers manners of purgations that haue bene aswell among the Panims as the Christian Idolaters and howe all those things were inuented by the Priestes for to serue their auarice and rapacitie the which was more greater in them then it was euer in others Now we wil bring in declare and sette foorth perticulerly their other practises the office which thei do for the dead how at the funeralls burialls mortuaries they follow more the errours and abuses of the Panims then the examples of the true seruaunts of God aswell in their singings and lamentacions that they make for the deade as in torches lyghtes belles ryngings and sepultures Therefore I haue intituled this Dialogue The office of the deade In which also we will declare what is the honour that is due vnto the deade what ought to be the burialls funeralls and the sorrowing of the Christians what hath bene the beginning in making coÌ„memoration prayers for the dead Also we will declare the principall poynts of the Masse of Requiem that they doe sing for the dead and wee will proue by their owne words that they doe pray rather for the Saints and Saintes and for those that are in Paradise in ioye and celestiall rest then for those which are in paynes be it in Purgatorie or in any other place according to their owne doctrine and how by their owne praiers they sufficiently testifie and witnesse that in their doctrine there is nothing that is certeine and that they holde not those whome they doe iudge to be in Purgatory as assured of their saluation It shal be also declared what is the true Purgatory of Iesus Christ and the true satisfaction of the Christians towards God for their sinnes and how the Papisticall Purgatory and satisfactions doe disagree altogether from the promises of god the remission of sinnes by Iesus Christ It shal be declared in lyke maner for what cause God doth chastise and punish the faythfull in this world and not in the other what are the good workes and wherefore God will iudge men by them and how we must watch and do penaunce and trauayle whilst we are in this lyfe without trusting vppon the good deedes that other will doe for vs after our death Item what are the good deeds that we ought to doe for the dead and wherein we may succour helpe them and the great iniury wrong that the Popes and the Priestes doe vnto Iesus Christ and to all the Christian people holding them in the sincke and dungeon of their peruerse doctrine and traditions What fishermen they are and what their flouds and ryuers are wherein they fish and catch the golde and siluer and not the men what are their relicks and holy bodyes and how they do abuse the dead bodyes to the great dishonour of God and of his Saints as the Coniurers and Sorcerers doe And wherto serueth all that which is done at the burialls and chiefely to those which are buried in the habite or coole of Saint Fraunces And in the ende we declare how Iesus Christ contayneth in himselfe all that which is needefull for vs both in lyfe and death For to enter then into the matter Theophilus bringeth the other in order THE SECOND DIALOGVE which is called the office of the dead THeophilus You did erewhile complayne bicause that in speaking of Purgatory wée were so affectioned after it that it hav almost made vs to forgette our dinner But now I doe feare very much the contrary that the dinner doth make vs forget purgatory and the residue which yet remained to be thought on Hillarius You know very well that the Priestes haue accustomed to breake their fast and to eate the soppe in the wyne in the middest of their Masse Wherefore it were good reason that we did pause a lyttle in the middes of our Masse for to breathe our selues For we haue sayd and sunge inough for the dead for to drinke once And yet wée are more beneficiall vnto them then the Priestes For wée haue not dronken vppon their costes and expences Thomas Therefore you are so much the soberer For me thinkes that you haue not druncke very much according to that that you say you were a thirst Hillarius I toke that which sufficed me and no more and was content For it doth to me more good then all that which the Priestes and Moonkes haue eaten and dronken in the name of the dead doth profite the dead It is already longe since that I would haue brought in for you that but I doe alwayes wayte when that Eusebius would beginne But I know very well that the dinner hath a lyttle abated his choler and that the aduice and counsayle of Seneca is good who counsayleth those that are subiecte to ire choler not to fast nor to take in hande any wayghty matter if they do finde themselues by experience to be more enclyned to wrath before they haue eaten then after bicause that hunger increaseth it the more Eusebius Therefore doe you breake your fast so willyngly in the morning and are so much afraide to fast You must not impute my choller vnto fasting but to your importunate and wicked tongue For he must haue great patience which would not be moued to wrathe through your
a wise man doth not afflict nor lament himselfe too much when he looseth his children or his friends but beareth their death with such a stomack and heart as he would doe his owne For that cause amongst others was Anaxagoras praysed who without any trouble to himselfe answered vnto him which brought hun tidings of the deathe of his sonnes Thou tellest me of no new thing nor a thing but that I ahue longe looked for it For I knew very well that he whom I engendred was mortall Thomas When I doe heare spoken of the constancie and modestie that the Panims haue shewed in the death both of them and of their friendes I am greately ashamed of vs christians who haue so great feare and doe make such noyse and torment our selues after the dead Hillairus Thereby we declare that we are very ignoraunt and effeminated And therefore the Lycians did apparayle them with womwnes apparell when they did mourne and lament to the ende that they should bée moued thorow that deformitie of apparell and thereby constrayned to cast downe all that foolish sorrow Declaring by the same that they accompted it folly to lament and wéepe For that cause Lycurgus did not permit to the Lacedemonians but eleuen dayes to mourne and lament in and after at the twelfe day they must cast it downe after that they had made a sacrifice vnto Ceres Uppon that matter ahth Plutarch written that all things not accustomed nor vsed were applyed vnto those that dyd lament and mourne And therefore