Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.

THE SECOND BOOKE INTREATING OF THE PRAIERS, and other ordinary reliefe, that the Church of Christ procureth for the soules departed.

THE PREFACE OF THIS BOOKE, wherein the matter of the treatise, and the ordre of the Authors preceading, be briefely opened.

1 WE haue now taried very longe, in the consi∣deration of Gods iustice & mighty scourge, not onely for the euerlasting outcastes, but also for the exacte triall of the chosen chil∣drens wayes. The beholding whereof, must needes ingender some sorow and sadnesse of minde: and with all, as it commonly happeth in our frailety, a certaine bitter tediousnesse both in the writer, and the reader: though for my parte,* 2.1 I will say with S. Paule, that it greeueth me neuer a whit, that I haue in my talke geuen you occasion of sad∣nesse: being assured, that this present greefe, may worke perfect penaunce to vndoubted saluation,

But the wearinesse of that rough part, which might both by the weight of the matter, and also by my rude handeling, quicke∣ly arise to the studious reader, I shall in this booke wholy wipe away: not by art or pleasant fall of words, which in plaine dealing is not much requisite, but by the singular comfort of our cause. In the continuall course whereof, we shall ioy more and more at the beholding of Gods passing mercy in remission of sinnes, and mitigatio•• ••f the paines, which iustice enioyned. For now we must talke, how the fiery sword of Gods ire may be turned from his peo∣ple:* 2.2 VVhich, as one of the fathers truely saide, beareth a great shewe of vengeaunce and iudgement, because it is named a firy sworde, but yet knowen withall, to be a tourning sworde, that is gladius versatilis,* 2.3 it shall geue great cause of comfort againe. O sapientes (sayth deuoute Dasmacene) ad vos loquor, scru∣tamini

& erudimini, quia plurimus est timor Dei domini omnium, sed multò amplior bonitas,* 2.4 & formidabiles qui∣dem minae, incomparabilis autem clementia: & horrenda quidem supplicia, ineffabile autem miserationum suarum pelagus. Thus he speaketh of Purgatory, and mercy: O you of the wise sorte: to you do I speake, searche and learne, that the feare of God the Lorde of all thinges, is maruaillous much,* 2.5 but his goodnesse farre ouerreacheth it: His threatning exceding fe••refull, but his clemency vncomparable: the prepared punish∣mēts doubtlesse horrible, but the bottomlesse ••ea of his mercies is vnspeakable, so saide he. Therefore if our sinnes forgeuen were neuer so greuous, or our vicious life so farre wasted in idle welth, that space of fructefull penaunce, and opportunity of well wor∣king, by the nightes approching and our Lordes sodden calling, be taken away, (in which longe differring of our amendement, heuy and sore execution must needes for iustice sake be done) yet let vs not mistrust, but God measureth his iudgement with clemency, and hath ordeined meanes to procure mercy, and mi∣tigate that sentence, euen in the middest of that firy doungion: that the vessels of grace and the redemed flocke, may worthely sing both mercy & iudgement to our gracious God, who in his angre forgetteth not to haue compassion, neither withdraweth his pity in the middest of his ire.* 2.6 For this imprisonment endureth no longer then our debtes be paide, this fire wasteth no further, then it findeth matter to consume, this dis••riet & wise flame (as some of the fathers before termed it) chastiseth no longer, then it hath cause to correct. Yea often before this fire by course of iustice can cease, God quencheth it with his sonnes bloude, recompen∣seth the residew by our maisters merittes, and accepteth the care∣full crie of our mother the Church, for h••r children in paine. The memorie of Christes death, liuely and effectually setforth in the soueraigne misteries vppon the Altare in earth,* 2.7 entereth vp to the presence of his seate, and procureth pardon in heauen aboue. the merites of all sainctes, the prayer of the faithfull, the workes of the charitable, both earnestly aske, and vndoubted∣ly finde mercye and grace at his hande. For of such the Pro∣phet Dauid asketh: Nunquid in aeternum proijciet Deus, aut continebit in ira sua misericordias suas? VVill God caste

them awaye for euer, or will he shutte vp his mercy, when he is angrie?* 2.8 No he will not: so sayth S. Ambrose: Deus quos proijcit non in aeternum proijcit: God casteth of many, whom he doth not euerlastingly for sake.

Then let vs seeke the wayes of this so mercyfull a Lorde, that we may take singular comforte therein our selues, against the day of our accompt, and indeuour mercyfully to helpe our deare bre∣thern so afflicted: lest if we vse not compassion towardes them, we iustly receiue at Gods hande, for the rewarde of our vnmercy∣fulnesse, iudgement and iustice with out mercy.

THE SECOND BOOKE

TO THE PREFACE.

1 YOu haue taryed longer in consideratiō of Gods iustice, then is agreable to the matter of his mercy, which is the death of his only sonne our Lord and Sauiour Christ. And now you will mollyfie the hardnesse of that handling, with the sory comforte of your vnchristian cause. Wherin you haue more regarde to the heating of your owne harthe, then to the cooling of the selye soules, to kindle a good fire in your owne kitchen, then to quench the flambes of purgatory. But as I haue noted before, that you haue hetherto kept this order for the most parte, to plante one thinge in one chapter, and then to pull it vp by the rootes in the next, so you haue not forgotten your selfe in the diuision of your bookes. But that the latter shoulde be a sufficient confuta∣tion of the former, or else the former a manifest excluding of the latter. For if the iustice of God doth so necessarily require a punishment for sinnes remitted, that the same coulde not be satisfied, no not by that only sacrifice, which the sonne of God offered once for all, on the aulter of the crosse: it is a colde comforte that a carefull conscience can receiue, that the same shoulde be done by his merites, or your Masses, which was not done by the bloude of Christ

Yet now you will talke how the fiery sword maye be turned away, surely if the fiery and shaking sworde that was set to exclude man from Paradise, was not taken away by the death of Christ, when he opened Paradise, yea the king∣dome of heauen whereof Paradise was but a sacrament, vnto all beleuers, I meruaill how either the penitent these had passage into Paradise, or what engins you Papistes haue to turne it awaye, which he had not. The wordes of Da∣mascene if they were not applied (as you saye they are) to purgatory paines and remedies of the same, were true of Gods iustice and his mercy, but as his age is to young, so his authoritie is to light, to controll the trueth of the worde of God, or the practise of the first & purest Church, which knew no purgatory, nor prayers for the deade. But if our sinnes forgeuen were neuer so greuous, &c. what mad man woulde euer write thus? Euen such a one as might be al∣lowed to speake thus: if blacke were neuer so blacke be∣fore it were cleane taken away and perfect white placed in the steede, yet when white is white, it is white. But M. Allen wil not allowe that the coullor of our sinnes is cleane taken away and a contrary coullor of righteousnesse set vppon vs, but that sinnes forgeuen, be but halfe forgeuen, the gilte taken awaye, the punishment due for the gilte, still remayning. And this one halfe of forgeuenesse, is but graunted in wordes, and denied in deede. For if the gilte of our sinnes be cleane taken away from vs, and layed vpon the person of Christ, and the righteousnesse of Christ is communicated vnto vs, what is there lefte in vs that God of his goodnesse can hate or of his iustice can punish? So it is but for a fashion, that the papistes graunt any parte of our sinnes forgeuen, when they will haue vs make sa∣tisfaction for them our selues. But where as M. Allen is out of measure prodigall in promising releiffe and release of purgatory paines to them whose sinnes were neuer so gre∣uous, their vicious life wasted in idle wealth, the space of penaunce and opportunity of working neglected in time, preuented by sodaine death &c: rehersing so many meanes of mitigation, as sometime the bloude of Christ, the re∣sidew

of his merites, the crye of the mother Church, the memory of the Masse, the merites of all Sainctes, the pray∣ers of the faithfull and workes of the charitable: All this notwithstanding take heede you poore Papistes, that you geue no credit to these flattering wordes. For it is the opi∣nion of all the olde writers, that doe allowe any of these thinges, to profit men after their death, and concluded by the Maister of the Sentence, and aduouched by Allen him selfe afterwarde chapt. 7. that no man can receiue benefit after his departure, by any worke or will of the liuing, but he that in his life deserued the same, neither shal any thing worke vpon him more or lesse, but according to his owne deseruing in this life. Trust not therefore in these sophi∣sticall vanities, which are contrary one to an other, but im∣brace the vniforme & vndoubted doctrine of Gods word, which teacheth repentaunce, faith, iustification, and salua∣tion, not with curious questions to troble your braynes, but with perfect conclusions to quyet your conscience, not suf∣fering you to sleepe in securitie vpon hope of helpe after your death, but charging you to shew the force of mortifi∣cation and fruictes of fayth while you are aliue. Not puf∣fing vp your phantasie with pride of your owne merites, but teaching you to ascribe all prayse to Gods glorious grace, and infinite mercy.

2 The cruell aduersary of man kinde, as before he wrought his worst against Purgatory, so here he busely pricketh forwarde the schoole of Protestantes, to improue to their owne vtter dam∣nation, and the notable hinderaunce of our louing bretherns sal∣uation, all such meanes as God by scripture or other testimony. of his worde, hath reueled to be profitable for the abating of paine, or the release of the apointed punishment, in that place of temporall torment to come. Against which deceiuers, I meane by Gods helpe in this ordre to trauell.

2 The cruell aduersary of mankinde, and enuyor of Gods glory, inuented Purgatory to deface the merites of Christes death, and to blemish the onely meanes of mans,

eternall life, which when he coulde not with any seemely coullor establish, by the authority of the holy Scriptures, the onely testimony of his worde and will reueiled and confirmed by his holy Spirite, he hath inuented fayned fa∣bles and deuilish illusions to deceiue the mindes of them whome he had enclined vnto superstition, and not bene a∣shamed to match them in credit and estimation with the very worde of God it selfe. As appereth by this scribe of Sathan, which nameth the scriptures for a simple shew, but by and by addeth other testimonies of Gods worde, beside the scriptures inspired by God: whereby he maketh equi∣ualent, those false reuelations raised vp from Hell, with the inspiratiō of the holy Ghost which hath brought the truth from heauen. But now commeth in the order of this deuil∣lyshe horror.

3 First I will proue, that sinnes may be pardoned, or the debt and bonde thereof released, in the next worlde.

3 You shall neuer proue by authoritie of Gods word that sinnes not repented in this life, shalbe pardoned after this life, where there is no repentaunce profitable, nor yet any debt payed but by them that paye it eternally in per∣petuall torments.

4 Then I shall shewe what meanes the holy Scripture ap∣proueth,* 2.9 or the example thereof awarraunteth to be proffitable for the soules departed.

4 When you can proue either by doctrine, or exam∣ple agreable to doctrine of the canonicall Scriptures, that any thing profiteth the soules departed that be not in happy state, we will beleue it.

5 I will open what the principall pillars, and in a maner the flowre of all the faithfull sorte in sundry agies, and almost in all Christian contryes, haue lefte in writinge for this pointe.

5 You are not able to bring one authenticall writer,

that within one 100 yeares and more after Christ, hath al∣lowed prayer for the dead, or any point of purgatory.

6 I will declare what they practised for their dearest frends priuately, and what the Churches of most notable Nations vsed for all deceased in Christes faith, in their publike seruice o∣penly: I shall proue vnto you, that the practise of suffrages and Sacrifice for the deade, isshued downe to vs from the A∣postles dayes.

6 You shall not proue that either in publicke or pri∣uate prayers, the deade were commended otherwise then by waye of thankes geuing for their departure, or that any suffrages or sacrifice was offered for them by the Apostles or their lawefull successors, or many yeares after the A∣postles times.

7 I shall pointe you to the first father of the contrary doc∣trine, and his principall abettours, in such troublesome times at such marchants were to be founde. Ye shall see them knowen amongest all the holy of their time by the name of heretikes.

7 You shall shew no heretike that denied your doc∣trine, but I will shew you other heretikes before him that allowed it.

8 You shall see their doctrine improued, and them selues condemned, by the graue iudgement of Councells, both Generall & prouinciall, for heretikes. If any of them all can say any thing, to the contrary of that, which we vpon so good groundes main∣teine, he shall be aunswered with no worse, then the very wordes of the holy auncient writers. Finally, if any other thinges be ne∣cessary beside, for the declaration of this matter to the simple, or for proofe against our aduersaries, they shall not be omitted: as occasiō, by course and fall of the matter, may be geuen. All which pointes being auouched and not proued, shall condemne me of arrogancy: But both auouched, and fully proued, they shall de∣serue any reasonable mans consent, and beare testimony of the

aduersaries impudency here, and witnesse of their contempte of Gods approued trueth, in the worlde to come.

8 How vayne your bragge is of generall counsels, it ap∣peareth by this, that with in fouretene hundreth yeares after Christ, you can finde none to serue your turne, vntill you come to the councells Florens and Trent, whereof the one was held in our grandfathers dayes, the other within these 20. yeares, your prouinciall councells shal be aunswe∣red by as good prouinciall councells as they are. And that which I haue to say in confutation of your heresie, shall be no worse then the very word of God it selfe, which is bet∣ter then y^e consent of all the world against it. And although the custome of praying for the dead, be an auncient errour, so that fewe of the latter writers there are, but they shewe them selues to be infected therewith, yet hath it not such an vniuersall consent of all writers, but that I shall be able by Gods grace to shew that the most auncient and nearest to the Apostles tyme, receiued it not, and that they which of later time admitted it, had neither any ground out of the Scriptures to warrant their doing, nor any certainty of faith to assure their conscience, which when it is found in the ende, as it is now sayd in the beginning, your arrogant boasting and impudent lying togither with the falshoode of your opinions, shall be manifest to all men.

That there be certaine sinnes, vvhich may be forgeuen in the next life, and that the deserued punishement for the same, may be eased, or vtterly released, before the extreme sen∣tence be to the vtmost executed. CAP. I.

1 ANd first, that sinnes may be pardoned in the next worlde, that were not in this life forgeuen, our Sauiours owne wordes do teach vs,* 3.1 written in the Gospell of S. Mat∣thew thus: Ideò dico vobis: omne pec∣catum & blasphemia remittetur homi∣nibus, spiritus autem blasphemia non remittetur. Et quicū∣que

dixerit verbum contra filium hominis, remittetur ei: qui autem dixerit contra spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in fu••uro. I tell you, that all maner of sinne and blasphemy shall be forgeuen vnto men, but the blasphemy of the spirit, shall not be forgeuē. And who so euer shall speake against the sonne of man, it shall be forgeuen him: But if he speake against the holy Ghost, it shall neither be par∣doned in this worlde, nor in the worlde to come. The same thing in sense, hath Marke and Luke, affirming that such offense shall neuer be forgeuen.* 3.2 The which worde Neuer, S. Marke expres∣seth thus, in aeternū non habet remissionem, he shall not haue pardō (as you would say) in all eternity, by which he may plaine∣ly seeme, to reache further then the limites and borders of this worlde, for the remission of sinne. And this speach hath as much pith and proper force in it, as S. Matthewes, who expressely, di∣stinctly, and belike as Christ spake it, vttereth that sense of the eternity, which passeth the measure of worldely time, by these words: Neither in this world, nor yet in the world to come. And for that cause S. Marke sayth, Reus erit aeterni delicti, he shall be gilty of an eternall faulte, signifying that in some case a man might perhaps not speede of a pardon in this life, & yet may obteine it in the next: But for that horrible blasphemy, he in a maner dischargeth the offender of all hope of remission, either in this life, or in the next that is to come. VVhich forme of wordes can neither be founde in scripture, nor in mans common talke, to haue any place in such thinges as extend no further but to the transitory time of our life: for in those matters, it had bene v∣sually, and truely spoken, it shall neuer happen in this world. And therfore instructing vs, that sinnes, or the paine due vnto sinnes, may either be released in this worlde, or in the worlde to come, he followeth that phrase and forme of wordes, in which man might well conceiue the reache of remission and pardoning of sinnes, farre to passe the compasse of our time, and life.

CAP. I.

1 YOu were as good to kindle a fire out of y••e and snow, as to goe about to frame your fiery forge of purgatory out of this place. The meaning of our

Sauiour Christ is so playne, & his wordes so expresse, that no reasonable man can gather any errour out of them. For vndoubtedly the errour of purgatory was first inuented be∣fore this place was drawne vnto it. So is there no heresie so absurd, which Satan putteth into the head of wicked men, but it may finde some sound of wordes in so many bookes of the holy Scriptures, that by peruerse wit may be wrested vnto it. But the doctrine of Gods truth and all articles of our beliefe, are plainly taught in the Scripture, either by manifest words, or by necessary conclusion and argument, which by no subtilty of Satā or his instrumēts, may be auoi∣ded or deluded. And this is the difference betwene heresie and truth, when they both apeale to the authorities of the Scripture. Truth as she hath her foundation in the Scrip∣tures, and in them is learned, so hath she perpetuall confir∣mation in the same, and nothing contrary vnto her. But heresie as she is inuented in mans head, so she seeketh con∣firmation in the reason and authoritie of man, which be∣cause they haue not full credit with them that professe re∣ligion, without the authoritie of Gods word, at length whē it is fully shaped, in the shop of mans brayne, then it is brought to the Scripture, to see if it can finde any colour, by any phrase of wordes wrested from the meaning, or by any vayne collection, that hath no force of necessary con∣clusion, being content to haue but onely a colde claime vn∣to the authoritie of Scripture, although it haue the whole scope and purpose of the holy Ghost, yea often times also manifest wordes against it, which difference as it may be found in all heresies, so in none more notably, then in this errour of purgatory. Consider what textes of holy Scripture are alleged for it, and you shall see they can not bring one, out of which any necessary argument may be framed to proue their cause, or which hath not by learned interpre∣tors of the olde time bene otherwise expounded then of their cause. As in the text here alleged out of S. Matt. cap. 12. who so euer shall speake blasphemy against the holy ghost, it shall not be forgiuen him, neither in this world nor in the world to come. If the sense were not plaine of it selfe, that

he which so sinneth shall not obtayne forgeuenes in this life, nor be absolued in the last iudgement: yet the other Euangelistes doe plainly expound the meaning. S. Luke sayth simply, he shal not be forgiuen. S. Marke saith he hath no remission for euer, but is guilty of euerlasting iudge∣ment. Neuertheles behold what a wrangling M. Allen ma∣keth about the interpretation of these wordes. But I will offer him fayre play, he is an auncient maister of art, & since he writ this booke, he hath added tenne yeares to his study of diuinitie, in which space he might haue bene a doctour of the same faculty, let him with all the diuinitie that euer he studied, or with all the artes that euer he professed, make a true syllogisme in forme and matter, out of this authori∣ty, to proue that God forgiueth sinnes after this life, which are not remitted in this life, and I will confesse the doctrine of purgatory with him, which otherwise I would not doe to winne all the patrimony of S. Peter that the Pope clay∣meth in Italy: but vntill such tyme as we may obtayne a good argument, let vs consider such as we haue. He signifieth (sayth M. Allen) that a man in some case, might perhaps not speede of a pardon in this life, & yet may obtayne it in the next: when the matter goeth by perhaps, it is good to beware of after claps, why M. Allen, what sinnes are those of which a man may perhaps not speede of a pardon in this life, and yet obtayne it after this life? If they be truely repented in this life, we haue a warrant of Gods owne mouth without, your perhaps, that in the same hower they shall be remit∣ted. Ezech. 18. & 33. But if they be not repented, where is your warrant that euer they shall be remitted. But I aske a∣gaine, what sinnes are those that perhapps maye misse of a pardon in this life, and obteine it after this life? by all like∣lyhood they must be some great sinnes, that perhapps may not speede of a pardon here, and yet finde it afterwarde. There is no man would thinke otherwise, by these wordes, nor by the wordes of Christ, if he vnderstood them so, that some sinnes might be forgeuen after this life, but whē all commeth to all. The Maister of the Sentence and Gre∣gory before him, and M. Allen him selfe woulde alowe no

sinnes to be forgeuen after this life, but very small and light offences. How be it it is plaine, that these wordes (neither in the worlde to come) are added by waye of ampli∣fication: for it is the purpose of our Sauiour Christ, to set forth to the vttermost, the heynousnesse of blasphemy against the holy Ghost, so that if he had ment that any sinnes might be remitted after this life, that were not par∣doned after this life, he shoulde haue ment the greater and not the lesser, for lesse sinnes be soner pardoned and the pardon of greater more hardely obteined. But marke the equitie of M. Allen, the horrible blasphemer for all the ve∣hemency of Christes wordes, by M. Allens iudgement is but in a manner discharged of hope of remission, as though he were not simply and altogether excluded. And the light offender is turned ouer to purgatory, for his remission: yet M. Allen will stand vpon the forme & phrase of words, not knowing, that this worlde is taken for all the time that is vnto the ende thereof, and the worlde to come, not for the state or time of them that are departed vnto the iudgemēt, but for the time of eternitye after the ende of this worlde, or els the wordes of Christ in Matthew should not be equi∣ualent with the wordes in Marke, he shalbe guilty of euerla∣sting iudgement or condemnation, which the olde interpretor calleth eternall offence. The like forme or phrase of words is vsed by S. Paule to the Ephesians cap. 1. that Christ is exal∣ted aboue euery name that is named, not onely in this worlde but also in the worlde to come: by which wordes he meaneth the supreme and euerlasting kingdome of Christ, which exten∣deth vnto all eternitie. But if a contentious person like to the Valentiniane heretikes, or such like, woulde inuent monstruous names as those heretikes did, and proue by this place that there are names named in the worlde to come, that are not named in this worlde, shoulde he not haue as good grounde out of this place as the Papistes haue of the other?

2 But because we haue to do with fickle marchauntes, that will not sticke to brast boldely the bandes of euident scriptures,

as anone you shalt see, and therefore, will (as I thinke) litle be moued with reasonable and playne gathering out of the scrip∣tures: nor much esteeme this likelihood, as ouer small a proofe in so greate a doubte, therefore I will shew my warraunt for this construction, that thereby the studious reader may see, whome the aduersaries do so rashly contemne herein: and whome we haue as authors, in this meaning of Christes wordes now recited: that neither they may be beleued with out reason and proofe, nor we miscredited, after so good authority of the auncient writers, as neither they for shame, nor we of conscience can deny. S. Gre∣gory, whose authority I may boldely vse against them, because they mislike not his iudgement, when it may appeare to make for them, (as in deede it neuer doth) he doubted nothing to ga∣ther of this our Sauiours speach that sinnes might be forgeuen in the next worlde. And thus he writeth for that point. De quibus∣dam leuibus culpis,* 3.3 esse ante iudicium purgatorius ignis cre∣dendus est, pro eo quod veritas dicit: Si quis in sancto Spi∣ritu blasphemiam dixerit, neque in hoc saeculo remittetur ei, ne∣que in futuro. In qua sententia datur intelligi, quasdam cul∣pas in hoc saeculo, quasdam in futuro posse relaxari: quod enim de vno negatur, consequens intellectus patet, quia de quibusdam conceditur, sed tamen, vt praedixi, hoc de paruis minimisque peccatis, fieri posse credendum est. For certaine small sinnes, that there is a purgatory fire before the daye of iudgement, we must needes beleue: because the trueth it selfe, vttered so much in these wordes: If any sinne against the holy Ghost, it shall not be remitted, neither in this worlde, nor in the worlde to come. By which sentence it is geuen vs to vn∣derstande, that, as some offensies be released in this worlde, so there may some other be remitted in the life following. For that which is denyed in one sorte, the meaning is plaine, that of some other kinde it must needes be graunted. But, as is saide before, this is onely to be taken of lighter offensies,* 3.4 thus farre spake S. Gregory: and proueth learnedly beside, by examples and sondry Scriptures through out the whole worke, our matter. If our ad∣uersaries woulde with desire to learne, as they commonly do to reprehend, reade but his discourse onely, they might quickely see their owne foly, and amende their misbelefe. They call him the

last good Pope, as he was in deede a blessed man: and by his au∣thority the perfect conuersion of our nation to Christes faith, was wrought. I woulde his holy workes deserued but as much credit now, with certaine forsakers, as his Legates then did, with all the vnfaithfull people of our countrie.

But to go forwarde in our matter, we shall finde in S. Ber∣narde, the same wordes of our Sauiour alleaged for our purpose, thus:* 3.5 Non credunt ignem Purgatorium restare post mor∣tem, sed statim animam solutam a corpore, vel ad requiem transire, vel ad damnationem: quaerant ergo ab eo, qui dixit quod dam peccatum esse, quod neque in hoc saeculo, ne∣que in futuro remittetur: cur hoc dixerit, si nulla maner in futuro remissio purgatione peccati? They beleue not (sayth he, by some heretiques of his owne time) that there is any pur∣gatory paines remaining after death, but they suppose that the soule straight vpon departure hense, goeth either to rest, or dam∣nation: let such fellowes aske therefore of him, that saide, a cer∣taine greuous crime coulde neither be forgeuen in this worlde, nor in the worlde to come, why he so saide, if there were no re∣mission nor purgation of sinnes, in the life following? thus said Bernarde, opening his graue iudgement both vpon the text, and our matter: whose authority, if any esteme lesse, because of his late writing, let him know, that the aduersaries haue none for their side so auncient by C C C. yeare, except they name the heretike Aërius, or such like, whose antiquitye maketh not so much for them, as his auncient condemnation for heresie in this poynt, ma∣keth against them.

2 M. Allen in his conscience knoweth, that he hath no grounde in the authority of Gods word, and therefore he flyeth to the authority of man. But that he might seeme to be driuen perforce to that where vnto he doth come most willingly, he pretendeth a fonde excuse, because he hath to doe with such fickle marchaunts, as wil not sticke to breake boldly the bands of euident Scriptures. But he knoweth in his conscience that he hath no authoritye of Scripture to charge vs, for if he thought we would breake the bonds of Gods word, he might well thinke, we would not be holden

by the authoritie of mens writing, and those of the latter sort, six hundreth yeares after Christ, the eldest. For Augu∣stine make••h as litle for them, as he doth against vs. Gregory and Bernarde, whereunto he addeth Bede, are of opinion that sinnes not remitted in this world, may be remitted in the world ••o come, but how hapneth it, that Chrys••stome and Ieronym which both interpreted that place, could gather no such matter, although they otherwise allowed prayer for the dead? The reason must needes be, because the er∣rour of purgatory growing so much the stronger, as it was nerer to the full reuelation of Antichrist, Gregory and Bede sought not the true meaning of Christ in this Scripture, but the confirmation of their pausible error. M. Allen thin∣keth we must be sore pressed with the authoritie of Grego∣ry, because we m••slike not his authority, where he inueigh∣eth against the supremacy of one Bishop aboue all other, or where so euer he agreeth with the truth. But he must be once againe admonished, that we are bound to no mannes authoritie, no longer then he followeth the authoritie of Gods word And therefore though Gregory were the last of all the Romish Bishops, in whom was any sparke of good∣nes, because Boniface his successor and so all the rest, by Gregoryes owne iudgement & prophecy were all Antichri∣stes: yet is not all that Gregory writte, of equall authoritie with the word of God, without authoritie whereof, we be∣leue not an Angell from heauen, as I haue often shewed, much lesse a Bishop of Rome.

3 But that in the mouth of two or three witnesses all trueth may appeare, and contrary falsehood vanish away: S. Augustine him selfe, gathered by this place now alleaged, euen then when he had no occasion geuen him, by the wrangling of any misbele∣uer, to wreast any scripture otherwise then the very wordes im∣ported, the trueth of remission of certaine faultes in the next life, in these wordes,* 3.6 Facta resurrectione mortuorū, non deerunt, quibus, post poenas quas patiuntur spiritus mortuorum, im∣pertiatur misericordia, vt in ignem non mittantur aeternū, neque enim de quibusdam veraciter diceretur, quod non

eis remittetur neque in hoc saeculo neque in futuro, nisi es∣sent, quibus etsi non in isto, tamen remittetur in futuro. There shall be certaine at the time of resurrection also, who shal obteine mercy, after they haue suffered such paines as deade mens ghostes do abide, that they be not cast into the euerlasting fire: for els it coulde not in any true sense be spoken, that certaine shoulde neither haue pardon in this worlde, nor in the worlde to come, except there were some, that speeding not of pardon in this life, might yet haue remission in the next: so sayth he. Being, I warraunt you, so sadde witted and so farre from phantasies, that he would not grounde any assured doctrine, vpon euery light oc∣casion offered, or motion made: had not the very words and forme of phrase, approued it, and Gods Church liked it.

Hauing then these graue fathers with others,* 3.7 for our warraunt in the exposition of this place, we do take it for a sure grounde, that the paine of purgation in the next worlde may be remitted, that is to say, either made lesse, or els wholy released: before the due execution of Gods sentence be extremely done. For it is not ment,* 3.8 that the freedom which man may haue after full aunswere and payment of his sinnes, in that place of punishment temporall, shoulde be properly termed a remission, or pardon: For that is aunswerable to Gods iustice: and although there were no prayers or other wayes of helpe, yet the patient by toleration, in time, might, vnder the protection of Christes merites, make full satis∣faction, and so be discharged. who being a vessell of mercy, can not be damned. But when we say, that sinnes may be forgeuen in the next worlde, Gods Church (which is the mother of all be∣leuers) teacheth vs, that some parte, as well of the rigour and extremity of the paine, as of the time and continuance thereof (though God him selfe hath appointed that punishment) may yet be mercyfull released.

3 S. Augustine is much beholding to you, that you giue men to witte, that when he was wrangled withall by any misbeleuer, he had occasion to wrest the Scripture, other∣wise then the words imported, so you iudge of him, because he would not for your pleasure, expound the fire of tryall. 1. Cor. 3. For your fire of purgatory. But concerning this testi∣mony

of Augustine, it maketh not so much against vs, but it maketh as litle for you. For if you haue translated his words according to his meaning, (as you haue not according to his wordes) he vnderstandeth by this place remission of the paynes, and not of the sinnes, which helpeth you nothing to that which you haue taken in hand to proue, that sinnes are forgiuen after this life. And so he seemeth to say in the 13. chapter of the same booke. Non autem omnes veniunt in sempiternas poenas, quae post illud iudiciū his sunt futurae, qui post mortem sustinent temporales, nam quibusdam quod in isto non remittitur, remitti in futuro saeculo, id est ne futuri saeculi aeterno supplicio puniantur iam ante dixi. All they come not into e∣uerlasting paynes which after that iudgement shall be to them, that after death suffer temporall paynes, for I haue sayd already, that vnto some, that which is not remitted in this world, is remitted in the world to come, that is, that they should not be punished in the world to come. In these wordes he speaketh of release of paynes but not of forgiue∣nes of sinnes. But in the place by you alleged, if the words be truly translated according to the discourse of that chap∣ter, he affirmeth, that after the resurrection & those paynes which the spirites of the dead doe suffer, there shal be some vpon whom mercy shall be bestowed, so that they shall not be cast into eternall fire, &c. So that Augustine in this place, speaketh not of such sinnes as are remitted in purgatory, but of such persons as are forgiuen in the last iudgement, when purgatory is ended. Wherefore though Augustine er∣red in this place, yet he erred from your cause. And where∣as you affirme in the margent, that sometime Gods iustice is aunswered fully by the payne of the party: you are con∣trary to the rest of your family, for they hold that the gene∣rall prayers and sacrifices of your mother Church doe help them. Yea the maister of the sentence holdeth, that a poore man hauing equall merites with a rich man, though there be no special prayers, masses, fasting or almes done for him, is holpen as well by the common almes and prayers, as the rich man for whom speciall prayers and large almes are done. lib. 4. dist. 45. For otherwise the opinion of merites

could not stand. And vnlesse M. Allen thinke that all such masses and prayers in which the dead are generally com∣mended be vnprofitable, his proposition can not stand by his owne learning.

That the faithfull soules in Purgatory being novv past the state of d••seruing, and not in case to helpe them selues, may yet receiue benefit by the vvorkes of the lyuing, to vvhome they be perfectly knitte as fellovv membres of one body. CAP. II.

1 BVt now what meanes may be founde, to ease our bre∣thern departed, of their paine? or what wayes can be acceptable in the sight of God to procure mercy and grace, where the sufferers them selues, being out of the state of deseruing and place of well working, can not helpe them selues: nor by any motion of minde, atteine more mercy▪ then their life past did deserue? VVhere shall we then finde ease for them? surely no where els, but in the vnity and knotte of that holy fellowship, in which, the benefite of the heade perteyneth to all the membres: & euery good worke of any one membre, wōder∣fully redoūdeth to all the rest. This society is called in our Crede, communio Sanctorum, the communion of Sainctes, that is to say a blessed brotherhood vnder Christ the heade, by loue and re∣ligion so wroght and wrapped together, that what any one mem∣bre of this fast body hath, the other lacketh it not: what one wan∣teth, the other supplieth: when one smarteth,* 4.1 all feeleth in a ma∣ner the like sorow: when one ioyeth, the other reioyseth withall. This happy society, is not impared by any distance of place,* 4.2 by di∣uersity of Gods giftes, by inequality of estates, nor by chaunge of life: so farre as the vnity of Gods spirit reacheth, so farre this fellowship extēdeth, this city is as large, as the benefit of Christes death taketh place. Yea within all the compasse of his kingdome, this fellowship is founde. The soules and sainctes in heauen,* 4.3 the faithfull people in earth, the chosen children that suffer chastise∣ment in purgatory, are, by the perfect bonde of this vnity, as one abundeth, ready to serue the other, as one lacketh, to craue of the other. The soules happely promoted to the ioye of Christes

blessed kingdome,* 4.4 in this vnitie and knotte of loue, perpetually praye for the doubtfull state, of their owne fellowes beneth: the carefull condition of the membres belowe, continually crieth for helpe at their handes in heauen aboue. Nowe the membres of Christes Church here yet trauelling in earth, they pray together, they faste together, they desire together, they deserue together. Christ our heade, in whose bloude this city and society stand••th, will haue no worke nor way of saluation, that is n••t common to the whole body in generall, and peculierly proffitable, to supply the neede of euery parte thereof. He which instituted the blessed sacraments, will haue them in this vnity to worke in common, (as farre as the ende of eche of their institutions requireth) and out of it, to haue no force at all: he that maketh all our workes ac∣ceptable, though they be done of one, will haue them perteine to all: the holy sacrifice of the Church, by the will of the author, and the likenesse of the exemplar (as in deede being in an other ma∣ner, the very selfe same) is made so common, that it ioyneth the Sainctes and Angels in heauen, to the chosen and elect people, either in earth,* 4.5 or vnder the earth beneth. And that this holy consent of good workes, and mutuall agreement of prayer, to the continuall supplying of eche others lackes, doth also apperteine to the soules departed, no man that hath any sense of this happy community, can denie: for being membres of our common body, they must needes be partakers of the common vtilitie.

CAP. II.

1 IF you aske me by what meanes they may be rele∣ued, whome the bloude of Christ hath not purged, from all their sinnes, suerly I must aunswere you plainely as I haue learned in the scripture, that there is no name geuen vnder heauen, by which they maye be helped, which are not helped by Christes death Act. 4. But you haue merites of men, to helpe the merites of Christ. O blasphemy! they that can not be iustified by their owne merites, by the vertue of them, shall healpe to iustifie other. But this is worthy to be noted, that they which are in purgatory, can not by any motion of minde, atteine

more mercy, then their life past deserued. Therefore faith either is not in them, or else p••ofitteth them nothing, for that is a notable motion of the minde. Then the merites of other men must profite with out faith or els they profitte them not all. But with out fayth it is not possible that they shoulde profit them, for as much as with out fayth it is not possible to please God, Heb. 13. therefore it is not possible that other mens workes aliue shoulde profit them that are d••ad. But we haue an other shift sought out to serue them, that is the communion of Saintes. What manner of com∣munion is that which is with out fayth? But because M. Allen bringeth in the communion of saintes. I must shew where in the same consisteth. The communion of saintes is considered either of the whole body of the church, or else of the Church militant here on earth. The communion of the whole body, is the participation of life and all other offices of life, that euery member and the whole body hath of the heade, as S. Paule teacheth plainely Ephes. 4. The communion of saintes here on earth, as it is a pa••te of the whole communion, so the whole Vertue commeth also from the heade, and the members haue but the ad∣ministration thereof, according to the measure and office of euery one. So that when we speake of the vniuersall Church, we beleue that all the elect of God are one my∣sticall body, that so liueth by Christ, that it is not possible for any one member thereof to perish: when we speake of the communication of the faythfull heare on earth, we meane the dispēsation of the grace and gifts of God, which as euery one hath receiued of God, so of charity he is boūd to imploye the same, to the profit of his fellowe members here on earth: what place is here to merit for them that are deade, when one can not merit for an other that is a∣liue, no not for him selfe, but euery man hath his worthy∣nesse of Christ: this is the doctrine of the scripture: the other participation of merittes is a mere deuise of men, hauing no foundation in the worde of God, so that M. Al∣len him selfe can not vouch so much as one text of scrip∣ture to warranty, where in he can haue any coullor for

such communion of merites. For that which S. Paule wri∣teth 1. Cor. 12. is manifestly vnderstood of the mutuall of∣fices of loue, whereby one member hath compassion with an other, & by no meanes teacheth either the estate of the deade, or the merittes of the liuing. Of like credit it is, that he so constantly affirmeth that the Saintes in heauen pray for their fellowes beneth, and that they belowe pray for the helpe of the Saintes aboue: moreouer that Christ our heade by whose bloude the society standeth, will haue no worke nor waye of saluation that is not common to the whole body in generall, and particularly profitable to supply the neede of any parte thereof. Here you see by a plaine distribution that M. Allen will haue other workes and wayes of saluation, beside the bloude of Christ. These things being onely affirmed and not proued by the autho∣rity of Scriptures, although I might confute at large by the same, yet it shall suffice to aunswere with that auncient father: That which hath no authority in the Scriptures, is as easily denied as it is affirmed. But it is a worlde to see what a compasse you fetch, to bringe in the Masse, for one of the speciall meanes. It was wont to be a sacrifice propitiatory both for the quicke and the deade, nowe you haue nicer termes for it. Now: it is the sacrifice of the Church. By whome instituted I pray you? which by the will of the author: if you make God the author, where haue you one sillable in the Scripture to declare his will? but that which followeth passeth: By the likenesse of the exemplar (as in deede being in an other manner the very selfe same.) What is this that I heare? doth the Masse aueyle because it is like the exem∣plar? if you meane the sacrifice of Christ his passion to be the examplar, the masse is as like it as an apple is like an oy∣ster, for all the apish pageantes that be played in it. We read in the Scriptures, that all the sacrifices of the olde lawe, with the tabernacle, were made conformable to the exem∣plar and paterne that was shewed vnto Moses which was Christ Exod. 25. Heb. 8. Act. 7. But that there shoulde be any more shadowes, or resemblaunces, when the bodye and substance it selfe is come, it is contrary to the whole scope

of the Epistle to the Hebrues. M. Allen hath a shift for that, saying it is the very selfe same in an other maner. But he is so deepe in diuinity, that he forgetteth his first principles of logike. For euery boye in Oxford can tell him, that those things which be like, can not be the same. If therefore the Masse be like the sacrifice of Christ, then is it not the sacrifice of Christ it selfe. Againe the exemplar and the example be proper relatiues, therfore if the sacrifice of Christ be the exemplar whereof the Masse is the example, the Masse can not be the sacrifice of Christ. Neither will it helpe, that he sayth, It is the selfe same in an other maner, so long as the same respect remaineth. But let him make of his Masse what he can, the Church of God instructed by Gods worde receiueth no more sacrifices propitiatory, but onely the sacrifice of Christ his death, which was offered by no other, but by him selfe, and that once for all. Seeing that by one oblation he hath made perfect for euer, those that are san∣ctified: Hebr. 10.

2 And so sayth S. Augustine in these words. Neque enim piorum animae mortuorum separantur ab ecclesia,* 4.6 quae & nunc est regnum Christi: alioquin nec ad altare dei fieret eorum memoria, in communione corporis Christi: for the soules of the faithfull deceased, be not seuered from the Church, which is already the kingdome of Christ, els there shoulde be no memory kepte for them at the altare, in the communion of the body of Christ.

By the force of this vnity, what so euer is profitably practised in this worlde one for a nother, as prayer, almes, fasting, Sacri∣fice, the same thinkes may and ought, by the example of the Church, to be carefully and with out ceasing procured for the helpe of our frends, and Christian brethern departed. And Atha∣nasius that great pillar, he by a meruelous fit example setteth forth, how the soules in an other worlde, may haue the benefites of the Church or Christian people, deriued downe vnto them, and what sensible feele of release they haue,* 4.7 when we desire God for them. Quemadmodum cum in campo vinea vi∣rescit, & vinum in vase occlusum rebullit, ac propemodum

feruet: ita etiam ••entimus, quod peccatorum animae diui∣nis beneficijs incruentae Hostiae, & gratiarum actionis pro ipsis habitae, gaudeant: vt idem solus nouit & ordinat deus noster, qui in viuos & mortuos dominium exercet. As when the vine abrode in the fielde doth spring and waxe greene,* 4.8 the wine salfely kept in barells at home, doth also worke in it selfe, and in a maner buyle: euen so, as we iudge, the soules of sinners, through the benefit of the vnbloudy host, and sacrifice of thankes gyuing done for them, may waxe ioyfull and gladde: as the same Lord and God onely knoweth how, and hath ordeyned: who exer∣cyseth his might, vpon the liue and the deade. See I pray you how he by the action of Gods Church in the holy Masse, in which the vnbloudy hoste and oblation is bestowed, hath founde some way, of carying downe the benefite of Christes passion, vpon the mem∣bres of his body beneth. And though some haue wickedly sought, vtterly to breake the band of peace betwixt them and vs, as they haue cursedly shaken thunity of the liuing amongest them selues, yet their mother Christs sp••use, acknowledgeth her owne children still: she seeth by the spirit of God (whereby she seeth all trueth) the sorow of her dearest, so farre out of sight, but neuer out of minde, she in a maner feeleth a parte of her owne body in paine. And can not otherwise do, but by all possible meanes and appro∣ued wayes, assay Gods mercy for their deliuery. And this natu∣rall compassion of the Church, passeth through euery membre thereof, and ought to moue euery man, by the lawe of nature, to procure as much helpe as he may.

And so much the more, do we owe this naturall duety vnto them, because they now can not helpe them selues, being out of the state of deseruing, and place of well working, onely abiding Gods mercy, in the sore sufferance of paines vntollerable. They them selues, as yet your brethern, and a portion of your body, re∣quire to be partakers of your benefites. They feele ease of euery prayer: your almes quensheth their heate, your fasting releaseth their paine: your sacrifice wipeth their sinnes and sores: so strong is the communion of sainctes, that, what so euer you do that is ac∣ceptable, it ishueth aboundantly downe to them.

2 When all authoritie out of Gods word fayleth you,

wherby you should proue that the soules departed receiue benefite by the merits of the liuing, you flie to the authori∣tie of men. And fi••st Augustine must proue that the godly departed are not separated from the Church, because me∣mory of them is made at the aultare. We nothing doubt, but that the soules of the godly departed, remaine still in the body of Christ which is his church, but we ground vp∣on better authoritie then the authoritie of Augustine, and vpon better proofe then the reason which he allegeth, or else we might not be so certayne of it as we are.

And to the similitude of Athanasius which you note to be Quaest. ad Ant. 34. I aunswere that in the place by you no∣ted there is no such word nor any of his questions ad Anti∣ochum that I can find, where so euer you had it. Although that booke of questions is easily to be seene of all men and confessed of Nannus one of your owne side to be none of Athanasius doing: we say that first it must be proued that the soules departed receiue benefite by masses, and then we shall not striue for the maner how: but mans authoritie is to weake to carry away so weighty a matter. And therefore I will be as bold with you as Augustine was with the Dona∣tistes de pastoribus cap. 8. Auferantur chartae humanae sonent vo∣ces diuinae. Ede mihi vnam Scripturam pro parte Donati. Let mens papers be remoued & let the voices of God sound, shew me one Scripture for Donatus side, euen so M. Allen I will not sticke to vrge you when you leane wholy to the au∣thoritie of men. Away with mens writings, let Gods word be heard from you, shew me but one Scripture, to proue all that you haue sayd in this chapter of the merites of the li∣uing to profite the deade,

3 Onely he that is cutte of from this happy society, hath no compassion of them, nor feeleth not how they are knitt vnto vs, by loue and vnity of one heade, and one body. You shall heare his vnnaturall, and worse then heathen wordes: Dum mortuos a nostro contubernio subduxit dominus,* 4.9 nullum nobis cum illis reliquit commercium, ac ne illis quidem nobiscum. VVhen the Lorde hath taken the deade out of our company, he

hath dispatched vs of all intermedlyng with them, or they with vs. This man was borne to breake the bande of vnity, which he hated both in the liue and dead. By whose meanes it is now come to passe, that those which of reason might clame our aide, are vn∣naturally disapointed of all such remedies, whereby any comforte might to them arise. Such lacke of compassion is driuen into our heades, that we feele not the woe of our owne fellowes, our kinne, our brethern, and our owne membres. It is a thousand yeare and more, sith a holy father, not hauing halfe the cause that we nowe haue,* 4.10 yet noted the peoples lacke of compassion towardes the de∣parted, in these wordes. They that lie in torment vntollerable, crie out for succour, and few there be, that make aunswere: they woefully call, but there is none to comfort them. O Brethern what a kinde of cruellty is this? O how much inhumanity is this? those that in their life time suffered much sorow for our sakes, now crie againe for our ayde, and we regarde them not. Lo how the sicke calles, and the phisitions are at hande: the hogge groneth, and the whole hearde groutleth with all: the poore asse falleth, and euery man helpes him vp in hast: but the faithfull alone calleth, in his greuous torments, and there is none that aunswereth. Lo our vnkindnesse (saith this doctor) and lo our lacke of com∣passion.

But because all this forgetfullnesse, commeth by the wicked suggestion of these late deuilish opinions, which mainteine that the prayers of the liuing, or their workes, do not extende to the deade in Christ: therefore, for the destruction of this vnkind he∣resie, and planting in our heartes with the trueth, the feeling of our housholde fellowes sores, I shall proue that in all times, as well of nature, as the lawe and Gospell, the faithfull men haue euer ioyned in all their prayers and acceptable workes, the soules departed: as vnto whome, by right of their communion and fel∣lowship in faith, the reliefe of Gods grace and Christes merits do appertayne. Therefore, this once declared, let vs except them from no painefull worke of the liuing, nor charitable deede, nor good prayer, nor sacrifice, nor teares, no nor from the inward dolour nor loue of mans heart. Learne to know what it is to be in a common body, and thou shalt streight perceiue, that the least motion of thy mind, stirred by Gods grace, shall be caried to the reliefe of that

part which thou pitied, and most intended.

3 Here but that you haue a pleasure to spue out your pestilent poyson against that noble light of Gods Church M. Caluine, is nothing that neede any such exclamation which you make with open mouth, as though Caluine de∣nyed the communion of Saincts, which he doth most con∣stantly affirme euen in the same place out of which you haue rent those words that you so bite and teare with your venimous teeth. lib. 3. cap. 20. sect. 24. where he speaketh a∣gainst inuocation of Sainctes, who being in rest with God (he sayth) are not to be drawne by the prayers, vnto earthly cares of our necessities, which eyther they know not, or they can not helpe. For that office of charitie which the godly doe exercise in this life by praying one for an other, is grounded vpon the commaun∣dement of God and vpon his promise, which two thinges are the chiefe to be considered in prayer. But all these reasons concerne not the dead, whom whē the Lord hath remoued from our compa∣ny, he hath left vs no intermedling with them, nor them with vs, so farre as we can conceiue by any coniectures. These be Cal∣uins wordes by which he meaneth, that although the affe∣ction of charitie remaine in the deade, yet it is not shewed by looking to our earthly necessities, which they know are subiect to the prouidence of God. Moreouer they haue not (that we know by the Scripture) any commaundement or promise to cause them to pray for vs, neither haue we any to pray to them. And this is that intermedling which Cal∣uine denyeth to be betwene the deade & the liuing, name∣ly such as is betwene them that are liuing among them selues. As for the exhortation of him that wrote to his bro∣ther in the desert, what so euer he was or how long so euer it be since he wrote, because it hath not authoritie in the word of God, I weigh it as the words of a man, whose cre∣dite in diuine matters, is nothing without the word of God.

VVhat the Church of God hath euer principally practised for the soules departed, by the vvarraūt of holy Scripture: vvith the defense of the Machabees holy history, against the heretikes of our time.

CAP. III.

1 BVt amongest so many meanes of helpe, these haue bene euer counted most soueraigne:* 5.1 Sacrifice, prayers, al∣mes, and by example of scripture most commended. Though fasting added vnto any of them, hath singu∣lar strength in this case, and euer was ioyned in all earnest sute, made to God for our selues or other. VVe can not better begin to shew the practise hereof, then at that scripture, which sufficient∣ly commendeth at once, all three: written in the second booke of Machabees in these wordes: Iudas hortabatur populum cō∣seruare se sine peccato,* 5.2 sub oculis videntes quae facta sunt pro peccatis eorum qui postrati sunt. Et facta collatione, duodecim millia drachmas argenti misit Ierosolymam of∣ferri pro peccatis mortuorum sacrificium, bene & religiose de resurrectione cogitans: (nisi enim eos qui ceciderant re∣surrecturos speraret, superfluum videretur & vanum orare pro mortuis) & quia considerabat quod hi qui cum pietate dormitionem acceperant, optimam haberent repositam gratiam. Sancta ergo & salubris est cogitatio, pro defunctis exorare, vt a peccatis soluantur. The valiaunt man Iudas, exhorted the people to kepe them selues from sinne, hauing be∣fore their eyes, what was fallen for the offensies of them that were slaine. And a common gathering being made, he sent xij thou∣sand peces of siluer to Ierusalem, to offer for the sinnes of those that were departed, a Sacrifice: being well and religiously min∣ded, concerning the resurrection: for except he had suerly tru∣sted, that such as were slaine shoulde arise againe, it might haue bene counted vaine and superfluous to praye for the deade. But because he did well consider, that such as in piety receiued their sleepe, had grace and fauour laide vp for them, therefore it is a holy and proffitable meaning to praye for the deade, that they may be assoyled of their sinnes. So farre the Author of the hi∣storie speaketh: setting forth most euidently, the notable piety of Iudas in exhorting them to releue the departed, the like liberall almes of the people, the prayers there in the campe, and the sa∣crifice at Ierusalem celebrated for the same purpose. In all which

doing, the scripture much prayseth that worthy zele of Iudas, as a thing both profitable to the departed towardes the remission of their offensies, and no lesse agreeing to that his especiall hope of the resurrection to come: counting it a foly to pray for them, of whose resurrection we are not assured. VVherby, I can not tell whether a man may well gether, that such as deny the fellowship of the liue with the deade, or condemne prayers made for them, steadfastly beleue not the resurrection.* 5.3 And in deede if we note well, we shall finde that the prayers for the deade haue bene euer taken both as an argument to proue, and as a protestation of the faithfull, to shewe their minde and faith, concerning the resur∣rection. So did Epiphanius that holy father, make confession of the Churches faith for the resurrection, and immortality of the soule, by the praying for the departed, and ioyning them to the partaking of the workes of the liue.* 5.4 Hi qui decesserunt viuunt (sayth he) & non sunt nulli, sed sunt, & viuunt apud Deum, & spes est orantibus pro fratribus, velut qui in peregri∣natione sint. Those which be deceased do yet liue, and are not by their departure hense fallen to be nothing, but they haue their being, and yet do lyue before God: and there is great hope to their orators or beadsmen, praying for them: as for such that be in their pilgramage. So sayth Damascen,* 5.5 that by supplication for the soules, resurrectionis spes solidatur, the hope of resur∣rection is established. And therefore Dionysius the auncient in his misticall prayer and sa••r••fice for the departed, declareth that there was a minister that did solemnely recite certaine places out of scripture, for to confirme the hope of resurrection.* 5.6 So that this practise of the faithfull hath not onely bene euer accompted a plaine trueth, but it hath bene a grounde and a principle to con∣firme the article of resurrection and immortality of the soule. And therefore the facte of Iudas, is with such commendation mentioned in the scripture. For in those dayes the heresie of the Saduces denying the resurrection and the life to come (as Iose∣phus writeth) began to take greate holde amongest the Iewes,* 5.7 about byshop Ionathas his time: in which tiue of diuersity, that true beleuer thought to make plaine protestation of his faith, by his notable facte.

And now I must needes be bolde to tell these enemies of our

communion, that in acknowledging them selues to haue nothing to do with the soules departed, they are at the next doore by, to denie the immortalitie, and to terme them deade soules as Vigi∣lantius did.* 5.8 VVhome Gods Church very conformably to Christes calling and fittly for the protesting the common faith, nameth, Dormientes in signo pacis,* 5.9 Those that sleepe in the signe of peace: and the named Scripture, for the same cause, calleth them men a sleepe in pietie. VVell, if their denial of prayers for the de∣ceased, grow so farre as the vtter impugning of Christian hope for the life euerlasting, and so with purgatory, take away hell and heauen togither, as the Sadduces did, (which God of his might turne from them) but if they doe, because there is such affinitie betwixt both their teachings: and this of theirs, may seeme al∣wayes to haue bene ioyned to that extreme falshoode of the o∣thers, then shall Gods Church still protest the faith of her chil∣dren, by prayers and practise for the deade, both by the example of the fathers in Christes Church vnder the Gospell, and by the fact of worthy Iudas in the lawe before.

CAP. III.

1 WE haue all this while called for authoritie of the scripture, now we shall haue scrip∣ture I trowe, or else M. Allen shall misse of his purpose Sacrifice, almes, prayers, com∣mended by scripture, to be meanes to helpe the soules in purgatory. And the scripture is written. 2. Machab. 12. Pro¦thesauro carbones: we haue founde coles in the steed of treasure. Is this all the scripture we are like to haue? this hath bene aunswered of olde to be no holy nor canonicall scripture, and that by many reasons. First because it con∣teineth matter contrary to the vndoubted worde of God. I omit this matter in cōtrouersy in the 14. chap. the author of the booke commendeth one Razis for killing him selfe, which is contrary to the word of God. Wherefore M. Allen by authoritie of this booke, & the example of a good man Razis may as well conclude that it is lawfull for men to kill them selues, as by the example of Iudas, that men may of∣fer

sacrifice for the dead. Secondly the author of this booke declareth, that he abridgeth the fiue bookes of Iason the Cy∣renian, into this one, which is a manifest argument, that he was not the instrument of the holy Ghost. For the holy Ghost maketh no abridgements of others mens writings. A∣gaine the purpose of the author proueth that he was not directed by Gods spirite, for he confesseth that he tooke this matter in hande, that men might haue pleasure in it, which could not away with the tedious long stories of Ia∣son. But the spirite of God serueth not such vayne delight of men. Moreouer, he sheweth what labour and sweate it was to him, to make this abridgement, and to be short, he maketh a very prophane preface, ambitiously commending his trauell and shewing the difference betwene a story at large, and an abridgment: all which thinges sauour no∣thing of that spirite, by which the holy Scriptures of God were written, which as S. Peter sheweth, came not by priuate mens will and ordinance, but the holy men of God spake as they were inspired by the holy Ghost. 2. Pet. 1. where as all this pre∣face sheweth nothing, but a priuate motion & an humane purpose. And yet the man is to be commended for this, that he doth not boast of any more reuelation then he had, but in the end of this booke cōfesseth his infirmity & desi∣reth pardō, which is as farre from the maiesty of gods spirit, as it is agreeable to the weakenes of our deceiuable nature, which are apt to deceiue and be deceiued. If I haue wel done (sayth he) and as the story required, it is the thing I desired: but if I haue spoken slenderly and barely, it is that I could. For as it is hurtfull to drinke wine alone, and then agayne water, and as wine tempered with water is pleasant and delighteth the tast, so the setting out of the matter delighteth the eares of them that readeth the story, &c. Who is so voyd of the spirite of God, that can not see plainly that this man had neither the pur∣pose to write that which shoulde instruct, much lesse that should bind the consciences of men, neither the gift so to write as in writing he could not erre? But now to come to the text it selfe, first the greeke copy in this place is so man∣gled and corrupted that no good sense can be gathered of

the wordes, by which it appeareth, that the deuils limbes haue bene ••umbling with this booke, as they haue bene with the olde doctors in places where mention is of prayer for the deade. Secondly seeing this facte of Iudas, hath no commaundement in the law, in which not so much as one pinne of the tabernacle, was omitted, lest any thing might be left to the will of man, to deuise in the worship of God, it is so farre of, that it is to be drawne into example, that we may be bold to condemne it for sinne, & disobedience, you shall not doe (sayth the Lord) what seemeth good in your owne eyes, but that which I commaund you, that onely shall you doe, without adding any thinge to it or taking away any thing from it. But M. Allen thinketh he hath a sure post to leane vnto, because Iudas Machabaeus did by this fast testifie, his hope of the resurrection, as Iasons abridger sayth, and also that prayers for the deade, may be an argument to proue the faith that men haue of the resurrection. It is not vnlike that this reason preuayled much with the auncient fathers, as appeareth by their writings, for commonly it hath the best colour of any reason that they bring to allow prayers for the dead. But if it be weighed with good iudgement, it is of no force to proue, that prayers for the dead, are lawful. For as truth may be proued alwayes with true principles, so often tymes it may be concluded out of false affirmations. As for example, Idolatrie proueth that there is a God, but Idolatry is not therefore the true worship of God. Of the heresie of the Pharisies that helde Pythagoras opinion, of the passing of one soule into diuers bodies, may be conclu∣ded the immortalitie of the soule, but this doth not iustifie that errour of the Pharisies: by the heresy of Origines which taught that all men should be saued at length, not onely the immortalitie of the soule and the resurrection, but also the infinite mercy of God may be concluded, which all are true articles, yet was not the heresie of Origine true for all this, vnlesse M. Allen hath forgotten that olde sophisme which children can solute: who so euer sayth you are an asse, sayth you are a lyuing creature: but he that sayth you are a liuing creature sayth true: therefore who so euer sayth you are

an asse sayth true. And such for all the worlde is M. Allens reason: who so confesseth prayers for the deade confes∣seth that the deade doe liue and shall rise againe: but he that confesseth that the dead doe liue and shall rise againe doth not erre: therefore he that confesseth prayers for the deade doth not erre.

2 But now their aunswere must be here, that this booke by which I haue vrged them so farre, shall be no scripture. And this is the ishue of heresie lo.* 5.10 These men that lightly writh & wreast Gods worde, from all true meaning to the maintenaunce of their matter, being further charged by euidence of the wordes, when other conuenient shifte can not be founde, they are driuen, to re∣fuse vtterly the sacred canonicall scripture of God: for notwith∣standing their perpetuall bragges of scripture, yet there can no scripture holde them, but they will either finde a fonde shifte to loose it, or els a shamefull stoutnes vtterly to brast and breake it. They first seeke by suttelty to vnfasten the bonde of Gods trueth, which is euery waye so enwrapped with the testimonies of holy Scripture, then as they can not worke by wiles, they boldely brast the bandes in sonder. Thus when for misconstruing of this plane assertion of the booke of Machabees, they can conuey no fit meaning, they are driuen to harde shiftes and vnsemely, to deny the whole booke to be scripture, and therefore in matters of que∣stion, of no authority. In which pointe, the authoritie of the Iewes moueth them more,* 5.11 in denying the bookes to be in the canon of Gods scripture, then the decree of the holy Church for the ap∣prouing of the same to be scripture. But S. Hierome, though he confesse the Iewes not to allowe them, yet is bolde to recken them amongest the bookes of the holy Histories: not measuring their authority by the canon of the Hebrues, but by the rule of Chri∣stian councells. The Canons of the Apostles will chalenge them from the Iewes and heretikes, to be scripture still: Innocentius the first, in his rehersall of diuine bookes, numbreth these of the histories of the Machabees also: the Councell of Carthage the third, authorisheth them, S. Augustine in his bookes. De do∣ctrina Christiana, numbring all canonicall scriptures, with the reste reciteth these also. Of which bookes in the xviij, of the Citie

of God, he thus further testifieth, Ab hoc tempore apud Iu∣daeos restituto templo, non reges sed principes fuerunt vs∣que ad Aristobulum: quorum supputatio temporum, non in scripturis sanctis quae Canonicae appellantur, sed in alijs inuenitur, in quibus sunt & Machabaeorū libri, quos non Iu∣daei, sed Ecclesia pro canonicis habet. From this time (he mea∣neth after the history of Esdras) there was no kinges, but chiefe gouernours, after the restitutiō & repaire of the temple, till Ari∣stobulus time: of all which time there is no Chronikle nor coūte, in the scriptures which be Canonicall, but in other that be ex∣tant, we finde that supplied: as in the bookes of Machabees: which bookes, although the Iewes do not, yet the Church of God counteth for canonicall scripture.

But what shoulde we stande in this point: the whole Church of God and euery part or prouince thereof, euery learned doctour and vertuous Christian man, hath receiued and allowed them for scripture. the which constant and perpetuall iudgement of the Church of Christ, if any man refuse, let him be esteemed an Eth∣nike. Or because he defendeth the Iewes authority against the determination of Christes Chur••h, let him be at this time accomp∣ted for a Iewe. And yet I thinke he ouer shooteth them herein: for they confesse the history to be true, although not holy Scrip∣ture: neither haue they found any such errour of doctrine therein conteined, as he doth.

And as for the auncient Christian writers, and famous do∣ctours, they alleage euen that place to proue the lawefull prayer for Christian soules departed, whereby these fellowes take occa∣sion to saie it is no scripture at all. As godly Damascenus, in these wordes. Scitis enim quid dicat scriptura, quomodo Iudas ille Machabaeus, in Syon, Ciuitate regis magni, vt cognouit populum sibi subiectum à Palestinis hostibus oc∣cisum, & scrutatione facta, inuenta idola in sinibus corum, statim pro vnoquoque eorum ad dominum qui ad miseri∣cordiam facilis & paratus est,* 5.12 munera propitiatoria obtu∣lit, sane ob summam religionem fraternamque charitatem, in hoc facinore, vt in omnibus alijs, a diuinissima scriptura & magnificus & admirabilis habebatur. You know (sayth he) what the scripture reporteth, how that worthy Iudas Machabeus

of Syon, the City of the great kinge, after he vnderstood certeine of his subiectes to haue bene slaine of the Palestines his ene∣mies, and search being made, had founde in their lappes, idols, straight wayes offered to God, who is much inclined to mercy, for euery of his souldiars so slaine, propitiatory oblations▪ who suerly, for that act, as proceding of wonderfull religion and bro∣therly loue, and in all other affaires, is of the holy writte estee∣med mighty and meruelous.

Longe before this writer did S. Augustine vse the same booke and text of Machabees, to proue the prayers & sacrifice,* 5.13 for the departed in peace. In the booke of Machabees (sayth he) we reade that sacrifice was offered for the deade. But if it were in none of the olde scriptures reade at all, yet the authority of the vniuersall Church, which for this point is plaine, were of no small force, whereby it is prouided, that in the prayers, which be made at the altare by the priest, to our Lorde God, the comme∣moration of the deade shall haue their place. Thus by these aun∣cient authors, both the bookes be approued, the text it selfe, for which our aduersaries vnworthely denied the booke, alleaged for the same purpose, and the doctrine so sure, that if no scripture coulde be founde, it would beare out it selfe against all falsehood. But this doctor handleth Pelagius the heretique, denying the booke of VVisdome to be scripture, because there was a sentence out of the fourth Chapter thereof, brought against his wicked do∣ctrine, euen as he shoulde be: and as these wranglers in the like case must be. The place well marked, shal serue our turne when so euer we heare them so impudently reiect scriptures, because they impugne their heresies, which els shoulde be as good scriptures as any booke of the Bible, if they either woulde make with them or by any crafty colouring not plainely make against them. Thus he sayth. Nec ideo liber Sapientiae, qui tanta numerositate an∣norum legi meruit in ecclesia Christi, pati debet iniuriam,* 5.14 quoniam resistit eis qui pro meritis hominum falluntur: & rursus: omnibus hic liber tractatoribus anteponendus, quo∣niam sibi cum anteposuerunt etiam temporibus Apostolo∣rum proximi, egregij tractatores: qui eum testem adhiben∣tes, nihil se adhibere nisi diuinum testimonium crediderūt: in English thus. It is no reason that the booke of VVisdom, which

so many worldes together hath bene worthy the reading in the Church of Christ, shoulde nowe receiue such wrong at our handes, because it plainely resisteth these fellowes, that exalt mans me∣rites (aboue Gods grace.) And againe, this booke is of more authority then all the expositours in the worlde: for the noble writers hard by the Apostles time, did much preferre this booke before them selues, who alleaging the testimony of that scripture, doubted not, but they vsed thereby, the witnesse of Gods holy word. Euen so must we tell our maisters, that it were plaine wrong, to discredit the history of the Machabees, which hath bene in our Bible euer sith Christes time for holy Scripture, because it hath an euident testimonie against their false belefe, concerning the state of the soules departed: which booke, is not onely better to be beleued then all Caluins false gloses, but of more authority then all holy expositors. Out of which booke, both S. Augustine & others many, haue vsed proofe of their matters, as of the testi∣monie of Sacred and holy scripture.

