Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	faith_n	teach_v	4,044	5	6.3549	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16809	A defense and declaration of the Catholike Churchies [sic] doctrine, touching purgatory, and prayers for the soules departed. by William Allen Master of Arte and student in diuinitye	Allen, William, 1532-1594.	1565 (1565)	STC 371; ESTC S100096	197,625	592

in hell which God forfende and yet yowe must needes so suppose for raysing the monuments of suche superstition then blotte oute theire memorie and names that haue not onely in theire lyfe mainteyned horrible abusies but allso after theire deathe haue lefte suche open steppes of superstition to all posteritye Suppose I pray yowe which yet I would be lothe shoulde coom to proufe or passe but suppose for all that that with the taking a way of this oulde faithe of praying and offering for the deade all the workes of the same faithe which isshued downe from that fountaine might shrinke with al or returne to the fownders againe bicause there is no rowme to fullfill they re willes howe many Churchies and chappelles what Collegies or hospitalles woulde oure newe no faithe bring forth Would not euery bisshoppes wyfe buylde a Churche thinke yowe or founde a College in such a necessitye lest theire husbandes should be driueÌ„ to serue in a reformed frensh barne Super Aggaeum One of these mock bishoppes complaines very soâ—e in a book of his that men be not now bent with suche zele and deuotion to praeferre goddes honour in maintenaunce of his Ministers as they were in owlde time and as CoÌ„stantinus with the like christiaÌ„ Princies in the primitiue churche were But the good man marked not wherupon this could deuotion arisethe he considerethe not that this is the fructlesse effecte of so idle a faulse faithe as his owne lordship preacheth he woulde not see that the maintenaunce of goddes honoure bothe by liefe landes and gooddes is the peculiare fructe of that charitable louing faith which the Catholikes doo professe he weyed not well that the greate grauntes of Constantinus were made to Syluester Bishop of Rome and not to the maried Bishope of Duresme He remembred not that the like holy workes of the noble kinges of oure owne coontrie were practised vpon suche as woulde professe the trueth and serue the altare and not vpon faulse pastors that were destroyers of all altars Such honorable portions were parted oute for goddes lote and not taken from the world to go to the worldely ageine Thinke you any man wer so minded to take froÌ„ his own wiefe and children ether landes or gooddes to bestow on priestes babbes or bedfellowes No no God knowethe it was separated from theim selues to the sacrifice to the priesthoodde to the honoure of goddes Church and ministerye The which thinges by your owne preaching my lordes decaide would you haue the Prince or peoples deuotion towardes yowe as is was and would be still if you wer like your praedecessors and serued the altare as they did I wisse if the owlde S. Cuthbert Wilfride and William whome they coÌ„pare in holinesse to horsies so good is their opinion of their holy auncieters had bene of the same religion that the occupiers of theire roumes nowe be all the praelates in EnglaÌ„d might haue put theire rentes in a halpeny purse Coom in ageyne coom in for Christes sake com in to the churche ageyne serue the altare and then yow be worthy to lyue of the altare folowe oure fathers and yow shall beloued as oure fathers wer confesse that religion which oure own Apostles first taught and we all haue beleued and all the workes of goddes Churche protest to be true and then yowe shall be blessed of God and honoured of men But let theime thinke on these matters theime selues I will turne ageine to my purpose allthoughe I can not go farre from my matter so longe as I am in the behouldinge of that faithe which oure first preachers broght vnto vs at our first coÌ„uersion or in any stepp of thantiquitye which we wel perceiue to be the fructe onely of that doctrine which we haue declared and an euideÌ„t testimony off so vndoubted a truethe I thinke there is no way so certaine for the contentation of a mannes selfe in this tyme of doubting and diuersitye in doctryne as in all maters to haue an eye towardes the faythe whiche we receiued when we were first conuerted And for that point I woulde wisshe that S. Bedes historye were familiare vnto all men that hathe vnderstanding of the Latine tonge and to all other if it wer possible for there shall they plainely see the first beginning the increase the continuance the practise the woorkes proceding owt of the catholike faithe feare not that is the truethe for that was the first and that was grownded by goddes worde and openly confirmed by miracule And that pointe must be considered not onely for oure owne contrye but for all others that be or hathe bene Christianed For in to the selfe same faithe were they first ingraffed allso â–ª as by the peculiare practising of euery good man towardes his frend and louer I haue alredye declared and nowe for the generall vsage of goddes Church the reader shall at large perceiue that nothing may wante to oure cause whereby any trueth or light may be had That in euery ordre or vsage of celebration of the blessed sacrament and Sacrifice through ovvte the Christian vvorlde since Christes time there hath bene a solemne supplication for the soules departed Cap. 11. THerfore let vs see howe the churche oure moother of her piety vsethe generall supplication in all seruice and solemne administration of the blessed sacrameÌ„t euen for those whole frendes haue forgotten theyme whose paines and trauell worldely meÌ„ remembre not whose obscure condicion of life or pouerty woulde not suffer theime to procure prayers by theire knowne deedes of charity or almose Those men I say that doo lacke singulare patronage of theire frendes those hathe she remembred in the rites of celebration vsed in all contries and in euery age sithens the apostles daies Which ordres of diuine seruice as they haue bene diuerse in forme of wordes so they perfectly and wholy agreed in the substance of the sacrifice in praying and offering for the deade and supplication to sanctes as thowe shalt streght waies by theire vsed ordre of wordes perceiue And as we go forward herein euer let vs beare this rule in minde QuÃ²d legeÌ„ credendi lex statuit supplicandi in that sense speaketh S. Augustine So saith S. Augustin ofteÌ„ against the Pelagians often against haeretikes the ordre of the churches praier is euer a plaine praescription for all the faithefull what to belieue And the motherlye affection that the Churche bearethe towardes al her children departed the saide doctor thus expresseth De cura pro mort Non sunt praetermittendae supplicationes pro spiritibus mortuorum quas faciendas pro omnibus in Christiana Catholica societate defunctis etiam tacitis nominibus quorumcunque sub generali commemoratione suscepit ecclesia vt quibus ad ista desunt parentes aut filij aut quicunque cognati vel amici ab vna eis exhibeantur pia matre communi That is to say in oure tonge Prayer must not be omitted for the soules departed which the

churche hathe customablye taken in hand for al men passed in the Christian Catholike society by the way of a generall commemoration theire names not particularely expressed that suche thinges may be prouided by oure common kinde moother to all those which doo lacke parents children kinsfolke or frendes for the due prouision of suche necessary dueties By this holy mannes wordes we may see the difference betwixte oure owne tender natural moother and the cursed cruell steppe dame The one folowethe her children withe loue and affectioÌ„ in to the next world with ful sorowful sighes many deuout praiers and al holy workes whiche she vseth to theire needeful helpe the other being but an vnnaturall steppemoother and all the children of that adoulterouse seede hath theim no longer in mind theÌ„ they be in sight whether they sinke or swhim she maketh no accompte she hathe no blessinge of her owne she hinderethe the mercy of other But lette vs vewe all the orders that we finde extant or vsed throughe the Christian worlde for the celebration of the blessed Sacrament and sacrifice whiche nowe commonly in oure vulgare speache we caull the Masse and see whether as Augustin said there hathe not bene in all agies an especiall supplication of the prieste and people for the dead as wel as for the lieue First S. Clement CoÌ„stitut l. 8. cap. 47. the Apostles owne scholare reportethe howe they prescribed this solemne praier in theire holy ministery for the departed Pro quiescentibus in Christo fratres nostri rogemus c. Let vs pray saith the deacon brethern for all those that rest in peace that oure mercifull Lorde that hath taken theire soules in to his hande would forgiue them al theire offensies whether they were willinglye or negligently committed and so hauing compassion vpon theim would bringe theime to the land off the holy ones and happy rest with Abraham Isaac and Iacob and all other that pleaced him from the beginning â–ª where there is nether sighing sorowe nor sadnesse And a litle after in the same holy action the Bishop praieth him selfe in this forme O Lorde looke downe vpon this thy seruaunt whome thowe hast receiued in to another lyfe and pitefully pardon him yf ether willingly or vnweetingly he hathe offended Let him be guarded by peaceable Angells and broght to the Patriarches Prophettes and Apostles and the rest of all theime that haue pleaced the sith the worlde began Thus reporteth Clement being one of the apostles companie and continually praesent in the celebration of theire mysteries Againe Eccles hierarch Cap. 17. Dyonisius Ariopagita of whome mention is mayde in the actes so auncient be the recordes of our faith hathe not onely left in writinge what he thoughte in this matter whiche had ben enoughe but allso what the Church Apostolike in that spring of religion and pure deuotion taught and ordeyned to be vsed and that by the Apostles prescription whom he there termeth the heaueÌ„ly gides and capitaines of trueth For in the laste chapter of his booke titled of the Ecclesiasticall soueraintye he telleth in ordre howe first the body is placed before the holy altare howe the solempne misteries withe heuenly psalmes and sonets be songe and saide ouer the corps howe the holy Bisshop geueth thankes to god makethe comfortable exhortation to the assembly to continue in assured hope