the men went foorth openly hauing their heads couered the woemen vncouered and shorne or altogether polde agaynst the order of nature that being ashamed of such desormitie they should be constrayned she rather to moderate themselues and the better to banqutsh and ouercome their affections And whereas the Romaines prescribed a yeare full out vnto the woemen for to mourne was not for to compell them to lament and mourne so long time but to moderate and correct them to the ende they exceeded not measure And therefore the widowes did cary the signes of sorrowfulnesse being apparayled with blacke and wearing white kerchiefes vppon their heades as the Papists doe at this day The which thinges ouid hath comprised in a fewe bearses speaking of the yeare ordayned by Romulus after this manner When funeralls were once fulfilde the wise with ruthfull cheere His husbands death dyd wayle the want the space of one whole yeere And the Poet Statius sayth also The woemen weare in their attire the haue of blacke and white To represent the difference betwixt the day and night And it was not lawfull for them to marry before that those tenne moneths were expired except the had a dispensation of the Senate and Counsell as wée haue vsed to take of the people For Numa Pompilius of the same made a law the which did condempne the widow which maried before that the terme and lawfull tyme was accomplished to sacrifice a Cow with calfe Not that he estéemed that it was a sinne worthy of great punishment in marrying hir before that terme but had regarde to the honestye for two causes The first was bicause that it was not honest for the woeman but very much contrarye vnto the shamefastnesse and naturall modestye which oughte to be in hir to marye agayne so soone and before that the féete of hir first husband as the common Prouerbe is be throughly colde The other cause is for to conserue and kéepe the lynage and generations without minglyng them and destroying the séedes For it may so chaunce that the woman shal be with chilce by hir first husbande and she shall not know it so soone Neuerthelesse when there is any person of great callyng the Senate and Counsell would dispense with him as it appeareth at the maryages of Anthony and Octauia who by the authoritie of the same were allowed notwithstanding that Octauia did mourne for C. Marcellus Theophilus It is most certeine that it lyeth not in mans power to make a law which is repugnaunt and agaynst that which the Lorde hath sayde by his Apostle Hée that cannot abstaine let him mary to the ende that none do put any snare about the necke of any man put his soule in daunger Therefore sayth he it is better to mary then to burne For that cause let vs not make a law for to bynde any man and to take from him his libertie in such things but let vs leaue y vnto euery ones discression following the customs most allowable Yet neuertheles it is requisite whatsoeuer infirmitie of the flesh that one can alleadge that one haue alwayes reason of honestie and Christian modestie For that cause friende Eusebius haue wée propounded vnto thée so many examples and sentences both of the holy scriptures of auncient Doctors and also of the Panims to that ende that thou maist the more cléerely know what hath bene the custome of the auncient Israelites and of the Panims and of the first Christians also what hath bene their mourning what daies they haue dedicated for the same for the dead and for what cause and how the auncient Doctors haue written and to what intent and how much the Christian religion hath degenerated frō his auncient puritie insomuch that it is not worthy to cōpare them in such things I say not vnto the auncient Iewes but vnto the Panims themselues which haue had some iudgement honestie And yet neuerthelesse S. Hierome doth desire that the christiās should be yet more sober in such things then y auncient Israelites whose maner of doing he praysed not greatly which they haue vsed towards the dead But he excuseth them bicause that they had not yet receyued so amply the lyght and knowledge nor the accomplything of the promises of God so amply so excellently as we Wherefore he would that we should be a great deale more moderate and that we should declare more lyuely the hope that we haue of the resurrection But if we can doe no better nor be more perfect then they let vs not be at the least more imperfect and lette vs not doe worse after the manner of the Papists who are mroe to be rebuked in those things then any people that euer was vppon the earth Wherefore it were better friende Eusebius that we should reduce our selues to the imitacion of the Apostolicall Church then to continue alwayes in our folly and madnesse vnder the colour of a word or two that we finde eyther in Ambrose or in some other auncient doctor for want of well vnderstanding them And it shal be a great deale more conuenient and meeter for vs to follow the example of Dauid who mourned lamented for his childe all the while that he was sicke and whilest that he was yet alyue not after that hée was dead For which all those of his house were much abashed For whilest that the childe was yet
to enter and bée receyued in the Religyon of Bacchus or woulde prepare and sanctifie themselues for to celebrate the feaste of Bacchanales and Dionysiales they dyd abstayne themselues a certeyne tyme to touche a woman and also to lye wyth their lawfull wyues as Ouid wytnesseth wrytinge of the seperation of Hercules after this manner Now after that they feasted had they gaue themselues to rest And laide them downe in beds apart as pleasde their fansie best They did the same for to prepare themselues more deuoutly to solemnize the day and feaste due vnto God Bacchus which planted the Wine It was ordeined to kéepe chastitie and continence and to absteine at the least tenne daies together and after to wash and purifie themselues in the tenth day But they dyd recompence and acquite afterwardes with all dissolution whooredome and all abhomination the abstinenco that they made before as one maye see and thorowelye knowe by that whiche Titus Liuius hath written But our sauage and brutishe Christians beginne by Shronetide the which hathe his begynninge immedyatly after Christmas and they continue it alwayes in augementynge the dyssolutions more and more vntyll Shroueâ— sundaye and the feastyuall daye of Saynct Galissre for to beginne the Lent wyth better douotion and to prepare themselues more