2 I will not gaine saye, but who so denyeth the autho∣rity of the holy Scriptures, thereby bewrayeth him selfe to be an heretike as all Papistes doe, which I will proue after∣warde. But he that admitteth for scripture, that which is not proceded from the spirite of God, and thereby will a∣uouch for trueth, that which is contrary to the vndoubted worde of God, is no lesse heretike then he, for it is all one sinne, to adde to the worde of God and to take from it. But M. Allen pretending to proue the booke of Machabees canonicall by authority of the Church, when he can not by consent that it hath with the scriptures of God, begin∣neth with the authority of Hieronym. in prol. Mach. But what he meaneth thereby or what place he noteth I know not. But this I knowe, that in his Preface vpon the booke of kinges he doth not onely omit it in rehersall of the ca∣nonicall bookes, but also accompteth it plainely among the Apocryphall. Next he alleageth the canons of the A∣postles. Wise canons I promise you: as truely made by the Apostles, as the double canons that lie on the tower hyll of London. In which are rehersed 3. bookes of Machabees

two Epistles of Clemens for canonicall scripture, but the Apocalypse of S. Iohn hath no place at all, by which it may appeare, what Apostles they were, that made that canckred canon. Then followeth the prouinciall Councell of Car∣thage the third, which nameth the 2. bookes of the Macha∣bees amonge the canonicall scriptures euen as it doth the 5. bookes of Salomon, whereas the Church alloweth but 3. namely the Prouerbes, the preacher, and the Canticles: and although you shoulde numbre to these, the booke of Wisdome, yet can you make but 4. in all that we know of. Againe, in what sence they did call those bookes canoni∣call, appereth by Augustine, that was one of that Councell, namely that they maye be reade, so it be with iudgement. Contra 2. Gaudentij epistolam lib. 2. cap. 23. Et hanc qui∣dem scripturam quae appellatur Machabaeorum non habent Iudaei sicut legem & Prophetas, & Psalmos, quibus domi∣nus testimonium perhibet tanquam testibus suis dicens: o∣portet impleri omnia quae scripta sunt in lege, & prophetis, & in psalmis de me. Sed recepta est ab ecclesia non inuti∣liter, si sobriè legatur & audiatur. And this scripture of the Machabees, the Iewes compte not as the lawe and the prophetes and the Psalmes, to whome our Lorde geueth testimony as to his witnesses saying, it behoued that all thinges should be fulfilled, that were written of me, in the lawe, and in the Prophetes, and in the Psalmes. But it is receiued of the Church not vnprofitably, if it be soberly reade and harde. Here you see that Augustine howsoeuer he alloweth those bookes, yet he alloweth them not in full authority, with the lawe, Prophetes and Psalmes, nor with out condition of sobriety in the reader or hearer. But Hieronym sayth plainely the Church receiueth them not as canonicall scriptures: in his preface vpon the booke of Prouerbes: Sicut ergo Iudith & Tobiae, & Machabaeo∣rum libros, legit quidem ecclesia, sed eos inter canonicas scripturas non recipit: Sic & haec duo volumina legat ad aedificationem plaebis, non ad authoritatem ecclesiasti∣corum dogmatum confirmandam. Therefore euen as the Church readeth in deede the bookes of Iudith, Tobias, and Ma∣chabees, but yet receiueth them not among the canonicall scrip∣tures

so maye she reade these 2. bookes (videlicet Ecclesiasti∣cus and the booke of Wisdome falsely intitled to Salomon) for the edification of the people, but not to confirme the authori∣ty of ecclesiasticall opinions. Thus if Augustine doe simply al∣lowe these bookes, you haue Hieronym that doth simply refuse them. If Augustine saye the Church receiueth them for canonicall, Hieronym sayth the Church receiueth them not for canonicall. As for Damascene except you woulde stryue with numbre of witnesses I know not why you al∣leage him, being one to whose iudgement as but a late wri∣ter in comparison, you know we ascribe small credit. I might produce against him Athanasius or at leste wise one of el∣der time then Damascene vnder the name of Athanasius, but that I haue alleaged already is sufficient to represse that vaine and vnskilfull insultation, that you vse in so many wastfull wordes against vs, for refusing the authority of him, that abridged Iason the Cyrenians bookes, for cano∣nicall scriptures.

3 But our aduersary learned not this practise of Pelagius onely, for it is an older sore, and a common sicknesse to all deui∣sers of deuilish doctrine: as the skillfull in the Churchies affaires may acknowledge. For some there were, that otherwise coulde not vpholde heresy, but by the vtter deniall of all the olde Te∣stament: as Carpocrates, Ceuerus, Manicheus. But Marcion and Cerdon reiect all together:* 5.15 sauyng Lukes Gospel. Now Ce∣rinthus, and Ebion, make counte of none of all the Euangelicall histories, but the Gospell of Matthewe. Cerinthus againe and Seuerus, woulde haue robbed the Church of the actes of the A∣postles. A sect called Alogiani, do refuse the Gospell of S. Iohn, with the Apocalypse Martine, illiricus, Caluine, and their com∣panions, that no man, being but an heretique, shoulde euer out pricke them, will shoulder with the proudest, and lifte out of our Bibles the bookes of Machabees, with S. Iames Epistle, and more when more nede requireth. The which Epistle, as also the Epistles of Iohn and Iudas, were once doubted of, not as contei∣ning any matter, wherof, the trueth was vncertaine, but as bookes not knowen to be of like force as canonicall scripture in the im∣pugning

of heresies, or confirming articles of belefe: as all workes be, till Gods Church haue published their authority, and decla∣red all thinges in them conteined to be of the same credit that the spirite of God is, and of Gospell like trueth.* 5.16 And by that au∣thority of the Church what booke so euer be allowed, though it was not so taken before, yet now we must needes accept it, sicut vere est verbum Dei, as the very word of God. And so be these canonicall Epistles, and bookes of Machabees, as before is de∣clared. Here nowe euery man may learne, that it is a very daun∣gerous matter to geue lesse credit to any of these bookes, or wauer in any point of faith written in them, for such fellowes iudge∣ments, that nowe amongest them, haue lefte vs neither olde nor newe Testament. Such stubborne boldenesse, had these willfull men in mainteinaunce of mischeuous doctrine. VVhose open im∣pudencie, was counted handsome conueiaunce of their scholers and adherents, which were very many, notwithstanding the Ca∣tholike Christian men in all ages both meruailed, and lamented their blindnesse. And yet doubtlesse it is not much to be wonde∣red at, to see that man flatly forsake the scripture of God, who is not abashed, to refuse and condemne that sense and vnderstan∣ding of the Scripture, which the whole Church with all her lear∣ned men haue euer allowed, and counted most holy. VVell by the strength of this piller we haue chalenged and saued hitherto, for all the barking of bandogges, the Scripture of God, with the knowne meaning thereof. And so I trust we shall doe still, from the new aduersaries, by the assured promise of thassistance of Gods holy spirite, which shall leade vs not onely to the true canonicall Scriptures, with the sense of the same: but also guide vs in all truth, necessary for our saluation.

Let euery man therefore here take heede, how he doubteth of the knowne and certayne sense, that the Church of Christ, by de∣cree of councell or consent of doctors, applyeth to any Scripture: least by mistrusting the sayd sense, he goe forward vnaduisedly from open deniall of the common, to found a priuate meaning of his owne: in the stubborne defense whereof,* 5.17 when he shall against the truth malipertly stand, he goeth vnluckely forward, & at the end blasphemously reiecteth the blessed word, & sacred Scripture of God: as we haue proued the auncient enemies of truth, to haue

done: and as in these new sect maisters we may to our great do∣lour, see. Yet loe, euen these are they that in all ages, as Vincen∣tius sayth, flye in their talke and teaching, ouer the law, the pro∣phets, the Psalmes, the Gospell. That cry out of pottes & pulpits, nothing but Gods word, the booke of the Lorde, the testa∣ment of Iesus, Christ, Paule, scripture, as it may be supposed, and as in thende it is proued, to driue out of doores, Paule, Scri∣pture, Testament, and Christ too: and not to bring into the peoples heades or heartes, the feare and loue of God, the holsom precepts of Paules heauenly preaching, nor the true meaning of any Scri∣pture. VVho being vrged, will rather credit a minstrells ballat, then the Machabeis, or best booke in the Bible.

But now you may see, that whiles these men thought to saue their credits, by miscrediting the Scripture, they haue wrought so wisely, that they haue lost their owne credits, both in this poynt, and in all other for euer. And as they hoped by deniall of Scrip∣ture, to cloke their errour, they haue wonne to them selues the property of an heretike, by open shew of their owne folly.

3 And euen as vaine & friuolous is this discourse that followeth to shew what bookes of scripture were in olde time refused, by what heretikes. But you thinke to match vs with them, for denying the Machabees, where vnto you adde the Epistle of S. Iames. If Martine and Illyricus haue some times doubted of that Epistle, they are not the first that doubted of it, Eusebius sayth plainely it is a coun∣terfect Epistle. lib. 2. cap. 23. And yet he was not accompted an heretike, I saye not this to excuse them that doubt of it, for I am perswaded they are more curious then wise in so doing, but whereas you ioine Caluine with them it is be∣cause you can not leaue to lye with out shame, while you are an instrument to defend diuelish errors with out shewe of trueth. For Caluine receiueth it, defendeth it, expoun∣deth it, and in all his writings allegeth it as canonical! scripture. Therefore if he were as ill as you compt him, yet it were shame to lye on the deuill. But we shall not nede to ••ake among the olde heresies to finde what bookes of ho∣ly Scripture you Papistes refuse, when it is an easy matter

to take your owne confessions and bolde assertions, by which it is manifest that you doe not as those heretikes which you name reiect some one or two bookes but the whole authority of all the canonicall scriptures. For when you affi••me that no booke of holy Scripture is canonicall, but so farre forth, as your Church will allow it, who seeth not that you doe abrogate all maiestie and authoritie from the word of God submitting it to the iudgements of men? Moreouer when you will not admit any sence of the scrip∣ture, but such as your Church wil allow, although the same be contrary to the plaine wordes thereof, what authority doe you leaue to the worde of God: which you make to be but a dead lettre vntil you geue it such a sence as it plea∣seth you. Finally where you make decrees of men either priuate or common, customes, traditions, vnwritten veri∣ties, in which is no certainety at all, not onely equiualent, but also oftentimes superior to the auctority of holy scrip∣tures, what certainety, credit or estimation doe you leaue to the scriptures of God aboue other writinges? nay all other writinges are in better case then the scriptures are with you. For other writings may be compted the workes of their authors, with out your censure the holy Scripture may not be compted the worde of God, except you list so to allow it: which may as well refuse that which is Gods worde in deede as you receiue and obtrude, that which is not the worde of God at all. Other writings haue such sence, as the authors haue expressed them selues in their workes, and maye be gathered by their wordes. The holy Scripture may not haue any allowed sence, approued to be the meaning of God the author thereof, by considera∣tion of the wordes, nor conference of one place with an other, but it must nedes haue such sence, as your Church will fayne vnto it. Finally other writinges are of credit ac∣cording to the authoritie of the writers: The holy Scrip∣tures with you, haue not credit according to the authoritie of God the author of them, but according to your deter∣mination, that maye conferre or perferre vnto them what you list, whereby it is manifest, that you Antichristian Pa∣pistes

receiue onely the names of the canonicall scrip∣tures, and the metaphysicall wordes abstract from all sence, but the authoritie, meaning and credit, you vtterly deny to be in them, submitting them altogether to your owne selues and your most corrupt & peruerse iudgement. The rest of your tedious rayling vnto the ende of the chapter, I know not why I should aunswere further, except it were to waste incke and paper. For the stocke of your fructlesse tree being digged vp by the rootes, the proude toppes and braue braunches therof must nedes fal downe and wi∣ther away with it.

That the funeralls of the Patriarches, both in the lavve of na∣ture, and Moises, and Christ, had practise in them for the re∣liefe of the soules departed. CAP. IIII.

1 NOw therefore, I haue great hope to trust so much of all studious readers, for that loue which they beare vnto truth, that they will geue creditte to the manifest wordes of Scripture, which so plainly doe set forth, not onely the benefite that ari∣seth to the departed by prayers, but also witnesse, that there was practise at Ierusalem by oblation and sa∣crifice for the same purpose,* 6.1 by order of their law. For otherwise, would that good knight so highly commended, neuer haue presu∣med to bring in, any superstitious new vsage contrary to the rule of that Church, neither would the Priestes at Ierusalem haue of∣fered for the dead without contradiction, vnder the gouernment of so good a bishop: neither would the Author of she booke, vp∣on so light a beginning haue praysed the fact: or otherwise made mention of it, then as of a new deuise of the same man. VVhom I doubt not therefore, rather to haue followed the continuall cu∣stome of the Church, then to haue inuented any newe vnknowne order of his owne.

VVhich may well appeare at this day, by the ceremonies and sacrifices of the olde lawe, yet superstitiously obserued emongest

the dispersed Iewes: where, emongest other rites of their lawe,* 6.2 they offer and make solemne supplication for the soules depar∣ted: as Antonius Margarita, a Iewe that forsooke his pro∣fession, and became Christian, witnesseth in a booke that he made of the faith of the Iewes. VVhere he reporteth out of their sacrifice, this prayer. Deus animarum fidelium recorde∣tur, & in paradisum cum Abraham, Isaac, & Iacob, alijs∣que integerrimis sanctis collocet: that is: Lord remember the faithfull soules, and place them in paradise with Abraham, Isa∣ac, and Iacob, and other thy perfect Sainctes and holy men. And for that purpose they haue a memoriall booke, as he sayth, out of which the names of the departed are yerely recited. But we much neede not this report herein: for that may well appeare to haue bene vsed long before Iudas Machabaeus his dayes.

For what other thing doth that long mourning, fasting, chari∣table releuing of the poore, and other common afflictions which men tooke vpon them, at the obites of their friendes and fathers, as well in the law of nature, as afterward continually in Moises time, what else can they meane but perpetual practise for the rest of their soules?* 6.3 Looke how religiously Abraham celebrated the rites of his wiues funerall, which the Scripture calleth Officium funeris, the office of the Buriall, which he fulfilled by weeping and lamentation made ouer the corps.

Neither can I thinke, that the office and iust funeralls stoode in mourning or sorowyng without praying, or other remedies of reliefe towardes the departed, seeing especially that office of mourning, by solemne dirigies, as we nowe tearme them, had place, time, and ordre, by rule appointed to be executed: yea and were not ended by many dayes together, nor at one time nother. As it appeareth that Ioseph and his brethern,* 6.4 executed their fathers funeralls, first fourty dayes in Aegypte, and then in their owne country, celebrabant exequias saith the text, seuen dayes together. So the children of Israel celebrated Moyses obsequies,* 6.5 with thirty dayes solemne mourning, in the downes of Moab. Not by that weeping which procedeth of priuate affection towardes a mans friende, for that can not be limited, nor yet prescribed by rule, as all these solemne dirigies were. But questionlesse this office conteined for the reliefe of the deceased, almes, prayer,

fastes, and teares: all which may well be termed mourning songes or weeping ouer the dead,* 6.6 for that time most cōuenient. Of which the wise man geueth this precept, Super mortuū plora, VVeepe ouer the departed.

And that thou maiest well perceiue, these publike rites of so∣lemne dirigies, to perteine properly to the due helpe of those, for whome they be exercised, S. Ambrose doubteth not to affirme, that of those burialls in the lawe of nature,* 6.7 the necessary obser∣uation of our Christian dayes, monthes, and yeares mindes kepte for the deade, had their beginning: saying thus in his funerall sermon, made the fourtith daye solemnely kept, for the memory of the noble Emperour Theodosius, Eius Principis & proxime conclamauimus obitum, & nunc quadragesimum celebra∣mus, assistente sacris altaribus Honorio principe, quia sicut sanctus Ioseph, patri suo Iacob quadraginta diebus huma∣tionis officia detulit, ita & hic Theodosio patri iusta per∣soluit: & quia alij tertium & trigesimum, alij septimum & quadragesimum obseruare consueuerūt, quid doceat lectio consideremus: defuncto inquit Iacob praecepit Ioseph pueris sepultoribus vt sepelirēt eum, & repleti sunt ei qua∣draginta dies. Haec ergo sequenda solemnitas quam prescri∣bit lectio. Bonus itaque Ioseph, qui formam pio muneri de∣dit, &c. VVe kept of late the day of this noble kinges buriall, And now againe we celebrate his fourtith dayes mind, the prince Honorius his sonne assisting vs before the holy altares: for as holy Ioseph bestowed vpon his fathers funeral fourty dayes du∣tie, euen so doth this prince procure his fathers obsequies. And because some obserue the thirde day and the thirtith, other kepe customably the vij. and the fourtith, let vs looke vpon the text: which readeth thus: Iacob being departed, Ioseph commaun∣deth the prouisours of the sepulture, to bury him: and so they did, and made vp full fourty dayes in that obite, this solemnity then must we fellowe, prescribed by the scripture. Good was this Io∣seph, that first gaue vs the forme and fashion of so holy a fun∣ction. By these wordes we see the antiquity of our Christian diri∣gies, and diuersitie of dayes, as yet it is vsed in mounthes or twelue mounthes mindes, to haue ishued downe from S. Am∣brose time to ours, from the lawe of nature by the Patriarches

prescription, to his dayes:* 6.8 not by mourning and mumchaunse as the buriall of Geneuas booke appointeth, but at the holy altares these obites were kepte, as with deuoute prayers, and sacrifice. VVhereof in better place, I shall speake more anone. He al∣ludeth there also, to our dilexi: and other Psalmes which we yet singe in Gods Church, ouer the departed.

CAP. IIII.

1 WHen you haue perforce as you phan∣tysie made a breatch in that strong walle that enuironed the canonicall scrip∣tures, and made a great seperation be∣tween them and all other writing, by thrusting in the abridgmēt of Iasons sto∣rie among them, now as though you had taken the citye, you make spoile and hauoke, with out all order or hone∣sty of all that liketh you within the compasse of holy writ and with out. Nowe burialls, mournings, almes, fasting, festing, building, times and seasons all are youres. But he that longeth to haue his splene or his gaule moued, let him reade these discourses following, if he list to laugh at foolish arguments let him come hether, if he wilbe angry with frowarde applications of the scripture here can he not wante occasion. And first he hopeth that all they that loue the trueth will fauor his cause, when they heare out of the scriptures, that sacrifice for the deade, was offered at Ierusalem by order of the lawe? By order of the lawe M. Allen? shew me one iote or title of the lawe to approue sa∣crifice for the deade. Et eris mihi magnus Apollo, & Phyllida solus habebis, and I will worshippe your wordes as an ora∣cle, and confesse that you onely haue the trueth. I know your aunswere: you haue no writing, but you haue good reasons, for so good a knight, so many priestes, so good a bishop, such an author woulde neuer haue allowed it, if it had not bene according to the lawe of God. Touching your authour we haue saide enough already, As for the good knight Iudas, was not so suer of falling, but Dauid a

better knight then he, transgressed the lawe of God, to carry the arke vpon a new chariotte, which shoulde haue bene borne vpon mens shoulders, 1. Chron. 13. wherein not onely Dauid, but so many Priestes, and Leuites, so good a bishop, and the whole generall councell of Israell did erre. Here was neither Zadocke, nor Abiather, nor Abinadab, nor Gad, nor Nathan or any other that made contradiction, vntill God him selfe shewed his displeasure by killing of Vzza But because M. Allen thinketh the bishop being so good a man, woulde neuer haue consented to it, if it had bene euill. I woulde aske of him, who was bishop or high priest then, that he was so good a bishop, and so worthy of his commendation. Suerly if he were a good man, he was much to blame to suffer any such thing to be done, in the temple of God, which was not appointed by the lawe of God. But if he were a wicked and an vngodly man, by M. Allens owne reason, it is not vnlike, but that he woulde for the gaine of 2000 drachmes of siluer, suffer such a super∣stitious newe vsage contrary to the lawe. Now because M. Allen sayeth he was so good a bishop, let him chose which it was of these 3. that satte on the seate of the high priest all the time that Iudas had any dignity amonge the people, namely Iason, Menclaus and Alcinus, let him take the beste of them (although it appeareth by the story that Menae∣laus the worst of them all three, was Byshop in that tyme) and he shall see, that no man euer (except he were willfully disposed to lye) would bestow such commendation vppon him as M. Allen doth, to call him so good a Bishop, and to defend the gouernment of so good a Bishop from suffering any superstitious vsage contrary to the law, when they were all three open transgressors forsakers of the law: And what the Priestes of that time were, let his owne author declare, 2. Mach. 4. The priestes were now no more diligēt about the ser∣uice of the aultar, but despised the temple, and regarded not the sacrifices, but made hast to be partakers of the wicked expenses at the play, after the casting of the stone. These were those re∣uerend Priestes of those dayes, not vnlike your hedge Prie∣stes of popery. And although Iudas did afterward make a

peece of reformation, after the horrible prophaning of the temple, and the lawes through cruell persecution, yet these Priestes were not therby sodenly chaunged into god∣ly men carefull for the sinceritie of Gods law: but were re∣dy like the reformed popish Priestes that we haue seene in our tyme, to doe what so euer the Prince hath commaun∣ded, & to be as ready againe to doe the contrary at an other Princes commaundement. In such a time, & vnder so wic∣ked a Priest, no maruell, if such corruption did enter. More∣ouer, the fact of Iudas fauoureth not the popish purgatory, where none but veniall and light sinnes are expiable, but those that were slayne, for whom the same offering was made, dyed in deadly sinne as appeareth by the story, they had vnder their coates Iewels, consecrated to Idolls, which was so heynous an offence that Iudas feared that they should haue bene all vtterly destroyed for their fault, and therefore it might seeme, that he caused the sacrifice to be offered not so much to pacifie God for them that were kil∣led, as to purge them selues of that pollution and propha∣nation, sauing that the author of the booke expoundeth that fact otherwise. And whereas M. Allen sayth, that pray∣er for the dead is yet vsed of the Iewes. They that haue as good cause to know their custome as he, affirmeth contra∣ry. He citeth Antonius Margarita turned from a Iewe to a Papiste which auoucheth the same. The rabbins in their writings, when they speake of any that is dead, they onely blesse his memory, and in the booke of their common prai∣ers, and ceremonies printed in the hebrew tongue there is no such forme of prayer to be found for the deade. But if a∣ny of them (as they doe in many ceremonies papizare) haue learned the superstition of the Papistes, it is not this alone that they haue contrary to the word of God. But lette vs come to the matter of this chapter, M. Allen asketh what o∣ther thing doth all the mourning, fasting, and other ceremonies of burying meane, but a practise for the rest of their soules? I aun∣swere with distinction, because his question is with confu∣sion: partly they meane, that those which did such thinges lamēted for the departure of so excellent men, partly they

ment to shew their hope of their resurrection, mourning & fasting were to expresse their sorrow, the other ceremonies were to declare that mens bodies should rise againe. As for almes I find not that it was vsed at burialls. But what meane you M. Allen (if you be not out of your wittes) to imagine prayer for the dead to be practised at those burialls? when in so many burialls as are rehearsed in the Scriptures, with all ceremonies vsed about them, neuer is there one word, nay not one sillable, to proue prayer for their soules. And yet as a man with a marble face, you are not ashamed to af∣firme, that rites, offices, diriges, obites, trentalls, &c. were practised by them, for the reliefe of the soules in purgato∣ry. It may be that much of your paultry, by fond imitation was taken of such doings to counterfet the examples of the Patriarkes: (but once againe I say) there is no mention in al the Scripture of prayer for ••he dead at any burial. Wher∣fore the authoritie of Ambrose helpeth you litle, who al∣though he commendeth Honorius for solemnising the fu∣neralls of Theodosius by the space of 40. dayes, after the ex∣ample of Ioseph, yet he sayth not, that prayer for the deade was taken by the example of Ioseph. But see M. Allen (if you can see any thing) whether blind affection carieth you, that you can not vnderstand the playne latine of Ambrose, or else will not translate it a right. Ambrose speaketh not of his fortieth dayes minde, but of the solemnitie of his funerall kept 40. dayes togither, as in the embalming of Iacobs body was by Ioseph. But to say the truth, how simple a reason this was, to take example of, for the time of solemnitie of fune∣ralls, it is playne by that place which Ambrose allegeth, where it is sayd that 40. dayes were bestowed, by the Phisi∣tions or Apothecaries in embalming the body of Iacob, to keepe it long from putrefaction. And how slenderly he re∣proueth them that kept 7. dayes funeralls, where if his rea∣son were good by example of Iosephs Poticaries to keepe 40. dayes, theirs were better by example of Ioseph him selfe to keepe 7. dayes. These be the groundes of such superstiti∣ons as crept into the Church, first by emulation of the Pa∣ganes, and after seeking for colourable confirmation in the

examples of the Patriarkes. For auoyding of all which in∣conueniences that haue risen and may rise, by ceremonies practised at burialls, the Church of Geneua very wisely & godly, vseth no more ceremonies in burying their deade, then are conuenient for the reuerent laying vp of the corps which is ordayned to ryse agayne with glory. Whose still buriall is better then your yelling and howling, and their mumming (if you will needes so terme it) more commen∣dable, then you masking.

2 But in the second booke of the Kinges▪ the example of the holy King Dauid is a playne proofe that they fasted also for the deceased. Apprehendens Dauid vestimenta sua, scidit:* 6.9 om∣nesque viri qui cum eo erant: & planxerunt, & ieiunaue∣runt vsque ad vesperam super Saul & Ionathan filium eius,* 6.10 & super populum, & super domum Israel, eo quod corru∣issent gladio. And Dauid taking holde of his garmentes tore them: and so did the men with him, and they howled, wept and fasted vpon Saul and Ionathas his sonne, with the residue of Gods people, that there were slaine. Now what other thing did Dauid here and his people, but that which Iudas Machabeus did afterwarde, for the like death of his souldiars? I trowe there was no fasting to be found ouer any maner a person, lyue or dead, for thy selue, or other, in the whole course of scripture, but it was to obteine mercy at Gods hande, towardes the partie for whome thou didest it. So did this same holy Prophet weepe, fast,* 6.11 lye on the grounde, and change apparell, for his childe, which he begat of Vrias wife, when he lay at the point of death, stricken by Gods hande for the punishment of his fathers faulte. The which he did, as he protesteth him selfe, to turne the angry sentence of God if it might be, and recouer the childe againe. But as soone as the childe was gone, he brake of his longe fast, geuing his frendes to weete, that he tormented not him selfe so, of onely naturall com∣passion towardes the childe, or inordinate lous, as they thought, but to obteine his purpose by such bitter teares, and fasting, at Gods handes, for the childs recouery.

Fasting then ouer any man, and such solemne mourning, is no∣thing els, but an effectuall asking of mercy, for whome so euer it

be done. As more plainely it is yet declared, in the buriall of Saul and Ionathas before said,* 6.12 celebrated by the Galadites and Saules souldiars: VVhere, as the scripture sayth, after they had buried their bodies and bones, they fasted vij. dayes. Et ieiuna∣uerunt septem diebus. For no other cause, but thereby effe∣ctually to aske pardon of their offensies. There can I am sure be no reasonable occasion of their fasting alleaged of no man, but that which the honorable Bede testifieth for vs in these wordes. Recte & ad literam pro mortuis vt ad requiem peruenire valeant septem diebus ieiunatur, quia post sex huius mundi aetates, in quibus in carne laboramus, septima est in illo sae∣culo aetas requictionis animarum carne exutarum, in qua beatae tempus illud glorificum, quando resurgere merean∣tur expectant. Duely and according to the letter, they fasted (sayth he) for the departed, seuen dayes together, to obteine rest for them: because after the six ages of the worlde, in which we trauell in flesh, the seuenth age is looked for in that worlde, when the soules be loosed from their bodies, when the blessed and hap∣py sort, shall continually be in expectation of the glorious time, by receiuing their bodies in the resurrection againe.

2 As we haue had prayer for the dead, so now we shal haue fasting for the deade. In deede the wordes sounde more like such a matter then any thing that can be sayed of prayer for the deade. But the sence is euident, they fa∣sted not for them to redeme their soules, but they fasted, to declare their sorrow, because they were slaine with the sworde as it followeth in plaine wordes. And yet to make the matter more plaine, in the same Chapter followeth a large forme of lamētation made by Dauid for them, where if euer he had vsed prayer for the deade, he woulde haue vsed it: if not for his father in lawe Saule, yet at leste for his dearly beloued and sworne brother Ionathas. But no such thing came in his minde, as M. Allen foolishly fanty∣sieth of him. But M. Allen sayth this matter is more plainly proued, by the Galaadites, that fasted seuen dayes after the buriall of Saule and Ionathas, and he is suer, there can no reasonable cause be alleaged of their fasting, but onely

to aske pardon for their sinnes. I take this to be a more resonable cause, that they fasted and humbled them selues before God, because they did see the wrath of God against the whole people in the calamitie of the king & his sonne, whose contumelious hādling by the vncircumcised, stret∣ched to the dishonor of God. And this was cōmon among the Israelites in any great calamitie or daunger, or to shew their sorrow for prophanation of Gods glory. And any of these are more reasonable causes, then the superstitious surmise of Beda, with his curious conceit of the six ages of the worlde, where other make seuen and eight ages.

3 And that charitable reliefe of the poore, by open almes and doles, was also practised for the welth of the departed in the obittes of olde time, the scripture it selfe in the fourth chapter of Tobie maketh mention,* 6.13 by report of that godly commaundemēt, that the good olde father gaue is sonne herein: Panem tuum cum esurientibus comede, & de vestimē••is tuis nudos tege. Panem tuum & vinum tuum super sepulturam iusti consti∣tue, & noli ex eo manducare & bibere cum peccatoribus. Eate thy breade with the hongry and needy, and couer with thy clothes the naked. Set thy breade and wine vpon the sepulture of the vertuous & make not the sinnefull partaker therof, which wordes of exhortation can haue no other sense, but that, as be∣fore in the same place, he gaue his sonne in charge to bestow vp∣pon all men according to his hability, for that there was hope to all charitable almes giuers of Gods mercy, so now he warneth him to feede the poore, and breake his breade to such especially, as should come to the iustes and funeralls of the departed. He would neuer haue put him in minde to haue releeued the poore at bu∣rialls, but for some commodity that might arise to the party de∣ceased. for othe••wise his charity might haue proffeted the needy at other times as well as vpon mens departure. Some tooke foolish occasiō by this place, to set store of meate vpon the graue it selfe, where their father or freinde was buried, as though the dead had bene desirous of corporall foode.* 6.14 The which superstitious error S. Augustine earnestly improueth.

Other some, made great feastes at the daye of their freindes

death. But the texte is plaine, it was the needy and good people that were at those solēne exequies, or other wise by their prayers might be profitably present in the dayes of memories holden for them: which practise was not prescribed as a newe thing to the yong Tobie,* 6.15 but it was moued and praised vnto him, as a holy vsage of other burialls in those dayes, and alwayes before. Bona est oratio cum ieiunio & elecmosina: Prayer is profitable, sayth the holy Raphel, when it is ioyned with fasting and almes: and therefore as the fathers in their prayers for the dead, fasted, as we haue proued, so nowe I doubt not but almes shall crie for mercy at Gods hande for the soule departed, vpon whose sepul∣ture these thinges be charitably wroght.

3 What else? if we had not doles at burialls, proued by the example of the Patriarkes, all were marred. There∣fore Tobias must saye for doles. But first we haue shewed already, by authoritie of Hieronym, which is proofe suffi∣cient against the Papist, that the Church receiueth not this booke of Tobias for canonicall scripture. And secondly if we shoulde receiue it, yet here is nothing that helpeth M. Allens cause but his owne simple surmise. He sayth in dede the wordes can haue no other sence, yet all that he sayeth is not gospell, but what if the truer texte of Tobias hath other wordes? First in the Greeke there is no mention at all of wine, as is in the Latine nor of setting breade and wine vpon the graue of the vertuous, but the sence is this: As before he exhorted his sonne to feede the hongry with his owne breade, and to cloth the naked with his owne gar∣ments: so nowe he willeth him to spare the breade out of his owne mouth, to bury the righteous, as he him selfe had done chap. 1. (which is a cleere interpretation of this:) but to geue nothing at all to the vngodly, or to be liberall to the rightuous euen to their death and to see them bu∣ried honestly. As for the iustes and funeralls M. Allen drea∣meth that the poore came vnto, to receiue penny dole or soule breade, appeareth in the first and second Chapters how solemne they were, when poore Tobie was fayne to steale the bodyes and bury them priuily by night, yet vpon

that corrupt Latine texte (as it should seeme) wherevpon M. Allen buildeth, they vsed in Affrica to make sumptuous and dronken feastes, vpon the graues of men in the places of buriall, which they thought not onely to perteine to the honor of the martyrs, but also to be some comforte to the soules of the deade. This olde superstition Augustine reproueth epist. 64. Aurelio. But it is pretily renewed in the funerall feastes of the Papistes, as also the selling of oblations for the deade which he in the same place con∣demneth.

4 VVe haue a notable example in the Actes of the Apo∣stles, of the force of almes with prayers, which wroght life and procured mercy, euē in the next world. For the benefit of faithfull workes and holy prayers, will not be limited by the termes of this worlde: it will haue course doune so farre as the fellowship of this Christian societie reacheth: the deuill and all his abettours can not stoppe the rase thereof. The onely shew of certaine cotes, with the requeste of the pore widowes that wore them, made to Peter the Apostle, turned Tabitha to life againe after her departure:* 6.16 those garments geuen by her when she was a lieue, by the careful trauel of her almes folkes, procured reliefe in the worlde to come. They warmed the backes of widowes in earth (sayth Emisse∣nus) and the geuer had comforth of them being gone from the earth. It is good we shoulde all learne here,* 6.17 that haue receiued benefite of any man in this liefe, with loue and carefullnesse, not onely in this present worlde, but most of all when our frend is de∣parted, to represent vnto God before his altare and holy mini∣sters, with sorowfull weeping & hearty prayer, the memory of such thinges as we haue receiued by way of almes or loue, at his hand: It shall be a soueraigne remedy for his infirmities, and the appro∣uedst way to procure Gods mercy that can be.

The elders of the Iewes, making earnest supplication to our Sauiour, for the Centurions seruaunt lying in extremitie, vsed the memorie of that gentilmans charitable actes in their church, as the rediest waye to obteine grace and fauour at his handes. They cried out together: dignus est vt hoc illi praestes,* 6.18 diligit enim gentem nostram: & synagogam ipse aedificauit nobis.

Lorde be gratious vnto him, he is worthy that benefite: for he loueth our nation, and hath him selfe founded a Synagoge. And S Cyprian sayth notably, that good workes make a more effec∣tuall intercession then good wordes, he speaketh of the same Ta∣bitha as followeth. Circumsteterunt Petrum viduae flentes & rogantes,* 6.19 pallia, & tunicas, & omnia illa quae prius sum∣pserant indumenta monstrantes: nec pro defuncta suis vo∣cibus, sed ipsius operibus deprecantes: the widowes compas∣sed Peter round about, weeping and crauing, holding forth the clokes and cotes, and all their wiedes which they had giuen them before: not requesting for the good woman deceased so much by their wordes, as by her owne good workes. I pray God we be not ouer carelesse in offering to almighty God in these our dolefull dayes, the vnestimable benefites which we haue receiued of our forefathers, by the building of all our Collegies, our Oratories, Churchies, and chappelles. They were founded first, to procure Gods mercy, they were many yeares together in the mindes and memories of their beadsmen, represented before the face of God at his holy altare: they are now forgotten with most men, and offe∣red to God with teares almost of none. VVe should be much more diligent for our frends offensies doubtlesse, then the poore women were, onely for restore of there benefactors liefe againe. And the force of prayers and almes worketh rather mercy in remission of sinne, then fauour for calling to the life of this worlde any more. Therefore seeing we reade expressely, that prayers and almes haue bene proffitable to many, out of the state of our pre∣sent life, we can not deny but the workes of the vertuous passe by Gods prouidence to the soules separated from their bodyes, and worke grace and fauour as the case and condicion of the party requireth.

4 But when shall we make an end if we aunswere such arguments as these? The widdowes entreated Peter to re∣store Tabitha, and shewed such garments as she made whi∣lest she liued, therfore prayer and almes helpeth the soules in purgatory. At a word I say, here is no necessary nor pro∣bable consequence. But this is notable, that he allegeth the sorrowing of the vnbeleuing Iewes. He is worthy of this be∣nefite,

because he loueth our nation and hath builded vs a Sy∣nagoge. Belike he would haue men thinke this Synagoge was some chauntry, that he builded for the benefite of the soules in purgatory.

5 The soule of Lazarus whom our Sauiour reuiued, was 4. dayes in the place and state of the next world when Martha and Mary his sisters prayers, procured his restore to the land of the li∣uing again. VVhich wemen I am sure, were as earnest suters for the rest of his soule, as for recouery of his personage:* 6.20 they wished Christ had bene present in his sicknes, they were assured of his re∣surrection at the latter day, but being stinking ripe, they thought our maister would not presently call him vp at that turne: yet for his rest, we neede not to doubt, but they made sute with sighes & sorowfull teares, euery day. VVho by custom of their countrey, as I take it, kept solemne prayers for diuers dayes togither, in certaine seasons, at the sepul••hre: as the coniecture of Maries friendes, which came to comfort her in heauines, may well declare vnto vs. For as she s••denly at her sisters call brake from them, they, know∣ing the vsage of that solemne weeping at the sepulchre of the de∣parted, sayd one to an other, quia vadit ad monumentum vt ploret ibi. she is surely gone to his graue, there to wepe. In which weeping, kept as it were by course, order, and tyme, if our aduer∣saries yet deny to haue bene vsed any prayers or wordes of re∣quest, then let them make proofe by Gods worde, that they vsed nothing but vnprofitable lamentation: which if it be immode∣rate, hath especiall mistrust of the resurrection, as S. Paule decla∣reth, but ioyned with prayers or almes, as before is proued,* 6.21 it hath the liuely hope, of the life of those that sleepe in peace.

And that to be the true mourning for the dead, S. Chryso∣stome witnesseth with me, both often else, and namely, vppon the Epistle to the Philippians thus: Defleamus istos, iuuemus e∣os pro viribus, procuremus illis aliquid auxilij,* 6.22 modici qui∣dem, attamen iuuemus eos. quomodo quaue ratione? pre∣cantes pro illis, adhortemur & alios vt orent pro eis, paupe∣ribusque indesinenter pro illis eleemosinas demus: habet res ista non nihil consolationis:* 6.23 Audi quippe quid Deus dicat: protegam ciuitatem istam propter me, & propter

Dauid seruum meum. si memoria duntaxat iusti tantum va∣luit, quando & opera pro tali fiunt, quid non poterunt? Let vs mourne and weepe (sayth he) ouer the deade, and helpe them according to our abilitie: somwhat let vs succour them though it be neuer so small, yet let vs put to our helping handes. But howe and by what meanes? mary both our selues praying for them, and mouing others to doe the like: yea and with out ceasing let vs be∣stowe almes for them, this is somewhat confortable. For see I pray you what God sayth: I will defend this city for mine owne sake and for my seruaunt Dauids sake. Truely if the onely remem∣brance of a iust man might make so much with God, what may not charitable workes done for the same intent, obteyne at his hand? This was the mourning meete for the Christian burialls, as this noble father teacheth vs, and this & no other, was practised in the fathers funeralls in Christes time and before. As in an o∣ther place, this same doctor earnestly correcteth the vse of vaine mourning, or outragious costly and curious couering of the body buried. Cessemus quaeso ab hac insana diligentia, sed eam morientium curam habeamus,* 6.24 quae & nobis & illis confe∣rat ad gloriam Dei. Largas pro his eleemosinas faciamus, mittamus eis pulcherrima viatica. Eleemosina mortuos sus∣citauit, quando circumsteterunt viduae ostendentes quae fe∣cerat ipsis Dorcas. Cum ergo moriendum sit, quisque funus sibi paret, persuadeatque vt indigentibus aliquid relinquat. Nam si reges haeredes scribentes, familiaribus partem re∣linquunt in puerorum cautionem, cum Christum cohaere∣dem filijs tuis dimittis, intellige, quantam tibi, & illis conci∣lias beneuolentiam. Haec sunt funera pulcherrima & rema∣nentibus, & abeuntibus proficiunt: & caetera. For Gods loue, sayth he, let vs leaue this vndiscrete and madde curiositie: and let vs so prouide for the departed, that we may both helpe them and our selues to the glory of God. Large almes must we geue for them, in so doing we shall sende vnto them, as you woulde say, a kinde of necessary foode and sustenaunce for their soules. This hath raised vp the deade, when the widowes stoode round about, making shewe of the garnements that Dorcas made for them. Therefore, seeing dye we must, it were not amisse, that euery man procured his owne funerall before hande, that is to say, by deter∣mination

to leaue somewhat to the poore & needy. For if mighty kinges making their heires, do bequeath somewhat to their fa∣miliars, for the salfe prouiso of their successours,* 6.25 thou may well vnderstande, when thou makest Christ the copartener with thy children, thou procurest thereby his mercy, both to them, and thy selfe. And these be the right obittes, these shall be commo∣dious to the lyuing, and profitable to the deceased.

Againe in an other place, he argueth that this vnordinate mourning can not stand with the steadfast belefe of resurrection of the departed, which the prayers of Gods Church, and the rites of Christian dirigies do planely protest, and proue: these be his wordes. Cur post mortem tuorum pauperes conuocas? cur presbyteros, vt pro eis velint orare obsecras?* 6.26 non ignoro te responsurum, vt defunctus requiem adipiscatur, & vt propitium iudicem inueniat: his ergo de rebus flendum atque vlulandum arbitraris? Non vides quàm maximè ipsi repugnas? VVhy doest thou gather the poore people, to come to thy frendes buriall?* 6.27 VVhy desirest thou the priestes to pray for their soules? Thy aunswere I am shure will be, that thou doest these thinges to prouide for his rest, and to obteine mercy and fa∣uour at his iudgies handes. VVell then go too, what cause hast thou to mourne or bewaile his case? doest thou not perceiue that thou art contrary to thy selfe, in thy owne facte? nowe all stu∣dious men may see, what force the charity and almes of faithfull people euer had, especially towardes the deade: how litle weeping auayle••h, how vnlikely it is that the prescribed dayes of the olde funeralls in the lawe of nature or afterward, were spent in mour∣ning, with out wordes or workes for the departed: but namely how this holy fathers sentence and minde fully setteth fourth the meaning of Tobies precept, for setting his breade and drinke vpon the sepulchres, to be nothinge els but a calling together of the poore people, and feeding them for the benefite of the person departed: that not onely they by earnest prayer, but he by chari∣table workes, might together obteine rest and mercy for his soule. And here, the simple sorte, and such as be ignoraunt of the force of almes, or our fathers practise, for their yeares,* 6.28 being brought vp in this sinnefull age when vertue is defaced, and the workes of Christianitie scarse to be seene in a whole country: and where

they be much merueled at, as thinges rare, or contemned as vn∣profitable, or of the wicked condemned vtterly, as superstitious & vngodly: such good young men must looke backe a great way with me, to learne their dueties of the blessed times paste, that were wholy free from the contagion of this pestilent waste in reli∣gion: euen to those dayes, that our aduersaries confesse, to haue bene holy and vndefiled.

5 What a shameles man is this? to say the soule of La∣zarus was restored to his body, at the prayers of Martha & Mary his sisters, who as the Scripture is manifest, did not hope for any restitution before the generall resurrection. Yet we neede not doubt (sayth he) but they prayed dayly for his rest. How proueth he that? Forsoth Syr, when Mary went out sodenly to meete Christ, the Iewes sayd, vadit ad monumentum vt ploret. Alacke that M Allen could not put out that pl. and then it should be vt oret ibi. But in good sad∣nes, if the Iewes had thought that Mary had gone to pray at her brothers graue, they would not haue followed her to hinder her deuotions, but she went to wayle, and they fol∣lowed to comfort her & to forbid her M. Allen sayth, that immoderate mourning hath a speciall mistrust of the resur∣rection, as S. Paule declareth. 1. The. 4. But ioyned with prai∣ers and almes, it hath a liuely hope of those that sleepe in peace, if they sleepe in peace what neede haue they of our prayers? but will you see the ratte taken by his owne rum∣bling? The place of S. Paule 1. Thes. 4. is directly to reproue immoderate mourning for the dead, which is not meete for them that haue hope. But how hapneth it, that prayer, and almes be not there ioyned to moderate mourning? yea how hapneth it, that in so necessary a place S. Paule findeth no other comfort to moderate the mourning of the fayth∣full, but onely the quiet rest of them that are a sleepe in the Lord, and the hope of their glorious resurrection? Surely if S. Paule had bene of Chrysostomes minde he would haue prescribed other maner of comforts as Chrysostome doth. But where learned Chrysostome that prayers and almes had any comfort in them for the dead? Surely he allegeth Scri∣pture,

but he applyeth it madly, and yet he often applyeth it to the same purpose, belike it was the best he had for that purpose. God sayth vnto Ezechias, I will defend this citie for myne owne cause, and for Dauid my seruaunts sake. Alas good man what maner of reason is this? be it as he sayth, that the memory of Dauid being a righteous man, and not rather the trueth of Gods promise, made to Dauid, moued him to defend the cittie from the enemies: doth it therefore fol∣lowe that prayers and almes are auailable for the deade for whome we haue no scripture, no commaundement, pro∣mise, nor example to pray? Who if they be of the number of Gods elect, be in so happy estate as they can not be bet∣ter by our prayer, which supposeth them to be in misery. Hieronym vpon the 37. of Esay where the same sentence is repeted, referreth these wordes Propter Dauid &c. to the memory of Dauid being a vertuous man, wherby the Iewes were admonished, that not for their merite, but for his mercy sake and for their ancestors sake, God woulde pro∣tect them, but prayer for the deade he findeth not auaila∣ble by these wordes. The other place of Chrysostome al∣loweth rather almes that men geue before their death, or bequeath in their test••ment because it is a worke of their own, then that almes which other men geue for them. For if Dorcas was restored to life through her almes, it was through her owne almes, that she did giue when she was a liue, not for any almes that other did bestow for her when she was deade. The third place of Chrysostome sheweth, how hardly the people being once n••sl••d in superstitiō, coulde be kepte in any moderation, no not in those times where there was great care, diligence and knowledge, in their pa∣stors: but soone after as these thinges decayed in the tea∣chers, so superstition daily increased: and where as you note in the margent, that priestes in that time were desired to praye for mens soules, I will proue afterwarde in a more proper place, that in the older time they were called toge∣ther at burialls for an other purpose. But such is the nature of mens deuises, that although at the first they seeme not altogether euill, yet in processe of time, they grow to more

and more inconueniens, vntill at the last they come to be altogether abominable. And therefore your collection (M. Allen) being all vpon false groundes is nothing to be regarded of olde or younge. But Sathan your suttill mai∣ster, hath taught your rather to appeale to the iudgement of the yonger sorte, who haue not knowen your horrible idolatrie and mischeiuous marchandise of mens soules, then to men of any riper yeares, which remember your my∣steries of iniquity, and are witnesses of your detestable do∣inges. And yet you do clame of the decay of vertue in our dayes, which whether it haue suffered a greater dimini∣shing then in the time of your blinde and blasphemous gouernment, let them that haue knowen both the times, consider diligently and iudge indifferently. Finally where as you affirme, that your aduersaries cōfesse, that the dayes of Chrysostome were holy and vndefiled, and woulde make young men & boyes beleue so, you must either bring forth your authors that so confesse, or else all men both young and olde must saye you are a shamelesse lyer: we confesse that in those dayes, the onely foundation Iesus Christ was taught, and the article of iustification by the onely mercy of God was preached: but yet we affirme that much straw, wodde, and other impure matter, was builded vpon the foundation, which was a preparation to the kingdome of Antichrist, which was not longe after to be reueiled. It may be a shame for you Papistes, to leaue and condemne for heresie, all that is true in those mens writings, and agreable to the scripture and to make such vaunt for a fewe supersti∣tious ceremonies, and vnsincere opinions, which yet if ey∣ther young or olde wil indifferently compare with your ab∣hominations of desolation, they shall easily perceiue that they differe as much from you, as we from them.

Man may be relieued after his departure, either by the almes vvhich he gaue in his life time, or by that vvhich is proui∣ded by his testament to be geuen after his death, or els by that almes, vvhich other men do bestovv for his soules sake, of their ovvne goods.

CAP. V.

1 ANd we finde, the workes of mercy and charitie, to helpe the soule of man in this life, towardes remission of his sinnes, or els in the next worlde, for release of paine due vnto the same sinnes. All which may be donne two dayes▪ first,* 7.1 by thine owne hands or appointment, liuing in this world, which is the best, perfectest, and surest meanes that may be: for that purgeth sinnes,* 7.2 procu∣reth mercy, maketh frendes in the day of dreade, cleanseth be∣forehand, staieth the soule from death, and lifteth it vp also to life euerlasting.

Regarde not here the ianglers, that will crie out on thee, that mans workes must not presume so farre as to winne heauen, or to purge sinnes, lest they intermeddle with Christes worke of redem∣ption, and the office of onely faith: make no accompt of such corrupters of Christian conditions, liue well, and carefully followe these workes of mercy so expressely commaunded and cōmended in the scriptures, kepe thee within the householde of the faith∣full, and thy very good conuersation in operibus bonis,* 7.3 shall refute their vaine blastes, and improue their idle faith. Say but then vnto them by the words of S. Iames. Maister Protestaunt, let me haue a sight of your onely faith, with out good workes: and here lo, beholde mine and spare not, by my good workes. VVhat religion so euer you be of, I know not, but I woulde be of that re∣ligion, which the Apostle calleth, religionem mundam & im∣maculatam, The pure and vnspotted religion:* 7.4 and that is (as he affirmeth) to viset the fatherlesse, and succoure widowes in their neede. And then tell them boldely, that the Church of God hath instructed thee, that all workes, whereby man may procure helpe to him selfe or other, be the workes of the faithfull, which haue receiued that force by the grace and fauour of God, and be through Christes bloude so wattered, tempered, and qualified, that they may deserue heauen and remission of sinne.

Doubt not to tell them, that they haue no sight in this darke∣nesse of heresie, in the wayes of Gods wisedome: they haue no

feele nor tast of the force of his death: they see not howe grace prepareth mans workes: they can not reach in their infidelitie, how wonderfully his death worketh in the Sacraments: they can not attayne by any gesse, how the deedes of a poore wretch, may be so framed in the children of God, that, whereas of their owne nature they are not able to procure any mercy, yet they now shall be counted of Christ him selfe sitting in iudgement, worthy of blesse and life euerlasting. Bidde them come in, come in, & they shall feele with thee in simplicitie & obedience, that, which they could not, out of this society in the pride of contention, euer per∣ceiue, And if they will not so doe, let them perish alone. Turning then from them thether where we were, let vs practise mercy (as I sayd) in our owne time, in our helth, when it shall be much me∣ritorious, as proceeding not of necessitie, but of freedom and good will. And then after our departure, the representation of our cha∣ritable deedes, by such as receiued benefite thereby, shall excee∣dingly moue God to mercy: as we see it did sturre vp the com∣passion of his Apostle, in the fulfilling of so straunge a request. VVhereupon S. Cyprian sayth, that almes deliuereth often from both the second death,* 7.5 which is damnation: and the first, which is of the body.

CAP. V.

1 NOw we shall see how many wayes almes prof∣fiteth mens soules. First almes giuen by a mans owne handes, is allowed for the best, but that my thinkes M. Allen shoulde kepe men out of your purgatory and not helpe them: when they be there. And here you will seeme, to be zealous in exhorting men to almes, and charge vs with iangling against it, because we affirme, that mens workes must not presume to winne hea∣uen, nor to purge sinnes, nor to medle with Christes worke of redemption, and the office of onely faith, which asserti∣ons you call corruptions of Christian cōditions. O blasphe∣mous barking of an horrible helhound. Doth the glory of Gods mercy and grace, the worke of Christes redemption and the office of onely faith hinder almes or corrupt good

conditions, who seeth not although it be a foolish thing to boast of our works, but that we are compelled by this sclaū∣derous tongue of yours, who seeth not more true almes which is giuen for Gods cause in one citie where the Go∣spell is preached, then in a whole cuntrey where popery is receiued? Neither doe we refuse the triall of S. Iames, with the proudest of the popish hypocrites that make most of their merites. And because you would be of that religion that S. Iames calleth holy and vndefiled, which is to visite the fatherlesse children and widowes in their affliction. If I should speake of singular persons, the triall were neither certayne nor possible, let vs therefore consider the whole states. Shew me M. Allen if thou canst for thy gutts, or name me any city in the world, where popery preuayleth, that hath made such prouision for the fatherlesse children and widowes and all other kind of poore, as is in the noble city of London and in diuers other cities and townes of this land, and by publike law appoynted to be throughout all the realme of England. I knowledge and confesse before the Lorde, that it is nothing in comparison of his mercy to∣wards vs, nor our duety towards him. But yet blessed be his holy name, that it is sufficient to iustifie our profession a∣gainst the Papistes, & if not to stoppe their malicious mou∣thes, yet to condemne their cancred conscience of obsti∣nate lying against the manifest light of truth. And whereas M. Allen will haue vs told, that the blood of Christ ma∣keth mens workes meritorious, we will not let to tell him, that y^e church of Christ abhorreth that blasphemy, where∣by Christes blood is made not the only nor the principall, but an accessary and helping cause of remission of sinnes & eternall saluation, and will not doubt to tell him, & all such hypocrites as he is, that neither see, feele, tast, nor know the mystery of Christes redemption, or any thing that ishueth vnto vs thereof, which mingle merites of men, by what co∣lour or conueiance of wordes what so euer, with the infi∣nite and onely cause of our saluation the meere mercy of God. And whereas he biddeth vs come into his Church, we say to all them that are curable among them, as the spi∣rite

of God hath taught vs, come out of her my people, come out of her, lest ye be partakers of her plages and torments. But nowe at the last, he returneth to his matter of mercy, affirming that after mens departure, the representation of almes by such as receiued it shall moue God exceedingly to mercy. O vaine imagination, for which he hath neither Scripture, nor doctor, for neither the example of Peter and the say∣ing of Cyprian helpeth him one iote, because there is not the like comparison betwene man and God, nor betwene deliuerance from hel which is certayne, & purgatory which is the controuersie.

2 If thou yet chaunce to be negligent in the working of thine owne saluation when thou art in strength and helth: when ouer much carefulnesse of worldly welth hindereth the remem∣braunce of thy duety towardes God, for all that, helpe thy selfe at the least in thy latter ende: for though it had bene much better before, yet it is not euill nowe. I speake not for priestes aduaun∣tage, (God is my iudge) I am not of that roome my selfe, and will not condemne my soule for other. But I speake for pity of the deceiued people, for compassion of the soules that lacke the re∣liefe of so soueraigne a remedy, for mine owne helpe, and those that I so dearly loue, against the day of our accompt. I speake it, because I beleue it, and I beleue it, because I finde it practised of those men,* 7.6 and in those dayes, when true christianitie was yet feruent in Christes bloude, when the faith was vndefiled, and when workes and faith ranne together, in the rase of mans life, ioyntly without contention. Then floorished this doctrine: and thou shalt haue further tast of their vsage for mine owne dis∣charge: we can not occupy our penne better. S. Chrysostome thus instructed his flocke in this case. Si adhuc in hac vita con∣stitutus,* 7.7 omnia quibus animae tuae prodesse poteras, bene dispensare neglexisti, & vel ad calcem vitae tuae tuis man∣dasti, vt tua tibi ipsi submittendo erogent, bonisque operi∣bus te adiuuent (eleemosinis dico & oblationibus) etiam hac ratione saluatorem conciliaueris: scribe in tabulis, & cum filijs cognatisque tuis haeredem nomina & dominum. Nulli autem viuentium propterea occasionem damus ne fa∣ciat

eleemosinas, differendo vsque ad mortem. If thou in thine owne time was ouer negligent in disposing thy goods for the proffit of thy soule, and yet at the very ende, doest at the last charge thy frendes or executors, that they will employ thy proper goods for the reliefe of thy selfe: and so helpe thee with good workes, that is to saye with almes and oblation: euen that way there is great hope thou maiest procure Gods fauour: write in thy will, that our Lorde may be named a fellowe heire with thy children and kinnesfolkes. Neuerthelesse, let no man take occa∣sion hereby, to be slacke in his life time, or to differe his almes & charitie till deathes approching. This was the preaching of that doctours dayes, this proceeded out of his golden mouth, and this sounded out of euery pulpit. And surely if you knew his life and qualities, you woulde not take him to be the priestes proctor: of whose dignity as he wrote much, so where he founde any vicious, he punished sore. But he was a true proctor of our soules. Chry∣sostome was no crauer perdye, nor Christ neither, though they warne vs to make fr••ndes by Mammon for our owne saluation. They aske not much: they thrust out no inheretours: it was but a mite that wanne the poore widowe that prayse,* 7.8 a cuppe of cold water, where more abilitie wanteth, shall winne heauen at thend.* 7.9 This then is the benefite of almes giuen in the time of mans life, or otherwise by his appointment, of his owne goodes, after his departure: both which, procure mercie as well by the deede it selfe, as by the prayers of those to whome that charity apper∣teined.

2 This matter standeth vpon chaunce medly, for if thou chaunce (sayth he) to be negligent, &c. and more rightly then he termeth the buriall of Geneua it may be called a matter of mumchaunce, for he beginneth with a chaunce, but he hath neuer a title of scripture, nor any sufficient authority of a doctor, to proue that almes bequeathed in a mans te∣stament helpeth him out of purgatory. And yet as though he had some greate speake to make, he protesteth that he speaketh not for priestes aduantage, because he is not of that roome him selfe &c. but hereby you maye see what he coun∣teth almes, cheefely, that which is geuen vnto priestes, or

else what needeth he to make any such protestation. But he speaketh it because he beleueth it, he would fayne counter fect his speach like the Apostle, but an ape will be an ape, although he be clothed in purple. For the grounde of his belefe is not as the Apostles was, the worde of God Rom. 10. but the practise of men, which though they were neuer so good, yet they were such as might deceiue and be de∣ceiued. But to the matter, the florish of this doctrine was so great in those times which he commēdeth to be so hap∣py, that he can not finde one man that speaketh of it: but he is fayne to cite out of Damascene, that which Chryso∣stome shoulde saye. Which wordes proue no more, but that almes is better geuen at the last then not at all: of deli∣uerance from purgatory neuer a worde. There is one word oblationibus which perhaps M. Allen would draw to masses, for he translateth it oblation in the singular number, which in the Latine is the plurall numbre. His fetch is easy to finde, the Masse though it be sayed neuer so often, yet is it called of them but one oblation. But I inferre vppon his owne conscience, Chrysostomes worde is oblationibus obla∣tions, therefore he meaneth not Masses, but onely almes deedes which in scripture are called oblations or sacrifices where with God is pleased Heb. 13. But I will let this slight geare passe and goe to the rest.

3 Nowe there is an other way of reliefe by almes of other men, which for loue and pitie they bestow vpon the poore, that the soule hense departed, may through their charitie receiue com∣forte. And this conteineth a double worke of mercie, principally towardes the deceased, for whome it was geuen: and then to∣wardes the needy that receiued present benefit thereby: and it singularly redoundeth to the spirituall gaine both of the geuer, and the person for whose sake it is geuen. And this kinde of almes is it, which good Tobie did commende vnto his sonne, being so much more meritorious to the person that procureth it, then the other whiche we spake of before, because it is grounded not onely of loue towardes a mans owne proper per∣son,* 7.10 but reacheth to the benefite of our neighbour, by the singu∣lar

gift of compassion, and tender loue that we beare euen to∣wardes them which can neither helpe vs, nor them selues. It is nothing els but a wing of prayer, and a token of earnest sute for the party on whome it is practised, which no man will vse for his neighbours good, that list not do it before in his owne behalfe. This effectuall supplication by wordes and workes together, is as straunge nowe a dayes in our country, either for the liuing or the departed, either in our owne lackes, or in other mens necessities, as it was common in olde time, and commended in the scripture. Bona est oratio cum ieiunio & eleemosina:* 7.11 Prayer is soue∣raigne, ioyned with almes and fasting: the which being done ei∣ther for the liue or deade, is with speede by Angels ministery, ca∣ried into heauen. For I take it (and so the text excedingly bea∣reth) that the bitter prayers which the Angell so commended in that good father, and which had such good successe, was made in the funerals of the faithfull departed. Quando orabas cum lachrimis (sayth Raphael) & sepeliebas mortuos▪ &c. Ego obtuli orationem tuam Domino. Tobie: when thou with teares prayd and buried the deade, I offered vp thy prayers to our Lord God. he seemeth to tearme that, prayers with weeping, which in other placies of scripture is called, mourning ouer the deade. And weying the wordes with out affection, it must needes be graunted that the iuste funeralls had and required prayers with weeping, and that the Angels of God do speedely offer such ef∣fectuall requeste vp to the presens of the Maiesty, as well to the reliefe of the dead, as to the comfort of the procurer. But I would be lothe to descant vpon Gods worde for the beating out of any newe doctrine or deuised meaning, or to auouch a sense not knowen to the time of perfect spring in religion. Therefore to go surely to worke, I will looke about me for example of this good Tobies almes, and prayers for the poore departed soules, that we may learne withall, not onely to be beneficiall to our selues, but to our neighbours both a liue and deade. All the antiquitie here offer to take my part in so good and so knowen a quarell. I may haue as many as I will, and whome I will▪ such therefore I doe searche for, as be plainest for testimonie of open doles, and reliefe of the poore in the burials of Christian people. That not onely one mans assertion, but also the plaine practise of the Church of God

may beare downethe aduersaries boldnesse: and the more aun∣cient the better.* 7.12 Origene then shall helpe vs to the vsage of his time and Church. He writeth thus. Celebramus diem mortis, quia non moriuntur hi qui mori videntur. Celebramus ni∣mirum, religiosos cum sacerdotibus conuocantes, fideles vnà cum clero, inuitantes adhuc egenos & pauperes, pu∣pillos, & viduas saturantes, vt fiat festiuitas nostra in memo∣riam requiei defunctis animabus &c. VVe solemnly kepe the day of our frendes departure, because they be not deade which appeare vnto vs to dye. And this is our way of celebrating their funerals. VVe gather the religious men and priestes, the faith∣full people with the cleargy: we inuite also the poore, the needy, and the fatherlesse with the widowes: and we fill their bellies, that the memorial of their rest may be kept solemnly. But Tobies scholar may learne his duety yet better, of the Apostles owne scholar S. Clement: who once or twise hath these wordes in ef∣fect:* 7.13 To viset the sicke, to bury the deade, to kepe their obittes, to pray and geue almes for them is commendable: vpon whose wordes I will not now stand, because by and by, other occasion must driue me to repeate, for the worthynesse of the man and the weight of his testimonie, more plaine euidence of his Church and time. If thou here yet doubt how the prayer, worke, or sacrifice, of one mā a liue may helpe an other departed, remembre alwaies what I saide in the beginning, for the knot of our brotherhood and society in one body and vnder one heade: and thou shalt not wonder how one membre by compassion may helpe & relieue an other. And there with, for example, consider how the sacrifice of Iob and daily almes were auaylable for the misdeedes of his children,* 7.14 and appeaced Gods wrath towardes his importunate freindes. And though his benefite went onely then amongest the liuing in this worlde, neither his children nor freindes at that time departed, yet the case of the liuing amōgest them selues dif∣fereth nothing herin, from the communion and fellowship which the departed in Christ hath with the liuing in earth. And there∣fore I bring the example of Iob amongest many like in scrip∣ture, for that S. Chrysostome fitly induceth the same, to proue the partaking of good workes to be common as well betwixt the liue and deade, as of the liuing among them selues. These be his

wordes in English. Let vs helpe our brethern departed,* 7.15 keeping a memory of them: For if the oblation of Iob purged his chil∣dren, why doubtest thou of the solace that may arise by our offe∣ringes vnto such as be asleepe in Christ? seeing God is pleased with some, for other mens sakes. It was so knowen a trueth in that time, that they neuer put difference nor doubt, any more of the mutuall helpe of the liue towardes the deade, then they did for that benefite which in Christes Church one man may holde of an other.