off the resurrection howe he anoyntethe the bodye withe holy oyle and laste of all makethe praiyers for him and so committethe hym to God The whiche whole ordre off the sacrifice ceremonies and misticall praiers exercised as well in burialls as at other times in the reuerent misteries this author would not fully sett owte in writing for theire sakes that coulde not for the weaknesse of faith atteine to the worthy holynesse of so highe matters as he him sellfe professethe in these wordes Praecationes quae in misterijs adhibentur nephas est scripto interpretari misticam eorum intelligentiam aut vim quae in eis deo authore efficacitatatem habent ex adyto in publicum efferre sed quemadmoduÌ„ a maioribus nostris traditum accepimus c The prayers which be vsed in the misteries may not in anywyes be sett out to the worlde in writinge nether may the singulare efficacie and grace of theime be made common to all men but euen as we haue receiued by thandes of oure eldres And as longe as this ordre was religiously kept in goddes Churche the solempne secretes of the blessed sacraments were not so conteÌ„ptible as oure newe oppen communion hathe of late made theime where there is nothing so holy but it may abyde the sighte and handeling of whoso euer is the worst The holy and heuenly misteries of Christ his spouse were not theÌ„ prophaned by the praesumptiouse babling of euery idle heade TheÌ„ were not the soueraigne weghty matters handeled in alehowses but vsed at the holy altares Then the idle contentious vngodly and vnproffitable quirkes and quaestions had no other solution but sharpe discipline and worthy correctioÌ„ then were not the Gydes of goddes people countrowled by euery restlesse felowe In homil contra Sabellian Athan ad Epictetum that coulde cracke of goddes worde but it was enoghe for a faithfull mannes contentatioÌ„ to say with Basil the greate Dominus ita docuit apostoli predicaueruÌ„t patres obseruaueruÌ„t coÌ„firmaueruÌ„t martyres sufficiat dicere ita doctus sum Our Lord taught so the apostles so preched our fathers obserued the same the holy martyrs haue sealed it It is sufficient for me to say so was I taught O Lord that this simple sincere fidelitie might once take place againe in oure daies for the coomforte of the poore faithfull flocke that are nowe so burdened with questions of infidelitye that the sely simples soules caÌ„ not tell howe to turne theime selues nor finde meanes to kepe theire faithe inuiolated in such a multitude of misbeleuers Which I surely hope the earnest and pitiful praiers of so many good men that doo bewaile this miserie shall at lengthe after due poonishment of oure sinnes obteyne at goddes gratiouse handes But what shifte doo the aduersaries here make with this euideÌ„t testimonie of this so auncient a writer mary sir they indeuoure with all theire mighte to robbe this excellent auncient and diuine writer of all his workes which haue borne the title of his name euer sithe theye were writeÌ„ Ita Suidas testatur which chaleÌ„ge theire own author by that graue stile that no other man as the skilfull in that languange doo testifie coulde euer lightly atteyne vnto which so sauore of the antiquity and the apostolike spirit that thowe woulde deeme theyme to be indited by sum of the coÌ„tinuall hearers of Christe Iesus But it were vaine to stand in contention for this matter for we shoulde neuer haue ende if we should be put to proue that euery man made the bookes which be extant in his name it weere to muche miscredit of antiquitie and vncertainty of

virtutuÌ„ alia sunt quae naturaliter alia quae mirabiliter fiunt De cura pro mor Cap. 16. The coÌ„mon course and limites of maÌ„nes matters be of one sorte and the woonderous signes of goddes powre and vertue of an other the woorkes that naturally be wrought are nothing like suche thinges as meruailously and miraculously be done And as Christ in his owne person made many extraordinary workes to beare testimony of his diuinitye so he woulde that the glory of god and faithe in him shoulde take deape roote and large encrease through owte al nations not onely by preaching and worde but by woorkes also whiche the same holy goste for the saluation of the beloued flocke disposeth by the aeternal wisedom where when with whome and as he listeth Mary as these be the most secret waies and vnknoweÌ„ steppes of goddes spirite and therefor most humbly to be reuereÌ„ced of the faithfull so bicause they are so farre from the rase of naturall affaires and muche ouerreache flesshe and bloodde they are often of fooles contemned and of the vnwise wisdom off worldlinges as extreme madnesse improued The expresse signes of Goddes spirite Mat. 12. wrought by the Sauioure of the worlde in his owne person were with singulare blasphemy of the prowde Iewes referred to Beelzebub The tokens and wonders wrought by his Apostles VVicked men haue euer resisted the holy Gost were attributed to vnlaufull artes and misconstrued of most miscreants to false intentes It was euer a speciall note of incredulity to blaspheme these peculiare steppes of the spirite S. Cyprian complainethe of suche misbeleuers in his time that woulde not agree to the trueth after especiall reuelations had of the same Lib. 4. epist 9. Whiche kinde of men he noteth in the latter ende of an epistle by these wordes Quanquam sciam omnia ridicula visiones ineptas quibusdam videri sed vtique illis qui malunt contra sacerdotes credere quam sacerdoti Sed nihil mirum quando de Ioseph fratres sui dixerunt ecce somniator ille venit Allthoughe saith he I knowe right well howe litle accompte they make of visions whiche they aesteme as mere triefles But yet it is suche onely that had rather beleue ageinst then with Goddes priestes And no meruaile that is seeing good Iosephs owne brethern saide by him in mockage Genes 37. Lo yender cooms the dreamer So did they scoffe at him bicause he had more familiarity with the spirite of God then the other had Nowe as the ioyes of heauen and Paradise with the torment of sinners and other secrettes of the next liefe haue bene straungely represented to som one or other in all agies by sundry meanes most expedient to oure saluation and most seemely to the wisdom and will of the woorker so certainly no article was euer with more force of spirite or more graue authority set fourth sence the beginning of Christian religion then this one of Purgatory Neuer nation was conuerted to the faithe but it hadd this trueth not onely taught by worde but by miracle allso confirmed And namely in that abundant floodde of faithe when it pleaced God allmost at once to spreade his name emongest all these contryes it was thought most necessary to his diuine wisdom together with the true worship off his name to plante in all faithfull mennes heartes the awe and necessary feare of that greuous torment for the reuenge and iust iudgement of wicked lyefe This greuous payne was vttered by the very sufferers theime selues as we may see in the notable historyes off Paschasius and Iustus Cap. 24. l. 4. dialogorum reported by S. Gregoryes owne mouth This greuous poonishment was ageyne declared by Furseus who as the reuerent Bede reporteth Cap. 13. li. 3. had the behoulding of the aeternall blesse the euerlasting misery and the temporall payne of the nexte lyfe Drichelmus allso Li. 5. c. 13 by the ordinaunce of God taken from emongest mortall men into the state of the nexte worlde after he had seene lyke wise the terrible iudgement of God practised euen vpon the electe was restored to lyfe againe in oure owne nation and was a witnesse worthy of all credet of this same trueth not onely by his word wherof he was so sparing all his lyefe tyme after that he woulde not vtter this same mistery but withe singulare care and respect of the persons intent that asked him therof but namely by passinge greate poenaunce and incredible chastising of his body whiche proceaded of the sensible knowledge that he had of the paynes praepared And being asked sometime as holy Bede saithe why he so tormented him selfe in the willing toleration of extreme heate or contrary coulde bothe of froste and snowe he made answer simply and shortely Frigidiora ego vidi austeriora ego vidi Ah masters I haue seene cowlder I haue seene sharper Meaning by the vnspeakable paines of Purgatory The whole history of his visions with many the like R. Beda may be redde in the Ecclesiastical history of oure owne natioÌ„ writen by as faithfull a witnesse as euer was borne in oure lande of suche vertue that he woulde begile no man willingly of so greate wisdoÌ„ that he woulde report no tale nor triefle rashly off suche grace and learning that he was well able to discerne a false fable and superstitious illusion from a true and diuine reuelation For as it were foly and mere vanity to geue credet to euery spirite so to condemne a spirite or reuelation or any woorke of Goddes finger approued by the Churche of God in which there hathe euer bene the gifte of discerning spirites 1. Cor. 12. it is properly a sinne against the holy Gost And bicause euery man hath not that gifte as I woulde not counsell any man ouer lightely to geue credet to euery priuat spirite and peculiar vision bicause they may coom of wicked intentes and sinister motioÌ„s so I think it were good in feare reuereÌ„ce and humility to committ the discerninge of suche thinges to the spirit and iudgement of Goddes Churche With the belefe of euery peculiar mannes phantasy we are not charged with huÌ„ble submission of oure wholeliefe and beliefe to the Churche of Christe ther are we especially charged And bicause there is nothing reported ether in the woorkes of S. Gregory or in Bede or in Damascen or in any other the like concerning the paynes ether of the electe or the damned in the nexte life but as muche hath ben vttered before by all the holy and lerned fathers in greate agony of mind and feare of the saide iudgement we may be the more boulde to thinke the best or rather we are bownd to thinke the best of that spirite whiche so conformably agreeth with the doctrine of the Churche and faithe of all the fathers There can no man say more of Purgatory nor more plainely then S. Ambrose Damascenus vocat purgatoriuÌ„ baptisma ignis being in