deuoutiye vnto the Lordes table to the which yet they beare not so much reuerence as the Panims dyd vnto their Bacchanales For the most part of the Priestes themselues who will not mary the newe maryed folke and which doe seperate the husbande from the wyfe wyth much a dooe they can bée wythout their whoores vpon Caster day But doe customely cause the pot to bée heated at the fire and doe make ready the dinner whilest that Monsieur the Canon the Curate or â—iear maketh a good face or countenaunce in the Church and administreth to others Wherefore I greatly feare least that during the time that they caused the wyues to bée seperated from their husbandes they doe play if they can finde the meanes such a craft and deceite vnto the poore simple husbands as the God Faunus dyd thinke to playe wyth Hercules whilest that he dyd lye alone being seperated from bys wyues bed for to prepare himselfe to the solempnitie of the Bacchanales For that good wyse man dyd not thincke to fayle accordinge to the witnesse of that good doctour Ouid and diuine before alledged but to goe and sanctifie the wyfe of Hercules in hir bed if hée had not deceiued himselfe in goinge to the bed of Hercules in stéede of the other that hee sought in the which hee dyd sinde Hercules who made him to fall backward God knoweth whether suche fortune shoulde happen alwayes vnto the husbandes when that such Faunus dooe come to sanctific their beddes if they should make them oftentimes to stumble wyth their heads forwarde They may well goe to blesse the beddes of the sponses for to learne the way and to vnblesse them afterwardes For those are the true Faunes Satyres and common Bulles who wyll leaue no woman vndefiled if thée woulde not bée ruled by others but by them But in they re case there is no fable as in Poetry for they laye on in good earnest wythout fayninge Wherefore their Doctours which compare the Priestes vnto the Cocke dooe no wronge For as there muste bée but one Cocke for a greate companye of Pullettes and Hennes so is one Prieste or Moonke in a Towne or Parishe inough for to kéepe woemen from béeing barren They wyll not leaue off if they may possible but to laye Cgges But when they haue layde and hatched them let hym that lysi bringe vppe the Chéekins They dooe altogether contrarye to the Capons whome one causeth to nourysh bring vp the young ones which they haue not hatched They gyue that office vnto the husbandes and they shall bée lyke vnto the Coockowe who goeth awaye after that hée hath layed in an other Birdes neaste and taketh no care who shall bringe vp hir younge ones What sayest thou friende Eusebius Mée thincketh that I haue alreadye declared vnto thée by the occasion of the feast of the deade the goodly conformyties betwéene your Relygion and the Panyms touchinge the purifications and sanctyfications But I wyll yet declare vnto thée others whiche dooe procéede of that same begynninge or of one kindred From whence doest thou thincke that the feaste of the Purificatyon of our Ladye hathe taken hys originall and begynninge Eusebius I doe beléeue that it was ordayned in the honour of God and the Uirgin Mary and in remembraunce of the presentation that shée made of hir sonne Iesus Christ and of the goodly woorkes of God whiche were done that day Theophilus I doe not doubte but that the auncyent Fathers haue instituteh manye feastes to a good intent chiefly for two causes The ffrst for to drawe awaye the Panims and Iewes by lyttle and lyttle chiefely those which had alreadye receyued the Gospell from their Idolatrye and accustomed superstityon and the better to plucke from them that whiche they thought they coulde not well obtayne excepte they dyd chaunge them into some other Ceremonyes to the ende that they should not thincke that they were altogether wythout relygion and diuine seruice For they were yet verye weake nor could not easelyâ— forget their olde customes Wherefore the auncient Fathers haue studyed and determined to chaunge the Iâ—â—â—ishe and Panishe Ceremonies into some other fashions more Christian lyke Therefore haue they ordayned many feastes the whiche they woulde haue made to serue for remembrances and recoroations of the benefites of God and for examples whiche myght edyfie the Church or congregation for to abolyshe the remembraunce of the Idolls and straunge Gods whiche were so muche rooted in their heartes Afterwardes they dyd sée by experience that there was greate infirmytie rudenesse and ignoraunce in the most greatest part of the people and that if they had not some feastes and Ceremonyes many woulde followe those of the Iewes and Panims and haue fellowshippe wyth their sacrifices and woulde sette but little by the preachinge of the woorde of god For there are manye whiche woulde neuer sette their foote wythin the Church doore and woulde neuer bée founde in the Christian assembles if there were neuer any feaste And so by that meanes they are enforced to let and stoppe such euylls and daungers Wherefore they haue bene constrained to ordaine feastes containinge the commemoration of the principall workes of God and the principal articles of the faith the better to imprint into the heartes of euery one to the ende that there should be none amonge the Christians but at the least he should know the principall pointes of the Christian religion vpon his fingers endes But their institution hath not taken so good effect nor suche issue as they looked it should haue done For man is of such nature that if he be without outward Ceremonies
