with the bodyes of great Princes Wherein it appeareth wherevnto Sayncte Ambrose pretended For leste vs not thinke that he hath bene of an other mynde and opinion then the other Doctors which haue written both in his time before him And to this ende that you should the better knowe that I speake not so wythout reason gyue eare and marlie what other Doctors sayes which is contayned in the Decrées themselues and adioyned immediately after that which yon declared of Saynt Ambrose the which wyll serue vs for the declaration of the same and consormation of nsy worbes First you haue Saynt Gyprian who declareth vnto the Christians that they oughte not to bee sorrowfull and sadde neyther for their death nor yet for that of others saying Is it not a strainge and a peruerse thing to require that Gods wyll be done and that we doe not obey the same when he calleth vs out of this world but doe repugne and resist it and as peruerso and rebellyous seruaunts wée are brought before our Lorde with sorow and mourning and béeing colistrayned thorow the bonde of necessitie not willyngly and with a good hearte And we woulde bée honoured with heauenly rewardes by him vnto whome wée doe come maugre our selues And how many times is it reuealed vnto me and commaunded of GOD that I doe protest dayly and preath openly that we ought not to lament and mourne for our bretheren which are called and delyuered from this worlde by the Lorde sith that we know that they are not lost but are onely sent before going for to ouer goe vs euen as those doe who doe walke and swimme Vnto this also agreeth Saynt Iohn Chrisostome who in many places hath rebuked and coereted the immoderate mourninge of the Christians saying amonge other thinges I doe not forbid that we should not mourne for those which are departed out of this worlde Lette vs lament and bewayle them but not undecently and unhonestly not in tearing our haires uncouering of our armes cutting our eyes not in wearyng blacke gownes but onely in our hearte sheading foorth inwardely bytter teares Also lice doth cleerelye shewe that to lament and mourne for the deade proceeded but of wealtenesse and for wante of fayth saying In whatsoeuer place wée bee buryed in the earthe is the Lords and all things that therem is That that hée oughte to doe doth But to lament mourne and wéepe for those which are departed out of this lyfe commeth of weaknesse and for want of heart and courage And it must not be vnderstanded that it procéedeth from any other thing then of a despayre of the resurrection to come Therefore the Apostle spade not simply we would not haue you ignoraunt concerning them that are fallen a sléepe that ye sorrow not but he addeth moreouer as other doe which haue no hope It is not then forbidden vs to mourne and bewayle the deade through a compassion and affection of pietie and a regarde of humanitie as wée doe reade that some Saynts and holy men haue bewailed after Gods lawe the funeralls of others Therefore Anastacius in the same place hath sayd Those which know not nor looke for any other life haue no trust the from this world there is a place for to go vnto a better estate haue peraduenture iust excuse of their long griefe and sorrowe But we which doe beléeue and teach the same ought not to be sorry for those which dye to the ende that the same which towards other hath appearaunce of pietie and compassion be in the greater fault For that is a kinde of distrust agaynst that that euery one doth preach And immediately after is alleadged the example of Iesus Christ who bewailed not the death of Lazarus but bewailed him when he would rayse him agayne for to retourne vnto the miseryes of this world Hillarius Certeynly if we did well consider the euills which are in this miserable world and the fragilytic and misery of mans nature and if we had true sayth to the Gospell of Iesus Christ and true hope of our resurrection and of the eternall lyfe we shoulde haue more occasion to follow the custome of the Thracians then of other Danims and for a more iust occasion For if they which had not a certeyne hope nor assurance that there is an other lyfe then this héere dyd bury their friends that were dead with ioy gladnes saying that they wer bery glad that thei were deliuered from the euils and wickednesse of of this lyfe And on the contrary did wéepe and lament at the birth of their children lamenting them bicause of the euills to the which they did nâ—â— comminge into this worlde Haue not wée more 〈◊〉 cause to reioyce when that the Lord calleth us our friendes and draweth them from that darke prison for to lodge them in his celestiall Places And to desire with the holy Apostle to be dissouled so to be with Christ If we wil not followe the doctrine and examples of the holy Scriptures at the leastwise let vs not doe worse then the Panims And if we will follow them let vs follow the most reasonable and not the most maddest those of Mirsellea in the time that they were yet Panims we a great deale more modest and sober and lesse supersticious and Idolaters in their burialls and about their dead then those are now at this present time which doe follow the papisticall doctrine For the auncient massilians did bury their dead without great sorrow and lamentation The sorrow and mourning of their furenalls continued but one day without adding too any other ceremony but a domestical sacrifice and in making a banket not for the Priests but for their parents and friends But now I warrant you that the Priests will not acquite them for the price Beholde what they haue gained with the papistical doctrine which hath lesse reason then the costomes of their auncient predecessors although that they were Idolaters Wherefore it should séeme vnto them yet more honest a great deale more profitable to bring again in vse their auncient fashions maners then to follow the papistical maners But amongst others they can not finde better nor more necessary to all Christians then that which they had of late to shut the gates of their towne agaynst all Hipocrites Cagots Caphards Seducers who vnder the shadow tytle of holy Religion would lyue idelly and cate and deuoure other mens substaunce without doing any thing Their gate was not opened to such gluttons belly gods they would not admit any Religion new supersticion If the Christians had done so the world not haue ben so spoyled and deuoured by the Priestes Poonkes and caphards But for to returne vnto mourning In the manner also Seneca hath written that the auncient Romaynes haue not pressed nor determined any certeyne time vnto for to weepe and lament bicause it hath no honestie for as the himselfe witnesseth
Purgatory that the thing was not incredible But yet neuerthelesse he â—urst not affirme it but spake of it as of a thing doubtsull and incertein notwithstanding that hee â—â—emeth to bee of an opinion that the prayers made for the dead did profit them But when all shal be well considered what witnes or what example doth hee alledge out of the holy Scripture either of the olde or new testament sufficient for to proue and confirme that doctrine Iâ— he shewe foorth vnto me y custome of the auÌ„cient Church the traditions of the Apostles I will demaunde vpon the same the witnes or example of the holy scripture or of the primitiue Church For I am certeine he shall not finde it It is then necessary that we do come to the next age as was the time of Tertulian Ireneus and other like and afterwards from thence vnto the same of Cyprian For I haue already proued by their writings that in those times they did not make such prayers for the dead as they were after the time of Sainct Augustin For they did them not to the intent to helpe succour the dead but they directed them vnto God only for to giue him prayse for to demaund his grace mercy towards the lyuing euen as then the Commemorations of the Martyrs wâ—ich were done about their Sepuleres to the glory of God consolation of the liuing haue bâ—ne conuerted chaunged to y inuocation of saincts they haue made Idols of theÌ„ so the coÌ„memoration which is done of other that be dead hath bene chaunged into meritorious prayers for to draw thé from paine successiuely sithency that one hath learned the custom to make a certein remeÌ„brance mention in y ecclesiastical assibles thei came afterward to y point to make y coÌ„memoration in y supper for to witnes y they held theÌ„ of whoÌ„ in y same they made remeÌ„brance for true faithful catholicke of y coÌ„munion of saints which in y supper is represâ—tâ—d 〈◊〉 y same manner ought we to vnderstád y which S. Augustin hath writté of y remeÌ„brance which they celebrated for y dead in the sacrifice of y aulter of a mediator by which we ought not to vnderstaÌ„d a sacrifice in which Iesus christ our only mediator is offred to god his â—ather for y rediption of our souls as he was offred vpoÌ„ y trâ—e of y crosse after y manner as y priests do glory boast theÌ„selues at this present time to offer in their Masse according to y witnes of their Canon For there is but one such Sacrifice the whiche Iesus hath once offered which of none other can be done but of him alone who is the Priesse and euerlasting bishop after the order of Melchizedec if we wil not be lye the holy Ghost who spake by the mouth of the holy Apostle Thomas Of what Sacrifice then doth Sainct Augustine speake off Theophilus Thou oughtest to vnderstand that there bee two sortes of Sacrifices whiche doe comprehend all y other The first is y sacrifice of reconciliation redemption for to deliuer the sinners from the yre and wrath of God But this apperteyneth but to Iesus Christ alone of whom y Leuiticall sacrifices wer but a shadow and figure The other is y sacrifice of praise thanks giuing by which we may comprehend al y workes of the faithfull by which they do prayse God and doe trauiale to be ioyned vnto him As Sainct Augustine doth expounde it Now forasmuche as the sacrament of the holye supper of our Lord is one of the principall things that the church hath for to glorifie God rightly it was called by the auncients sacrifice as not long agoe hath bene touched not by reason that Iesus Christe is offred vnto God by vs But bicause that he offreth himselfe vnto vs and that thorow faith we receiue it and render vnto him it ankes for the greate benefit that he hath done for vs giuing himselfe to the death for vs and we confesse and protest that wee doe not take nor holde anye other for a sauiour then hée onely