simple aske why they be proffitable S. ChrisostoÌ„ may enstruct such as list learne and correct the other that list repreheÌ„de in these wordes In 2. Cap. ad Hebr. hom 4. Tel me saith he what al these festiuall lights in the buriall of the deceased meane what all this singing of himnes and psalmes signifiethe to what end be so many priestes and musicians called to gether to which in fine he thus answerethe doo we not all these thinges to geue thankes to God and euerlasting glorye that he hath deliuered the departed from the troubles of this mortall lyfe doo we not this to our coÌ„forte and honoure of the departed And in the buriall of the Noble matrone Paula howe the priestes did sing howe the bisshoppes of Hierusalem and of all Palestine and Syria for the most part caried torches Hierom. Epitaph Paulae howe the religiouse bothe meÌ„ and weemeÌ„ did the rites of the dirigies howe her allmose folkes shewed theire cotes to procure mercy euen as they did at dorcas departure in the actes of the apostles howe they continued theire singing and saing vij daies together at the Churche in Bethlem where she was buried S. Hierom him sellfe a true record therof bearethe witnesse in the lyke wordes as I haue recited and many moe which the feare of weereing the reader causethe me full sore against my wil to omitte They so settforth not onely the substaÌ„ce of the thinge which standethe in prayer and sacrifice but allso doo proue ageinst thenimies of good ordre that the smaulest ceremonies that oure churchies of late haue vsed were not lately takeÌ„ vp by our couetousnesse and superstition but with more abundance and numbre and continuance and soleÌ„nytie practised in the floure of Christes churche in diuerse principal partes of the world as at Hierusalem and CoÌ„stantinople by the praising and approuing of the grauest fathers of our faith And now S. Augustin being of Aphrick so farre from the other in distance of place yet ronnethe ioyntly with theim in religion He purposely writing of the solemne rites of Christiane funerals in that goulden treatise De cura pro mortuis agenda De cura pro mortuis agenda thus after longe consideration of the whole cause determineth that the pompe of burial with al suche solemnyties as there vnto be in goddes churche ioyned is very seemely for that body which was the vessell of a Christian soule and an instrument or companion in well woorking whervnto it shall be also vnited in the resurrection for to receiue together the inhaeritance of the euerlasting kingdom But the lack of these where they be not arrogantly contemned or can not be had is nothing hurteful to the good nor the hauing any thinge proffitable to the wicked as the exaÌ„ples of Lazarus and the riche man may well proue Therefore it is the sacrifice and prayers which properly doo helpe or relieue the departed De ciuit 1. Lib. ca. 12. .13 Curatio funeris saith he conditio sepulturae pompa exequiarum magis sunt viuorum solatia quÃ m subsidia mortuorum Non tamen ideo contemnenda abijcienda sunt corpora defunctorum maximeque iustorum fidelium quibus tanquaÌ„ organis vasis ad omnia bona opera sanctus vsus est spiritus Curiouse prouision for the burial and the pompe of the soleÌ„ne obites be rather doone for the solace of the lieue then for helpe of the deade neuerthelesse the bodies of the departed namely of faithfull folkes may not be contemned or cast furthe the which the holy Gost vsed as vessels and instruments of well working By al which thinges it may wel be noted that sum thinges haue ben vsually practised in funerals for thaÌ„kes geuing to almighty God as hymnes and psalmes other sum for decent coomlynes and solace of the liuinge as the place of the buriall the lightes the ringing and such lyke althoughe euen these thinges proceding of loue and deuotion be after a sorte meritorious to the dooers and a helpe to theyme for whome they be procured and good motioÌ„s and memories of mannes duetye For which causies those and the lyke haue bene vniformelie vsed throughe owte the whole Catholike churche from the beginnyng But the princypal thinges perteyning to the iustes of the departed be praiers and sacrifice and other such like wherby they are assuredly much proffited by release of theyr paines So saith S. Augustine in these wordes Cap. 18. de cura pro mort Non existimemus ad mortuos pro quibus curam gerimus peruenire nisi quod pro eis siue altaris siue eleemosinarum sacrificijs solemniter celebramus Let vs neuer thinke that any other thinge properly apperteineth to the reliefe of the departed sauing the solemne sacrifices of the altare almose and prayer And therfore as the said holy doctour confesseth the worthinesse of the place where man is buried of it selfe profiteth not at all The sanctes pray for the soules in purgatory and vve pray vnto sanctes for them but in respecte of the holy prayers whiche be there rather made then elles where and the patronage of holy martyrs and sanctes to whome he nothing doubteth but intercession may profitably be made for the deceased for whiche cause as it may appeare by Paulinus Cap. 4 de cura pro mort men were very desirous euer in the primitiue Church to be buried by som blessed martyrs body And so must we thinke allso of buriall by the reuerent holy sacrament that it wonderfully helpeth man not for the placeis sake allthough the deuotion of the desirer is therin commendable but bicause the lyuing may there effectually commende the departed to God in the time of the holy sacrifice and may be put in remembraunce to call vpon Christes blessed person there praesent for the soule of that man whiche with care and study laide his body iÌ„ the hope of resurrection by the soueraigne holy body that is alredy risen againe And this was the cause that oure forefathers from Christes tyme till our dayes haue had respecte and desire as occasion serued to be buried there where by ordre praiers and sacrifice were daily had and where the patronage of holy sanctes might best be procured It is a highe point of wisdom surely good reader onely to see what godly wisdom oure fathers vsed in shew of their zele faith and Christianity As it is an vntollerable arrogancy and a singulare signe of infidelity to laugh at and blaspheme those thinges wherof not the prowdest haeretike that liueth hathe any intelligeÌ„ce at al Obcoecauit enim eos malitia eorum For theire owne malice hathe blinded theime But leauing the thinges not principally intended as sufficiently by vse of the Church approued let vs turne to the practise of the oblation and praiers in the dirigies of the auncient that seeinge theime bothe praie and say Masse for theire dearest frendes soules thowe may be bould to vse the same for thine That doo I

principall pastors of goddes Churche withe greate spreade of religion which sithe that time hathe bewtified our coÌ„try in al goddes giftes with the best And emongest many euident testimonies of this truethe with the practise therof both to be fownd in Gildas and in holy Beda there is a straunge and a very rare example not only for the plaine declaration of the vsage of oure Church in the first fowndation of oure faithe but for an open shewe by miracle in this liefe how God releaseth of his mercye by the holy oblation at the altare the paines of the departed in the worlde to coom It shall be comfortable to the Catholikes to consider this parte of oure beliefe to be confirmed by the miraculouse working of God as all other lightely be in placies where the faithe is first taught And that oure whole faithe which oure natioÌ„ receiued of S. Augustin the monke was so coÌ„firmed by the powre of God not onely oure owne histories doo declare but S. Gregory him sellfe affirmeth it writyng his letters to Augustin in this sense that he shoulde not arrogate any suche woonderous workes to his owne powre or vertue Beda li. 1. cap. 31. which then God wroght by him not for his owne holinesse but for the planting of Christes faithe in the nation where those signes were shewde Li. 4. hist Cap. 21. Beda therfore writeth this notable history of a miracle doone not many yeares after oure people was conuerted in the beginning of his owne daies that in a foghten field betwixte Egfride and Edeldred two princies of our land it fortuned that aâ— yonge gentleman off Egfrides armie shoulde be so greuouslye wounded that fauling downe both him selfe with owte sense and in al meÌ„nes sightes starke deade he was letten lye of the enemies and his body soghte with care to be buried of his frendes A brother of his a good priest and Abbate with diligens making searche for his body emongest many happed on one that was excedinge like him as a man may easely be deceiued in the alteration that streght falleth vpon the soules departure to the whole forme and fashion of the bodye and bestowed of his loue the duety of obsequies with soleÌ„ne memorials for the rest of him whome he tooke to be his brother deceased buriyng him in his owne monasterie and causing Masse to be done dayly for his pardoÌ„ and soules release But so it fortuned that his brother Huma for so was he caulled being not all owt dead with in foure and tweÌ„ty houres came reasonably to hiÌ„ self againe and gathering with all sum streÌ„ght rose vp washte him self and made meanes to com to sum frend or acquaintauÌ„ce where he might sallue his sores and close his wouÌ„des againe But by lacke of streÌ„gthe to make shifte and by misfortune he fel into his enemies handes and ther by the Capitaine examined of his estate he denied him self to be of name or degrie in his coontry Yet by the lykelyhoods that they gathered of his coomly demeanure and gentleman lyke taulke which he could hardly dissemble they mistruste as it was in deede that he was a man of armes and more then a commoÌ„ souldiar Therfore in hope of good gaine by his raunson they thought good after he was ful recouered for feare of his escape to lay yrons vpon him and so to make sure worke But so God wrought that no fetters coulde howld him for euery day once at a certaine houre the bandes bracke lowse with owte force and the man made free The gentlemaÌ„ maruailed at the case him selfe but his kepers and the capitaine were much more astoyned thereat and straitely examined him by what cooning or crafte he could with suche ease set him selfe at libertie and bare him in hand that he vsed characters or letters of sum sorcery and which crafte with the practise of vnlawfull artes But he answered in sadnesse that he was alltogether vnskilfull in suche thinges Mary quod he I haue a brother in my coontry that is a priest and I knowe certainely that he saithe often Masse for my soule supposing me to be departed and slaine in batayle And if I were in an other lyfe I perceiue my soule by his intercession shoulde be so lowsed owt of paines as my body is now from