3 Nowe commeth an other waye of releefe, by almes of other men, which being ioyned with prayers in our countrie, is as straunge as sometime it was common. He woulde make fooles beleue, that prayers and almes as they are in deede not so common as they should be, yet among vs are not at all. But omitting that sclaunder with the rest, almes for soules departed is neuer mentioned in the scrip∣ture. And although Tobies story be no canonicall scrip∣ture, yet it is not once mentioned, nor by any reasonable or sober man can be imagined there. But who can let M. Allen to dreame that Tobies prayer and almes were for the deade whome he buried? yet who can beare him when he bosteth, that all antiquitie doth offer to take his parte, and he may haue whome he will to testifie the same. This is a strange matter (M. Allen) that you maye haue your choyse of so many and will not vouchsafe to bring one that so doth write of Tobies prayer and almes. But you will say you meane generally of almes and prayers for the dead and thereof you haue store of auncient testimonies, and the more auncient the better. I will not deny but you haue much drosse and dragges of the latter sorte of doctors, and the later the fuller of drosse. But bring me any worde out of Iustinus martyr, Irenaeus, Clemens Alexandrinus, or any that did write with in one 100. yeares after Christ, that alloweth prayer or almes for the deade, and I will saye you are as good as your worde. But if neither you nor any Pa∣pist for you, be able to doe it out of these which I haue na∣med (which are the most aunciēt writers whose workes are

extant) nor out of an auncient or authenticall writer with in the compasse that I haue named, I may iustly say, that you will boast of more in a minute of an houre then you are able to performe all the dayes of your life. But you will come neare the time if you can not come to it. And Origen shall speake for you all that he can, or at least wise as much as you will giue him leaue to say. But if a man might be as bold to pose you (M. Allen) as you are to pose your betters: where had you this testimony of Origen, did you read it in his owne workes, or did you borrow it of some other mans collection? I know you will be ashamed to confesse the lat∣ter, but you may be more ashamed to acknowledge the for∣mer. For who soeuer allegeth this place of Origen, to proue prayers and almes to profite the deade, is a foule falsery of Origens meaning, & a beastly gelder of auncient authoritie though it be M. Allen him selfe. For this place of Origen as it maketh nothing in the world to proue that prayer, and almes profite the deade, but the cleane contrary, so doth it plainly declare to what ende those prayers, almes, and ob∣lations that were vsed in the primitiue Church were refer∣red and how in p••ocesse of time, superstitious and errone∣ous opinions grew of them. Wherefore that this may be e∣uident I will rehearse the whole testimony of Origen, which M. Allen hath so mischieuously mangled. Nam priores diem natiuitatis celebrabant vnam vitam diligentes, & aliam post hanc non sperantes. Nunc verò nos non natiuitatis diem celebra∣mus, cum sit dolorum atque tentationum introitus, sed mortis di∣em celebramus, vtpote omnium dolorum depositionem, atque om∣nium tentationum effugationem. Diem mortis celebramus quia non moriuntur hi qui mori videntur. Propterea & memorias sanctorum facimus, & parentum nostrorum vel amicorum in fide morientium deuotè memorias agimus, tam illorum refrigerio gau∣dentes quam etiam nobis piam consummationem in fide postulan∣tes. Sic itaque non diem natiuitatis celebramus quia in perpetuo viuent ij qui moriuntur. Celebramus nimirum religiosos cum sa∣cerdotibus conuocantes, fideles vnà cum clero inuitantes, adhuc egenos & pauperes, pupillos & viduas saturantes, vt fiat festiui∣tas nostra in memoriam requiei defunctis animabus quarum me∣moriam

celebramus, nobis autem efficiatur in odorem suauitatis in conspectu aeterni Dei. The former men did celebrate the daye of their natiuitie, louing but one life and not hoping for any other after this. But now we doe not celebrate the daye of natiuitie, seeing it is the entraunce of sorrowes and tentations, but we celebrate the day of death as that which is the putting a∣way of all sorrowes, and the escaping of all tentations. VVe cele∣brate the day of death, because they doe not dye that seeme to dye. Therefore also doe we make memories of the Sainctes and deuoutly keepe the memories of our parents or friendes dying in the faith, as much reioysing in their rest, as desiring for our selues also a godly finishing in faith. So therefore we doe not celebrate the day of natiuitie, because they which dye shall liue perpetual∣ly. And thus we celebrate it, calling togither the deuout men with the Priestes, the faithfull with the clergy, inuiting also the needy and poore, filling the fatherlesse and widdowes with foode. that our festiuitie or ioyfulnes may be done in remembraunce of the rest which is vnto the soules departed, whose memory we cele∣brate, & may be made vnto vs a sauour of sweetenes in the sight of the eternall God. By this place it is manifest that Origen & the east Church in his time acknowledged no purgatory paynes, because he confesseth death to be the ende of all sorrowes to the faithfull. Secondly that they pray not for their friendes soules, as being in torment, but that they re∣ioysed for them because they were in rest. Thirdly that the prayers which they vsed in the memories of the dead, were not for the deade, but for them selues which were aliue, that they might likewise dye in the fayth as their friendes had done before them. Fourthly, that the assembly of the cleargy and people, with the feeding of the poore, was not to pray for the deade, nor to merite for their soules, but to reioyse for the rest of the deade, and to be a sacrifice of thankesgiuing for them that were aliue. This one testimo∣ny of Origen shall testifie what the iudgement of the greeke Church was concerning purgatory & prayers for the dead from the Apostles time vnto his dayes. I wotte well super∣stition in the Latine Church was somewhat forwarder, in as much as there was the seate of Antichrist appoynted to

be set vp according to the reuelation of S. Iohn and the ex∣position of Irenaeus who iudged that Lateinos was the num∣ber of the beastes name spoken of Apoc. 13. By the way it may be noted, how M. Allen translateth religiosos the reli∣gious men, which worde might well be vsed, but that he would haue fooles to thinke, that there were Monkes, and fryers in that tyme, which were vsed to be called to burials, but it is playne that Origen calleth thē religious, whom by and by after he calleth faithfull. Moreouer, in the latter end where he libbeth of the conclusion of Origens wordes, he translateth: vt fiat festiuitas nostra in memoriam, &c. That the memoriall of their rest might be kept solemnly, yet when he hath clipped, shauen, pared, gelded, and falsifi∣ed all that he can, the dead be in rest, and not in purgatory, for whose sake he imagineth in Origens time they gaue al∣mes. But next followeth a worthy authoritie of Clement the Apostles owne scholer, and he forsooth in his Epistle to Iames the brother of our Lord, commendeth obites, pray∣er, and almes for the dead. But why doe ye not M. Allen re∣hearse his owne wordes as they are written in his Epistle? belike you are ashamed of his lousie latine, and thinke that all wise men would say you are madde, if you beleue that Clemens which liued in the Apostles time could write no better stile, thē the cobling counterfecter of those epistles. For shame away with such a durty doctor, as writeth to S. Iames to see there be no mise tordes murium stercora among the fragments of the Lordes portion, &c. Epist. 2. He was a beastly asse that writ such nasty stuffe, and thought to make the world beleue, that such a godly and learned father as Clemens was, would write so foolishly, so barbarously, so fil∣thily, so malapertly, of such bables as were not inuented 600, yeares after, to so holy and excellent an Apostle as S. Iames was: but the olde prouerbe must alwayes be true: Draffe is good enough for swine. But to put all out of doubt, the example of Iobes sacrifice and almes which were auai∣lable for his children, and friendes, sheweth that the almes of men aliue profite them that be deade, In deede I reade in the booke of Iobes sacrifice, and prayer, but I reade not

of almes giuen to merite for those that were liuing, much lesse for those that were deade. I doubt not but Iob gaue al∣mes liberally when tyme & occasion serued. But I say those places are vnfitly of M. Allen alleged to shew the force of almes, where no worde of almes is spoken. Howebeit he sheweth his reason afterward, why he allegeth this exam∣ple of Iob, because Chrysostome applyeth it to the same pur∣pose. I deny not but that Chrysostome doth as substantially alleage this example, for prayers to profitte the deade, as he doth the saying of God, that he will protect the cittie for Dauid his seruaunts sake, what shall we say. Those good men in that declining state of the Church, to superstition, being destitute of the cleere testimonies of scripture to maintaine these plausible errors, are driuen to such simple shiftes to vpholde them, as it is great pitty to see. It seemed to Chrysostome the best waye to staye the people from im∣moderate mourning, but he might haue vsed a better way, if he had comforted them as the Apostle teacheth. 1. Thess. 4. 1. Cor. 5. Otherwise when he iudged vprightly and ac∣cording to the scripture his wordes sounde cleane contrary to the opinion of purgatory and workes of other men to be meritorious for the deade, as in the very next Homilie being the 42. 1. Cor. Quapropter oro & obsecro vos, adeo{que} ad genua supplex procumbo &c. The wordes are long there∣fore I will rehearse them in English, and let M. Allen finde fault with my translation if he can: wherefore I praye and be∣sech you yea and I fall downe as an humble suter to your knees, while neuer so small a portion of your life remaineth be ruled by my sayinges, be ye conuerted, be ye amended into better, lest like vnto that richman when we are gone hense, we pouer forth teares which shall nothing profit there, and lament in vaine: for whether thou hast a father, or a sonne, or a freind, or any other whome so euer that putteth his trust in the Lorde, none of these shall deliuer thee being accused of thine owne workes. For such iudgement is exercised there, euery man is iudged of his owne deedes, neither is any man otherwise saued there. And these thinges I warne you of, not as he that woulde make you sadde, or bring you into desperation, but that being fedde with vaine and

vnprofitable hopes, trusting in this man or that man, we shoulde not neglect our owne vertue, for if we be slothfull and doe slacke the matter neither any iust man, nor Prophet, nor Apostle, shall helpe vs: but if we be diligent hauing helpe enough of our owne workes, we shall departe hense with great confidence, and enioye those good thinges that are layed vp for them that loue the Lord, which that we may all enioye let it be so through the grace and mercy of our Lorde Iesus Christ. Compare these wordes with the former, and marke here not onely the sounde of his wordes, but the weight of his reasons, where as in all other places that he holdeth the contrary, the wordes only fauo∣reth your cause, his reasons are either feeble or none at all.

4 But that I may serue not onely the turne of trueth, but with plainnesse also instruct the vnlearned, and with store satisfie the godly greedinesse of some, that list see more for the comforte of their conscience, I will report one notable place for the decla∣ration of charities force euen towardes the deceased,* 7.16 out of Gre∣gory Nissen of the Greeke church, and an other out of Atha∣nasius the greate: both directly touching the practise of good Tobie in compassion of the deade. Thus sayth Gregory. Di∣citur bene, quòd si qui hinc non praemissis bonis migraue∣rint, & postea à familiaribus neglecta oblatis reliquijs sar∣ciantur, imputari opus perinde ac ab eis factum fuerit, est enim & haec volūtas benignissimi Domini, vt creaturae quae ad salutem petuntur, sic petantur & distribuantur: & vt exo∣retur non solum quando quis pro salute propria est anxius, sed & quando pro proximo aliquid operatur: in English. It is very well saide, that if any depart this life, his goods by alme•• being not sent to God before him, and yet afterwarde the matter by his freindes in the offering vp the residue, be amended, that his freindes fact shall stande and be reputed as his owne worke. For so hath God of his mercy ordeined, that his creatures by vse whereof life and saluation may be obteined, shoulde so be pro∣cured, and in this ordre disposed, that man shoulde not onely ob∣teine his request in the carefull study of his owne saluation, but also when he wellworketh for his frende or neighbour.

* 7.17Here may we well perceiue, that all the wayes of our Lorde be

mercy and trueth. And that he in a maner releeueth of his owne accorde our miseries, both here and in the next life, that there may be no damnation to such as be in Christ Iesus: for whose sakes he turneth these base creatures of mans seruice in this life, to the vse of his pardon and saluation in the life to come: he accepteth the good will and trauell of other, for the helpe of them which can not relieue them selues: And, which is the property of a most mercyfull father, where he loueth he will raise the hearte of some good intercessor, that by patronage and prayers of some lust Iob, his fury may cease by his owne procurement. But howe this mutuall worke of mercye is currant through the membres of our common body and howe being practised by one it serueth before God for an other, either in this life or the next, our holy father Athanasius by his authoritie might well be a proofe sufficient: but he is content to declare it vnto vs by an example: and such an example, that beside the matter, may fur∣ther put vs in remembraunce of the deuotion of our elders in an other point, which the studious reader may marke by the waye: thus then he sayth. Quod in pauperes collocatur beneficiū, omnis bonae retributionis est augmentum. Itaque pro de∣functo oblaturus eundem serues scopum, quem qui pro par∣uulo filio adhuc imbecillo & infante, interim dum puer ae∣grotat, affert ceram, oleum, & thimiama, in templum Do∣mini magna fide, & accēdit pueri nomine, neque enim puer hoc faceret, cum ignoret diuinae regenerationis constitu∣tiones. Sic cogitet etiam eum, qui in domino mortē obijt, & posse & offerre ceram, oleum, & caetera quae in redemptionē offerri solēt. The benefit bestowed vpon the poore is a soueraigne ground of Gods rewarding. And in thy oblations for the depar∣ted, haue alwaies the same intēt & scope that a father hath, pra∣ctising for the recouery of his sicke child, being yong & tender: VVho for his sick son bringeth into the Church of our Lord God, waxe, oyle, incense, and with deuotion and faith lighteth them in the boyes behalfe: for that the child him selfe, being wholy vn∣skillful ••f the ordinauncies of our Christianity, would neuer go a∣bout any such thinge: euen so must a man thinke of the deceased persons case, that he may & doth offer, (as in an other mās per∣son) waxe, oyle & such like, as cōmonly for redēptiō are offered.

VVith proofe of our matter in hande, here may be noted be∣side, the vsuall oblation of thinges apperteining to the maintei∣naunce of Church light,* 7.18 and lampes: setting vp of tapers of singu∣lar deuotion for sicke persons, representing of our goods, and Gods creatures, from prophane vse of daily occupation, to Gods honour in the temple: the vndoubted hope that all faythfull people had, as well to procure fauour to them selues thereby, as mercy to other, for whose sakes they did it: and especially that in this mans age, that was so auncient, these tokens of loue and duety towardes our Lorde, and shew of their homage by such ex∣ternall actes, were taken as peculiar ordinauncies, and solemne constitutions of our Christianitie. These thinges (though the hedge of my cause forceth me to let them lightly passe) yet as I go by, I must needes beholde, as steppes of olde maners: with some mourning to say the trueth, and no litle sorow, in the contrary comparing of our corrupte conditions. The reader as he list, may perchaunce with more leasure, or at leaste with lesse iniury to other, weye the wonderfull waste that sinne and heresie hath wrought in our dayes of darknesse. And whē he considereth these thinges, that be now of most men counted meere madnesse, to haue bene liked, allowed, preached, auouched, sent out in solemne workes and writings to the vewe of the world, and the sight of all posterity, from the very heart & spring of the Christiā Church, by Athanasius the great,* 7.19 O Lord what a mighty man in worde and worke do I nowe name: him do I name, whose memory is blessed in Gods Church, in whose lappe our weeryed mother once be∣fore, as she hath bene often, in a maner learned to take her rest from the forsaken children: whose only worde with out all proofe (though he neuer speaketh but with weight of reason) woulde beare ouer all these pety Protestantes put together: so said Tully comparing the Epicures with Plato and Aristotle: much more bouldly may I payse all heretiques in the worlde with this mans onely worde. Him therefore such a man, and so great a pillor of faith, when the Catholike shall see proue and allow, and practise those same thinges,* 7.20 which our maisters of sectes can not abide, but most abhorre, and by him take a sure taste of his whole time, shal he not wounder with all wise men, at our downefall so deepe? shall he not meruaile vnder one name of Christianitie, that goeth

yet common to our dayes with those happy times past, to be such diuersitie of case and conditions, that the one vnder so glorious a name must be nothing else but a cloked paganisme? but yet I woulde not he shoulde occupie ouermuch his minde in this con∣sideration, till he see the whole ranke of Gods holy host, and all the blessed bande of Martyrs and Sainctes stande with vs for the full defense of trueth, and the common Church their mother and ours.

4 The laste parte of this Chapter hath a boysterous bragge of two great doctors authorities Gregory Nyssene, & Athanasius the great, but they stande both vppon either the credit or iudgement of Damascene, neither of which we esteeme so much, that we neede greatly regarde them. Counterfecting was so common in those dayes and be∣fore them, to maintaine such errors as coulde not be pro∣ued by scripture. For to passe ouer that which Tertullian writeth in his booke de Baptismo, of the priest of Asia, which was conuicted to haue fayned certaine writings of S. Paule to Tecta: was not the Nycene Councel the first and the best, corrupted with counterfect canons by the Byshoppes of Rome to maintaine their vsurped authoritie, in the dayes of S. Augustine? which was plainely espied and confuted in the Councell of Carthago. 6. cap. 4. & 7. And in the Africane Councell, were there not three faulse quaternions founde added to the 5. Councell of Constantinople? which was espied in the 6. Councell of Constantinople Act. 3. & 12. If men woulde be so bolde with generall Councells, thinke you that they woulde be afrayde of Gregorius or Athana∣sius writings? And what maner of a Sermon of Athanasius was that, which was reade in the 4. action of the 2. Nicene Councell? Of the image of Christ and the miracle done in Berytus, that when a Iewe strake the image, there issued out water and bloude: what a shamelesse lye is that which Pope Adrian in his epistle writeth, that Cōstantine was clen∣sed of a leprosie and baptised of Syluester at Rome, contrary to the Historie of Eusebius who liued in Constantines time and knew him? what faulsyfying of authorities is there to

proue the worshipping of images out of Gregorie Nissene, Basilius Magnus, Athanasius and Ambrosius, Chrysostome, Cyrill, and Hieronym, with diuerse other in that leude Coun∣cell? wherfore except you coulde alleage their sayings out of their owne workes, I will neuer trouble my selfe to aun∣swere them, although if they were there true authori∣ties, there is no cause why we shoulde beleeue either of them both, in an article of faith with out the authoritie of the word of God. Their time had diuerse errors & super∣stitious ceremonies which they being occupied in fighting against greater heresies that then sprang vp, of the Arians, Macedonians, and such like, either had no leasure to espie, or else made lesse accompt to reforme.

Of certaine offeringes or publike almes presented to God for the deceased, in the time of the holy sacrifice, at mens bu∣rialles, and other customable dayes of their memories: and of the sundry mindes kepte in the primitiue Church for the departed. CAP. VI.

1 KEping our selues then from by matters, (if those be by, that are so neare) of relieuing the departed by the almes of the liuing there we lefte, and there must we borowe breefely a worde or two more. Because I thinke it very necessary to be knowen, that besides the priuate procuring of the deceased soules welth, and more then the com∣mon doles at the day of buriall, there was also an other kinde of almes not much differing in effect from the other, but in ordre and vsage not all one. VVhich, because it was solemnely presen∣ted to Gods minister before the holy altare, in the face of the whole faithfull assembly, harde at then try vnto the soueraigne sacrifice, was highly alwayes esteemed, and called an oblation for the departed, or an offeringe. And it was most practised at the mindes of the departed, and memoriall dayes, which were very many at the beginning of those happy times of our forefathers, the deuotion of the good Christians then very feruent: and be not nowe a dayes, as they faulsely affirme, increased by superstition,

but of late yeares, euen before this pitifull ouerthrow of vertue, by our negligence and lacke of deuotion much decayed.* 8.1 There is now vsed onely, for the most part, but twelue monthes mindes, or monthes for the most: and that commonly but for the first yeare of their rest: and then afterward either cleane forgotten, or open∣ly not often remembred, I speake of the late better times. For now there is no blessing of mans memory at all. These often oblations in the sacrifice time for both the liue & dead, gaue name to that part of the Masse which is yet called the offertorie. wherof there was a signe of late, in the offering of some small peece of mony in the common funeralls, and at other times also of greater solemni∣tie. But in the primitiue Church it rose to such a summe, that both the Church was thereby mainteyned, and the poore singularly re∣lieued. And the name of the peoples oblation is often taken in this sense: although, because they ioyne by these meanes and o∣ther with the holy minister in the great and dreadfull oblation of Christes owne blessed person in the sacrifice, they be sayd some∣times, truely to offer: as it were by the Priestes ministery, whome with hart and affection they doe assist, and with whom they true∣ly communicate. they may offer I say, that sacrifice, in this sense for their friendes departed. But else commonly besides the blessed Sacrifice of the newe Testament, which was alwayes the chiefe meane of Gods mercy, to both quicke and deade, and in euery minde or memory for the soules principally procured, the offering of some part either of the deceaseds owne goods, or his louers, for the vpholding the ministery, was also made. Of which kind of par∣ticipating with the departed, we reade in the auncient councell named Bracharense thus:* 8.2 si quid ex collatione fidelium aut per festiuitates martyrum aut per commemorationem de∣functorum offertur, per aliquem clericorum fid••liter depo∣natur: & constituto tempore semel aut bis in anno, inter omnes clericos diuidatur. If there be any offeringes by the con∣tribution of the faithfull, made either in the festiuall dayes of martyrs, or mindes and memorialls of the dead, let them be laide vp aside, in custody of one of the cleargie, that once or twise in the yeare as time shall serue, they may be truely parted emongest the reste. And because all times haue had certaine draw backes in religion, and hinderers of deuotion, the Councell kept at Vase of

greate antiquitie, excommunicateth all such as in any wise hin∣der the oblations for the departed. And in like case the fourth Councell holden at Carthage.* 8.3 Thus runneth the decree of them both.* 8.4 VVe doe curse and excommunicate all those, that by any meanes withdrawe or els staye from the Churches the oblations of the departed, as murderers of the poore. The decrees of both these notable assemblies, were thought worthy to be confirmed by the vj. generall Councell holden at Constantinople: then are our ministers in the ruffe of their newe communion, thrust out of the olde holy communion of sainctes, if either vniuersall or pro∣uinciall Synode can take holde of men so desperat, that neither care for mans curse, nor Gods blessinge. VVell murderers and manquillers they must be counted, their predecessors not halfe so euill, deserued no better name.

CAP. VI.

1 IN the latter ende of the fift Chapter was promi∣sed a whole rancke of Gods holy host, & all the bles∣sed band of Martyrs and Sainctes to stand on their side. But this promise is no soner made then it is for∣gotten. The title in deede talketh of almes presented for the deceased in time of the holy sacrifice, but the treatise hath neuer a one that speaketh for it. But M. Allen him self who first speaketh of the decay of popish deuotion euen in popish tyme, & then telleth vs whence the offertory of the masse tooke the name, which he sayth was of such oblati∣ons, as were offered for the deade. But except his word be good payment, he bringeth nothing else for proofe. But if we shall rather beleue Iustinus Martyr, one of the most aun∣cient and authentical writers of the Church, whose workes remayne: the oblation that was made after the communi∣on was of almes for the reliefe of the poore. As appeareth in his second Apollogie vnto the Emperour for the Chri∣stians, where he describeth the whole order of their mee∣ting and what so euer was done, or sayd among them. As first the reading of the Scripture, the exhortation of the chiefe minister, the common prayer of the whole Church, the administration of the Lordes supper, and then sayth

he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. They that are rich & such as wil, according as euery man shall thinke good geue what they will &c. by which it is manifest that in those first and purer dayes there was no mention at all of sacrifice for the dead, but onely oblation for the poore liuing. And as for the councell Bra∣charense which was helde 4. or 5. hundreth yeares after Iu∣stinus time, yet proueth nothing but the commemoration of the deade, and a collation of the faythfull but no oblati∣on for the deade. Neuerthelesse to help the matter be ad∣ded 2. other prouinciall councells, namely the councell of Vase, and the 4 of Carthage, which excommunicate all such as hinder in any wise, the oblations for the departed, and these decrees also are confirmed by the 6. generall councel holden at Constantinople. Therefore these ministers that be in the ruffe of their newe communion, must be thrust out of the olde communion with all a lye a. But whether is he worthy to be thrust, that regarding no communion either olde or new of any trueth, but his common vnion of lying and rayling together, hath falsyfied both the decrees of Vase and Carthage, what M. Allen? two Councells at one clappe falsyfied? and that not ignorantly but wittingly, not negligently but wilfully? and yet must you wipe your lippes as though it were not you, and rayle like a ruffian vpon our ministers in the ruffe of their newe communion, when you are not ashamed to faulsyfie the decrees of the olde com∣munion? Be not these the wordes of the Carthage Councell Ca. 95? Qui oblationes defunctorum aut negant ecclesiis aut cum difficultate reddunt tanquam egentium necatores excom∣municentur. They which either deny to the Churches, or els pay with difficulty the oblations of the deade, let them be excōmunicated as murtherers of the poore. Likewise the Coū∣cell of Vase. Ca. 2. Qui oblationes defunctorum retinent, & ecclesijs tradere demorantur, vt infideles ab ecclesia sunt abij∣ciendi, quia vsque ad exinanitionem fidei peruenire certum est hanc pietatis diuinae exacerbationem: quia & fideles de cor∣pore recedentes, votorum plenitudine, pauperes consolatu ali∣moniae & necessaria sustentatione fraudātur, toti ergo tales quasi egentium necatores nec credentes iuditium dei habendi sunt,

vnde & quidam patrum hoc scriptis suis inseruit congruēte sen∣tentia qua ait: Amico quicquam rapere furtum est, ecclesiam vero fraudare sacrilegium est. They which reteine, the oblations of the deade and make delay to deliuer them to the Churches, are to be cast out of the Church as infidels. For it is certaine that this prouoking to wrath of the mercy of God recheth euen to the vttermost denying of the faith. Because both the faithfull de∣parting from their bodye, are defrauded of the fullfilling of their desires, and the poore of the comfort of foode and necessary sustentation. They therefore that are such, are to be compted as murderers of the poore and such as beleiue not the iudgement of God, wherefore one of the fathers hath put this in his writinges, with agreable meaning whereby he saith. To take away any thing from a mans freind is thefte, but to defraude the Church is sacri∣ledge. What other thing can be gathered out of those de∣crees? but that those men are noted with censure, which keepe backe such thinges as men that are departed had bequethed, to the Churches, for the releefe of the poore, what is this to oblation or sacrifice for the deade: is it all one to speake of oblations of the deade and oblations for the deade? With M. Allen it is all one, for after he hath sayed, that the Councells do excommunicate all them that hinder the oblations for the departed, he addeth that the canons of the Councells runne thus, that they which with∣draw the oblations of the departed are excommunicated. But herein he declareth, that he is a manifest falsyfier, not of error but of purpose.

2 Damascene that blessed man, that suffered so much sor∣rowe for trueths defense, whose authority I must often vse in this treatise because he purposely stoode for this quarell against cer∣taine heretiques of his time. He therefore in the life of Iosaphat excedingly prayseth his passing loue towards his father departed.* 8.5 VVho first with all godly deuotion, procured his exequies and di∣rigies on the day of his buriall, then commended his soule to God with seuen dayes solemne prayer and supplication at his sepul∣cher: and with a wonderfull liberall almes or oblation for the poore people, he finished vp the matter the viij. daye. But if you

can finde in you hearte to credit this good mans report, he will assure you of the vsage of his time. By which you shall perceiue, that it is a horrible slaūder that the wicked haue raised on Gods Church and ministers, which be not ashamed, to say and auouch in their open sermons and vaine libells, that these yearely, and so many monthes mindes, haue bene newely practised and deui∣sed against Gods worde, and the vsage of the primitiue Church. VVherein they shewe them selues exceding ignorant in the af∣faires of the Church, or els passing bolde and malitious, in will∣full de••eiuing the simple. For our onely monthes and yeares obla∣tions, in Damascens dayes, as he often affirmeth, there were customably kept tricesimales, quadragesimales, anniuersariae memoriae: the thirtith, the fourtith, the yeares mindes: and portions apointed out, as he sayth, in testaments for the maintei∣naunce thereof. And all this commonly, besides the peculiar de∣uotion of some, towardes their singularly beloued. If thou list go yet vpwarde, thou shalt finde no lesse care for the helpe of the soules deceased: for S. Ambrose reporteth of his time: that otherwhiles the third & the thirtith, otherwhiles the seuenth & the fourtith minde dayes were religiously obserued:* 8.6 yea and that (as he saith) by good authoritie, and auncient vsage of the Pa∣triarches both in the lawe of nature and Moyses, Cum frequē∣tibus oblationibus omnibus, with often and sundry oblations for the rest of the departed. This xxx. dayes memoriall, olde holy Ephreem in his testament and last will prouideth for him selfe,* 8.7 after his departure. The seuenth day was also euer in the primi∣tiue Church with great religion obserued: because, as Beda saith, that hath the representation of the life to come. And S. Am∣brose practised it for his brother, for the like protestation and signe of the resurrection and rest perpetuall. Die septimo (sayth he) ad sepulchrum redimus,* 8.8 qui dies symbolum est futurae quietis, the seuenth day we come together againe to my brothers sepulchre, because that day is a pledge of the rest to come.

2 That which can not be proued by the Councells, shalbe made cocke sure by the doctors, and Damascene that blessed man shall beginne the daunse: who as their fables write of hm, had his hande cutte of for crafty conueiance,

yet was it againe restored by miracle by the blessed vir∣gine, after it had bene nailed to the Church dores of a longe time. I haue often saide we deferre nothing to his authoritie, who was both in a corrupt time, and he him selfe a corrupter of religion by building vpon fables and authorities of men as maye be manifest to any that shall reade his writinges, which of the Papistes of meane iudge∣ment in these dayes is not ashamed of that fable which he reherseth in Serm. de defunctis? how Gregory shoulde praye and obteine pardon of God for the sinnes of Troianus an heathen Emperor that was in Hell 4. or 5. hundreth yeares before Gregory was bishop of Rome, so maye they be of the tale of Falconilla and all other like fables auouched by him in the historie of Barlaum and Iosaphat. But of memories of the dead and prayers for the deade also, we will not striue but that they were vsed before the times of Beda, Ephraim, and Ambrose, but with out warraunt of Gods worde or au∣thorities of scriptures, but such as is so pitifully wrested and drawen vnto them, as euery man may see, the holy Ghost neuer ment any such thinge as they gather of them.

3 Holde on vpwarde still, and Tertullian will witnesse with thee, that in that floure of Christes Church, with in lesse then CC. yeares of our maisters death, Oblationes fiebant annua die pro defunctis:* 8.9 That oblations and sacrifice were yearly made at the xij. monthes mindes of most men: he meaneth both by the sacrifice of the Church, and offeringes of the freindes of the de∣parted,* 8.10 as there also: Repete apud Deum pro cuius spiritu postules, pro qua oblationes annuas reddas: Call to thy re∣membraunce, for whose soule thou prayes, and in whose behalfe thou makes yearly offeringes: He speaketh of a freinde of his, that practised thus for his wiues departure. And in an other place he well declareth the duety of maried persons one towards an other, if God by death separate them in sonder. Pro anima eius orat,* 8.11 & refrigerium interim postulat, & offert annuis diebus dormitionis eius, She prayeth for her husbandes soule, and obteineth in the meane space ease: and offereth euery yeare, at the mind day of his passing hense. And he letteth not to af∣firme,

that the maried couple that practise not thus, do not beleue the resurrection. Therefore he concludeth thus: Nunquid nihil erimus post mortem secundum aliquem Epicurum, & non secundum Christum? quòd si credimus mortuorum re∣surrectionem, vtique tenebimur, cum quibus resurre∣cturi sumus, rationem de altetutro reddituri: VVhat say you, shall we fall to nothing after our death, as the Epicure thin∣keth, and not rise againe as Christ teacheth? And if we beleue the resurrection of the deade, then doubtlesse we shall be bounde to make accompt one of an other, as we shall together rise againe. Beware here my maisters, once againe I must tell you,* 8.12 you are going towardes the deniall of the resurrection, so many as con∣demne the vsage of the Church in praying or offeringe for the deade. Tertullian sayth you be Epicures in this point, and so you be in all others.* 8.13 I say you are past priuy muttering in your heartes that there is no God: for you are come to plaine Manducemus & bibamus: cras enim moriemur, Let vs eate and be mery,* 8.14 we can not tell how longe we lieue. I say you must aunswere for parting the affection of man and wife, and the one must be coun∣table at the day of iudgement to an other, that they procured not the dueties of the deade by right of Gods holy Church, for their soules departed. Take heede therefore, you are warned.

3 Nay ho there M. Allen, no higher then Tertullian. And when we haue examined the testimonies of Tertullian in order as you haue brought them, you shall haue small aduantage out of him, yea your friendes shall thinke you had bene better to haue made no mention of him. For first I must tell you, that these three lines which are all that he hath written sounding that way, are found in three bookes which all were written by him, when he was an heretike, & separated from the catholike Church. And therefore it may well be, that all that he speaketh of prayers and obla∣tions for the deade, was onely in the conuenticles of the Montanistes, of which sect he was an earnest defender, rather then in the catholike Church. And this coniecture seemeth the more probable, because Cyprian which was afterward a catholike Bishop in the same city, where Tertullian some∣time

had liued, maketh no mention of prayers for the dead, but onely of sacrifice for the Martyrs which was none o∣ther but the sacrifice of thankesgiuing. lib. 4. Ep. 5. But admit that the Church of God in that time, vsed these supersti∣tious prayers and oblations for the deade, let vs consider vpon what ground they were vsed. The firs•• place M. Allen allegeth in this forme. Oblationes fiebant annua die pro defun∣ctis. But Tertullians wordes in libro de corona militis be these. Oblationes pro defunctis, pro natalitijs annua die facimus. We make oblations for the dead, for our birthes on the yearly day. By which it is euident that M. Allen did not read these word••s him selfe, but receiued them of some other mans collection, or sound them in some booke of common pla∣ces. But to the matter: Tertullian him selfe shall say for me, that the same custome, with many other which he there rehearseth, hath no ground in the holy Scripture. Harum & aliarum eiusmodi disciplinarum, si leges expostules scripturarum, nullam inuenies, traditio tibi praetendetur autrix, consuetudo confirmatrix & fides obseruatrix. Of those and such like dis∣ciplines, if you require the lawes of the Scriptures, you shall finde none, tradition shall be pretended to you to be the author, Custome the confirmer, and faith the obseruer. It is good to take that which is so franckly giuen: and more is Tertullian to be commended, that confesseth the ground of his errour not to be taken out of the word of God, then they that labour to wre••t the Scriptures to find that which Tertullian confesseth is not to be found in them. I knowe the Papistes will aunswere that tradition is of as good cre∣dit as the Scripture, & is the word of God vnwritten, as well as the Scripture is the word of God written. But why then doe they not obserue all other things, that Tertullian in the same place affirmeth to be tradition, if tradition be the word of God, why doe they not giue to them that are new∣ly baptised a temper of milke and hony, and from the day of their baptisme forbid dayly washing all the weeke after? Why doe they not count it a wicked thinge to fast on the Sunday, or to pray and worship God on their knees? Why doe they not count it a wicked thinge to fast betwene Ea∣ster

& Whitsontide, or to pray on their knees all that time? Finally why doe not they crosse them selues in the fore∣head, at euery steppe they set forth, at comming in, at going out, at putting on of garmentes, at putting on of shoes, at washing, at the tables, at lighting of candles, at beddes, at stooles, and at all thinges, what so euer they doe? What aunswere can they here make, but that their Church may dispense as well with the word of God vnwritten, which they cal tradition, as she doth against the word of God con∣teyned in the holy Scriptures. So that alwayes what so euer they prate of antiquitie, customs, traditions, vnwritten ve∣rities, or the word of God vnwritten, the authority of their blasphemous church is aboue them all. Now to the second testimony alleged out of Tertullian. S. Ieronym shall testifie for vs, that this booke, as the other that followeth, was writ∣ten against the Church, so was also his booke de corona mi∣litis, when he was out of the Church, whereby it may ap∣peare, what good authorities they are, to proue the do∣ctrine of the Church. This booke de castitate, he wrote to diswade a friend of his, whose wife was dead, that he should not marry agayne, condemning second mariage for adulte∣ry, as Montanus his maister did, and laboureth to proue that he could not pray for his departed wiues soule, nor offer the yearely oblation, if he married an other. To the same purpose he reasoneth in his booke de Monogamia, where the wordes alleged by M Allen be so corrupted in all the coppyes, that Beatus Rhenamus confesseth that no sense could be made of them, and these wordes are the coniectu∣rall correction of Beatus Rhenamus. But let them be vn∣doubtedly the wordes of Tertullian, as they seeme to be. Here more manifestly then before he brocheth his here∣sie of condemning second mariages, for in that the wife prayeth for her husbands soule, and offereth, &c: he would proue that she is still married to him, and that she commit∣teth adultery if she take an other, directly contrary to the word of God. Rom. 7. & 1. Cor. 7. yet see either the ignorance or y^e malice of this Allen, that allegeth those words of this writer, by which he condemneth them that allow second

mariage, as denyers of the resurrection, agaynst vs that de∣ny prayers for the deade to be lawfull by the word of God. And vseth the same reason and wordes to proue prayers for the dead to be allowable, that Tertullian vseth to proue second mariages to be damnable. For that accompt which Tertullian sayth men and women are bound vnto, one to an other, he meaneth of the promise of mariage once made betwene them, which M. Allen, like a wise yong man ex∣poundeth prayers & oblations for their soules. The words of Tertullian following immediatly where M. Allen lea∣ueth them, are these. Si autem in illo aeuo neque nubent neque nubentur, sed erunt aequales Angelis: non ideò, non tenebimur coniugibus defunctis, quia non erit restitutio coniugij. At quin eò magis tenebimur, quia in meliorem statum destinamur, resurre∣cturi in spirituale consortium, agnituri tam nosmet ipsos, quam nostros, &c. But if in that time, they shall neither marry, nor be married, but shall be equall to the Angells, we shall not therfore not be boūd to our wiues departed, because there shall not be a restitution of mariage, But so much the more we shall be bounde, because we are appoynted to a better state, as they that shall ryse agayne into a spirituall fellow∣ship, and shall know agayne as well our selues, as those that pertayne vnto vs. Wherefore M. Allen once againe I must tell you, that we woulde be sorrie to be so neere the deniall of the resurrection, by denying prayers for the deade, as you are towarde the heresy of the Montanistes, in vsing such reasons to defend praying and offering for the deade, as Tertullian a Montaniste vsed to mainteine his heresy, but I shall haue further occasion to retorne to Tertullian, when I shall proue that the opinion of purgatory came first fr•••• heretikes.

4 But as neere as we be Christes time by Tertullians helpe, we will approch yet neerer, to the very Apostles age, and looke out some recorde of that time for oblations and distributions, with memorialls for the departed. And the further from you of the new sect we go, the more plaine destruction of your doctrine, and more manifest proofe of our olde deuotion shall we fiende, to your

open shame and the comfort of Catholikes. S. Clement there∣fore the Romane, one conuersaunt with the Apostles, and instru∣cted by them in his faith, a familiar of S. Paule, and promoted by S. Peter, a true pastor and a holy martyr, thus reporteth of the Apostles ordinaunce in our matter.* 8.15 Peragatur dies mortuo∣rum in Psalmis, in lectionibus, atque orationibus, propter eum qui tertia die resurrexit: Item nonus in commemora∣tionem superstitum atque defunctorum. Etiam quadrage∣simus secūdum veterem formam, Moysen enim hoc modo luxit populus: nec non anniuersarium pro memoria ipsius, detúrque de illius facultatibus pauperibus, in commemora∣tionem ipsius. Thus in English. VVe will that the third day be obserued for the departed, in psalmes, lessons, and prayers, 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 like maner the fourtith day must be kept according to the ordre vsed of olde: for so did, the people obserue the bewayling of Moyses. And with all these, the xij. monthes minde beside. VVhere for the memory of his departure, l••t somwhat be distributed amongest the poore people. How say you now my maisters, is this Popish or Apostolike doctrine? was it inuented for priestes couetousnesse, or obserued as Christes ordinaunce? made we much of late of the litle we founde before, or of late lost for lacke of deuotion, that which we had so long before? Mercifull God who woulde thinke this geare were so auncient, & so litle set by. VVho would thinke the aduersaries. were so impudent and yet so much regarded. VVhat hearte thinke you they reade the auncient writers with all? Or with what conscience can they passe by so plaine practise of all the Christian worlde? Or with what face can they name either scripture or doctor? How dare they looke backe at any one steppe of antiquitie, all which be nothing els but a testimony of their wickednesse, and as you woulde say a pointing with finger at their horrible spoile of olde doctrine and deuotion? VVhat if one of their owne scholars seeing this light in our matter, shoulde aske of his maister: a lasse sir,* 8.16 what if this be true that is proued so olde, and you chaunce to lie that are so late, where are we your scholars then? It is not aunswered, if you confort him with faire wordes, and tell him you follow the scripture. For he will charge

you againe straight, that these men had scripture, vnderstood scripture, alleaged scripture, both of the newe Testament and the olde, and referred their vsage some to Moyses & Aaron, other some to the fathers in the lawe of nature, and all to the Apostles of Christ. VVhere are you then? no more but this perdy, we vn∣derstand scripture perchaunce better then they, we haue the holy Ghost perchaunce and so had not the fathers: perchaunce that is no scripture, perchaunce this and this is not that doctors worke, because it makes against vs. I thinke he that woulde beleue your chauncing, that may haue such assuraunce of the trueth on the other side, he is worthy to be deceiued.

4 Not content with Tertullians testimony, you will clime higher, euen to Clemens the Apostles owne scholer, but you shalbe brought downe with shame enough. I will not here repeate the mise dounge, with the rotten breade in the boxe, and such baggage as I haue discouered be∣fore, of this carterly Clement, but because you are so full of posing M. Protestant, as though you were Iohannes ad oppo∣situm, I wil pose you M. Allen an other while, or any M. Pa∣piste of you all, that hath a forheade to mainteine this trumperie, for Clemen•• the auncient Bishoppes writing. Alas Syr, what if this be proued counterfect that you saye is so olde? and you with out peraduenture lye, that of late haue founde it so auncient, what grounde haue your schollers then? Tertullian hath discharged you of authority of the scripture already, how will you proue it then to be a tradi∣tion of the Apostles? your aunswere wilbe still, Clenens sayth it. But alacke Sir, whether is it more licke, that Eusebius and Hieronym, that lyued neerer to the time of S. Clement by twelue hundreth yeares, then you, shoulde know or here tell of his epistles and other writings better then you? But Eusebius and Hieronym neuer hearde of such writinges as were neuer seen in the Church 13. or 14. hundreth yeares after Clemens his death. Where shoulde you haue them then but of some counterfecting knawe, that coulde not otherwise maintaine his heresie to be old, but by falsyfying and counterfecting a newe, that which neuer was in the

olde writers heades. But to shew that your shamelesse Cle∣ment, daunceth bare and breechelesse, with out all honesty: I will yet pose you further, and bidde you call your wittes together to aunswere me. Whether had you rather graunt that so holy a Pope as Clemens was, did erre, or ••hat he was a false knaw that woulde father an error vppon so holy a mans name and credit? your Syr Clemens decreeth that the fortyeth day must be obserued for the departed, according to the olde forme because the people did so obserue the bewayling of Moses. But if the scripture affirme that the people bewayled Moses but 30. dayes Deut. 34. Then is your Clement a falsyfier of Gods worde, and his foolish de∣cree builded vppon his false grounde. How saye you now M. Allen is this Apostolike or apostotaticall? is this plaine dealing or Popish counterfecting? was Clemens in the Apo∣stles age so ignorant of the scripture? or was he an igno∣rant hypocrite that fayned this vnder the name of Clemens? Trueth seaketh not to be mainteined which lyes, fayth looketh not to be defended by falsehoode. The Church of Christ craueth no counterfected authoritie to establish her doctrine. Therefore it is neither trueth, nor fayth, nor the doctrine of the Church of Christ, that you mainteine, defend, and establish by lying, falsyfying and counterfec∣ting, but error, infidelity, and heresie, he therefore that will forsake the certainetie of Gods worde to builde vpon the traditions of men, for leuing the only pathe of trueth, hath a iust rewarde to fall into the pitte of error.

5 VVell, I will close vp this parte of our talke, for Tobies almes borde in the obittes of Christian men, with S. Augustines graue iudgement: who, as he is plaine for the benefite of obla∣tions in the memorialls of mens departures, in all placies, so here in a maner he ordereth the action thereof, for abusies that might thereon arise, in his epistle to Aurelius. The offeringes (sayth he) obserued for the soules departed, whereof there is no question but profet ariseth to them, let them not be ouer sumptuous vpon the mindes of the deceased, nor soulde away, but geuen with out grudge or disdaine to such as be

present, and woulde be partaker thereof: but if mony be offered, it may be distributed out of hande to the poore, and then shall not those dayes of their freindes memo∣rialles, be to their great griefe forsaken or destitute of com∣panie. And the ordre with honeste comelinesse shall be kept continually in the Church. So S. Clement him selfe teacheth all them that be called to such dayes of prayers for the departed, and to be partakers of those oblations or charitable re∣lieues, which were by some honest sober refreshing euen in the Church in those dayes obserued, whether they be of the laity or of the priestes, he geueth them this lesson. Qui ad memorias eorum vocamini, cum modestia & cum dei timore come∣dite, veluti valentes legatione fungi pro mortuis: cum sitis presbyteri & diaconi Christi, sobrij esse debetis & priua∣tim: & cum alijs, vt possitis intemperantes coercere: All you that are called to the funeralles of the departed, refresh your selues in measure and feare of God, that you may be worthy, to be as it were in commission of intreatie for the deade: and being priestes or deacons of Christ, you are bounde to be sobre euen at home: but abrode, for others example and discipline.

5 You had bene as good to haue left out the compa∣ring of Augustines oblations with Tobies almes borde, for that custome which most resembled your fantasie of Tobies almes borde Augustine condemneth where he alloweth ob∣lations for them that sleepe to profit some what. Sed quoniā istae in caemiterijs ebrietates & luxuriosa conuiuia, non solùm ho∣nores martyrum in carnali & imperita plebe credi solent, sed etiam solatia mortuorum, mihi videtur facilius illic dissuade••i posse istam foeditatem ac turpitudinem, si & de scripturis prohi∣beatur, & oblationes pro spiritibus dormientium quas verè ali∣quid adiuuare credendum est super ipsas memorias non sunt sumptuosae &c. But because this dronkennesses, and riotous festes vsed in the Church yeardes of the carnall and vn∣skillfull people are wonte to be beleued not onely to be the honour of the martyrs, but also the comforte of the deade, my thinke it were more easy, that this filthynesse and beastlynesse may be there diswaded, if both it be for∣bidden

out of the scriptures, and that the oblations for the spirites of the deade, which truely we must beleue doth helpe somewhat, vpon the memories them selues be not sumptuous &c. But if Augustine had knowen the horrible abuses which grew afterwarde, by permission of these ob∣lations, he woulde as well haue prohibited them out of the scripture as that hethenish banquettinge in the Church yeardes in honor of the martyrs, as for comforte of deade mens soules. As for Clement that teacheth the preistes and deacones to be sober and moderate in eating, where they were bidden to buriall feastes, euen here also he sheweth him selfe in his owne colours. As though in the dayes of Clemens, when the Church was in great persecution, they had nothing els to doe, but to keepe sumptuous feastes at their burialls, where at the priestes, and deacons, were in daunger of glouttony & dronkennesse, as they were in the Popish church when Popery was in the pride, seldome temperate or sober, and lest of all at burialls, and monthes mindes &c.

That the benefite of prayer and almes appertaineth not to such as dye in mortall sinne, though in the doubtefull case of mans beeing, the Church vseth to praye for all departed in Christes fayth. CAP. VII.

1 THus farre we now are broght, I trust with proofe and euidence enough, with reasonable cleere light for the good simple peoples instruction, and with full safety, from all the force our aduersaries can make against vs. The Patriarches example, the wordes of scripture, the practise of the Church, the naturall society betwixt the partes of Christes misticall body in this worlde, and his members in the next, and all our fathers faith haue wonne so much, that almes and offeringes in sundry memorialls and diuers obseruations of mindes and obittes, be singular and soueraigne, to procure Gods mercy for the pardon of the soules deceased. And nowe, lest any man take occasion of Gods mercy, which he seeth to be so ready

that it may be wone by other mens workes, to liue in contempt of vertuous exercise, and to passe the time of his owne life in care∣lesse negligence, presuming to purchesse fauour at Gods hande so mercyfull, by other mens merites, with out his owne deede or de∣serte, let that man be aduertised, quòd non habet partem in sermone isto, that he shall in that case haue no benefite by our talke: the mercy which we speake of, perteineth not vnto him: such idle drone beyes can take no fructe of other mens labours, neither quicke nor deade. For that membre which in this body was so vnprofitable to him self, it is no right nor reason he should haue any gaynes by other mens trauell. Therefore all these libe∣rall promisies of fauour and grace, to be procured by the workes of the liue towardes the departed, reach neither to the vnfaith∣full out of this house, nor to the impenitent who was but an vn∣profitable burden of the house.* 9.1 These thinges sayth Clement we meane of the godly, for if thou gaue all the welth of the world to the poore for the wicked sake, thou couldest not profite them a heare. For he that dyed in Gods displeasure, can not looke for more mercy then he deserued. Therefore S. Iohn the Apostle seemeth to abbridge our prayers,* 9.2 and the obteining of our peti∣tions, by borderinge them as with in certaines bondes after this sort. VVe know that God doth here vs what so euer we require, we be sure he will accomplish our requestes which we make vnto him. Therefore he that knoweth his brother to sinne being not a sinne to death, let him pray and life shall be geuen to him that sinneth not to death: there is a sinne to death, for such I do not will any man to praie. This place of the Apostle, seemeth to de∣clare the wonderfull force that the prayers of the faithfull haue, in procuring grace and remission for others, so that they be ••re∣thern, and passe hense with out the bonde of mortall sinne. And the letter well weyed, shall make exceding much to proue the prayers for departed in piety: as it in a maner forbiddeth all in∣tercession for such, as be knowen to passe in continuance of mor∣tall sinne. There is no crime so greuous that man may commit in the course of this life, but the Church vseth prayers customa∣bly therefore, and for her reuerence is often hearde. Therefore it may well be thought that the party must be deceased of whome such diuersity of desertes doth arise: for all that be a liue with out

exception, if they be brethern of our familie, must be prayde for. And so longe as they be in this worlde, and may repent,* 9.3 their sinne is not so vnto death, but life by prayers may be, and is com∣monly at Gods hande ob••eined. Then it may well be deduced, that the Apos••le meaneth to incourage the faithfull to pray for such their brethren departed, as dyed without bonde of deadly sinne to their sight, in a maner warning them that for such their prayers shall be acceptably hearde. But for others continuing in sinne to death, he willeth not them to praye, nor can assure them they shall be hearde. So doth Dionysius, a man not very aun∣cient, but of a full spirite and good grace, expounde this text.* 9.4 VVhether he meaneth (sayth this father) by finall impenitence, or by any mortall sinne continued vnto death, it is sure & plaine a man must not praye for him that dieth in it. Then if we be ad∣monished not to pray for one sorte of departed, the case is cleare that we may, and are bounde, and shall be hearde for the other sorte that sinneth not vnto death.

CAP. VII.

1 HItherto, but that you loue to tell your chic∣kens before they be hatched, you neede not greatly to boast of your winnings. But now you will shewe, that prayer and almes helpeth not them that dye in mortall sinne, and that beside your Cle∣ment, with whose cloutes you cloy your booke, you woulde fayne proue out of y^e Epistle of S. Iohn cap. 5. For that which S. Iohn speaketh of the prayers that Christian men make for their brethren aliue, whom they see to sinne, but not vnto death, you would take if you could, for prayers to be made for them that are deade, but passed not hence in deadly sin▪ & that which he sayth of prayers not to be made for them that sinne not vnto death, you weene he ment of them that are known to passe hence in continuance of sinne. But you that dare not presume to make any interpretation without authoritie of the olde Martyrs, when all commeth to all, haue none to father your new exposition vppon, but Denys the charterhouse Monke, a yesterdayes bird. But seeing you

are not onely voyd of all auncient authoritie, but also haue all the olde writers against you, that euer interpreted or al∣leged this place, let vs see what is your reason. Forsooth the letter well weighed, maketh much for you, by the way it may be noted, that you call the word of God the letter, in that sense that S. Paule sayth the letter killeth, but I omitte that grosse contumely against the holy Scriptures, where S. Paule sayth the letter killeth, he meaneth not that the holy Scriptures killeth in which is contemed life, but that the law which onely commaundeth and giueth no power to fulfill it pronounceth sentence of death to them that breake it. But to follow your reason. There is no crime so greeuous, that man may commit in this life, but the Church prayeth for it & is often heard: therfore it may be thought that the party must be deceased of whom such diuersitie of deserts doth arise. I deny your antecedent: For the church of Christ, prayeth not for them that sinne against the holy Ghost, & our Sauiour Christ affirmeth that he which sin∣neth against the holy Ghost shall neuer be forgiuen, who so euer pray for him, and of such sayth S. Iohn, that there is a sinne vnto death, for which we ought not to pray. Samuell was not heard when he prayed for Saule, 1. Sam. 16. Ieremy is oftentimes forbidden to pray for the obstinate Iewes, Iere. 7.11. & 14. And the Lord testifieth, that if Noach, Daniell and Iob prayed for the wicked, they should not be heard. Ezec. 14. Therefore there be sinnes for which the Church ought not to pray, and though she should pray, yet she should not be heard, euen of men remayning in this life, your second reason (as I conceiue it) is, that so long as men are in ••his world, they may repent, & then sinne is not to death. Ther∣fore S. Iohn meaneth, that they that dyed without bond of deadly sinne are to be prayed for: your antecedent as before is false, for the Apostle to the Hebrewes the sixt chapter, sheweth that there be some which sinne so horribly in this life, that it is vnpossible for them to be renewed by repen∣taunce. So that your exposition being both voyd of autho∣ritie, and contrary to the manifest word of God, of none that is wise, or godly can be receiued. Beside this the whole

context of S. Iohns wordes doe plainly declare, that he spea∣keth of prayers for the brethern that are liuing, and not for them that are dead. But I am to blame to spende so many wordes in a matter so manifest. If the holy Ghost had euer allowed prayer for the dead, he would once at the lest haue vttered the same plainly, in holy canonicall Scriptures. But Tertullian, as wise a man as M. Allen, affirmeth (as we heard before) that prayer for the deade, hath no foundation in the Scriptures.

2 To this place also S. Augustine, disputing in his booke de ciuitate dei that praiers profiteth not all men departed, alludeth,* 9.5 or rather leaneth vnto it as a sure groūd against the Origenistes, that woulde haue Gods mercy by mans prayers obteined for the wicked soules deceased, after this sort. Si qui autem vsque ad mortem habebunt cor impoenitens, nec ex inimicis conuer∣tuntur in filios, numquid iam pro eis, id est pro talium de∣functorum spiritibus orat ecclesia? cur ita nisi quia iam in parte diaboli computantur, qui dum essent in corpore, non sunt translati in Christum? If there be any that till death con∣tinue in stubborne impenitency of hearte, and of enemies to Gods Church will not be made children, doeth the Church make in∣tercession for such, that is to say for the soules of them being de∣parted in that state? and why prayeth she not for them, but be∣cause they be nowe reckoned for the deuills lot being deade, that woulde not moue to Christes part when they were in their bodies? And this is the cause, that for such as in desperatiō destroy them selues: by any kind of wilfull or violent death, or in the stubborne maintenance of heresie, offer them selues to be extirpate: as well out of the society of mans life, as out of the cōmuniō of the Chri∣stian company, our holy mother the Church, who by her practise is the best construer of Gods worde, neuer vseth any meanes for their quiet rest. VVheron there is a holy decree of Councell in this sense, qui sibi ipsis quolibet modo culpabili inferunt mortem, nulla pro illis fiat commemoratio,* 9.6 neque cum psal∣mis sepeliantur. All those that by any vnlawfull way procure their owne death, let no commemoration be had of them,* 9.7 nor be brought home with psalmes. The which hath ben both diligently

obserued euer amongest Christians, and for terrour of the wicked often by holy Canons renewed. VVherof there is no other cause but this: that such persons being at the ende cut of the common bodie, can receiue no vtility of that, where vnto they are not, nor now can not be ioyned. And as in that case where Gods Church hath plaine presumption of any persons euerlasting perishing, either by continuance in infidelitie out of her happy family, or by heresie, and separation of him selfe till the last ende, leaping out of her holy lappe where he once was before, or being and conti∣nuing, with some open euidence thereof, an vnprofitable mem∣bre, and a deade branche: as, I saye, in any plaine proofe of these thinges, the Church neuer practiseth for his rest, because she nei∣ther hath hope of getting any grace, nor meanes to conuey any benefite vnto such as be not in the limmes of life, so if our saide carefull mother doe bestow of her customable kindnesse, all her godly meanes vpon those whome she knoweth not otherwise but in finall piety and penitence to haue passed this life, and yet in deede before God (to whome onely all secrets of mans hearte be perfectly open) dyed as abiectes, and outcastes in sinne and im∣penitencie, she can not for all that, any whit helpe their estate so miserable, nor appeace Gods wrath towarde, them being now out of the time of deseruing. out of the Churchies lappe, effectually and finally separated from the chosen people, and out of the com∣paesse of grace and mercie. Much lesse any priuate mans prayer can be any thing at all beneficiall to his freinde, or other that dyed not in Gods fauour: whose payne can neither be finished, nor by any of these ordinary meanes, one moment released or lessened. Yet euery good faithfull person must imitate the dili∣gence of Gods Church herein, that ceaseth not both to off•••• and pray for all sortes with in her limites, that be hense in any likely∣hood of repentaunce departed: who hadde rather they shoulde abounde to the needelesse, then at any time lacke for the reliefe of such, that might wante them.

2 All this discourse is needelesse, to proue that prayers profit, not the infidels, or the impenitent, against them that beleue that the soules of the faithfull & the repentant are where Christ is, as he prayeth Ioan. 17. Father I will that

those whome thou hast gyuen me where I am they also maye be with me, that they may see my glory. And euen so he sayeth to the theefe no perfect iuste man, but a sin∣ner repentant: This daye thou shalt be with me in Para∣dise Luke 23. And S. Paule desireth to be dissolued and to be with Christ Philip. 1. This is the fayth of the Church, of Christ, and these be the groundes of our fayth, voide of all doubtfulnesse, obscurity, sophistry and variable sentence of deceiuable men: builded vpō the certaine foundation of the eternall word of God: The authoritie of Augustine pro∣ueth that the Church prayed not in his time for the spirits of infidells. But the Councell Bracharense (as afterwarde I shall more plainely shewe) doth insinuate that no prayers were made at all, for the soules of the departed in their Church at their burialls, but onely a remembrance of them in prayers with thankesgeuing and singing of Psalmes. For purgatory shoulde seeme had not yet trauelled into spaine. But touching this assertion of M. Allen, that those which dye out of the fauour of God, as infidells and such like, are not to be prayed for, whose payne can neither be finished, nor one moment released, or lessened by any of these meanes: what saye you then to Gregory the first, byshop of Rome, which with his vehement prayer as your owne Da∣mascene and many others doe witnesse, deliuered the soule of Traianus the heathen Emperour from Hell: whereof there riseth a great controuersie among your doltish di∣uines, some affirming, that he was deliuered out of Hell in deede, some that he remaineth still in Hell, but not in the torm••nts of Hell, in which opinion is Mathew monke of Westminster in his Flores historiarum Anno gratiae 605. How shall we beleue the booke of Conformities of S. Frances, who is there reported to haue deliuered not one but many soules out of Hell. If these be fables and lies M. Allen, they be forged in your owne shop, wheras purgatory & all such other rotten postes and pillers of your Church were recei∣ued. If these be true, that be set forth with so great authori∣tie, then were not you well aduised to publishe such prin∣ciples as be proued false by your owne patrons & proctors.

3 Therefore let no man withdrawe his almes, charity, or prayers, from any of the houshoulde of faith, vpon any light pre∣sumption yea or strong coniecture of any mans finall continuance in sinne or wickednesse: vpon whome in the last spirite of breath, as God maye haue mercy, so mans prayers then shall be both needefull, and exceding beneficiall vnto him. Onely with con∣science thou may, and must cease with Gods Church to practise the wayes of mercy vppon such as be not baptised, or otherwise after their baptisme, haue by leauing this holy communion of the faithfull,* 9.8 iudged them selues vnworthy, and made their case vn∣apte by continuance therein, to receiue any benefite either of the Church, which of their owne accorde they haue forsaken, or of any membre thereof, wherevnto by faith and loue they are not ioyned. And so all heretikes shall be voide of this mercy and grace after their death, which did in their life so earnestly ab∣horre the same. Vpon all other where any hope may be had, if thou pray or procure the meanes of mercy, it shall at least be to thy selfe a singular helpe and gayne, though the partie for whome thou doest it, either neede it not, being already receiued into blesse, or els in perpetuall damnation of Hell, be helples for euer. Si preces pro mortuis facimus (sayth S. Chrysostome) si elec∣mosinas damus,* 9.9 etsi ille indignus sit, nobis Deus placatior erit: If we pray for the deade, and bestowe almes for their sakes, if he be founde vnworthy, yet God will the rather be mercyfull to our selues. And sure it is, that who so euer be founde so gra∣cious, as with much compassion of the deceaseds misery, to pro∣cure with study and care Gods mercyfull pardon towardes them, that such a one especially shall finde grace and fauour at the time of neede, and be meruailous apt to receiue benefit by others procurement againe.* 9.10 For as it is certaine, that no man can receiue benefite after his departure by any worke or will of the liuing, sauing such as in their life deserued the same, so must it needes be, that where these remedies be needefull and profitable, that yet more or lesse they shall worke vpon the party for his reliefe, according to the more or lesse deuotion and deseruing in this life. Therefore this trueth of mutuall participation of the deade with the liue, geueth no man occasion of idle rest or carelesse affection in his owne time and cause, when he may be assured to lacke the

reliefe of others, to whome in his liefe by well working he woulde not ioyne before.

But I had rather ye hearde S. Augustine vttering expressely this meaning of mine, in his owne wordes.* 9.11 It can not be denied (sayth he) but that the soules of the deceased be relieued, when the sacrifice of our redemer is offered for them, or almes bestowed in their behalfe in the Church. But in deede these are profitable to none, but to such as in their life deserued that those things after their departure might doe them good. For there is a state of life that is neither so perfect but it may well haue neede of these helpes after death, not yet so very euill, but such thinges may well suc∣cour them after their departure. Mary there is a kinde of conuersation so vertuous, that it requireth no such ayed, and an other kinde so wicked, that those which passed their former life therein, can haue after their passage no reliefe by such meanes: for by our merites in this life we do ob∣teine, that after our deaths we may either atteine to reme∣dy, or els be voide of all helpes. For it is a very vaine hope, that any man should presume to winne that at Gods hand after he be passed out of this worlde which when he was in the worlde, he neuer sought nor deserued. And a litle after thus he maketh all plaine: VVhen the sacrifice of the altar, or els any kinde of almes be offered for all men de∣parted being baptised, for the very good they are thankes giuing, for the indifferent that be not very euill, they are a mercyfull deliueraunce. For the wicked and very euill, all though they be no succour for them which be departed and deade, yet they are confortable for those that be aliue, And to such as receiue benefite thereby, either commeth full forgiuenesse, or els their iudgement and damnation is made thereby somewhat more tolerable. The which sen∣tence, almost in like wordes, for that it merueillously opened this matter, this author repeteth in the fourth question ad Dulcitiū, and els very often. VVhereby the faithfull man may learne both how much, and whome these remedies do relieue. And then that the Church in his dayes offered sacrifice for all those that were baptised, and in the faith thereof departed: both for that it was

vncertaine who had neede thereof, and also, because euen then when the parties were not, nor coulde not be partakers thereof, that Gods glory notwithstanding was excedingly set forth, and man comforted thereby. Therefore Gods Church in a true sense may be saide to offer sacrifice euen for the holy and blessed mar∣tyrs, who no doubt by sheeding of their bloude for Christes name, and defense of vnitie, be fully purged in this their death, and so perfectly released of all sinne & paine that might otherwise haue deserued punishment, and some expectation of Gods mercy in the life to come.* 9.12 For so S. Cyprian and other of his Church offe∣red sacrifice, for Celerne, Laurence and Ignatius as he testi∣fieth him selfe: Sacrificia pro eis semper vt meministis offe∣rimus, quoties martyrum passiones & dies anniuersaria cō∣memoratione celebramus: For them we offer sacrifice, as often as we celebrate the yearly memories of martyrs. For which kinde of perfect men, sacrifice is thankes geuing vnto God for their glory and giftes of grace, and a kinde of intercession to them in our necessities.* 9.13 For which cause S. Augustine affirmeth, Quòd pro martyribus non oramus fed ipsi oran•• pro nobis: VVe pray not for martyrs, but they pray for vs. Nowe the sacrifice often celebrated for the wicked also, that be not knowen to the Church so to be, is not beneficiall to them neither, because their naughty life and death makes them vnapte to receiue comforth thereby: yet these holy appointed remedies are both comfortable and meritorious to the geuers and procurers, as blessinges which are not lost,* 9.14 but turne againe to the bestowers. For the profit of other, or the onely will to relicue other, is a singular deserte and meanes of merite to a mans selfe. Full truely saide Damascene, that this carefull helpe & seruing of others mens lackes, is much like to the paine which one taketh in anoynting with a precious baulme an other mans body, which as he tempereth in his hande to bestowe vpon an other, it first redoundeth in verdure and vertue to him selfe, and then passeth by him, to the vse of his neighbour, for whome principally it was prepared.

3 These matters stand all vpon a false supposition, that any prayers are auailable for the deade, which when it can not be proued, it is in vayne to shewe who taketh profit by

them, who not, who more and who lesse, and what becom∣meth of those prayers that be offered for either them that neede no helpe, or that can not be helped. We learne out of Gods worde, that what so euer we doe pray for according to Gods will we shall obteyne. 1. Iohn. 5. therefore this one hat∣chet shall cut asunder all these knottes, prayers for the dead are not according to the will of God, and therfore they are not heard at al, for immediatly after death, as M. Allen him selfe confesseth, followeth iudgement, but prayers eyther neede not or boote not, when the party is eyther acquited or condemned by the sentence of the iudge, which as Au∣gustine sayth can not be indifferent betwene rewarde, & pu∣nishment. De libero arbitrio. lib. 3. cap. 23.

4 But notwithstanding this free procurement and liberall graunt of common helpes in the departeds case, euen there where it is vncertaine whether they take effect or no, the Church yet doth not onely absteine from sacrifice and request for such as doe openly appeare to sinne vnto death, as the Apostle sayth, but some times for punishment of certeine contemptes and disobedience in some persons, she forbeareth these meanes, euen there where she might proffet the departed, & peraduēture cleane discharge him of sinne and paine with all. VVhich she doth by merueillous graue authoritie, to the great terror of offenders. That by the greuous punishment of certaine, many might learne to be care∣full and wise.

Greate is the authoritie of Gods ministers suerly, and heuy is their hand often vpon sinners, alwayes to edifie and neuer to de∣••troie. VVhat a straunge force had Peters wordes,* 9.15 that droue ••owne to death for dissimulation man and wife, almost both at a lappe? what a horrible & dreadfull iudgement practised Paule,* 9.16 ••n geuing vp some to Satan him selfe, for sinne? howe sharply ••id the primitiue Church execute iudgement vpon greuous of∣••enders, whome some times after many yeares separation from the comfortable receiuing the sacraments, they woulde hardely ad∣mit at their last ende to the fellowship therof. But no where could the maiesty of Gods Church appeare with more terrour, then in this case: when she dischargeth certaine for their punishment,

of all common helpe by prayers, oblation, and sacrifice after their departure: though they otherwise dyed in the fauour of God, as I take it, & might be of the chosen company that shall be saued. And that punishment was nothing els but a keping of them in longer correction and paine for their sinne, vnder Gods scourge in the next worlde, for the admonishment of others in that case to beware, whiles she would not vse her ordinary meanes for their release. A notable example we haue thereof, out of a Councell holden in Affricke:* 9.17 the decree of which assemblie, S. Cyprian him selfe with a practise in the execution thereof, reporteth in the first booke of his epistles. VVhere he willeth that one Victor, who had made Geminus Faustinus being a priest against the ordre taken in the Councell of Aphrike, the executor of his te∣stament, shoulde therefore haue no prayers of the clergie, nor sa∣crifice after his departure saide or done for him. For in that time of greate persecution, such instant prayers, so often sacrifice, the scarsity of ministers, the peoples necessity required, that the priests shoulde perpetually, with out all exception of worldly affayers, serue the altar. But you shall heare this blessed Martyrs, or ra∣ther his wordes together with the Councells ordinaunce. Victor cum contra formam nuper in consilio a sacerdotibus da••ā, Geminum Faustinum presbyterum ausus sit actorē consti∣tuere, non est quò pro dormitione eius apud vos fiat obla∣tio, aut deprecatio nomine eius in ecclesia frequentetur, vt sacerdotum decretum, religiose & necessariò factum, ser∣uetur a nobis: simul & caeteris fratribus detur exemplum, ne quis sacerdotes & ministros dei altari eius & ecclesiae vacantes, ad seculares molestias deuocet. In English thus: Seeing Victor against the ordre taken of late in a holy Synode of priestes, hath made Geminus Faustinus the cheefe doe•• in the execution of his will and testament, let it be prouided that there be no oblation there with you for his reste, nor yet any prayers in his behalfe in the Church: that the decree of the priestes before sayde, maye be religiousely obserued and exe∣cuted by vs. That thereby all other our bretherne maye be∣ware by his example, howe they withdrawe suche as shoulde serue the authour, to entangle them selues with worldely af∣faires.