nor we accept any mans sacrifice but his For that cause hath the supper in like manner bene called Eucharistia by the Greeks The which word signifieth giuing of thankes After the same manner haue Sainct Augustine and other anncient Doctors of the Churche vnderstanded it And they vnderstand not by the aulter any other thinge but the table vpon which y Church hath vsed to celebrate the supper making allusion vnto the aulters of the auncient law and haue regarde to that sacrifice of thankes gyung which in the supper is offred vnto god by his church Behold the estate which was in the Church touching that poynt in the tyme of Sainct Augustine which was about foure hundreth yeares after the death and passion of Iesus Christ in which the church dyd begin then very much to degenerate and to be corrupted For after that one once had begonne to myngle the commemoration of the dead with that of Iesus Christe for which onely the supper is celebrated not for sinfull men who haue not redemed vs by their death from one opinion and error it is fallen into another in suche sorte that men are fallen into such dreamingâ— that they haue thought that y supper to the which those that were a lyue dyd coÌ„municate dyd profyt the dead and that they might take it for them and to their health saluation after the same manner as they dyd the other suffrages in theyr name Hillarius If we will vnderstand that which saint Paul hath wrytten of the Corinthians which baptised themselues for the dead after the sence in which the auncients haue taken it we should haue no lesse reason to excuse them then those here For if I may take the supper for an other man wherefore may I not in lyke manner be baptised for him I thinke that they will not graunte we that that one may be baptised for an other and that that baptisme doth profite him and yet lesse to the dead then to the lyuing Theophilus It is well founde out who haue bene of that opinion that they may be baptised for the dead which without baptisme were departed out of this world that y baptisme profiteth them But the Doctors questionaries and namely Thomas of Aquin benyeth it and condempneth that opinion Hillarius If I may not then be baptised for the dead whereto serueth or profiteth the supper that I shall take for them For it hath not bene more ordayned for the dead then the baptisme but both of them were for the lyuing aswell the one as the other sith that both of them are Sacraments giuen vnto the militant Church and which is yet couered and wrapped in this flesh Theophilus There is nothing more certeyne And yet neuerthelesse behold how the one of the errors hath drawen the
men after their death to make Drations in their prayse aswell for the consolation and comforte of their parents as for to incitate and moue others vnto vertue by theire examples For that cause they doe rehearse their prowesses their vertues and valyauntnesse And to make an honest mention at sometime for to encourage others to bée vertuous Thucidides witnesseth that the custome to praise the dead did begin among the Greekes by Pericles who was the first that openly made an oration in the prayse of those which were dead in the warre of Peloponense Also among the Romaines Valerius Publicola was the first which after that manner praysed his companion Brutus as witnesseth Titus Liuius Afterwards that custome hath continued among the Gentiles Idolaters If our Priests would serue vs in that stead the thing would be more tollerable although the we haue the word of God sufficient inough for to merte moue vs vnto vertue honestie But they serue vs to none other ende but to ease and the greatest thoeues and vsurers are those vnto whom they doe the greatest honours and giue the greatest prayses and doe bury them with greatest magnificence But if any poore man doe bye that hath not readye money scant and with muche a doe shall hee haue one Priest sor to beare him companye nor one scant to ringe the lyttle bell Theophilus There is no doubt but the the auncient Christians bicause the some were come of the Iewes some of y panims haue yet hept many of the manners and customes that they vsed in their countryes the which yet neuerthelesse they haue chaunged into a better vse For the Iewes and Panims had many things which of theÌ„selues might be tollerable and to serue to some kinde of honestie and cluilitie if the supersticion and the foolish opinions had bene taken away In the auncient Churche when that any faythfull man was dead béeing constant in the fayth of Iesus Christ and that he made a goodly confession in his death they vsed to make a commemoration to the congregation for to incite and stirre vp others to such faithe and constantnesse and chiefely when he hath bene killed by the Tyrants and that he hath bene the true martir of Iesus Christ in the mids of his torments hath constantlye confessed the truthe and hath witnessed it by his death and sealed it by his bloude For that cause the Notaryes and Protonotaryes were constituted and appoynted who were charged to write truely and after the truth the Ecclesiasticull historyes the lyues and dooings of the holy Martirs true seruaunts of God for the edification of the Church and congregation for at certein times they made commemoration vnto the Congregation of the fayth and constantnesse of the Martirs for to comforte and for tesie the poore faythfull in the middes of the persecutions that they suffered for Iesus Christ to the ende that after the example of the Martirs they shoulde prepare themselues rather to dye valyantly for the witnesse of the truth then to renounce and forsake it And the Dration and Sermon that Saint Ambrose made for the Emperour Theodosius after that he was dead tended to none other ende And when the good auncient byshops praysed after that sorte the good seruants of God that had faithfully trauailed in his worke vyneyard they did go about no other thing by that meanes but to edifie the congregation with good examples euen as the holy prophets and Apostles haue described vnto vs the holy scriptures the liues and actes of holy men which haue bene called of God for to instruct and teach vs by their example This manner of doing was not altogether to be despised and it might be practised to ediflcation if sathan the enemie vnto all goodnesse had not altogether conuerted and turned it into superstition Idolatry and blasphemie as wee see and proue it dayely For from those beginninges the Prothonotaries are descended whome wée haue yet at this present time who keepe onelye the name without exercising the office For to what ende doe they serue vs Hillatius To hunt after and so laye wayte for benefyces What woulde you they shoulde doe woulde you haue them to wrytte and register the lyues of our Popes Cardinals Byshoppes Priests and Moonkes They will leaue the charge of that vnto the Lutheriaus whiche are their protonotaries for to describe and paint out the legend of such saints and Martyrs of Venus rather then of Iesus Christe For theyr lyfe and conuersation is so holy that they had rather that men woulde neuer speake of it and that the remembraunce thereoff shoulde bée altogether defaced and forgotten Yet I thincke that they rendered no greate thanckes vnto Platine who hathe wrytten so muche althoughe that he tourned the sayest side outwardes as nigh as hée coulde Theophilus Thys is yet the leaste faulte of the Prothonotaries But from that same fountayne is risen and sprong vp the errour of inuocation of Saints of feasts wanderings blessings relycks pilgrimages and all other Idolatry and supersticions which men do commit dayly about the Saints For wheras in the auncient Church men did but onely make mention of the lyfe faith and constantnesse of the Martirs and Saynts when the people assembled themselues in the Ecclesiasticall assemblyes without inuocating or praying to the Saynts but onely vnto God Afterwards in processe of time the supersticious and Idolatrous Christians haue made of the Saynts Gods and haue dedicated to them Feasts Temples Aultars and Chappell 's And haue begonne to sing Himnes and supersticious songs in their honour prayse after the same manner as the Panims and Idolaters did to their Binges and Emperours when they Caâ—onized them And are not content to preach their lyues and Legende as the auncients did but haue added vnto it fables and lyes and haue made to them Masses in such sort that for one supper of Iesus Christ we haue more then thrée hundreth nullyons of Masses all contrary and differinge the one from the other By that meanes the Prophecie the preaching of the worde of God the Supper of Iesus Christ Prayers and Ecclesiasticall assemblyes and the true commemoration of the Saints are altogether abolyshed in such sorte that there is nothing but that it is altogether peruerted and tourned into more greater superstition and Idolatry then euer it was among the Panims As much happened about the other faythful that dye which are not counted for Canomsed Saynts For as on the one side they are giuen to inuocat pray to the Saynts whom they beléeue to bée in Heauen Euen so on the other side they giue themselues to praye for the deade whom they thinke to haue yet neede of their prayers and good deedes for to helpe them and to prepare the waye to Heauen â—â— steede of the simple commemoration y they did in y auncient Chruch without vsing praiers for the health of their soules but