either he will become altogether without God religion or else hée wyll forge and inuent a newe after hys owne brayne On the coutrarye if one gyue bym ceremonies for to holde hym in religion and in hys office hée wyll make of them Gods and Idolls and will put all hys trust in the outwarde visible and materyall ceremonye and wyll forsake the principall and spyrituall thinges signified by those ceremonies and in stéede to serue hym as for degrées and shewes for to attaine vnto the true spirituall religion and to enter into the true Temple of God stayeth hymselfe vppon the degrées and before the gate and wyll not enter into the house As wée sée by experience in the people of Israel who haue alwayes more estéemed the exteriour ceremonies then those by which God woulde teache them Now if the same be happened vnto the people of God and to the Ceremonies ordayned of God hymselfe as all the Prophetes doo wytnesse what may happen vnto the ceremonies and traditions inuented by men Especially when the Churche hath false Prophetes or neglygent and couetous pastors and Shepheardes whiche haue no care of the healthe and saluation of the people and whiche doe not trauayle to pull awaye the superstytion and Idolatry but rather to augement and increase it for to abuse the ignoraunce of the poore simple people to their profite and filthy gayne cursed and too execrable is that which wée at this daye dooe proue and féele For in stéede to haue abolyshed by the feast of Candlemas the olde Idolatrye one hath augmented and confirmed it a greate deale more the whiche is so muche the more daungerous that the maske and dysguisinge of Sathan is better paynted out and hath founde out names and tytles more goodly and fauourable as is that of the blessed Virgin the mother of Iesus Christe as hathe bene alreadye touched in speakinge of Pantheon Hillarius Let vs consider all the matter worde by worde and thou shalt sée whether that in the feast of Candlemas we doe not celebrate the Februales Lupercales Proserpinales and Florales of the Panims First the name of the Purisication agréeth very wel with the name of February and of the Februales which doe also signifie purifications Afterwardes that purification is celebrated in the honour of the virgin Mary in whose name men doe blesse consecrate and be are Candells Tapers of War and Torches The Panims had all the same or the like in their Lupercales in that same time andmoneth and in the feast of the Godd else luno the whiche they called Februla Februalis Februata which signifieth purified or purisicatiue bicause that the purifications were made in hir feast and chiefely the same of the women the which the Lupercall Priests do purisie beating them vpon hands and backe with scourges and whippes made of Goates skill and with the cloake of Iuno with which they doe couer them chiefely for to make them beare children But I am certaine that for to do such miracles the gownes and cloakes of the Priests and Moonkes haue more vertue then the same of luno and I béeléeue that the women which haue bene couered with it shalbée barren by nature except they retourne more sertile and fruitfull Theophilus Sainct Augustine maketh also mention of a Goddesse named Meria whom he also calleth Februa bicause that the Panims do beléeue that shée purgeth the woemen of their issue of bloude and stayeth them euery moneth and chiefely after the conception and deliuering of childe But there is no doubt but that was not that luno of whom thou speakest off Hillarius Wee cannot doubt of it for that office was also assigned vnto hir and for that cause they haue called it Fluona by reason of the Flur and issue of bloud But our Priests haue now giuen that office vnto the virgyn Mary and do cause the woemen to be purified after their deliuery when that they are rysen from their bed as the Iewes dyd As though Iesus Christ had not bene yet come and as though wee were vnder the Ceremouies of the lawe Theophilus Durand also witnesseth that in that same feast the Romaines from fiue yere to fiue yere the first day of Februarie did purifie all the night the Townes with Tapers Torches lighted in the honour of Februa the Goddesse the Mother of God Mars whem they accompted for the God of Battell to the ende he we ulde giue vnto them victorie And they call also that feast Ambuibales bicause of the processions in which they cary that hostes and Sacraments that they do sacrifice with and in like manner the sacrifices which they make by the Townes Villages and rounde about the same and by the fields as wée do in the Rogation wéeke and on Christmas day Furthermore men did sacrifice that same very time vnto Pluto who for that cause as witnesseth Isidorus was named Februus and they did in like manner do sacrifice vnto other infernall Gods for the soules of their auncesters and offered vnto them hostes Watching all night singing Vigiles with Tapers and Torches burning to the ende they should haue pitie and compassion of the poore soules that be dead The women also celebrated the feast of Candlemas in the honour of the Goddesse Ceres and of hir daughter Proserpina bicause that Pluto that God of hell for hir beautie had rauished at the beginning of that moneth that hir mother Ceres séeking for hir by hils valleys béeing lighted in the night with torches lampes in Actna that hil of Sicile as that pocticall fables do witnes Hillarius Theu hast all â—dged Durand the master of that papisticall ceremonies I will alledge vnto thée an other whiche is of no lesse credit of whom thou hast already often times heard the witnes the which I do bring forth againe for confirmation of the words of Durand out of that booke in which he describeth the feast of Ceres saying amonge other of his words as followeth Yea there in steede of flaming lampe the Pine tree they did vse Hereoff the torch then graunted was for Ceres sacred Muse Theophilus For that cause saith he that in remembrance of the same at the beginning of the moneth of February they purified the Cittie and went in procession rounde about the same In stéede whereoff Pope Sergius hath commaunded established the feast of the Purification of our Lady And if thou thinke that I speake without booke and that I haue inuented the same of my selfe I do send thée vnto your owne bookes chiefely vnto Durand of whome I thinke that there wanteth not much but that I haue recyted vnto thee word by worde almost all that which thou hasâ—e now heard of mée Hillarius He ought also to adde that the wéepings lamentations sower lookes that they do make in their temples the Passion weeke the which they call the great holy wéeke chiefely the apish trickes