bondes The capitaine perceiuing so much and belyke in sum awe of religion seeinge the worke of God to be so straunge sould him to a Londoner with whome the same thinges happened in his bondes lowsing euery daie By which occasion he was licensed to go home to his frends and procure his ranson for chargeing him with diuers sortes of surest bandes none coulde sallfely howlde him And so vpon promesse of his returne or payment of his appointed price he went his wayes and afterwarde truely discharged his credet Which doone by frendship that he fownd in the same coontry afterward returned to his owne parties and to his brothers howse to whome when he hadde vttered all the history of his straunge fortune bothe of his misery and miraculous relieuing he enquired diligentlye the whole circumstance with the howre and time of his daily lowsinge and by conferring together they fownde that his bondes brake lowse especially at the very iuste time of his celebration for his soule At which times he confessed that he was otherwise in his great aduersities often released also Thus hath that holy writer allmost word for word and at th ende he addeth this Multi haec a praefato viro audientes accensi sunt in fide ac deuotione pietatis ad orandum vel eleemosinas faciendas vel ad offerendas Domino victimas sacrae oblationis pro ereptione suorum qui de saeculo migrauerant Intellexerunt enim quod Sacrificium salutare ad redemptionem valâ— ret animae corporis sempiternam Hâ—nc mihi historiam etiam hi qui ab ipsâ—â—iro in quo facta est audiere narrarunt â—nde eam qui aliquando comperi indâ—tanter historiae nostrae Ecclesiasticae iâ—rendam credidi Many hearing thus suche of the party him selfe were â—onderfully inflamed with faith aâ— zele to pray to geue almose an â—o offer sacrifice of the holy oblatioâ— for the deliuery of theire welbeloued frendes departed owte of this lâ—â—e For they â—nderstoode that the healthfull sacrâ—fice was auaileable for the redemptâ—on of both body and soule euerlastingâ—â— And this storie did they that heard of the parties owne mouthe reported vnto me Where vpon hauing so good proufe I dare be bowlde to write it in my ecclesiasticall history And thus muche saithe Beda abowte eghte hundred yeares ago when oure nation being but yonge in Christianity was fedde in the true beliefe by sundry wonderous workes of god That faith is the true faith into vvhiche oure natioÌ„ vvas first conuerted froÌ„ infidelity We must here stay alitle and ponder in oâ—â— mindes how our forefathers and people â—f our owne lande were taught in this artâ—â—â— when they were first deliuered

all thinges Allthoughe this mannes workes haue bene bothe named Origen Athan. Damascen Nicenum 2 and certeyne senteÌ„cies alleaged oute of theyme by most auncient doctors and councelles With whome the aduersaries yf they list be busie shall wrestle for I will seeke oute as my purpose was whether in other times and vsageis of celebration this kind memoriall of the deade hathe not bene kept S. Cipriane shal not be called to recorde for the Church of Aphrike or Carthage bicause we hearde his iudgement before who plainely coÌ„maunding the priestes vnder his iurisdiction not to celebrate for certeyne notoriouse offenders Epi. 9. li. 1 geueth vs to witte that of right and custom it belonged in his prouince to others that passed hense in obedience and pietye The which was continued in that parte of the worlde till Augustines time De cura pro mortuis et alibi saepÃ¨ being about .cc. yeares after him Thus breffely he telleth yow the practise of his Church In praecibus sacerdotis quae domino deo ad eius altare funduntur locum suum habet etiam coÌ„mendatio animarum In the prayers of the priest which are made to oure Lorde God at his altare the commendation of the departed hathe a place Nowe for the greeke Churchies and the easte S. Chrisostom and Basill in theire Massies for so nowe the worde lyturgia is vsed of all the diuine writers and so Erasmus translateth it and so it muste needes be taken beare sufficieÌ„t witnesse of the Apostolike traditioÌ„ in this point For in S. Chrisostoms seruice thus the prayer is made for the deade Lyturgia Chrisosto RemeÌ„bre good Lorde oure spirituall father and all the brotherhoodde in Christe and all those that are departed hense in faithe oure fathers and oure bretherne cae And agayne in the same Masse after warde thus he praythe Remembre all those good Lorde which haue taken theire slepe in the hope of resurrection and liefe euerlastinge Cause theim to take rest wher the lighte of thy cowntenaunce is shewed Lyturgia Basilia In S. Basilles Masse which the Syrians vse ther is also prayers for the departed in which the minister desirethe God to remembre all theime which be passed oute of this worlde and that he woulde refresshe theim in his holy tabernacle saffely leade theime through the horrible and fearefull dwellinges and place theime in quiet and ioyfull abydinge that he would deliuer theim from the lande of darkenesse troble and sorowe that he entre not in to iudgement with theime finallye that he woulde mercifully remitte and pardon what so euer they committed throughe the vesture of the flesshe that was woorthye punishment This prayer was pithie and toucheth the placies of poonishment and purgation in the next liefe So there is extant an other ordre of diuine seruice and Celebration of the communion called the general Canon vniuersalis Canon vsed in Aethiopia which lately with the rest was set forthe in latine in that so generall an vsage there is supplication made to God for the soules also Remembre Lord saith the minister all those which are a slepe and rest in the faithe of Christe place theire soules we besiche the in the bosom of oure fathers Abraham Isaac and Iacob So likewise in the seruice of the Armenians Lyturgia AmentoruÌ„ consonant for the most parte to the greeke vsage after supplication in the time of the holy oblation for the lyuinge streght way praiers be deuoutly made for the deade First the deacon saithe Rogate dominum pro animabus quae requiescunt in pace inprimis episcoporum hic quiescentium That is to say pray vnto oure Lorde for the soules which rest in peace namely and before al other for the Bishoppes resting in this place And theÌ„ he prayeth thus Remembre Lord and haue mercy and shewe thy fauourable grace to all the soules deceased pacifie and illuminate theime adioyne theime to the company of holy sanctes in heaueÌ„ and make theime woorthy of thy loue But S. Ambrose in his praeparatory prayer towardes the holy oblation In prima prece praeparatoria ad missam geuethe vs an excellent token of his churchies faith and a singulare exaÌ„ple to folowe in the time of the dreadfull misteries when we remembre oure frindes departed thus he saithe Rogamus te sancte pater pro spiritibus fideliuÌ„ defunctoruÌ„ vt sit illis salus aeterna ac perpetua sanitas gaudium refrigerium sempiternum hoc magnum pietatis sacramentum domine Deus meus sit illis hodie magnum plenum gaudium de te pane viuo vero qui de coelo descendisti das vitam mundo A notable solemne prayer of S. Ambrose for the soules departed de carne sancta benedicta agni videlicet immaculati qui tollis peccatuÌ„ mundi potare de fonte pietatis tuae qui per lanceam militis de latere emanauit crucifixi Christi domini nostri vt consolati exultent in laude gloria tua sancta This in englishe we beseche the most holy father for the soules of al faithefull departed that this highe and greate sacrament of piety may be vnto theime helthe and salfty for euer ioye release and perpetuall refresshinge O my Lorde God geue theime this daye greate and perfect comforte of thee which arte the bread that came downe from heauen and geuest liefe to the worlde Let theim take ioye of thy holy and blessed flessh that is to say of the lambe that takethe a waie the sinnes of the world Geue theim to drinke of the springe of thy piety which by the prick of the souldiers speare did abundantly isshue out of the side of oure sauiour Christe and lorde crucified that they being so comforted may reioyse in thy lande and glory euerlastinglie To be briefe al the Christian world agreeing as Isiodorus saithe vpon one waie for the celebratioÌ„ of diuine mysteries makethe intercessioÌ„ for the faithfull departed De ecclesi officijs li. 1 Cap. 15. that by the blessed sacrifice they may obteine pardon and remission of theire sinnes For I assure the good reader that all realmes which nowe by Goddes grace are in true faithe and theire Christianity continuing or elles before haue bene and nowe by schisme do forsake the same that all those nations as they receiued one faithe so in substance they haue euer agreede vniformely in ordre of seruice which they receiued at theire first conuersion from the waie of gentilitie by the good prouision of suche as wrought vnder God in theire happy turne to the Christian faithe and religion The same men that brought in the faith of Iesus with all brought in this way of worshipping Christe in the same faithe take away then this ordre of worship and solempne supplication which they planted thowe must needes ouerthrowe the faithe whiche they taught also This I say was euer fownd in the celebration of the fearefull mysterie of Christes body an bloode besides