dyd in their assemblies was called Collectes that is a gathering for two causes The first bycause that the people was ther assembled and gathered into a Communion The other bicause that in those holy assembles they dyd make gatheringes for the poore after the example of the primitiue Church Behold the name of the Christian assemblies which hath longe contynued amonge the auncientes before that the name of Masse was borne As it appeareth by the ecclesiasticall hystories as well by that same of Eusebius as by that which is called Tripertite As for the name of the Masse it is nowe inough Although that some are yet of opinion that that name came of the same cause wherefore the diuine seruice hath also bene called Collectes gatheringes and that it hath bene called masse bicause that in the same the offerings were brought which were there sent for to giue them vnto the poore For Missa in Latine signifieth things sent And those that are of that opinion doe thinke that all that which they doe and bring into those assembles was called Missa in the plurall number of which they haue made Missa and Misse in the singuler number And by good right For then when the offeringes are distributed vnto the poore one maye well call them Missa in the plurall number that is to saye sent For they were sent and deuided vnto many But nowe the Priestes doe wronge to call it Missa in the singuler number that is to saye sent For the offeringe is not sent but vnto them Wherefore they should haue more reason to cal it kept then sent For they do kepe al for themselues They haue wel kept the name of Collect. But in stéede of Collect signifieth amonge the auncyents all the content of the diuine seruice they do call by that name the prayers and Oremus that they doe singe before the Epistle Wherein well appeareth what was the custome of the auncientes and that the Deacons did make the gathering for the poore The which those héere doe make for themselues and doe singe the Epistle vnto the Deacons But for to retourne vnto the prayers for the dead and for to vnderstande that that which I speake is true Marke what Saincte Cyprian wryteth of one called Celerin who hath had a familie the which almost all suffered martyrdome of whom he hath written after this manner It is longe a gone that Celerin was crowned for a Martyr Item his vnckle of the fathers side and Laurence his vndle on the mothers side and Ignacius which sometime haue fought and bene souldiers in the worldly warre but béeinge the true and spirituall souldiers of God hauing ouercome the diuell thorow the profession of Christ haue obtayned of the Lorde the rewardes and crownes thorowe his glorious passion We doe offer alwayes as you remember sacrifices for them as often as wée celebrate the passions of the martyres and that we make commemoration and remembraunce vniuersally of their dayes Sith that hée witnesseth that Laurence and Ignacius haue receyued as béeing victoryous the palmes and and crownes of martyrdome there is no doubte but that they are already holden for Saintes and blessed and doe not thinke that they were yet deteyned in the paines of Purgatorye and that wée must make prayers and sacrifices for them that they myght bée deliuered from their sinnes and paines The thinge is so plaine that none can denye it For this sentence is very common and allowed amonge you and by your Canons That hée that prayeth for a Martyr doth wrong and iniurye to the Martyre For I doubte not but that in successe of time all thinges will bée come worse And aboue all I wyll aduertise thée that thou hast not proued vnto me that that manner of dooing was ordained by the Apostles in the primitiue Church For sainct Augustine and others whome thou hast alledged doe make mencion that the auncient fathers haue bene the authours and inuentours of that custome and that the Church of longe time hath kept it But they declare not that Iesus Christ nor his Apostles haue commaunded and ordained it And although that that Denis which hath written the Hierarchies maketh onely in one word mencion of the prayer for the dead which are buryed yet he proueth not by the holy Scripture that wée ought to doe it and hée speaketh not one woorde of Purgatorye But yet that that hée toucheth of the prayer for him whiche one buryeth is written after a sorte that he doth sufficiently declare that if was a vowe and a desire that the faithfull had of his health and saluation and a witnesse that they doe giue not that the same came of an opinion that they had eyther of Purgatory nor of the paines which the soules of the faithfull shoulde suffer after their departinge from this life Wherefore their witnesse serueth mée for to proue at the leastwise that suche custome is not of the ordainaunce of the Apostles sith that they cannot bring foorth any other certeine wytnesse but that they report it vnto the auncient fathers For by that which hath bene already declared and expressed it is easely to know what the commemoration of Martyres haue bene and of the faithfull that bée dead sithence the tyme of Tertulian and Cyprian And doubt not but that that which the auncients haue done was partlye and principally for to abolish the Parentales and other superstitions which the Gentiles had about the dead as already hath bene amply declared For they did thinke that it would be very hard so pul them away if in stéed of their customes they had not put in some other for so content them for them to muse and studye oil As wée maye sée by that which Sainct Augustine hath written of gluttony and dronkennesse which was vsed in his time of the buryalls of the dead and in halowinge the Churchyardes He sayth that they cannot bée abolyshed if one dooe not forbid that villany by the Scriptures and that the oblations which they make for the soules of the deade vppon theire sepulchres bée not sumptuous nor of great cost and that one shoulde giue cheerefully and wythout pride vnto all those that demaunde it and that they sell them not But if there bée any that will offer anye money that it bée distrubuted presently vnto the poore Sainct Augustine gyueth sufficientlye to vnderstande that the auncientes haue bene constrayned to inuent and bring foorth many Ceremonyes in the Churche for to chase and driue awaye the Idolatry and superstition of the Panims The which also afterwardes were corrupted as wée may sée this day by experience insomuch that they are more daungerous then those of the Panims I thinke that that which hath bene alreadye entreated of the feast of Sainct Peters chaire the whiche they celebrate in February agréeth to that very purpose whereoff Sainct Augustine hath spoken Hillarius It is most true that those auncient fathers would haue driuen away the superstition by such inuentions
I did before I haue very much lost my fantasie You doe well remember that I sayd that after that I had spoken to the holy father who hath so well disciffered that matter that paradueÌ„ture I should haue gained my voiage without going vnto him I feare very much that before that I depart from you you will cut off all the way and make it shorter For I hope through the helpe of God that we will visite this day all those chambers infernall habitations without mouing our selues from hence and before that we depart if that the one and the other of you doe that whereof you brag and baunt your selues you will. For you haue promised on euery of your partes that you will haue recourse to none other Iudge but to the pure word of god And as for mée if you take it for the Iudge I am wel content to take it for my guide And I am certeine that it will guide mée better then Cyble guided Aeneas Theophilus If thou doe not hold thy selfe assured Dauid who speaketh by experieÌ„ce can certify thée saying Thy woord O Lords is a lanterne vnto my féete That guyde will not conduct and lead thée vnto thy fathers that are dead as Virgile did cause Aeneas to bée lead of Syble vnto his father Anchises but it will lead thée vnto the liuing God thy immortall father whome by the same thou shalt heare speaks for to put thée out of all doubt Hillarius Ther is also an other point that when we shal haue ended the voiage we shal not go by the gates of dreams as Aeneas or as our holy father whom we haue heard dreame so wel as all such as hée is doe which repose rest themselues in any other bed then vppon the pure word of god For it hath such vortue that whosoeuer resseth vpon it shall neuer dreame nor rane or if hée dreame hée goeth not by the gates of Iuory but by the horne gate which is cléere through the which one may sée as with the eyes in such sort that such dreames are more certeine then that which others doe sée with their eyes as it appeareth in those of Ioseph and Daniel But he that will lye or rest himselfe in any other bed shall neuer cease to dreame and wander astray out of the waye And all their dreames doe go by the gate of Iuory which is thicke as the bones are Wherfore one can perceiue nothing by the same as we doe sée by experience in our Theologians and Sophists whiche are so obscure and darke that one can sée nothing at all For after the they haue well banketed moisted theÌ„selues w that good Theological wine they haue the spirite of wine the which the great God Bacchus hath inspired them maketh them to enter by the gate of Iuory that is to saye betwéene the téeth and chawes which causeth so many exhalations of that diuine licor well tempered with wine so many fumes and heates to ascende and mount into the braine that they do dreame more déeper then the lowest parte of hell and the seate of Lucifer Afterwards they refurne béeing rauished in their Poetical furor madnesse as if they were departed all newly and freshe But euen as their dreames are entred by the gate of Iuory by force of the wing and mouing their chawes and cockscombes as the Organ bellowes so doe they go foorth by the very same gate Thomas Let vs then go in by the other gate and in such fobrietie that we may know the things as though we saw theÌ„ w our eyes But who shal begin to declare shew it vnto vs mée thinketh the Eusebius maketh himself ready Begin then to knocke cause it to be opened vnto vs Eusebius I will enter first by the olde testament Hillarius But take good héede you lead vs not awrye and totake the one for the other For if thou doe erre and go astray we will direct and leave thée into it againe Eusebius But I will direct and leade you well Giue eare then vnto that which is written of Iudas Machabens who sent to Hierusalem two thousande Dragmas of stluer for to be offered for a sacrifice for the sinnes of those which were dead In which place he did well and right For he had some consideration and pondring of the lyfe that is after this time For if hee had not thought that those which were slaine did yet liue it had bene super fluous and vaine to make any vow or sacrifice for them that were dead But for so much as he saw that they whiche dyed in the fauour and beléefe of God are in good rest ioy he thought it to be good and honorable for a reconciling to doe the same for those which were slaine that the offence might be forgiuen Is it possible to finde a terte more cléerer Wherfore did Iudas Macchabeus send such a summe of Siluer the number of two thousand Dragmas which are worth a thousand and two hundreth Crownes if wee accompt them after our money if he had not bene certeine that the offrings and prayers of the lining did profitte the dead Theophilus Thou doest here open vnto vs a goodlye field to