4 Now commeth a cumbersome case, that whereas he had affirmed before in the beginning of this capter, that there is no crime so greeuous that man may commit in the course of this life, but the Church vseth prayers accusto∣mably therefore, in which affirmation he includeth sinne against the holy Ghost also, nowe he findeth in Cyprian, a place, where prayers and sacrifice as he thinketh, were de∣nyed to him, which had committed but a small fault in it selfe, and such as Priestes doe now adayes commonly in∣curre, namely to be an executer of mens testamentes. But the matter seemeth to be farre otherwise then M. Allen doth take it. Cyprian in the 6. Epistle of his first booke, repor∣teth that there was a decree made in the assembly of the Church, before his tyme, that no brother departing out of this life, should name any of the clergy to be his executor, or ouerseer of his will. Ac si quis hoc fecisset non offerre∣tur pro eo, nec sacrificium pro dormitione eius celebraretur. Ne∣que enim ad altare Dei meretur nominari, in sacerdotum prece, qui ab altari sacerdotes & ministros suos Leuitas auocare volu∣it, & ideò, &c. And if any had done so, there should be no offering for him nor sacrifice for his falling a sleepe (so they called departing out of this life) should be celebrated. For he is not worthy to be named at the aultar of God in the prayer of the Priestes, which would call away his Priestes & ministers the Leuites from the aultar. And therefore seeing Victor, contrary to the forme giuen by the Priestes in coun∣cell was so bold to make Geminus Faustinus an elder his ex∣ecutor, there is no cause that oblation should be made a∣mong you for his falling a sleepe, or that any prayer in his name should be frequented in the Church, &c. By these wordes it appeareth first that Cyprian in these termes, sacri∣fice, Priest, aultar, alludeth to the sacrifices of thankesgiuing in the lawe, because he vseth also that name of Leuites by which he calleth Gods ministers. For as for the sacrifice propitiatory, was offered in the law, only by the high Priest once in the yeare. So that he meaneth no other oblation or sacrifice for the dead but the sacrifice of thankesgiuing, which was for their godly departure. And therefore he

calleth it not a sacrifice for their sinnes, but for their fal∣ling a sleepe. And by prayer he meaneth nor prayer for de∣liuery of the deade out of purgatory, but as Origen sayth for the faithfull liuing, to haue the like godly departure as he had that was fallen a sleepe. And therfore he sayth not, that such a one is not worthy to be praied for, but he is not worthy to be named in the prayer, which was made for them that remayned to ende their dayes happily, as such a one, or such a one whose names were recited in those me∣mories, had already fulfilled their course. For otherwise, what so euer M. Allen iangleth of the seueritie of the chur∣ches discipline, if they had thought the soules of the de∣parted to be in so great torments, and that prayer and sa∣crifices had bene such a necessary helpe for them, it had bene ••o much crueltie for one offence & that not so great, either to condemne a man to so horrible punishment, or to deny him vtterly all maner of helpe and comfort. The dis∣cipline of the Church when it is most seuere, is to bring to repentaunce them that are in life, not to rage against them that are deade which can not repent. Nor to reiect any man vtterly, but him that is certainly knowne to be vtterly forsaken of God. But this Geminius Victor of whom Cyprian thus writeth, was a good Christian, in somuch that Cyprian him selfe calleth him his brother. Geminius Victor frater no∣ster de saeculo excedens. Our brother Geminius Victor depar∣ting out of this world, &c. Wherfore if the punishment had extended to the torment of his soule, or the hinderance of reliefe vnto his soule being in tormentes, the Churche would not haue bene so rigorous against a faithful brother, for mayntenance of their owne decree, which was not ex∣presly forbidden by the word of God. Wherefore it may appeare that this punishment, was only a note of ignominy to Victor him selfe for his transgression at his departure, & especially an example for the rest of the brethren (as Cypri∣an sayth) that they cal not away the ministers of God from his seruice, to worldly affayres, lest they be likewise noted of infamy when they are deade.

5 And here nowe our aduersaries must be called vpon, and

asked howe they can away with this geare, whether this light of trueth be not ouer vehement for their bleared eyes?* 9.18 owle light or moneshine I trow, or mirke midnight were more fit for their darke workes and doctrine, our waye is ouer much trodden for theeues. All this course of our cause, so agreeth with it selfe: so standeth with reason: so vpholden by scripture, so ordered in all pointes,* 9.19 that Momus him selfe coulde practise no art, nor picke no qua∣relles here. For such we must praye: for those we must not praye: in this case the sacrifice of Gods Church relieueth the depar∣ted, in that case it is comfortable onely to the liuinge: some men neede helpe after their death, others helpe we neede, and not they ours: for open infidelles and heretikes prayers are not vsed, for all secret offendres, because their case is not knowen to the Church, of charity towardes her children, she openly prayeth: some she punisheth, some she pardoneth, for all she merueillous tenderly careth. This doctrine of trueth is purposely ordered by our elders, euery point is touched and tried to our handes. VVhat time of the day was it in Gods Church, saye trueth, and shame the deuill, when holy Cyprian wrote these thinges? when the Councell of Aphricke decreed these thinges? when Victor was punished by lacke of sacrifice and prayers at his departure? doeth your time of ignoraunce which you haue limited for your walke, reach vp so high in Gods house? but I will spare you to anone, your aunswere is not ready.

5 And here now our aduersary must occupy his goose quill, like the gooses trumpet to awake vs to aunswere him, as though we were a sleepe, or he so well appoynted to fight against vs, we must be asked howe we can away with this geare. Surely as the sunne is not obscured with the dust that a cocke casteth vp whē he scrapeth on the dung∣hill, no more is the sonne of righteousnes our onely ful re∣demption, or the light of his holy word darkned by all the myste of mennes deuises, which Allen or his complices can rayse out of the whole heape of superstition and errour, to deface the glory of his truth. The Lord is our light and salua∣tion, therefore we will not be a feard of purgatory. The word of the Lorde is a light vnto our steppes and a lanterne vnto our

feete, therefore we will not walke in the darkenes of mens traditions. Our workes and doctrine shall one daye be tryed before God, and therfore we make no accompt how we be iudged by mans daye, and lest of all by such a mans dome, as hath his tongue more ready to rayle and sclaun∣der, then his hearte instructed to discerne and iudge. your way is your owne way, and not the way of the Lorde, and because you take an other way vnto saluation, then the one∣ly right way Iesus Christ, therefore by his owne sentence, you are all theeues and murderers. But because you gather your forces together to shew the strength of your cause, I will also generally shew your feeblenesse, to the ouerthrow of your purpose. The course of your cause you say so a∣greeth with it selfe. What els? To proue that there is purga∣tory, you vrge the satisfying of Gods iustice so extremely, that beside the suffering of Christ and forgeuenes of sinnes, yet there must needes be a suffering of the party that offen∣ded. But when you will shew by what meanes this suffering maye be either mitigated or cleane taken away: you cleane take away the extremitie of Gods iustice which before you so earnestly maintained. O worthy agreemēt of your cause with it selfe. Beside the agreement with it selfe it so standeth with reason. Suerly howe reasonable so euer it seemeth to you, that the merites of men shoulde winne, that which the merites of Christ coulde not winne: that the suffering of men shoulde satisfie, for that which the suffering of Christ coulde not satisfie with the iustice of God, to them that haue there reason rightly reformed it seemeth altoge∣ther vnreasonable, (So vpholden with scripture.) Neuer once mentioned in scripture, and so confessed by Tertullian, one that leaned to some parte of your cause: (so he ordered in all pointes.) So patched together like a beggers cloke with so many peeses of so many colours, one patch out of Ter∣tullian, an other out of Augustine, an other out of Gregory, an other out of Damascene, many stolen out of the monkes cowle, and sayed to be geuen by Clemens, Athanasius, and such like, some rent awaye violently against the owners willes, as from Origen, Cyprian, the Councells of Vase, and

Carthage, and no small peeses out of drousy dreames, and mockadoe miracles, narrations, and relations &c. I pro∣mise you a goodly ordered cause. But of Cyprians time we must saye the trueth and shame the deuill, so we will and shame the Pope to, his eldest sonne. It was such time M. Allen, as Cyprian byshoppe of Carthage, thought him selfe equall with Cornelius and Stephanus byshoppes of Rome. 1. lib. epist. 1. cap. 4. de simplicitate praelatorum &c. It was such a time that Cyprian taught, that fayth onely doth profit to saluation, To. 2. ad Quirin. cap. 42. And that he beleeued not in God at all, which placeth not the trust of all his feli∣city in him onely. De duplici martyrio. Yea it was such time, that Cyprian woulde haue nothing doen in the celebration of the Lords Supper, and namly in ministring of the cuppe, but that Christ him selfe did. lib. 2. epist. 3. And yet it was such a time also, as Cyprian and all the byshoppes of Africa decreed in Councel, that those whcih were baptised by he∣retikes, should be baptised againe. And therefore it was no such time, but that he and all his fellowes though they held the foundation of Christ, yet might and did erre in some opinions, contrary to the trueth of Gods worde. And where you aske whether the time of ignoraunce, that we limitte for our walke, doth rech so high as Cyprian his time, I woulde you knewe we walke not in ignoraunce of any time, but in the knowen path of Gods word, which is higher then Cyprians or any mortall mans time. But the time of ignoraunce which is limited for your walke, that call ignoraunce the mother of deuotion, first is all beside the path of Gods worde, and then euen from the time that the misterie of iniquitie beganne to worke. 2. Thess. 2. Euen vntill the time that Antichrist was openly shewed in the full power of darkenesse, in all times when so euer, and where so euer was any peese of miste, or darke corner (though all the rest were light) there were the steppes of your walke. As euen in the Apostles time, when the su∣perstition of Angells beganne to be receiued, there was one steppe of your waye, which you holde euen to this daye Colos. 2. And from that time the deuill neuer lefte to

set in his foote, for his sonne Antichristes dominion, vntill he had placed him in the temple of God, and prepared the wyde world for his walke.

VVhat that holy sacrifice is, vvhich vvas euer counted so be∣neficiall to the liue and dead. The punishement of our sinnes by the heuy losse thereof. The great hatered vvhich the de∣uill and all his side, hath euer borne tovvardes Christes eter∣nall priesthoode, and the sacrifice of the Church. And that by the saide sacrifice of the Masse, the soules departed are especially relieued. CAP. VIII.

1 ANd nowe we must fall in hande with the good Christian Catholike, for the search of this so often named sacrifice, so comforta∣ble to the liue, so profitable to the deade: and what that oblation is, which the holy Catholike & Apostolike Church hath euer vsed through out the worlde for the sinnes of the departed, in place of the offeringes of the law, and that sacrifice which Iudas Machabeus made and procured at Hierusalem, for the offensies of his people that perished in battle. Surely it is no other but the sacrifice of our Mediatour, as S. Augustine termeth it, and the offering, vpon the altar. It is no other then that oblation which so fully and liuely expresseth the death and passion of Christ Iesus: VVho being once offered by the sheeding of his blessed bloud for the redemption of man kinde, hath wrought such a vertuous ef∣fect, not onely in the holy sacraments for the giuing of grace and remission of sinnes, but also hath lefte in a merueillous mistery his owne holy and blessed body and bloude, as well to feede vpon for the especial strength and comforth of our soules, as to offer vp the same for the remembraunce of his death, and cleansing of ou•• sinnes. Not in that wise as it was done vppon the Crosse by the painefull sheeding of his bloude, but as it was instituted first in the last Supper: VVhere Christ our God and Redeemer according to the order of Melchisedech, gaue to his Apostles, and offered to God the father that body which afterward was betrayed, and the same bloude which was shedde after also for the remission of

sinne, being with all tearmed by him, the bloude of the new and eternall testament: as that which in the newe lawe shoulde suc∣ceade the bloudy offeringes of the olde testament. VVherof, God almighty being (as a man woulde say) lothesome or full, hath instituted this by his onely Sonne, as a most pure and precious ob∣lation and sacrifice, to be continued in the Church through out the costes and corners of the rounde worlde: VVhich being cele∣brated in the blessed memory of his Sonnes passion, and hauing no other hoste nor oblation then that which then was offered, can be no other sacrifice then that which there was made for the for∣giuenesse of sinne, and redemption of the worlde. The which wor∣thy action of Christes Church, so fructefully applieth vnto vs the benefite of our maisters death, that thereby we may haue comfor∣table hope of remission of all such misdeedes, as most iustly deser∣ued Gods wrath, and terrible indignation against vs.

CAP. VIII.

1 NOwe the good catholike shall haue holsome doctrine taught him, concerning the sacrifice of the masse, which first commeth in place of the sacrifices of the lawe, and that sacrifice which Iudas Machabaeus procured to be made at Ierusa∣lem. Well sayd M. Allen, shall the sacrifice of the masse shoulder out the sacrifice of Christ his death. The Apostle to the Hebrewes teacheth vs an other lesson. cap. 10. that Christ offering but one sacrifice for our sinnes, and that but once. cap. 9. hath made perfect for euer those that are sanctified: that our sinnes are taken away by that sa∣cri••••ce, and therefore there is no more sacrifice for sinnes left. Wherefore it excuseth not, but increaseth your bla∣sphemy, that you say the sacrifice of the masse is all one with the sacrifice of Christ his passion, which was but one sacrifice, and the same but once offered, and by that one oblation hath made perfect all them that receiue any be∣nefite by it. But Christ (you say) hath instituted this sacri∣fice to be offered vp for the remembraunce of his death, & the clensing of our sinnes. Shew one word M. Allen out of

the Scripture of any sacrifice instituted by Christ at his last supper, or else you are a most horrible and blasphemous ly∣er. The holy Ghost sayth we are sanctified by his will, tho∣rough the offering of the body of Christ once made for al, and where remission of sinnes is, there is left no sacrifice for sinne. Heb. 10. But you are not content to ioyne your sacri∣fice of the masse, as an appendix vnto the onely once offe∣red and no more offerable sacrifice of Christ his death, ex∣cept you proceede and vtterly deny all the force and bene∣fite of the oblation of his bitter passion. For you say, that Christ in his last supper, not onely gaue to his Apostles, but also offered to God his father that body which was after betrayed, and that blood which was shed after also for re∣mission of sinnes, being that sacrifice which should succede the bloody offerings of the olde testament. what place haue you here left for the passion of Christ? O intolera∣ble blasphemy. Christ offered vp but one sacrifice, and that you affirme to be before his death: Christ offered but once and that you affirme to be at his supper. By that one sacri∣fice which Christ did once offer, he redemed vs from all our sinnes, and that you affirme to haue bene offered in the sa∣crament. Doe you not now plainly exclude the death and passion of Christ and all the merites thereof? who can a∣bide to heare you afterward, when you say that the sacrifice of the masse, is an application of the benefits of Christ his death vnto vs, when now you affirme that it is the conti∣nuance of that sacrifice which Christ offered and instituted before his death, who neuer offered but one sacrifice and that but once. O Lord these blasphemers are more worthy to be beaten downe with thunderbolts, then their blasphe∣mies so directly contrary to the holy Scriptures haue neede to be confuted with wordes.

2 Now this is that blessed sacrifice, which S. Augustine with feare and reuerence termeth in a thousand places of his workes, the sacrifice of the Altar, the sacrifice of our Media∣tour, the sacrifice of our price, the sacrifice of the body and bloud of Christ, the holsome and profitable sacrifice, the sacrifice of

Melchisedech, the new sacrifice. S. Chrysostom the reuerent sacrifice, the honorable Mysteries, the Fearefull sacrifice,* 10.1 Atha∣nasius the propitiatory sacrifice, the vnbloody Host. S. Cyprian the sacrifice of the Church, the perpetuall sacrifice, the meate of∣fering, the medecine for our infirmities. Irenaeus the pure sa∣crifice, the new sacrifice of the new testament. Clement againe, the vnbloudy sacrifice, the rationable sacrifice: and so doth the holy Counsell of Ephesus call it. Dionysius the sacrifice most excellent of all sacrificies, and the hoste of hostes. The Latines al∣together afterward named it the holy Masse,* 10.2 so did S. Augustine call it, b 10.3 Ambrose: c 10.4 Hierome, d 10.5 Epiph. scholastic, with all the posteritie both in Latin, and other barbarous languagies. Besides many other excellent high and peculiar callinges, which can agree to no other common worship of God internall nor external, but onely to this most worthy and honorable sacrifice: which by the vertue that it hath receiued by the first examplar therof, and by the might and mercy of the Lambe of God, which vnder the couer of breade and wine is there the appointed hoste and obla∣tion, is profitable both to the quicke and the deade. And there∣fore is & hath ben vsed euer sith the Apostles age, & by Christes owne prescription and theirs,* 10.6 commaunded to be religiously ob∣serued, and of all faythfull people honoured as the principall pro∣testation of our religion, as the grounde of all true worship, as the badge of Christian peace, as the bonde of holy society betwixt the heade and the membres, as the loue knot betwixt Christ and his spouse, as the vniting of the liue with the dead, the holy sainctes with vs poore sinners, Angells with men, heuenly thinges with earthly, and the Creator of all with his owne creatures beneth, as the plentifull condeth to deriue the grace of Christes death and merites of his passiō, to the continuall conforth of our soules, as the onely practise of his eternall priesthood according to the ordre of Melchisedech, & as the only effectuall memoriall and comfortable memory, of the sheeding of his blessed bloude, and sufferance of so deare and painefull death for our redemption.

VVhat altar so euer be erected against this altar, it is nothing els but a waste of Gods worship, a canker of religion,* 10.7 a token of dissension, a separation of the holy society of the Christian com∣munion, a larome towardes schisme, a departure from Christ, an

open badge of heresy, a saulsy shouldering with Christes Church and ordinaunce, an open robbry of his honour and priesthood, a plaine stoppe of the passage of his giftes and grace in his louing house, the onely waye to paganisme and eternall obliuion of his death and passion.

2 Now we shall heare how many of the olde writers call it a sacrifice, but he neede not take all that paynes, for we confesse, that the celebration of the Lordes supper, is commonly, but vnproperly called of them a sacrifice: How∣beit they ment nothing lesse, then to set vp a blasphemous aultar, and new sacrifice, and priesthoode against our Saui∣our Christ the onely priest, aultar, and sacrifice of our re∣demption, as Augustine calleth him, but onely there mea∣ning was, that it was a remembraunce and memoriall of that onely sacrifice with thankes giuing for the same. Au∣gustine de fide ad Petrum Diaconum cap. 19. shewing the dif∣ference of the sacrifices of the olde lawe, the onely sacri∣fice of Christ, and the sacrifice of breade and wine, which the Church offered sayth. In illis enim carnalibus victimis figuratio fuit carnis Christi, quā pro peccatis nostris ipse sine pec∣cato fuerat oblaturus, & sanguinis quē erat effusurus in remis∣sionem peccatorum. In isto autem sacrificio gratiarum actio, atque commemoratio est carnis Christi, quam pro nobis obtulit, & san∣guinis quem pro nobis idem Deus effudit. For in these carnall sacrifices, there was a figuring of the flesh of Christ, which he being with out sinne, shoulde offer for our sinnes, and of his bloude, which he shoulde shedde for remission of our sinnes. But in this sacrifice, there is thankes geuing and commemoration of the flesh of Christ, which he offered, for vs, and his bloude which the same God shedde for vs. In his 23. epistle to Bonifacius, he sheweth, that sacraments, take the names of those thinges whereof they are sacra∣ments, by a certeine similitude and liknesse that they haue vnto the thinges, them selues whereof they are sacraments. And so the sacrament of Christes sacrifice is called a sacri∣fice as after a certeine manner the sacrament of Christes body is the body of Christ, and the sacrament of Christes

bloude is the bloude of Christ, euen as the sacrament of faith is faith &c. Chrysostome vpon the Epistle to the He∣brues in cap. 10. Hom. 17. after he hath shewed at large, the force of the only sacrifice of Christ once offered for all vp∣pon the Crosse, declareth plainely how the sacrament of Christes death in that time was called a sacrifice, which one testimony is sufficient to declare what all the fathers ment by abusing the name of sacrifice for the celebration of the Lordes Supper. Hoc autem quod nunc facimus in commemora∣tionem quidem fit eius quod factum est. Hoc enim facite inquit, in meam commemorationem. Non aliud sacrificium, sicut ponti∣fex, sed id ipsum semper facimus, magis autem recordationem sa∣crificij operamur. This that we doe, we doe it in remem∣braunce of that which was done. For doe this (sayth he) in remembraunce of me. We doe not make an other sacri∣fice, as the high priest, but the selfe same alwayes, yea ra∣ther we worke the remembraunce of a sacrifice. The same thing in effect declareth Cyprian lib. 2. epist. 3. Et quia passionis eius mentionem in sacrificijs omnibus facimus (passio est enim domini sacrificium quod offerimus) nihil aliud quam quod ipse fecit facere debemus. And because in all sacrifices we make mention of his passion (for the sacrifice which we offer is the passion of our Lorde) we ought to doe nothing but that which he did. Here it is manifest that Cyprian calleth the sacrament a sacrifice, as he calleth it the passion of Christ, and the remembraunce of his passion. Irenaeus also sheweth that by the name of the sacrifice of the Church, he meaneth not the sacrifice of the Masse, which they call propitiatory for the sinnes of the quicke and the deade but the sacrifice of thankes geuing and prayers who writeth these wordes. lib. 4. cap. 34. Igitur non sacrificia sanctificant hominem, non enim indiget sacrificio deus sed conscientia eius, quae offert sanctificat sacrificium, pura existens & praestat acce∣ptare deum quasi ab amico. Therefore these sacrifices doe not sanctifie a man, for God needeth no sacrifices, but the conscience of him that doeth offer being puer, doth san∣ctifie the sacrifice, and causeth God to accept it as of a freinde. Iustinus martyr also Dial. Cum Tryphone aduersus

Iudaeos in plaine wordes affirmeth, that the sacrifice of breade and wine which the Church offereth, is the sacri∣fice of thankes geuing in remembraunce of the passion of Christ. The like places might be brought out almost of all the olde writers, but for tediousnesse, and yet to shew how vnproperly some of them vsed the name of sacrifice, I will cite one place out of Ambrose, Ad virginem lapsam. Si fuis∣ses communi sorte defuncta flessent te modicum propter deside∣rium parentes, sed exultassent granditer quia immaculatam prae∣miserūt virginem hostiam viuam, domino, propitiatricem suorum videlicet delictorū. If thou hadst dyed by the commō lotte, thy parents would haue lamented a litle for desire of thee, but they woulde haue greatly reioysed, bycause they had sent before them an immaculate virgine, a liuing sacrifice, propitiatory to the Lord for their sinnes. Here is the death of a virgine called a sacrifice propitiatory for sinnes, but very vnproperly. Therefore if the fathers haue spoken any thing vnproperly of the celebration of the Lordes Supper in calling it a sacrifice or by any like terme, which haue in other places expounded their meaning, to be onely a re∣membraunce, a commemoration, a thankes geuing for the onely true sacrifice of Christes death which is the propi∣tiation for our sinnes, we must not contrary to their mea∣ning vppon couller of their wordes set vp a newe and bla∣sphemous sacrifice to deface the onely sacrifice of Christ, much lesse breake out into such open blasphemies, as this Allen doth, that affirmeth this sacrifice of the Masse, to be the onely practice of Christes eternall priesthoode, accor∣ding to the order of Melchizedech which the Apostle com∣paring Melchizedech with Christ in all thinges in which he was comparable, neuer teacheth as any parte of his priest∣hoode Heb. 7. For that which they builde vppon, which make any resemblance of Melchizedechs offering of breade and wine, with Christes institution, is a false grounde, for Melchizedech did not offer but bring forth, not to God, but to Abraham and his company, not a sacrifice, but a refectiō of breade and wine: Hieronym confesseth that Melchi∣zedech protulit panem & vinum ad Euaginum. & in Quaest.

super Genesim. so doth Ambrose de misterijs initiandis ca. 8. so doth Augustine super titulū Psal. 33. Melchizedech brought forth breade and wine, yea the very vulgare translation hath proferens bringing forth. And that he brought it not forth to sacrifice, but to refresh the souldeirs of Abra∣ham: Beside that it is plaine by the texte that Melchizedech being both a king and a priest, as a king liberally entertai∣ned Abraham and his armie, and as a priest blessed him: we reade also in scholastica historia. cap. 46. At vero Melchi∣zedech rex Salem, obtulit ei panem & vinum quod quasi expo∣nens Iosephus ait: Ministrauit exercitui xemia, & multam a∣bundātiam rerum opportunarum simul exhibuit, & super epulat benedixit deum qui Abrahae subdiderat inimicos. But Melchi∣zedech king of Salem offered vnto him breade and wine which Iosephus expounding, sayth, he ministred vnto his army giftes of enterteinment and gaue them also aboun∣dance of thinges necessary, and beside that feaste he blessed God which had subdued vnto Abraham his ene∣mies. And out of doubt if the bringing forth of breade and wine had bene any thinge perteining to the priest∣hoode of Melchizedech, the Apostle to the Heb. 7. woulde not haue omitted to haue compared it with Christ. But of all others folies this is the greatest, that when the Papistes haue prated neuer so longe of the sacrifice of breade and wine, at the laste, they will haue no breade nor wine at all in their sacrifice: wherein they are not onely contrary to those of the olde writers which compare the celebration of the Lordes Supper, which sometime they call the sacri∣fice of breade and wine (and yet but a sacrifice of thankes∣giuing) with Melchizedechs breade and wine: but also they are contrary to them selues.

As for the rest of that rayling, which he calleth a descri∣ption of the new communion, might aptly and truely be verified of the newe sacrifice of the masse. And that I may aunswere wordes with matter, I will vrge the Papistes to tell me, what we say or doe in the celebration of the holy communion, which Christ commaunded vs not to say and doe, or what Christ did or commaunded vs to doe, which

we doe not therein? If all the dogged Papists in the world, be not able to shew our default herein, as we haue shewed their infinite abuses and blasphemies, of their masse, then is our celebration the very true communion of the body and blood of Christ, and theirs a very wast of Gods worshippe, a canker of religion, &c. and a very blasphemy of all bla∣sphemies, that euer were vttered sith the beginning of the world, whereby euery scalde hedge priest, is made not only equall, but also superior to Christ him selfe, whom he pre∣sumeth to offer, who could not be offered by any, but by him selfe.

3 The deuill which is the olde serpent, knowing by longe experience and often proofe, that the holy Masse is the chiefe bane of sinne and his wicked kingdome, hath euer from the be∣ginning shot at this marke by all the cursed indeuours of wic∣ked heretikes, to roote out that stronge garde of vertue, and pil∣lour of deuotion & religion. How so euer they dissemble at their first interaunce, the deuill hath that fetch in his false heade in all times of such toyle and perturbation of religion. To which horrible indeuour though he hath for our sinnes and deseruing put greater force, and wroght with more aduantage then euer be∣fore, yet till the latter daye and ••onne of perditions appearing, which is vnknowne to him, he shall not bring it to passe. The law, the sacrifice, the priesthoode, the altar of the newe and eternall testament prefigured by Melchizedech, & perfected by Christ, shall stand with and in the holy Church, till the worldes ende. It is not your bare breade and borde,* 10.8 not your Ministers, nor your Seniours, nor Elders, nor your Nuper intendents, nor what so euer you lift be called, that shall out face Gods Church. She hath by the spirite of God beaten downe your proudders, the Arrians: the Macedonians: the Anabaptistes, and all your predecessours. And now I tell you, and be bolde of it, as old as our mother wax∣eth, as contemptible as you make her, so litle as you regarde her, she will once yet in her olde dayes gyue the Zwinglians, the Lu∣therans, or of what other straunge souldier so euer your campe standeth, an open ouerthrowe. For if Hell were broken loose, and the gates open,* 10.9 it coulde not preuaile. VVe haue our Priesthood

confirmed by a faire othe, we haue our mothers righ•• by an open promesse established.

3 This part of the chapter, conteyneth nothing but blasphemous boasting and more then ruffianlike rayling. First that the deuill which loueth the masse better then he doth holy water, shall not abolish it vntill the last day and sonne of perditions appearing. I doubt not but the deuill will doe all that he can to vpholde it, to the ende of the world, and whether he shall preuayle or no I will not di∣spute, but this I will boldely affirme, because I haue good warrant, that the sonne of perdition, who long agoe appea∣red and is now already greatly wasted and consumed with the breath of Christes mouth, which is his holy word, shall togither with the masse, and al them that obstinatly defend it, be vtterly abolished at the glorious appearing of our Sauiour Christ in the ende of the world, and from thence forth with him be cast into the lake of fire and brimstone, there to be burned with the deuill and his angells world without end. 2. The. 2. Apoc. 19. & 20. Secondly he sayth that our bare breade bord ministers, &c: shall not out face their Synagoge of Satan, which he calleth the Church of God. But the Lordes table with the breade and wine which we minister in remembraunce of Christes death, and bloode shedding, which our ministers, Seniours or elders, and By∣shops or superintendents, when they shall be all approued by the word of God, shall be able to abyde the iudgement of God and be allowed for disposers of his mysteries and ministers of Christ: when your aultar, transubstantiation, renting of the Sacrament in peeces, robbing the people of the blood of Christ, worshipping of creatures, &c: with your Pope, Cardinalls, Priestes, Monkes, Friers, Chanons, Nunnes and all the rest of that romish rable, hauing no te∣stimony out of the word of God, either of their names, or of the signification of their names, shall be condemned of heresie, hypocrisie, Idolatry, and blasphemy, and haue the rewarde that to such horrible profaners of Gods holy or∣dinance, apperteyneth. Thirdly you boast that your church

hath beaten downe our prowders the Arians, Macedoni∣ans, Anabaptistes. It was the Church of Christ, that ouer∣threw those heretikes, & not your Antichristian assembly of heretikes. And therefore I tel you and be bold of it, that olde rotten whore of Babylon your mother, in whose name you threaten vs, as one priuy of her mischieuous and mali∣tious deuises, shall neuer bring to passe that pestilent plat forme which was concluded against vs in the conspiracy of Trent. The Lord shall mainteyne his Church, as he hath done hitherto, in spite of the deuill and the Pope for all their cruelty, treason, periury, truce breaking, and most vn∣naturall murdering. But of all other blasphemies who can abide this? that your priesthoode in the deuills name, is confirmed by a fayre othe, Psal. 110. O Lord who would e∣uer haue thought that any which professed the name of Christ, would euer haue challenged vnto them selues a∣gainst Christ that which neuer any Turke or Iewe durst presume to boast of. What will you leaue to Christ O you hell houndes? when you take from him both his kingdom and his priesthood, yea his eternall diuinitie, and euerla∣sting natiuitie. For vnto whom so euer the priesthood is confirmed by othe, of him that sayd, Thou art a Priest for e∣uer according to the order of Melchizedech, to him is confir∣med an euerlasting kingdome and an euerlasting priest∣hood: of the same it is sayed: The Lorde sayed vnto my Lorde sitte thou on my right hande vntill I make thy enemies thy foote stoole: to the same it is sayed that The scepter of thy power: The Lorde shall sende out of Syon rule thou in the mid∣dest of thine enemies: finally take the priesthood confirmed with an othe and take the whole Psalme vnto you. O Luci∣fer whether wilt thou clime? wilt thou not be content with the olde Lucifer to be like vnto the most highest, but wilt thou thrust downe the most highest him selfe euen the son of God from the right hande of his father, and sit at the right hande of God thy selfe? O ye that woulde see how Antichrist sitteth in the temple of God boasting him self•• to be God, and exalted aboue all that is called God or wor∣shipped as God, drawe nere and harken what he saith of

him selfe, by one of his blasphemous mouthes. Our priest∣hood is confirmed vnto vs by a fayer othe, Psal. 110. For seeing he alleageth the Psal. 110. to confirme his saying, he can not excuse or qualifie the matter by that generall royall priesthoode which all the children of God haue through Christ their heade, to offer vp spiritual sacrifices vnto God. 1. Pet. 2. Apo. 2. For that priesthoode which he challengeth by othe, is to offer a sacrifice propitiatory, which he affir∣meth the Popish priests to doe in their Masse. But lest I might seeme to doe them wronge in denying vnto them that priesthoode, which is confirmed by othe Psal. 110. Let vs here what the holy Ghost sayeth thereof Hebr. 7. And in as much as Christ was not made priest with out the othe (where as they meaning the sonnes of Aaron were made priest with out an othe, but he with the othe by him that sayed vnto him, the Lord hath sworne & will not repēt thou art a priest for euer after the order of Melchizedech) by so much is Iesus made suertie of a better testament. And among them many were made priestes because they were not suffered to endure by reason of death, but he because he abideth for euer, had such a priest∣hoode as passeth not by succession. VVherefore he is able perfect∣ly to saue those that come vnto God by him seeing he liueth for euer, to make intercession for them. For such an high priest it became vs to haue, which is holy harmlesse, and vndefiled, separated from sinners, and made higher then the heauens which needed not daily as those high priest, to offer vp sacri∣fice, first for his owne sinnes, then for the peoples: for that did he once for all when he offered vp him selfe. For the lawe maketh men high priestes which haue infirmitie: but the worde of the othe that was since the law, maketh the sonne who is consecrated for euer more. Marke well the plaine wordes of this testi∣monie, and iudge indifferently, whether I charge them with greater blasphemy, then ensueth this there assertion, That there priesthoode is confirmed by othe Psal. 110.

4 And yet neuerthelesse, good Catholike Christian,* 10.10 let vs thus perswade our selues, that we haue so longe lost the vnesti∣mable treasure of this holy sacrifice, for our greuous sinnes: it is

our sinnes I say (woe is vs therefore) which haue deserued this plage, which haue set vs at variaunce with God and our mercy∣full redemer, which haue taken from vs, as vnworthy of so great a treasure, the daily sacrifice, the helpe of those which are a liue, the comforte of those which are departed, the onely grounde of all religion and acceptable worship of God. And our misery is the greater because fewe feele the sore.

The lacke of this sacrifice for the departed onely with the godly prayers therin,* 10.11 was counted when Gods trueth and Church flourished, the greatest and extremest punishment that coulde be deuised, and euer enioyned for some notable crime to the terrour of other, as for horrible desperation, for willfull heresie, for con∣tempte of the decrees of Gods holy ministers, as by the late allea∣ged place out of S. Cyprian may be very profitably noted. Allasse we haue nowe in a manner lost that wholy, which then was denied onely to such for their greuous punishments, as were heynous of∣fenders. Otherwise in earnest consideration of our case can not I thinke, but that this blessed iuell is now denied vs of almighty God generally for our greuous offensies, which then was denied by his ministers to some one offender, for the due punishment of sinne and wickednesse. O good reader what would that holy mar∣tyr haue saide if he had liued in our dayes, when to haue that oblation either for the quicke or deade, which once was esteemed so necessary that no Christian man neither coulde in his life nor after his death lacke it, is nowe if it selfe odious to most men, and (which abhorreth me to speake) punishable by the lawes of the spiritualty, and condemned well neere of all men? what weene you this blessed bishoppe woulde haue saide, if he had seene the holy hoste and offeringe to haue bene taken awaye,* 10.12 which he once affirmed to be so necessary, that if it were taken awaye or wasted, there were no religion nor worship of God at all? woulde not he thinke you, with feruent zele of Gods house haue cried out vpon the sinnes of the people, the blindnesse of the preachers and pa∣stours, the vnworthinesse of these our dolefull dayes? and bewai∣led his owne misery as we shoulde doe ours, crying out with an olde blessed father?* 10.13 O Deus bone in quae me seruasti tem∣pora, vt ista blasphemia sustineam, O Lorde that I should be reserued for these times, to abide such blaspemie. Victor repor∣teth

in his history of the persecution of the Vandalles that were Arians,* 10.14 that the Gouernour of that cursed company of cruell he∣retikes, would not suffer the Christian men whome he had slaine, to be brought home with seruice, and sacrifice: but then the good people wounderfully bewailed their case, seeing them practise cruelty vpon their soules also: in that they would not suffer them to enioyne at their departure and buriall, the rites of Gods Church. Thus saith that Author. Quis vero sustineat atque possit sine lachrymis recordari, dum praeciperet nostrorum corpora defunctorum, sine solemnitate hymnorum cum silentio ad sepulchra perduci? O Lord who coulde haue founde in his heart to beholde then, or coulde yet once thinke of it with out teares, how he gaue in charge, that the bodies of our brethern departed, should be brought to the graue and buried with out all solemnity of hymnes in silence and sorowe? It was euer giuen to wicked harde harted heretikes, to prohibere gratiam mor∣tuis: to be vnmercyfull,* 10.15 and to staie the fauour of good men from the departed. Nouatus as S. Cypriā chargeth him,* 10.16 noluit patrem fame defunctum sepelire: woulde not bury his owne father deade of honger bane.

4 This collorable and hypocriticall complaint contai∣neth nothing for vs needefull for to aunswere, for the place of Cyprian, is aunswered already. But this maye be demaun∣ded of him, seeing he calleth the sacrifice of the Masse the onely grounde of all religion and acceptable worshippe of God, what religion or worshippe God had before the Masse came into the worlde? But this is the howling of the merchantes for the decaye of Babylon, because no man byeth their ware any more: what so euer they pretend this is the cause of their mourning, and this lamentation shalbe continued euen vnto hell fire, where there is weeping and gnashing of teeth for euer.

5 But to let such men passe with the present bewayling of our vnhappy dayes, let vs with more comfort beholde the steppes of good men past: how kindely and brother like they haue prin∣cipally procured the holy sacrifice for their freindes and fellowes

gone before. For seeing the onely prayers of good men haue bene proued so profitable, and the representation of some holy workes of almes, hath often moued God to pity (as we haue proued) to∣wardes the release of the departed his paine, what maye we not hope to obteine for our brethern deceased, when we shall ioyne in prayers with the holy Angells, with the blessed sainctes, with Gods holy ministers in the representation of Christes most bles∣sed body and bloude before the face of his father? when the whole Church of God in that honorable action prayeth, and Christ him selfe is both the sacrifice and the priest, both the asker and the geuer of pardon, when the maiesty of God the blessed trinitie, is passingly pleaced by the merites of Christes death so liuely set out in these honorable, but vnspeakable misteries, what maye we not here procure for the soule of the Churchies childe? what shall be denied to so humble askers in the presence of Gods owne sonne and begging mercy for his deathes sake? And so doth S. Chrysostome assure the faithfull,* 10.17 in these golden wordes: Non frustra ab apostolis sancitum est, vt in celebratione ve∣nerandorum mysteriorum, memoria fiat eorum, qui hinc discesserunt: nouerunt quippe illis multum hinc emolumēti fieri, multum vtilitatis. stante siquidem vniuerso populo, manus in coelos extendente coetu item sacerdotali, veren∣doque proposito sacrificio, quomodo deum non placare∣mus pro istis orantes? It was not for nought that the Apostles decreed and ordeined, that in the celebration of the honorable mysteries there shoulde be an especiall memoriall of the depar∣ted: for they right w••ll knewe greate commodity and benefite to arise there vpon. For the whole multitude holding vp their handes towardes heauen, together with the company and quiere of priests, and the dreadfull sacrifice set forth before all men, how is it possible but we shoulde appeace Gods wrath praying for them? looke ye what this mans iudgement was, and see from whense he had it, euen of the holy Apostles▪ I warraunt you, and no worse nor later founders. But of that pointe, for the full deri∣uing of our Christian vsage from the first fathers of our faith, more conuenient place shall be geuen herafter, Nowe I will serue the cause and the readers desire, first with certaine peculiar ex∣amples of most learned and godly fathers worthy of all credit, in

the godly prouision for certeine of their dearest friendes by sacri∣fice and prayer, both made by them selues & procured by others. That we may haue here not onely whome to beleeue teaching the trueth, but whome to followe practising the same with deuotion, which they preached with constancie before.

5 Not altogether out of hope yet, to find some foolish merchantes that will paye dearly for vnprofitable wares, you comforte your selfe after your complainte, exhorting men to procure the holy sacrifice for their freindes and fellowes. why M. Allen if there be either such necessity or such profit of that sacrifice, wherefore doe not your priests with out procurement offer it vp to the vttermost aduaun∣tage that maye be had by it? But you must haue procurers, yea you must haue good paye maisters, or els the olde pro∣uerbe must be true: No peny no pater noster. As touching the place of Chrysostome I haue shewed already by his owne interpretation, that although he allow prayers for the dead vsed in time of the celebration which he calleth sacrifice: yet he alloweth no sacrifice in deede, but onely a thankes geuing in remembraunce of the sacrifice of Christ. But where he sayeth it was decreed by the Apostles that in the celebration of the holy misteries, a remembraunce should be made of them that are departed, he must pardon vs of crediting, because he can not shewe it out of the actes and writinges of the Apostles. And we will be bolde to charge him with his owne saying Hom. De Adam & Heua. Satis suffi∣cere credimus quicquid secundum predictas regulas Apostolica scripta nos docuerunt, vt prorsus non opinemur Catholicum quod apparuerit prefixis sententijs contrarium: we thinke it sufficeth enough, what so euer the writinges of the Apostles haue taught vs, according to the fore sayed rules, in so much that we compt it not at all Catholike, what so euer shall ap∣peare contrary to the rules appointed. And againe In Ge∣nes. Hom. 58. Vides in quantam absurditatem incidunt qui diui∣nae scripturae canonem sequi nolunt, sed suis cogitationibus per∣mittunt omnia. Thou seest into how greate absurdity they fall, which will not follow the canon of holy Scripture, but

permitt all thinges to their owne cogitations, but if we be further vrged we will alledge that which he sayth, In Euan. Ioan. Hom. 58. Qui sacra non vtitur Scriptura, sed ascendit ali∣unde: id est, non concessa via, fur est. He that vseth not the ho∣ly Scripture but clymeth an other way, that is by a way not allowed, is a theefe. We may be as bold with Chrysostome, as he sayd he would be with Paule him selfe, in 2. ad Tim. ho. 2. Plus aliquid dica, ne Paulo quidem obedire oportet, si quid dixerit proprium, si quid humanum, sed Apostolo, Christum in se loquentem circumferenti. I will say somewhat more, we must not be ruled by Paule him selfe, if he speake any thing that is his owne, and any thing that is humane, but we must obey the Apostle whē he carieth Christ speaking in him. Wher∣fore seeing it is certayne by testimony of Iustinus Martyr, that there was no mention of the deade in the celebration of the Lords supper, for more then an hundreth yeares af∣ter Christ, we must not beleue Chrysostome without Scrip∣ture, affirming that it was ordeyned so by the Apostles.

That the practise of any pointe in religion maketh the most o∣pen shevve of the fathers faith. And that all holy men haue in plaine vvordes and most godly prayers vttered their be∣liefe in our matter. CAP. IX.

1 ANd I take the open practise of any point, to be a more pithy protestation of a mans faith, then by wordes can be made. There∣fore if a man were doubtfull either of the trueth of any article, or of the meaning of some doctors wordes, looke the same mans practise, and it shall put him out of doubt thereof straight wayes. as for an example: seeme some wordes of S. Augustine to make for the sacramentaries heresie, that Christ is in the honorable sa∣crament but by figure? or Theodoretus, or any other auncient fathers declaration? are their wordes doubtfull to the reader? leaue the wordes then, if thou sincerely seeke for trueth with out contention, & seeke out if thou can, some practise of those same

men, and that Church where they liued, for the same point. But what waye of worke in this matter consisting in doctrine, may as∣sure vs of their belefe, of whose wordes we doubted before? Mary sir this:* 11.1 looke how they behaued them selues in the receiuing of it, in the ministering of it, in the carefull keping of it, whether they did adore it with godly honour, whether they solemnely shewed it to the people to be worshipped, whether they praide by solemne and formall wordes vnto it, whether they taught their children to call it God and Christ: yea so farre that Augustine affirmeth that the children in his dayes till they were after in∣structed, thought that God appeared in the shape of breade: as all these yongers, seeing the honour & reuerence of their elders,* 11.2 and them selues nurtered to holde vp their handes and knocke their breastes, must yet needes meruail how these outward formes came to so holy an vse. further whether the Christian people were not sclaundered for worshipping and doing sacrifice to Ceres and Bacchus,* 11.3 when the wicked infidells sawe their behauiour towardes the holy Hoste: whether it was not vsed in working of miracles, in driuing away deuills, in daungerous times of tem∣pests, of trauelling, of sickenesse, and in other necessities. VVell these be plaine practises, no heretike can denie but they haue bene so vsed of the whole Church of God, with many such other like in that holy action: which can not in any case stande with bare breade, or any other way of presence, but onely the proper, true, and bodily presence of Christes owne person. A doctors wordes may be misconstrued, may be picked out of place: may be writhen and wastred by false teachers, but a mans example can not lightly be misconstrued. And therefore heretikes, whose pur∣pose is alwayes by sutteltie to deceiue the simple, will neuer make discours by the practise of the Church, or exercise and example of the auncient learned men through out the Church of Christ: hauing enough for their meaning, to racke a place or two out of the fathers whole workes, that may seeme to the ignoraunt to set forth their errour. So if thou woulde knowe whether that place that our aduersaries impudently doe alleage out of Gregory the great, against the soueraignty of the see of Rome, was in deede written for their seditious purpose, beholde the practise of the same father, and thou shals finde him selfe exercise iurisdi∣ction,

at the very same time when he wrote it, in all prouincies Christianed through out the worlde: both by excommunication of byshoppes that gouerned not well, by often citation of persons in extreme prouincies, by many appeales made vnto him, by con∣tinuall legacies to other nations, sent either to conuert them to the faith, or to gouerne in their doubtfull affaires, and by all other exercise of spirituall iurisdiction. Is it not now a very false suggestion to the poore people, that this blessed man in so plaine vtteraunce of his meaning by workes and not by wordes, shoulde yet be brought as a witnesse to condemne him selfe? though the wordes being well vnderstande make for no suche meaning in deede, as by others it hath bene sufficiently declared. The like impudencie it is, to alleage S. Bernarde against the Masse or the presence of Christ in the blessed Sacrament. Good man I dare say for him, he sayde Masse euery daye, if he were well at ease: For other busines, did not commonly let them in those dayes, from that worke of all other most necessarie. So the reci∣ting out of S. Ambrose for the improuing of inuocation of holy Sainctes, is no more but an abuse of the simples ignorance: know∣ing well, that he and all other of that time did practise prayers both often to all holy martyrs, and sometimes peculiarly to such, whome for patronage they did especially chuese of deuotion a∣mongest the rest. I speake not this, that any might hereby iudge the doctors wordes to stande against their owne deedes: but that euery man maye perceiue, that where the workes and practise of all men be so plaine, their words in some one place founde darke, can not by any meanes be preiudiciall to that trueth which in all other placies they plainely set forth by wordes, and by the eui∣dent testimonie of their owne practise, to the worlde proteste the same. Therefore I woulde exhorte all men in Christes name, for their owne saluations sake, to take heede how they giue credit to these libelles conteining certaine wrasted places out of the doc∣tours workes, against any trueth, which by the further discourse of vsage and practise, they are not hable before the learned to iustifie. And therefore that all mistrust of vntrue dealing maye be farre from vs, I will, as I saide, let them haue the feeling and handling of our cause throughly. They shall behold in examples of most noble personagies, both for their name, vertu, and lear∣ning,

the peculiar practises in praying and Masse saying for the deade both in the auncient Greeke and Latine Churchies.

CAP. IX.

1 NOwe shall we haue the practise and examples of the olde fathers, concerning sacrifice and prayer for the dead. And here M. Allen before he commeth to the matter, maketh much a do to shew how much more certayne, the practise is, then the wordes of any doctor: because the wordes may be mistru∣sted, or wrested, the practise can not be altered. As though he could shew vs any practise, but that which is vttered in their wordes, in which if there be any obscuritie or impro∣prietie, there shall be as great cōtrouersie of their workes as of their doctrine, as they vsed the name of sacrifice in their teaching, so they vse it, in declaring what they did practise according to their teaching. And therefore it is not worth a straw that M. Allen thinketh, we may knowe their mea∣ning rather by their practise then by their wordes: except he could either in picture, or in vision, describe vnto vs e∣uery thing that they did. But let vs consider the examples of those thinges, which he bringeth in to proue that pra∣ctise is more certeyne then wordes. First he can not deny, but the wordes of Augustine and Theodoretus stand with vs, that the sacramēt of Christes supper is a figure of his body and bloode and not the same naturally. But the practise must expound the words, not to stand with vs. For they did so carefully keepe it, adore it, shew it to be worshipped, prayed to it, yea they taught children to call it God and Lorde, which they would not haue done, if they had not beleued it to be the very body of Christ. For this is cited 1. Theodoret. Dial. 2. in the margent. His wordes be not set downe because they be directly against transubstantiation, and nothing fauouring the grosse ima∣gined presence of Christes body in the sacrament: for he calleth the sacrament signa mystica, the mysticall signes, and the diuine mysteries which represent the body of Christ, that is a true body and not fantasticall or absorpt of the di∣uinitie

as the Eutichians dreamed, wherefore it is playne that the adoration he speaketh of, is nothing else but the reuerent estimation of the sacrament, to be that which by Christ it is ordeyned to be, and not any knocking or knee∣ling as M. Allen would haue vs beleue. Augustine also vppon the 98. Psalme is cited, belike to proue the adoration, who in deede, alloweth the adoration of the body of Christ whereof that is a sacrament, but neither can you proue out of that place, that he would haue the sacrament hono∣red, nor that the sacrament is the very body of Christ, but euen in the same place speaking of the sacrament, he sayth in the person of Christ, non hoc corpus quod videtis manduca∣turi estis, & bibituri illum sanguinem quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendaui, spirituali∣ter intellectum viuificabit vos. You shall not eate this body which you see, not drinke this blood which they shal shed, which shall crucifie me. I haue commended to you a sa∣crament, which being spiritually vnderstoode shall quic∣ken you. As for Dionysius because he is a coūterfect antiqui∣tie I will not vouchasafe to aunswere him. Basill in his booke de spiritu sancto, cap. 27. hath these wordes: The wordes of in∣uocation when the breade of thankes geuing, and the cuppe of blessing is shewed, which of the holy Apostles hath lefte vs in writinge? Before we goe any further, I will take this by the waye, that what so euer it was, that he spake of, it is not tought by the scripture, no more then many other cere∣monies that he rehearseth in the same place. Howbeit it is plaine enough, that he meaneth not, that the wordes of inuocation were sayed vnto the breade, or the cuppe, but vnto God who was called vpon to blesse those his crea∣tures, that they might be sanctified to the holy vse of Christ his institution. The shewing of the breade and the cuppe▪ was not to adore it (as M. Allen dreameth) for then he woulde haue called it the body and bloode of Christ, but either to stirre vp the people to praye effectually, or to ad∣monish them that all thinges were readye that they might prepare them selues to communicate. And whereas he al∣leageth out of Augustine De Trinit. lib. 3. cap. 10. that chil∣dren

were taught to call it God and Christ, he shamefully abuseth his reader, for no such thinge can be gathered out of Augustins wordes, which are these: Illas etiam nubes &c. Nowe as touching those cloudes or fire, howe the Angells did make them, or tooke them vppon them to signifie that which they did bring message of: Although the Lorde or the holy Ghost was shewed in these formes what man a liue doth know? euen as yong children know not what is set on the altar, and when the cele∣bration of piety is finished is spent out, whereof or how it is made, whereof it is taken into the vse of religion? And if they shoulde neuer learne by experience of their owne, or of others, and ne∣uer see that shewe of thinges but in the celebration of the sacra∣ments, where it is offered and giuen and saide vnto them with most graue authoritie whose body and bloude it is, they woulde beleue nothing els but onely that the Lorde hath appeared to the eyes of mortall men in that liknesse, and that out of such a side being striken that the same liquor did flowe. These wordes are plaine that Augustine affirmeth that no man knoweth more of those shapes, in which the Angells did appeare, then young children would imagine of the presence of Christ in the sacrament, if they were not otherwise instructed, then in telling them when they receiue it, that it is the body of Christ. wherby the cleane contrary to that which Allen affirmeth is plainely gathered, that children were other∣wise instructed, first by experience, bycause they sawe breade els where, then in the celebration, and also by doc∣trine, when they were able to vnderstande that it was not the Lorde him selfe in the shape of breade, but onely a sa∣crament and representation of him. And by the waye note here, one practise of a notable error in Augustines time, that the sacrament of the Lordes supper was geuen to chil∣dren, which wist not what it ment, contrary to the worde of God, who requireth men to examine them selues be∣fore they receiue it, wherefore if any other practise were in his time, or allowed by him contrary to Gods worde, we are no more bounde vnto it, then vnto this, which euen the Papistes them selues will confesse to be erroneous. Fi∣nally what the Christiās did by that they were sclaundered

with all, is a sory proofe, they were sclaundered to haue worshipped an Asses heade, to kill men and eate them, to vse all maner of beastlines in their metings. The rest of the practise that M. Allen nameth, with out shewe of proofe, I passe ouer as vnworthy of aunswere. The practise of Gre∣gory, although it were much more modest then of his suc∣cessors, yet can it not be excused, but it was contrary to his doctrine whereby he reproued an other in that he was not altogether cleare him selfe. Bernarde was but of late time, wherefore although he might note some abuses of the Masse, yet he might also saye it him selfe, but how often I can not tell. Touching Ambrose, which was sodeinely made a byshop, before he was a perfect Christian, if some steppes of hethenishe inuocation or rethoricall apostrophees and prosopopees appeare to be in him, and some other also about his time, yet was not that generally receiued of all the Church in his time, nor agreable to the doctrine of S. Paule who sheweth that we can inuocate none but him in whome we beleue, which to all true Christians is God onely.

2 And where may we better beginne, then with this famous Chrysostome? he bare the last wittenesse with vs for the reliefe of the departed by the prayers and holy oblation, therefore the practise of that excellent benefite shall first be shewed vpon him selfe. This blessed man therefore being banished, by the meanes of the Empresse Eudoxia, for the defense of the Ecclesiasticall discipline, & there in exile departing out of this world, was after her death by the happy and gracious childe Theodosius▪* 11.4 the yonger, translated from his obscure resting place, to Constantino∣ple which was his owne seate, there with meete honour to be bu∣ried, where with grace & wonderful dignity he ruled the Church before. The History reporteth, that the people of that citie, as thicke as men euer went on grounde, passed the waters of Bo∣sphorus, and couered that coste wholy with light and lampe, with tapers and torcheis to bring that blessed byshoppes body that was their owne deare pastor, home againe. The which pas∣sing treasure, being with all reuerence laide vp in the saide citie,

then loe the gracious good Emperour, earnestly beholding the graue of S. Chrysostome,* 11.5 made most humble prayers to almigh∣ty God, for his father and mothers soule, the late Emperour and Empres: beseching him of pardō & forgiuenes for banishing that good Catholike byshop, because they did it of ignorance: & so the words may well be taken, that he asketh Chrysostome him selfe mercy also, for his parents offense vniustly committed against him: and withall full kindly prayeth for their deceased soules. And so being buried in his owne Church, he was then by Atticus a worthy man his second successour, written in the roule of Ca∣tholike bishoppes to be praide for at the altar euery day by name. Cum Ioannitae (saith Cassiodorus out of Socrates) seorsim apud seipsos sacra solemnia celebrarent,* 11.6 iussit vt in oratio∣nibus memoria Ioannis haberetur, sicut aliorum dormien∣tium episcoporum fieri consueuit. VVhen Chrysostoms par∣takers saide Masse by them selues aside, Atticus gaue in com∣maundement that a memory should be had in the prayers of the Church for him, as the custome was that all byshoppes after their death shoulde haue. Here is now open practise of that which by wordes we proued before, here is an euident testimonie of the vsage of the Greeke Church for the buriall of bishoppes, and ge∣nerall custome of keping their memoriall in the publike prayers and seruice of the Church. It were not needefull to recite out of Eusebius the forme of Constantinus his funeralls,* 11.7 kept in the same Church with solemnity of sacrifice, singinge, lightes and prayers. Nor the buriall of the Emperour Constantius: who as Nazianzenus writeth, was brought forth with common prayses of all men, with singing, lightes, and lampes,* 11.8 all the night longe very honorably: with which thinges, saith he, we Christian men thinke it a blessed thing to honour the memories of our freindes departed. And if the aduersaries woulde here contentiously rea∣son that these solemne rites of Christian burialls be nothing pro∣fitable, or if the simple aske why they be profitable, S. Chryso∣stome may instruct such as list learne,* 11.9 and correct the other that list reprehende in these wordes. Tell me saith he what all these festiuall lights in the buriall of the deceased meane? what all this singing of Hymnes and Psalmes signifieth? to what ende be so many priestes and musicians called together? to which in fine

he thus aunswereth: do we not all these thinges to geue thankes to God and euerlasting glory, that he hath deliuered the depar∣ted from the troubles of this mortall life? do we not this to our comforte, and honour of the departed? And in the buriall of the Noble matrone Paula how the priestes did sing, how the bishops of Hierusalem,* 11.10 and of all Palestine and Syria for the most part caried torches, how the religious both men and women, did the rites of the dirigies, how her almes folkes shewed their cotes to procure mercy, euen as they did at Dorcas departure in the Actes of the Apostles, how they cōtinued their singing and saying seuen dayes together at the Church in Bethleem where she was buried, S. Hierom him selfe a true record thereof beareth wit∣nesse in the like wordes as I haue recited, and many moe which the feare of weereing the reader causeth me full sore against my will, to omitte. They so set forth not onely the substance of the thinge, which standeth in prayer and sacrifice, but also do proue against the enemies of good ordre, that the smallest ceremonies that our Churchies of late haue vsed, were not lately taken vp by our couetousnesse and superstition, but with more aboundance, and numbre, and continuance, and solemnytie, practised in the flour of Christes Church, in diuers principall partes of the worlde: as at Hierusalem and Constantinople: by the praysing and appro∣uing of the grauest fathers of our faith.

2 Why M. Allen? what a mockery is this? do you make bragge in the title of your chapter, that you will shewe the practise of all holy men in words and prayers for the dead, and nowe beginne your examples no higher then at Chry∣sostomes translation, which was well neare 400. yeares after Christ? The people with great plenty of lightes, brought Chry∣sostomes body to Constantinople. VVell this ceremony in cary∣ing torches at burialls being taken of the Gentiles, they vsed to honour the memory of them that were deade, as the ceremonies of the Heralds are vsed for the same ende. What more? The Emperour prayed for his fathers and mothers soules, and as M. Allen thinketh (but the story sayth not so) he prayed to S. Chrysostome for them. What else? Atticus caused masse to be sayd for him, that maketh vp all. But where is any men∣tion

of masse or sacrifice of the masse M. Allen? Are you such a cunning interpreter, to expound celebrare sacra so∣lemnia to say masse? In deed such interpretations will help you well to finde that, which else you might seeke long e∣nough in the olde writers and goe without for all your la∣bour. It is all one with M. Allen, to celebrate holy solemne seruice, & to say masse. But you will say, memory was made of him in the prayers, so might there be and yet his soule not praied for▪ but how agree you with your selfe, M. Allen? your opinion is that Theodosius praied to him as to a sainct in heauen, howe then did Atticus cause him to be prayed for as one lying in purgatory? I wisse you forget your selfe to much to vtter things so contrary, so neare togither. And as for the funeralls of Constantinus and Constantius, what so euer you say, haue no mention of Masse, nor sacrifice of Masse. In the buriall of Constantinus, there is mention of prayer for his soule according to the error of the time, and in the funeralls of Constantius, there were lights, but there is also shewed the vse of them, as I haue touched already togither with the necessitie of some of them, because they were lighted in the night. The saying of Chrysostome, with the example of the buriall of Paula, shew nothing either of Masse, sacrifice, or prayer for the deade. And whereas you bable of the rites of your popish dirige, Ieronym saith, al was singing of Psalmes and giuing thankes for her godly life & happy departing: Hebraeo, Graeco, Latino, Syro{que} sermone Psal∣mi in ordine personabant. Psalmes were song in Hebrewe, Greeke, Latine, and Syrian language, by course as there were diuers nations that came to honour the solemnitie of her funeralls. Finally if your doctrine of purgatory were true, yet Ieronym describeth her to be so perfect a woman, as no prayers needed to be sayd for her, her life was so full of good workes, and her ende so full of faith. And therfore M. Allen, here is nothing for the sacrifice of the Masse, whereof you made your promise to shew the practise, in the chiefe partes of the worlde, naming Ierusalem for one, when Paula was buried at Betheleem and not at Ieru∣salem.

3 And now S. Augustine being of Aphricke, so farre from the other in distance of place, yet ronneth ioyntly with them in religion. He purposely writing of the solemne rites of Christian funeralls, in that golden treatise De cura pro mortuis agenda,* 11.11 thus after longe consideration of the whole cause determineth: that the pompe of buriall, with all such solemnyties as there vnto be in Gods Church ioyned, is very seemely for that body which was the vessell of a Christian soule, and an instrument or compa∣nion in well working: whervnto it shall be also vnited in the re∣surrection, for to receiue together the inheritance of the euerla∣sting kingdome. But the lacke of these, where they be not arro∣gantly contemned, or can not be had, is nothing hurtefull to the good, nor the hauing any thing profitable to the wicked, as the examples of Lazarus and the Riche man may well proue. There∣fore, it is the sacrifice and prayers which properly do helpe or re∣lieue the departed.* 11.12 Curatio funeris (sayth he) conditio se∣pulturae, pompa exequiarum, magis sunt viuorum solatia quàm subsidia mortuorum. Non tamen ideo contemnēda & abijcienda sunt corpora defunctorum, maxime que iu∣storum & fidelium, quibus tanquam organis & vasis ad om∣nia bona opera sanctus vsus est spiritus. Curious prouision for the buriall, and the pompe of the solemne obittes, be rather done for the solace of the lieue, then for helpe of the deade: neuerthe∣lesse the bodies of the departed, namely of faithfull folkes, may not be contemned or cast forth, the which the holy Ghost vsed as vessells and instruments of well working,

By all which thinges it may well be noted, that some thinges haue bene vsually practised in funeralls for thankes geuing to almighty God, as Hymnes and Psalmes: other some, for decent comelinesse and solace of the liuinge, as the place of the buriall, the lights, the ringing and such like? although euen these things proceeding of loue and deuotion, be after a sorte meritorious to the doers, and a helpe to them for whome they be procured, and good motions and memories of mans duety. For which causies those and the like haue bene vniformelie vsed through out the whole Catholike Church from the beginning. But the principall thinges perteining to the iustes of the departed, be prayers and sacrifice, and other such like, whereby they are assuredly much

proffited, by release of their paines. So saith S. Augustine in these wordes. Non existimemus,* 11.13 ad mortuos pro quibus cu∣ram gerimus, peruenire, nisi quod pro eis, siue altaris siue eleemosinarum sacrificijs, solemniter celebramus. Let vs neuer thinke that any other thinge properly apperteineth to the reliefe of the departed, sauing the solemne sacrifice of the altar, almes and prayer. And therefore as the saide holy doctour con∣fesseth,* 11.14 the worthinesse of the place where man is buried of it selfe profiteth not at all, but in respect of the holy prayers which be there rather made then els where, and the patronage of holy martyrs and sainctes, to whome he nothing doubteth but inter∣cession may profitably be made for the deceased: for which cause, as it may appeare by Paulinus, men were very desirous euer in the primitiue Church to be buried by some blessed martyrs body. And so must we thinke also of buriall by the reuerent holy sacra∣ment, that it wonderfully helpeth man, not for the placeis sake (although the deuotion of the desirer is therin commēdable) but because the liuing may there effectually commende the departed to God in the time of the holy sacrifice, & may be put in remem∣braunce to call vpon Christes blessed person there present, for the soule of that man, which with care and study laide his body in the hope of resurrection, by the soueraigne holy body that is already risen againe. And this was the cause that our forefathers from Christes time till our dayes haue had respecte and desire, as occa∣sion serued, to be buried there, where by ordre, prayers and sacri∣fice were daily had, and where the patronage of holy sainctes might best be procured. It is a high point of wisdome surely (good reader) onely to see what godly wisdome our fathers vsed, in shew of their zele, faith, and Christianity. As it is an vntollera∣ble arrogancy and a singular signe of infidelity to laugh at, and blaspheme those thinges, whereof, not the prowdest heretike that liueth, hath any intelligence at all: Obcoecauit enim eos ma∣litia eorum. For their owne malice hath blinded them.

3 But let vs now followe you into Africa. First you al∣lege Augustine in his booke de cura pro mortuis agenda, wher∣in he is so full of doubtes, that he knoweth not him selfe, what to determine but that he will hold the common opi∣nion

receiued in his time. But this pasteth (M. Allen) that you will content your selfe with Augustines authoritie, that the pompe of buriall, &c. profiteth not the deade, but that you will haue lightes, ringing, &c. proceding of loue and de∣uotion, to help them, for whom they are procured. If you may goe beyond Augustine, why may not we come short of him? But in the 18. chapter, he nameth the sacrifice of the aultar, to be profitable to the deade. This soundeth some∣what like the matter, but if it be well marked, it maketh no∣thing for the propitiatory sacrifice of the Masse, for euen in the same place, he calleth it the sacrifice of almes, which is but a sacrifice of thankes giuing. And that by this sacrifice he meaneth not the body of Christ, nor a propitiatory sa∣crifice is manifest in his booke de fide ad Petrum diaconum, cap. 19. where he sayth, that Christ offered him selfe for vs, that sacrifice whereby God was reconciled, and that the Church offered to Christ the sacrifice of breade and wine in faith, and charitie, which is a thankes geuing and memo∣riall of his death. The body of Christ is not offered to him selfe, but thankes giuing is offered to him for the offering of his body for vs. His wordes are. Firmissimè tene & nulla∣tenus dubites, ipsum vnigenitum, &c. Hold most stedfastly and nothing doubt then, that the only begotten sonne of God, being made flesh, offered him selfe for vs a sacrifice & ob∣lation for a sweete fauour vnto God to whom with the fa∣ther and the holy Ghost by the Patriarches, Prophets and Priestes in time of the olde Testament, beastes were sacri∣ficed: and to whom now, that is in the time of the new Te∣stament, togither with the father and the holy Ghost, with whom his diuinitie is all one, the holy Catholike Church, throughout all the worlde, ceaseth not to offer the sacrifice of breade and wine in faith and charitie. For in these car∣nall sacrifices there was a figuring of the flesh of Christ, which he him selfe being without sinne should offer for our sinnes. But in this sacrifice there is thankes giuing & com∣memoration of the flesh of Christ which he offered for vs and of his bloode which the same God shed for vs. Nowe for the other poynt of inuocation of Sainctes, M. Allen af∣firmeth,

that S. Augustine neuer doubteth but intercession may be made vnto them for the deade, who so euer will take paynes to reade the treatise de cura pro mortuis agenda, shall find nothing else but doubtes and questions of that matter, as cap. 5. Cum ergo mater fidelis filij defuncti corpus de∣syderauit in Basilicam martyris poni, si quidem credidit eius a∣nimam meritis martyris adiuuari, hoc quod ita credidit supplica∣tio quaedam fuit, & haec profuit si quid profuit. Therfore when the faithfull mother desired the body of her faithful sonne departed to be layd in the Church of the Martyr, if she be∣leued that his soule might be helped by the metites of the martyr, this that she so beleued was a certeyne supplicati∣on, and this profited if any thing profited. Here Augustine doubteth whether supplications to the Martyr profite any thing or no. Moreuer he can not tell, how the Sainctes de∣parted shoulde know our necessities or heare our prayers, cap. 15. Proindè fatēdum est nescire quidē mortuos quid agatur, sed dum hic agitur, postea vero audire ab eis qui hinc ad eos moriendo pergant. Wherefore it must be confessed, that the deade truely knowe not what is done here, while it is a doing, but afterwarde doe here it of them, which by death doe passe from hence vnto them. Wherefore if we will haue any thing vnto them, we must tary vntill some deade may cary our passage, and it must be such a one also, as knoweth our case, or else we are neuer the neere. Possun•• & ab angelis qui rebus quae aguntur hîc praesto sunt audire ali∣quid mortui. It may be also that the deade here some what of those Angels which are present at such thinges as are done here. cap. 16. Quanquam ista quaestio vires intelligentiae meae vincat, quemadmodum opitulantur martyres ijs quos per eos certum est opitulari. Although this question passeth the strength of mine vnderstanding howe the martyrs helpe them whome it is certaine to be helped of them. These places and the whole discourse of that booke, doth proue, that although Augustine were willing to meinteine the su∣perstition that was not throughly confirmed in his time, about burialls and inuocation of Sainctes, yet he hath no∣thing of certainety out of the worde of God, either to per∣swade

his owne conscience, or to satisfie them that moued the doubtes vnto him.