carefull admonitions of all these blessed fathers they shall perceiue that euery time that Christes holy bloude is represented vnto God in the Masse for the departed they feele a present benefite and release of theire paines Quaest 34. ad Antioch they doo reioyse saithe holy Athanasius when the vnbloudy host is offered for theim The owlde fathers to put a difference betwixt the sacrificing of Christes own body vpon the crosse and the same vppon the altare in the Churche doo lightly terme this way of offering the vnbloudy sacrifice and the thinge offered which is Christes oune blessed body they call lykewise the host vnbloudie And ChrisostoÌ„ neuer putting any doubt of the firste authors of offering for the deade prouethe that it is exceding beneficiall to the deceased bicause the apostles full of goddes spirite and wisdom woulde elles neuer withe suche care haue commaunded this holy action to be doone for theime Alasse a lasse for oure deare frendes departed that they must lacke this comforte But wo euerlasting to theyme that are the cause of so muche misery But heare I pray yowe what notable wordes S. Damascen hathe for the vtility and institution of these thinges Ibidem The holy Apostles and disciples saith he of oure sauiour Christe haue decried that in the dread soueraigne vndefiled and lyuely Sacraments so he cauleth the Masse there shoulde be kept a memoriall of those that haue taken theire slepe in faithe the which ordinaunce vntyll this day withowt gainsayng or controwlyng the Apostolike and Catholike Churche of God from one cost of the wyde worlde to another hathe obserued and shall religiously kepe til the worlde haue an end For doubtlesse these thinges that the ChristiaÌ„ religioÌ„ which is with owt error and free froÌ„ faulshod hath so many agies and worldes continued vnuiolably not with oute vrgent cause those thinges I say are not vaine but profitable to man acceptable to God and very necessarye for our saluation Thus farre spake the doctor settyng furthe not onely his owne mynd but the faithe of a numbre of the peeres of goddes Churche wherin to proue this doctrine to be catholike he fitly followeth the same way which Vincentius Lyrinensis gaue vs once for a ruele to trye truethe by The rule of trueth Prouing that it hathe antiquitie as a thing that came and hathe continued euen from the beginnyng of the Christian religion declaring that it hathe the consent of all natioÌ„s bicause it is and hath bene practised throughe owt al the costes and corners of the wyde world and last that it hath the approbatioÌ„ of the wiseist and holiest meÌ„ that euer were in the Church of Christ And more theÌ„ all this that it shal so coÌ„tinue till thend though it be for a time in sum peculiare natioÌ„s omitted bicause it is receiued into a parte of that woorship of God which in the Church caÌ„ not perishe And this praescription of trueth our aduersaries can not auoyde but with suche vnseemely dealing as I trust they theim selues now be ashamed of as all other reasonable men are For now let theim coom with brasen facies and blasphemous tonges and say that praiers for the deade be vnprofitable that the rites of the burial be superstitious that to say the masse and sacrifice to be propitiatory for the soules departed is iniurious to Christes death that the doctors praised the errours of the ignoraÌ„t people of their daies that they all erred and were deceiued that the church of Christe hathe bene ledde in darke ignorance till these oure daies let theime bestowe these vayne presumptious wordes where they may take place for nowe all wise men doo perceiue that all these haue theire holy institution by Christe and his Apostles practised vniuersally in the primitiue Churche embrased of all godly people and approued to be wholy consonant to goddes worde by the pillors of Christes churche who so coÌ„sonantly agree together in this point as well for the practise and proufe as for the beginning therof that to dissent from theime and trust in these reedes of oure daies were mere madnesse that are pufte to and fro with euery blast of doctrine that care not what they say so that they say not as other theire forefathers sayed that had rather then they woulde geue ouer a singulare opinion of theire owne imagination refuse and denie the authoritye of so many notable wise auncient godly and well learned fathers whome we haue named Although we haue left owt many of no woorse iudgement planely auouching these thinges to coom in to Christes Churche and woorship by the ordinaunce of his holy Apostles All which thinges if oure aduersaries haue redde then they are in a most miserable and heuy taking that doo withstand an open knowne truthe Heretikes doo agaynst theire ovvne coÌ„sciences and as I feare against theire owne consciencies too Or if they haue not redde these plaine assertions of all lerned men sithe Christes tyme then they are most impudeÌ„t that so vainely bragge in a matter whereof they are not skilful But I trust God wil opeÌ„ their eyes and breake theire prowde hartes to the obedience of his holy Churche Yf the authors be past hope yet their folowers shall take goodly occasion to forsake suche wicked maisters and be ashamed of all theire vndecent dealyng if they note and consider with me that the firste preachers of this peruerse opinion were suche that none of all theire scholares durst euer for shame for the profe of theire assertion name theire owne doctors Note And truely a man might well meruel why haeretikes hauing sum that did plainely professe theire opinions had yet rather picke owte sum darke sentence of any one of oure holy fathers whome they knowe to be directly against theime then oute of those same doctors of their own which in expresse wordes make for theime Yow shall not lightly heare an haeretike that deniethe prayng to sanctes or houldeth with open breache of holy vowes alleage Iouinianus or VigilaÌ„tius Nor a Sacramentarie seeke for the autoritye of Berengarius or Wicleffe thoughe they be of sum antiquitie and with out colour plainely doo mainteyne the doctrine that so well lyketh theime But they will trauell to writhe with plaine iniurie to the author Note the gile of an heretike sum sentence owt of Augustine or Ambrose or sum other that by theire whole lyfe and practise open theime selues to the worlde to beleue the coÌ„trary and al this by sum shewe of wordes for the bearing of their faulse assertions Marke it well I saye in heretikes that they can not for shame of theime selues Note euer name any of the plaine auouchers of theire owne opininions The cause is that the onely vpholding of their opinions made theime infamous to the whole posterity And if any honoure grewe vnto theime emongest the simple bicause they lacked not the waies to procure the peoples consent with admiration of theire eloquence or other plausible and populare

that haste before thyne eyes in these forsakers an image and a perfect platte of damnable desperation Mightily hathe God executed this senteÌ„ce of iudgemeÌ„t vpon al sortes of meÌ„ that hath withstand the trueth The Iewes feeling it till this day the folowers of Mahomet the Arians and all other haeretikes that haue forsaken the felowship of the faithfull The lameÌ„ table case of haeretikes and haue left the fowntaine of lyfe cowld neuer be reduced to the truethe coulde neuer see they re owne misery bicause God hath giuen theime ouer for their withstanding And let not the forsakers woÌ„der that I shoulde compare theire case to the misery of the Iewes August in psal 30 seeing S. Augustine confesseth that all haeretikes be much more blinded then they bicause the Prophets speake more plainely of the Churche which properly all haeretikes doo impugne then they doo of Christe him self whome the prowde Iewes doo contemne And therefore let vs that be Catholikes blesse Goddes name for euer that he hath not taken his mercye from vs that he hathe not dealte with vs according to oure sinnes We haue offended surely and haue deserued this plage our Priestes haue offended our Princies haue offended and oure People haue offended yet for his own name sake he hath loked vpon vs and hathe kept vs withe in the howsehould of saluation Glory and honoure be to his holy name for euer more Amen FINIS Quoniam Liber iste Anglico Idiomate conscriptus est lectus ab Anglis Sacrae Theologiae peritis mihi optimÃ¨ notis qui eum per omnia Catholicum nationi Anglicae perutilem attestantur iudico expedire vt admissus imprimatur Itae testor Cunnerus Petri de Browershauen Pastor Sancti Petri LouÃ niensis indignus 8. Martij an 1564. Stilo Brabantiae THE ARGVMENTES of euery Chapiter of bothe the Bookes Of the first Booke THe Praeface where in be noted two sortes of haeretikes th one pretending vertue thother openly professing vice And that oure time is more troubled by this second sort VVith a briefe note of the Authors principall intent in this Treatise praef argu fol. 9. Cap. 1 That often after oure sinnes be forgiuen by the sacrament of poenaunce there remaineth summe due of temporall pounishment for the satisfying of goddes iustice and som recompense of the offensies past fol. 12. Cap. 2 The double and doubtefull shiftes of our aduersaries pressed by this conclusion are remoued and it is proued agaynst one sort that these foresayde skourgies were in dede pounishments for sinnes remitted And against thother secte that this traÌ„sitory paine hath often endured in the nexte liefe fo 29. Cap. 3 That the practise of Christes churche in the courte of binding and lousing mannes sinnes dothe lieuely sett fourthe the ordre of Goddes iustice in the nexte liefe and prooue Purgatory fol. 39. Cap. 4 That the manyfoulde workes and fructes of poenaunce whiche all godly men haue charged theime selues withe all for theire own sinnes remitted were in respect of Purgatory paines and forthe auoyding of goddes iudgement teÌ„porall as well as aeternall in the nexte lyfe fol. 44. Cap. 5 A briefe ioyning in reason and argument vpon the proued groundes withe the aduersaries for the declaration and proufe of Purgatory fol. 53. Cap. 6 That Purgatory paines doothe not onely serue Goddes iustice for the poonishement of sinne but also cleanse and qualify the soule of man defiled for the more seemely entraunce into the holy placies with conference of certaine textes of scripture for that purpose fol. 56. Cap. 7 That there is a particulare iudgement and priuate accompte to be made at euery mannes departure of his seuerall actes and dedes with certaine of the fathers minds touching the textes of scripture alleaged before fol. 64. Cap. 8 Origen is alleaged for oure cause vpon whose errour in a matter sumwhat apperteyninge to oure pupose S. Augustines iudgement is more largely soght and there with it is declared by testimony of diuerse holy authors what sinnes be chefely purged in that temporall fyre fol. 73. Cap. 9 A forther declaration of this pointe for the better vnderstanding of the doctoures wordes Wherein it is opened howe Purgatory is ordeined for mortal sinnes and howe for smauler offenses who are like to feele that grefe and who not at all fol 82. Cap. 10 A place alleaged for Purgatory owte of S. Matthewe withe certeine of the Auncient fathers iudgements vpon the same fol. 88. Cap. 11 An answer to certaine obiections of the aduersaries moued vpon the diuersity of meanings which they see geuen in the fathers writinges of the scriptures before alleaged for Purgatory and that this doctrine of the Churche standethe not againste the sufficiency off Christes Passion fol. 98. Cap. 12 An euident and most certaine demonstration of the truethe of Purgatory and the greuousnesse thereof vttered by the praiers and wordes of the holy doctoures and by sum extraordinary workes of God beside fo 105. Cap. 13 Of