dispute off and wil engâ—der to vs many questions the which I will propound vnto thée and we will declare them at large one after an other and afterwards we wil iudge in the ende whereto that place can serue you for to proue Purgatory I doe then first demaunde of thée in what reputation thou hast that bookes of the Macchabees and whether thou do holde them for canonicall or Apocripha Eusebius I hold it but for such as it is that is to say holy Canonical and allowed of the catholike Church For is it not conteined in the Bible Theopilus I do not benie but that it is fastened sowed in betwéene or among the bookes of the Greeke and Latin Bible but it followeth not therefore that it is Canonical of such Authority as the others which we haue receiued of the Hebrews which alwayes haue bene receiued allowed of all the catholicke Churche without any contradiction Eusebius I am not now abashed though you will not receiue the authority of the auncient Doctors sith that you are so shamelesse that you dare condempne and reiect the very proper bookes of the holy Scripture I doe know by experience that you must haue a Bible made according or after your owne pleasure For you are like vnto the auncient heritickes which will not take out of the holy scriptures but the places whiche they thinke moste méete and proper for to giue colour to their herefies and do reiect all the other as vnworthy of the spirite of god Is not that to great arrogancie to make the spirite of God his word to be subiect vnto your iudgement Thou mayst wel perceiue Thomas that now they doe féele themselues muche gréeued when they are constrayned to refuse
the Apostles the whiche some among the auncients and among the Popes and counsels haue bene holden some for Canonical and others for Apocripha bicause that they doe serue in many thinges confirmable to the Apostolicall doctirne but they were not bound vnto them as vnto the holy Scriptures whiche they cannot reiect as they haue done often times when they haue found any Canon whiche séemeth much to differ from the Apostolicall doctirne Euen so maye we do of the bookes of the Machabees We may wel draw out of them examples for to exhorte the faithfull vnto paclence constancy and Martirdome propounding and declaring vnto them the vertue and the faith of that good mother with hir seuen sonnes who stoode so constantlye vnto death for to mainteine the Lawe of Gode who had not yet neuerthelesse such an occasion to doe that as we whiche haue more sure and certeine witnesses of the resurrection and of examples more euident aswell in Iesus Christ as in his Apostles dysciples then they had And so said S. Augstyne But it followeth not therfore that touching the doctrine which concerneth the faith and religion they should be with equall authority with the others And therefore the glose made vpon the decrée recysith them among the Apocripha Eusebius I woulde gladly that thou wouldest declare vnto mée a litle more plainely what thou vnderstandest by the Canonicals and Apocripha Theophilus I doe call canonicall all the bookes of the new testament the whiche wée haue and of the doe in like manner all those whiche are conteyned in the Hebrwe Bible the which we haue receiued of the holy Prophets and true seruaunts of God and whose authors are certeine and knowen And we doe cal them Canonicall which signifieth asmuch as rules bicause they are of an infallible veritie a certeine sure rule whiche is giuen vs of god for to ruel examine al other doctrine to proue the spirites whelter they are of God and for to liue according to the same Eusebius And what vnderstandest thou by Apocripha Theophilus Apocripha signifieth a thing hid secret or obscure which hath no sure or certein author or which is not alowed as are y bokes to y title is applies made at which are not sufferable but insomuch as their doctrin is confirmable vnto that of Canonicalls the which ought to be ruled by them And they haue no firme authoritie but that which those doe giue vnto it For in steede that we may take a sure foundation and buylding vppon any place taken out of the Canonicalls we cannot doe it in those heere if they haue not alreadye their foundation on the other They haue not bene called Apocrypha bicause that it was not lawfull to haue them in ones lybrary and to reade them with iudgement for ones profite For that was not forbidden But haue taken that name bicause that they were not of such authoritie the one should holde them for a sure and infallible doctrine of the church of God And they were not red and expounded openly in the same and with such authoritie as those which without doubt were holden for the certeyne worde of God to the which we are bounde to beléeue and to submit put our iudgement vnder them not to eleuate it aboue them or to iudge them by the other bookes which ought to bée subiect vnto them Eusebius And wherefore haue some of them more that authoritie then the others Theophilus Bicause that of the one we are cert eyne which are the pure wordes of God but not of the others but to the contrary Eusebius By what meanes Is it not bicause the Churche hath allowed them and not the other Now sith that their authority dependeth of the authority of the church if shee doe receine these here as the Canonicall maketh them of equall authoritie wherefore shall not they bée in the same degree Theophilus I doe beleeue that thou doest thinke that the church hath accustomed to legittimate the bookes as the Pope doth legittimate his bastardes The Popishe church may well take in hande that but that is not the propertie of the of Iesus Christ And although she woulde legittimate them yet they must be takē as bastards legitimated by the Pope which cannot be notwithstanding borne in lawfull maryage but do abide alwayes bastards and sonnes of fornication How can the daughter engender and beget hir Mother or hir Father Howe can the Church giue authoritie to the woorde of God who of the same receyueth hirs and of the same is begotten and borne Of whome receiueth the Sunne his brightnesse Doth hée receiue it of men whome hee illuminateth and lighteth Eusebius No. But on the contrary men of it Theophilus Is it cléere and shining bicause that men doe iudge and confesse it to bée such Eusebius No. But bicause that it is such the men that doe sée it and haue the experience are constrayned to acknowledge and confesse it to bée such Theophilus Thou meanest notwithstandinge that the Sunne should bee cleere and giue light bicause that men doe thincke it to bée so Eusebius Thou doest mée wrong to impute vnto mée that which I neuer spake but altogether contrarye Theophilus Thou hast sayd it by other wordes Whereby thou doest not perceiue thy selfe For when thou saydest that the holy Scripture taketh hys authoritie of the church thou sayest that men do giue lyght and cléerenesse vnto the Sun. For as Dauid doth wytnesse the word of the Lord is pure cléere that is the light which giueth light vnto the eyes giueth wisdome vnto babes It is then certeyne and true not bycause the Church iudgeth it such but it iudgeth it such bicause that it is so and cannot iudge of it otherwyse no more then he which hath cléere eyes can iudge of the lyght of the Sunne of whiche the blinde person is not capable Wherefore hée cannot iudge no more then the Infidells and reprohate can iudge of the woorde of God nor allowe it Then thou mayst by this vnderstand that the certeynetye veritie and firmenesse doth not depende vppon mans opinion and iudgement but vppon the holy Ghost and of the proper force vertue and effectes by which it doth verifie it selfe and compelleth the faythfull heartes to allow and receiue it as the lyght of the Sunne doth the eies For the sheepe doe heare and vnderstand the shepeartes voyce but not that of the straungers And all that that the Prophetes haue forshewed and taught the Apostles in lyke manner haue bene verified and authorysed by the vertue of him which hath spoken in them insomuch that all the worlde cannot resist it Nowe wée cannot saye she lyke of the bookes of the Machabees chiefely of the seconde First for that it is not founde in the Hebrewe and that the stile of the same witnesseth cléerely that it was first made in Greeke and was not translated frō the Hebrew tongue into the Greeke tongue
olde and new Testament then betwéene the liuing which haue bene both in the one and in the other Thou canst not deny 〈◊〉 but that the Church of Iesus Christ hath begun thence the creation of the world the first that euer was last righteous the which shal so continue vnto the ende conclusion of the world shall continue eternally Eusebius I do confesse no lesse Theophilus Iâ— followeth by the same reason that the Church of the patriarches prophets which haue ben before the comming of our Lord Iesus Christ is none other but the very same of his Apostles Euangelists Disciples and that the faithfull of the people of Israel and those of the christian people are but one people one church For they had one very God one very Christ and the very promises one very spirit of faith and hauâ— eaten of one manner of spirituall meate and did all drinke of one manner of spiritual drinke with vs as the Apostle witnesseth Eusebius Then there shall be no difference betwéene the auncient Fathers and vs To what ende then serued the comming of Iesus Christ Theophilus I haue not yet sayde so For I doe finde great difference Eusebius What Theophilus As great as is betwéene a starre and the Sunne from the day breake and dawning to hye none betwéene the shadow and the body betwéene the Image and the truth betwéene the thing promised and the thing giuen Eusebius Thou wilt yet come vnto my matter For it séemeth by those wordes that thou leauest to the auncientes but the shadowes and figures and that thou giuest vnto vs the body and the thing figured There is then great difference Theophilus Yet thou vnderstandest me not very well I doe not denye but that they had all that which wée haue but not so cléerely so excellently and so gloriously nor in such aboundaunce of glory and maiestie For by the comming of Iesus Christ the knowledge of God and the intelligence of the holy Scriptures hath bene more greater and more ample then before not onely in the land of Canaan to the people of Israel but in all landes countries nations and the spirit of God with all his giftes graces and riches hath bene distributed in more greater aboundaunce efficacie vertue magnificence