4 But leauing the thinges not principally intended, as suffi∣ciently by vse of the Church approued, let vs turne to the practise of the oblation and prayers, in the dirigies of the auncient: that seeing them both praye and say Masse for their dearest freindes soules, thou may be bolde to vse the same for thine. That doe I call Masse, which they call sacrifice: Because S. Hyerom vseth it in the same sense, in these wordes: Sunt qui de leuioribus peccatis cum quibus obligati defuncti sunt post mortē pos∣sunt absolui:* 11.15 vel poenis videlicet castigati, vel suorum prae∣cibus & eleemosinis, missarumque celebrationibus, &c. There be some, which after their death may haue absolution of their lighter offensies, in the debt whereof they passed out of this life: either after iust punishment for the same suffered, or else through the prayers and almes of their freindes, with the cele∣bration of Masses. So sayth S. Hyerom, or else as some thinke, the reuerent Beda. either of their graue iudgement weyeth more with me, then any one mans alieue. VVell therefore, Masse, obla∣tion,* 11.16 or sacrifice, call it as you will, all is one for our purpose, and like hated of heretikes: howe so euer it be named, it was practi∣sed with praiers for the rest of the departed through out the Chri∣stian worlde. S. Ambrose exhorteth other men to doe it for their freindes, he did it for his owne. VVriting therefore a letter of comforte to one Faustinus that ouer much bewailed the death of his sister, thus with comforte he geueth counsell: Non tam de∣plorādam quàm prosequendam orationibus reor,* 11.17 nec mae∣stificādam lachrymis tuis, sed magis oblationibus animam eius Domino commendandam arbitor. I suppose thy sisters case should not so much be lamented, as she by thy prayers ought to be relieued: Thou must not sadden her soule by teares, but by oblations commende her to our Lorde.* 11.18 How many byshoppes now in England of the new gise, woulde follow this kinde of consola∣tion by letters? Howe many woulde exhorte their freindes to got Masse saide, or prayers for their louers reste? So many as be like good Ambrose surely woulde so doe: that is neuer a one: make their accompt as neere as they can. But will you see how he pra∣ctised

vpon his owne prince the Emperour Theodosius? Da re∣quiem perfecto seruo tuo Theodosio,* 11.19 requiem quam prae∣parasti sanctis tuis. Illò conuertatur anima eius vnde des∣cendit: dilexi, & ideo prosequar cum vsque ad regionem viuorum, nec deseram, donec fletu, praecibus, inducam virum quò sua merita vocant, in montem Domini sanctum. Giue rest good Lorde vnto thy good seruaunt Theodosius, euen that rest which thou hast prepared for the holy Sainctes. Let his soule ascende from whense it came. I loued him, and therefore I will prosecute him vnto the lande of the liuing, I will neuer leaue him, till with teares & prayers I bring that man according to his deseruinge, to the holy hill of God. This man knew his duety to∣wardes his prince, whome he loued a lieue, and forsooke not being deade:* 11.20 So did he pray and offer for Gratianus and Valentinia∣nus: so did he vse the same for his owne deare brother the wor∣thy Satyrus, in these wordes much to be noted. Now Lorde al∣mighty to thee doe I commende the good soule of my brother Sa∣tyrus now lately departed, to thee O Lorde doe I make my obla∣tion, accept I besich thee this due office of a brother,* 11.21 and mercy∣fully looke vpon the sacrifice of a priest. See loe, this good father vsed of brotherhood prayers, and because he was a priest he did sacrifice, in that respecte, and saide Masse for his brothers soules rest. VVhome in his funerall oration he setteth forth with many singular prayses and commendations, especially that he was both Christianed and buried in the vnity of the Romane Church, that is to saye (as him selfe expoundeth it) of the Catholike faith.

4 All this while we haue weighted for dirige, and Masse, according to your promise, and now belike we shall haue it out of S. Hieronyme I trowe. But who will graunt you, that the commētary vpon the prouerbes out of which you alleage your testimony, is Hieronyms worke? The olde coppies in parchment, as Amerbachius confesseth, declare that Beda was the author of it. Which you can not vtterly deny your selfe, but all is one with you. But so it is not with vs, to bragge of S. Hieronyms authority and then to alleage one that is 400 yeares younger then he. But either of their iudgements weyeth more with you, then any one

mans a liue, beware what you saye, doe you not esteeme the Popes iudgement more than either Bede or Ieronym? but perhaps you will answere me that the Pope is no man. Nec Deus es nec homo quasi neuter es inter vtrum{que}. Thou art neyther God nor man, but a neuter betwene both, you know who writ this verse vnto the Pope, and how it is al∣lowed for catholike in the booke of the Popes canon law. Well passing ouer Bede, we will come to Ambrose, who in deede alloweth prayer for the deade, as it was a common errour in his time, but not the sacrifice of the Masse, in that sense the Papistes doe. I haue shewed before, howe vnpro∣perly he vseth the name of sacrifice, as in his booke de vir∣ginibus, lib. 1. Virgo matris hostia est, cuius quotidiano sacrificio vis diuina placatur. A virgine is the oblation of her mother, by whose dayly sacrifice the wrath of God is pacified. But speaking expressely of the celebration, he sheweth that Christ is not offered but by him selfe, and that the oblati∣on which is here made of him is but in an image and re∣presentation Officiorum cap. 48. Hic in imagine, ibi in veritate vbi apud Patrem pro nobis quasi aduocatus interuenit. Here he is offered in representation, there in deede, where he ma∣keth intercession for vs with the father as an aduocate. As for the oblations whiche he nameth in the 8. Epistle to Faustinus, be nothing but prayers. For as he doth but vary his wordes, where he sayth weeping and mourning which are all one, euen so it is all one where he sayth prayers and oblations. And whereas you say there are none of our new Bishops will followe Ambrose in such kind of letters, they can shewe better reason not to follow him where he went amisse, then your popish Prelates can shew not to followe him where he writte well. which of your Prelates will fol∣low him in his commentary vppon the epistle to the Ro∣maynes? where he so often affirmeth that a man is iustified before God by faith onely. Or in his commentary vppon the Apocalyps, where he interpreteth the whore of Babylon to be the citie of Rome, or where he affirmeth that not Peter but the fayth & the confession of Peter, is the foun∣dation of the Church: and that the primary of Peter was a

primacy of faith not of honour, of confession not of autho∣ritie, or higher order. De incarnat. Dom. cap. 4. & 5. or in an hundreth places of his writinges beside. The other places that you allege out of Ambrose & Paulinus, do not so much helpe your purpose with prayer for the deade, as they are contrary to your doctrine concerning purgatory. For Am∣brose praying for Theodosius, calleth him a perfect seruaunt of God, but you hold that perfect men come not at all in purgatory, and therefore you haue qualified the matter by translating perfecto famulo to thy good seruaunt. Gratianus was not baptised, and therefore by your doctrine he should not come in purgatory, but strayt to hell As for the wordes that Ambrose speaketh of oblations for his brother Saty∣rus, you doe shamefully wrest them contrary to his mea∣ning. For he was so farre of from beleuing his brother to be in purgatory, that he prayeth to him as a Sainct in heauen, and the oblation and sacrifice that he offereth to God, is the soule of his brother, and not prayers or masses for his soule. Tibi nunc omnipotens Deus inno xiam commendo animam, Tibi hostiam meam offero, cape propitius ac serenus fraternum munus, sacrificium sacerdotis, haec mei iam liba prae∣mitto. To thee now O Almighty God I commend his in∣nocent soule, to thee I offer my sacrifice, receiue merciful∣ly and fauorably this gifte of a brother, and sacrifice of a Priest, this sacrifice as a part of my selfe, I now send before me. By which wordes as it is euident that he meaneth not the sacrifice of the masse, so it is manifest howe licentiously he vsed the name of sacrifice & oblation, that we may know when he speaketh of the sacrifice of the body of Christ, he meaneth not so grosely as the Papistes take it and vse it them selues.

5 Paulinus one of the same time and Bishop of Nola, de∣clareth him selfe to be of the same faith, by the like practise. He prayeth bitterly him selfe for a brother departed, and besecheth Amandus, a holy man of his acquaintaunce, to ioyne with him for the helpe of the departed soule. By his wordes the paine of Purgatory is noted, and the benefite of our prayers is proued▪

thus he sayth. Impense rogamus, vt quasi frater vnanimos fratres iuuans,* 11.22 & hanc meritis fidei tuae mercedem accu∣mules, vt pro eo infirmitati nostrae compatiaris, & orandi ab ore conspires, vt misericors & miserator Deus, qui facit omnia in coelo & in terra, & in mari & abyssis, refrigeret animam stillicidijs misericordiae suae per orationes vestras, quia sicut ignis accensus ab eo ardebit vsque ad inferni no∣uissima, ita proculdubiò etiam ros indulgentiae inferna pe∣netrabit, vt roscido pietatis eius lumine, in tenebris arden∣tibus aestuantes refrigeremur. I hartely beseeke ye, that as one brother helping an other, you woulde increase the desertes of your holy faith, by taking compassion with me, & ioyning prayers with me for the departed soule: that the God of pity and compas∣sion, who worketh all thinges in heauen and earth, in the sea and the depthe, woulde at the contemplation of your prayers, refresh and coole his soule with some droppe of his mercy. For as the fire kindled by him will burne to the bottom of hell beneth, so doubt∣lesse the dewe of his grace and mercie, shall passe downe to the neither partes, that by the comfortable louely light of his piety, the soules broyling in burning darkenesse may be refreshed. And writing also to Delphinus, he alludeth to the feruent heate that the rich man suffered in Hell when he craued for Lazarus helpe. And prayeth him to refresh the mans soule deceased,* 11.23 with some droppe of pity, and his holy prayers. This man was very deare to Paulinus in his life time, for whome he was so carefull after his death. he doubted not of his saluation, though (as he sayth) he went out of this worlde a debter, and therefore feared him to be in great paine. So certaine was the doctrine of purgatory in the primitiue Church, and so profitable were the prayers counted, for the deceased in Christ.

5 The wordes of Paulinus importe, that he thought those whom he prayed for were in hell, howe so euer you dissemble it by translating inferna the nether partes, and dare not rehearse his wordes vnto Delphinus: where he iudgeth them that were prayed for to be. where the rich man was that desired refreshing of Lazarus. For purgatory in those dayes was but euen a breding, & yet not through∣ly

shaped out of prayers for the deade, and such other su∣perstitious ceremonies as were vsed about the departed.

6 But if you will haue, an examplare, and a full waraunt of your duety and deuotion, with vnderstanding the vsage of the auncient Church, in such aboundance of many the like, you shall (I thinke) be fully satisfied for this parte by S. Augustine,* 11.24 in the goodly historie of his mothers death, a blessed woman and worthy of such a sonne. Her name was Monica, well knowen in Gods Church, and numbred amongest the sainctes. This good ma∣trone prouided especially, by her testament that she might not be forgotten at the altar of God, when the names of the faithfull de∣parted were in the sacrifice remembred. For that was common in all Churchies, as partly is, and yet shall be better declared anone, The which her worthy will, her sonne Augustine so alloweth, that he setteth it forth in the ninth of his confessions to her eter∣nall memorie, in these wordes. My mother (sayth he) when the daye of her passing hense was now at hande, much re∣garded not how her body might curiously be couered, or with costly spice is powdered: neither did she counte vpon any gorgious tumbe or sepulcre: these thinges she charged vs not with all. But her whole & only desire was, that a me∣mory might be kept for her, at thy holy altar good Lorde.* 11.25 at which she missed no day to serue thee: where she knew the holy hoste was bestowed, by which the bonde obliga∣tory that was against vs, was cancelled. Marke good reader as we go by the waye, what that is which in the blessed sacrifice of the aultar is offered, how cleare a confession this man and his mother doe make of their faith and the Churchies belefe, con∣cerning the blessed hoste of our daily oblation: beholde that wo∣men in those dayes knew by the grounde of their constante faith, that which our superintendents in their incredulity now a dayes can not confesse. Consider how carefull all vertuous people were in the primitiue Church, both learned and simple, as to be present at the altar in their life time, so after their death to be remem∣bred at the same. VVhose worthy indeuours as often as I consi∣der (and often truely I doe consider them) I can not but lament our contrary affection, which can neither abide the sacrifice, the

hoste, nor the altar in our dayes, and therefore can looke for no benefite thereby after the daye of our death once come vpon vs, as our fore fathers both looked for, and out of doubt had. But lea∣uing the peculiar consideration of such thinges to the good and well disposed, let vs go forwarde in the fathers pathes, and see whether this so well learned a clerke counted this zele of his olde mother, blinde deuotion, as we brutes thinke of our fathers holy∣nesse now a dayes.* 11.26 For which matter we shall finde, that first euen as she desired, the sacrifice of the Masse was offered for her, not onely for the accomplishment of her godly request, but because the Church of God did that office for all that was departed in Christ, as we reade in sundry placies of this mans workes, and as in the same booke of confessions he thus declareth and testifieth: (I leaue the Latine, because the treatise growes to greater length then I was aware of, at the beginning, if I corrupte the meaning or intent of the writer, let my aduersaries take it for an aduaun∣tage) thus he sayth therfore. Neither did I weepe in the time of the prayers, when the sacrifice of our price was offered for her:* 11.27 not yet afterwarde when we were at our prayers likewise, the corps standing at the graue side, &c. VVhereby euery reasonable man must needs acknowledge that both prayers and sacrifice was made for her, as her meaning and godly request was before her passage. she being thus therefore brought home with supplication and sacrifice solemnely, was not yet forgotten of her happy childe. But afterwarde he thus very deuoutly maketh intercession for her quiet rest:* 11.28 Now I call vpon thee, gratious Lorde, for my deare mothers offensies, geue eare vnto me for his sake that was the salue for our sinnes, and was han∣ged vpon the crosse: who sitteth on the right hand of God, and maketh intercession for vs, I know she wrought mer∣cyfully, and forgaue those that did offend her: and nowe good God pardon her of her offensies, which she by any meanes after her baptisme committed, forgeue her mercy∣full God, forgeue her, I humbly for Christes sake pray thee, and entre not into iudgement with her, but let thy mercy passe thy iustice, because thy wordes are true, and hast pro∣mised mercy to the mercyfull. And in the same chapter a litle afterwarde, he thus both prayeth him selfe for her, and ear∣nestly

inuiteth other men to do the same, in these wordes: Inspire my lorde God, inspire thy seruauntes my brethern, thy children and my masters, whome with will, worde, and penne I serue, that as many as shall reade these, maye re∣membre at thine altar thy hande mayden Monica. And her laite husbād Patricius, through whose bodies, thou brought me into this life and worlde. Thus was that holy matrone by her good child made partaker after her death, of the thing which she most desired in her life. And him selfe afterwarde in his owne see of Hippo in Aphrike, had sacrifice saide for him at his de∣parture, though the daye of his death fell at the pityfull hauocke, which the Vandalles kept being Arians in those parties, com∣maunding the christian Catholikes to be buried with out seruice as I saide before. This blessed Bishop departing out of this life in the besiege of his owne Citie, had notwithstanding, oblation for his reste, as Possidonius writing his life, and present at his pas∣sage, doth testifie. Augustinus,* 11.29 membris omnibus sui corpo∣ris incolumis, integro aspectu atque auditu, nobis astantibus & videntibus, ac cum eo pariter orantibus, obdormiuit in pace cum patribus suis, enutritus in bona senecture: & no∣bis coram positis, pro eius commendanda corporis depo∣sitione sacrificium deo oblatum est, & sepultus est. Augustine (sayth he) being sounde in his limmes, neither his sight nor hea∣ring fayling him, I being then present and in his sight, & praying together with him, departed this worlde in peace vnto his elders, being continued till a fare age. And so, we being present, the sacrifice for the commendacion of his rest was offered vnto God first, and straight vpon that was he buried. Thus loe all these fa∣t••e••s taught: thus they practised, thus they liued, and thus they dyed: none was saued then but in this faith, let no man looke to be saued in any other nowe.

6 I haue sufficiently already declared what Augustine meaneth by the sacrifice of the altar, the sacrifice of our price, the sacrifice of breade, and wine, and what so euer name he geueth it beside. He meaneth nothing else, but the sacrifice of thankes geuing for the onely propitiatory sacrifice of Christ, wherof the celebration of the sacrament

is an effectuall memoriall, and liuely remembraunce. In Celebration of which sacramēt although the superstitious error of that time allowed prayers for the deade generally, or speciall remembraunce of any in the prayers, yet is it not the belefe of S. Augustine, nor of any other in that time, that the sacrament was the naturall body and bloude of Christ, nor that the naturall body of Christ was there sacrificed, as a propitiation of the sinnes, either of the liuing or the deade. Seeing therefore that he hath so plainely ex∣pounded, what he meaneth by the name of sacrifice, as I haue shewed in the beginning of this chapter: it is to much folly, vpon these vnproper, but yet in that time vsuall ter∣mes, to goe about to builde such blasphemous doctrine, as afterwarde g••ue to be mainteined (perhaps by occasion of such vnproper speach as then was vsed) of the sacrifice of the Masse, and propitiation both of the quicke and the deade. But that I may consider these places particularly, whereof you make so great accompt: First where you will vs to take our aduantage of your translation, I say you haue falsyfied Augustines wordes and meaning in the latter ende of the first sentence, to make fooles beleue that the priuate Masse was sayd in Augustines dayes, as it is among you. First you call memoriam sui fieri ad altare which is that remem∣braunce of her shoulde be made at the altar: that a memo∣ry might be kepte for her, as though she woulde haue her sonne to be a chauntry priest to sing for her, &c. Item you translate vnde sciret dispensari victimam sanctam, where she knew the holy hoste was bestowed, as though she had ment nothing, but that the hoste was layed vpon the altar where as you should haue sayed, from whence she knoweth the holy sacrifice was dispensed or ministred, by which wordes it is manifest that the communion was daily receiued not of the priest alone, but of all them that were present. You are as bolde as one of your wisedome may be with such a man, to will M. Grindall to looke in his grammer for Au∣gustins figures, but if I may be so bolde with so profound a clearke as you are, I woulde desire you to looke in the ety∣mologies of your grammer, whether sui, be, for her, and

vnde where. And if you can not proue these significations, by that parte of grammer which is called Etymologie, that you would defende them by that part of cunning where in you are better learned, called Pseudologia: but to the matter of this testimony, we haue in this first remembraunce of her, in the nexte we haue the sacrifice of our price offered for her. In deede this soundeth more like the matter you would haue: if S. Augustine had not before in plaine wordes expoun∣ded his meaning, which is nothing else, but that the com∣munion was celebrated, in ministration of which there was speciall remembraunce of her in the prayers, as there was of all deade in the sayth a generall memory. And if you aske me what figure S. Augustine vsed, though I coulde re∣ferre it to diuerse figures, yet it may best be excused by A∣cyrologia, which is an vnproper kind of speaking, to call that the sacrifice of our price, which was but a thankes gi∣uing for the sacrifice of our price, which Christ onely offe∣red once for all vpon the aultar of the crosse. As Augustine him selfe when he speaketh properly will confesse. The o∣ther two places proue nothing but prayer for the deade vsed by Augustine. But that you may see all this was but su∣perstition or will worship in him: he him selfe in a maner confesseth as much in the same place, where he prayeth most earnestly lib. Con. 9. cap. 13. Et credo quod iam feceris quod rogo, sed voluntaria oris mei approba Domine. And I beleeue that thou hast done already that which I pray for, but Lord approue this voluntary offering of my mouth. His meaning is to allude to the free will offerings of the lawe, but in deede he declareth that he prayed not according to the rule appoynted by God, but according to the corrupt motion of his owne minde. As for the place of Possidonius proueth plainly, that it was the sacrifice of thankes giuing that was offered for the commendation of the godly and quiet deposition or putting of, of his body, which he before describeth. In steed of which M. Allen translateth, for com∣mendation of his rest as though he had bene out of rest, & sayth, that not withstanding his holy life and godly depar∣ture, yet euen that day the citie was taken, had oblation for

his rest, But if the men of those dayes had bene of M. Al∣lens opinion concerning purgatory, they would not both haue compted Augustine for a perfect man, and yet after his death to doubt of his rest. Finally, where he boasteth, that none were saued in those dayes, but in this fayth, he followeth his owne vayne of lying, and not any proofe of auncient writing. For although they were in that tyme in∣fected with some errours, and that not so great as he char∣geth them withall: yet was the fayth of their saluation in the onely foundation Iesus Christ, and not in merittes or Masses, pardons or pilgrimage, but in the onely mercy of God. Tota spes mea (sayth Augustine) non nisi magna valdè misericordia tua. Da quod iubes & iube quod vis lib. con. 10. cap. 29. Al my hope is nothing else but thy exceeding great mercy. Giue that thou commaundest, & commaund what thou wilt.

That vve and all nations, receyued this vsage of praying and sacrifycing for the departed, at our first cōuersiō to Christes faith. And that this article vvas not on••ly con••irmed by mi∣racle amongest the rest, but seuerally by signes and vvoun∣ders approued by it selfe. And that the Church is grovvne to such beauty by the fructes of this faith. CAP. X.

1 MAny moe examples of these matters might be brought out of S. Gregory, diuers out of Damascene, enowe out of what writer so euer you like best: such choise we haue in so good a cause, whereof euery mans workes are full. But I will passe ouer the rest, that I may onely reporte one history out of our owne Church, in the pure spring whereof, the Aposto∣like faith aboundātly ishued downe from the principall pastors of Gods Church, with great spreade of religion, which sith that time hath bewtified our country in all Gods giftes with the best. And amongest many euident testimonies of this trueth, with the pra∣ctise therof, both to be founde in Gildas and in holy Beda, there

is a straunge and a very rare example, not onely for the plaine declaration of the vsage of our Church in the first foundation of our faith, but for an open shew by miracle in this liefe, how God releaseth of his mercye, by the holy oblation at the altar, the paines of the departed in the worlde to come. It shall be comfor∣table to the Catholikes, to consider this parte of our belefe to be confirmed by the miraculous working of God, as all other light∣ly be, in placies where the faith is first taught. And that our whole faith which our nation receiued of S. Augustine the monke, was so confirmed by the power of God, not onely our owne histories do declare, but S. Gregory him selfe affirmeth it, writing his letters to Augustine in this sense:* 12.1 that he should not arrogate any such wounderous workes to his owne power or vertue: which then God wrought by him, not for his owne holinesse, but for the planting of Christes faith in the nation where those signes were shewde.

Beda therefore,* 12.2 writeth this notable history of a miracle done not many yeares after our people was conuerted, in the beginning of his owne dayes: that in a foughten field betwixt Egfride and Edeldred, two princies of our lande, it fortuned that a younge gentleman of Egfrides armie, shoulde be so greuously wounded, that falling downe both him selfe with out sense, and in all mens sightes starke deade, he was letten lye of the enemies, and his body sought with care to be buried of his freindes. A brother of his, a good priest and Abbate, with diligent making search for his body, amongest many happed on one that was exceeding like him (as a man many easly be deceiued in the alteratiō that streight falleth vpon the soules departure to the whole forme and fashion of the body) and bestowed of his loue, the duety of obsequies, with solemne memorialls for the rest of him, whome he tooke to be his brother deceased, burying him in his owne monasterie, and causing Masse to be done daily for his pardon, and soules release. But so it fortuned, that his brother Huma (for so was he called) being not all out deade, with in foure and twenty houres came reasonably to him selfe againe: an•• gathering with all some strength, rose vp, washte him selfe, a•••• made meanes to come to some freinde or acquaintaunce, whe•••• he might sallue his sores, and close his woundes againe: But by lacke of strength to make shifte, and by misfortune, he fell into his enemies handes: and

therby the Capitane examined of his estate, he denied him selfe to be of name or degree in his country. Yet by the likelyhoods that they gathered of his comely demeanure, and gentleman like talke, which he coulde hardly dissemble, they mistrust (as it was in deede) that he was a man of armes, and more then a common souldiar. Therefore in hope of good gaine by his raunson, they thought good after he was full recouered, for feare of his escape to laye yrons vpon him, and so to make sure worke. But so God wrought, that no fetters coulde holde him: for euery day once at a certaine houre, the bandes brake loose with out force, and the man made free. The gentleman maruailed at the case him selfe, but his kepers and the capitaine were much more astonied there∣at, and straitely examined him by what cunning or crafte he coulde with such ease set him selfe at libertie: and bare him in hande, that he vsed characters or letters of some sorcery and wichcrafte, with the practise of vnlawfull artes. But he aun∣swered in sadnesse, that he was altogether vnskillfull in such thinges. Mary ({que} he) I haue a brother in my country that is a priest, and I knowe certainely that he sayth often Masse for my soule, supposing me to be departed and slaine in bataile. And if I were in an other life, I perceiue my soule by his intercession shoulde be so loosed out of paines, as my body is now from bondes: The capitaine perceiuing so much, and belike in some awe of re∣ligion, seeing the worke of God to be so straunge, soulde him to a Londoner: with whome the same thinges happened in his bondes loosing euery daye. By which occasion he was licensed to go home to his freindes, and procure his ranson, for charging him with di∣uers sortes of surest bandes, none coulde salfely holde him. And so vpon promesse of his returne or payment of his appointed price, he went his wayes, and afterwarde truely discharged his credit. VVhich done by freindship that he founde in the same country, afterward returned to his owne parties, & to his brothers house: to whome when he had vttered all the history of his straunge for∣tune, both of his misery and miraculous relieuing, he enquired diligently the whole circumstance, with the houre and time of his daily loosing: and by conferring together, they founde that his bondes brake loose especially, at the very iuste time of his ce∣lebration for his soule. At which times he confessed, that he was

otherwise in his great aduersities often released also, Thus hath that holy writer almost worde for worde, and at the ende he ad∣deth 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 obla∣tionis, pro ereptione suorum qui de saeculo migrauerant. Intellexerunt enim quod Sacrificium salutare, ad redem∣ptionem valeret, & animae & corporis sempiternam. Hanc mihi historiam, etiam hi qui ab ipso viro in quo facta est audiere, narrarunt. Vnde eam, qui aliquando comperi, indu∣bitanter historiae nostrae Ecclesiasticae inserendam credidi. Many hearing thus much of the party him selfe, were wounder∣fully inflamed with faith and zele, to pray, to geue almes, and to offer sacrifice of the holy oblation, for the deliuery of their well-beloued freindes departed out of this life. For they vnderstoode that the healthfull sacrifice, was auaileable for the redemption of both body and soule euerlastingly. And this storie, did they that hearde it of the parties owne mouth, reporte vnto me. VVhere vpon hauing so good proofe, I dare be bolde to write it in my ecclesiasticall history. And thus much sayth Beda aboute eighte hundred yeares agoe, when our nation being but younge in Christianity, was fedde in the true belefe, by sundry wounde∣rous workes of God.

CAP. X.

1 THe examples out of Gregory or Damascene, you may spare for your friendes, there is none of vs, that maketh great accompt of them, and yet neither Gregory nor Damascene, were so grosse in their errour of prayer for the deade and purgatory, as you: but where you bragge of such choyse, that you can bring enowe out of what writer so euer we like best: you shoulde passing well prouide for the credit of your cause, and the discredit of ours, if out of so great store, you would helpe vs with some thing out of Iustinus Martyr, Irenaeus, Clemens Alexandrinus, or any Authenticall writer, which liued with∣in one hundreth yeares after the Apostles age. But when

you beginne with Chrysostoms buriall, and yet can not proue that which you pretende, all men maye well thinke, and they which haue redde the olde writers know, you can not reach so high for all your proude promises. But you will do that, which shall be as good, you will shew that we and all na∣tions receiued these vsages of praying and sacrificing for the de∣parted, at our first conuersion to the fayth. you shall doe a great peece of worke, and such as no Papist yet, was euer able to doe. You shall be a Cardinal if you can doe it, yea you shall conuert all the Protestantes to the Catholike Church of Rome. Goe too man, beginne. Take the history of the Acts of the Apostles into your handes, in which mention is made of the conuersion of many nations to Christes faith, shew that the vsage of praying & sacrifycing for the dead, was receiued of them or any of them. Come of quickely, or all the worlde will saye you are but a prating merchant. But you will beginne with the conuersion of our nation. Goe to take Gildas into your hande, which testifieth that the Gospell was preached in this lande in the reigne of Tyberius the Emperour: proue vnto vs that Paule or Simon or Thaddeus or Ioseph or who so euer first preached the Gospell in this Ilande, tought prayers or sacrifices for the deade, Proue it I saye, and the daye is yours for euer, if you proue it not, as neither you nor the deuill for you is able to doe it: the worlde may see, your swelling bragges to be nothing but blowen bladders or bubles, in which there is nothing but ayre, as your wordes are nothing but winde, yet are you not ashamed, to name Gildas, who, as about the first conuersiō of the Britaynes to the faith he hath no worde of any such matters, so where he complayneth of there ruyne and decaye, he accuseth the priests of his time for sieldome sacrificing, but of sacrificing for the deade he speaketh not, although the error of praying for the deade were receiued in other places and whether this countrye were free from it I am not able to saye, nor you to proue, that it was infected with it. And therefore hauing nothing to shew for six hundreth yeare•• almost, in which this lande was neuer voyde of Christians, you come in at last with

the peruersion of the Saxons, by Augustine that prowde cruell and vnlearned monke, of whose pryde and cruelty our stories doe testifie at large: his ignorance and vnskil∣fulnesse is bewrayed by him selfe, in his writinges to Pope Gregory. I force litle what miracles he wrought to cōfirme his errors, neither doe I waye worth a flye that longe tale you tell, out of Beda, of him that had his cheines fallen o•• in Masse time. That credulous and superstitious age, had many such fayned miracles. 500 such tales are toulde in vitas patrum, serm. discipuli, legenda aurea, the festiuall &c. But make you no more accompt of Beda his graue autho∣rity then of those fayned fables? suerly I make this accompt of Beda, that if he had reported the matter of his owne knowledge, I woulde haue credited the facte done, and yet tending to the maintenaunce of false doctrine I would neuer the sooner haue bene moued from the trueth of Gods worde. But when he reported it onely of heare saye, and that not of the parties them selues that might haue bene witnesses, but of them that hearde this one man tell it by him selfe, it caryeth small credit with it. I beleue that such a tale was tolde to Beda, but what if they added some what to it that tolde him, and what if he that tolde them lyed? if Beda had not bene ouer light of credit him selfe, he shoulde not haue put it in writing, before he had perfect intelligence, not only of the party him selfe, but also of that Londiner and gentleman, and those that kept him in pri∣son. But how so euer the matter weare true or false, it is no proofe nor preiudice against the trueth of God vttered in the holy scriptures. Let Augustine speake for vs in his booke ae vnitate ecclesiae, against the Donatistes, which boasted of miracles, as the Papistes doe, but Augustine will not al∣low them for sufficient proues with out the authoritie of the scriptures, non dicat verum est quia ego hoc dico, aut quia hoc dixit ille collega meus, aut illi collegae mei, aut illi episcopi vel clerici, vel laici nostri, aut ideo verum est quia illa & illa▪ mirabilia fecit Donatus vel Potius vel quilibet alius, aut quia homines ad memorias mortuorum nostrorum orant & exaudiun∣tur, aut quia illa & illa ibi contingunt, aut quia ille frater no∣ster,

aut illa soror nostra tale visum, vigilans vidit, vel tale vi∣sum dormiens somniauit &c. Sed vtrum ipsi ecclesiam teneant, non nisi diuinarum scripturarum canonicis libris oftendant &c, Let him not saye it is therefore true, because I say it, or such a one my companion sayed it, or those my companions, or those our byshoppes, or clerkes, or laye men, or it is therefore true because Donatus or Pontius or any other did these or those miracles, or because men praye at our dead mens memories and are harde, or because these or these thinges doe happen there, or because this our brother or that our sister sawe such a vision waking or dreamed such a vision sleeping, &c. but whether they holde the Church or no, let them shewe none otherwise but by the canoni∣call bookes of the holy Scriptures. This place M. Allen if it might take place with you, might serue to cut of all con∣trouersies, not onely of purgatory, but of the Church it selfe and what so euer is in question betwene vs. But you are wise enough, you will neuer venture your cause vppon that triall.

2 VVe must here stay a litle, and ponder in our mindes, how our forefathers and people of our owne lande were taught in this article,* 12.3 when they were first deliuered out of Sathans bondage, and conuerted to the fellowship of Christes Church and let vs no∣thing doubt, but that which our owne Apostles both by worde and worke, by miracle and by martyrdome first proued vnto vs, is the very true and unfallible faith of our Christianitie. For if that were not true which at our first conuersion was preached vnto vs, then we receiued not the faith, but falsehoode at their handes: then the histories doe make a lowde lye, in testifying we were tur∣ned to the Christian faith both at that time and by such men, then it were no conuersion from heathen Idolatrie to the worship of Christ, but it were a chaunge from one superstition to an other: and this latter so much worse then the other, because vnder the name of Christ there were practise perpetuall of execrable sacri∣lege, in instituting of a sacrifice to the defasing of our redem∣ption, in adoring bare breade as the hoste of our saluation, in of∣fering it vp to God for the sinnes both of the quicke and deade,

in practise of vnprofitable prayers for the soules deceased, with the like false worship of God in all pointes. Then their preaching was highly to Gods dishonour, pernicious to the people, and dam∣nable to them selues. Then haue all that euer ranne the rase of that faith and doctrine, till this daye, which they taught, perished with them: then are they founde false witnesses, whome we haue accompted as our vndoubted, true and lawfull pastors: then God hath purposely deceiued vs with fayned miracles full many, with numbers of vaine visions, then all our labour is lost till this day. The holynesse of so many good princies and priestes is praised in vaine, the bloude of Martyrs shed in vaine, the exercise of all sacraments in vaine: and because all deuotion consisted in our fathers dayes in the earnest zele of so false a religion, as they thinke this to be, then the more deuotion the farther from Christ, the lesse religion, more neere to saluation: then happy was he that was the worst, and cursed was he that was counted the best: then is our case most carefull, then are we worse then all other nations, that neuer receiued the name of Christ: then are we worse then we were before our conuersion, then (to be shorte) there is no religion, no Christ, no God, no hope of saluation.

2 I am content to staye with you, and ponder as much as is meete, the conuersion of the Saxones vnto the faith of Christ. And first I saye that you reason both falsely and foolishly, to proue that either all opinions were true, or else all false, that the Saxones receiued at there first conuersion. For though prayer for the deade, and other superstitious opinions then receiued, were false, yet doth it not follow, that all that then was taught them for Christianity was false. For although Augustine had bene voyde of all true articles of the faith, yet the byshoppes and christian tea∣chers of the Brytish nation, in whose ayde they required, and at last obtayned, to the conuerting of the Saxones, re∣teyned the foundation of fayth Iesus Christ, and the onely sacrifice of his death. And this was the fayth that was re∣ceiued euen of the Saxones, as appeareth by those homy∣lies that yet remaine in the Saxon tongue, appointed to be reade vnto the people for their instruction, and namely

in that printed Saxone homylie, which was appointed to be reade at Easter, where in is declared not onely the faith of the Church at that time, concerning the sacrifice of Christ his death, but also that heresie of popish transubstan∣tiation, and the reall presence of Christes body in the sa∣crament is pithily confuted. And therefore it is altogither vntrue that you say (M. Allen) that they did institute a sacrifice to the defacing of our redemption, as you do: that they did adore the sacrament, as the natural body of Christ as you doe: or counted it a ••••opitiatory sacrifice for the quicke and the deade as you doe: although they vsed vn∣profitable prayers for the deade, and many other supersti∣tions, Neither doth it follow, that all that taught or bele∣ued those errours, so long as they builded vpon Christ the only foundation, haue perished, or that all they taught was false, because some thing was vntrue: or that God hath de∣ceaued vs with fayned miracles, which Satan hath shewed to set vp the kingdom of Antichrist euen in the temple of God, with all lying signes and wonders, 2. Thes. 2. To con∣clude no truth is false, no vertue is vice, no good thing is e∣uill, because all was not true, all was not vertue, all was not good, that was receiued and practised among them.

3 All which things if they repugne to common sense and rea∣son, and to the comfortable hope of our saluation, which we haue receiued from God by Christ Iesus, and the assured testimony of the spirite of God, that we be a part of his chosen Church, & san∣ctified in his holy name by the word of truth and life, which we by the ordinary ministery of man haue receiued (signes and won∣ders confirming their calling and doctrine) then this religion which they planted first in our country, must nedes be in all points both holy, true, and accep••able vnto God. Then as by that re∣ligion our fathers were ingraffed first into Christes body misti∣call, which is the Church, in which till this day they haue kept the high way to saluation, so who so euer forsaketh this, or any prin∣cipall article or braunch thereof,* 12.4 and so leaueth that Church into which we first entered at our conuersion, he leaueth assuredly life and saluation, and without all doubt euerlastingly perisheth. A∣mongest

which pointes of doctrine, our aduersaries can not deny, but the saying masse and offering for the deade, the almes and prayers for the departed, was taught with the first, and proued by miracles with the rest. The which either to deny were ouer much discredit of the antiquitie, and plaine impudencie: or else to at∣tribute them to the deuills working, were open vntollerable bla∣sphemy.

3 There is nothing that you saye in this parte, or that you can say in this respect, to proue that the religion here receiued was in all pointes holy, true, and acceptable to God, because it was in some and those the chiefe, but it may be sayed by the nations of the Gothes and Vandalles, which were first conuerted from hethenish idolatry, to the profession of the name of Christ, by the Arrian heretikes, to defend that there religion was in all pointes holy, true, and acceptable to God, or by them that were conuerted by the Donatistes, Nouations, or any other heretikes. For al∣though the Arrians were blasphemous heretikes, yet they tought many thinges truely and soundly concerning the faith of christianitie. And therefore no more then the reli∣gion of the Arrians, who first turned those nations was true in all pointes, though it were in many: no more I saye was euery article that was tought vnto the Saxons, which were conuerted by superstitious Romanistes, in all pointes true, notwithstanding that many things and the principall were true: So much therefore as may be iustified by the worde of God of that doctrine, is holy, true, and acceptable to God, but that which is cont••ary to the doctrine of the holy Scriptures, is neither receiued from God, nor Christ, neither hath it any testimony of his spirite, by what pre∣sumptuous words, o•• apperance of signes and wounders so euer it be vttered. Neither is it any greater offence for the English men, to renounce the error of praying for the deade, or abusing the communion to the similitude of a sacrifice, or any other superstition, then or at any time after receiued: then it was for the Gothes or Vandalles, to for∣sake the hereticall and blasphemous opinions of the Ar∣rians,

by whome they were first perswaded to reuerence the name of Christ, or for any other that were turned by any heretikes, to forsake their first errors, and geue place to the trueth after reueiled vnto them. And whereas you af∣firme, that we can not deny, but that Masse, offering, almes, and prayer for the deade, were taught with the first, and proued by miracle with the rest: we may be bolde to deny, that they were at y^e first taught so grossely, as they be now maintained impudently. And as for miracles, I meane such as were prophecied, to be the efficacy of error in the king∣dome of Antichrist, we will confesse, that these and like errors had alwayes great plenty to establish them, as they which had no authoritie out of the holy Scriptures to ap∣proue them.

4 Yea this doctrine hath brought the Church to this bewti∣full order in all degrees as we haue seene. All the noble monu∣ments, not onely in our common wealth, but through Christes Church doe beare sufficient testimony of our first faith herein. This doctrine (as the whole world knoweth) founded all Bishop∣rikes, builded all Churches, raised all Oratories, instituted all Col∣legies, indued all Schooles, mainteyned all hospitalles, set forward all workes of charity and religion, of what sorte so euer they be. Take awaye the prayers and practise for the deade, either all those monuments must fall,* 12.5 or else they must stand against the first founders will and meaning. Looke in the statutes of all noble foū∣dations, and of all charitable workes, euer sith the first day of our happy calling to Christes faith, whether they doe not expresly te∣stifie, that their worke of almes and deuotion, was for this one es∣peciall respect, to be prayd and song for, as they call it, after their deathes. Looke whether your Vniuersities protest not this fayth by many a solemne oth, both priuatly and openly. Looke whether all preachers that euer tooke degree in the Vniuersitie before these yeares,* 12.6 are not bound by the holy Euangelistes, to pray for certayne noble Princes and Prelates of this Realme, in euery of their sermons at Paules, or other places of name. And so often as these preachers doe omitte it, so often are they periured: so of∣ten as they eyther eate or drinke of their benefactors cost, so of∣ten

beare they testimony of their owne damnation.

4 This and almost all the rest to the ende of the chap∣ter, might be as wel the expostulation of the heathen men with the Apostles, or them that first preached the faith of Christ. Were there not as goodly building of temples, col∣ledges, and vniuersities among the heathen as are among vs at this daye? but all they were builded and indowed by men of a contrary religion, doth it there••ore follow, that their religion was good, which erected such noble monu∣ments, both of their common welth and of their religion? Although it is most false that Allen affirmeth, that this doctrine founded all byshopprickes, builded all Churches &c. but admit it were so, what argument were that to proue that his religion were true? Our stories testifie, that at the first conuersion of this lande to Christianity, in the time of Lucius, that arch flamines of the Paganes, were conuerted to archbyshopprickes. And the Pagane flamines, were con∣uerted to Bishopprickes, and so the temples of the Paganes were conuerted into the Churches of the Christians. Gre∣gory also instructeth Augustine, how he should conuerte the temples of the Idolatrous Saxons vnto the vse of the Chri∣stian Churches. If these stories be true, then is it both false that M. Allen sayth that his doctrine of Purgatory founded all Bishopprickes, Churches, &c. and also that all Bishop∣prickes, Churches, colledges, &c. must remaine in the re∣ligion of them by whome they were first founded: he pro∣cedeth further to charge all our superintendents of periu∣ry, for not keeping their othe made in the vniuersity to praye for the deade. Let them that haue made such othe aunswere for them selues, I am sure he lyeth of many and of the most of them, for that othe was onely in Oxeford for any thing that I haue heard which vniuersity hath yeil∣ded fewe to that place as yet. But it is certaine, that your popish Bishoppes of Queene Maries time, almost euery one and the chiefest, Bonner, Gardyner, Heth, Hopton, Therlebye, &c. were manifestly periured, against that othe, which they tooke in K. Henry & K. Edwarde his daies, to maintaine the

kinges supremacie against the vsurped power of the Pope. This all the world knoweth and therefore ye may be asha∣med to accuse our superintendents of periurye, of whome I am sure you can name but a fewe that euer tooke the oth.

5 Aunswere me but one question I aske you: VVhether the first authors of such benefites as you enioye in the Church at this daye,* 12.7 either of bishoppricke, or colledge, or any other spirituall liuely hoode, say your mindes vnfeinedly, whether they euer mēt that such men, of such a religion, of such life, of such doctrine, should enioy that almes which they especially ordeined for other men, and for contrary purpose? say trueth and shame the deuill, thought they euer to make roume in Collegies for your wiues, mēt they euer to mainteine preachinge against the Masse, against prayers for their owne soules? when they purposely vpon that grounde beganne so godly a worke? if they in deede neuer ment it, as I knowe they did not, and as your owne consciencies beare witnesse with them, and against your selues that they did not, how can you then for feare of Gods high displeasure, against their owne willes, vsurpe those commodities which they neuer ment to such as you be. A lasse good men, they thought to make freindes of wicked Mammon, and full dearly, with both landes and goods, haue they procured enemies to their owne soules. But if there be any sense in those good fathers and founders (as there is) and if they be in heauen, as their good deseruing I trust hath brought them, then surely they accuse you most iustly of wicked vniustice before the face of God, for deluding the people, for breaking their willes, for usurping their commodities, against their professed mindes and meaninges. Or if they be in hell (which God for∣fende, and yet you must needes so suppose, for raysing the monu∣ments of such superstition) then blotte out their memorie and names, that haue not onely in their life mainteined horrible abusies, but also after their death haue lefte such open steppes of superstition, to all posteritie.

5 The same question you maye demaunde of the fa∣thers of the primitiue Church, and in deede the same que∣stion or the like was demaunded of them, and it is not so

harde to answere as you imagine. Many of these Churches and colledges, yea the most notable cathedrall Churches in England, were builded for preachers of the Gospell and there wiues to dwell in. Our stories are plentifull in that point, that they were the first inhabiters of them and after∣warde, as Idolatrie, and superstition preuailed, were with all violence and iniury expelled out of them, and monkes pla∣ced in their steede. If you be so skilfull in antiquity as you make your selfe, you can not be ignorant of this, which is testified by Ranulphus Castrensis, Mathaeus VVestmonasterien∣sis the storie of Peterburghe and many other. Now whe∣ther any ment to maintaine preaching against Masse or prayers for their owne soules, as we knowe not whether they did or no, so we compt it not materiall. Such liuinges as are appointed by the prince and the lawe for mainte∣naunce of them that preach the Gospell, we maye enioye with a good conscience without regarde of their meaning, that first builded the houses or possessed the landes. For we must not seeke to learne our faith and religion out of their meanings and intentes, but out of the worde of God. And whether the builders of such places, be saued or damned, it perteineth not to vs to iudge, nor to enquire. Such things as were well done of them, we woulde commend if they were heathen men, but if any thing were euill in them, we may not allowe it, though they were neuer so good.

6 Suppose I pray you, which yet I woulde be lothe shoulde come to proofe or passe, but suppose for all that, that with the ta∣king away of this olde faith of praying and offering for the dead, all the workes of the same faith which ishued downe from that fountaine, might shrinke with all, or returne to the founders againe, because there is no rowme to fulfil their willes, how many Churches and Chappelles, what Colledges or hospitalls, woulde our newe no faith bring forth? VVould not euery bishoppes wife builde a Church thinke you, or founde a Colledge in such a ne∣cessitie, lest their husbands shoulde be driuen to serue in a refor∣med french barne?

6 Nowe as touching your vaine supposing, if all such

landes as were geuen to mainteine prayers for the deade, or other like purposes, either good or supposed to be good should reuerte to the heyers of their first founders, for not performing the intent of the founders, perhaps fewe mo∣nasteries, colledges, or hospitalles, In Italy, Spayne, Fraunce, or Flaunders, shoulde enioy•• one halfe peny worth of their landes, or reuenewes. They ment, not onely to be prayed for, but to be prayed for, by men of honester conuersation then the greatest parte of those cloysterers are. They are too well knowen to the worlde, to be taken for that they be called, holy, religious, and chaste. But suppose as you sayde, that we had no manner of Churches to assemble in, though byshoppes wiues be not able to builde them, yet we doubt not but in the time of peace and tranquilitie, vn∣der godly princes, we shoulde haue as many and as faire builded Churches as the religion of Christ hath neede of. Haue you not hearde of the Churches builded in Orleans and Antwerpe & other places by the professors of the Gos∣pell. But if it were in time of persecution and tyranny, I doubt not, but all godly bishoppes, had rather serue in a french reformed barne, then in a popishe gilded minster. And how so euer you iest like a scornefull caytifie, of those holy assemblees of Gods children in Fraunce, there barnes are more like those caues and vaultes vnder the earth that the olde Christian byshoppes were content to serue in, be∣fore the time of Constantine, thē your Idolatrous Babyloni∣call temples, are like those princely buildings, that by Con∣stantine and other Christian princes were first set vp for the publicke exercise of Christian religion.

7 One of these mocke byshoppes complaines very sore in a booke of his,* 12.8 that men be not now bent with such zele and deuo∣tion to preferre Gods honour, in maintenaunce of his Ministers, as they were in olde time, and as Constantinus, with the like christiā Princies in the primitiue Church, were. But the good man marked not wherevpon this colde deuotion ariseth: he conside∣reth not, that this is the fructlesse effect of so idle a false faith, as his owne lordship preacheth: he would not see that the main∣tenaunce

of Gods honour, both by liefe, landes and goods, in the peculiar fructe of that charitable louing faith, which the Catho∣likes doe professe: he weyed not well, that the great grauntes of Constantinus, were made to Syluester Bishop of Rome, and not to the maried Byshop of Duresme. He remembred not, that the like holy workes of the noble kinges of our owne countrie, were practised vpon such as would•• professe the trueth, and serue the altar, and not vpon false pastors, that were destroyers of all altars. Such honorable portions were parted out for Gods lot, and not taken from the worlde, to goe to the worldely againe. Thinke you any man were so minded, to take from his owne wife and chil∣dren, either landes or goods, to bestow on priestes babbes or bed∣fellowes? No no God knoweth: it was separated from them selues to the sacrifice, to the priesthoode, to the honour of Gods Church and ministerie. The which thinges by your owne preaching (my lordes) decaide, woulde you haue the Prince or peoples deuotion towardes you, as is was, and woulde be still, if you were like your predecessors, and serued the altar as they did? I wisse if the olde S. Cuthbert, Wilfride, and William, whome they compare in holynesse to horsies (so good is their opinion of their holy aun∣cieters) had bene of the same religion that the occupiers of their roumes now be, all the Prelates in England might haue put their rentes in a halpeny purse. Come in againe, come in for Christes sake, come in to the Church againe, serue the altar, and then you be wort•••• to liue of the altar: followe our fathers, and you shall be loued as our fathers were, confesse that religion which our owne Apostles first taught, and we all haue beleued, and all the workes of Gods Church protest to be true, and then you shall be blessed of God, and honoured of men.

7 You are a priuileged person as your owne talke doth declare, and therefore you may prate what you list, if he be a mocke bishoppe, which beside his excellent learning, is also a painefull and diligent preacher of the Gospell, what are those vnlearned Asses, and rechlesse ruffians of your secte, which haue nothing of a bishop but a rotchet and a myter, or because I will not charge you with the worst, what are they which if they haue some more learning then

the rest (of which number there are but fewe) yet they count it the least part of their office, to preach and teach, which S. Paule counteth to be chiefe part of a Christian shepeheard & ouerseer. But to leaue the name & come to the matter, you mistake that godly mans complaint, if you thinke he meaneth of superfluous buyldinges of Syna∣goges, whereof you speake, or the vnnecessary enryching of Prelates, whereof you meane, when he speaketh of the necessary sustentations of a great number of Pastors, which through the rauening of your gluttonous Monkes, be rob∣bed of their portions. And whereas you aunswere, it is the fruite of so idle a false faith, as his lordship preacheth, your mastership lyeth. For that fayth which he preacheth, is both a true and a working faith, which if it were as gene∣rally receiued, in this land, as it is truely preached by him and others, the ministers of Gods word could lacke no li∣uings, as God be thanked they neither doe nor can lacke sufficient for necessity, among so many of high authority, nobility, and wealth, as doe vnfaynedly professe the Go∣spell, and dayly bring forth the fruites of a true, liuely, wor∣king, and onely iustifying fayth. The Churches of Fraunce in time of greatest persecution, yet haue alwayes liberally susteyned their Pastors, And as for the great grauntes, that Constantine made to Syluester Byshop of Rome, of such as he made in deede, he made to married Byshops of Rome, as some of them were since Syluester time, rather then vn∣to Syluester the coniurer, Hildebrand the hell hounde, Iulius the warriar, or any that succeeded Boniface the third, which beside their abominable life, were all heretikes and Anti∣christes. And touching such benefites as were receiued at the handes of princes, and noble men of our cuntry, if they were ment to be bestowed vpon y^e professors of the truth, and such as serue the aulter of God, they are now bestow∣ed according to their founders intent. For they that serue the aultar of God, must needes pull downe the aultars of i∣dolls. And if any portions that were taken from the world, be gone to the worldely agayne, I meane the Abbies and their landes, it is the iust plague of God vpon them, that

vnder hypocrisie of forsaking the world, liued not like men of the world, but like deuills of hell. And whereas you aske agayne, if any man would take from his owne wife & chil∣dren, to bestow vppon Priestes wiues and children, I haue aunswered before, that the chiefe collegiat Churches in England, were first inhabited of married Priestes, which taught sounder doctrine and liued a more chast life, then the Epicureous Monkes that succeeded them. I might aske of you M. Allen if they meant not to mainteyne Priestes wiues & their children, whether they ment rather to main∣teyne Priestes whores & their bastardes, Byshops brothells, and their minions. Sodom and Gomor of Monkes & Fry∣ers, it was neither Cutberd, VVilliam, nor VVilfryde, we∣ther they were holy or superstitious, but the prouidence of God, that appointed such portion as the Church now en∣ioyeth, & if the same by any meanes should be taken from them, yet God hath appointed that they which preach the Gospell, shall liue of the Gospell. We are not so carefull of worldly liuelihood, as you (knowing your owne disease) i∣magine that we should be, that we would come into your filthy Synagoge, to winne Cardinalls hatts, or Archbishops palls, some of vs if they had sought worldly promotion, by abusing their learning & wittes, to y^e maintenaūce of your horrible heresies, needed not to haue come frō you, to seke preferment among the Protestants, which you know is nei∣ther so great, nor so easy to come by as among the Papists.

8 But let them on thinke on these matters them selues. I will turne againe to my purpose, although I can not goe farre from my matter, so longe as I am in the beholdinge of that faith which our first preachers brought vnto vs at our first conuersion, or in any steppe of the antiquitie: which we well perceiue to be the fructe only of that doctrine which we haue declared, and an eui∣dent testimony of so vndoubted a trueth. I thinke there is no way so certaine for the contentation of a mans selfe, in this time of doubting and diuersitie in doctrine, as in all matters to haue an eye towards the faith which we receiued, when we were first con∣uerted. And for that point, I woulde wishe that S. Bedes history

were familiar vnto all men that hath vnderstanding of the La∣tine tongue, and to all other if it were possible: for there shall they plainely see, the first beginning, the increase, the conti∣nuance, the practise, the workes proceding out of the catholike faith: feare not that is the trueth, for that was the first, and that was grounded by Gods worde, and openly confirmed by miracle. And that point must be considered not onely for our owne coun∣trie, but for all others that be, or hath bene Christianed. For into the selfe same faith were they first ingraffed also: as by the pe∣culiar practising of euery good man towardes his freinde and louer, I haue already declared, and nowe for the generall vsage of Gods Church the reader shall at large perceiue, that nothing may wante to our cause, whereby any trueth or light may be had.

8 The conclusion of your chapter, is a recourse to the beginning, you thinke it is the suerest way, to looke to that faith in all poyntes, which this land first receiued. If men should follow your counsell, as in some things they should follow your faith which you now teach, so in many poynts & namely in that which you coūt the chiefe, (the reall pre∣sence of y^e naturall body of Christ) they should go as farre from that you teach, nowe, as you would haue them come neare some things that were receiued thē. And wheras you wish that Bedes history, for that purpose were made famili∣ar, and some of you in deede haue taken paynes to tran∣slate it into English, they that list not to be deceiued but to see into what faith all nations were conuerted, that were turned by the Apostles, they were better to consider the word of God and the history of the actes of the Apostles, which if you durst abyde the tryall thereof, you would ex∣hort men to reade it, at least wise that vnderstand Latine. And if you were as zealous to sette forth the glory of God as you are earnest to mainteyne your owne traditions, one or other of you which haue so longe founde faulte with our translations of the scripture, woulde haue taken, paines to translate them truely your selues, as well as to translate Bedes booke, or else to write such bables, as you doe M. Allen and all the packe of you, but all in vayn••, to

shadowe the same, whose right shoulde easely discusse all clowdes of darke doctrine and the more it is impugned, the more bright shall it shewe, and the more it is compa∣red with darkenesse the more glorious it shall appeare.

That in euery ordre or vsage of celebration of the blessed sa∣crament and Sacrifice, through out the Christian vvorlde, since Christes time, there hath bene a solemne supplication for the soules departed. CAP. XI.

1 THerefore let vs see howe the Church our mother, of her piety vseth generall supplication in all seruice, and solemne administration of the blessed sacramēt, euen for those whose freindes haue forgotten them: whose paines and trauell worldely men remembre not: whose ob∣scure condicion of life or pouerty, woulde not suffer them to pro∣cure prayers, by their knowen deedes of charity or almes. Those men I say, that doe lacke singular patronage of their freindes, those hath she remembred in the rites of celebration, vsed in all countries, and in euery age sithens the Apostles dayes. VVhich ordres of diuine seruice, as they haue bene diuers in forme of wordes, so they perfectly and wholy agreed in the substance of the sacrifice, in praying and offering for the deade, and supplica∣tion to sainctes, as thou shalt straight wayes by their vsed ordre of wordes perceiue.

And as we goe forwarde herein, euer let vs beare this rule in minde. Quòd legem credendi, lex statuit supplicandi, in that sense speaketh S. Augustine often against heretikes: the ordre of the Churches prayer,* 13.1 is euer a plaine prescriptiō for all the faith∣full what to beleue. And the motherly affection that the Church beareth towardes all her children departed, the saide doctor thus expresseth:* 13.2 Non sunt praetermittendae supplicationes pro spiritibus mortuorum, quas faciēdas pro omnibus in Chri∣stiana & Catholica societate defunctis, etiam tacitis nomi∣nibus quorumcūque, sub generali cōmemoratione suscepit ecclesia: vt quibus ad ista desunt parentes, aut filij, aut qui∣cunque cognati, vel amici, ab vna eis exhibeantur pia matro

cōmuni. That is to say in our tongue. Prayer must not be omit∣ted for the soules departed, which the Church hath customably taken in hande for all men passed in the Christian Catholike so∣ciety, by the way of a generall commemoration, their names not particularly expressed: that such thinges may be prouided by our common kinde mother, to all those which doe lacke parents, chil∣dren, kinsfolke or freindes, for the due prouision of such neces∣sary dueties. By this holy mans wordes we may see the difference betwixt our owne tender naturall mother, and the cursed cruell steppe dame. The one followeth her children with loue and affe∣ction into the next world, with full sorowfull sighes, many deuout prayers, and all holy workes: which she vseth to their needefull helpe: the other being but an vnnaturall steppemother, and all the children of that adoulterous seede, hath them no longer in minde then they be in sight: whether they sinke or swim she maketh no accompt: she hath no blessing of her owne, she hinde∣reth the mercy of other.

CAP. XI.

1 THe argumentes of your chapters be like the gates of Lyndum which being but a very litle citie, had exceding great gates, in so much that Diogenes willed them to shut them vp, for feare least their city went out of them. Euen so your titles are merueillous large, but the matter of your treatise, is won∣derfull streight. In the last chapter, we shoulde haue had prayer and sacrifice for the deade, with the conuersion of all nations, but a lacke we coulde not obteine so much, as the same altogether in one poore nation of the Saxons, and them (as some thinke) not so much conuerted from Gentility to Christ, as peruerted from pure Christianity to superstition. Nowe shall we haue euery order of celebra∣tion, sence Christes time, with solemne supplication for the soules departed, but our probation shall not beginne vntill three or fower hundreth yeares after Christes time, sauing that for a preamble, we shall haue a cople of players come vppon the stage, the one to counterfect Clemens the

auncient, the other to beare the name of Dionysius the A∣reopagite. But such disguised doctors, haue bene already to often shifted out of their players garments, and shewed to the worlde in their owne apparell, that any which hath wit should not be nowe deceiued by them. And as concerning the diuerse formes of Liturgies, which you saye doe per∣fectly and wholy agree with your masse, as they be corrupt, and falsely beare the name of them to whome they be in∣scribed, so notwithstanding, being of some antiquity, they differ almost as much from your masse, as your masse dif∣fereth from our forme of celebration of the communion. But to follow you at the heeles, as farre as you dare goe: I will agree with S. Augustins rule, that the lawe of beleuing, shoulde make a lawe of praying, but faith if it be true, hath no other grounde but the worde of God, therefore prayer if it procede of true faith, hath no other rule to frame it by, but the worde of God. And though Augustine proue a∣gainst the Pelagians, which allowed the prayer of the Church, that the Church woulde not so praye, except she did so beleue, yet it followeth not, neither doth he meane to defend, that what so euer the visible Church receiueth is true, if it be not agreable to the worde of God, and there∣fore all other perswasions set a side, he prouoketh onely to the scripture, to trye the faith and doctrine of the Church. Which rule if he had as diligently followed, in examininge the common error of his time, of prayer for the deade at that time, as he did in beating downe the schisme of the Donatistes, or the heresie of the Pelagians, he woulde not so blindly haue defended, that which by holy Scripture he was not able to mainteine, as he doth in that booke de cura pro mortuis agenda and else where. And where as you com∣pare our Church to a steppe dame, and your Synagoge to a naturall mother, we maye more iustly wringe backe that comparison vpon your noses. For our Church herein ap∣proueth her selfe to be a naturall mother, that she neither keepeth backe from her true children that heauenly inhe∣ritaunce, which their father hath appointed them, nor dis∣sembleth the eternall abdication of them that be obstinate

and rebellious. But your malignant church, sheweth her selfe to be a cursed steppe dame, both in feeding the wic∣ked with a vaine hope of release of paines after this life, and in tormenting the well disposed with a false feare of paines which God hath released, to al them that truely turne vnto him. So her terror tormenteth the vertous, deceiueth the wicked, her hope flattereth the vngodly and disquie∣teth the well affected. The Church of God sendeth her childrē into the euerlasting blessing of their father in hea∣uen, the Church of Rome sendeth her bastards out of the blessing of God, not into the warme sonne, but into whot burning cooles of purgatory to be thence deliuered at ley∣sure, as she promiseth, but neuer to come out of hell fire as they shall finde.

2 But let vs vewe all the orders, that we finde extant or v∣sed through the Christian worlde, for the celebration of the bles∣sed Sacrament and sacrifice, which nowe commonly in our vul∣gare speach we call the Masse, and see whether as Augustine saide, there hath not bene in all ages an especiall supplication of the priest and people, for the dead as well as for the lieue. First S. Clement, the Apostles owne scholar, reporteth how they pre∣scribed this solemne prayer in their holy ministery for the de∣parted:* 13.3 Pro quiescentibus in Christo, fratres nostri roge∣mus. &c. Let vs pray (sayth the deacon) brethern, for all tho••e that reste in peace, that our mercyfull Lorde, that hath taken their soules into his hand, woulde forgiue them all their offensies, whether they were willingly or negli∣gently committed: and so hauing compassion vpon them, woulde bring them to the lande of the holy ones, and hap∣py rest with Abraham, Isaac and Iacob: and all other that pleased him from the beginning. where there is neither sighing, sorow, nor sadnesse. And a litle after in the same holy actiō, the Byshop prayeth him selfe, in this forme. O Lord looke downe vpon this thy seruaunt, whome thou hast receiued into an other life: and pitefully pardon him if either wil∣lingly or vnweetingly he hath offended. Let him be guar∣ded by peaceable Angells, and brought to the Patriarches,

Prophets, and Apostles, and the rest of all them that haue pleased thee sith the worlde beganne. Thus reporteth Cle∣ment, being one of the Apostles companie, and continually pre∣sent in the celebration of their mysteries.

2 S. Hieronyme in his cataloge of Ecclesiasticall wri∣ters, reherseth all the bookes that either were knowen to be written by Clemens, or sayed to be his, and were not. First a profitable epistle to the Corinthians, being like in stile to the Epistle to the Hebrues. Also vnder his name wente a second Epistle, which was reiected of the auncients, like wise the disputatiō of Peter and Appione written in a large treatise, which Eusebius in the third of his Ecclesiasticall storie reproueth. This is all that S. Hieronyme coulde finde concerning his writings. Who then hath raysed from hell these other Decretall epistles and constitutions, that M. Allen and his companions woulde flappe vs in the mouth with all, being nothing else but impudent lyes and foule forgeryes.

3 Againe,* 13.4 Dionysius Ariopagita of whome mention is made in the Actes (so auncient be the recordes of our faith) hath not onely left in writinge what he thought in this matter, which had bene enough, but also what the Church Apostolike in that spring of religion and pure deuotion, taught and ordeyned to be vsed, and that by the Apostles prescription: whome he there tormeth the heauenly gides and capitaines of trueth. For in the last chapter of his booke, titled of the Ecclesiasticall soueraintie, he telleth in ordre, howe first the body is placed before the holy altar, howe the solemne mysteries with heauenly psalmes and sonets be songe and saide ouer the corps, how the holy Bishop ge∣ueth thankes to God, maketh comfortable exhortation to the as∣sembly, to continue in assured hope of the resurrection: how he anointeth the body with holy oyle, and last of all maketh prayers for him, and so committeth him to God. The which whole ordre of the sacrifice, ceremonies, and mysticall prayers, exercised as well in burialls, as at other times in the reuerent mysteries, this author woulde not fully set out in writinge, for their sakes that

coulde not for the weaknesse of faith atteine to the worthy holy∣nesse of so high matters, as he him selfe professeth, in these wordes: Praecationes quae in misterijs adhibentur nephas est scripto interpretari, & misticam eorum intelligentiam aut vim, quae in eis, deo authore, efficacitatem habent, ex abdito in publicum efferre: sed quemadmodum a maiori∣bus nostris traditum accepimus &c: The prayers which be vsed in the misteries, maye not in any wyes be set out to the world in writinge, neither may the singular efficacie and grace of them be made common to all men: but euen as we haue receiued by the handes of our elders. And as longe as this ordre was reli∣giously kept in Gods church, the solemne secrets of the blessed sacraments, were not so contemptible as our news open commu∣nion hath of late made them, where there is nothing so holy but it may abide the sight and handeling, of who so euer is the worst. The holy and heuenly misteries of Christ his spouse, were not then prophaned by the presumptuous babling of euery idle heade: Then were not the soueraigne weighty matters handeled in ale∣houses, but vsed at the holy altars. Then the idle, contentious, vngodly, and vnprofitable quirkes and questions, had no other so∣lution but sharpe discipline, and worthy correction: then were not the Gides of Gods people controwled by euery restlesse fel∣lowe, that coulde cracke of Gods worde: but it was enough for a faithfull mans contentation to say with Basil the greate: Domi∣nus ita docuit,* 13.5 apostoli predicauerunt, patres obseruaue∣runt, confirmauerunt martyres, sufficiat dicere ita doctus sum. Our Lorde taught so, the Apostles so preached, 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 fide∣litie might once take place againe in our dayes, for the comforte of the poore faithfull flocke, that are now so burdened with que∣stions of infidelitie, that the sely simples soules can not tell howe to turne them selues, nor finde meanes to kepe their faith inuio∣lated, in such a multitude of misbeleuers. VVhich I surely hope the earnest and pityfull prayers of so many good men that do be∣waile this miserie, shall at length after due punishment of our ••innes obteine at Gods gratious handes. But what s••ifte doe the aduersaries here make, with this euident testimonie of this so

auncient a writer? mary sir they indeuour with all their might, to robbe this excellent aunciēt & diuine writer of all his workes, whiche haue borne the title of his name euer sith they were writen:* 13.6 which chalenge their owne author by that graue stile that no other man, as the skillfull in that language doe testifie, coulde euer lightly atteine vnto: which so sauore of the antiquity, and the Apostolike spirite, that thou woulde deeme them to be indi∣ted by some of the continuall hearers of Christ Iesus. But it were vaine to stande in contention for this matter, for we shoulde ne∣uer haue ende, if we should be put to proue that euery man made the bookes which be extant in his name: it were to much mis∣credit of antiquitie, and vncertainty of all thinges. Although this mans workes haue bene both named,* 13.7 and certeine sentences alleaged out of them, by most auncient doctors and councells. VVith whome, the aduersaries if they list be busie, shall wrestle, for I will seeke out as my purpose was, whether in other times and vsages of celebration, this kinde memoriall of the deade, hath not bene kept.