the nature and condicion of Purgatory fire the difference of theire state that be in it from the damned in hell with the conclusion of this Booke folio 117. An end of the Argumentes of the first Booke ARGVMENTA CAPIT LIBRI II. TThe preface of this booke wherein the matter of the treatise and the ordre of the Authors poceeding be briefely opened fol. 23. Cap. 1 That there be certaine sinnes whiche may be forgeuen in the nexte lyfe and that the deserued poonishement for the same may be eased or vtterly released before the extreme sentence be to the vtmost executed fol. 127. Cap. That the faithful soules in Purgatory being novve past the state of deseruing and not in case to help theime selues may yet receiue benefite by the woorkes of the lyuing to whome they be perfectly knitte as felowe membres of one body folio 132. Cap. 3 What the Churche of God hathe euer principally practised for the soules departed by the warraunt of holy scripture with the defense of the Machabees holy history against the heretikes of oure time folio 137. Cap. 4 That the funeralles of the Patriarches bothe in the lawe of nature and Moyses and Christe had practise in theime for the reliefe of the soules departed folio 146. Cap. 5 Man may be relieued after his departure ether by the almose whiche he gaue in his lyfe time or by that which is prouided by his testament to be geuen after his death or elles by that almose whiche other men doo bestowe for his soules sake of theire own gooddes fol. 158. Cap. 6 Of certaine offeringes or publike almose presented to God for the deceased in the time of the holy sacrifice at mennes burialles and other customable daies of theire memories and of the sundry mindes kepte in the primitiue Churche for the departed fol. 169. Cap. 7 That the benefite of praier and allmose apperteineth not to suche as dye in mortall sinne though in the doubtefull case of mannes beeing the Church vseth to pray for all departed in Christes faithe fol. 177. Cap. 8 What that holy sacrifice is whiche was euer counted so beneficiall to the liue and deade The punishment of oure sinnes by the heuy losse thereof The greate hatered whiche the diuell and all his side hath euer borne towardes Christes aeternall priesthood and the sacrifice of the Churche And that by the saide sacrifice of the Masse the soules departed are especially relieued folio 187. Cap. 9 That the practise of any pointe in religion maketh the moste open shewe of the fathers faithe And that all holy men haue in plaine wordes and moste godly praiers vttered their beliefe in our matter fol. 195. Cap. 10 That we and all nations receiued this vsage of praing and sacrificing for the departed at our first conuersion to Christes faith And that this article was not onely confirmed by miracle amongest the rest but seuerally by signes and woonders approued by it selfe An that the Churche is growne to such beauty by the fructe of this faith fol. 210. Cap. 11 That in euery ordre or vsage of celebration of the blessed Sacrament and Sacrifice through owte the Christian worlde since Christes time there hath bene a solemne supplication for the soules departed fol. 220. Cap. 12 The haeretikes of oure time and contry be yet further vrged withe the practise of prayiers for the deceased theire conrary communion is compared with the owlde vsage of Celebration They are ashamed of the firste originall off theire Christian faithe they are weery of theire owne seruice they are kepte in ordre by the wisdome of the Ciuile magistrates and are forced to refuse all the Doctors fol. 230. Cap. 13 That the praying for the dead was appointed to be had in the holy sacrifice by the Apostles commaundement and praescription And that our doctors by the maiesty of their name beare downe oure light aduersaries fol. 242. Cap. 14 The first Author of that secte whiche denieth prayers for the departed is noted his good condicions and cause of his error be opened what kind of men haue bene most bent in all agies to that secte And that this haeresy is euer ioyned as a fit companion to other horrible sectes fol. 257. Cap. 15 Their falshood is condemned and the Catholike truethe approued by the authority of holy Councelles Their pride in coÌ„temning and the Catholikes humility in obedieÌ„t receiuing the same And a sleight wherby the heretikes deceiue the people is detected f. 267 Cap. 16 An answer to suche arguments as the haeretikes doo frame of the holy scriptures not well vnderstanded against the practise of Goddes Churche in praying for the deade or the doctrine of Purgatory fol. 274. Cap. 17 An answer to theire negatiue argument with the conclusion of the Booke fol. 281. FINIS

the streght lyne of the Churchies truethe vvhiche in the exceding rashnesse of these darke daies a man may quickly lose And therefore to make sure I humbly submit my selfe to the iudgement of suche oure masters in faithe and religion as by Goddes callinge are made the lavvful pastors of our soules Of vvhome I had rather learne my self theÌ„ teach other if ether they had occasion and opportunity to speake or I might of reason and duety in these miserable times hould my peace Fare vvell geÌ„tle Reader and if I pleasure thee by my paynes lett me for Christes sake be partaker of thy prayers At Antvverp the Second of May. 1565. GOOD READER BEARE with these small faultes or other which in this difficulty of printing there where oure tonge is not vnderstaÌ„ded must needes be committed Fo. 12. Pag. 2. Li. 14. Reade for sacraledge sacriledge Fo. 16. Pag. 1. Li. 7. Reade for iokyng yokyng Fo. 29. Pag. 2. Li. 17. Reade for mamed named Fo. 37. Pag. 2. Li. 11. Reade for hauno haue no. Fo. 45. Pag. 2. Li. 21. Reade for non sum non sim Fo. 110. Pag. 2. Li. 13. Reade for appirition apparition Fo. 120. Pag. 2. Li. 13 Reade for vnfayded vnfayned Fo. 152. Pag. 1. Li. 6. Reade for maked naked Fo. 152. Pag. 2. Li. 1. Reade for so set to set Fo. 157. Pag. 1. Li. 10. Reade for so say to say Fo. 186. Pag. 2. Li. 17. Reade for author altare Fo. 196. Pag. 1. Li. 12. Reade for playnes plaine Fo. 224. Pag. 1. Li. 19. Reade for langnange language Fo. 231. Pag. 1. Li. 3. Reade for CarthagieÌ„si cruditius Carthaginensi eruditus Fo. 234. Pag. 2. Li. 8. Reade for ys his Fo. 241. Pag. 1. Li. 2. Reade for it is Fo. 243. Pag. 1. Li. 6. Reade for is it say is to say Fo. 270. Pag. 1. Li. 1. Reade for Nire Nice THE PRAEFACE VVher in be noted tvvo sortes of Haeretikes th one pretending vertue thother openly professing vice And that our tyme is more troubled by this second sâ—â—â— VVith a briefe note of the Authors principall intent in this Treatise ALl thoughe haeresie and all willfull blyndnesse of mannes mind be vndoutedly a iuste plage of God for sinne and therfore is commonly ioyned with euil lyefe both in the people and preachers therof as the historye of all agies and sondry examples of the scriptures may plâ—â—â—ely proue yet by the gyle and crafty conueiaunce of oure common enimy the deuil The deuil les â—raâ—te in â—â—â—motyng errour faulshod is often so cloked in shadowe and shape of truethe and the maisters therof make suche showe of vertue and godly liefe that vowe woulde thinke it had no affinity withe vice nor origine of mannes misbehauiour at all So did he couer the wicked haeresies of Manicheus Hieron in 7. cap. Osee Marcion Tatianus and the like with a fained flourishe of continency and chastitye so did he ouercast thenimy of goddes grace Pelagius Augustin pist 120. withe thapparance of all grauity constancy and humilitye and so hathe he allwaies where crafte was requisite to his intent made shewe of a simple sheepe in the cruell carkase of a wyly woulfe This good condition S. Paule noted in him in these wordes 2. Cor. 11. Ipse enim Satanas transfigurat se in Angelum lucis For Satanas his owne person shapeth him sellfe into an Angel of lighte And that his scholars play the like parte oure master Christe of singulare loue gaue his ã€ˆâ—Šã€‰ this wache worde for a speciall prâ— iso Matth. 7. Attendite a falsis prophaetis qui veniunt ad vos in vestimentis ouium intrinsecus autem sunt lupi rapaces Take heede of faâ—â—e prophets that coom in shepes vesture but withe in be rauening woulues He sawe that seeth all thinges that the outeward face of feyned holinesse might easely cary a way the simple he detected the serpents suttelty that none might iustly pleade ignorance in a case so common and vvithall for thenstruction of the faithfull he gaue falshood and her fortherers this marke for euer that conuey they neuer so cleane or close yet they re vnseemely workes shulde euer detect they re fayned faithe But all this notwithstandinge if we deaply wey the whole course of thinges we shall fyende that this counterfaityng of vertue and showe of pietye is not the perpetuall intent of the deuils deuise but rather a needefull shift in forthering his practise there onely where faith and vertue be not vtterly extinguished then the full ende of any one of all his endeuoures The deuils marke and thexteame and of haeresy For this may we assuredly fynd to be the scope and pricke of all his cursed trauel to set sinne and her folowers in suche freedom that they neade not as often elles for they re protection the cloke of vertue nor habite of honesty but that they may bouldly encounter wyth the good and godly and in open ostentation of they re mischiefe ouer ron all trueth and religion Wherfore as he often cloketh suttell haeresies in honest lyefe and vertues weede so when he by liklihoods conceyueth hope of better successe and forther aduentures he then openethe a common schole of sinne and wickednesse where mischife may with out colour or crafte be bowldely maynteyned This open schole of iniquitye Hieron sup 13. Ezech. and doctryne of sinne he once busely erected in the gentilitye by the infamous philosopher Epicurus and his adherentes teaching to the singulare offense of honestye pleasure and voluptuousnes to be thonly end of all owre lyefe and endeuours The whiche pleasaunt secte though it euer sence hath had som promotours yet the very shade of fayned vertue and worldely wisdom of those dayes withe ease bare downe that enterprice This brode practise was yet forther attempted euen in Christes Church first by Eunomius Eunomius who doubted not in the face of the worlde to auouche that none coulde perishe weere his woorkes neuer so wicked that woulde be of his faithe And then by Iouinianus Iouinianus who taughte the contempt of Christian fastes matched mariage wythe holy maidenhood and afterward to the greate woonder of all the churche perswaded certeyne religious weemeÌ„ in Rome to forsake they re first faithe and marye to they re damnation For whiche plaine supporting of vndoubted wickednesse S. Hierom callethe theime often Christian Epicures Contr. Iou. lib. 2 boulsterers of sinne and doctours of luste and lecherye Neuer the lesse the force of goddes grace whiche was greate in the springe of oure religion the sinne of the worlde not yet riepe for suche open showe of licentious lyefe speedely repressed that wicked attempt â–ª Ad quod vult de haeresi 82. for as S. Augustine declarethe it was so cleare a falshood that it neuer grewe to deceyue any one of all the cleargy But not longe after with muche more aduantage the like practise was assaied by Mahomet the deuilles only dearling by whome numbers of wyeues