then euer it was Eusebius That which thou speakest off toucheth not yet but to the liuing which haue liued as well vnder the olde as the new testament But what difference doest thou put betwéene the liuing and the dead vnder the one and the other Theophilus That should bée too great temeritie and rashnesse in vs to define of the estate of the dead and to affirme any other thing then that which standeth manifestly vnto vs by the holy Scriptures Yet neuerthelesse because that in the same there are some places which giue light vnto vs of that same I will not make it any greate repugnaunce to putte in that matter such certeine difference betwéene them as wée haue put betwne the liuing Eusebius It séemeth then that thou wouldest say that the gates of Paradise were no lesse open before the death and passion of Iesus Christ then afterwardes And that there was none other difference betwéene the heauenly ioy and fruition of the auncient fathers and of the Christians that are deade saying that nowe all haue it more ample and more excellent Theophilus As for my part there where I haue not the scripture well expressed I doe leaue vnto euery one his frée iudgement so that it be ruled by the worde of god Touching my part I will expounde vnto thée that that I can drawe comprehend out of the holy scriptures by the which it is sufficiently made knowen vnto vs that notwithstanding that Iesus Christ hath béene immolated and offered vpon the Crosse for to satisfie the righteousnesse of God for vs at the time which was ordeined him of the father yet hath he béene neâ—erthelesse killed and offered in the presence of God from the beginning of the worlde For it is written Iesus Christ was yesterday and to day and the same contynueth for euer By those wordes the Apostle comprehendeth all the tyme past present and to come To which Iesus Christ himselfe had-regarde when he saide Abraham did sée my dayes and reioyced For although that in respect of vs he was crucyfied in the fulnesse of time in those latter dayes yet neuerthelesse in the presence of God he hath béene aâ—â—ayes and his sacrifice hath béene eternally presented vnto him For with God there is up difference of times as in vs bicause that all thinges are present to him and that he is aboue and out of the same For a thousande yeares before him are to him but as one day Wherefore in the same sort as the death and passion of Iesus Christe serueth nowe to vs which beleeue that he hath béene crucified for vs although that he hangeth no more in the crosse so I holde it for certeine that it profiteth those which liued before that he was cruciâ—â—ed and haue beléeued that he ought to come and dye for them euen as we beléeue that he is come and that he is deade for vs. Eusebius To what ende hath serued then his comming Theophilus Doest thou yet not vnderstande it If a man were detayned and kept in prison for certeine debt that he oweth and that he hath a certeine friend who commeth to be his suertie and to pledge him body for body and goods for goods and that the creditor prince receiueth alloweth him for his pledge suertie and hostage shall not the prisoner be deliuered by meanes of that suertie But yet neuerthelesse vpon such condition that either he or his suertye doe pay and satisfie for him at the time as shal be appointed him After the same manner hath God done with those good auncyent fathers For sithenâ—e that he made the promise vnto Adam of the séede of the woman which shoulde breake the serpents head the which afterwardes he hath râ—â—â—â—rated and confirmed more amply and more clearely vnto Abraham Iacob Dauid and to all the other patrâ—arkâ—â— and celebrated by all his Prophetes and by all the sacrifices oblations figures and ceremonyes commaunded in bys lawe Iesus Christ offred himselfe to God his father for to bee our pledge and suertye and gaue himselfe to him as a pledge for all those which haue beléeued in his promises made of him But vpon such condition that he being very and true God according to the good pleasure of the father for to satisfie his will and his righteousnesse tooke vpon him our flesh and presented himselfe before his iudgement at the time as by his prouidence was constituted and appointed him for to satisfie in our stéede Nowe sith y Iesus Christ hath once aunswered for his bretheren beléeuing in him the heauenly father hath excepted it aswell as though he had alreadie satisfied it as afterwardes
to their nature for to render vnto God the honour which apperteyneth vnto him Euen so ought we to vnderstand of al other creatures which are all the liuely Images of God which declare vnto vs those meruailes and doe speake better hauing no mouth then the Images which haue mouthes and speake not and which crye not thorow their throate And therefore how many creatures may there be vnder the earth which do praise God in that manner And notwithstanding that the dampned and reprobate doe not praise him in that sort as he is praised of the elect yet they are neuerthelesse constrained to praise glorifâ—e him against their wills and they cannot doe nor speake any thing which serueth not vnto his honour and glory Eusebius Sith that by thy expositions thou hast already pulled out of my handes all the argumentes that I haue against thee I will display at once that which remaineth behinde What wilt thou say vpon that other place taken from the same booke in which is spoken of the holy citie of the celestial Hierusalem after this maÌ„ner ther shal enter into it no vncleane thing To which agreeth that which is written in Esay This shal be called the holy way no vncleane person shall goe thorow it Theophilus What wilt thou that I should aunswere thée vppon the same There is none that will deny but that he must be purged from all his sinnes before he can come vnto the eternall lyfe For flesh and bloud cannot inherite the kingdome of god But the purgation is not done by the fire of Purgatory but by the bloude of Iesus Christ by the which we are washed purified when thorow the word of god thorow faith our hearts are sprinkled Therefore sayd Iesus Christ vnto his disciples you are cleane bicause of the words which you haue heard We are purged when we obteine remission of our sinnes and that the Lorde forgetteth them not imputing them vnto vs and remembring them according to that which is written Blessed are those whose iniquities are forgiuen whose sins are couered Blessed is the man vnto whom the Lord imputeth no sinne Thomas I doe greatly feare Eusebius sith that thou art already come vnto the Apocalips but that thou wilt be by and by at the ende of thy knowledge For that is the ende of the new Testament and of all the canonicall Scripture Hillarius I beléeue that he hath conducted and lead vs euen vnto the Apocalips for to bury his Purgatory to the ende we may helpe him to sing his Requiescant in pace For I beleeue that he will dye héere and that hée shall passe no further Your Doctors doe write that after the Iudgement Purgatory and hell shal be all one But I beléeue that that Purgatory which thou wouldest haue proued in the Apocalips to be none other thing then those pondes of fire and brimstone in which the beast which hath engendered Purgatory is cast with hir false Prophets into the eternall bottomlesse pitte Theophilus What sayst thou Eusebius to the same Hast thou no more refuge Or whether thy arriere woorde bee altogether disconfited Eusebius I haue no more wherewith to reuenge me except I shew foorth that place of Saint Peter which witnesseth that the spirite of Iesus Christ preached vnto the spirites which were in prisen By the which prison I cannot vnderstand but Purgatory or the Lymbe At the leastwise it must bee that thou doest allowe the one or the other Theophilus That obiection commeth well to purpose for to aunswere also to the question of Thomas and to those which would haue a preaching of the Gospell in the other world Thomas I am very gladde that thou hast not forgotten it and that the occasion serueth so well Theophilus But before I will enter into it I will agayne admonish thee that I wil not define nor determine any thing of the estate of the dead besides that which the holy Scripture hath expressely reuealed vnto me Wherefore I do conclude that although it should be so that those estéeme it to be true yet neuertheles I shall not be of that opinion that any person should trust vnto it and that hée should leaue off to doe his endeauour in this worlde to seeke Iesus Christ sith that the Scripture doth not promise vnto vs cleerely any ether remedie nor any other preaching and reuelation for our saluation after this lyfe Therfore I would gladly allow in this matter that which Gregory writeth touching Purgatory For notwithstanding that he did beleeue that in the same one might be purged from his sinnes yet neuerthelesse he sayth that it is most sure to gouerne himselfe so in this worlde that one néedeth not of that remedie in the other but to haue there his recourse and hope Thomas I am of thy opinion But expound vnto vs at the least the places that one may alleadge them to that purpose for to haue the intellygence thereoff Theophilus That which hath most shew is that which Eusebius hath touched in which is written that Christ hath once suffered for the sinnes the iust for the vniust for to bring vs to God and was killed as perteining to the flesh But was quickened in the spirite In which spirit he also went and preached vnto the spirites that were in prison which were in time passed disobedient when the long suffering abode exceeding patiently in the dayes of Noâ— c The other is by and by after where he saith that the wicked shall giue accompt vnto him that is ready to Iudge quicke and dead For vnto this purpose verely was the Gospell preached vnto the dead that they should be iudged lyke other men in the flesh but should lyue before god in the spirite Behold two places after which many learned men haue much trauayled and haue expounded them many wayes Yet neuerthelesse it hath bene most commonly taken for the Lymbe after that it was forged and inuented bicause that he speaketh of the spirits which were in prison or in the lower partes to whome Iesus Christ hath preached Those there haue vnderstanded by those spirits the soules of the auncient Fathers By the prison the Helles and the Lymbes in which they were deteined The others which are so affectioned after the Purgatory that there is not a place in all the Scripture which they endeauour not to wrest draw either wrongfully or ouerthwartly and haue taken that prison for Purgatory the spirits for the soules that are there But these héere haue lesse shew and doe put themselues more out of reason then the others Chiefely sith that there is none of the Auncients that I know not of those which haue beleeued the Purgatory that haue vnderstanded it after that manner and which haue alleadged it to that purpose Wherefore it is not needeful to aunswere them any further But for to come to the exposition of those places I will first aduertise you that there are