3 If Dionysius the Aeropagite, had written any thing, or any Dionysius had written any bookes entituled de eccle∣siastica Hierarchia before S. Ieronyms time, or in his time, he would not haue left him out in his Cataloge of Ecclesiasti∣call writers, which he continueth from the passion of Christ vnto the 14. yeare of Theodosius the Emperour, or if any such writer, or writing had bene knowne in the Church two hundreth yeares after, Gennadius which addeth, if any were omitted by Ieronym, and continueth his cataloge vn∣to the raigne of Zeno or Anastasius, in which time he liued, he would not haue passed him in so deepe silence. yea the man him selfe, euen in the wordes that M. Allen rehear∣seth, plainly declareth, that he was not that Areopagite cō∣uerted by S. Paule, for then he would not haue sayd. Quem∣admodum a maioribus nostris traditum accepimus, as we haue receiued it of our auncestors. But as we haue receiued of the Apostles them selues, of whom Dionysius him selfe was turned to the faith. As for Suidas is to late a witnesse, to know that Ieronym and Gennadius and before them Euse∣bius

knew not. But M. Allen thinketh, he hath made a witty defence for these bookes, to be written by Dionysius the Areopagite, when he sayth we should neuer haue ende, if we shoulde be put to proue, that euery man, made these bookes, that be extant in his name. But what if we should receiue all bookes to be authenticall, that beare the name of some worthy person, shoulde we not thinke you haue many goodly treatises in the name not onely of auncient doctors, but euen of the Apostles them selues? But Origen and Athanasius both name this Dionysius and allege senten∣ces out of him, Shew that M. Allen and you haue wonne the fielde, for Dionysius credit except it be out of such Ori∣gens and Athanasiusses as this Dionysius is or as Damascene and the second Nycene councell alleage, to whom what so euer could be counterfected to serue their purpose, was wellcome and well receiued.

* 13.84 S. Cyprian shall not be called to recorde for the Church of Aphrike or Carthage, because we hearde his iudgement be∣fore: who plainely commaunding the priestes vnder his iurisdi∣ction not to celebrate for certaine notorious offenders, geueth vs to witte, that of right and custome it belonged in his prouince to others that passed hense in obedience and piety. The which was continued in that part of the worlde till Augustines time, being about C C. yeares after him. Thus breefely he telleth you the practise of his Church. In praecibus sacerdotis quae domino deo ad eius altare fundūtur,* 13.9 locum suum habet etiam com∣mendatio animarum. In the prayers of the priest, which are made to our Lorde God at his altar the commendation of the de∣parted hath a place.

4 S. Cyprian should be called to record, if you could tel what to make him say. He plainly commaunded the Priests vnder his iurisdiction not to celebrate for certeyne noto∣rious offenders. He writeth to the Elders, Deacons, and people of Furnitanes. It were harde for you to proue, that all they to whome he did write were vnder his iuris∣diction. But I haue aunswered before, that neither prayer

nor sacrifice for the dead, can be proued out of that place, but thankes geuing for the departing, and sleeping in peace of the godly, & prayer for the liuing to make the like god∣ly ende. As for that which was done in Augustines time, doth not proue what was done 200. yeares before him.

5 Nowe for the Greeke Churchies and the Easte, S. Chry∣sostome and Basil in their Massies (for so nowe the worde Ly∣turgia is vsed of all the diuine writers, and so Erasmus transla∣teth it, and so it must needes be taken) beare sufficient witnesse of the Apostolike tradition in this point. For in S. Chrysostoms seruice thus the prayer is made for the dead:* 13.10 Remembre good Lord our spiritual father and all the brotherhood in Christ, and all those that are departed hense in faith, our fathers and our brethern &c. And againe in the same Masse after∣warde, thus he prayeth: Remembre all those, good Lorde, which haue taken their sleepe in the hope of resurrection, and life euerlasting: Cause them to take rest, where the light of thy countenaunce is shewed.* 13.11 In S. Basilles Masse which the Syrians vse, there is also prayers for the departed: in which the minister desireth God to remembre all them which be passed out of this worlde: and that he woulde refreshe them in his holy tabernacle, saffely leade them through the horrible and fearefull dwellings, & place them in quiet and ioyfull abidinge: that he woulde deliuer them from the lande of darkenesse, troble, and sorowe: that he entre not into iudgement with them, finally that he woulde mer∣cyfully remitte and pardon, what so euer they committed through the vesture of the flesh, that was worthy punish∣ment. This prayer was pithy, and toucheth the placies of punish∣ment and purgation in the next life.

5 Now come in the Liturgies vnder the name of Chry∣sostome and Basill, which M. Allen wil needes translate mas∣ses, and who can let him, seeing he sayth the worde is so v∣sed of all diuine writers, and Erasmus him selfe translateth it so. This man is very generall, alwayes, all men, all di∣uines &c. But why is Erasmus brought in? who as he trans∣lateth

Lyturgia for Masse, so he iudgeth that Chrysostome and Basill were not authors of those Lyturgies, but some later men. But be it that Chrysostome and Basill did write these Ly∣turgies the oldest fathers that can be geuen them, I woulde knowe, what Lyturgies they had in those Churches, before Chrysostome and Basill deuised those formes that are sayed to be theirs. And why Chrysostome, Basill, Gregory, or any other that prescribed new formes of seruice, were not con∣tent with the old formes, that were vsed in their Churches before their dayes. vndoubtedly because they were to sim∣ple for their curiositie, to sincere for their superstition, sa∣uoring of the auncient trueth, not fauoring their lately re∣ceiued errors. They had in deede in elder time as appea∣reth by Ephiphanius the name of oblation, but it was for the Patriarkes, Prophets, Apostles, and martyrs, which plainely sheweth, that it was but an offering of thankes ge∣uing, as Cyprian doth declare, that they offered sacrifice for Laurentius and Ignatius martyrs, when they did celebrate the yearly dayes in commemoration of their suffering Lib. 4. epist. 5. Of which ceremonies and forme of speaking, as the error perhaps tooke strēgth, so the authors of these Ly∣turgies thought to confirme it by publicke authority, which was before but a blinde error with out a heade.

6 So there is extant an other ordre of diuine seruice and Celebration of the communion,* 13.12 called the generall Canon, vsed in Aethyopia: which lately with the rest was set forth in Latine: in that so generall an vsage, there is supplication made to God for the soules also. Remembre Lorde (sayth the minister) all those which are a sleepe, and rest in the faith of Christ, place their soules, we besich thee, in the bosome of our fa∣thers Abraham,* 13.13 Isaac, and Iacob. So likewise in the seruice of the Armeniās, consonant for the most parte to the Greeke vsage, after supplication in the time of the holy oblation for the liuing, straight waye prayers be deuoutly made for the deade. First the deacon saith. Rogate dominum pro animabus quae requies∣cunt in pace, in primis episcoporum hic quiescentium. That is to say: pray vnto our Lorde for the soules which rest in peace,

namely and before all other, for the Byshoppes resting in this place. And then he prayeth thus: Remembre Lorde and haue mercy, and shewe thy fauourable grace to all the soules de∣ceased, pacifie and illuminate them, adioyne them to the company of holy sainctes in heauen, and make them wor∣thy of thy loue.

6 For the Lyturgies of the Aethiopians and the Arme∣nians, as they are with the other before rehearsed, a great deale more modest then your masses, so are they not of such antiquitie that they can prescribe by continuall clame, vp to the Apostles time, nor with in a hundreth yeares and more of their time, they sauoure plainely as you confesse of the Armenians, the vsage of the Greeke Church, which follow these Lyturgies which beareth name of Chrysostome and Basill.

7 But S. Ambrose in his preparatory prayer towardes the holy oblation,* 13.14 geueth vs an excellent token of his Churchies faith, and a singular example to follow in the time of the dread∣full misteries, when we remembre our freindes departed: thus he saith. Rogamus te sancte pater, pro spiritibus fidelium de∣functorum, vt sit illis salus aeterna ac perpetua sanitas, gau∣dium & refrigerium sempiternum, hoc magnum pietatis sacramentum▪* 13.15 domine Deus meus sit illis hodie magnum & plenum gaudium de te pane viuo & vero qui de coelo de∣scendisti, & das vitam mundo: de carne sancta & benedi∣cta, agni videlicet immaculati, qui tollis peccatum 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 English: we be∣sech the most holy father for the soules of all faithfull departed, that this high and greate sacrament of piety, may be vnto them helth and salfty for euer, ioye, release, and perpetuall refreshing: O my Lorde God geue them this daye greate and perfect com∣fort of thee, which art the bread that came downe from heauen, and geuest life to the worlde. Let them take ioye of thy holy and blessed flesh, that is to saye of the lambe that taketh awaye the

sinnes of the worlde. Geue them to drinke of the springe of thy piety, which by the pricke of the souldiers speare, did aboundant∣ly ishue out of the side of our Sauiour Christ and Lorde crucified, that they being so comforted, may reioyse in thy laude and glory euerlastingly. To be brieefe all the Christian worlde agreeing, as Isiodorus saith, vpon one waye for the celebration of diuine my∣steries,* 13.16 maketh intercession for the faithfull departed, that by the blessed sacrifice, they maye obteine pardon and remission of their sinnes.

7 It is a world to see that you haue nothing in a man∣ner but forged euidence, to proue the antiquitie of prayer for the deade, in publicke seruice of the Church. Who is so ignoraunt in antiquitie, but he that will needes be ob∣stinate, that knoweth not those preparatories to that masse, to be none of S. Ambrose his doings. Otherwise it were not harde to proue, that by the name of sacrifice, he meaneth thankes geuing for the sacrifice of Christ, as the maner of that vnpropre speach was to terme the holy sacrament, which is but the seale of our saluation and not the matter thereof it selfe. To be briefe what so euer Isidorus sayth, if all the worlde agreed, that intercession and sacrifice should be offered for the deade, seeing it disagreeth from the worde of God, and the practise of the primitiue Church so long as it followed the rule of Gods worde, it is no whit to be regarded.

8 For I assure the good reader, that all realmes which nowe by Gods grace are in true faith, and their Christianitie continu∣ing, or else before haue bene, and now by schisme doe forsake the same, that all those nations as they receiued one faith, so in sub∣stance they haue euer agreed vniformely in order of seruice, which they receiued at their first conuersion from the way of gen∣tilitie, by the good prouision of such, as wrought vnder God in their happy turne to the Christian faith, and religion. The same men that brought in the faith of Iesus, with all brought in this way of worshipping Christ in the same faith, take away then this order of worship, and solemne supplication which they planted,

thou must needes ouerthrowe the faith which they taught also. This I say was euer found, in the celebration of the fearefull my∣sterie of Christes body and blood, besides the oblation of that ho∣ly host for the quicke and dead both namely for certaine, and ge∣nerally for all departed in Christ, a solemne prayer and supplica∣tiō. VVhich no doubt Christ instituted at his last supper, which the holy Ghost afterward secretly suggested to the Apostles, which they againe faithfully deliuered to the nations conuerted by their preaching, and to diuerse of their owne disciples: by whom the same was deriued downe to our dayes, taught in all nations, and carefully practised of all people. VVhereof we haue worthy witnesses for all countries almost. For so the godly doctors Ter∣tullian, Cyprian, Augustine, both taught and worshipped in Africke, the same doth Hierom and Damascene in Syria, Origen and Athanasius in Egypte. Denyse the auncient, and Bernarde in Fraunce, Chrysostome in Thrase, Basill and his brethern in Cappadocia, Ambrose and Gregory the greate in Italy, Augustine our apostle and Bede in our countrie of England: with the rest of all nations baptized, whome I named before, and might doe yet a number: what shoulde I say a num∣bre? all that euer were counted Catholikes since the beginning, were of the same sense in that cause. And to name the residue where these do not serue, it were lost labour. For whome they can not moue, I can not tell what maye perswade him in any matter. Or if he dare not bestow his credit on these mens doinges, whome maye he salfely trust? If the communion and faithfull fellow∣ship, of so many godly and gracious men so vniformely consen∣ting both in the teaching and practising of this matter, can not sattell and quiet a mans conscience, who can appeace his disquie∣ted vnsteadfast minde and cogitation? If in the construing of Gods word and scriptures, so many of such graue iudgement, of so approued wisedome, of so passing learning, of such earnest stu∣die in tryall of the trueth, of so vertuous a life, of so heauenly a gifte and grace in the expounding of Gods worde, maye not be salfely followed in this our search, whome shoulde we follow, or to whome shoulde the simple addicte them selues, in so greate a turmoyle of learned men: one sorte craking so fast of scripture, and the other sorte, when the matter commes to triall, alleaging

so many, with so auncient and graue testimony for the true mea∣ning of the same? to which I saye, is it wisedome to geue consent and credit? if not to such as faithfully both followe and recite the scripture with the agreement of the worlde for the true sense thereof.* 13.17 S. Augustine writing against Parmenianus the Dona∣tiste, much woundereth in that cleere light of trueth and the Churches doctrine, the heretikes coulde be blinde, or not see the euidence of that, which all the worlde but them selues sawe. And in many places he reckeneth the most horrible punishment in the worlde, to be the cecity and blindenesse which God striketh the stubborne mans hearte with all, in forsaking the fellowship of the Churches children. But he that considereth the processe of our cause, maye a thousand times more maruaill and feare Gods heuy iudgement, in the blinding of the disobedient mens heartes and senses for sinne. If they them selues were of their consciences examined, what els they would wishe for the triall of any doubt, I am sure they coulde name no one point, nor any meanes in the worlde, which our cause woulde not suffer and admitte. For by what waye so euer, any trueth in Gods Church was seuerally in the auncient times auouched against the aduersary heretike, I am sure we haue the same with the aduauntage. And for this last point of prayers in the Masses of all nations, it is so euident, that no man can gaine saye it: and so generally practised, that the vsage of praying coulde in no matter euer so cleerely set out the certaintie of our belefe, as in this.

8 If you will take M. Allens assurance in so weighty a matter, that vseth so commonly to lye, in euery tryfling matter, you are worthy to be deceiued. And that you may see I doe him no wrong, see I pray you how shamefully he lyeth in this matter, whereof he maketh such impudent as∣surance. He sayth the same men which brought in the fayth, brought in the same order of seruice, and planted the same sup∣plication, wherein they haue vniformly continued, &c: take away the same order, and ouerthrow the fayth which they taught. But who doth not know, that Chrysostom, Basill, Ambrose, Grego∣ry, which he nameth to be the first auctors of those orders of seruice & formes of supplication, which before he com∣mended,

were not the first, that brought in the fayth into Cappadocia, Thracia, or Italy. But y^e Apostles them selues, and that those Churches continued more then 300. yeares with other formes of publike prayers, and celebration of the sacraments before these men were borne. And where he sayth there was euer found in the celebration of the sa∣crament, beside oblation of the host for the quicke and the deade, both particularly and generally, a solemne prayer for all departed in Christ: You must take it, as the rest of his assertions, which be euer more generall then their proba∣tions. But to reproue his vanitie, the order of prayers and administration of the holy misteries, described by Iustinus Martyr in his second Apologie, and of Tertullian also in his Apologetico doe sufficiently declare, what was the vsage of the Christians in those purer times. And although there be not set forth vnto them, what forme of wordes they v∣sed in their liturgie, yet is it expressed for whom and what they prayed. Oramus etiam (sayth Tertullian) pro Imperatori∣bus, pro ministris eorum, & potestatibus saeculi, pro rerum quiete, pro mora finis, We pray also for the Emperours, for their mi∣nisters and the powers of this world, for the quiet state of thinges, for stay of the end. Likewise he sheweth, to whom they made their prayers, and what was the chiefest sacri∣fice that they did offer. Haec ab alio orare non possum, quam à quo sciam me cōsecuturum, quoniam & ipse est qui solus praestat, & ego sum cui impetrare debetur famulus eius, qui eum solum obseruo, qui ei offero opimam & maiorem hostiam, quam ipse mā∣dauit, orationem de carne pudica, de anima innocente, de spiritu sancto profatam. These thinges I can not require of any o∣ther, but of him of whom I know I shall obteyne. For it is he alone, which graunteth, and I am he which should ob∣teyne, being his seruaunt, which worship him onely, which offer vnto him that principall and great sacrifice, which he him selfe commaunded, namely prayer proceding out of a chast body, out of a harmeles soule, and from the holy spi∣rite, This he speaketh comparing the prayers and sacrifice of the Christians, with the prayers and sacrifices of the Gentiles. But that I may returne to M. Allen which refer∣reth

the institution of prayer, and sacrifice for the deade to Christ, at his last supper, to the secrete suggestion of the holy Ghost, to the faithfull deliuery of the Apostles, and the constant continuance of all nations. Of whom will he be a feard to lye, when he fathereth such a blasphemy, vp∣on the Apostles, vpon the holy Ghost, and vpon Christ him selfe? But let vs consider your Sorites. Christ you say no doubt, did institute it: where is the warraunt of this vndou∣ted institution? you aunswere secrete suggestion of the ho∣ly Ghost, howe come we to the knowledge of this secrete suggestion? By tradition of the Apostles: who is witnesse that this is the tradition of the Apostles? Tertullian, Cyprian, Augustine, Ieronym, and a great many more. But if it be lawfull for me once to pose the Papistes, as you do often the Pro∣testants, I would learne why the Lord would not haue this doubtlesse institution, and as you take it, the most necessa∣ry vse of the sacrament, plainly, or at least wise obscurely set fo••th by Matthew, Marke, Luke or Paule, which all haue set forth the story of the action of Christ, the institution of the sacrament, and the ende or vse of the same. If it were not meete at all to be put in writing, why was it disclosed by Tertullian, Cyprian, Augustine, &c. If it were meete to be put in writing, why were not those chosen Scribes Matthew, Marke, Luke, Paule, worthy of all credit, rather appoynted for it, then Tertullian, Cyprian, Augustine and such as you name? But against this counterfect institution, secrete sug∣gestion, and fayned tradition, S. Paule crye••h with open mouth to the Corinthians. 1. Cor. 11. That which I deliuered vnto vnto you, I receiued of the Lorde, that the Lord Iesus the same night, &c. In which wordes he declareth without cou∣ler or couerture, what was the true institution of Christ, of what witnesse he receiued it, with what fidelitie he deliue∣red it, what the sacrament is, and what is the right vse of it, to condemne all maner of abuses what so euer may rise ei∣ther to corrupt this onely true substance, and onely right order of ministration, or to peruert this onely right vse and proper ende thereof. I knowe the Papistes will flie to those wordes of the Apostle, the rest I will set in order when I come,

but that is so manifest to be spoken of matters of externall comlines, and not of doctrine of the sacrament, as prayers and sacrifices, that no man which vnderstandeth what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth signifie, can doubt or make any questiō of it. Now touching the credit and worthynesse of these, whom he so highly extolleth, as I woulde not goe about to di∣minish it, if they were to be compared with vs, so when they are opposed against the manifest worde of God and the credit of the holy Apostles, the instruments of the ho∣ly Ghost, there is no cause that we shoulde be caried awaye with them. But the controuersie is not (as M. Allen sayth) of the authoritie of the scriptures in this matter, but of the true meaning of them, which it is more like, that they being such men, then we so farre inferior to them, should knowe, I aunswere, they them selues for the most parte confesse, that prayer and oblation for the deade, is not ta∣ken at all out of the scriptures, as Tertullian, Augustine and other, the rest that woulde seeke confirmation in the scri∣ptures, as Chrysostome and such like, doe so manifestly wrest them to their purpose, that the Papistes them selues are a∣shamed to vse those textes of scripture for their proofes. And as for such places, as the later Papistes woulde vio∣lently draw vnto their error, they haue fewe or none of the olde approued writers which though they allow their er∣ror yet that so interpret them, as the place. 1. Cor. 3. and Matth. 5. And what a shamelesse creature is M. Allen, to say the controuersie is about the true meaning of the scripture, when he him selfe in the next leafe before, affirmeth that prayer and sacrifice for the deade, was instituted by Christ at his last Supper, which the holy Ghost afterwarde did se∣cretly suggest vnto the Apostles, and they as secretly deli∣uered to the nations. For, no worde nor halfe worde therof is conteined in their writings, which are to vs the only true testimony of their tradition. Thus haue these heretikes no grounde of their heresie, but shifte from the worde of scri∣pture to secret tradition, from tradition to the meaning of scripture, from the plaine meaning of scripture, to the vn∣constant opinions of men, from the variable and contrary

opinions of men in times past, to their owne obstinacy and continuaunce in error in time present & yet he woundreth, that we are so blinde, that we can not see the cleere light of the trueth. If Satan transforming him selfe into an an∣gell of light, hath so dasled their eyes, that they can not see the true light, they are iustly plagued, because they haue refused the faithfull testimony of Gods worde, which only geueth true light vnto the eyes (as the Prophet saith) and geuen heede to spirites of errors and doctrines of de∣uils, by whom they are blinded in vtter darkenesse, though it be with false imagination and dreaminge of light. Yet see the confidence of the man, he is suer, that if we were examined of our conscience, what triall of this doubt we woulde wishe, there is none we coulde name, but his cause might well abide it. Why M. Allen, we haue testified of our conscience longe agoe, that the onely authority of Gods worde written, shall satisfie vs, as well in this as in all other matters, if you were as desirous to satisfie vs, as you pre∣tend, and as able to performe, as you are to promise, we should haue hearde before this time some sentence of scri∣pture to maintaine, prayer and sacrifice for the deade, not standing vppon voluntary collection, but either in plaine wordes or necessary conclusion. For there is nothing that we are bounde to knowe, nothing that we are bounde to doe, but either in expresse wordes or in necessary colle∣ction, which is as good as expresse wordes, it is set forth in the holy Scriptures. Beside this, you shoulde bring a great preiudice against vs, if you coulde bringe the consent and practise of the primitiue pure Church for the space of an hundreth yeares after Christ. But neither of these doe we looke to see, we before see with our eyes the certainety of those thinges, whereof now we contend in words and wri∣tinges.

The heretikes of our time and country, be yet further vrged vvith the practise of prayers for the deceased, their contra∣ry communion is compared vvith the olde vsage of Cele∣bration: They are ashamed of the first original of their Chri∣stian faith, they are vveary of their ovvne seruice, they are

kepte in ordre by the vvisedome of the Ciuile magistrates, and are forced flatly to refuse all the doctors. CAP. XII.

1 THe chiefe argument, that the Church of God vsed in olde time against Pelagius the enemy of Gods grace, was this: that at the holy altar the Priest prayed to God, for to conuert heretikes and infidells to the faith, and euill liuers wicked conuersation to ver∣tue and honesty: the which prayers had bene to no purpose, if the grace of God had not borne the principall stroke in the chaun∣ging of mans hearte. But being assured of this as a grounde, that the prayer of the Priest in the whole Churches name at the altar, can not but beare singular strength and trueth, it is necessarily concluded, that seeing the publike minister so prayeth, that we must needes beleue, that God hath mans hearte in his hande, and may turne it to the belefe of his worde, or loue of his will, as he liketh and listeth: notwithstanding the perfect freedome of mans will, which by Gods grace is neuer perished, but alwayes perfe∣cted. And in this assured foundation of the publike prayers, S. Augustine who then was the souldier of grace, so triumphed a∣gainst one Vitalis a Pelagian, that he ringeth him this peale, Exerce contra orationes ecclesiae disputationes tuas,* 14.1 & quā∣do audis sacerdotem dei ad altare exhortantem populum dei orare pro incredulis, subsanna pias voces ecclesiae, & dic te non facere quod hortatur: & homo in Carthagiensi eruditus ecclesia, etiam beatissimi Cypriani librum de ora∣tione dominica condemna. Holde on fellow, exercise thy con∣tentious talke against the vsuall prayers of Gods Church, and whē thou hearest the Priest of God at his altar exhort the people to praye for the misbeleuers, scoffe at the holy wordes, and make him aunswere, thou wilt not pray as he biddes thee: And being brought vp in the Church of Carthage, condemne withall, S. Cyprians worke vpon our Lordes prayer, wherein he teacheth the same. I tary nowe the longer on this point, that thou mayest learne to kepe an heretike at the bay: and to fasten thy stroke so surely vpon him, that which waye so euer he shifte, he shall

beare thy blowe vpon his necke and sho••lders. It is not for our cause taken in hand, that I now so much trauell, for that is longe sith made sure enough, for all the deuills in Hell, or their fol∣lowers in earth. But I woulde in this one example of praying for the deade, geue the studious a tast of all such wayes, as the trueth of all other pointes in controuersy, may be both surely defended, and so plainly proued and vpholden, that the aduersary shall not be able to say baffe vnto any one of the least of all the groundes, wherevpon Gods trueth standeth. Handeling then our good men as S. Augustine did the like, say to them boldely: that the same Church which exhorteth the people to pray for the misbeleuers, doth geue vs example to pray for the soules departed: Vitalis and Pelagius were heretikes for withstanding the one, they must needes be as very heretikes for refusing the other. It was the greatest extremitie that Pelagius coulde be driuen to by force of Augustines argument, to mocke at the priests prayer made at Gods altar, and that which then was so foule an absurditie for those false teachers, can it be borne out of ours with honestie? Vitalis the Pelagian had a foule foyle by S. Augustine, ••hen he charged him with the contempt of S. Cyprians authoritie By∣shop of Carthage, being him selfe a ••hield of the same Church. And shall they goe away so smouthly nowe a dayes, not only with contempe of their owne English patrons and Apostles, but with impudent deniall of all the doctors at once, that euer were gydes of Gods Church sith Christes faith was taught? It was of Augu∣stine counted a singular arrogancy not to praye in that forme as Gods Church and ministers at the altar both praye them selues, and exhorte other to pray: and shall it be such prayse for our preachers to erect a new seruice to be checke mate with the olde, to controele the rites and vsages of solemne supplication in all countries Christianed, and with the true worship to banish toge∣ther our fathers faith?

CAP. XII.

1 IN this chapter, where he vomiteth out nothing but rayling and lying, he doth rather bewraye his owne infirmitie, then touch the strength of our cause. For being trobled with a sore laxe of the tongue, which

I take to be a like disease in y^e mouth that it is in y^e wombe, he gusheth out nothing but bragging, and faceing, scolding, and sclaundering, tauntinge and trifling. And therefore I will but breefely confute his vanity and turne him to his matches to contend in that kind of quarreling. The chiefe argument (he sayeth) that the Church in times past and Augustine the Churches champion, vsed against the Pela∣gians, was to shewe that their heresie was contrary to the publicke prayers of the Church: what shoulde I vse many wordes? I appeale to the iudgement of all Papistes, that haue not loste all vse of naturall reason, and indifferent iudgement, which either haue reade, or will take paines to reade, so many workes as Augustine did write against the Pe∣lagians, whether of an hundreth arguments, that he vseth, this insultation be not one of the feeblest: which tooke no holde of the Pelagians by force of trueth that is in it, but by their owne concession and graunt, of that prayer to be godly and them to be of the Church that so prayed. But now the controuersie is not onely of the substance of do∣ctrine, but of the Church it selfe also. And therefore when Augustine had to doe with the Donatistes that challenged the Church vnto them selues, he setteth all other tryalles aside, and prouoketh onely to the scriptures. Therefore (M. Allen) if you wil teach your schollers to kepe vs at the baye as heretikes, you must not teach them to barke and baule, nothing but the Church the Church, like tinckers curres, but you must instructe them to open conningly out of the scriptures how our doctrine is cōtrary to the trueth, and yours agreable to the same. I do not blame you if you would faine haue that argument of the Church, without tryall which is the Church, to take place, for it woulde ease you and your fellowes of much paine, it woulde serue you both for a sworde and a buckler, all other bookes, argu∣ments and reasons, might be layed a side and keepe silence. The Church sayth it, and we are the Church, therefore it is true. The scriptures them selues are altogether neede∣lesse, where this argument may stand for payment. This is so plaine a proofe, that the aduersaries shall not be able to

saye baffe vnto it. In deede they were but sory whelpes that could not say baffe to the bleating of such a calfe as you are, which thinke that such a foolish cauill, can carry credit with them that haue any cromme of brayne in their heads. The Church prayeth so, therefore it is true. Nay Syr, you pray, and practise to controle the word of God, therefore you are not the Church of God. Proue that you doe not so, or else prate as long as you wil. And thinke not to dorre vs with Cyprians name, where as if you had his iudgement, we might be bold to say as the same Augustine hath giuen vs example: Nos nullam Cypriano facimus iniuriam, cum eius quaslibet literas, à canonica diuinarum scripturarum auctoritate distinguimus. Neque enim sine causa tam salubri vigilantia ca∣non Ecclesiasticus constitutus est, ad quem certi Prophetarum & Apostolorum libri pertinent, quos omninò iudicare non audea∣mus, & secundum quos de caeteris literis, vel fidelium vel infi∣delium liberè vindicemus. Contra Cresconium Gram. lib. 2. cap. 31. We doe Cyprian none iniurie at all, when we put diffe∣rence betwene any of his writinges, from the canonicall authoritie of the holy Scriptures. For not without a cause with so holesome diligence is the ecclesiasticall canon ap∣poynted, vnto which certeyne bookes of the Prophets and Apostles doe perteyne, which we dare not iudge at all, ac∣cording to which we may freely iudge of all other writings either of faithfull men or infidells. And againe in the 32. chapter. Ego huius epistolae auctoritate non teneor, quia literas Cypriani non vt Canonicas habeo, sed eas ex canonicis conside∣ro, & quod in eis diuinarum scripturarum auctoritati congruit, cum laude eius accipio, quod autem non congruit, cum pace eius respuo. I am not bound to the authoritie of this epistle, be∣cause I count the letters of Cyprian not as canonicall scrip∣tures, but I consider them by the canonicall scriptures, and what so euer I finde in them agreeable to the authoritie of holy Scriptures, I take it with his prayse, that which agree∣eth not, I reiect it with his leaue. Iudge here (gentle rea∣der) whether Augustine would or should with any indiffe∣rency, bind either men to the absolute admitting of Cypri∣ans authoritie, wherwith he would not be holden him self,

and know Allen for a Iangler on Augustines wordes against the meaning of Augustine, or any reasonable man.

2 I would learne by what Churches example they haue lefte out of their newe fangled phantasticall seruice, the offering and praying for the departed. One of them was so impudent, to say in an open booke that the Lyturgies of the fathers made all against the Catholikes, & for the proofe of their false assertions. VVhere∣in sir I pray you tell me? I woulde call you by your name, if I knew who you were there you were ashamed of your owne name,* 14.2 therefore ye shall lacke the glory of your assertion. But who so euer you be, I pray you what affinitie betwixt their office of cele∣bration and yours, doe you finde? they offer the holy hoste, they worship it, they shewe it, they pray vnto it, which of all these doe you? they blesse it with the signe of the holy crosse, they pra∣ctise the action vpon an altar, how well follow you these? they pray for the deade, they make inuocation solemnely to sainctes, they ioyne with all catholike Churches in the worlde, where is your cause here amended, or ours not plainely proued? If their seruice like you so wel, or at least better thē S. Gregories Masse, you might with more honestie haue chosed for any one of them, then haue forged a newe one of your owne: which in deede is di∣rectly repugnant to all other rites in the Christian world. VVhich you may well terme the seruice of contradiction and damnation, as one that neither communicateth with the sainctes in heauen, with the soules in purgatory, nor with the faithfull a liue. And being ashamed of the Latine Church, you chalenge an other ori∣gine of faith out of the Easte parte: as though your matter were well amended, if you might shake of that faith and worship which our countrie in her conuersion first receiued, and in which till this daye she hath happely lyued, and make the heade of our holy tradition vncertaine, by referring vs vnto an vnknowen origine.

2 He would know by what churches example, we haue left out of our seruice, which he tormeth like him self, pray∣ers and sacrifice for the deade, as though he hath not bene often tolde by the example of Gods Church▪ whereof w••

haue sure warrant out of Gods word by example of the el∣dest Church, and nearest to the Apostles tymes, as we haue shewed out of Iustinus Martyr and Tertullian before he be∣came an heretike. And as for him, that affirmed the old Li∣turgies, to make against your masse, though he be better a∣ble to aunswere for him selfe, yet haue I shewed also, that there are none so full of blasphemy, as your masse is. And it is easie to be gathered by Epiphanius, that the olde forme of liturgie was, but to make mention of the deade, to haue them in remembraunce. And because they vsed to make memory of all sortes of men that were deade in Christ, he expoundeth it according to the errour of his time, that this memory was a prayer for the sinners, for the iust, as Patriarkes, Prophets, &c. a signification that they were in∣ferior to Christ. A simple cause why they should be remem∣bred, but this shift he is driuen vnto, because he did not cō∣sider, that the memory and oblation which the olde fa∣thers made for all departed in Christ, was a sacrifice of thankes giuing and not of prayers for them. The same or∣der & errour doe all the later liturgies follow, making me∣mory & prayers for all them that are departed in the faith. In the memory of all departed they follow the olde order, in praying for all, they follow the latter error, which had chaunged the sacrifice of thankes giuing into the sacrifice of prayer. But herein they declared, that they had not yet generally receiued your newe doctrine of purgatory, be∣cause they prayed not as you doe, for them onely that are in purgatory, to whom onely you confesse the prayers to be needefull and profitable, but for all that are departed in the fayth of Christ from the beginning of the worlde. And now Syr I haue shewed, wherein they make against you. But where as you taunt at the author of that booke, be∣cause he setteth not his name vnto it, you shew your witte, & bewray your disease. You can neither tell what to speak, nor yet how to hold your peace. In the margent you gesse it was M. Pilkington of Duresme: you would faine haue such a man to be your aduersary, that though you tooke the foyle, y••t you might boast, that you were so bold as to fight

with him. But it is an easyer matter for such a desperate dicke to beginning a fraye, then to ende it. If I may be as bolde to gesse as you: I gesse that he which made that lu∣sty chalenge of the Papist against the Protestant, promi∣sing to recant at the ende of euery article, if he colde be aunswered, was such a tryed Thraso as M. Allen? if you aske me what is the grounde of my gesse, to omit the stile some∣what like, I will aunswere as one in Plautus doth: Credo te esse ab illo, nam ita nugas blattis. I take it to be euen you, you are so full of bracing and facing. But who so euer he was, was he ashamed of his name because he set not his name vnto it? and was the man of Chester ashamed of his name because he setteth it not to his treatise? Finally be all those Papistes ashamed of their names, which haue written so many petty pamphlettes to be caried abrode in Popish fel∣lowes pocketts? O intemperate tonge, which can not spare such tauntes, as redounde to him selfe and his owne good maisters reproch. Your lyes of offering, worshipping, and praying to the hoste be reproued alredy, you say we might with more honesty haue coped for one of those Lytur∣gies, if we liked not Gregories Masse, rather then to haue forged a new. I aunswere we haue with more honesty re∣formed our Lyturgie according to the worde of God, and example of the oldest Church, then Gregory, Basill, Chry∣sostome, (if they were theirs) or who so euer were authors of those Liturgies, did leaue the auncient Lyturgies that were vsed in the Church before their time, because they did not sufficiently expresse their errors and superstition, and forge them newe of their owne contrary to the worde of God. And where as you prate of the Latine Church and the East parte, we neither refuse the Latine Church while it was pure, nor receiue the East Church where in it was corrupt, but the scripture is a rule vnto vs to iudge all Churches by. Although it were easy to proue by that cōtrouersie, which the Britaynes and the Scottes had against the Saxons, a∣bout the celebration of Easter, that our countrie first recei∣ued their conuersion from the East Church, whose cere∣monie they did then defend, euen as the East Church did

longe before against Victor Bishoppe of Rome. By which it appeareth that this lande did neuer receiue the doctrine and ceremonies of the Latine Church before the time of the Saxons. And whereas you slaunder vs for referringe our faith to an vncertaine and vnknowen Origine, the con∣trary is manifest, when we referre it to no iudgement, or company of men, but to the authoritie of Gods worde and all them that will be subiect therevnto. But I tarye to longe in these trifles.

3. Euery man in the primitiue Church counted the spring of his faith more pure, and a great deale more cleare, if he coulde against an heretike declare by good testimony that his belefe did at length by iust counte, fall into the Romane Church. So doth Irenaeus against the Valentinians, so doth Cyprian against the Nouatians, so doth Tertullian and Vincentius against all he∣retikes, so doth Augustine and Optatus against the Dona∣tistes, so doth Hyerom and all the reste, against the Arians. All these thought they had a great vauntage, if they could by plaine accompt proue against an heretike that their doctrine ishued from the Byshop of Rome.* 14.3 Goe whether thou wilt (saith Tertu∣lian) and thou shalt finde some Apostolike seat to instruct thy conscience: thou hast harde by the Philippos, or Ephesus, or Rome,* 14.4 and there loe fetch we the authority of our faith. S. Au∣gustine that knewe best how to fetche an heretike ouer the coles, vrgeth him euer to reduce his doctrine to some Bishop of Rome: when he had him once at that strait, then loe, he goeth through the whole ranke of holy Byshoppes by name, to the nomber of fourty well neare. Bring me once an euident declaration that your faith ishued from any one byshop of that Sea, and then you may passe throw the longe line of that succession with out bracke, or any rupture in the worlde. I coulde make accompt (sayth Ire∣naeus) of many successions of Apostolike Churches: but that were to longe, only Rome shall serue, that is the greatest, the aun∣cientest, and best knowen, and by the tradition of that Church confundimus omnes eos,* 14.5 we vtterly confounde all heretikes. It is a straunge thinge, that the fathers hauing store of Aposto∣like successions, did euer chuse out for the warrant of their faith

from amongest the reste, the Roman Seate: And now when there is no apostolike Church left in the whole worlde but it,* 14.6 that they will seeke to Churchies whereof there is neither certainty, nor succession: when by plaine open dealing we may reduce, and must needes referre our faith to that, which was euer of all other most farre from falshoodde.

3 Euery man in the primitiue Church, compted the springe of his faith more pure, if he coulde deriue it out of the holy Scriptures, and shew the continuance thereof, in any of the Apostolicke Churches whereof Rome was but one. And condemned all heresies of nouelty or later string, which coulde not bring the first author of their heresies, eyther from any of the Apostles: or apostolicke men which cōtinued in the doctrine of the Apostles: as Tertullian doth in that booke De praescriptionibus aduersus haereses. The like doth Irenaeus. And that these men specially named the Church of Rome, it was because the Church of Rome at that time as it was founded by the Apostles, so it conti∣nued in the doctrine of the Apostles. And these heretikes for the most parte had bene sometimes of the Church of Rome, as Valentinus, Marcion, Nouatus. But none of these fathers, as M. Allen woulde haue it appeare, was such a sclaue to the Church of Rome, that what so euer pleased the Byshoppes of that Sea, they were ready to accept. For then woulde not Irenaeus so sharpely haue reproued Victor, as Eusebius declareth of him Lib. 5. cap. 25. Cyprian woulde not haue taken vp Cornelius and Stephanus as appeareth by his epistles. Hieronym woulde not haue bene so bolde to call Rome the purple whore of Babylon Praefat. ad Paulinū in lib. Didym. Nor to compare the bishoppe of Eugubium with the bishop of Rome Euagrio, nor to make the Church of England equall with the Church of Rome: Nec iam al∣tera Romanae vrbis ecclesia, altera totius orbis existimanda est. Et Gallia, & Britania, & Africa & Bersis & Oriens & Indiae & omnes barbarae nationes vnum Christum adorant, vnam ob∣seruant regulam veritatis. Si authoritas quaeritur, orbis maior est vrbe. Neither must we thinke that there is one Church of

the citye of Rome an other of all the worlde beside. Both France and Britayne and Africa, and Persia, and the Easte, and India, and all barbarous nations worship one Christ, keepe one rule of trueth. If authoritie be sought, the world is greater then one citye &c. Loe Syr, here is a Church and christianity, and a rule of trueth, with out the byshoppe of Rome, with out the Church of Rome, yea, and contrary to the church of Rome. For to them that alleged the custome of the church of Rome, he sayth: Quid mihi profers vnius vrbis cōsuetudinem? what bring you me the custome of one citye? and Augustine him selfe, that knwe so well to fetch an heretike ouer the coles, I trowe fetched Zosimus, Boni∣facius, and Coelestinus byshoppes of Rome meetly well ouer the coles, when he and his fellowes the byshoppes of A∣frica, tooke them with plaine forgerie, and falsification of the canons of the councell of Nice. Consilio Milebitano & Africano. As for that which M. Allen compteth so strange, is for lacke of skill and right iudgement. For the same cause that moued those auncient fathers to appeale to the iudg∣ment of the church of Rome, moueth vs now to condemne the church of Rome of heresie. wherefore did they re∣uerence the church of Rome? Aske Tertullian, he aun∣swereth because it had by succession reteined euen vntill his dayes, that faith which it did first receiue of the Apo∣stles: Therefore it was a true Church, therefore it was an apostolicke Church, which because it doth not nowe, nei∣ther hath done of many yeares, and hath nothing to boast of, but the empty names of many good bishops, but thrise as many more of cursed Antichristes, therefore it is nowe a false church, and a company of heretikes, departed from the auncient Romaines true and apostolicke faith.

4 Bring my faith once to S. Gregory, and the very streame shall driue me to S. Peter and Paule, maugre all their beardes. In which ordre of Byshops, finde me one that set forth by decree any practise of contrary doctrine, to that which his next prede∣cessor did before him mainteine, & I will go seeke with the stray, a newe mother Church to founde my faith vpon. If all be in this

succession salfe and sounde, what a folly were it to forsake our owne mother, and spring of our belefe, to seeke other which haue often erred when they stoode, and nowe be almost wholy decaide. But yet it is wisedome for false teachers with all force to flie from so greate light, as maye arise to the trueth by the recognising of that sounde succession, and going the iuste contrary way from the olde doctors faith, it is not to be thought straunge, that they di∣rectly seeke to ouerthrowe that bulwarcke, which they euer lea∣ned vnto in the stormes of schisme and heresie. The shrewes do knowe full well the might of trueth in that Seate and succession, to haue beaten downe all their forefathers, the heretikes of all agies. They feare their fall, whose steppes they follow. They vt∣ter much malice, & torment them selfe in euery sermon in vaine: that Church feeleth no sore, but in sorow of compassion towardes her forsakers: she hath bidden greater stormes then this, first by tyraunts, then by heretikes, last and most by the euill life of her owne Bishoppes. In all which she yet standeth, and euer riseth to honour, as she is most impugned. Their owne preaching hath sin∣gularly opened the might of God in the defense of that Seate of vnity. VVhen they first beganne to touche and taunt the Pope in euery sermon, in euery playe, in booke and balate, men that be∣fore liuing in faithfull simplicitie much medled not with his mat∣ters, nor often hearde of his name, beganne straight upon their busy ralinge, to conceiue by reasonable discretion, that there lay some greate grounde of matter and weight of trueth vpon that point which they coulde not digest in so many yeares bauling and barking at his name: they saw the Pope euer in their way, neuer out of their mouth, and they doubted not but that singular ha∣tred grew vpon some great importance: and so admonished lucke∣ly by the aduersaries, they sought the bottom of that perfecte and deepe hatered, and found that it was the olde sore of the Arians, and disease of the Donatistes, and common to all heretikes: they perceiued by S. Cyprian that the first attempte of such men,* 14.7 was to driue awaye the pastor, that they might with out resistance de¦uour and destroie the flocke. And which was the pricke of all their endeuours, to take from vs the acknowledging of the great and singular benefite of our conuersion to the faith: that in stop∣ping the heade of that condeth, and plentifull well of our faith,

they might in heate of contention and heresie, casely drie vp the whole ishue therof.* 14.8 And this earnest consideration causeth many at this daye to forsake their heresies: and to be a greate deale mo at this time, which know the trueth of this matter, then when they beganne first to preach thereof.

4 Bring this mans faith to Gregory, & then the streame shall driue him to Peter and Paule, Nay M. Allen bring you your faith from Peter and Paule by good testimony of their holy writings, and then you shall not neede to rowe in Cockelaurels bote, neither with streame nor against it. But you offer vs fayre play, we must bring you one Bishop of Rome, that did set forth by decree, any practise of contrary doctrine, to that which his next predecessor did before him mainteyne, and you will seeke a newe mother Church. If I should bring you Sabinianus which controlled the decrees of Gregory: or Stephanus that condemned the decrees of Formosus, from which time the story testifieth, that it grewe vnto a custome, that euery Bishop would cōdemne his pre∣decessors decrees, you woulde aunswere that all this was without your compasse. So will you say if I name Honorius, who was an heretike of the sect of the Monothelites, con∣demned both by his successor and by a generall councell. I bring no small proofes M. Allen, but such as you can not with for greater. Looke in the sixt generall councell, hol∣den at Constantinople. Acti. 13. there shall you reade that the decretall epistle of Honorius whereby he confirmed Ser∣gius in his heresie, was redde, and burned, & Honorius him selfe anathematized, as an heretike. Loke a litle further vn∣to the 18. action, there shall you find the decretall epistle of Pope Leo the second, written to the councell wherein he condemneth Honorius his predecessor for an heretike, and his doctrine for heresie. But what say you to Liberius & Fe∣lix whereof eyther one, or as Ieronym affirmeth, both were Arians? how were their decrees liked of their successors? how did they allowe the decrees of their predecessors? Fi∣nally where as you say, that our earnest & often preaching against the Pope hath wonne you so many Catholikes, we

will by Gods grace continue to gratifie you still by that meanes, and geue you good leaue when you haue counted your cardes, to boast of your winnings.

5 But I will not presse them ouer sore: suppose I graunt them that which they would so gladly winne: that we had not our faith first from Rome, though it be as false, as God is true. But suppose it were not so, and I geue you leaue to father your faith where you will. If it be not vpon Latimer (whome a foolish fellowe, in the booke of conference betwixt Latimer and Ridley, termeth the English Apostle: as one more worthy of that name (as he sayth) then Augustine, but else where you will: and when you haue done, proue me that your mother Church prayeth not for the departed in her Masse and solemne seruice, and you shall be exalted vp for euer. And at your next chaunge frame your newe communion after that olde vsage on Gods blessinge: If you can finde any forme of celebration farre enough from ours, fol∣lowe it and spare not.

But I am sure, you shall neuer be hable to finde any olde ser∣uice in the worlde fit for your newe diet.* 14.9 They be all to much like our Masse for your purpose, as in deede alone in euery pointe of importance with ours. As the Churches to whome they belonged, perfectly before their decay, in faith and vnity agreed with ours.

5 Although we account Latimer for a worthy teacher, and more worthy of the name of an Apostle for his apo∣stolike doctrine, then Augustine the Monke, yet builde we our faith (as you know) neither vpon him, nor any other, but onely vpon the word of God. And as for our mother Church, is no certayne place, or company of men in any one place vpon earth, but Ierusalem which is aboue, is mo∣ther of vs all. Galat. 4. And who so euer were children of this Church, would neuer find fault with our communion, which can not be condemned by the worde of God, and therefore careth not for the comparison of the custome of other men which whether they vsed the like or not, in forme of wordes, which is not materiall, so they vsed not other substance of matter except they did it beside the

word of God. How like your Masse is to other coūtry mas∣ses, when there was neuer any masse but yours, I leaue it to consider and compare to all them that had rather see the truth them selues, then to be deceiued by you.

6 I am sure when you can not like your owne communion, ye woulde not be pleaced with one of an others making. But an other you must needes haue, and further you must go from vs, walke forwarde you will to the extreme ende of heresie, and vtter denying of Christianity. All the world can not stoppe your falling from the hill of Gods Church, till you come in the bottomlesse pit of Hell. I woulde be loth to sclaunder them with the brute of the worlde, which though it be in euery mans mouth, that they like not this communion, yes vpon that rumour I would not haue sayd so farre, but that they haue vttered their owne meaning, in a treatise of their owne making, in these wordes: In mariage as in all other thinge•• beside,* 14.10 we are but to much like vnto them: that is our ••ault generally that we differ not more from them in all our ministerie. These wordes vtter their griefe that they can got no further from vs in their seruice: and that you be not deceiued, the author of this booke where this complainte is made, knoweth well the meaning of his fellowes herein, and how gladde they woulde be shiftinge forwarde. They sit on thornes till they be doing with a newe gise. It is no worse man then the B. of Duresme that taketh colde in so longe a stand of their communion. My simple head coulde not deuise how they might possibly go forwarde, and kepe them with in any bonde of Christianity. VVhat they caste in their braine for their further proceding I can not tell, the serpent is suttel, and our sinnes be greate.

6 If any man mislike the forme of our seruice, as not differing sufficiently from yours, he sheweth his greater zeale in detestation of your idolatry and blasphemy. In the meane time what neede this great wondring, for once or twise alteration in the forme, where the matter is still re∣teyned, when if we shall beleue your owne stories, your ser∣uice hath not had much lesse then an hundreth innouati∣ons,

so often as one peece or other was added or patched to it. And yet in this one cuntry of England, howe many di∣uerse formes of seruice had you? so that you could neuer grow to vniformitie? Yorke, Salesbury, Bangor, Hereford, &c.

7 I much maruaill not nowe, to see the temporall Magi∣strates of their wisedomes, to hedge these mens wantonnesse in all their ordre of life: for they are so dronken and drowned in here∣sie, that they haue no sense of common reason. VVhat a do had the magistrates to make these wylde men go in priestelike appa∣rell, to kepe their Rotchettes, to obserue some steppe of antiquitie in their maners? How they were driuen to tempre their lustes in prouision for some ordrely choise of their wiues: that seeing them haue no respecte on what women they light,* 14.11 that by Iustices of peace yet, they might be bestowed, if not well, yet with their lesse dishonestie, vpon persons not openly infamous. Such fellowes are more fit to be gouerned, then to beare rule ouer other: in whome without constraint you shall neither finde comelynesse in maners, ordre in life, nor constancy in religion. God of his mercye geue them some light to see their owne misery, and spirite of hu∣militie to subiect them selues in time to Gods Church, that is so carefull ouer them, though to their owne great harme, they so deadly hate her. They can showe no cause in the world, why they neede in any one pointe of all those which at this daye be in con∣trouersie betwxit them and their owne mother, rather to credit their owne phantasies, then her graue authoritye: which onely without farther questioning, with obediēt children maketh more, then all argument or eloquence of man, in the earth.

7 If the ciuill Magistrates haue thought good in some outward ceremony or vsage, to beare with the infirmitie of the weaker sort of your side, in hope to winne them, it is a small matter for you that are the obstinate of that secte to triumphe vpon, when all your blasphemous doctrine is a∣bolished, and nothing left but a fewe ragges of your robes to looke vpon. And as for the iniunction for Priestes mari∣age, was either to stoppe your slaunderous mouthes, when

godly ministers wiues should haue testimoy of their hone∣stie by men of such credit, or else to bridle the lust of your owne tounebulls the popish Priestes, which when licence of whordom is denied them, and liberty to marry permit∣ted them, would make no better choyse perhaps of their wiues, then they did before of their women. We can shew no cause in the world you say, why we neede in any one poynt of controuersie depart from your Church: yes M. Allen, this one cause shal serue for all, because your church is departed from the truth of Gods word, and dare not a∣bide the tryall thereof, but will sitte like a proud dame in a chayre, & controll the Scriptures, the ordinance of Christ, and the commaundements of God him selfe. But how so e∣uer you boast of her fast sitting, she shall downe, she shall downe, euen to the bottome of hell.

8 And for such as maye for their simplicitie be soone de∣ceiued by following other mens errors, with whome the names of doctors, or the onely bare bragge of scriptures, are as good as the allegation of places:* 14.12 Let them aske of their teachers howe they can shifte them selfe when they see the practise of Gods Church generally so plaine for all Catholike assertions, as for the article of praying for the deade, amongest many other the like, is nowe before proued. Call vpon them, and aske them in earnest, because it lyeth vpon thy saluation, whether thou must giue any credit to the perpetuall agreement and consent of all auncient doctors? If they saye yea: desire them to aunswere first to all these places, so euidently confirming our purpose, that they can not abide any cloude or couer of mans sutteltye, for their shifting to any forged sense. If they can not, yet let them alleage some place of any auncient writer them selues, which do expressely denye purgatory or prayers for the deade: as we for the confirming therof haue done in plaine termes with out crafte or colour many. If they be not able to do so much, yet go further with them: aske them whether they haue any expresse wordes in scripture that denie prayers to be profitable for the deade, not by a fonde gesse of their owne heades, corrupt consciences, or preiudicate mindes, expounded to that purpose, but I say by expresse words: or at least

(which is liberty enough) expounded for that meaning by any one man of all the antiquitie. If they can alleage thee but one worde of scripture construed of any one, I say in all ages, to con∣firme their vnderstanding to be currant, and not framed for their phantasie, to serue the necessity of their cause, be bolde to followe them. I woulde not put them to the paines to make discourse throughout all ages, churches, times, and doctors, as we haue done: but onely let them to kepe their credit and scholars, and to saue their honesties, bring but one or two of all that euer wrote in the compasse of Gods Church, and thou maiest with lesse daun∣ger, and better reason, follow their doctrine. But there is no one such place, I assure the good reader, neither in scripture, doctor, nor councell, nor countrie, nor age sith the worlde beganne. I will go so farre in this point: where there was euer steppe of any true worship of God, there was prayer founde for the dead also. They can not shew me any forme of ministration in the Christian world, that was approued, which hath it not expressely: if it be knowen that it was in deede the seruice of any auncient Church, not cor∣rupted by them selues. The same I dare be bolde to auouch for the lawe of nature, and Moyses, because it is proued already. All their bragging of the example of the primitiue Church, the masses of other countries, of the doctors, of the scriptures, of the councells, is but an vntollerable delusion and abuse of the simpli∣city of such, as be not skillfull in the authors whome they name. For when the matter comes to an ishue, when they be harde hol∣den, either in this or in any other matter: thē the doctors, (whom they chalenged before the simple for their partakers) were but men, then they might erre, then they haue learned onely to cre∣dit the holy Scriptures, then there is nothing but Gods worde and booke with them: which els full faine would haue the doctors consent, out of whom it were but a meane place which they would not alleage for their purpose, if it might be founde. Then if de∣niall of all the doctors iudgements serue not their turne, In ac∣cusationem ipsarum sc••ipturarum conuertuntur:* 14.13 they will not sticke boldely to condemne the holy Scriptures with all.

8 Now the youngers must pose their maisters (as M. Allen a passing good Logician doth teach them) yea and

that is more, he will teach vs what to aunswere also, but sauing his wisedome, he must geue vs leaue to aunswere for our selues. First if we be asked howe we can shifte our selues against the generall practise of Gods Church, for all popish assertions, and namely this of praying for the deade: we aunswere, that we deny the practise to be gene∣rall, because we finde it not in the holy Scriptures, nor in the most auncient writers, that lyued with in an hundreth yeares and more after the time of Christ. And to the par∣ticuler practise of the later times, we aunswere, that it is not sufficient to controll the auncient doctrine, and primer practise. If we be required to shew some place of any aun∣cient writer, which denyeth purgatory or prayers for the deade, we haue already shewed that Augustine some time doth doubt whether there be purgatory, some time affir∣meth there is no meane or thirde place, but heauen for the elect, and hell for the reprobate, likewise for praying or satisfying for the deade, we haue alleaged Cyprian and o∣thers: your owne common law, out of Hieronym, sayth, that the prayers of the liuing profit not the deade. 13. quaest. 2. In praesenti saeculo &c. In this present worlde, we knowe that one of vs may be helped of an other, either by prayers or by counsells, but when we shoulde come before the iudgement seate of Christ, neither Iob nor Daniel nor Noe, can intreate for any man, but euery man must beare his owne burthen. Yea Gelasius the Pope sayth, that no man can be absolued of the Pope after his death 24. q. 2. C. lega∣tur. Wherefore serue the Popes pardons then? To that which is required of the expresse word of God, forbidding prayers for the deade, we aunswere, that all places of scrip∣ture, that forbidde prayers without fayth, forbidde prayer for the deade, for faith is not euery mans vaine perswasion, but an assurance out of the worde of God, which because we can not haue in praying for the dead, therefore we are forbidden to praye for them. If it be against the hope of Christians to morne for the deade, much more it is against the fayth and hope of Christians to praye for them. For by our prayer we suppose them to be in misery whome the

worde of God doth testifie to be in happines, to be at rest, to be with Christ, Iohn 17. Apoc. 14. And as for a place so expounded by an auncient writer, I will seeke no farther then the place of Hieronym euen now alleaged out of your owne canon lawe vppon 2. Cor. 5. referring the reader to many other places alleaged in this aunswere, as out of Cy∣prian, Origene and others, by which the intollerable lying, bragging, and rayling of this miscreant, shalbe better con∣futed, then by any contradiction of wordes. And where as he sayeth we chalenge the olde doctors before the simple, for our partakers, whether they be simple or wise before whom we speake, as we speake not alwayes before the sim∣ple onely, but often times and commonly before as wise and well learned men as M. Allen, we neuer make any such challenge of them as the Papistes doe, which offer to stand to their iudgement in all thinges, and yet in most thinges yea in the cheefest pointes of religion, that be so in deede, or be so compted of them, they are contrary to the doc∣tors and olde councells, for which cause, and not for con∣firmation of trueth, we alleage the authoritie of men, for we haue learned, as Augustine sayth, to geue this honor, only to the canonicall scriptures, that we must beleue them with out controuersie, and all other writings we receiue so farre as they agree with the scriptures and not other wise, wherefore we doe not onely saye that the doctors haue er∣red like men, but we haue proued it, so that the Papistes them selues can not saye naye for shame. But to that he sayth, we doe boldely condemne the holy Scriptures, that it out of all measure impudent, and sclaunderous. And that which he citeth out of Irenaeus, belike as he had it of some foolish priest, that fedde him with notes of doctors, or as he is impudent enough, to peruerte the fathers meaning, him selfe, so if he had alleged the whole sentence he might well haue taken him selfe, and the rest of his fellowes by the noses, for heretikes, by the iudgemēt of Irenaeus, whose wordes be these. Cum enim ex scripturis arguantur, in accusa∣tionem conuertuntur ipsarum scripturarum, quasi non rectè ha∣b••ant, neque sit ex authoritate, & quia variè sunt dictae, &

quia non possit inueniri veritas, ab his qui nesciant traditionem, non enim per literas traditam illam, sed per viuam vocem. When they be confuted by the scriptures, they are turned into the accusation of the scriptures them selues, as though they were not well, nor of sufficient authority, both be∣cause the trueth can not be founde of them which knowe not the tradition, for that was not deliuered by writing but by worde of mouth. How saye you M Allen, who is an he∣retike by Irenaeus iudgement? who accuseth the scriptures as though they were not of sufficient authority, who sayth the scriptures are like a nose of waxe? who saye the trueth can not be founde in scriptures without tradition of vn∣written verities? In good sooth M. Allen, you haue the worst grace of any that euer I knew, in alleaging the sentences of the doctors, for you alleage fewe or none, but either in whole or in parte they make against you.

9 But if you thinke that I feane of them, you shall see what shamefull shiftes the maisters and captaines of the contrary as∣sertion haue deuised for the defense of them selues: I dare say if the studious be but any whit indifferēt, he will leaue their s••hoole for euer. The chiefe Captaine of all these contentious heades, like an vnshamefast childe, affi••meth that the doctors praysed and followed the common errors of the ignorant people, in almes and prayers for the departed.

Brentius aunswereth, that Tertullian making mention of yearly oblations for the deceased, tooke his error of the hethen vsage of the gentility. And Augustine (he saith) affirmed pur∣gatory,* 14.14 prayers, and almes for them, for the affiance that he had in mens merites towardes the remission of sinnes. Melancthon (as though he were no man that might orre him selfe) sayth the doctors were men,* 14.15 and discented amongest them selues. As for the vsage of any celebration in the worlde, what roume can it haue with these champians, when C••luin confesseth in plaine termes,* 14.16 that the celebration of the Sacrament hath bene conta∣minated euen in a maner sith the Apostles time, and first plan∣ting of our religion? and to reduce it to the puritie againe, the man frames a newe one of his owne: so farre from superstition,

that it hath no steppe of religion or true worship of God. But well, the worde of God is yet safe with them, there a man may holde them. No surely: they are as ••alsie with the very scripture it selfe, when so euer it maketh against them. Brentius before named, is not ashamed to saye that he pardoneth the author of the Ma∣chabeis of his error and ignorance. And that thou may see the perfect image of a prowde heretike, Caluin sayth thus: as for the booke of the Machabeis I will not vou••hsalfe to make aunswere to it. Mercifull God what faithfull hearte or eare coulde abide these blasphemous tongues•• who of vntolerable arrogancy doe so deface the examples and doctrine, not onely of the pillours of the whole Christian Church, whome they impudently for lacke of a more reasonable aunswere, condemne not onely of simple igno∣raunce: and errour in this point, with the residue of the whole faithfull people, which surely is ouer much to say of such learned and godly men as they were, but also of wilfull errour and super∣stition, in bearing and maintenaunce of the common ignoration, and ethnicke perswation of the worlde in their dayes: and fol∣lowing the heathen vsage of the gentilitie. And yet not content therewith, these lying maisters of their meere mercy be content to offer a pardon to the author of that booke for his errour, which booke the whole catholike Church of God through out Christian∣dome taketh for canonicall scripture, VVhich arrogancy and pas∣sing boldnesse, although I perswade my selfe no vertuous man will in them allowe, sith they nowe being put to their shiftes, vt∣terly doe condemne those fathers, whose names with great often∣tation they often to the simple repeate to make them suppose they be not with out scripture or doctors for the proofe of their will∣full heresies, yet euen the very a••nswere it selfe which they imagine here in to disgrace the doctors, and delude the igno∣raunt, is contrary to it selfe in sundry points. For they one while affirme that S. Augustine and others allowed that errour which the people by their superstitious deuotion had before their time brought in to the prayers of the Church: and an other while, that Iudas Machabaeus did institute it, who was before these authors diuars hundreths of yeares: and somewhile that they borowed it of the gentilitie, all which pointes be repugnant eche to other. For neither coulde that beginne in our Christian do∣ctours

dayes, which was vsed before Christes birthe: neither neede they to borowe it of the heathen which was in estimation and praysed amongest the Iewes.

9 We neede no shiftes M. Allen for the authoritie of the doctors, whome we neuer allow for canonicall Scrip∣tures, and therefore we may boldly say, as Augustine sayth of Cyprian, what so euer we find in them agreable to the Scriptures, we receaue it with their prayse, and what so e∣uer is disagreeable to the Scriptures we refuse with their leaue. Now by what meanes they fell into this errour that maintained prayer and almes for the dead, I shal haue bet∣ter occasion to shew in the aunswere to the 14. chapter, al∣though it be not greatly material, to know how they came into errour, when it is sufficiently proued that they did erre. As for the abridgement of Iason, y^e Cyrenians story, which M. Allen maketh such a precious iewell, I haue aunswered inough before, that the author him selfe, desiring pardon of his readers, hath testified sufficiently, that he was no scribe of the holy Ghost, as also by many other vnauoyda∣ble reasons, with the consent of the Catholike Church, which it were superfluous here to repete. Finally whereas you say, that our aunswere is contrary to it selfe, you seeke a knot in a rush. For all may be true. First the deuill sugge∣sted superstitious deuotion into the Gentiles, by peruerse emulation of whom, Iudas might be deceiued, and his fact giue occasion to the ignorant people of errour, and their ignorance first winked at, because it had a shew of pietie, confirmed by custome, might at length be allowed of Au∣gustine and others who neuer weighed the matter by Scri∣ptures, but by the commō practise. And this I thinke is the right degree of prayers for the deade and purgatory.

That the praying for the dead vvas appointed to be had in the holy sacrifice, by the Apostles commaundement and pre∣scription: And that our doctors by the maiesty of their name, beare dovvne our light aduersaries. CAP. XIII.

1 BVt that this falshood may better appeare in these men, we will by good testimony trye out, when and by whom, the oblation and sacrifice with other ordinarie reliefes of the departed were so vniformely vsed through the Christian worlde: as like wise it shall be profitable to consider, who were the first authors of the contrary opinions. And that the holy Ghost by the Apostles owne preaching and prescription, was the first author of this solemne supplicatiō in masses of all vsages for the departed, I might first proue by this generall rule of S. Augustine. Quod vniuersa tenet ecclesia,* 15.1 nec concilijs in∣stitutum sed semper retentum est, non nisi authoritate apo∣stolica traditum rectissime credimus. that which the whole Church obserueth, and hath alwayes so bene kepte, being not in∣stituted by any Councell, it can not otherwise be had, but by the Apostles authoritie and tradition. And so by the like saying of Leo the greate. Dubitandum non est, quicquid in ecclesia in consuetudinem est deuotionis retentum,* 15.2 de traditione a∣postolica, & de S. Spiritus prodire doctrina. It can not be doubted, but that what so euer is in the Church by generall cu∣stome of deuotion kept and mainteined, it came out of the Apo∣stles traditiō, and doctrine of the holy Ghost. But I will seeke with them by certaine demonstration, and plaine ordre of reason that it must needes so be. Praying for the deade was inuented by no man sith the Apostles dayes:* 15.3 there can no one be named by the aduersary, before whome I can not name an other that praide for the dead. Let him say where he list: this man or that man was the first that euer praide for the deade in Christes Church: if I can not shewe an other before him so named, to haue praide also, we will take him for the first author, and then he fully stoppeth our course that we can not bring this obseruation so high as the A∣postles dayes. But if the aduersary can apoint me out no time nor person that began this vsage, before which I am not able to proue it was practised, then they can not let vs but we must needs driue it vpwarde, to the Apostles and Christes owne institution.