vse in the censecration and halowinge of them bee a witnesse in the which you doe praye God that it woulde please hym to sende his holy Angel from heauen to blesse and sanctifie these asshes to the ende they maye bée a healthfull remedy vnto all those whiche doe call vpon his name and that althose which de poure them vpon them maye receiue bealish of their body and safegarde of their soule for the redemption of their sinnes Those asshes should haue as much vertue as the bloud of Iesus Christ They should haue yet more shew and colour as already hath bene declared to restore the auncient Iewisth Ceremonye and to make asshes of the younge heyfer then to doe that that they doe or to make them of a Calfe as the Pomaines dyd For they shoulde haue more coulor in the holy Scripture in the which they shall finde no institution of their asshes Hillarius If they doe not finde it in the holy Scripture ought it not to suffice thée that it is founde in the Balender of Ouid. But they doe adde moreouer that the Vestalles wyth those consecrated asshes for the purgation of the people not onely made wyth a Calfe but also wyth stalkes and poddes of beanes had perfumes of Brimstone of Torches of the Laurell or Bay trée of the Dliffes of Rosemarye and other lyke swéete and oderiferant trées and hearbes of which your Missell teacheth you to make your asshe to wytte of the boughes which were blessed the yeare before and of the bandes and begins which they doe put on the little chyldren in their baptisme and confirmation Dost thou thincke Eusebius that those thinges doe euyll agrée wyth your Ceremonies and the purgations that you haue nas wel for the quicke as for the dead For sith that the bloud of Iesus Christ is not sufficient for you it must néedes be that you haue a Purgatory both for the one and the other But I haue yet forgotten that at the feast of the dead the Panims dyd shut their Temples and couer and hide their images as Ouid hath in lyke manner descrided by these verses The Gods of Churches were shut vp with close and priuy doores And alters wanted sacrifice none incense on them poures Then did poore soules and bodies dead committed to the graue Still stray abroade and feede on that set for them then to haue The Athenians also vsed Ceremonies altogether like vnto that feasts of Praxiergide which they celebrated in Athens in the moneth of February to the which the one holdeth the secrete misteries one other pulleth downe all the ornamentes of the Temple and an other couereth the Image that was there Doe not you receiue and vse yet at this day all in all those same manner of dooings the which you haue referred to Lent and doe stoppe the noses of your Idolls and hange a vayle before them for to declare that it is taken no more from you then from the Iewes I know not whether you be afraide least they should smel the garlike which you eat in Lent. I wil leaue off to speake of other sperstitions Idolatries which you haue borrowed of the Panims For I should neuer make an ende But I will onely shew one part of those which are descended from the feast of the dead celebrated amōg the Panims and of the purgations y they haue aswel for the quick as for the dead to the ende thou shouldest know that euen as you haue followed thē for y purgations of the buing so haue you done in those of the dead Theophilus It séemeth also y Tertulian would referre that which y Corinthians did baptize themselues for the dead to the Februales purifiecations of the panims as letting to vnderstand that where the Corinthians dyd baptize themselues for the dead was a superstition which they did yet kéepe of their auncient customes crcept y in stéede of that panish superstitions they did abuse that baptisme thinking y it ought to serue for the dead as we do sée in our time that they haue applyed it vnto the Lords supper by the means of Masses that which the superstitins Papists doe thinke to profit the dead in whose name the Priest doth cōmunicate and sing it Although that the wordes of Tertulian are obscure and very harde yet to cramine them together it séemeth verye well that he meaneth the same and the auncientes haue almost all taken it after that manner notwythstandinge that others doe take it in an other sence and doe interprete that place of Sainct Paule of those which doe cause themselues to bée baptised when they were in extreme sicknesse and néere vnto death For the custome was that those which came to the sayth which men call the Catechumenis bicause they are instructed in the fayth and Christian Religion dyd not of custome cause themselues to bée sodedinely baptised vntill suche time as they were well instructed and taught in the secrete misteries and doctrine of the Christian Religion And therfore bycayse they had the baptisme in great reuernce and dyd beléeue that thorow the same they had full remyssion and forgiuenesse of all their sinnes and were altogether renued many taryed and referred to be baptised vntyll they were lyke to dye thinckinge that when they dyed in such a state they were more purewr and cleaner from their sinnes the whiche they coulde neuer haue done if they had not truelye beléeued and hoped for the immortalytie of the soules and the resurrection of the fleshe Although that the Apostles allowed not suche manner of dooinge Those which doe take the woordes of the Apostle after such a sence and meaninge are induced to doe it bicause that they thincke that if the Apostle dyd vnderstande and meane that of the Panish superstitions that he would not haue passed it ouer wythout rebuking that errour and doe expound it that they should baptise themselues of the dead that is to say as dead and as people which repute themseluesalready dead I haue the willinger touched this for to giue occasion vnto the readers to examine well that place and the exposition of the auncientes and others Hillarius We haue sufficiently entreated of that matter Eusebius and thinke that thou shalt haue somewhat to doe to seperate against that which we haue propounded for to proue that your ceremonies prayers for the dead are taken of the true Church of Iesus Christ For I haue rehearsed vnto thee one parte of the Popes Kalender and mée séemeth that he ought to giue mée good wages for to end them all and his feasts as Ouid hath written those of the Romaines Eusebius If thou haddest as well read the workes of Sainct Augustine and of other auncient Doctors as the bookes of Ouid and other Poets and Autors of the Panims thou wouldest speake otherwise and thou shouldest not haue fallen into such déepe rootes of errors and heresles in which thou art wrapped in in such for that thou