diuers interpretacions the which I will recyâ—â— some to the ende that thou shouldest not thinke that I doe condempne all the others which haue expounded it Or that I am more arrogant then all men and that I doe attribute more to my sence and iudgdement then to any other If I define rashlye of a thinge the which all the Expositours haue founde it so obscure and harde that many among them haue bene constrayned to confesse that they cannot vnderstande it Then I will touch the diuers expositions which are more sufferable Afterwardes I will signifie vnto you that which I thinke to be most proper There are some which doe not vnderstand that Saint Peter speaketh héere but of the lyuing vnto whom Iesus Christ hath preached the gospell aswell in his owne proper person as by his Prophets and Apostles which haue all spoken by his spirite Wherefore one may well say that Iesus Christ hath preached vnto theÌ„ sith that it was not they that did speake but Iesus Christ who by his holy spirite did speake in them Those heere do take the words of Saint Peter by a Metaphore and by an Allegorie and doe vnderstande by the spirits which were in prison the dead vnto whom it is sayd in the chapter following that the Gospell was preached saying that saint Peter by that seconde place expoundeth the first Now by these dead vnto whom hath bene preached they vnderstand not the dead but doe take that word by a Metaphore vnderstanding by the dead the sinners which are dead thorâ—w sinne the which he hath called before the spirits which were in prison bicause that the soule which is dead thorow sinne is holden by the same as a prisoner which is in bondes and fetters in the stockes and in prison Those which doe expounde it after that manner notwithstanding that they doe accorde as touching the interpretation of the words yet neuerthelesse they doe a lytâ—le differ touching that spirite by the which Iesus Christ went and preached vnto the spirits which were in prison For some doe expound it for the manifestation of Iesus Christ which hath bene before his comming Others for that which hath followed his comming These heere doe vnderstand by the spirite the holy Ghost which Iesus Christ sent and gaue vnto his â—posâ—les by the which he hath preached the Gospel to the Iewes and â—entiles which before were rebellious and disobedient vnto the worde of God. Wherefore hee calleth them rebellyng and disobedient spirits deteined in the captiuitie of errour and of sinne For although that Iesus Christ ascended into heauen and hath taken his body from vs yet neuerthelesse he is alwaies among vs by the vertue of his spirite by the which he speaketh in his Apostles Ministers and Euangelycall Pastors and preacheth and admonisheth alwayes the sinners and toucheth their heart and conducteth and leadeth their spirits by his for to make them enter into his Church for to saue the elect in the same as those which were saued in the Arke of Noe. There is nothing in this exposition contrary to the Analogie of the faith and the sence of the Scriptures But yet neuerthelesse it séemeth to some to be a lyttle allegorised and vyolated and to stray a lyttle too far front the Apostolycal simplycitie Although that it be tollerable and Christian lyke Others doe vnderstande by the spirite of Christ his eternall vertue by the which he hath bene long time agone the Sauiour and Iudge of the worlde as he is at this present the Sauiour by the water as he doth now by the baptisme And therefore they doe vnderstand that he is gone by his spirit by his diuine vertue by his word thorow out the world as he passed thorow out Aegipt declaring his power among the Aegyptians sauing the Israelites Asmuch hath hée done in the time of the floude and doth yet at this day For he declareth his Iudgement vnto the wicked hath drowned them in the floude euen as now he declareth it vnto all to the ende that his seruaunts may be saued in the Arke of the Churche and the others drowned by the Iudgement of god Therefore is Noe called the herauld of righteousnesse for to declare that by the same the spirite of Iesus Christ declareth vnto men the righteousnes and Iudgement of God as a king declareth the warre by an herauld of armes vnto those which doe rebell agaynst him and refuse peace And the word which Saint Peter vsed when he sayd y Iesus Christ hath preached vnto the spirits doth not signifie onely to preach but also to publish a commaundement and an ordinaunce as an Herauld And that worde herauld the which Saint Peter vsed speaking of Noe is taken of the very same of which he vseth saying that Iesus Christ hath preached vnto the spirites And as to that that Saint Peter calleth them spirits they thinke that he did it hauing regarde to their thoughtes and affections beeing possessed with euill spirits And doe buylde their interpretation vppon that which is written God did sée y all the thoughts of mans heart was giuen vnto euill And vppon that which Saint Paul speaking of the power which is giuen vnto him by the ministring of the Gospell sayth that it is for to beat downe euery high thing which exalteth it selfe agaynst God and for to bring into captiuitie the thoughts and spirites of men to the obedtence of Christ delyuering them from the subiection of the wicked spirites which doe holde captiâ—e the spirites and vnderstanding of the reprobate They doe vnderstand then by the spirites which were in prison those which were in the spirituall prison or whose spirits were deteyned in captiuitie and prison by the wicked spirits They haue yet regard vnto that that the scripture calleth those which perished by the floude the sonnes of God which did see the daughters of men and to that which is there written that the Lord did strike and destroy euery soule and taketh from the middes of them euery spirite and that he hath sayd in threatning them that he will take from them his spirite For that cause they thinke that Saint Peter was induced to call such men spirits bicause that whilest that their spirits did sleepe and were detemed by the wicked spirits they were ouercome and drowned by the waters of the sloude and the spirit was taken from them as to him which was strangled and câ—oked in the water They also haue regarde to that that that worde which Saint Peter hath vsed which we doe interprete prison doth also signifie the watche and warde which is kept in the night Insomuch that they thinke that Saynt Peter had regard vnto the parable of Iesus Christ which admonisheth euery one to watch as the faithfull seruant looking for his master who knoweth not what houre hée will come whether it be in the seconde thirde or fourth watch of the night and for a
peace and at rest Wherefore let vs sing an other Oremus Let vs suffer them to sing that in stéede of Vigiles and of Libera me and of their Fidelium and I will make his Epitaph which shall serue him for his latter Oremus O gentle sir Iohn who of Purgatory Hast gotten so much of siluer and golde Make speedely to be known to all of the Popry To sing Requiem aeternam for his sweete soule By him an Epicures lyfe thou didst lead But now alas he is dead an hath no place And with him thy earthly kingdome is dead Sing for him then Requiescant in pace Thomas Amen Now sith that he is buryed let vs goe to Supper that he may haue also his funerall Supper and that wée may as well banket as the priests in those of the dead in the dayes of their Anniuersaries yeares minde Hillarius Let vs goe FINIS ¶ A Table of the principall matters of the thirde parte of the Christian disputacions A. ABsolution of the quick and the dead 275. Aduertisement 293. Against the Originists 272. Alexander 283. Amongst whom are reputed the soules of Purgatory 274. Anabaptists 238. Ansegisus 234 Angells dare not curse the diuells 285. Aunswere to the place of the Psalmes 263. Antechrist 276. Antiochus 215. Apocripha what it is 216. Apostles of the circumcision 257. Apothegma 211 Archesilaus 257. Argument a posteriori 279. Asshes of Pope Boniface 280. Augmentation of the felycitie to Angels 246. Authoritie of the booke of the Machabees 213. Authoritie of the Prophets Apostles 217. Authoritie of the Scripture 217. Authoritie of the church 217. B. Baptise with the holy Ghost and fire 235 Baptise two times in the yeare 239 Baptisme delayed 239. Baptisme onely of Iesus Christ 256 Baptisme of woemen 241 Baptisme of water whether it be necessary to saluation 232. Baptisme of deuotion 233. Baptisme of bloud 237. To be baptised for the dead 290 Beginning of the iudgement of God. 247. Beginning of Hell and Paradise 248. Bonauenture deified and made God. 283. Boniface the eight 280. Bookes Canonicall 216. Bookes of Thoby 262. Booke second of the Machabees 217 Bookes Canonical and Apocripha 214 Bookes of Ioseph 214 To be borne agayne of water how it is be vnderstanded 234. Bosome of Abraham 225 Boow the knee 291 Bulles doing all things 284 Bulles in Purgatory 277. Burying of Purgatory 299. Burying of the conscience 277. C. Candell before 268 Canons of the Apostles 215 Cathecismenes 237 Circumcision deferred 229 Christ the restorer of all things 247 Christ our pledge 215. Church of Lausanne 256. One onely and eternall Church 244. Charecter indebilis 276. Charles 256. Clement the sixt 283. Clockes of Purgatory 286. Comparison of the diuine and humaine doctrine 264. Comperison of the lyfe present and that to come 246. Condition of the childreÌ„ of the christioÌ„s 230. Conscience 247. Conscientia mille testes 247. Consolation in Abrams bosome 231. Contrarieties of Canons 285 Cornelius 298. Counsell of Africa 242. Creame Papisticall 276. Creators of the Creator 281. Custome of the true false doctors 266. D. Day of the Lord. 264. Dead doe bite 274. The dead how they are punished in their successours 253 Degrees of the Iudgement of god 249 Descending of Christ into hell 296. Difference betweene the Limbe Purgatory and Hell. 22â— Difference betweene the fire of Purgatory and Hell. 221. Difference betweene the olde and new Testament 244 Difference betweene the dead vnder the olde and new Testament 244 DispeÌ„sation of the tresure of the church 284 Disposition of this Dialogue 262 Diuersitie of pardons 271 Doctrine troublesome 259 Doctors scholasticall doubting of the bulls 284. Dreames of the Saints and of the rauing Theologasters 213 Dreamers or sleepers 249. E. Eccius 262. Encrease of glory in the other lyfe 245. Enâ—ant how it shall beare the iniquitie of his father 253. Error about the Sacraments 238. Error touching the Supper 234. Error of the Bohemians Morians 234. Estate of the soules after the seperation from the body 249 Eternitie temporall 272. Euangelists of the Pope 287. Example of the long dayes in Purgatory 286. Example of Iudas Machabeus 251. Example of the mercy of God. 220. Example 212. 