CAP. XIII.

1 IF prayer for the deade was appoynted by the Apo∣stles commaundement, why is there neuer a worde

thereof in their writinges? there is warrant ••or lesser mat∣ters then this is made of, why is this and all other po∣pish trash counted their tradition, which can not be war∣ranted by their writing? If I were disposed to pose you, this question would make you clawe your poll an hundred times before you could imagine any coulo••able aunswere. for right aunswere you shall neuer be able to make. But I take not vpon me to pose but to aunswere, first your autho∣ritie of Augustine, serueth not your turne, for prayers for the deade haue not bene alwayes obserued, namely in the Apostles times, nor long after. The saying of Leo the great, may be backed with the writing of Leo the great. Epi. 10. Sed in hanc insipientiam cadunt, qui cum ad cognoscendum verita∣tem aliquo impediuntur obscuro, non ad propheticas voces, non ad apostolicas literas, nec ad euangelicas auctoritates, sed ad se∣metipsos recurrunt. Sed ideò erroris magistri existunt quia veri∣tatis discipuli non fuerunt. They fall into this folly, which when they be hindered by any obscuritie, to knowe the truth, haue not recourse to the words of the Prophets, nor to the writings of the Apostles, nor to the authoritie of the Gospell, but to them selues. But therefore are they mai∣sters of error, because they haue not ben schollers of truth. In these words Leo as great as you would haue him. maketh y^e Scriptures, & not customes or traditiōs, the rule of truth. But I will come to your demonstration, which you call a sure way to try the beginning of any doctrine, yet vnder correction of your demonstratiue Logike, I may be bold to say it is not the proper way, nor the way by which all do∣ctrine may be tryed, and so you breake 2. of those principal rules, that Aristotle giueth for demonstration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the proper way to try all doctrine is by cō∣ferring it with the word of God Againe the first author of euery heresie can not be named. There was one heresie of them that were called Acephali, because there was no head knowne of them. It is harde to name y^e first authour of the Manichees, whom the heretikes them selues call an Apostle of Christ. The Chiliastes, the Oph••tes, the Caineanes, y^e Setho∣ites, the Adamianes, the Melchezed••chianes, the Apostolike,

the Hemerobaptistes, and an hundred more heresies, shall they be thought to haue their heresie from tradition of the Apostles, if the first author of them can not be named? & yet I weene it will be hard for him to proue out of any au∣thenticall writer, that any before Tertullian, either named or allowed prayer for the deade, who was almost 2. hun∣dreth yeares after the incarnation of Christ.

2 If they answere me, that this vsage is crept into the church sith the Apostles time, though the first author can not be knowen: I will also prouide, that there no shift shall serue them. Therefore I aske them whether that man which first preached it, was resi∣sted by the rest of Gods Church which before his preaching bele∣ued the contrarie, or no? That is it say, this doctrine of praying for the deade when it first came into the church, did any of the true pastors free from the same error, barke like a good shepheard against the beginner of that, which they count so great a corrup∣tion of trueth? Or all the Church was corrupted with it on one daye? say what you thinke likest in this case, aunswere with any probability or reason if you can: saye plainely, was our doctrine euer prea••hed against, or neuer? if it neuer were preached against, then it neuer beganne as any noueltie or newe doctrine? For it coulde not be that the Church being free from that doctrine, shoulde straight without contradiction allowe that, which they liked not before. Howe can any man arise in the common welth, and bring the vtter decay of all the olde ordres which he findeth, and erect vp a new deuise of his owne, and neuer man speake a word against him, but all in one moment allow and like the same, and that without all recorde by memory or monument of any chaunge? But this thinge is most farre from the Churches and Gods pastors diligēce, that neuer receiued false doctrine without open contradiction, and plaine noting the party that first began it, as we shal plucke our gentlemen by the slieue a none. All those that haue any skill in the antiquitie, will beare me recorde, that the pastors did neuer holde their peace when any wolfe did but once open his mouth against the sheepe. They can tell, that she did neuer beare the preaching or practise of any false and er∣roneous doctrine for one day together. then it must needes conse∣quently

followe, that the doctrine of purgatory and oblation for the departed with still consent of all nations receiued in the Ca∣tholike Church, had no beginning after the first institution of our faith and worship of God, but hath ioyned from the first grounde of our Christian institution in Christes faith, with that sacrifice and due honour of God which the Apostles by the suggestion of the holy Ghost planted in all nations with the same faith. Thus I make my argument:* 15.4 euery falsehood was preached against, and withstanded when it is first entered, but this doctrine of purga∣tory and praying for the deade being alwayes vsed: was neuer controwled nor gainsaide in Gods Church, therfore it is no false∣hood, nor euer had any later institution then the Apostles owne prescription.

2 Supposing that this errour crept into the Church, though the first author thereof can not be knowne, he de∣maundeth whether any man preached against it when it began first to be receiued. I aunswere if the Pastors of the Church had done their duty to the vttermost, it could not so easily haue preuayled, And yet it is not to be thought but that some of the true Pastors in that tyme, opposed them selues against it, although the history of the Church in that time wh••n it began to be spreade, is to briefe & vn∣perfect, that we should be able to name, who they were that preached against it. Of so many heresies as Epiphanius na∣meth in his time, it were hard to require and vnpossible to shew, who preached against euery one of them, at their first entrance, & yet they be damnable heresies. In S. Augustines dayes, of whose time the history of the Church is largely set forth vnto vs, who preached or writte against that error which he and Innocentius Bishop of Rome, & al the church as he confessed did hold, that infants must receiue the ho∣ly communion or else they should be damned? Who prea∣ched against this error, except perhaps the Pelagians that were horrible heretikes? Was all the Church corrupted with it in one day? If euery heresie had bene beaten down as fast as it sprang, Antichrist should neuer haue set vp his throne in the temple of God. If God had not sent into the

world the efficacy of error, that they which refused to be∣leue the truth, should be iustly condemned to beleue lyes: the man of sinne and sonne of perdition, had neuer aduaū∣ced him selfe aboue all that is called God. 2. Thessal. 2. And therefore M. Allen plucke not vs by the sleue, but your self by the nose, you are the heretikes that refuse to beleue the truth, you are they that turne away your eares from truth to fables, you are they that attend to spirites of error and doctrines of deuills, forbidding to marry, and abstayning from meates which God hath created to be receiued with thankes giuing. There is the brande marke of Romish reli∣gion, that all the water in Tiberis nor in the Ocean sea, shal not be able to wash out. Must we finde out the authors of your heresies? Nay iustifie them your selues by the worde of God if you can. And because you bring in a witty exam∣ple of the common wealth, I will aunswere you with the like. Must the Magistrate either iustifie a theefes possession, or else bring out the author where he had it? Nay the theefe must bring out good proofe, howe and by whom he came by such goods, or else he is worthy to be serued like such a one. So shall you not compell vs to tell you, where, when, or how your heresie came in, seeing it is sufficient for vs to shew, that it came not from God, nor by the Apostles, nor through their doctrine. But you doe well to conclude your reason in a syllogisme, for then by the weakenes ther∣of doth appeare your maior and minor be both false, or at the least wise vnable to be proued of you. For euery falshod hath not bene preached against, at the first entry. And how are you able to proue, that purgatory and praying for the deade hath not bene preached against? therfore your con∣clusion is as true and as certeyne as your premisses.

3 But what needes all this a doe? by their owne consent we shall driue this doctrine thirtene C. yeares vpward. For so neare was Tertullian the Apostles dayes, whome they confesse to haue practised that pointe of oblations for the deade. And aske him where he had it (for surely he inuented it not him selfe) and he appointeth vs to his forefathers:* 15.5 he nameth the Apostles for the

authors and founders thereof, as of many other thinges, which he there reckeneth beside, that were generally receiued, and nowe be of heretikes likewise contemned. VVe might yet steppe two C. yeare forward, and find amongest the Apostles owne hea∣rers, the same doctrine both allowed and practised, but that they will make exception of Dionysius and Clements workes (such shiftes men must finde that will defend falshood.) Other I will name, that be out of their exceptions: VVho I thinke as well for their time, knowledge, and credit, as their excellent vertue, both can and will better tell the origine of that thinge, the authors whereof were more nigh their time then ours. If they woulde be∣leue S. Augustine, as they often professe they will, the matter might soone be ended: but because I feare they stand so much in the corrupt conceite of their owne singularitie, that they will be bold to reiect him, I shall both lay him to their charges & diuers other of greater antiquity that shal in expresse words affirme this vsage to come from the Apostles owne schoole. That thereby they may either acknowledge their errors, or else by such graue and vncorrupt iudges, be condemned of willfull malitious blindnesse. Thus S. Augustine writeth.* 15.6 By the prayers of the holy Church, the profitable sacrifice, and almes bestowed for the soules depar∣ted, out of all doubt the deceased be releued, so that thereby al∣mighty God may deale more mercifully with them thē their sinnes required. For this practise deliuered vnto vs by our fathers, is obserued vniuersally in Christes Church, that for such as be de∣parted in the communion of Christes body and bloud, when at the sacrifice they be orderly named, praiers shoulde be made, and the same sacrifice mentioned to be done for them. Here, by his words thou vnderstands, that the profit rising by the prayers or sacri∣fice to the departed hath no doubt in it. They were through the world vsed, not in the Church which they say hath bene for nyne C. yeares corrupted by supersticious ignorāce, but in that Church, which our aduersaires doe confesse, maugre their heades, to haue bene holy, Catholike, and Apostolike. And it was not then be∣gon, but receiued by the prouision of Gods holy spirite, of the A∣postles: whome he calleth the fathers of our faith.

3 It is not denied, but Tertuillan maketh mention of

oblations for the dead, but what kind of oblations, it is not yet agreed vppon, but such they were, as were offered for mens birthes, for they be ioyned togither. Oblationes pro defunctis, pro natalitijs, annua die facimus, we make oblations yearely for the day of mens death, and the day of mens birth. Now it is not like, they offered prayers but thākes gi∣uing for mens birth, and euen so for their death. For those places, out of the other bookes, where he speaketh of pray∣ers for mens spirites, I will consider afterward. But in this booke de corona militis, if oblations were prayers, which he saith came from the Apostles, he vtterly denyeth that they came from the Scriptures. Therefore by Tertullians iudge∣ment, you doe abuse the Scriptures, which woulde wrest them to proue out of them that which he sayth can not be proued by them. But think you, prayers for the dead came from the Apostles, because he sayth so? If you aunswere yea, then must you likewise thinke, that it is a wicked thing to fast on Sonday, or to pray on your knees, for in the same place, he sayth that these opinions came also from the A∣postles. If you aunswere, he sayth vntruely of these, so doe we answere of the other. Now come backe of your 13. hun∣dreth yeares, to seeke your apostolike tradition where you can finde it. All is not Gospell that Tertullian hath sayd. As for the works of Clemens and Dionysius you know full well, they be not currant, and therefore I maruell at your mo∣destie, that you will not now oppresse vs with them. But it is because you haue store enough beside. Howbeit if the most auncient fayle you, it is not for the later sorte to helpe you. If Tertullian had no ground of his saying, when he affirmed that oblations for the deade came from the Apostles, what ground can Augustine haue which was 200. yeares farther from the Apostles time then he? But where you charge vs to confesse, that the Church in Augustines time was holy, Catholike, and Apostolike, you must witte, if you will, that although we may so confesse, in respect of the substance of true doctrine, which then was taught, yet we doe not ther∣by iustifie euery error & superstition of that age. But as Au∣gustine sayth, in his retractations lib. 2. cap. 18. he doth not

meane, that the Church is pure and perfect in this life, with out all spot of blemish, for euen the whole Church by rea∣son of certeine ignorance and infirmities of her members, hath neede to say euery day: Forgiue vs our debtes.

4 Athanasius (me thinke the aduersary part should quake when I name him) who was in his dayes terrible to the wicked, odible to heretikes, & to all vertuous mē an especiall stay in the troblesome times of the Church, whose grace was so great that he abbrigeth our whole faith into a briefe psalme called the Creede of Athanasius: which is beleued of all Christian men no lesse then the holy Scriptures of the new Testament. VVho as he right well knewe howe to defend him selfe against the wicked Arrians by the doctrine of the Catholike Church, so he hath left vs in writing howe to arme our selues against the like aduersaires of trueth, with his minde in such other points of weight, as in his dayes were not doubted of, which yet might fall in question, by the contentious wittes of many, that can not quiet them selues in the holsome doctrine of Christes Church. Amongest other things, what this holy mans minde was concerning the vtility & vsage of prayers and sacrifice for the deade, and who were the institu∣tors thereof, thou shall now heare. I will recite but a parte of his heauenly talke, though the whole make wholy for our purpose. Although (sayth this holy doctour) he that Christianly is hense in faith departed be hanged in the ayer, and his bo∣dy vnburied, yet after thy prayers made to God, sticke not to light lampe and taper at his sepulchre: for these thinges be not onely acceptable to God, but are rewarded. For the oyle and waxe be to him as an holocaust or a sacrifice to be consumed by fire, but that vnbloudy hoste is a propitia∣tion and remission to the partie.

It may seeme by his wordes, that when by occasion of punish∣ment, or otherwise any person was vnburied, yet there was made some hearse or monumēt where his freinds lighted tapers, as they doe at this daye, and procured the holy Masse, which Athanasius calleth the Vnbloudy hoste or sacrifice,* 15.7 to be celebrated in his behalfe, for so I take that when he sayth that a man being hong in the ayer may haue tapers and Masse at his sepulchre: though

some seeke an other meaninge, which may well stande too, and it skilleth not for our purpose: for so much is plaine, that in Atha∣nasius his dayes, the sacrifice was called and counted propitia∣tory euen for the deade. But nowe a litle afterwarde in the same oration, he instruteth vs for the first authors and institutors of this vsage in the vnbloudy sacrifice,* 15.8 and in the burialls of Chri∣stian men. All these holy thinges (sayth he) the Apostles of Christ, those heauenly preachers and scholars of our Lorde, the first orderers of our sacrifice, charged to be obserued in the me∣mories and anniuersaires of the departed: &c. he calleth the A∣postles, Curatores Sacrificiorum, as you woulde saye, men ap∣pointed to take ordre for all thinges perteyning to the solemne ministerie of the greate and high misterie. As in the Psalme,* 15.9 the spirituall gouernours are named. Ordinatores testamenti Dei super sacrificia: The prouisours of Gods testament touching the sacrifices. The residue of his holy wordes thou may finde in Da∣mascens oration of the departed, where he recyteth both the Gregories of the Greeke church, S. Denyse and S. Chryso∣stom too: which writers doe rather serue my turne nowe then the Latines, because they may put vs out of doubt for the vsage of the Greeke, and other Churches,* 15.10 which afterwarde by schisme fell together from the true worshippe of God into diuers errors. That we may knowe, those same countries vnder the gouernment of these excellent blessed men, to haue obserued the same things, which to their owne eternall miserie, and decaye of their Church and countries, they afterwarde contemned. For their dissension and diuision both in this point & others of no lesse importaunce, hath procured Gods vengeaunce so much, that nowe they haue almost no Church at all: as we may haue right good cause to feare what will become of vs, that followe their steppes in such pointes, as in them haue duely deserued Gods greuous plaques.

4 When you name Athanasius, and thinke we shoulde be so sore afrayd of his name, you haue good reason, for you allege nothing else of him but his name. I haue often tolde you, Damascens report, eyther for his corrupt iudge∣ment, or his cracked credit is nothing regarded of vs. And euen the authoritie of Athanasius without the worde of

God, is the authoritie of God. And as Augustine sayth of Cyprian, we count not all his writing for canonicall Scrip∣tures, but we iudge them by the canonicall Scriptures. The creede commonly called Athanasius creede, although it be very godly and agreeable to the holy Scriptures, yet by the iudgement of the best learned, was complyed by some la∣ter writer, then Athanasius. As for the plague of the Greeke Church, which M. Allen iudgeth to haue fallen vpon them, for their departing from the Church of Rome, he iudgeth both falsely and vnreasonably. For what schisme was the Church of Africa first plaged by the Vandales, that were Arians, and afterward vtterly subuerted by the Saracens? I doubt not but iustly, for their sinnes, but not for leauing the Romish Church.

5 Amongest other, for that Chrysostoms authority is ex∣ceding graue, I will let you see his opinion for the institution of these beneficiall relieuinges of the departeds paine. These be his wordes: Let vs sieke out all meanes whereby we may best helpe our brethern departed, let vs for their sakes bestowe the most present remedie, that is to saye almes and obla∣tion: for thereby to them ensueth great commoditie, gaine and profit: for it was not rashly nor without greate cause prouided, and to Gods Church by his disciples full of wise∣dome deliuered, and decried, that in the dreadfull miste∣ries there shoulde be especiall prayers made by the priest for all those that sleepe in faith. For it is a singular benefit to them. These were Chrysostoms wordes, whereby not onely the trueth of the cause and first authors of the practise be ope∣ned, but that there is wounderfull benefite to the parties for whome prayers be so made in the holy sacrifice. The which thing our forefathers well knewe, when they were so earnest after their departure to haue a memory at the holy altar. Now adayes he∣resie hath cankered euen the very deuotion of Catholikes, who although they thinke it to be true that Gods Church teacheth herein, yet the zele of procuring these meanes is nothing so great as the importaunce of the cause requireth. But if they note well those 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 be∣nefite and release of their paines: they doe reioyse (sayth holy Athanasius) when the vnbloudy hoste, is offered for them. The old fathers to put a difference betwixt the sacrificing of Christes owne body vpon the crosse,* 15.11 and the same vpon the altar in the Church, doe lightly terme this way of offering, the vnbloudy sa∣crifice: and the thinge offered, which is Christes owne blessed body, they call likewise the host vnbloudy. And Chrysostome neuer putting any doubt of the first authors of offering for the deade, proueth that it is exceding beneficiall to the deceased, be∣cause the Apostles full of Gods spirite and wisedome, woulde else neuer with such care haue commaunded this holy action to be done for them. A lasse a lasse fo•• our deare freindes departed, that they must lacke this comforte: But wo euerlasting to them that are the cause of so much miserie.

5 Chrysostome can no more proue, that prayer for the dead came from the Apostles, then Tertullian could proue that oblation for the deade came from them. To detest fa∣sting on Sunday, and to pray kneeling, with diuerse like su∣perstitions, Tertullian referreth to the Apostles, as well as prayer for the deade, deny one and doubt of all the rest. And whereas M. Allen vpon contemplation of Chrysostome wordes, falleth into a hidden agony, & cryeth alasse alasse, if he would consider what the same man writeth vpon the Epistle to the Philip. Hom. 3. he would not make so great mone, the losse is not so great, Procuremus eis aliquid auxilij, modici quidē, attamen iuuemus eos. Let vs procure them some helpe, in deede but small helpe, yet let vs helpe them. Loe (M. Allen) your owne doctor confesseth it is but smal help that can be procured by prayers, almes, or remembraunce of them at the celebration of the holy misteries. You will say that soone after he sayth the Apostles that instituted such memory, knewe that much commodity came to the deade. Then see how soone he forgetteth him selfe, when he followeth not the rule of holy Scripture. Againe howe like you M. Allen that he alloweth not prayers nor the said

memory to helpe them that were Catechumeni, which were learning their catechisme, and dyed before they were bap∣tised? S. Ambrose you say cap. 9. of this booke did pray and offer for Gratianus which was but Catechumenus and dyed before he was baptised. Againe how agreeth this with your catholike doctrine which you boast is so well ordered to your handes, that Chrysostome denyeth them prayers, and alloweth them almes for their helpe? Catechumenos verò neque isto solatio dignamur, sed omni huiusmodi destituti sunt auxilio, vno quodam dempto, quo nam illo? pauperibus illorum nomine dare licet, vnde illis non nihil refrigerij accedet. As for them that be Catechumeni we count them not worthy of so much as this comfort, but they be destitute of all such aide, except one. What one is that? we may giue some thinge for their sake to the poore, whereof some refreshing shall come vnto them.

6 But heare I pray you what notable wordes S. Damascen hath for the vtilitie and institution of these thinges. The holy Apostles and disciples (sayth he) of our Sauiour Christ haue decried,* 15.12 that in the dread soueraigne, vndefi∣led, and liuely Sacraments (••o he calleth the Masse) there shoulde be kept a memoriall of those that haue taken their sleepe in faith: the which ordinaunce, vntill this day with∣out gainsaying or controwling, the Apostolike and Ca∣tholicke Church of God, from one cost of the wide world to an other, hath obserued, and shall religiously keepe till the world haue an ende. For doubtlesse, these thinges that the Christian religion which is without error, & free from falshood, hath so many ages and worldes continued vnuio∣lably not without 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 do∣ctor, setting forth not onely his owne minde, but the faith of a numbre of the peeres of Gods Church: wherein to proue this do∣ctrine to be catholike, he fitly followeth the same way which Vin∣centius Lyrinensis gaue vs once for a rule to trye trueth by.* 15.13 Prouing that it hath antiquitie, as a thinge that came and hath

continued euen from the beginning of the Christian religion: de∣claring that it hath the consent of all nations, because it is and hath bene practised through out all the costes and corners of the wyde worlde: and last, that it hath the approbation of the wisest and holyestmen that euer were in the Church of Christ. And more then all this, that it shall so continue till the ende (though it be for a time in some peculiar nations omitted) because it is recei∣ued into a parte of that worship of God, which in the Church can not perishe.

6 As for Damascene, I know not wherefore his autho∣ritie serueth, but to fill vppe the number, for neither is his credit nor his antiquitie comparable with the former, we refuse not the rule of Vincentius Lyrinensis, concerning an∣tiquity, so you can proue that it hath God to be the author, the Prophets and Apostles. As for witnesse vnder this an∣tiquitie, that which had an erroneous beginning shall haue a shamefull ending.

7 And this prescription of trueth our aduersaires can not auoyde, but with such vnseemely dealing as I trust they them selues now be ashamed of, as all other reasonable men are. For now let them come with brasen facies and blasphemous tounges, and say that prayers for the deade be vnprofitable, that the rites of the buriall 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 ignorant people of their dayes, that they all erred and were deceiued, that the Church of Christ hath bene ledde in darke ignorance till these our dayes: let them bestowe these vaine presumptious wordes where they maye take place, for nowe all wise men doe perceiue that all these haue their holy institution by Christ and his Apo∣stles, practised vniuersally in the primitiue Church, embrased of all godly people, and approued to be wholy consonant to Gods worde by the pillors of Christes Church: who so consonantly agree together in this point, as well for the practise and proofe, as for the beginning therof, that to dissent from them and trust in these reedes of our dayes were meere 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 their forefathers sayed, that had ra∣ther then they woulde geue ouer a singular opinion of their owne imagination, refuse and denie the authoritie of so many notable, wise, auncient, godly, and well learned fathers, whome we haue named. Although we haue left out many of no worse iudgement, plainely auouching these thinges to come into Christes Church, and worship, by the ordinaunce of his holy Apostles. All which thinges if our aduersaries haue reade, then they are in a most miserable and heuy taking, that doe withstand an open knowen trueth, and as I feare against their owne consciences too. Or if they haue not reade these plaine assertions of all learned men sith Christes time,* 15.14 then they are most impudent that so vainely bragge in a matter whereof they are not skillfull. But I trust God will open their eyes, and breake their prowde hartes to the obe∣dience of his holy Church.

7 Nay M. Allen, your prescription is not yet proued, that this geare came from Christ and the Apostles. The oldest witnesse, that you haue alledged, fathered manifest fa∣bles vpon the institution of Christ, & the Apostles, as you your selfe can not deny, if you haue any conscience at all, and therefore not sufficient to be credited for that you al∣lege him. Wherefore you may bestow where you list these swelling bragges, of Christes institution, the Apostles tradi∣tion, the vniuersall practise of the primitiue Church. And what so euer great wordes beside you haue streyned your lunges, to pronounce, you haue sayd nothing for oblation or prayer for the deade, to be the institution of Christ, and all this geere, but I may say the same for the drinking of milke and hony after baptisme, for not fasting on Sonday▪ or prayer on knees, &c: by like vniuersalitie, antiquitie, con∣sent, authoritie.

8 If the authors be past hope, yet their followers shall take goodly occasion to forsake such wicked maisters, and be ashamed of all their vndecent dealyng, if they note and consider with me, that the first preachers of this peruerse opinion, were such, that

none of all their scholars durst euer for shame for the proofe of their assertion, name their owne doctors.* 15.15 And truely a man might well maruel why heretikes hauing some that did plainely professe their opinions, had yet rather picke out some darke sentence of any one of our holy fathers, whome they knowe to be directly a∣gainst them, then out of those same doctors of their owne, which in expresse wordes make for them. You shall not lightly heare an heretike that denieth praying to sainctes, or holdeth with open breache of holy vowes, alleage Iouinianus, or Vigilantius. Nor a Sacramentarie, seeke for the authoritye of Berengarius, or Wicleffe, though they be of some antiquitie, and without colour plainely doe mainteine the doctrine that so well lyketh them. But they will trauell to writh with plaine iniurie to the author,* 15.16 some sentence out of Augustine, or Ambrose, or some other that by their whole life and practise open them selues to the worlde to beleue the contrary: and all this by some shewe of wordes for the bearing of their false assertions. Marke it well (I saye) in here∣tikes that they can not for shame of them selues,* 15.17 euer name any of the plaine auouchers of their owne opinions. The cause is, that the only vpholding of their opinions made them infamous to the whole posterity: And if any honour grewe vnto them amongest the simple, because they lacked not the wayes to procure the peo∣ples consent, with admiration of their eloquence, or other plausi∣ble and populare qualities in their dayes, yet trueth following time, their same raised vpon so light causes easely decayd, and the grounde of perpetuall infamie sattled in wise mens heartes by the wickednesse of their attemptes, remained for a testimony to all posteritie of their shame and ignominie. And this I speake not onely of the authors of our common sectes, for they neuer attei∣ned to any shade of famous report in their dayes, because they coulde deceiue none but simple wemen, but I meane by Arius him selfe, and Pelagius with the like, who in their owne time being of great esteeme amongest many whome they deceiued, yet after their death more & more they grew to shame and infamie: so farre, that who so euer were of their opinions afterward, durste not yet for shame vse their name or authority for proofe of their owne doctrine. See you not in our dayes howe freshe the name of Luther, Caluin, Bucer with that rable, was amongest the rude

people, whome they had wonne either with speach, or pleasure of licentious doctrine: and loe nowe it decayeth in a maner or their bones be coulde. The peoples sensies raueshed with the present pleasure of such as they hearde last, like them so longe as they heare them, afterwarde their memory remaineth onely to male∣diction.* 15.18 Vidi impium superexaltatum & eleuatum sicut Ce∣dros Libani, transiui & ecce non est: quaesiui & non est in∣uentus locus eius. I haue seene the wicked exalted and set vp as the Cedre trees of Libanus, I passed by, and loe out of hande he is no body: I sought him, and his abiding can not be founde. VVho so euer shall seeke for our glorious preachers with in this C. yeare, he shall finde them in such estimation then, as their forefathers be nowe: that is to say, to be vnworthy the naming of their owne adherents, if any of that secte liue and last so longe. For let them neuer looke to come to the infamous fame of Ar∣rius, the best of all these secte maisters not worthy to be scholar to a hundreth of his followers. Thus loe is the case of heretikes, liked of fooles when they be alieue, contemned of all men when they are deade.

8 M. Allen marueileth and giueth a speciall note, that we name not Iouinian, Vigilantius, Berengarius or VVickleffe to be the authors of our doctrine but rather hang vppon some sentence of Augustine or Ambrose, and thinketh we are ashamed of the other. In deede if we depended vpon a∣ny mens authoritie, or that any man or men were the au∣thors of our faith as it fareth with y^e popish faith, we should be iniurious vnto them if we did not acknowledge our foū∣ders, as they doe some of theirs. But seeing God him selfe is the father of that doctrine, which we haue receiued by his holy word, we neither boast vpon Augustine, nor Am∣brose when they dissent therefro, neither are ashamed of Vigilantius nor Beringarius, when they agree therewith. We refuse not y^e truth that Tertullian & Origin haue taught, be∣cause they taught heresies also, neither do we receiue y^e er∣rors of Cypriā & Augustin, because they taught many points of true faith. Onely the canonicall Scriptures are the rule, by which we iudge of all men and their writings, of all do∣ctrine and the teachers therof. It is a ridiculous thing, that

M. Allen like a cold Prophet, taketh vpon him to tell what shall be thought of our preachers names, within these hun∣dred yeares. But what so euer he prateth, the memory of the righteous shall remayne for euer, neither shall they be afrayde of any euill reporte, their names are written in the booke of life which are ordeyned vnto eternall glory, how∣so euer they be accounted of by the wicked of this worlde. And yet there is no cause, why we should not thinke that the names and writings of Luther, Caluine and Bucer, shal re∣mayne in good account with Gods Church euen vntil they them selues shall come with Christ, to iudge the worlde when in the meane time Eccius, Pighius, Cocleus, and such other shall not be remembred, but as obstinate withstan∣ders of the truth and enemies of the Gospell.

9 Now in the doctors of Gods Church it is cleane contrarie, and no lesse worthy to be noted for our purpose, for their honour and estimation rising vpon the sure vnfallible grounde of Gods trueth, by yeares and time gathereth such force, that not onely their memorie is in perpetuall benediction before God, but their workes follow them in the mindes of their posteritie, to their owne eternall praise, and benefite of all their followers. And which is much more to be woundered at, they haue so passed enuy and ma∣lice of man, that euen those which deadly hate them, dare not but praise them. And such as mislike their doctrine, and knowe of their owne conscience that they be directly against them, yet dare not openly charge them with falshood, as they doe vs their scholars, but rather (as I sayd) seeke some sentence out of them to helpe their owne cause, then with their plaine condemnation of falshood to refuse their authoritie. S. Augustine busyed much with the Pelagians: and charged by them in disputation that he defended the Manicheis doctrine concerning originall sinne, for his defense and warraunt, proueth vnto them that S. Am∣brose taught the same doctrine that he did, and yet they durst not be so bolde to call him a Manichie.* 15.19 Dic huic Ambrosio si audes, quae mihi tam petulanter obiectas: Thou heretike (sayeth he) say the same by S. Ambrose, if thou dare for shame which thou so sausely and wantonly obiectes to me. Looke I pray

you, Ambrose was but newe deade when his onely name did feare the heretike,* 15.20 whē other aliue of as good learning, was con∣temned of him, and by wordes of reproche charged with the Ma∣nicheis secte, who was a wicked man of horrible sectes not long before those dayes. Pelagius out of doubte thought no better of Ambrose and Cyprian deade, then he did of Augustine and Innocentius a liue, because their doctrine was all one: but yet the men departed were of more authority in Gods Church, then the liuing: of whose continuance to the ende men were vncer∣taine before the proofe thereof: and their wordes being deade might easely be wrasted to some shew of their purpose, when the authority of the liuing coulde not admit any such false dealinge, them selues bearing witnesse of the meaning of their own words. VVell then our doctors of Gods Church, being all of holy estima∣tion and blessed memory, doe so dase the eyes euen of their owne aduersaries, that being of the very same doctrine that we (who by Gods grace be membres of the Catholike Church) be of, yet they are past the malice of those which like not their doing and doctrine. For the heretikes well knowing them to be the authors, or at the least especiall mainteiners of this our assertion of the valew of prayers and the holy sacrifice for the departed, yet they dare not but clokedly reprehende them, when they flowe against the poore Catholikes nowe aliue, with wordes of infinite blasphe∣mie, and sclaunderous reproche.

Therefore I nowe will call vppon them with S. Augustines wordes. Come on all the packe of you, who so euer is the prowdest Protestant vpon the earth, call if he dare S. Denyse, S. Cle∣ment, Athanas. Chrysostom, Ambrose, Gregory, Bede, we are not ashamed of their names as you be of your Maisters, Call these Papistes for praying for their freindes, call them Ido∣laters, call them superstitious, call them enimies of Christes pas∣sion: say they be iniurious to his death by prouiding a newe sa∣crifice for sinne: tell them they inuented Anniuersaries, monthes mindes, and yearly offeringes, for their owne gayne: call them masse mungers, call them blinde gydes. No you dare not for your eares, you dare not disprayse our heauenly gydes: you dare not once name your owne.

9 M. Allen sta•• ••our wisedome, there is no man will

graunt you that the doctors of Gods Church Augustine, Ambrose, Chrysostom, Basill, &c. are al togither yours, because they haue allowed some one or two thinges that you doe, and haue condemned the whole substance and principall groundes of your religion. Nay rather count vpon y^e Popes to be the pillers of your Church, doctors of your learning, and fathers of your faith, that haue bene within these se∣uen, or eight hundreth yeares, and see whether we might not with more honesty, bragge of Iouinian and Vigilantius, then you in your conscience, can glory in a whole hūdreth of them almost. And whereas you bable of Augustine and the Pelagians, if you were posed to answere vppon your conscience: doe you defend Gods eternall predestination with Augustine, rather then free will with Pelagius? the on∣ly grace of God to be the whole cause of mans saluation as Augustine doth? or the merites of workes as the Pelagians doe? And whereas you allege that saying of Augustine, dic huic Ambrosio, &c. to proue that Ambrose may not be gaine sayde, what so euer he writ, you shall heare what Augustine him selfe sayth of the same Ambrose, when he was pressed with his authority by the Pelagians, as though he defended freewill in his booke de gratia Christi contra Pelagium, cap. 43. Beatus inquit Ambrosius Episcopus in cuius praecipuè libris Romana elucet fides, qui scriptorum inter Latinos flos quidem e∣nituit, cuius fidem & purissimum in Scripturis sensum, ne inimi∣cus quidem ausus est reprehendere. Ecce qualibus & quantis praedicat laudibus quamlibet sanctum & doctum, nequaquam tamen authoritati Scripturae canonicae comparandum. Blessed Ambrose (sayth the Pelagian) that Bishop in whose bookes specially, the Romane faith doth shine, which glistered as a certeyne flower among the Latine writers, whose fayth and most pure sense in the Scriptures, no not his enemy durst reprehend, &c. Behold (sayth Augustine) with what & howe great prayses he extolleth him, which though he be neuer so holy and well learned, yet is he not to be compa∣red with the authoritie of the canonicall Scriptures. Loe here the authoritie of Ambrose, or any man. And by the way note here the hereticall bragge of the Romane faith.

Finally where you stand forth, like a peeuish quarrell picker to dare vs with S. Augustines wordes, we may well say vnto you, as to such a busy body: good fellow thou makest more a doe then thou needest, here is no man disposed to striue with Clemens, Dionysius, Athanasius, Chrysostome, nor Augu∣stine, if they haue spoken any thing that helpeth the mat∣ter, bring it forth where due triall may be had, in the meane time, bragge of them as much as thou wilt, thou shalt ne∣uer be able to proue, that of 20. errors which thou defen∣dest, they did hold one. If they haue spoken otherwise then truth in any matter, they must be told of it as well as other men. But thou must not thinke, that for one error common with them, thou must hold an 100. cōtrary to them. Thou doest them wrong, to make them thy partakers, as thou shalt well know when the triall commeth, therefore quiet thy selfe, and talke of thyne owne mates, as for those men, thou hast litle to doe with them, nor they with thee, but for sclaundering of them to be altogither on thy side.

10 Such force hath the trueth, and such feare there is in falshood: and yet these doctors must needes be in a thousand times worse case then we be, if the doctrine of purgatory and prayers be not true. VVe may be saued or at least reasonably ex∣cused, by following: they in leading vs in falshood, can haue no excuse of their impietie. But howe glad may all we Catholikes be in our heartes, that haue the full consent of all them in the proofe of our beleue, out of whose workes the aduersaries woulde be glad of one likely sentence. And whose life and doctrine are so glo∣rious in Gods Church, that their owne aduersaries raling at vs aliue, yet dare not but with great feare once blemish their names departed: Though sometimes it brastithe out in some one of them to their owne miscredit. So beutifull is the light of trueth. And on the other side, howe miserable is their carefull case that fol∣lowe and defende that doctrine, the authors whereof they dare neither acknowledge nor name: whome all good men with open mouth boldely doe reprehend, and their owne scholars dare not defende. Such a glorious maiesty this doctrine of theires bea∣reth, that pricketh vp with pryde those that be alyue, and blot∣teth

out of honest memorie, her doctors that be deade.

10 Nay M. Allen, though those doctors build some hay or stuble, vpon the onely foundation Christ, their case is ten thousand times better then yours, which build no∣thing but dirt and donge tempered with hay and stuble vp∣on no foundation at all except it be the sande, and seeke by all meanes to digge vp the onely true foundation of our fayth Iesus Christ, making him nothing better then a com∣mon person: except his bare name: and woe may be to such Catholikes, as can finde nothing but hay and stuble, where such store of precious matter is, and the most precious cor∣ner stone the foundation of all excellency. And happy be those, which not regarding the streames of waters, that runne through the vaynes of earth, but seeking to the one∣ly fountayne of heauenly truth, conteyned in the holy scri∣ptures, haue certeyne comfort of saluation while they are aliue, and sure possession of felicitie with Christ, as soone as they are dead, yea which dye not at all, because they be∣leue in Christ which is life, nor enter into iudgement, but passe from death of this body, which is temporall, vnto life of body and soule which is eternall.

The first Author of that secte vvhich denieth prayers for the departed is noted, his good condicions and cause of his er∣ror be opened, vvhat kinde of men haue bene most bent in all ages to that secte. And that this heresy is euer ioyned as a fit companion to other horrible sectes. CAP. XIIII.

1 BVt yet, because they haue diffamed our practise in praying and offering for the deade, by referring it to a later origine then the Apostolike authority and tra∣dition, seeing we haue fathered our vsage vpon such as the aduersaries dare not blame, we will helpe them to seeke out the fathers of their faithles perswasion, lest by the feare and bashfullnesse of their owne scholars, they be vnkindly forgotten. Mary to finde out these obscure loyterers it will be somewhat

painefull, because as theeues doe, they kepe by wayes: and light∣ly treade not in honest mens pathes. For the finding out of re∣cordes for the testimony of our trueth, we kepte the day light, the high waye of Gods Church. All the knowen notable personages, in the holy Citye of God offered them selues both to witnesse, and proue with vs. VVe droue this trueth from our dayes through the middest of that holy communitie which S. Augustine calleth the Citye of God: and our aduersaries will not saye otherwise but they were the liuely membres of that happy and heauenly fellowship. VVe brought the practise of it to the holy Apostles by plaine accompte, we went with the trueth of our cause to the lawe of Moyses,* 16.1 from thense by like light to the lawe of nature. But nowe for the other sorte, we must leaue the cytie of God and the fellowship of these noble personages, of doctors, Apostles, Pro∣phets, and Patriarches, and seeke on the lifte hande in the other citye, which is of Augustine named the citye or common welth, as a man might call it of the deuill: in which body, all practise of mischiefe and origin of error, ishuing from that vnhappy heade to the corrupt and deadly limmes thereof, is to be founde. VVe shall heare of the aduersary perswasion then, in the company of Anabaptistes,* 16.2 of Arrians, of Saduceis, of Epicures: where so euer the weedes of the common enemies corrupte seede groweth, there shall we find amongest breares and brembles, this choking weede with all. For as the true preachers, the Apostles of Christ Iesu, did sowe in the beginning of the Christian church, which was the springe of the worde of lyfe and trueth, amongest other heauenly seedes of true doctrine, that profitable practise for the reliefe of such, as were hense departed in the sleepe of peace, with the de∣cent ordre which euer fithens the Catholicke Church hath obe∣diently followed,* 16.3 euen so, Inimicus homo superseminauit zi∣zania: the common enemy came afterwarde and ouersewe dar∣nell, and cockle, either for the vtter choking, or else for the espe∣ciall let of that good seede, which the Maister of this fielde by his houshold seruauntes had plentifully sowen before. This com∣mon aduersarie, as our maister him selfe expoundeth it, is the Deuill: who, as he in all other thinges beneficiall to mankinde is a great staye, so Christian mens commoditie in this point he notably hindereth by his wicked suggestions and deuilish de∣uise,

whereby he prouoketh many vnder the shewe of Gods word or bare name therof (for that is the lambes cote which this wyely wolfe boroweth to maske in) to be vnkind, vnnaturall, and with out all godly affection towards their departed frendes. The which contrary corrupt seede of false doctrine we right well know came of the sayd aduersary, because it was long after ouersowen: lear∣ning further of Tertullian,* 16.4 Id verum esse quodcunque pri∣mum, id adulterinum quod posterius. That to be true that was first taught, and that to be false and forged, which came latter.

CAP. XIIII.

1 WHen the Apostolike writing, can not be shewed, it is but the poynt of an heretike to boast of Apostolike tradition. So did the Valentinians, although their heresie were newe, when they were confuted by the Scriptures, shrow∣ed them selues vnder the name of traditions, as we haue shewed before, out of Irenaeus lib. 3. ca. 2. And therfore it is but vayne bragging, that you promise to seeke out any o∣ther fathers of our perswasion, then the Apostles of Christ, by whose holy writings, we neuer refuse to be iudged. what if any heretike haue affirmed some thing, that is true? is truth worse in an heretikes mouth? The deuills them sel∣ues confessed Christ. Their confession was true, their testi∣mony was refused. So if any heretike haue confessed the truth, we may receiue the truth and yet reiect his testimo∣ny. For truth hath testimony of God his word and whether it be affirmed or denyed by the deuill, it is all one. The high way that you prate of, is a bye way, for the Scripture is the onely high way to the truth, with the guidance of Gods spi∣rite. And yet that way which you haue taken, hath so ma∣ny hills and holes, woods and thickets, that you haue ra∣ther flyen ouer it in a dreame and imagination, then trauai∣led through it in deede when you walked through the city of God, which Augustine describeth. I maruaile you could not see the westerne Babylon, Rome, to be the city or cō∣mon wealth of the deuill. lib. 16. cap. 17. lib. 18. cap. 21. cap. 22.

cap. 27. The mother of all abominations of the earth, which either inuented or tempered of others inuention that gol∣den cuppe full of abominations & vncleanes of her whor∣doms, with which she made drunken all the Kinges of the earth. And therefore that we can not reade out of the word of God, we shall heare of Purgatory, among the Paganes, Carpocratianes, Heracleonites, and Montanistes, of whose heresies and pestilent practises, the whore of Babylon hath patcht vp her purgatory and sacrifices for the deade, as by and by I shall declare. In deede the enuious man the de∣uil, hath sowed these wicked sect masters. And that doctrine which is first, agreeable to Tertullians rule is vndoubtedly true, and that which is later is false. But howe shall the first doctrine be knowen but by the word of God, wherein all y^e doctrine of God is taught. But by y^e holy Scriptures, which are able to make the man of God perfect and prepared to all good workes. And seeing, praying, and offering for the deade as Tertullian him selfe confesseth, is not taught by the Scriptures, it is no good worke whereto y^e man of God should be prepared. And for as much as you haue giuē me example of a syllogisme in Baroco in the last chapter, I wil frame you the like nowe. All good workes are taught by the Scriptures, oblatiōs for the deade are not taught by the Scriptures, therefore oblations for the deade are no good workes. The maior is S. Paule. 2. Timot. 3. The minor is Ter∣tullians de corona militis. Deny the conclusion if you dare.

2 And yet besides that generall and most certaine instru∣ction, learned Damascen, helpeth vs to the trial of this peculiar case. Doubting not to affirme, that all such cogitations as doe en∣tre into mans head against the prayers or charitable workes for the departed, be the deuills enuious and subtill suggestions, for the hinderaunce of our brethern departed from the heauenly ioyes. For thus he writeth in a sermon for the same purpose. That olde serpent (sayeth he) whose endeuoure is to corrupt and de∣face the good and acceptable workes of God, & to lay snares for the entrapping of mens soules, who is much perced through bro∣therly loue, and brasteth in sunder for the enuy that he beareth

towardes our faith, and finally is madded by our naturall com∣passion one towardes an other, as one that is the vtter renoun∣cer of all good lawes, he enspireth to some a fayned and false imagination cleane contrary to the holy constitutions: that is to saye, that all good and acceptable workes, before God, shoulde no whit proffet the departed soules.

If this writers iudgement be good, as it is sure most sounde,* 16.5 then must all our vnnatural and vnkind preachers haue an espe∣ciall inspiration of the deuill him selfe, so often as they hinder fauour and grace from the deade. For as he reduced our origin to the Apostles, so he doubteth not to auouche, the contrary perswa∣sion to be euidently moued by the olde serpent, of especiall enuie towardes mans saluation. And nowe if thou list knowe in whome this subtill suggestion tooke first place and roote,* 16.6 after the longe vsage of the other, according to the Apostles planting: we shall make thee for thy especiall comfort partaker thereof also. VVe will not vse the aduersaries, as they doe vs: charging vs with later preaching or doctrine then the Apostles planted, & yet can neither tell, where, nor by whome it beganne. But we shal by open euidence call the woolfe by his name. Let an heretike but set out foot, and once open mouth, though he doe no harme at all, yet the watcheman of Israell hath him by the backe straight. The dogges were neuer so dumme in Gods Church, but they woulde barke at the first apparance of any straunge cattell. For that, the notation of his arising and name, was not onely a warning to the present time to take heede to their faith, but an admonition to all the posteritie to beware of the like. And it was euer counted a refu∣tation of an heresie to the full, to reduce it to a latter infamous author, by the certaine recorde of the Churches historie. The which kinde of reason both amongest the learned hath singular strength, and is sensible for the people, and of the aduersarie vt∣terly inuincible. Irenaeus vseth it against the heresies of his time, as a demonstration of much force. VVhat, saith he, before Valentinus there was none of that his false secte,* 16.7 and he came in with his seede, after the first preaching of our faith a good while. I can tell when he beganne, howe he increased, how longe he continued.* 16.8 Both he and that other Cerdon entered first vn∣der the gouernment of Hyginius, grewe vpwarde vnder Pius,

and continued till Anicetus time: and so making the like ac∣compt of other archeheretikes, at length thus he concludeth: all these rose vp in their apostacie longe after that the Church was ordered in faith and doctrine. In this sense spake Irenaeus.

2 Damascene your doctor, which knew the depth of Satan so well, should first haue reproued that perswasion by Scripture, and then it had bene easy to haue found out the policie of the deuill. But when we learne by Scripture, that your doctrine is contrary to the fayth, and hope of Chri∣stians, it is not hard to iudge, that the deuill inuented it, vn∣der colour of charitie to ouerthrow faith, and vnder shewe of helpe of mē, to dishonour God. You spend many words in vayne, to proue that the first author of an opinion being found, the opinion is found to be an heresy. It shal be graū∣ted with all fauour, but so that no man shall be counted the first author of an opinion, that is able to proue his opinion out of the word of God. And withall, that who so euer is not able to proue by the word of God, any opiniō that he hol∣deth obstinatly, though he haue many authors before him yet is he neuerthelesse an heretike.

3 But the rule is common and certaine as any can be in the worlde, and I woulde stande vpon the grounde thereof against all false doctrine in the worlde,* 16.9 and thus it is: Any opinion, that may be truely fathered vppon any priuate man, that was longe after the trueth was first preached by the Apostles, if it be vpon a point of our faith, and contentiously mainteined, it is an heresie. And thus againe: who so euer was withstande in his first arising and preaching, by such as were in the vnitie of the Church, he was a false teacher, and his abettours be heretikes. And the force of this conclusion is so greate, that the heretikes them selues if they can get any likely shew of raysing of any doctrine, or practise of Gods Church in these latter dayes, they thinke they haue a good argument against the Catholikes. Therefore they woulde father transubstantiation vpon this Councell, the adoration of the Sa∣crament vpon that Pope, indulgencies vpon that byshop, &c. For they be as saulcie with Gods Church, Councells, & chiefe gouer∣nors,

as we be with the Iacke strawes of Geneua. And yet when they haue traualed to their heartes ake, they can finde no one thing first inuented by any of them, whome they falsely name to be the authors thereof. But well seeing it is so stronge an argu∣ment of heresie, to haue the ofspring of a later author, with plaine prouisò of Gods Church for his markinge, let vs adde so much strength to our cause, to haue the father of the contrary falshood knowen, and noted of the antiquity, by his name.

3 If you haue not a better vnderstander, then you are a rule giuer, your rule is false, for though you hedge it in with many conditiōs, yet you leaue out the chiefest, which is that the opinion it self be cōtrary to the truth, first prea∣ched by the Apostles, or else it is no heresie, though it may be truely fathered vpon any man priuate or publike, sooner or later. And here I muse why you put in the condition of a priuate man: belike if the Pope inuent a new doctrine, because he is a publike person that can not erre, it must not be taken for heresie. In your second rule, except you vnder∣stand that the opinion of him which is withstāded, be new and of his owne inuention, the withstanding thereof, no not by good men, maketh it not false. They that defended that heretikes should not be rebaptised, were withstoode by Cyprian and all the Bishops of Africa (who were notwith∣standing their error in the vnitie of the Church) yet were they not heretikes nor their opinion heresie, because it was not of their inuention but of the word of God. And wher∣as you affirme, that we can not find any of those thinges inuented by them by whome we say they were inuented, though we trauail vntill our hartes ake: I aunswere though you seeke vntill your head ake & lye vntill you haue worne your tongue to the stumpes, you shall neither finde those things in the word of God, nor to haue any other authors, thē y^e writers of your owne sect haue named to be y^e fathers of most of them. And that you charge vs with like saucines towards your Prelates, that you vse toward y^e Iacke strawes of Geneua, if you had not thereby confessed your selfe to be a saucy Iacke, you might haue giuen vs occasiō to think

no lesse of you. For although perhaps you count the chief teachers of that Church for Iacke strawes, yet the worlde can testifie, that there is more grauitie and modesty in the lightest persons of all that Church, then hath appeared of many Popes and Cardinalls of your Church of Rome.

* 16.104 Epiphanius that notable man in his booke that he wrote for the confutation of all the heresies that were before his time, and in other of his workes too, nameth an obscure fellowe one Aërius to be the first author of this heresie, that prayers and sa∣crifice profiteth not the departed in Christ. But what maner a fel∣lowe he was, and how lickely to be the founder of such a schoole, thou shalt perceiue best by the writers wordes. When Aërius coulde not obteine the byshopricke of Eustathius deposed, after that he was once perfectly well skilled in Arius do∣ctrine, he inuented new sectes of his owne: affirming that there shoulde be no offering for the departed, and of him loe the scholars were called Aërians. Let not the simple (whome I woulde helpe in this cause) be deceiued by the liknes of these two names, Arius: and Aërius:* 16.11 for this later was the author of their secte, and was a follower of the first called Arius in his doctrine beside. And of the same sect and sectmaister, S. Augustine thus sayeth, following Epiphanius: The Aërians were so named by one Aërius,* 16.12 who taking snoffe that he coulde not get a byshopricke, fell into the heresie of Arius first: and then added therevnto, other heresies of his owne makinge: saying that we shoulde not offer sacrifice for the deade, nor obserûe the solemne appointed fastes of the Church, but that euery man should abstaine when he liste. And there both he and Epiphanius doe recken moe of his holy opinions, which I omit. For it is enough for our purpose, and to confunde all the heretikes of our dayes, that this opinion was no∣ted as it spronge vp in the primitiue Church for heresie,* 16.13 and the authors not onely condemned as heretikes in that point, but in many other thinges beside. For I neuer reade of, nor yet knewe any heretike, but if he once mistrusted the catholike Church, the Deuill was hable to perswade with him as well in a numbre of matters as in one. And that is the cause that any man seduced,

falleth from one falshood to an other, till he wholy be drowned in the waues of tempesteous doctrine.* 16.14 And when he commeth once at the bottom, then (God knoweth) he setteth light by the mat∣ter, contemneth it, and is often past recouery, as it is sayde: Pec∣cator cum in profundum venerit, contemnit. Euen so did this Aërius, first through ambitious pride fall to the Arians sect, but because he counted it nothing glorious to be a scholar, he woulde be a maister, and that of a misheuous matter, and a mat∣ter repugnāt to the sense of all Christes Church, which before his preaching, generally as after, receiued and faithfully vsed pray∣ers and oblation for the deade. Of which consent of the vniuer∣sall worlde, and the heretikes follye in withstanding the same, the sayde Epiphanius sayeth thus: I will report his wordes in La∣tine, because they sounde very well, though him selfe wrote not in that language: Assumpsit ecclesia in toto mundo,* 16.15 assensus est factus antequàm esset Aërius, & qui ab ipso appellantur Aëriani: quis autem magis de his nouit, hic ne seductus homo qui etiam superest nunc, an qui ante nos testes fue∣runt? &c. Thus in English. The Church hath receiued this trueth through the wide worlde, it was sattled in all mens mindes before Aërius was borne, or any of his secte that be nowe called Aërians. And who I pray you is most like to knowe the trueth of these thinges, this false wretche yet liuinge at this daye, or else the faithfull witnesses that were before our time? Beholde here you worshipfull maister▪ you may suerly take greate cause of com∣forte in his liuely worde: mary Sir he might haue bene an Arch∣bishoppe in our dayes, for he loued neither fasting nor praying. He was fayne to be an heretike for anger, because he coulde not be made a bishoppe then, who now if he were in this happy age, when the light is more plentifully powred vpon the people, might haue bene promoted at Caluins decease to the ouerlooking of Geneua. But his opinion was so notorious false, that it grew to no greate heade at that time, or else it was not so much regarded because it was ioyned to that horrible falshood of Arius, against the blessed Godhood of Christ Iesus our Sauiour.* 16.16 Euery greate wast of religion hath many false opinions knit together, amongest which one being as principall ground, shadoweth the other lesser branchies: as nowe the blasphemy of the holy Sacrificie and Sa∣crament

being the fountaine of their heresies, in a maner coue∣reth the meaner puddells of their stinking doctrine. And amōgest other, this vnnaturall affection of forbidding the reliefe of the parted, seemeth euer to be ioyned as an appendix to other false∣hoods. For in holy Damascens dayes this secte appeared againe with other false doctrine,* 16.17 as a companion of all mischiefe. And to proue it to be an heresie, he seeketh out the first founder there∣of, and findeth euen as before, that vnder the deuill this Aë∣rius was the father of that faythlesse assertion. VVhome he bay∣teth well fauourdly in a whole oration and so driues the woolfe in to the woodde againe.

4 Now at the length commeth the author of this he∣resie by the testimony of Epiphanius and Augustine. But nei∣ther of them confuteth it by the Scriptures, but by the cō∣mon error of their tyme. I could proue out of Irenaeus and Epiphanius, that the first that brought in estimation the fi∣gure of the crosse & images were the Valentinians & Car∣pocratianes. But that is no aunswere to this matter, I haue promised to proue that the opinion of purgatory, had the same original that the most notable heresies had. Tertullian though him selfe an heretike, yet truely describeth the o∣riginall of heresies in his booke de praescriptionibus aduersus haereses. That as true doctrine was receiued from Christ by the Apostles, ••o heresie from the deuill by Philosophers and Gentyles. Also in his booke de anima he sheweth that all Philosophers which graunted the immortality of the soule, as Pythagoras, Empedocles, and Plato, assigned 3. pla∣ces for the soules departed, heauen, hell, and a third place of purifying. Carpocrates as Irenaeus doth testifie, was a great admirer of Philosophie, in so much that with the imagies which he made of Christ, he ioyned the imagies of Pytha∣goras, Plato, and Aristotle. This heretike learning out of Plato his philosophy, that mens soules must be purified after their death, inuented a kinde of purgatory out of the opinion of Pythagoras, and proued it out of that place of S. Matthew. Thou shalt not come forth vntill thou hast payed the vttermost farthing, euen as the Papists do Iren. lib. 1. ca. 24.

The Heracleonites as Augustine witnesseth, came yet a step more towardes the Papistes, for they would redeeme their deade after a new maner, namely by oyle, balme, water, and inuocation sayd ouer their heades in the Hebrew tongue. But Montanus of whom Tertullian receiued his heresie, had in all pointes the opinion of the Papistes. First that the Pa∣triarkes before Christes comming were in hell, that Abra∣hams bosome was in hell, or in the lower parts (as M. Allen had rather speake) that onely Martyrs and perfect men are priuiledged, of God to goe into Paradise, that all small of∣fences must be punished after this life, where the prison is & the vttermost farthing to be payed, witnes of this is Ter∣tullian in his booke de anima. ca. de inferis, &c. vlt. an aliquid patiātur animae apud inferos, &c. His words are these, after he hath proued that soules may suffer after their death. In sum∣ma, cum carcerem illū, quod Euangeliū demōstrat inferos intelli∣gimus, & nouissimū quadrātem modicum quod{que} delictum mora resurrectionis, illic luendū interpretamur, nemo dubitabit animā aliquid pēsare penes inferos salua resurrectionis plenitudine, per carnē quo{que}. Hoc etiā Paracletus frequētissimè cōmēdauit, si quis sermones eius ex agnitione promissorū charismatū admiserit. To conclude, when we do vnderstand that prison which thing the Gospell sheweth, to be hell, or the lower partes, and do expound that the vttermost farthing, which is euery small fault, must there be punished with delay of resurrection, no man shall doubt, but that the soule in hell doth suffer somthing, sauing the fulnes of the resurrection by the flesh also. And this the comforter hath often times commen∣ded, if any man will admitte his sayings, by acknowledging of the promised gratious giftes. By the comforter he mea∣neth the spirite of Montanus, whose heresie he defended. And therefore it is not otherwise to be thought, but that the Montanistes vpon the ground of this opinion, not con∣tent with the oblations for the deade which the Church then had by peruerse emulation of the Gentiles, and yet were but oblations of thankes giuing, as they could be no other for the birth dayes, they added also prayers for the spirites of them that, were deade, whereof Tertullian ma∣keth

mention in his bookes de castitate & de Monogamia, which were both written to heretikes of his sect, and by those prayers laboreth to proue, that second mariages are not lawfull. Also in his booke de anima before named, though for an other purpose, he rehearseth a miracle of a woman whom he knew of his sect (for none other he coū∣ted of the Church) which after she was deade and prepa∣red to buriall, by prayer of the Priestes, at the first begin∣ning of his prayer, she tooke vp her handes from her sides, and held them vp as they that vse to pray, and when the office of buriall was ended, layd them downe agayne. This miracle I take to haue bene an illusion of Sathan, to con∣firme that new opinion, that prayers profited the deade, as that also which he reporteth of heare say, of some of his sect, that when two bodies should be buried in one graue, the one lay further and made roome for the other: which was no doubt a sleight of Satan, to commend the vnitie of heretikes. And that the practise of the Church for oblati∣ons for the deade at the yearly day of their birth, were ta∣ken from the Gentiles, it appeareth by this, that Tertullian counteth them of all one origen with the oblations pro na∣talitijs, that is for the birth dayes. which Beatus Rhenanus a Papist, and a great antiquary, doth confesse, affirming that by the canons of the Nicene councell and other councels, which he hath seene in libraries, those oblations pro natali∣tijs with other superstitions, that Tertullian fathereth vpon tradition of the Apostles, were abrogated. And the oblati∣ons them selues, which were at burialls, mariages, & birth dayes, he affirmeth were mony that was offered in almes, to the reliefe of the poore. Origen to much a Philosopher was not content with Plato his purification, but he must bring in Platoes fire also, and that he would build as the pa∣pistes doe, and as he had better reason then the Papistes haue, out of the 1. Cor. 3. but because the Apostle sayd, that euery mans worke, should be tryed by fire, he thought that all men should passe through his purgatory, & at length be saued. Afterward when prayers for the deade were growne out of memoryes for the deade, which were without pray∣ers

in Origens tyme, as appeareth in his wordes in Iob. lib. 3. but kept with almes to the poore and reioysing for their rest, about S. Augustines time, the name of purgatory was first inuented, by some mediatores and conciliatores of O∣rigens error, with the erroneous practise of the church. And this was a great corruption of those auncient tymes, that they did not alwaies weigh what was most agreeable to the word of God, but if y^e Gentiles or heretikes had any thing that semed to haue a shew of pietie, or charitie, they would draw it into vse, with such correction as they thought was sufficient. So they tooke the signe of the crosse from the Valentinians, oblations for the dayes of death and birth of the Gentiles, prescript tymes of fasting and vnmeasurable extolling of sole life, in the ministers of the Church, from the Maniches, Tacianistes, and Montanistes: prayer for the deade of the Montanistes: purgatory fire of the Origine∣stes, yea Ieronym was almost fallen into the heresie of Ter∣tullian in condemning second mariages: yea euē the name of sacrifice which was commonly vsed for the celebration of the Lordes supper, they tooke vp of the Gentiles. Finally it appeareth that the faithfull in Tertullians tyme, which were not of his sect, beleued not that the soules of Christi∣ans departed, came into his hell or lower partes, where he maketh so many mansions, but that they were placed in heauen where Christ is, against whom he reasoneth after his brawling and taunting maner, that he vseth against the Catholikes libro de anima, cap. de inferis. And they that so beleue, allow no prayers for the deade. Wherefore it is left that Montanus and his followers were the first that taught prayers for the deade to be profitable, because that the soules of the faithfull that were not made perfect by mar∣tyrdom or other streight penance, must pay the vttermost farthing in prison, and suffer the least offences in the lower partes, if they were not holpen with prayers. Therfore Ae∣rius was not the first that helde our opinion but Montanus before him was the first that held your opinion throughly, against the Catholikes of his tyme. Wherfore you are wel∣come home for heretikes by your owne rule.

5 Then for many a day together this doctrine was dashte till the time of holy S. Bernard and Petrus the reuerent Abbate of Cluny, by which two notable housekeping dogges, that were ne∣uer dumme in the Churches neede, this woolfe appearing once againe was both noted and oppenly vanquished.* 16.18 And in their dayes, this falsehood that before was a compagnion of the Ar∣rians (marke well the course of thinges good reader) was nowe matched with the Anabaptistes: who in that time, as the saide writers doe recorde, did call them selues Apostolici, that is to say Apostolicke or followers of the Apostles, so they woulde be termed to delude the ignorant by the bewty of that glorious name, as now their ofspring call them selues, Euangelici: that is to say, gospellers, and the pure preachers of the word, and gospell. S. Ber∣nard touched them to the quicke in a sermon, by these wordes, Loe (sayeth he) these miscreants, loe these dogges, they laugh vs to skorne that we baptise infants,* 16.19 that we pray for the deade, that we require the helpe of holy Sainctes, they exclude Christes grace in all sortes and euery kinde, in olde and younge, in the liue and in the deade. Looke you nowe, with their Gospell like name they were counted no better then prophane dogges of this holy father, that laught so skorne∣fully at Christes Church for praying for the deade and inuocation of Sainctes: and shall we make such Iewels of their scholars now a dayes? In all ages since this wielde seede was first sowne, the true preachers, the workemen of Gods haruest, haue euer plucked it vp, as it first appeared: The which wede was better knowene from the corne, because it euer grewe amongest the bundels of briers and brembles, & was of that waisting nature, that it could not be tolerated without the vtter choking of the wheate.

5 Barnard was but a late writer to speake of, and whe∣ther those that were called in his tyme Apostolici, were sclaundered for denying of baptisme to infantes when per∣haps they denyed onely some of your popish ceremonies which you vse, about baptisme, I am not able to say, certein it is that the godly called pauperes de Lugduno & VValden∣ses, which were about that tyme, were sclaundered with many detestable opinions, which it is nowe well knowne

that they neuer did holde. But howe so euer it were, that which they affirmed of trueth, must not be condemned because of that where in they erred: the Arrians were the first that added vnto the Symbole the article of descending into Hell: shall we thinke worse of that article which is true, because of there heresie which is false?

6 This doctrine (I saye) being of it selfe very pernicious, yet it is euer in company of other mischiefe. For the principall author of this secte was an Arian, then the followers as Bernard witnesseth, were Anabaptistes or worse. To whome all men much maruell that God should rather reueale such misteries of trueth, then to other that were sownde in faith. And in deede I woulde gladly meete with some one good fellowe or other of that secte, that were learned with al, that he might resolue me in this doubt, why this conclusion of not offering or praying for the deade, of not keping the ordinarie fastes, of contemning the Sainctes helpe in heauen, and the residue of your new Creede, why God (seeing all light of trueth commeth of his grace) openeth these miste∣ries alwayes and onely, to such as you your selues can not deny to be heretikes.* 16.20 VVhy did he reueale in the primitiue Church that doctrine to an Arian, being an open enemie of his holy name, and not to Athanasius or Epiphanius, or some other blessed men of that time? I stande the longer vpon this point, that the worlde and who so euer is the simplest, maye beholde your miserie and shame: for I knowe you can say nothing in this case for your de∣fense, but euen beare with blacke blotted consciencies the infa∣my of willfull blindnesse. Howe saye you, did not your doctrine afterwarde appeare againe amongest wicked Anabaptistes, that deny amongest other things, the baptising of infants? it was nei∣ther reueled to Bede nor Bernard I warrant you.* 16.21 But come lower yet to our owne time: you knowe full well we haue store of Ana∣baptistes, of Arians, of Saduceis, of Epicures, and of all other sectes that the deuill euer deuised (such light of trueth hath our happy age by your preaching) tell me trueth nowe, be not all these whome you counte heretikes as well as we doe, be they not all I saye of your opinion in this matter and not one of them of our?

6 I may by the example of Christ aunswere one que∣stion with an other: why was it first reueiled to the Arians in councell holden against Christ? that the article of his descent into hell, was meete to be added to the creede and confession of faith, which was not reueiled to so many godly mē as set forth the Symbole, nor to the holy Nicene Councell. Aunswere me if you can, or any Robin good fel∣lowe of your sect▪ learned or vnlearned, is it any preiudice to the trueth of that article? or to the right that it hath to be placed in the creede, that it was first added by the Ar∣rians? why was the trueth reueiled to heretikes concer∣ning rebaptisation, rather then to Cyprian and so many ca∣tholicke byshoppes? why was it reueiled to the Pelagians, that infantes might be saued without the participation of the sacrament of Christes body and bloude rather then vnto S. Augustine, Innocentius byshoppe of Rome, and as Augustine sayeth all the catholicke fathers of that time? which thought it was as necessary for them to receiue the communion as to be baptised. If heretikes shoulde not af∣firme somethinge that were true, they shoulde neuer de∣ceiue any man. And sometime Satan affirmeth the trueth, not because he will haue it beleeued, but rather that proce∣ding out of his lying mouth it might the sooner be discre∣dited. And therefore sometymes Arrians, Pelagians, Ana∣baptistes and such like, by the subtilty of Satan, haue af∣firmed somethinge that is true, either to winne credit to their manifolde lyes, or else to drowen the credit of that trueth, among so many errors.