were customably kept tricesimales quadragesimales anniuersariae memoriae the thirtithe the .xl. the yeres mindes and portions apointed owt as he saith in testamets for the mainteinaunce therof And all this commonly besides the peculiare deuotion of som towardes theyr singularely beloued If thow list go yet vppeward thow shalt find no lesse care for the helpe of the soules deceased for S. Ambrose reporteth of his time Super obit Theodos that otherwhiles the third and the thirtith otherwhiles the vij and the fourtith minde daies were religiously obserued yea and that as he saith by good authoritye and auncient vsage of the patriarches both in the law of nature and Moyses Cum frequentibus oblationibus omnibus with often and sundry oblatioÌ„s for the rest of the departed This xxx daies memoriall Iulio interpr ould holy Ephreem in his testament and last will prouideth for him selfe after his departure The seuenth day was also euer in the primitiue Churche with greate religioÌ„ obserued bicause as Beda saith that hath the representation of the lyfe to coom And S. Ambrose practised it for his brother for the like protestation and signe of the resurrection and rest perpetuall De fide resur Die septimo saith he ad sepulchrum redimus qui dies symbolum est futurae quietis the seuenth day we coom together againe to my brothers sepulchre bicause that day is a pledge of the rest to coom Hould on vpward stilli and Tertulian will witnesse with the that in that floure of Christes Church with in lesse then CC. yeres of our masters death Oblationes fiebant annua die pro defunctis That oblations and sacrifice were yerly made at the xij monthes mindes of moste men De Cor. milit he meanethe bothe by the sacrifice of the Churche and offeringes of the frendes of the departed â–ª as there also In exhort Castitat Repete apud DeuÌ„ pro cuius spiritu postules pro qua oblationes annuas reddas Cal to thy remembraunce for whose soule thowe prayes and in whose behallfe thowe makes yerly offeringes He speaketh of a frend of his that practised thus for his wiues departure And in another place he wel declareth the duety of maried â—d persons one towards another De monogamia if God by death separate them in sonder Pro anima eius orat et refrigeriuÌ„ interim postulat offert annuis diebus dormitionis eius She praieth for her husbandes soule and obteineth in the meane space ease and offereth euery yere at the mind day of his passing hense And he letteth not to affirme that the maried coople that practise not thus doo not beleue the resurâ—ection Therfore he concludeth thus Nunquid nihil erimus post mortem secundum aliquem Epicurum non secundum Christum quÃ²d si credimus mortuorum resurrectionem vtique tenebimur cum quibus resurrecturi sumus rationem de alter utro reddituri What say yowe shall we faule to nothing after oure death as the Epicure thinkethe and not rise ageine as Christe teacheth And if we beleue the resurrection of the deade then doubtlesse we shall be bounde to make accompte one of an other This haeresy muche ioyneth vvith the Saduces as we shall together rise againe Beware here my masters once ageine I must tel you yowe are goinge towardes the deniall of the resurrection so many as condeÌ„ne the vsage of the Church in praying or offeringe for the deade Tertuliane saith yow be Epicures in this poynt and so yowe be in all others I say yowe are past priuy muttering in your heartes that there is no God Psal 13. for yowe are coÌ„me to plaine Cor. 1. Cap. 15. Manducemus bibamus cras enim moriemur Let vs eate and be mery we can not not tell howe longe we lieue I say yow must answer for parting the affection of man and wiefe and th one must be countable at the day of iudgement to an other that they procured not the dueties of the deade by right of Goddes holy Church for theire soules departed Take heede therefore yowe are warned But as neere as we be Christes time by Tertulians helpe we wil approch yet nyerer to the very Apostles age and looke out sum recorde of that time for oblations and distributions with memorialles for the departed And the further from yowe of the newe secte we go the more plaine destruction of your doctrine and more manifest proufe of our ould deuotion shall we fiend to your open shame and the conforte of Catholikes S. Clement therfore the Romane one coÌ„uersaunt with the apostles and instruâ—ted by theime in his faithe a familiare of S. Paule and promoted by S. Peter a â—â—ue pastor and a holy martyr thus reâ—orteth of the apostles ordinauÌ„ce in our â—atter Li. 8. CoÌ„st Cop. 48. Peragatur dies mortuorum in psaltis in lectionibus atque orationibus proâ—ter eum qui tertia die resurrexit Item â—onus in commemorationem superstitum atâ—ue defunctoruÌ„ EtiaÌ„ quadragesimus secundum veterem formam Moysen enim hoc modo luxit populus nec non anniuersarium pro memoria ipsius deturque de illius facultatibus pauperibus in commemorationem ipsius Thus in english We will that the third day be obserued for the departed in psalmes lessons and praiers for his sake that rose the third day And so the ix day for the vniting together in one memorie the departed with the liuing In lyke maner the fourtithe day must be kept according to the ordre vsed of ould for so did the people obserue the bewayling of Moyses And with al these the xij monthes mind beside Where for the memory of his departure lett sumwhat be distributed amongest the poore people How say yow now my masters is this popish or apostolike doctrine was it inuented for priestes couetousnes or obserued as Christes ordinaunce made we much of late of the litle we fownd before or of late lost for lacke of deuotion that which we had so long before Mercifull God who would thinke this geare were so auncient and so little set by Who woulde thinke the aduersaries were so impudeÌ„t and yet so much regarded What heart think yow they reade the auncient writers with all Or with what conscience can they passe by so plaine practise of all the Chistian world Or with what face can they name ether scripture or doctor How dare they looke backe att ony one steppe of antiquitie all which be nothing elles but a testimony off their wickednes and as yow would say a pointing with finger at their horrible spoile of ould doctrine and deuotioÌ„ What if one of their own scholares seeing this light in our matter shoulde aske of his maister a lasse sir what if this be true that is proued so ould The maistÃ¨r Protestant is posed and you chauÌ„ce to lie that are so late where are we your scholares then It is not answered if yow conforte him with faire wordes

that was coÌ„mon in all Churchies as partly is and yet shall be better declared anone The which her worthy wll her sonne Augustine so allowethe that he setteth it forthe in the ninth of his confessioÌ„s to her aeternal memorie in these wordes My mother saieth he when the day of her passing hense was nowe at hande much regarded not howe her body might curiously be couered or with costly spiceis powdered nether did she counte vpoÌ„ any gorgious tumbe or sepulchre Note the vvhole History and feare not to folovv it these thinges she charged vs not will all But her whole and onely desire was that a memory might be kept for her at thy holy altare good Lorde at which she missed no day to serue the where she knewe the holy hoste was bestowed by which the bonde obligatory that was ageinst vs was cancelled Marke good reader as we go by the waie what that is which in the blessed sacrifice of thaultare is offered howe cleare a confession this man and his moother doo make of theire faithe and the Churchies belife concerning the blessed host of our daily oblation behoulde that weemen in those daies knewe by the grounde of theire constante faith that which our superintendents in theire incredulity nowe a daies can not confesse CoÌ„sider howe carefull all vertuous people were in the primityue Church bothe lerned and simple as to be present at the altare in they re lyfe time so after theire death to be remembred at the same Whose woorthy indeuours as often as I consider and often truely I doo consider theyme I can not but lament our contrary affection which can nether abyde the sacrifice the hoste nor the altare in oure daies and therfore can looke for no benefite therby after the day of oure deathe once coom vpon vs as oure fore fathers bothe looked for and oute of doubt had But leauing the peculiare consideration of suche thinges to the good and well disposed let vs go forwarde in the fathers pathes and see whether this so well lerned a clerk counted this zele of his oulde moother blinde deuotion as we brutes thinke of oure fathers holynesse now a daies For which matter we shall find The cursed ChaÌ„ hathe many children in oure daies that first eueÌ„ as she desired the sacrifice of the masse was offered for her not onely for thaccomplishent of her godly request but bicause the Church of god did that office for al that was departed in Christe as we reade in sundry placies of this maÌ„nes workes and as in the same booke of confessions he thus declareth and testifieth I leaue the Latine because the treatise growes to greater lengthe then I was aware of at the beginning yf I corrupte the meaning or intent of the writer let my aduersaries take it for an aduauntage thus he saith therfore Nether did I weepe in the tyme of the praiers wheÌ„ the sacrifice of our price was offered for her nor yet afterwarde when we weere at oure praiers lykewise the corps standing at the graue side c. Cap. 13. Lib. 9. vltimo Wherby euery reasonable man must needes acknouledge that bothe praiers and sacrifice was made for her as her meanig and godly request was before her passage she being thus therfore broght home with