286 Example of Fryer Roger. 277. Examples that the Saynts ought not to be all drawne into a generall consequence 243. Example of Ziphora 243. Exposition of the place of Saint Iohn ca. 3. 234. Exposition of the schoolemen vppon the plâ—ce of Saint Iohn ca. 3. 236 Exposition of the place of Thoby 262. Exposition of the place of the 1. Cor. ca. 3. 263. Exposition Allegoricall 268 Excommunicate the dead 282. Excommunicate the doctrine of the dead 285 Ex puris negatiuis nihill sequitur 271. F. Fable of Theseus and Pyrothus 221. Fable of the fayned mourning of a Laborer 300. Fable of Gregory 221. Faith of Symon 240. Fire 265. Foundation of the order of the Mendicants 287. Fryer Christopher 255. Friends of the kitchin 223. Furyed and she diuells 248. G. Gates of dreames 212 Gate of yâ—ory and of horne 213. Gentiles saued without Circumcision 229. Gerion 258. Gibellinus 280. God of Hipocrites 22â— God compared to tyrants 252. Good workes 223. Grace halfe 251. Great Lockyer 276. 2â—5 Greatnesse of the paines of Purgatory 221. Gregory the first made no mention of bulls for the dead 284. H. Halfe a sauiour 251 Hangmen of Infants 238. Harman condempned by the Pope 282 Saint Harman 282 Hell of the Origenists and Catabaptists 224. Helindius 270 Henticus 4. 282 Hercules 258. Herostratus 256. Herostratus burned the Temple of Diana 256. Herauld of righteousnesse 29â— Holy Ghost a fire 235. Holy Ghost water 235. Honour to the sacraments 2â—9 Hostensis contrary to the bulls 284. Hipocrits enuious of the grace of god 220 Hydra 258. I. Ignoraunce excuseth 〈◊〉 289. Image of death 250 Indians 235. Incredulitie of Thomas 212. Insufficiencie of the booke of the Machabees for to proue Purgatory 2â—1 〈◊〉 of saints for the dead 277. Ioseph authour of the booke of the Machabees 214. Isaac and Ismael Iubile of the Pope 283. Iubile of God. 283. Iudgement of the Scriptures to whom it apperteineth 216. Iudgement by the word 211. Iudgement of the Sodomites and Gomorrians 288. Iudgement of saint Hierome touching the bookes of the Machabees 214 Iustice and mercy of God. 222 K. Keyes of saint Peter of the Pope 276. Keyes of hell 279 Keye chaunged 276. Kindrâ—â—s of Loth. 288 L. Languages of the Prophets 217 Our Lady of Butter 241. Legends of Saints 215. Legittimation 216. Lembe 226. Lembus 226. Limbus 225. Saint Lewes canonized 282 Licence Theologicall 225 Limbe of the Infants destroyed 238. Limbe of the Infants 226. Limbe of the Fathers 244. Limbe 219. 297 Limbe what it signifieth 225. Liuing called dead 294 Ludâ— seculares 283. M. Madianiâ—s papisticall 287. Machabees 215. Man making Gods. 280. Manner to know God. 279. Marke of conscience 277 Marke of the great whore 277. Marâ—â—â—nists 242. Martirs before the comming of Iesus
Christ 21â— Masses for the lyttle Infants 259. Masse of Requiem for the Saints 255 Mans reason the foundation of purgatory 222. Men that are dead Gods to the Idolaters 282. Mercury 269. Ministers of Sacraments 241. Moonkes dead to the world 274. Mortui non mordent 274. N. Necessitie 228. New Letanie 255. New transfiguration of Sathan 258. O. Obiection 2â—3 222. 232. Obiection of the necessitie of baptisme 237. Office of a Lieuetenaunt 27â— Offices Ecclesiasticall 241. The onely death of Iesus Christ satisfieth 220. One onely God. 280. Opinion of Lombard 227 P. Pagatory 276. Paynes of the Limbe 224 Payne for satisfaction 220. Payne and fault 251. Paynes of purgatory 224. Pardons to whom they profit 285. Pelagians 239. Poena damni poena sensus 224. Philip king of Fraunce 280. Pickelockes 286. Place of purgatory 279 Place of Saint Luke ca. 12. 287. Place of the Actes ca. 2. 289. Place of Saint Mathew ca 12. declâ—â—ed 271. Place of the Apoc. ca. 5. 292. Place of the 1. Corinthians ca. 15. 290. Place of the Philippians ca. 2. 291. Place of Saint Peter 1. ca. 3. 293. Place of Thoby contrary to the priests 262 Place of Saint Mathew ca. 5. expounded 267. Place of the second booke of the Machabees serueth nothing at all for purgatory 219. Playes and games of the Panims 283 Pope God and more then God. 278 Pope Clement the sixt cyted by Fryer walter being dead 286. Pope Lieuetenaunt of Saint Peter 274 Pope more puissant then Christ 252. Pope hath more power then the saints 278. Pope Iudge of the quick and the dead 284. Power of the keies and indulgences for the dead 274. Power of the keyes 274. Power of the keyes lymitted in this worlde 284 Power to giue pardons lymitted 285. Power of the dead vppon the Popes 286. Prayse giuen to God for all creatures 292. Prayers for the resurrection 252 Prayers for the Saints that be in Paradise 255 Prayer for the deade how that may be done 253 Prayer for the resurrection of the bodye and the comming of Christ 254. Prayers of the diuells 291. Predication to the dead 273. 293. 296. â—he Priests or woemen Priests 242. Priesthoode of the dead 276. Prison 297. Prisoners 29â— Prochet Archbishop of Genes 280. Propositions equipolents 271. The latter Prophets 217. Prouerbe common 211. 267 Priuiledge 220. Punishment vppon those that doe reiect the Gospell 289. Punishment of the elect with the reproreprobate 188. Punishment of sinnes 222. Purgatory the nurse of sinnes 222 Purgatory by what reason it is builded 219. Purgatory before the coÌ„ming of Christ 219. Purgatory of purses 276. Purgatory for the body 258. Q. Question of the Infantes of the Hebrewes dead without circumcision 226. Question Theologicall 230. R. Rage of Pope Stephen against Formosus 281. Raymond 251. Rebellion and dispising the commaundements of God. 223 Reconciliation fraternall 269. Regeneration 234. Regula 267. Renumeration of good deedes 222. Reward of foolish builders 26â— Requâ—escant in pace in Purgatory 293. De Roma the defiler of the faith 18â— S. Sacrifice of Christ eternall 24â— Saluation without exterior Sacraments 229. Saluation without Baptisme 237. Saluation lyâ—â— to the elements 233 Saluation without visible Baptisme 213. Saluation by piruiledge 220. Sara and Agar 256. Saued by fire 265. Saul a persecutor made an Apostle 299. See God before and behinde 279. Seigniory of Iesus Christ 291 Sence and meaning of the words of S. Peter 1. epist. Cap. 3. 296. Sence of S. Mat. words Cap. 5. 270. Sence of the words of S. Luc. Cap. 11. 270. Sence of the words of Iesus Christ vpon the 5. Cap of Saint Mat. 269. Sence of the parable 270. Sentence of Saint Augustine touching the children that are dead without baptisme 238. Sergeants of Purgatory 268. Sergius and Formosus 281 Shed out ones bread and wine vpon the graues of the iust 262 Sichimites 230 Signe to iudge the true and false Prophets 258. Signes and figures for the thinges signed and figured 240 Silla and Marius 281. Sillogisme 178 Signification of Limbe 225. Simâ—n Peter 276 Sinne against the holy Ghost 272 Sinne to death 256. Sinne originall 2â—9 Sextus 283. Skirmishers 257. Solution of Baptisme 237. Sâ—â—e of the Scripture of the auncient Doctors touching the Sacramets 236 Stella Clericorum 281. Speaking of dumbe and incorporal creatures 292 Spirite of Bacchus 213. Spirites prisoners 295 Spirite that preached to the dead what â—â— it is 294 Supper giuen to Infantes by Ciprian and Origene 234. Suburbes of hell and of Paradise 226. T. Theology inferior and metaphisical 257 Those which haue not beleeued in this world 298. Three sortes of baptisme 237 Treasure of the Church and the dispensation of the same 284 Treasure of the Church 264. Three hells 224 Torments of the reprobate agrauated 247. Transfer and giue kingdomes 280. True Gedeon 287. Two wayes 225 V. Vaineglory 257. Valentinian 233. Valew of twelue thousand â—ragmes 213 Vertue of Iesus Christ come to the dead 196. Vertue of the buls and pardons 283 Vse of Allegories 298. W. Warre of the Geants 256. Wells 297 Wells of Saint Patricke 212. Wells of fire and brimstone 293. What knowledge of God is necessary to saluation 279 298 Who doe boow the knee in hell 291. Witnesse of God. 218. Witnesse of conscience that he is a God. 248. Word of God Iudge and guide 212. Workes of hipocrites 223. Worme of the conscience 249. FINIS TABVLAE MIEVLX VAVLT MOVRIR EN VERTV QVE VIVRE EN HONCTE ¶ Imprinted at London by Thomas East dwelling by Paules wharfe 1579. A prouerbe Luc. 16. l. 20. The cause of y temptation to the elect Heb. 4. d. 15. The fall of Peter Mat. 26. g. 25. Luc 22. l. 60 The errour of Saul Act. 7. 8. 9 The darknesse of the vvorld Exo. 10. l. 22. The Aegyptians at this present time Aegypt and Babilon One onely veritie The meanes for to finde out the truth Prouerbe The foole counsaileth the vvise Sape etiam est holitor valde opportuna locutus The lavve of the Babilonians for the diseased Herodo It. 1. Bxo. 23. 〈◊〉 Latine bookes All languages good to God. Luc. 4. d. 23. The gift of tongues Act 2. 2. 1. French bookes Anacharsis Amos. 7. d. 13. Dauid Esay The Apostolicall eloquence and humaine â—loquÌ„ence Curious men of speaches Manglers of Latine These vvhich doe auoide the reading of dinine bookes Prouerbe Velut Canis Nilo All Artes and disciplines the handmaides of holy bookes Doctrinall of Alexander Eloquence vvithout the feare of God. Cleero and Gariline Eschines and Demostlienes The true science and eloquence Esa. 〈◊〉 〈◊〉 3. Iohn 17. 23 Out of east of the bread of life Curious readers of foolish bookes The svveet smellings vnto hogs Vile and filthy bookes Fooles bables Good books despised forbidden The Christian all to all men 1. Cot. 9. c. 20. Holy deceyts Booke discouering the abuses The office of fooles and scoffers Vile and 〈◊〉 be 〈◊〉 〈◊〉 An idle vvord Mat. 12.