example which you haue alledged of Abel and of Caine. For at that time there were but foure persons in the worlde Caine dyd neither sing nor heard y Masse Sith theÌ„ that Abel heard it hée could not singe and aunswere or els they shoulde haue bene lyke vnto the Priest Martin It must néedes hée then that Adam did singe it and that Eue dyd holde the Torch wherby it also should follow that the Priests then were maryed Theophilus His conclusion was not euyll But I assure thée that if the Priests could proue that the Masse was as auncient as the mariage and that God himselfe hath as well commaunded and ordayned it at the beginning of the world and in the terrestriall Paradise as Moses witnesseth that he hath done of mariage bee assured that they would make their potage fatte And if they can in lyke manner shewe that Iesus Christ woulde bée as well founde at a newe Masse as at the mariages Hillarius They would giue much vpon that condition and not without cause For they dyd know very well that it woulde bee auaylable vnto them one time in the yeare Theophilus It is very true But their principal chiefest profit coÌ„meth vnto them bicause of the dead And therefore they would no longer permit suffer y it should be lawful common vnto al as wel lay people as clarks to exercise the office to communicate y one for the other but it is giuen vnto theÌ„ alone as y most worthiest iudgeing the other thereoff vnworthy From thence are descended the priuate and perticuler masses in which all they alone do say that do communicate for the quick and the dead It suffised them not to take the office to communicate for the dead which wer absent but which is more would also make it in the name of y liuing which are present as though they reiected them and iudged them excommunicate and vnworthy to communicate at the death passion of Iesus Christ I demaunde of thée then Eusebius vppon this where thou hast euer reade that the Christians haue vsed a supper and sacrament vicare I doe call the sacrament end the supper vicare which thou takest for an other alter the imitation of Tertulian calling vicare baptisme the same of the Corinthians for the dead Canst thou alledge vnto me one onelye example taken from the true seruants of god And that fashion to celebrate the supper perticulerly is it not a ryght excommunication and not a communion For hath our Lorde Iesus Christ instituted his supper onely for the Priests Would he not that bread which he distributed vnto his Apostles should be diuided and distributed vnto his Apostles should be deuided and distributed among them And that all should drinke of that cup and of that wine which representeth his bloud Wherefore hath hee commaunded that but for to giue vs to vnderstande that as he gaue his body his bloud for the health saluation of all men that he would in lyke manner that al his elect should be pertakers that all should communicate wyth him in y holy supper should be fed refreshed with his flesh and his bloud thorow the vertue of his holy spirite Euen as then Iesus Christ was not onely deliuered vnto death for the Priests but for all the faithfull both generally and perticulerly so he would not that there should be but the Priestes which should be pertakers but all those for whom and vnto whom he gaue it For asmuch then as he would not onely by the holy predication of the gospel but also by the sacrameÌ„ts chiefly by the holy supper féede refresh vs with his flesh his bloud to make vs féele the better the vertue efficacie to confirme our faith to comfort our consciences thou canst not deny but that the Priests do great wrong vnto the Christian people to depriue them froÌ„ such a â—ood thing For asmuch also as they do not admit to their communion the people they declare y they are of an other coÌ„munion relygion then of his that they accompt them not for Christians but for Iewes Turkes Infidels whom we do reiect excommunicate from the sacraments from our communion bicause y they are enemies of our religion Is not that an act altogether repugnant vnto y intention of Iesus Christ who would that his supper should be common generall to all his people and those héere do make it perticulerly Furthermore wherefore is it called a communion if it be not common vnto all the Christian people as the name importeth and signifieth of which also is taken the name of excommunication by the which we doe signifie the seperation and reiection of him who thorow his euil deedes is driuen out from that holy communion and cut off from the body of the Church as a rotten member vnworthy to coÌ„municate with hir to Iesus Christ who is y head according to the ordinaunce that he hath made and the practise of his Apostles Hillarius These are the most subtillest hostes that euer the earth did beare For they do lay the table cloth in their Inne before the people afterwards they do drinke vp the wine all alone in their presence and do eate all without participatinge any parte to their compaignions and doe licke their fingers the whiche they haue wet in the chalice saying Quia pius es wyth such an appetite that they do cause I desire vnto women with child Wherefore I am not abashed of y which the Turke said after y he had seene the Masse celebrated among y christians that he did think that at the sacrifice of the Christians ther was but little charitie sith that there was one which did eate and drinke vppe all wythout gyuinge parte vnto others whiche stoode by But what woulde hée haue sayde if hee had knowen that after that that good hoaste hadde laide his cloth and put his soppe in the wine and banketted all alone hée caused them to pay the shot that haue tasted nothing at all of it but did onely beholde it a farre off not daring to approch or come neere the table Eusebius You take all in the worst part you can Although that the Priest which celebrateth the Masse doth communicate all alone really and sacramentallye it followeth not therefore but that all the assistentes do perticipate by fayth and spiritually as wel as the Priest which singeth the Masse But that is done for the dignitie and reuerence of the Sacrament For if it were so common and frequented and vsed to all men they woulde make none accompt of it And although that the common people doe not communicate euery day wyth the Priest yet neuerthelesse the lay people haue their dayes for to communicate and celebrate the supper when they require it and chiefly on the feastiuall and solempne dayes in which they doe receiue the bodye of Iesus Christ sacramentally