supplication and sacrifice solemnely Maister Grindall looke in youre grammer vvhat figure S. Augustine vsed here was not yet forgotten of her happy childe But afterwarde he thus very deuoutly maketh intercession for her quiett reste Nowe I call vpon the gratious Lorde for my deare moothers offensies geue eare vnto me for his sake that was the sallue for oure sinnes and was hanged vpon the crosse who sittethe on the right haÌ„d of God and makethe intercession for vs. I knowe she wroght mercyfully and forgaue those that did offend her and nowe good God pardoÌ„ her of her offensies which she by any meanes after her baptisme committed forgeue her mercifull god forgeue her I humbly for Christes sake pray the and entre not into iudgemeÌ„t with her but let thy mercy passe thy iustice bicause thy wordes are true and hast promised mercy to the mercifull And in the same chapter a little afterwarde he thus bothe praieth him selfe for her and ernestly inuitethe other men to do the same in these wordes Inspire my lord God inspire thy seruantes my bretherne thy children and my masters whome withe will worde and penne I serue that as many as shall reade these may remembre at thyne altare thy hand mayden Monica And her laite husband Patricius throughe whose bodies thowe broght me into this liefe and worlde Thus was that holy matrone by her good childe made partaker after her deathe of the thing which she most desired in her liefe And him selfe afterwarde in his owne see of Hippo in Aphrick had sacrifice saide for him at his departure though the day of his deathe fell at the pityfull hauocke which the Vandalles kâ—pt being Arians in those parties coÌ„maunding the christian Catholikes to be buried with owt seruice as I saide before This blessed Bishop departing owt of this liefe in the besiege of his owne Citye had notwithstanding oblation for his rest as Possidonius writing his life Possidonius in vita August and praesent at his passage dooth testifie Augustinus meÌ„bris omnibus sui corporis incolumis integro aspectu atque auditu nobis astantibus videntibus ac cum eo pariter orantibus obdormiuit in pace cuÌ„ patribus suis enutritus in bona senectute nobis corÃ m positis pro eius commendanda corporis depositione sacrificium deo oblatum est sepultus est Augustine saith he being sownde in his limmes nether his sight nor hearing failing him I being then praesent and in his sight and praying together with him departed this worlde in peaâ—e vnto his elders being continued till a fare age And so we being praesent the sacrifice for the commendacion of his rest was offered vnto God first and streght vpon that was he buried Thus lo all these fathers taughte thus they practised thus they liued and thus they died none was saued then but in this faithe lett no man looke to be saued in any other nowe That vve and all nations receyued this vsage of praing and sacrificing for the departed at our first conuersion to Christes faithe And that this article vvas not onely confirmed by miracle amongest the rest but seuerally by signes and vvoonders approued by it sellfe An that the Church is grovvne to suche beauty by the fructes of this faithe Cap. 10. MAny moe examples of these matters might be broght oute of S. Gregorye diuerse owte of Damascene enowe out of what writer so euer yowe lyke best such choise we haue in so good a cause wherof euery mannes workes are full But I wil passe ouer the rest that I may onely reporte one history owte of our own Church in the pure spring wherof the apostolick faith abundantly isshued downe from the

owte ã€ˆâ—Šã€‰ Sathans bondage and conuerted to thâ—â—elowship of Christes Church and let vs ã€ˆâ—Šã€‰ thing doubt but that which oure owne â—postles bothe by worde and worke by mâ—â—acle and by martyrdom first proued vnto â—s is the very true and vnfallible faithe oâ— oure Christianitie For if that were not â—ue which at oure first conueâ—sion was preached vnto vs then we â—eceiued nott the faithe but faulshoode aâ— theire handes theÌ„ the histories doo rake a lowdelye in testifiing we were tâ—â—ned to the Christiane faith bothe at that time and by such men then it wer no conuersion froÌ„ heatheÌ„ Idolatrie to the woorship of Christ but it were a chaunge from one superstition to an other and this latter so much worse then the other bicause vnder the name of Christe there were practise perpetual of execrable sacrilege in instituting of a sacrifice to the defasing of our redemption in adoring bare breade as the hoste of our saluation in offering it vppe to God for the sinnes bothe of the quick and dead in practise of vnproffitable praiers for the soules deceased with the like faulse worship of God in all pointes Then theire preaching was highly to Goddes dishonoure pernicious to the people and damnalbe to theime selues Then haue all that euer ranne the rase of that faithe and doctrine till this daie whiche they taught perished withe theime then are they fownd false witnesseis whom we haue accompted as oure vndoubted true and lawfull pastors then God hath purposely deceiued vs with fained miracles full many with numbers off vaine visions then al our labour is lost till this day The holynesse of so many good princies and priestes is praised in vaine the bloude of Martyres shed in vaine the exercise of al sacrameÌ„ts in vaine and bicause all deuotion consisted in our fathers dayes in the earnest zele of so faulse a religioÌ„ as they thinke this to be then the more deuotion the farther from Christ the lesse religion more nere to saluation then happy was he that was the worst and cursed was he that was counted the best then is oure case most carefull then are we worse theÌ„ all other natioÌ„s that neuer receiued the name of Christ then are we worse theÌ„ we were befor our conuersion then to be shorte thereis no religion no Christ no God no hope of saluation All which thinges if they repugne to common sense and reason and to the comfortable hope of oure saluation which we haue receiued from god by Christe Iesus and the assured testimony of the spirite of God that we be a parte of his chosen Churche and sanctified in his holy name by the worde of truethe and lyfe which we by the ordinary ministery of man haue receiued signes and woonders coÌ„firming theire calling and doctrine then this religion which they planted first in our contrie must needes be in al pointes bothe holy true and acceptable vnto God Then as by that religion our fathers were ingraffed first in to Christes body misticall which is the Churche in which till this day they haue kepte the highe way to saluation so who so euer forsaketh this or any principall article or braunche therof and so leauethe that Churche into which we first entered at oure conuersion Note and take heed betime he leaueth assuredly lyfe and saluation and withe out all doubt euerlastingly perisheth AmoÌ„gest which pointes of doctrine oure aduersaries can not denie but the saing masse and offering for the deade the allmose and praiers for the departed was taught withe the firste and proued by miracles withe the rest The which ether to denie were ouer muche discredit of the antiquitye and plaine impudencie or elles to attribute theyme to the diuells woorking were oppen vntollerable blasphemie Yea this doctrine hathe brought the Churche to this bewtifull ordre in all degries as we haue seene All the noble monuments not onely in oure commoÌ„welthe but through Christes churche do beare sufficient testimonie of oure first faithe herin This doctrine as the whole worlde knoweth fouÌ„ded all Bisshoprikes buylded al Churchies raysed al Oratories Yf praing for the deade vvere takeÌ„ avvay there shoulde no steppe of religigion remaine instituted al Collegies indued all Schooles maintened all hospitalles set forwarde al woorkes of charirye and religioÌ„ of what sorte so euer they bee Take a way the praiers and practise for the deade ether al these monumeÌ„ts must fall or elles they must staÌ„d agaynste the first founders will and meaninge Looke in the statutes of all noble foundacions and of all charitable woorkes euer sithe the first daie of oure happy calling to Christes faithe whether they doo not expressely testifie that theire worke of almose and deuotion was for this one especiall respect to be prayde and songe for as they call it after theire deathes Looke whether your Vniuersites protest not this faithe by many a solemne othe bothe priuatly and openlye Looke whether all preachers that euer tooke degrie in the Vniuersity before these yeres are not bounde by the holy euangelistes to pray for certaine noble princies and praelates of this realme All oure superintendents are deeply and daily periured in euery of their sermons at Paules or other placies of name And so often as these preachers doo omit it so often are they periured so often as they ether eate or drinke of theire benefactors cost so often beare they testimony of they re owne damnation Answer me but one question I aske yowe Whether the firste authors of suche benefites as yowe enioye in the Churche at this day A harde question proposed to the ProtestaÌ„t ether of bisshopricke or colledge or any other spirituall liuelyhoodde say yowre mindes vnfeinedly whether they euer meÌ„t that suche men of suche a religion of suche lyfe of suche doctrine should enioye that allmose which they especially ordeined for other men and for contrary purpose say truethe and shame the deuill thoughte they euer to make roume in Collegies for your wiues meÌ„t they euer to mainteine preachinge against the masse against praiers for theire owne soules when they purposely vpon that grounde began so godlye a woorke if they in deede neuer ment it as I knowe theye did not and as your oune consciencies beare witnesse with theim and against your selues that they did not howe caÌ„ yowe theÌ„ for feare of goddes highe displeasure against theire owne willes vsurpe those commodities whiche they neuer ment to suche as yow be A lasse good men thei thought to make frendes of wicked mammon and full dearly with bothe landes and gooddes haue they procured enimies to theire owne soules But if there be any sense in those good fathers and fouÌ„ders as there is and if they be in heauen as they re good deseruing I trust hathe broght theime then surely they accuse yow most iustly of wicked vniustice before the face of God for deluding the people for breaking theire willes for vsurping theire commodities against theire professed mindes and meaninges Or if they be

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