the supper taken avvay from the people The Councel of Constance of Basile Transubstantiition The honourable recantation of Berengarius De con dist 2 Lgo Berengarius Mat 26. c. 27. Marc. 14. c. 22. Luc. 22. b. 19 The Conuent of Monkes Multitude of Masses for hidde De con dist 1. ca. sufficit What company ought to haue the Masse De con dist 1. ca. Hoc quoque Mat. 16. c. 27 Marc 14. c. â—2 Luc. 22. b. 19 The breaking of the hoast De con dist 2. ca. â—riform Sergius 2. Oâ— porci Plat. The names of the Popes changed Bonauent li. 4. dist 12. Hilbert in eleg de Euchaâ—istiu The memento of the quicke of the dead The sâ—pper a 〈◊〉 of reâ—â—â—tion The dispising contemning of the supper King Levves Statutes for the communion Ausegisus li. 2. Ca 38 Fabtan De con dist 2. hâ— Concilium Aga thâ—se â—libâ—â—t De cen dist 2. 〈…〉 Concil Latera The councell of Pope Innocent De pen. remiss omnis v◠〈◊〉 Albert. li. de missae myst The conslareie of the Greekes Purgatory retested of the Greekes The Counsell of Florence Scismes Antipopes Plat. in vita Eng. li. concil The Counsell of Busle Pope Martin Sigismond Emperour The Counsell of Ferrora Plague Pope Engenius A yme Duke of Sanoy Ripailles Pope Felix Purgotory receyned by the Greekes Rutenus Nicenus Beisation Rossensis The VVitnesse VVhich Saint Hâ—ereme ytueth cllus time 〈◊〉 lanua 1. 9. Aertus Hierom against Vigtlantius The opinion that Styne August in had of Pingarory Collo 2. 3. 3. Li. desâ—â—â— oper ca. 16. Addulâ—â— q. 1 in Enchir. ca 68. 69 De ciui deili 21. ca. 26. Tho. in 4. dist 21. Autho. 1. Par. 〈…〉 10. Cap 2. The doctrine of the Apostles perfect Raâ— diui off li. 7. 3. q. 7. in grauib 24. q. 1. odâ— 1. de ponderet extra de renun Nisi 5. 1. Monica Li. confess 9 câ— 11. The affection of the women that follovved Iesus Luc. 24. a. 5. Mat. 18. 2. 1. Marc. 16. b. 6. Iolus 10. â— 11. The vvitnes of Saint Augusture against purgatory of the Pope De ciui det li. 10 â— 1. 24. The true Pargatory De câ—â— Dei. li 10. ca. 22. 1. Timo. 2. â— 5. lieb 1. 2. 3. De eiui Dei. li. 13. ca. 9 De trinita li. 4 ca. 13. De ciuis Dei. li 21. ca. 13 Purgatory in this worlde Enchi â— 67. The fire dinturnall eternall Contra Pelag Hypogu li. 5 Two vvayes onely Other vvitnesses of the most auncion doctors agaynst Purgatory Ter aduer Marl. li. 4. The sieldes Ehâ—eus Abrahams bosome To affirme vncerteyne things Irene aduer ha res Valentma Recogn li. 1. The booke of Clement Purgatory is either far all or els ther is none Psa 32. The diuersltie of opinions touching the suffrages for the dead Theologia Ac. â— demâ—a 1. Timo. 1. b. 7. The certeyntie in the doctrine of the faith required The disputacioÌ„s of the babblers of diuinitie Temerine to affirme Tho. m. 4. dist 21. 〈…〉 Sinne 〈◊〉 holy Ghost Dist 19. ca. 51. Romanorum To sinne against the Pope The couâ—cell of Saint Augustin in Genes 11. 10 Mat. 24. b 24. The elect in daÅ„ger to b. seduced The reigne of 〈…〉 and he vvorking of 〈…〉 â—â—â— 59. a. 5. 2. thess. 2. b. 5 Rash determinations â—â—â—â—nations vvhat thing vve may safely he ignorant off and vvhat not Luc. â—3 s 43. Vnâ—o vvhom do â—â—perreyne the extreme appeâ—â—â—vions in causes of â—d ygloa Ordinary iudge Diuine humayne councells Mat. 18. Act. 15. b. 8. The power of the Pope Dist 34. c. ioctor Glos dist 82. ca. Hrestyter Glo. Apostolorum 17. q. 4. ca. 51. siquis dist 40. c St Papa Dist 96. c. Satis c. simplices inscriptis Dist 40. ca. Si Papa The â—oye out â—f th 〈◊〉 The vvitnesse of Antechrist agaynst his Purgatory De bapt ofsee cap. Maiores causat God pardoneth not the moyâ—ie Versus Magistrales ex glosa Larga Dâ—i pietas veniam non dimidial it Nam nil aut totum te lacrymante dabat Deut. 32. â— 4 Mar. 8. d. 29 Marc. â— c. 25 Pro. 17. d. 28 Iudgement by the vvorld Apothegma CoÌ„mon proâ—erb The incredulity of Thomas Iohn 20. â—â—â— S. Patricks wels The vvorde of God iudge and guide Aene. 6. Psa 119. c. 05. The gates of dreames The gate of Iuory horne The dreames of the Saints of the erring Theologisters The spirite of Bacchus 〈…〉 The vvorde of God iudge and guide Aene. 6. Psa 119. c. 105. The gates of dreames The gate of Iuory herne The dreames of the Saints of the eâ—ring Theologisters The spirite of Bacchus 2. Mach. 12. g. 43. The value of the thousand Dragmas The authoritie of the bookes of the Machabces Books canonical Apocripha The iudgement of saint Hierom touching the bookes of the Machabeeâ— Hiero. Pauli Ioseph y anthor of the bookes of the Machabees The bookes of Ioseph De ciui Dei. li 18. ca. 36 Martirs bescre the comming of Iesus Christ The Machabees 2. Mac. 7. a. 1 Antiochus The legends of Saints Dist 15. ca. sancta Luc. 24. g. 44. The Canons the Apostles Dsti 16. casex againta can canoner propter Dist 16. ca. â—none Glos atâ— The eâ—onicall bookes Apocrypha Vnto whom the iudgement of the scriptures do appertcine Legitimation The authoritie of the Church The authoritie of the scripture Psa 19 c 9 The seconde bookes of the Machabees The sangnage of the Prophets The last Prophets The authoritie of the Prophets and Apostles Gal. 1 b. 8 The vvstnesse of God. Ad Chroma dist 5. ca. saÌ„cta The place of the Machabees serueth nothing at all for Purgâ—â—ory Purgatory before the comming of Christ Luc. 16. c. 19. The Limbe The reason vppon which Purgatory is builded Hipocrites enuious of the grace of God Luc. 15. g. 28. Examples of the mercy of God. Luâ— 23. l. 4â— Priuiledge Saluation by priuiledge Rom. 3. 9. Payne for satisfaction The only death of Iesus Christ doth satisfie Cypr. lib. 4. de bapismo lâ— sent 4. dist 4. sunt The greatnes of the paynes of Purgatory Dist 25. ca. Apostolus Tho. 4. dist 21. aâ— 1. Ric. 4. dist 20. arg 2. Aâ—ber 7. li. com theo ca. 2. Bona. 4. dist 18 Plutar. lâ— de sera numi vind Fable of Gregory Bart. fer 4. heb 4. quadrag Ser de poen purg Fable of Theseus and Pyrothus Verg. Aene. 6. Difference bevveene the fire of purgatory of hell Ric. 4. dist 20. arg 2. Bonauâ—n 4. dist 18. Albet 7. li. com pe tha ca. 2. Thom. 4. dist 21. arg 1. 3 er q. 46. ar 6. Barl. serm de pâ—na Purg. example Anto. â— par suÌ„ Mans reason the foundacion of Purgatory The Iustice and mercy of God. Esa. 9. b. 6 Iohn 3. d. 34. Rom. 3. 24. Gala. 3. d. 2â— Punishment for sinnes Rom. 12. 1. Cor. 12 Iohn 15. Gala. 3. â—â— Iohn 3. d. 36 The revvard