beleeue that thou art not ignorant how your owne doctours do answere to that place Among which Holcot repugneth Saint Augustine saying that his exception is not sufficient and that the man which knoweth Iesus Christ may be saued without baptisme by an other meanes then by martyrdome But which is more he affirmeth that the man which beléeueth himselfe to be perfectly baptised yet neuerthelesse is not shal be out of all daunger of dampnation and saith that that saith shoulde sâ—rue hun to saluation although that it were builded vpon a falsitie But what is he among vs which is perfectly assured whether he be baptised or no. Howe can we knowe it but by the witnesse of an other Therefore the maâ—ster of the sentences aunswereth vppon the obâ—â—ctions made by thée that we must vnderstande the wordes of saint Augustine according to the declaration that he hath giuen in other places in which he entreateth that matter more amplie And therefore saith he we must vnderstande those thinges of those which haue had the time and leasure for to be baptised haue not done it For if any hauing faith and charitie woulde be baptised and cannot being ouertaken with necessitie the benignitie liberalitie of y most puissant God recompenseth y which wanted in the sacrament For when he may pay if he do not pay he abideth bound But when he cannot and yet neuertheles he is willing to do it God which hath not tyed his power vnto the sacraments imputeth it not vnto him I haue alledged vnto thée the very wordes euen as they be written in the booke of the maister of the sentences which yet proueth by saint Augustine that the inuisible sactification hath béene in some and hath profited them without the visible sacramentes saying after this manner the visible sanctification the which is done by the visible sacrament may be without the inuisible but it cannot profite Yet we must not neuerthelesse contemne and dispise the visible sacrament For the contemner of the same cannot be sactified inuisibâ—â—e And notwithstanding that Holcot alloweth that which others haue written of the baptisme of bloude he declareth yet neuerthelesse sufficiently ynough that he which without being baptised sheddeth his bleude for the name of Iesus Christ is not baptised by that bloude which hath béene shed But that the Church holdeth him for baptised bicause that by the same he hath sufficiently witnessed that he hath not dispised baptisme but that he woulde willingly receiue it if it had béene possible for him Sith that he hath shewed such faith in the Gospell of Iesus Christ Eusebius I graunt that thou saiest as touching men of age vnto whome the faith and repentaunce doe recompence the want of baptisme But of young infantes it is otherwise For sith that there is neither â—aith nor repentance in them they cannot be saued without baptisme Therefore saith the maister of the sentences that those which dye without baptisme yea though one bring them to bee baptised shal bee dampned and doth proue it by saint Augustine saying holde this for a suertie and doubt nothing at all of it that not onely men hauing already reason but also the young infants which begin to liue in their mothers belly and doe there die without the sacrament of holy baptisme which is giuen in the name of the father the sonne and the holy ghost or those which without the same doe passe out of this worlde after that they are borne shal be punished with eternall fire For although that they haue not had sinne by theyr proper acte and woorke yet they haue neuerthelesse drawen vnto them by their conception and natiuitie the dampnation of originall sinne Theophilus Thou hast nowe beaten downe the Lymbe of the young infants For if the wordes of Saint Augustine be true according to the sence whiche thou giuest vnto them the little infantes dying without baptisme are all dampned and punished in eternall â—re They are then in hell Wherefore it is not nowe néede to forge and make for them a Lymbe By that meanes all the doctrine of your doctours is here ouerthrowne And therefore they haue not all allowed that sentence but haue iudged it too rigorous and cruell in such sort that some for that cause haue called S. Augustine the hangman of the young Inâ—ants notwithstanding that he is well worthie that they doe speake of him more reucrently For I do not thinke that he himselfe would that these wordes shoulde be taken after such râ—gour and extremitie And therefore it is néede to consider the occasions which might haue moued him to write after that sort For if the necessitie and the impossibilitie excuseth the great ones wherefore shall the little ones â—e lesse excusable which haue yet more excuse then the great ones may haue For when they dye being young or in their mothers bellie or out of it what fault then was in them that they were not baptised hath God conceiued more greater hatred against them then against the great ones although the baptisme of the water shoulde be asmuch necessarie vnto saluation as you do make it if there be any exception for the ene by what right reason may it be denyed vnto the others when the cause the excuses are equall But we ought to consider that in the tâ—â—e of Saint Augustine there might be a great sort of people which had not the Sacraments in such estimation and reuerence as they ought to haue as wée haue proued it in our time in which some haue so much attributed vnto it that they haue made of the visible signes a Iesus Christ and an Idole The others to the contrarie do holde them as signes without vertue and efficacie no more then the signes which the souldiours do beare for to shewe what Prince they do serue Hillarius But haue we not had Anabaptistes which would baptise them selues againe and haue coâ—demned the baptisme of young Infants willing to deferre it vntill they should come vnto the age of discretion Theophilus Let vs not doubt that from the time of Saint Augustine but that there be many founde more negligent then they ought to he touching the sacrameÌ„ts the which thing hath coÌ„pelled the aunâ—ients to magnifie them so much And therefore those which are come after them not considering the causes wherefore they did the same haue taken the wordes rawly without a fit interpretation and without taking beede to their manner of speaking rethorically and figuratiuely which hath beene the cause that they haue made Idols as though the vertue of Iesus Christ and of the Christian religion were in those visible signes Wée cannot deny but that in the time of those good auncient fathers many after that they had knowen the Gospell tarryed not long time to cause themselues to be baptised yea often times vntill the latter end of their life Nowe they did the same some through negligence others bicause of
faire and a goodly péece of worke But wée must bring it to the touchstone the which shall not be after our owne iudgement but according to the same of GOD who is the iudge of vs and of our workes Therefore saith he that the day shall declare it and that the fire shall trye what euerye mannes worke shall bée He calleth the day of the Lord all tymes in which hée manifesâ—eth his presence vnto men by any manner of wayes the which he doth chiefely by the manifestation of his truth and reuelation of his Gospell By the fire although that in the Scripture it be many times taken for the temptacions and tribulations yet neuertheles it agréeth best héere to the sence meaning of the Apostle to take the fire for the towchstone which procéedeth of the holy Ghost which is the true fire which consumeth all doctrine inuented by men the which cannot abyde the spirituall towchstone but vanisheth away assoone as one proueth the spirites whether they be of God or not Asmuch happeneth of all the workes procéeding of such doctrine the which cannot beare the iudgement of god But to the contrary it happeneth to the truth as to the faith the which euen as the golde becommeth more fairer and sheweth it selfe more pure when it is tryed and examined in that furnayce and approcheth néerer of that spirituall iudgement And therefore when the word of the Lorde is manifest by the vertue of the holy Ghost then all things are reuealed We shall know what worke we haue made whether it hath any â—ault in it or not and whether we haue lost our time or whether we be worthy of a reward If we haue not buylded a matter agréeing to the foundation when the truth the iudgement of the spirit of god presseth our conscience or that the temptations also and the afflictions doe compasse vs rounde about wée are compelled to condempne our worke and we shall proue that that which we estéeme to be of some waight and importaunce is nothing at all and that in which we put our hope and trust cannot serue vs neither confirme nor assure our consciences Eusebius But how are we saued by the fire if our workes are lost and by the same consumed Theophilus The Apostle declareth it sufficiently himself if we do marke of what people he speaketh He speaketh not of Hereticks Apostates seducers and false Prophets which teach false doctrine contrary to the faith and which are seperated from Iesus Christ and from his body which is the Church by their infidelytie and peruersitie But he speaketh of the Masons and buylders of the Churche that is to say of Euangelycall Pastors and Ministers which haue not forsaken the foundation nor y head which is Iesus Christ that is to say which haue not tourned themselues from the principall poynts and articles of the Christian religion and from the saith in Iesus Christ and from things necessary to saluation But haue mingled some of their inuentions and traditions amongst the doctrine of the Gospell and haue fayled in some lyttle and small things which are not very daungerous Those then to whom such things shall happen shall receyue domage and losse For their worâ—e and that which they haue added to it of theirs shall perish and shall haue no more profite then if they were altogether dispossessed of them But they shal haue rather shame and confusion for them Yet neuerthelesse they shall be saued but as by the fire not their fault their errors and ignoraunce and their buildings buylded without the word of God may be agréeaâ—le to God But bicause of the foundation which they haue holden and kept and of the head of which they remayne members and of the faith which abideth in them shall be purged and delyuered from error and ignoraunce by that fire of the holy Ghost with which they shall bée illuminated But yet neuerthelesse héerein men will liken him vnto a foolish buylder which shall buyld vpon a good and sure foundation of stone and a rocke a house or buylding of wood â—â—ye chasse and stubble which thinke to haue made a goodly péece of worke and knowes not his fault vntill that he séeth that the fire bath taken and consumed it altogether Then he knoweth by experience that be hath lost his time and the cost and expences that he hath bestowed about it and that be is forced to beginne his buylding a new â—â— though he had neuer put his hand vnto it sauing that thâ— shame and the losse abideth with him We call our selues all Christians and doe confesse that there is but one foundation and one head Iesus Christ But although that in that behalfe we doe all agrée yet neuertheles when they come to buylde vpon that foundation all shall not be found good Masons For many will be Masters before they haue bene good schollers and apprentices and will not follow the rule and the instruction of the master Masons well expert and cunning in their mistery and occupation but thincking to make some fairer thing doe buylde after their owne fantasie They doe preach or heare the Gospell and will serue god after their affection and as they thinke good And thincking to make some faire péece of worke they marre it altogether But they doe not know it by and by vntill such time as the fire of the Gospell and of the spirite of God which is the true Iudge and the truth reuealed vnto men destroyeth all the goodly outwarde appearaunce and maketh it to be séene such as it is and not such as it appeareth outwarde As wée sée by experience in the Moonkish sectes and in many other ceremonyes superstitions Idolatryes and workes inuented of menne in which wee doe glorye and boaste our selues and thinke that we haue done mough for to merite foure Paradises and for to make God to be in our debte But when the Gospell is purely preached which beateth down all error all vayne supersticion and mans trust then we shall know our fault and be ashamed of that of which we thinke to be much estéemed Or when God sendeth vnto vs some great affliction temptation and aduersitie that his iudgement presseth vs that he examineth and prourth our woorkes as the fire proueth and tryeth the golde in the furnayce Then we shall know our hypocrisie folly vanitie and false religion the which wée doe not thinke but to be pure godlynesse and righteousnesse And as the holy Apostle esteeming as dongue all that which before wée estéemed as golde But forasmuch as wée haue not renounced and forsaken Iesus Christ nor the fayth which wée haue in him wee are not altogether lost thorow the fault that we haue committed but it happened vnto vs euen so as vnto him which hath escaped the fire But he hath yet neuertholesse lost his house and all that which was in it bicause that it was not buylded with good stuffe and could saue but his body all naked