7 Nay I will pose you further, is not your preaching the ve∣ry ready waye to all such extreeme blasphemies, as they boldely mainteine? did euer man fall from the Catholicke Church to those further heresies then you yet openly professe, but he tooke yours by the waye, as a plaine passage to extreme infidelitie? yea your opinions doe so well stande with the other, that they neede not afterwarde to refuse any one pointe of all your doctrine to mainteine their owne. There is no article of Catholicke doctrine, but it is as much hated of them, as of your selues. Helpe your

selues here my maisters, or else all the worlde will take you to be in your heartes,* 16.22 of the same sectes wherevnto your faith is al∣wayes so dearely ioyned. Put your heades together, and tell vs whie your doctrine is so deare to the Ariās, & all wicked men, & so hated of the holy fathers of Christes Church? If you frame not your aunswere well, you liese your credites, your scholars, and your honesties. VVell, thus haue I pointed out your author, his name was Aërius: you must be called Aërians: you maye kepe the name of Protestaunts or Euangelistes beside. For a holy newe calling is lightly ioyned to such men. VVhereby though some simple be deceyued, yet w••se men be warned. Or if the olde au∣thors of this secte be not so glorious as these new reuiuers, if they list and like so, they may call them selues Lutherans, or Calui∣nistes, or what they will, but Catholickes. Although Martyn Lu∣ther graunted purgatory and prayers, with this error: that such as were there, might yet by their diuers deseruinges, winne or loose life euerlasting, as men of doubtefull state, as they were be∣fore in the worlde: plaine against our Sauiours admonition, and carefull warning,* 16.23 veniet nox quando iam nullus operari po∣test. VVorke whiele the day lasteth, for the night shall come whē no man can labour. But I neede not to stande vpon this point, which of neither parte is much regarded. Neither will I spende any more time in getting them an author of their secte, seeing they haue choise of diuers. Let them goe out of the Citye of God, from amongest the holy company, and turne on the lifte hande, and looke amongest the outcastes of all agies, and they shall haue freindes and fellowes enowe.

7 That you saye of our preaching to be the waye to so many heresies, might haue bene sayed of the Gentiles and Iewes, to the whole Church of Christians. The Gen∣tiles continued constant, so did the Iewes without schisme in their errors, when the professors of Christianity were rent and torne into an hundreth sectes and heresies. There were no heretikes but they hated Iewes, and Gentiles, as much as the true Christians, was therefore the religion of the Iewes and Gentiles better then the religion of the Christians? Yea there neuer was since Christ any heresie,

or heretike, but they agreed in many more thinges, with the Christians then with the Gentiles and Iewes, was therefore the Christian religion false? or the Paganes and Iewes superstition true? It is therefore, no d••s••redit of our doctrine, that Arrians or Anabaptistes of our time, either haue any thing of yours, or prayse any thing of ours. Nei∣ther our credit, schollers, nor honestie, are in daunger for their errors, which they learned not of vs: neither are your wit, learning, or heresie the greater, for vttering this foo∣lish conceipte, which no more toucheth vs, or defendeth you, then it carpeth the religion of Christ and mainteineth the Idolatrie of the heathen. The worlde seeth what vaine reasons you leane vnto, being destitute of the worde of God. An heretike helde this opinion, therefore it is, false. The deuill beleueth there is one God, therefore shall not Christian men beleue so? why woulde God reueile any trueth to heretikes? why did the Pharizees, which other∣wise were heretikes, defende the resurrection of the deade? This vaine frothe of wordes, and smoke of foolish and vn∣learned questions, will euen fall downe and vanish awaye of it selfe, though it be not blowen away by vs. The latter end of this chapter, hath one croppe of his olde custome, to charge Luther with defending of Purgatory, which either was while he remained in ignorance, or else it is but a fai∣ned fable, as many other of him and others are deuised by the Papists: who as they erre from the trueth of God, so they delight in sclaundering of good men: but they shall not preuaile, their madnes is made knowen to all men.

That their falsehood is condemned, and the Catholicke trueth approued by the authority of holy Councells. Their pride in contemning, and the Catholickes humilitie in obedient re∣ceyuing the same. And a sleight vvhereby the heretikes de∣ceiue the people, is detected. CAP. XV.

1 ANd for our parte it is sufficient, good reader, that we knowe the first founder thereof, and that we be nowe right well assured, that he in his time, and his

scholars in theirs, haue bene noted, called, and condemned for heretikes, in this as in other fonde peruerse opinions beside, not onely by the singular iudgements of diuers learned men, but by the common sense and consent of the worlde, and by auncient Councells both generall and particular, as we maye reade in the Councells of Carthage the iiij. of Bracharense, and Vase. the De∣crees of which, by occasion we rehearsed once before.* 17.1 They are both auncient and of greate authority, and honored with the pre∣sence of many notable fathers, as Augustine and other. But espe∣cially for the approuing of our faith, and condemnation of the aduersaries part, the whole processe of the great Councell of Flo∣rence must be noted. for there the question of purgatory and prayers for the deade, was fully handeled, by the most learned of both the Latine and Greeke Church, the Patriarche of Constan∣tinople him selfe, with the Legats of Armenia and other nations of that parte, being present: and fully condescending with the Romane Church vpon the trueth of purgatory, and other graue mysteries: into the doubt of which, that part of the Church by schisme & miscredit of their forefathers, had fallen into, not lōg before: and so made perfect protestation of their faith, with the abiuring of the contrary, as heresie.* 17.2 But omitting that longe pro∣cesse and large treatie of the matter, for the establishing of euery mans conscience, I wil conclude vp all the matter with the Coun∣cell and the holy Ghosts determination of all the whole cause, in these wordes: Si verè poenitentes in Dei charitate decesse∣rint, antequam dignis poenitentiae fructibus de commissis sa∣tisfecerint, & omissis, eorum animas poenis purgatorijs pur∣gari, & vt à poenis huiusmodi releuentur prodesse eis viuo∣rum fidelium suffragia, missarū scilicet sacrificia, orationes,* 17.3 & eleemosynas, & alia pietatis officia, quae a fidelibus pro alijs fidelibus fieri consueuerunt, secundum ecclesiae institu∣ta, VVe define and determine,* 17.4 that true penitents departing in the fauour of God, before they satisfied for their negligencies or faultes committed by worthy fructes of penaunce, shall be clen∣sed by purgatory paines: and likewise for the release thereof, the prayers of the faithfull, the sacrifice of the blessed Masse and almes, with other thinges customably practised by the faithfull for their freindes decessed, according to the ordinaunce of Gods

Church, to be profitable.

CAP. XV.

1 ANd for our parte it is sufficient, that we knowe God in his holy worde to be the first founder of our doctrine, and therefore that they lye blasphemously, which woulde make any here∣tike the author of it. And as for the authority of Councels that is alleaged against vs, we haue shewed before, that the decrees of 95. Can. of Car. the forth and second of Vase are flatly falsified, which speake not at all of oblations for the deade, but oblations of the deade, that is, such mony as the departed haue bequethed to the vse of the poore. The 79. Can. of the forth Councell of Carthage decreed, that if penitents dyed before absolution, they shoulde haue their memory commended with prayers and oblations. The Bracarense decree Can. 39. prescribeth how the mony offered at such commemoration of the deade, shoulde be distributed. The 34. Can. of the same Councell, wherevnto he pointeth vs in this place, decreeth that for them that kill them selues, no commemoration shoulde be made nor that they shoulde be buried with Psalmes. But wherefore trowe you did he omit the next Canon to it? which de∣creeth that neither the commemoration of the holy obla∣tion, nor the office of singing Psalmes, should be bestowed vpon them that were cathechised and dyed before they were baptised. Either he sawe not the booke him selfe, or else he misliked that phrase, the commemoration of the holy oblation, wherby the Bishoppes of that Councell ex∣pound, what they meane, when they named the holy com∣munion to be a sacrifice. That is, they did not take it to be so properly, but onely a commemoration of the holy sacri∣fice of Christ. As also when we reade in the olde writers or councells, oblation for the deade, we must not alwayes vnderstand the celebration of the communion as the Pa∣pastes imagine, but that monye which first was offered for almes, and afterwards superstitiously was taken to be a kind of redemption for their sinnes. As in the 11. Councell of

Toledo. cap. 12. is declared where they decree of such pe∣nitents, as dyed before reconciliation: Placuit nobis, vt & memoria talium in eccles••s commendetur, & oblatio pro eorum delicto a presbyteris recipiatur. It pleaseth vs (say the Bishops of that Synode) that the memory of such maye be com∣mended in the Churches, and the oblation for their of∣fence, maye be taken by the priestes. This office that was bestowed vppon the deade, which so generally of the olde writers and councells is called a memorye, vndoubtedly tooke the name of that which it first was. Namely nothing but a memory with thankes giuing, which after was corru∣pted to a prayer for them. Lykewise the oblation (as Ori∣gen testifieth) at the first was nothing but almes to the re∣leife of the poore, for ioy of the rest of them that were de∣parted, and for comfort and godly exercise of them that were a liue. But afterwarde it grew to be compted a redem∣ption for the sinnes of the departed, and the name of ob∣lation was drawen further to the celebration of the com∣munion, and to be compted a sacrifice for the quicke and the deade. But before this Councell, there was an other Synode helde in Spayne at Toledo, called Toletan. 3. cap. 21. Where it was decreed, that they which by Gods cal∣ling departed out of this life, shoulde be ca••yed to their graues, onely with singing of Psalmes. Forbidding that fu∣nerall song which was wonte to be song to the deade, and all other vnseemely gestures of morning. If you saye this doth not exclude prayers and oblations: they adde, that it must be thought sufficient for the buriall of Christian mens bodyes, that the office of singing of godly Psalmes is bestowed, in hope of the resurrection. And so through∣out the Canon they woulde haue men comforted by the hope of the resurrection, affirming that Christian mens bodyes throughout the worlde ought to be no otherwise buried. As for the decree of the Councell of Florence, is but a meere mockerie. For it was helde not past seuen score yeares a goe, when at the same time, there was an other Councell holden at Basill against it, in which the Pope En∣genius the fourth, who gathered that mocke Co••ncell of

Ferraria and Florentia, was deposed, and an other Pope chosen against him. So there was one Pope and his coun∣cell in Italy, and an other Pope with his councell in Ger∣manie. Goodly gawdes for fooles to playe with all. As for the holy councel which was helde the other day at Trent, you did well to put in the margent, for it was not worthy to come in the texte. If the determination of that coun∣cell be so holy, why do you Papistes daily breake a nom∣bre of canons decreed therein, which conteins scarse a-shadow of reformation? But you can dispense with coun∣cells as you liste. To omit all other canons, why doe not your bishoppes and parish priests, as often as they minister the sacraments to the people, declare the effect of them to such as receiue them in the mother tongue? Session. 8. c. 7.

2 The which graue determination if any man be so willfull to contemne, Let him know, that he despiseth, being but a mortall fraile man, the grauest iudgement that God hath left in earth for the determination of any matter. Let him be ashamed that he be∣ing but one man, taketh vpon him to controule diuers hundreths of the most chosen for vertue, for learning, for experience in the whole Church of God: yea let him if he haue any affection of grace, tremble and feare to deface the dealing of that honorable and vniuersall parlament, that representeth vnto vs Gods holy whole Church, hauing the assured promise of the holy Ghostes as∣sistance for their guiding in all truth. Yet I see before hand the aduersaries will not admitte the iudgem••••t of these or any other Councells: neither in such men doe I much maruell to finde so li∣tle humility, and so much impudency. For all heretikes condem∣ned by councells did euer condēne, as they could, the same coun∣cells againe. So were the first 4. councells which all Christian men with S. Gregory accept as the holy Gospells of God,* 17.5 vtterly re∣fused by the parties in them condemned: The Arians by great force of worldly Princes and many assembles, deuilishly with∣stoode the Councell of Nice, the Macedonians reiected the coun∣cell of Constantinople the first, the Nestorians nothing estemed the councell of Ephese, Eutiches and Dioscorus litle regarded the councell of Chalcedon: in which they & their followers were

condemned of heresie for sundry pointes, which now were ouer∣long, and not for our purpose to rehearse. Then by refusing the heauenly sentence of the Churches iudgement, they win nothing else but the assured marke of an heretike. They declare them selues, that as they be in heresie as deepe as the best, so they in pride and boldnes, be not behind the worst.

But all Catholikes & faithful beleuers, as soone as they know the determination of such a number of so well learned fathers gathered in the vnitie of Gods Church and spirite,* 17.6 streight way they receiue it, and submit them selues, as to the iudgement and reuelation of the holy Ghost. For so the Christian brethren that were molested by the contentious clamors of certeyne troublesom heades at Antioch, being once certified by the letters of that first Christian councel, what was decreed and enacted concerning the matters called in question, they then regarded no more what the aduersaries thought therein, but out of hand Gauisi sunt super consolatione, they reioysed in that comfort of their agreement. And Ruffinus writeth,* 17.7 that when Constantinus the great vn∣derstoode the determination of the doubtes proposed in the great councell of Nice, he receiued it as the oracle of God: Defertur ad Constantinum sacerdotalis concilij sententia, ille tan∣quam a Deo prolatam veneratur: the decree (sayth he) of the priestes was shewed to Constantine, and he straight with all reue∣rence accepted it, as Gods owne sentence. And if our aduersa∣ries coulde learne a litle humilitie, they might quickely be dis∣patched of a great deale of heresie. The which as it first beganne with the conceite of singularitie and contempt of other, so it pro∣cedeth with maliperte boldnesse, and endeth in plaine disobe∣dience of the Church, of the Councells, of the scriptures, and Gods owne spirite. VVhome without moe wordes I woulde nowe geue ouer vnto God, hauing (as I trust) already geuen them suf∣ficient occasion by the euident proofe of my matter, to remembre their misery and heuy condition, but that I must remoue out of the simples waye, such stoombling stockes, as perhaps might some∣what trouble the vnlearned, who for lacke of deepe iudgement, be moste subiecte to the aduersaries deceites.

2 It is true humilitie that all men should submit them

selues to the authoritie of Gods worde, and it is horrible presumption, that any man or multitude of men, shoulde take vppon them authoritie to define against the worde of God. As the councell of Constance which decreeth in plaine wordes that notwithstanding Christ instituted the sacra∣ment to be receiued in both kindes, and that the faithfull in the primatiue Church did so receiue it, yet the custome of the church of Rome shall preuaile, and whosoeuer sayeth contrary is an he∣retike, &c. The councells that are receiued are therefore receiued, because they decreed truely, and not the trueth receiued because it was decreed in councells. Else why is Nicene councel receiued and Arriminense reiected? why is Ephesinum primum embraced, and Ephesinum secundum dete∣sted? Finally, why is the determination of Nicene councell which is but one beleued, against 10. councells holden by the Arrians, but that the Nicene councell decreed accor∣ding to the worde of God, and all the rest against it? wher∣fore if any councell decree according to the scriptures as the councell of the Apostles did Actes 15. and the coun∣cell of Nice with diuers other, we receiue them with all humilitie, as the oracles of God. But if any councell decree contrary to the authoritie of the scriptures, as many did, without all presumptiō or pride, we may iustly reiect them.

3 And with such thus they lightely practise: first by lofty lookes and high chalengies,* 17.8 they crake and boste with passing boldnes, that the learned men of the worlde, the sage fathers of the auncient times, all the graue Councells, the whole vsage of the primitiue Church, with plaine Scripture, to be on their parte. And as for the contrary teaching,* 17.9 that it came in of late with the decay of learning and light of trueth, in these barbarous times when superstition and da••ke ignorance had wasted the doctrine of the yeares past. And in this bragge they stande, till some Ca∣tholike man encounter with them. By whome when they see them selues so driuen from the standinge which they kept with greate glory before, that they must be wholy naked and destitute in the face of the worlde of all such helpes, as they accompted to haue for the outwarde shew of their deceitfull doctrine, then in plaine

wordes they confesse their teaching not to hange on the antiqui∣tie, not on councells, not on Doctors, nor on any man, but on Gods holy spirite and worde, which can not deceiue them. And so at the ende, the olde vse of the primitiue Church, the fathers, and the generall Councells arrogantly contemned, or rather vnwor∣thely condemned (marke well their prety conceites) they make then a matche betwene them selues with Gods worde on the one partie, and the doctors and fathers with out Gods worde, on the other partie.* 17.10 Affirming that they be not bounde to beleue them but where they agree with the scriptures of God. And then tur∣ning their talke to the simple, thus they preache vnto them by a captious and foolish demaunde, whether they thinke it more rea∣son or conuenient to beleue the scriptures, or doctors: the deter∣mination of the true and liuely worde of God, or else the decree of a generall Councell: which deceitfull wreasting of the state of our question, somewhat troubles the vnlearned, which can not perceiue hereby that they betray them selues, and deface their owne doinges, in so rude a defense. For who seeth not nowe, that they renounce all that helpe of Councells & Doctors which with vauntes they clamed before, whiles they impudently make a di∣uision or contrarietie betwixt them and the holy scripture? And we take it at their hand as an open acknowledging of their lacke, there where they pretended greatest store. The which thinge if they likewise would confesse openly in pulpit and in plaine words, as they meane nothing lesse when they shew the people that they were but men, that they might erre, that they followed the cu∣stome of the common people in their time, that they are not to be receiued but where they agree with scripture, & that them selues must try whether they be consonant to the word of God or no: if they would, I say, without such cloked wordes bouldly pronounce as Luther their maister did, that they cared not for a hundreth Augustines or Hieroms, that they esteemed not the consent of all nations, that they would be tryed by the iudgement of no coū∣cell, that they would purposely runne contrary to the Councells decree in all causes, that they would take that for thonely truth which is conteined in the holy Scriptures, and that for Scripture which them selues thought good, and last of all, that for the true meaning which agreed best to the vpholding of error and here∣sie,

then would the people leaue these lewde masters on the plaine field, which now they keepe with them, one while by the praises of the doctors and antiquitie, and somewhiles by thabasing of them againe, and deceitfull referring all to the onely Scriptures, to which they say credit may safely be giuen, where the doctors without daunger can not be further followed, then as they be not found to disagree with Gods word. So that the cause seemeth now to be driuen to this ishue in the eyes of thignorant, whether men should rather beleue the Scipture or the doctors, the word of God that can not be false, or the fathers that were but men, and ther∣fore might erre, deceiue, and be deceiued.

3 But that you loue to spende many wordes about a thinge of naught, you might haue spoken as much in three wordes as you haue done in three leaues. But that I maye breefely cut of your lauesh lippe labor: whereas you vse in deede as greate impudencie as you charge vs withall in wordes, first you would make our chalenge contrary to it self, as though one while we boast of the doctors, and then being driuen from them, we flie to the Scriptures. They that dayly heare our preaching, & with any diligence per∣use our writing, can beare vs witnes, that you doe falsely & shamefully belie vs. For we stand for authoritie onely to the iudgement of the holy Scriptures, and whatsoeuer we say of fathers, councells, or the most auncient primitiue Church, it is either for testimony of our truth, or for con∣uiction of your lying. For it is, you M. Allen, the Papists, that boast of all antiquitie, all fathers, all doctors, all councells, all Churches, to be all togither on your side, among whom as we will not deny, but you haue some Patrones, of some of your errors, so will we affirme, that you haue more ene∣mies, in the greatest of your heresies. And therefore this i∣shue is rightly ioyned, and without any Ieofayle vpon this point, that the Scripture is to be credited rather then the doctors, the word of God rather then the writings of men.

4 But this is not the state of our controuersie, nor of any question betwixt the Catholikes and them. And that they knowe

full well, though they craftely cloke it with chaunge of wordes. for we acknowledge most gladly, that if any Doctor, Prophet, A∣postle or Angell (if it were possible) preach vnto vs any thing a∣gainst the word and truth of Gods Scripture, that he is accursed of God, and to be reiected of men. But here is the stand, and the point of all our doubtes in generall (note it well Maister Prote∣staunt) whether the auncient fathers, some of them being in Christes time, diuers of them scholars to his Apostles,* 17.11 many with∣in one hundreth or two of yeares afterward, most of them more thē a thousand yeares since (I speake of such as we haue named in our cause) & all wonderfully learned as well in the knowledge of the secretes of Gods mysteries, as the tongues: all mercifully endued with great giftes and graces, all exceeding studious in the Scriptures, all hauing the same testament and written worde of God that we now haue, all vsing meruelous diligence in the conference of diuers places, for the true meaning and vnderstan∣ding of the same, all hauing feruent zeale in teaching the Chri∣stian people, all at times appoynted resorting togither from diuers partes of the world to some one general search, in which, by hum∣ble conference togither and prayer, they doubted not to obteyne the spirite of truth, as it was by our Maister promised: the que∣stion is now then, I say, whether those holy men, thus holpen by nature, diligence, time and grace, be not more like to vnderstand the Scripture then these men, which either lacke all these helpes, or most of them. Secondly it followeth thereupon, whether we should rather giue credit to them, affirming purgatory and pray∣ers for the deade to be not onely consonant, but plainely proued by the Scriptures, or else to our new aduersaries, auouching these thinges to be against the Scripture. VVhereby you see, we must not nowe reason, whether we ought to beleue the doctors or the Scriptures better, but whether for the true sense, we must not be∣leue the olde fathers, better then these newe fooles.

4 In wordes you graunt our ishue, because you knowe that all the cuntry of christians, would otherwise go against you. but in deede you deny it. For y^e ishue which you would ioyne vpon is both captious and doubtfull. Captious, be∣cause it disioyneth those thinges which are not to be sepa∣rated,

namely the Scripture and the true meaning thereof. Doubtfull, because it standeth vpon a likelyhoode and not vpon a certeinty. For thus you ioyne: whether the olde doctors be more like to vnderstand the Scriptures then the Protestants. I haue aunswered before, we wil make no com∣parison with them. Neither will we challenge the likely∣hood to vs, neither will we leaue it to them, for whether so euer we doe, we shall be neuer the more certeine of the truth. But this will we set downe as a most certeine princi∣ple, that no man can vnderstand the Scriptures, but by the same spirite by which they were written. What then? shall we arrogate the spirite as proper to vs and deny it to them? God forbid. They had their measure of Gods spirite, & (we humbly thanke his maiestie) so haue we. How then? is the spirite of God contrary to it selfe, because they and we a∣gree not in all thinges? God forbid. Cyprian and Cornelius were both endued with Gods spirite, and both Martyres, yet they agreed not both in one interpretation nor iudge∣ment of the scripture. what then? there remaineth but this second principle as certaine as the first. That the spi∣rite of God hath a meaning in the scriptures, which is not to be sought out of the scriptures, in the opinions of de∣ceiuable men, but onely in the scriptures, where is nothing but the spirite of trueth. These 2. commaundements, serch the scriptures, and trie the spirites: teach how to attaine to certainety of trueth. For the scriptures are not vnder∣stood but by the spirite, and the spirites are not tryed but by the scriptures. Therefore that the spirite maye declare his owne meaning, one place of scripture must be expoun∣ded by an other. All other ordinary meanes and healpes, of wit, learning, knowledge of tongues, diligēce in hearing, reading, and praying, are subordinate and seruing to this search and tryall. And who so obserueth this serch and tryall most precisely, shall come to the knowledge of the trueth most certainely. And who so euer is negligent in this search and tryall, though he haue otherwise neuer so many and excellent graces, and giftes, may easely be decei∣ued, yea euen when he thinketh he followeth the autho∣rity

of the scriptures. I coulde alleage for confirmation of this truth, the testimony of diuers of the auncient fathers, which if they had alwayes followed that which some times they so highly commended, they should not so lightly haue passed ouer some thinges, and other thinges so slenderly haue mainteined. But my thinkes, the testimony of the Pope shoulde be a per se with all Papistes. The Pope him selfe in his canon lawe (for Cayphas some times doth pro∣phecy) hath allowed this to be the onely waye to expound the scriptures. Affirming that no where else, but euen out of the scriptures themselues, the true sense of the scriptures is to be taken. Ascribed to Clemens dist. 37. cap. Relatum. Lex Dei cum legitur non secundum propriam ingenij virtutem, vel intelligentiam legatur, vel doceatur. Sunt enim multa verba in scripturis diuinis, quae possunt trahi ad eum sensum, quem sibi v∣nus quisque sparte praesumpserit, sed non oportet, non enim sen∣sum extrinsecus alienū & extraneum debetis quaerere, vt quo∣quo modo ipsum ex s••ripturarum authoritate confirmetis, sed ex ipsis scripturis sensum capere veritatis oportet. When the lawe of God is reade, let it not be reade or tought, after the force or vnderstanding of a mans owne witte. For their be many wordes in the holy scriptures, which maye be drawen to such sence as euery man of his owne heade shal presume to make, but you may not doe so. For you ought not to seeke forth without, any forayne or strange sence, that you may confirme it by any meanes by authority of the scriptures, but you must take the sence of trueth out of the scriptures them selues. And thus much for the true vnderstanding of the scriptures and now to your false superstition. First I de∣ny that any of the auncient fathers in Christ his time, or scholers to his Apostles, or within one or two hundreth yeares after Christ, except one that had it of Montanus the heretike, as he had more thinges beside, in any one worde mainteined your cause, for purgatory or prayers for the deade. Secondly of them that mainteined prayers for the deade, the most confessed they had it not out of the scrip∣tures, but of tradition of the Apostles and custome of the Church, therefore they are not to be compared vnto vs in

better vnderstāding of the scriptures, for that point, which they denyed to be receiued of the scriptures. Thirdly those of the auncient fathers that agreed with you in any parte of your assertion (for none within foure hundreth yeares was wholy of your error) notwithstanding many excellent giftes that they had, yet mainteined other errors beside that, and about that discented one from an other, and sometime the same man from him selfe, and that is worst of all from manifest trueth of the holy Scriptures. There∣fore neither is their erroneous interpretation in this matter to be receiued, nor M. Allens wise iudgement of vs to be regarded.

An aunsvvere to such arguments as the heretikes doe frame of the holy scriptures not vvell vnderstanded, against the pra∣ctise of Gods Church, in praying for the deade, or the do∣ctrine of Purgatory. CAP. XVI.

1 THerefore to stoppe their waye at euery turne, and be∣cause they talke so fast of scripture, full fayne woulde I heare what scriptures they haue, that make either expressely agaynst purgatory and prayers for the deade, or else by any one learned man in all the worlde, was euer expounded for any such sense. And loe now (good reader) what scriptures they alleage that can ab••de nothing but scripture. First out of Ecclesiastes. The tree whether it fall to the south or the north,* 18.1 it lyeth euer where it lighteth. Then they alleage out of S. Matthews Gospell, that there be two wayes, one to bring to heauen,* 18.2 and the other leading straight to hell. And then out of the second to the Corinthians, they bring in, howe we must all stande before the iudgement seat of Christ:* 18.3 there to receiue eche of vs according to our workes and life: and that by other mens labour, our state can not be amēded. Againe they allege this sen∣tence of the Apocalypse. Beati mortui &c. blessed be the deade that dye in our Lorde,* 18.4 for after that, the spirite sayeth, that they shall reste from trauells. All which textes, and the like of that sorte, make no more against purgatory, then they doe against hell

or heauen: excepte, that as Anaxagoras the philosopher saide, all thinges were in euery thinge,* 18.5 so these diuines can finde euery texte of scripture to make for what purpose they liste: and yet if the Catholikes alleage a numbre of scriptures, and them with the minde and iudgement of the whole worlde, that doubteth not but they proue that, for which they be recited, yet they set light by them, and impudently with clamors beare men in hande, that they haue no scriptures at all. VVhich thinges as they smell of much arrogancie in all men, so in these folke that so mal••pert∣ly controwle others, where them selues haue no scripture at all, it is vntolerable.

CAP. XVI.

1 THis chapter is but pro forma tantum to make a shew of a confutation, where neither the tenth parte of our arguments are rehearsed, nor those that are named with any couller of reason, and lest of all with authority of scriptures, are confuted. First he will allow vs but 4. textes of scripture, because he will not take paines to wrest any more. And those make nothing for vs except all thinges be in euery thinge as Anaxagoras said. It should seeme M. Allen, that you your selfe dreamed so with Anaxagoras, else would you not finde purgatory in euery one of them, which we saye is in none of them, but rather excluded by them all. But who can prescribe the de∣uill a measure in lying? when he is disposed to lye? we haue no scriptures at all, the Catholikes haue all the scriptures, and the iudgement of the whole worlde vppon them: you haue sayd enough, M. Allen, to winne the whet stone, if it were as bigge as any mountaine in the worlde.

2 And for these, which they here or else where alleage, I aske them sincerely, and desire them to tell me faithfully, what doctor or wise learned man of the whole antiquity, euer expoun∣ded these textes recited, or any one of them, or any other which you bring in else when, against Purgatory or practise for the deade? If they did not, how can you for sinne and shame dissent

from the whole Church of Christ, vpon so light groundes? Or how dare you be so bolde, that seeke in euery controuersie expresse scripture, to alleage these places, which wise men, nor I thinke your selues take for any such purpose? Or how may you for shame reiecte the euident worde of God, by vs truely reported for the triall of our matter, your selues hauing almost nothing, that can be wrasted to your sense?

2 Before the heresie of Purgatory was planted in the world, how could the olde doctors interprete these places, by name against that which they neuer heard named? yet haue they so interpreted some of them, that their interpre∣tation can not stand with purgatory or prayer for the dead, as I will shew in their particular aunsweres. When we re∣quire expresse Scripture for euery controuersie, we doe not require that euery thing should be named in Scripture, but necessarily concluded out of the true meaning of the Scri∣ptures and purpose of the holy Ghost in them. As for the euident word of God, which you report for tryall of your matter, is yet to shew, and shall be for euer. You shame not to boast of that to be your triall, which you dare as well eate a fagot as abide the iudgement of i••, in any lawful con∣ference or disputation: your great bellwethers and Bishops declared before y^e whole world in the conference of West∣minster, what they durst abide, when they came to hande∣strokes. It is a gay matter for such a chattering pye, as you are, to make a fond florish a farre of in wordes of common wrangling, to please your patrones and exhibitioners, it is an other thing to stand to the proofe in deede.

* 18.63 If you stande to the triall of our alleaged testimonies, you will be much abashed I know. For how can you imagine, that the place recited out of Ecclesiastes, shoulde further your intent any thinge at all? Seeing, that euen then when the wiseman spake those wordes, the soule of man straight after her departure, and the fall of the body, continued not where it first fell: for the iuste had a place of abidinge and rest in the inferiour partes, which was called of Ezechias the gate of hell.* 18.7 In the Gospell Sinus

Abrahae, the bosom of Abraham, and nowe Lymbus Patrum: in which they all abode till they were deliuered by the bloude and trauell of our Sauiour Iesus. VVith whome, they after were translated to the eternall ioyes of heauen.* 18.8 VVhich thinge if it be true, as it can not but be true and certaine, which the whole course of scripture, the article of our faith in Christes descension into hell, and all the auncient fathers doe constantly setforth, what blindnes be they in then, that bring this place against Pur∣gatory, which as it is a stay of certaine for a time from heauen, so the other before Christ, was the staye of all. And therefore, it is plaine, that this fallinge of the tree meanith nothinge lesse, then that euery man shoulde straight vpon his departure be conueide either to hell or heauen.

Or if any wedded to Caluines blasphemous and vnfaithfull paradoxes, doe with Purgatory deny the fathers place of abode, before the comming of Christ, and impugne the beleefe of Gods Church so much, that he withstande the article of our Creede, for Christes descending into hell, to turne the cause of his going in∣to hell, to some other purpose then the loosing of their captiuity that there were in expectation of his ioyefull apparance, yet I would demaunde so much of Caluins successor or scholar,* 18.9 seeing he will of this figuratiue speach of the trees falling gather so grounded and generall a rule, that with out delay euery man must to heauen or hell straight after his death, there to remaine in perpetuall state of his fall in the next life, either good or badde, I woulde aske of him (I saye) what he thinketh by all those, that were by the Prophets, Apostles, or Christ him selfe, raysed vp a∣gaine from death to life. VVho receiuing by death that fall, by their accompt must needes abide where they first fell: and so not in case to be reuoked, by this their false conclusien they diminish the power of the spirite in working their raising againe. Or else they must impute deceite to the holy men, and our maister Christ (which abhorreth me to speake) for that they raysed them not being perfectly deade, but in some deadly traunce, or apparance of death.

But because the soule of Lazarus,* 18.10 was nowe foure dayes out of his bodye before Christ wroght vpon him, it is sure and most certaine, that it had some place of abyding after the separation

from the fleshe. I can not thinke that his soule was in heauen: nor it is not like, that our Sauiour would so much abase the hap∣py condicion of him whome he loued so well, as to reduce him to the vncertaine state of this life. I will define, in this my igno∣rance, nothing touching the secrets of Gods wisedome herin. But very like it is, that the parties raysed from their fall and death, were not in the ioyes of heauē. As before Christes death, I am sure they were not, but I speake of Tabitha also or other reuoked by the Apostles handes, that then after Christes passion might full well, dying in perfect state of life, goe straight to heauen, of such I say it is very reasonable, that they were not in the ioyes of the elect. For else Tabitha shoulde not haue had such a benefite by her almes, as the fathers doe witnesse she had. And they vse her for an example, of the benefite which maye rise to one after de∣parture, by charitable workes done in this life. It had ben a small pleasure to haue plucked her from heauen to this mortalitie a∣gaine, and misery of our common life: and I trowe no man maye auouche w••th salfety of his belefe, that she or any other raysed againe mira••ulously, was reuoked from the desperate estate of the damned soules, then she must necessarily be called from some meane condicion of her present abode, and perhaps from paine too, to this former state of life againe. But as in this secret of God, no man without iuste reprehension maye deeply wade, so it maye reasonably be gathered that the fall of the tree before mētioned, can not induce with any probability, the necessity of the soules abiding in all respects, where it first light. Mary we freely graunt with diuers of the auncient fathers, that the fall of the tree into the Southe parte, maye signifie vnto vs the departure of man in the happy state of grace, and the Northe side likewise, the cursed and damnable state of the wicked: and tha•• he which passeth hense in either of these estates and condicions (as euery lyuing man doth) can not procure by other, neither deserue by him selfe, the chaunge of his happy lot, or his vnluckie happe, otherwise then in his life time he deserued. That is to saye, if he passe this worlde an electe person, in the loue and grace of God, he is out of doubt of all damnation, or rather out of possibilitie to be reie∣cted: and so the case of the forsaken is vtterly remedilesse. And further by that figuratiue speache you had not best on your owne

head to be ouer bold, least some Saducete of your sect, gather the perpetuall reste of the bodye, without all hope of resurrection. I can not tell how it falleth, but yet so it doth, that your doctrine and arguments minister ouer much occasion of errour, and that to the deceiued in the depest matters of our faith. But I will rubbe you no more on that sore. I warned you before, to take heede to the resurrection.

3 If we had no stronger testimonies, then these, and you no better aunswers then you make to these, yet should not we haue so much cause to be abashed at our allegatiōs, as you to be ashamed of your confutations. Your first aun∣swere is, that the soules of men at that time continued not where they at the first fell, but went first into the inferior partes, which you call Lymbus patrum, but neither Ezechias nor the Gospell, knew any such place. For Ezechias spea∣keth of the graue, the Gospell of that place of comfort, where the soules of the faithfull are in happy estate, euen where Christ is. But O learned Logitian, that aunswereth one controuersie with an other, as much controuers••d. Nay, stay a while, the article of Christes descending into hell maketh all out of doubt. If that be so, why doe we not say that Christ descended into Abrahams bosome or into Lymbus patrū, or seeing Christ sayd he would be in Paradise, why say we not that he descended into paradise, and seeing he commended his spirite into the hands of his father, why say we not he descended into his fathers handes. But be∣cause these be no absurdities that follow of M. Allen, & that papisticall assertion, you shall heare Caluins absurd doctrine, refuted by the sayd famous Clerke M. Allen with famous reasons. He will aske (for his aunsweres be questions) what is it to be thought, of those that were raysed from death to life, seeing they receiued their first fall. This were a pretty question for a Sophister in Oxeford to demaund in their parleis. But the poore man tormenteth him selfe in vayne, they which deny prayers to be profitable by that place of the wise man, vnderstand the fall of the tree to the South or to the North, to be the iudgement of God concerning

euery man, either of reward or of punishment, which can not be altered after a mans death. This restreyneth not God from working miracles, and sending some to life a∣gaine, but sheweth what the ordinary state of men is after their departure. This place is of them that dye & remaine in death, vnto the day of the generall resurrection, as for the other, although they were dead, yet they were appoyn∣ted to liue againe, they fell in deede, but to haue a particu∣lar rising, but when they fell to abyde the generall rising, they were in the same case with the rest. But examples will make the matter cleare. The soule of Lazarus was 4. dayes from his body, M. Allen thinketh he was not in heauen, for Christ loued him too well to bring him out of heauen: and not that onely, but to reduce him to the vncerteyne state of this life. As though it were iniury to Lazarus to forbeare the ioyes of heauen, for the short tyme of this life, to be∣come such a glorious example, of the maiestie of Christes power, and as though Christ, which brought him to lyfe temporal, was not able in the incerteinty of this life, to pre∣serue him to eternall life. O prophane heathenish Sophi∣ster, of Gods high mysteries. But seeing you thinke M. Allen he was not in heauen, where thinke you in your conscience he was? in hell, or in purgatory, or in Abrahams bosome? for you haue store of diuerse places, if he were in hell, you hold there had bene no redemption. And it is not like that he whom Christ loued so well was 4. dayes in torment. If you say he was in Abrahams bosome, yet he was in comfort and certeinty of saluation, then by your owne reason, it is not like that Christ which loued him so well, would abase his happy condition to bring him to the state of this life which is miserable and as you say vncerteyne, yea he had bene better in purgatory: for you holde he shoulde haue bene in certainety of saluation, but so he was not when he returned to the vncerteine state of this life, the like may be saide of Tabitha. But these be foolish and vnlearned que∣stions M. Allen, which the Apostle willeth vs to auoyde, as gendring strife rather then edificatiō. And yet when you haue questioned about them all you can, you shall neuer

proue the common case of the departed in Christ, by these fewe peculiar cases. For when so euer and how so euer it pleased God, that their soules remained, it was determined of God that they shoulde be restored to their bodies. And although there soules were in heauen and in happines, as I doe not doubt but they were, yet was it no iniurie nor hurt vnto them, to serue the glory of God. For I doubt not but as all the Godly in this life, confesse it to be a parte of angelicke felicitie, to be obediente to the will of God, so those that were so raised from death, so long as their secōd life continued, caried in their hartes, a heauenly fruition of the glory of God shining in their restitution: and of their thankefull obedience, submitting them selues to the will of God. But when these matters passeth the reache of M. Allens sophystrie, as of which he can prate much, and de∣fine nothing, he falleth to an other shifte: that the fall in∣to the southe, signifieth the certainty of saluation, that the elect be in, after this life, and the fall into the North, the certainty of damnation, that the wicked are in. For though the elect be in purgatory, yet they be in the fauour of God, and certaine of saluation. But this glosse corrupteth the texte, for then they should alwayes lye in purgatory, which is a warme south (if it be as they saye) for the certeinty or vncerteinty of their saluation, is as great before they were borne, as after they be deade. It can not be therefore that the wise man speaketh thereof. And because you cracke of the exposition of the fathers, Hieronym in his commenta∣ry vpon this place, expoundeth the Northe and the Southe not for the states of grace or wrath, but for the places of re∣warde or punishment of them that die. Si dignos Austro fru∣ctus attulit in plaga iacebit Australi. Nec est aliquid lignum quod aut ad Aquilonem non sit aut ad Austrum. If it haue brought forth fructes worthy of the South, it shal lye in the Southe coste. Neither is there any tree but it falleth either to the North or to the South. As for your babling of the Saduces secte, and doubting of the resurrection, bidde your Popes and Cardinalls take heede of it. Pope Iohn the 23. was condemned for it in the Councell of Constance.

Epicureisme and Saduceisme is more common at Rome then Christianitye.

4 Nowe for the other texte recited out of S. Matthewes Gospell of the double waye,* 18.11 the one to perdicion, and the other to saluation: there is almost none so simple, but he seeth that it ma∣keth no more for your purpose, then the other. For there, as our aduersary can not but knowe (though to deceiue he liste dissem∣ble) mention is made, and the meaning is only of these two wayes in this worlde and life, in one of which, being full of ease and li∣bertie, the wicked walketh towardes hell or damnation: In the which waye, the riche man and vnmercifull tooke his time: of whome Abraham said, that he had receiued good in his dayes. In the other, being both straite and harde, the small numbre of the chosen take their iourney towardes heauen. And yet if you thinke good, you maye ioyne the place of temporall punishment for sinne in the worlde to come, to the straite and painefull pas∣sage of the elect, though perhaps all they entre not thereby. And so shall you finde this place not onely nothing to further their cause, but somewhat to helpe ours.

4 If there be but two wayes in this life, there are but two abiding places after this life. If there be more then two after this life, then there be more wayes then two in this life. Controll our Sauiour Christes partition as vnperfect, if you list. You will saye, that needeth not, for purgatory after this life is that straight gate or a pece of it. what els? It is not enough for our English Anaxagoras, to exclude our opinion out of these places, but he must finde purga∣tory in them also. This is plaine to make quidlibet ex quo∣libet. But the commaundement of Christ marreth the market of this interpretation, vnlesse you thinke when Christ willeth vs to striue to goe in by the straight gate, that he biddeth vs striue to goe into purgatory.

* 18.125 And so for the other taken out of the fift to the Corinth: S. Augustine shall aunswere you, and beare me witnesse, it ma∣keth nothing for you, his wordes be these in his Encheridion:

This practise that Gods Church vseth in the commenda∣tions of the deade,* 18.13 is nothing repugnant to the sentence of the Apostle, where he saith that we all shall stande before the iudgement seate of Christ, that euery one may receiue according to his desertes in the body, either good or euill: for this in his life and before death he deserued, that these workes after his death might be profitable vnto him, for in deede they be not profitable for all men, and why so? but because of the difference and diuersitie of mens liues, whi∣lest they were in this flesh, &c. And this same sentence the Doctor often repeteth, almost in the same forme of wordes in di∣uers places, both to correct their ignorance that mighe take a way prayers for the deade, because they finde the sentence of Gods iudgement to be executed on man according to the deseruing of this liefe: and no lesse to geue monition to the carelesse, that they omitte not to doe well in this life, vppon hope or presumption of other mens workes after their decease: which as they be exce∣ding beneficiall to many, so they helpe none such, as in their owne life woulde not helpe them selues. The like declaration of this pointe hath S. Denyse in the 7. chapter of his Ecclesiasticall so∣ueraignty: which I omitte, lest in this point, by S. Augustine suf∣ficiently auouched, I weerye the reader without cause.

5 And S. Ieronym with your owne canon law shall aun∣swere you, that prayers preuayle not after this life 13. q. 2. In praesenti, In this present world we know, that we may be helped one of an other either by prayer or by councel, but when we shall come before the iudgement seate of Christ, neither Iob nor Daniel nor Noe can intreate for any man, but euery man must beare his owne burden.

6 The last obiection, of the Angells wordes in the Apoca∣lypse,* 18.14 a••firming the state of all those that dye in our Lorde to be happy, to be past trauell, and in reste and peace: they be properly spoken there, of holy men that sheede their bloude in the times of persecution for Christes sake: to geue them assured comforte, after a litle toleration and patience in the rage of Antichrist, of blessed and eternall reste, and so the circumstance of the letter

plainely geueth, and so doeth S. Augustine expounde it. And for such holy Martyrs it is needlesse to pray,* 18.15 as to pray vnto them is most profitable. Albeit the wordes are true, and maye be well verified of all that passe hense in the happy state of grace, being past the cares of this troblesome worlde, and which is the greatest trauell of all other, vtterly dispatched of the toile that sinners take in their wayes of wickednesse: with freedome from sinne, and all feare of sinne and damnation, for euermore. So that this reste from labour, is no more but a happy ioye of conscience, with se∣curitie of saluation and peace in Christ Iesu. For which cause in the holy Canon of the Masse, it is saide, Christianos dormire in somno pacis, & in Christo quiescere, That Christian folkes doe sleepe in the sleepe of peace, and rest in Christ, though for all that, in the same place, we aske Requiem & refrigerium, reste and refreshing for them. And this holy peace from all toyle of the worlde, and worme of tormented conscience, the electe children of God in their fathers correction, being assured of his eternall loue doe blessedly enioye. But the wicked be in contrary case, of whome it is saide, non est pax impijs, there is no rest or quiet∣nesse to the wicked: no not in their dayes of ioye, much lesse in their infinite miserie of their euerlasting torments in the worlde to come. Of whose vnhappy state, the Prophet warneth vs thus againe.* 18.16 Impij quasi mare feruens quod quiescere non po∣test: The wicked be right like vnto the tumblinge and tossinge sea, that neuer resteth. The place of S. Iohn then, being name∣ly spoken of holy Martyrs that straight with out all paine after this life passe to heauen, may yet very fitly stande with the happy case of all those that dye in the fauour of God, and assurance of their saluation: though they abide sharpe, but sweete paine of fatherly discipline, for their better qualifying to the ioyes prepa∣red for them and all other the elect. So that nowe, the mouing of these doubtes hath so litle aduantaged our aduersaries, that it hath somewhat geuen occasion of further declaration of our mat∣ter, then otherwise perchaunce we shoulde haue had.

6 The last obiection that you list to trouble your head with all, is that voyce which was heard from heauen. Apoc. 14. of the blessed state of them that dye in the Lord, in the

meaning of which you wrest and wrigle, like a snake, that is smitten on the head, but you can not auoyd the strife. First you vnderstand it onely of Martyres, that dye in the Lord, and call Augustine to witnesse thereof. As I will not deny but Martyrs are specially comforted by that voyce, so I wil affirme, that it is to the common comfort and rewarde of all the faythfull in Christ, who as they liue in Christ so they dye in Christ. And witnesse hereof I will not take of flesh and blood, but of the holy Ghost. Rom, 14. None of vs liueth vnto him selfe, neither doth any dye vnto him selfe, for whether we liue, we liue vnto the Lorde, and whether we dye, we dye vnto the Lorde. And the Apostle 1. Cor. 15. nameth the faithfull that are a sleepe in Christ, and 1. Thes. 4. them that are deade in Christ. Wherefore in despite of the deuill and the Pope, this blessing apperteyneth to all them that dye in the Lord Iesus Christ, as true members of his body, and not to them onely that shedde their bloud for Christ. True it is, that all they that would liue godly in Christ Iesus, suffer persecution, but not all to the death, else who are those innumerable Saincts that no man can num∣ber of all nations and tongues, which S. Iohn sawe, Apoc. 7. who are likewise in happy and blessed rest, without all ma∣ner, lacke or hurt, hunger, thirst or heate? but when you are weary of that interpretation, you wring out an other: that they in purgatory also be happy, because they be sure of saluation at last, and the rest from labours, is either the rest from sinne, or else no more but ioy of conscience. wit∣nesse of this exposition is the canon of the Masse. The wit∣nesse, the matter and he that vseth it, are all of like credit. But if I might pose your conscience M. Allen, can you call that a happy rest, which is ioyned with such torment & mi∣sery, as you beare men in hand is in purgatory? Haue you forgotten that you sayd yere while of Tabitha and Laza∣rus, that it was a benefite for them to be deliuered out of purgatory into this life, and is it now a blessing to be dis∣patched out of this life into purgatory? And as for that which you allege out of the canon of your masse, declareth that your masse was patched togither of many peeces of

diuers colours. For you pray for the rest of them whome you confesse to be at rest in Christ: you wish easement for them whom you affirme to sleepe in peace. As though in Christ were not perfect rest, as though in peace there were torment, and this exposition you your selfe are weary of also, and turne agayne to your former and then backe a∣gaine to the latter. An vnconsta••t man is vncerteyne in all his wayes, yet all were litle worth, if this place helped not to proue purgatory also. For the payne of purgatory is a sweete payne, a happy rest, a fatherly discipline. And yet as Augustine sayth, it is but for small faultes, or as you say, for great faultes, that by penance are made small. And is God such a mercifull father, to punish small faultes so extreme∣ly in his children, whom he pardoneth of all their great and heynous sinnes? O blasphemous helhoundes.

An aunsvvere to their negatiue argument, vvith the Conclu∣sion of the booke. CAP. XVII.

1 BVt yet one common engine they haue, as well for the impugnation of the trueth in this point, as for the sore shaking of the weake walles of the simples faith, allmost in all their fight that they kepe against the Catho∣likes. VVhich, though it be not stronge, yet it is a marueillous fit reasoning for so fonde a faith. For if thou caste an earnest eye vpon their whole doctrine, thou shalt finde that it principally, and in a maner wholy consistithe,* 19.1 in taking awaye or wasting an other faith that it founde before: so that the preachers thereof, must euer be destroyers, pluckers downe, and rooters vp of the trueth grounded before.

VVill you see then, what a Protestants faith and doctrine is? deny onely and make a negation of some one article of our be∣lefe, and that is a forme of his faith, which is lightely negatiue. There is no free will,* 19.2 there is no workes needefull to saluation, there is no Church knowen, there is no chiefe gouernour therof, there be not seuen sacraments, they doe not conferre gratiam, geue grace. Baptisme is not necessary to saluation, Christ is not

present on the aultar, there is no sacrifice, there is no priesthood, there is no aultar, there is no profit in prayers to sainctes, or for the deade, there is no purgatory, Christ went not downe to hell, there is no limbus, finally if you liste goe forwarde in your nega∣tiue faith, there is no hell, there is no heauen, there is no God. Doe you not see here a trimme faith and a substantiall? looke in Caluins Institutions and you shall finde the whole frame of this wasting faith. There is nothing in that blasphemous booke, nor in their Apologies, but a gathered bodie of this no faith. For so it must needes be that teacheth no trueth, but plucketh vp that trueth which before was planted. Is it not a prety doctrine that Caluine makes of the sacraments, when he telleth not the force of any of them all, but onely standeth like a fearce monstruous swhine, rooting vp our fathers faith therein?

CAP. XVII.

1 IT vexeth you at the very hart, that we require the authority of the holy Scriptures, to confirme your doctrine hauing a playne commaundement out of y^e word of God, that if any man teach otherwise then the word of God alloweth, he is to be accursed. And ther∣fore you runne to a childish kinde of Sophistry to say that our argument is negatiue. A perlous point that almost all the Papistes thinke them selues more then Chrisippus, or A∣ristoteles, when they tell vs that our argument is ab auctorita∣te negatiuè. Alacke poore logicke. All knowledge that chri∣stian men haue of heauenly thinges, is grounded vpon the authority of Gods word, therefore as it is no good logicke to conclude negatiuely of one place or booke of Scripture, this is not conteined in it, therefore it is not true: so of the whole doctrine of God, wherein all truth necessary to sal∣uation is conteyned, the argument is most inuincible that concludeth negatiuely thus. All true doctrine is taught in the Scripture, purgatory is not taught in the Scripture, therefore purgatory is no true doctrine. And this conclusi∣on M. Allen him selfe made of mans authoritie, cap. 13. pur∣gatory and prayers for the dead were not preached against, at their first entry, ergo they are true. But of all mens autho∣ritie

it is false, wheras he sayth we are ouerthrowers & de∣stroyers, we confesse we are so, of all false doctrine and he∣resie. For the word of God is appoynted not only to teach truth, but also to ouerthrow error, not onely to build faith but to destroy falshood. But it is a proper cōceit wherin he pleaseth him self, as other of his sect do, to tel vs that all our faith standeth vpon negatiues. I could frame the Papists as holsome a creede all vpō affirmatiues if they wil receiue it. This is more then boyish babling. All trueth is to be affir∣med, all falshood to be denyed. Therefore it is not to be lo∣ked what is affirmatiue and what negatiue, but what is true or false that is affirmed or denyed. But to runne through the articles of that creede, which he hath framed for vs, we truely beleue that man after his fall hath not free will, no not aptnes of will, to thinke any thing that is good. 2. Cor. 3. we beleue truely, that a man is not iustified by workes, but by faith onely. Rom. 3. And yet we beleue that good workes are necessary to be in euery man that is iustified. Iac. 2. we beleue that the Church is not alwayes knowne to the wic∣ked vpon earth, neither the vniuersall Church seene at all of men, because it is in heauen, Gal. 4. we beleue that the catholicke Church hath no chiefe gouerner vppon earth but Christ vnto whom all power is giuen in heauen & earth Matth. 28. we beleue there are but 2. Sacraments of the new testament, baptisme and the Lordes supper instituted by Christ, 1. Cor. 10. we beleue that they geue not grace of the worke wrought but after the faith of the receiuer, and ac∣cording to the election of God. 1. Cor. 10. Baptisme is ne∣cessary for all Christians to receiue, that are not by necessi∣tie excluded from it. 1. Pet. 3. Christ is present at his Sup∣per, but not after a grosse and caparnaiticall maner, but as he was present in Manna to the fathers. 1. Cor. 10. There is no sacrifice propitiatory for our sinnes, but onely the sa∣crifice of Christes death once offered for all. Heb. 10. There is no priesthood to offer sacrifice propitiatory but only the priesthood of Christ according to the order of Melchize∣dech Heb. 7. The spirituall priesthood is common to all Christian men and women. 1. Pet. 1. we haue an altar of

which it is not lawfull for them to eate, which serue the tabernacle, and other beside we haue none. Heb. 13. we call not vpon Sainctes, because we beleue not in them, for how shoulde we call vpon them, in whome we beleue not? Rom. 10. There is no prayer for the deade nor purgatory after this life, because they that liue vnto Christ dye vnto him and being dissolued are with him. Ioan. 17. Christ descen∣ded into hell to redeeme vs out of hell, by suffering the wrath of God for our sinnes Heb. 5. There is no Lymbus, for the fathers were at rest with God, where they are now: whether we call the place Abrahams bosome, or paradise, or heauen Luke. 16. and 23. 2. Cor. 12. The rest which you adde, maye be the beginning of the Popish creede, which you maye as you list continue negatiuely or affirmatiuely after this maner. God a lone knoweth not the heartes of all men. God onely is not to be worshipped and serued, for Sainctes haue both the one and the other. God onely is not true, for the Pope can not erre. Christ is not our onely mediator and aduocate, for Marie and the Sainctes are also. Christes death is not a sufficient redemption for vs, for we must satisfie for our selues. Christes death hath not taken away both our sinnes and the punishment of them, but the Popes padon maye. Christ is not onely our high priest ac∣cording to the order of Melchizedech, for euery hedge priest is of the same order. Christ hath not made them that are sanctified perfect by a sacrifice once offered for all. For y^• greatest part is lefte to the masse. Our sinnes are not freely forgeuen vs by Christ, for we must satisfie for them. A man is not iustified by fayth without the workes of the lawe, for euery man must merite for him selfe. The scriptures are not sufficient to teach vs all trueth, but we must haue vn∣written verities. The worde of God is not of soueraine authoritie, for the decrees of the Pope and generall coun∣cells be equall with it. This is the Papistes creede both in the affirmatiue and in the negatiue. But in that you exhort the Papistes to reade Caluins institution, and there to see whether he teacheth any truth therein: I woulde to God that all Papistes in Englande woulde followe your counsell

& pray vnfaynedly that God would open there eyes, that they may see his trueth if it be taught in that booke.

2 This negatiue faith hath no grounde nor confidence of thinges to be hoped for, nor any certaintie of such thinges as doe not yet appeare, but it is an euident ouerthrowe of all our hope, and a very canker of the expectation of thinges to come. This faith therefore of these pluckers downe, must needes vse a con∣uenient instrument to destroye, and not to builde: to plucke vp and not to plante, to improue and not to make proofe. But what way is that?* 19.3 mary by way of negatiue proofe, they confirme their negatiue and no faith. Purgatory, say they, nor prayers for the deade be not so much as once named in all the scripture, ergo there is neither of them to be beleued. VVhich forme of argu∣ment serued the Arians against the consubstātiall vnitie of God the father, & his sonne our Sauiour. It helped the Anabaptistes against the baptisme of infantes, it was profitable to Heluidius against the perpetuall virginitie of Gods mother: and it helpeth all pluckers downe, but it neuer serueth a buylder. The vanity whereof is so well knowen, that I will not stande to talke thereof: namely, seeing it hath no place in our cause, for which we haue brought diuers scriptures, all construed by most learned fathers for that sense: and some so euident, that they droue our aduer∣saries to the open deniall of the holy canonicall scripture.

2 What grounde or confidence of thinges not seene and yet hoped for our fayth hath, it is not for infidells to iudge, no more then for blinde men to iudge of collours. And as for our negatiue argument, it is stronger then your affirmatiue error can abide: & there of groweth the spight. But when as you saye we frame our argument, of the name of purgatory onely or prayers for the deade, you followe your customable course of lying and sclaundering. And yet we maye saye it is a greate preiudice against your pur∣gatory and prayer, which you make so necessary, and about which no small parte of your religion is occupyed, that it is not so much as once named in the scriptures. But we saye, and truely saye, that neither the name nor the thinge it selfe, is taught or can be proued by y^e scriptures, & so of all

other heresies. All trueth maye be proued by scripture, ei∣ther in plaine wordes, or by necessary conclusion, which is all one. And therefore the Arians, or Anabaptistes haue no more helpe of this argument then you Papistes. As for the perpetuall virginitie of the mother of Christ, as we can thinke it is true, so because the scripture hath not reueled it, neither perteineth it vnto vs, we make no question of it. what scriptures you haue alleaged, and howe falsely you slaunder vs, for denying the canonicall scripture is set forth at large allready.

3 But yet one of these ouerthrowers frameth (as he suppo∣seth) his negatiue argument,* 19.4 to the more sure shake of our faith herein, after this sorte. In the olde lawe, all sacrificies and expia∣tions both appointed and reckoned euen for the smallest offensies that man coulde commit, yet there was neuer no sacrifice for the purgation of the dead••. How Lorde like Maister Grindall made his Argument here? VVhere he shoulde plainely haue inferred the contrarie after this sorte. There was no sinne so small vnpar∣doned, but there was some sacrifice of release or expiation there∣of in the olde lawe, ergo if any man were bounde with sinne, were it neuer so small, whether he were aliue or deade, there was some appointed purgation therefore. For there is no consequence nor any apparance of right deductiō, to inferre vpon the naming or rehearsall of all sinnes, the peculiar mentioning or plaine re∣hersall of such persons as maye be burdened with those sinnes. There were sacrificies then in the olde lawe for wemen as well as men, for the Princies no lesse then for the poore, for the priest & for the people, for the deade as well as for the liue. And where there was no difference nor respect of persons, in that point there was no peculiar mention to be made, for the distinction of states. The peculiar rehersall therefore, was onely made for the diuer∣sity of offensies, and not alwayes for the difference of persons. And nowe the departed in faith being but distincted by state of life, and not by bonde of sinne from those that be aliue, must needes in the case of like sinne, for the vnitie which he is in, haue the like remedie as the lieue hath for the same sinne. And therefore to helpe your ignorance some thing, thus you must learne:* 19.5 that

there was no peculiar sacrifice for the deade, as though they were not of the common body with the liuing, but they had the same sacrifice done for them that the liuing in this worlde in the like case of sinne, or punishment for offensies, had. Doe you not see Gods Church, Maister Grindall, sacrifice for the deade? but not for them by a peculiar meanes of offeringe,* 19.6 but the very selfe same oblation she euer vseth for her Children departed, that she practiseth for her faithfull flocke a liue. And in all other pra∣ctises, there is a perfect communitie of all benefites betwixt the deceased and their brethern remayning yet in this worlde. And therefore when you seeke for sacrifice in the olde lawe, looke not for any distincte waye of handeling their offensies, which is not common with the lyuing. But consider what there was practised for the release of the smaller trespassies, and that was vsed for both the liue and dead, without distinction. Marke what sacrifice was for the abating of any paine due for great offensies, and the same shall be well vnderstande, to be with out difference practi∣sed, for the liue and deade together. That therby we may by good reason conclude, seeing sacrifice was then offered for purgation of euery light offense, that it was done for all states of persons that were either in this life, or after their death to be perfectely clen∣sed from the same. Although the facte of Iudas Machabeus be a plaine proofe that there was a common knowen ordre of sacri∣fice: for else howe coulde he haue conceyued any such sacrifice neuer hearde of before? howe coulde he limite the value of pro∣curement therof, by a certaine summe for euery soule deceased? howe coulde he gather in pretence of a thinge neuer vsed be∣fore, the peoples almes with out their murmure or motion therein? VVhy woulde he haue sent mony to Hierusalem to procure that, which had no example in the lawe, or vse in the Church? was he so ignorant that he knew not their ordre herein, or so vnwise to haue sent his mony for nothing?* 19.7 S. Augustine aunswering an heretike, that by the authoritie of the facte of Iudas, woulde haue proued, that by sacrifice men might be saued though they died vnbaptized, or in deadly sinne, sayth vnto him: that he is not hable to proue, that Iudas or any other in the lawe, offered for his freinde, or any man else being vncircumcised, no more then the Church nowe practiseth for any man not baptised.

VVhereby he plainely confesseth, that the lawe had a sacrifice for the deade: which, being vrged by that heretike, he might haue denied with good helpe of his cause, and aunswere to the aduersary: but that the contrary case was so cleare, not onely by that booke which he tooke for Canonicall scripture, as before is proued, but also by the full consent of all the Church of God, which both by plaine practise, and most graue ordinaunce, had from Christes time set forth and approued the vndoubted trueth thereof.

3 To passe ouer your saucines and scurrilitie being as agreeable to your profession and leuitie, as vnmeete for his grauitie and dignitie whom you name, the argument is of more force then you haue wit to vnderstand. But to beate it smaller, that it may enter into your head, or at least wise that they which haue any brayne in their heades, may con∣ceiue the strength of it, I will vse your owne figure and mode. All lawfull sacrifices were prescribed by the lawe, sa∣crifice for the deade was not prescribed by the law, therfore it was no lawfull sacrifice. you aunswere that the rehersal of sinnes proueth not the peculiar persons that may be burde∣ned with those sinnes. And with this foolish distinction you thinke you haue broken out of prison. But you that so like a proud foole, take vpon you to help his ignorance, bewray your owne intollerable arrogancie and more then beastly blindnes. For if you had redde the law whereof you make your selfe such a Rabbine, Leuit. 4. & 5.12. & 15. you should haue seene the peculiar mentioning and playne rehersing of all such persons for whome sacrifice was to be offered, both men and women, the Princes and the priuate persons the Priest and the whole congregation, yea and speciall re∣gard of the oblations of the poore. And in the perticular rehearsing of diuerse kind of persons, and the forme of the sacrifice, named according to euery perticular state, it is so farre of, that the deade shall be reckned that such thinges are enioyned euery of these perticular persons to doe, as it is playne that none but the liuing could offer, or haue sa∣crifice offered for thē. What law was appoynted touching lamenting for the deade, you may reade Leuit. 21. how the

Priest was forbidden to lament for any, but speciall per∣sons, also Nu. 19. diuerse ordinances concerning the deade yet neuer any sacrifice or prayer for the deade. When Na∣dab and Abihu were slayne, their father and brethren were forbidden to mourne for them, the people were permitted. By all which it appeareth, not only that no sacrifice for the deade, was offered, but that they were so separated from the liuing, that the Priestes might haue nothing to do with any of them, but in speciall cases. And as for your common shift of the common body of the liuing and the deade, hel∣peth you nothing, for although all the faithfull make one body in Christ, yet there is one state of them that worke, an other of them that are iudged according to their works, & to put no diuersitie betwene them, is not to make a com∣munion but a confusion. But of all other it is a clerkely cō∣clusion that you send M. Grindall to looke vpon the exam∣ple of your masse, whith is a sacrifice both for the quicke & the deade, and thereof will proue that the olde lawe, had but one sacrifice for the liue and the deade. In deede there you were to good for him, if y^e practise of y^e popish church be a good president for Moyses to follow in his law, we will reason no longer. But the fact of Iudas Machabaeus putteth all out of doubt. Surely then the fact of euery man that transgressed the lawe, shall be sufficient to proue what the lawe was and not the booke of the lawe. For else how coulde he haue conceiued any sacrifice which he neuer hearde of? How did Dauid conceiue the cariage of the arke in a newe cart, which he neuer heard of? except it were of the Phili∣stians that sent home the arke in a cart. And euen so it is like, that Iudas Machabaeus, if he deuised not that sacrifice of his owne head, yet tooke it by imitation of the Gentiles, whose studies and practises, your owne author confesseth were more frequented in those dayes among the Iewes, then the preaching or keeping of the law. Finally to all the other howes and whyes, I aunswere with one word, he had no warrant of his fact in the law of God. Neither doth S. Augustine sufficiently answere y^e heretike that would proue by that fact, that men dying in deadly sinne might be saued

by sacrifice. For though they were not vncircumcised for whom Iudas sent an offering, yet they dyed in deadly sinne, and such sinne, as for which they were iustly slayne, as your owne author confesseth, for the idolatrous iewells, that they had euery one in their bosomes. Concerning the au∣thoritie of that booke and how it was taken by Augustine, I haue aunswered enough before.

4 But here will I nowe make an ende, desiring thee (gentle reader) with such indifferency to weighe the doing and dealing of both parties, as the importaunce of the cause, the loue of truth,* 19.8 the necessary care of thine owne saluation, and thy duety to∣wardes God and his Church requireth. There is none of all those pointes, which the vnfaithfull contention of our miserable age hath made doubtefull, in which thou mayest better beholde howe vpright the wayes of trueth and vertue be, and howe pernicious, double, and deceitfull, the dealing of heresie is. The one is vp∣holden by the euidēt testimony of holy scripture, the other main∣teineth her traine by bolde deniall of scriptures: the one seeketh with humility the meaning at their mouthes, whome God hath vndoubtedly blessed with the gifte of vnderstanding and inter∣pretation, the other by singular pride foundeth her vnfaithful∣nesse, vpon the phantasies of light and lewde persons, that are pufte too and fro with euery blaste of doctrine. The one resteth vpon the practise of all nations, the vsage of all ages, and the holy workes both of God and man, the other holdeth wholy by con∣tempte of our elders, flatery of the present dayes and vnhappy waste of all workes of vertue, religion, and deuotion: the one fol∣loweth the gouernours and appointed pastours of our soules, whose names be blessed in heauen and earth, the other ioyneth to such, as for other horrible heresies & wicked life, are condemned both a liue and deade, of the vertuous, and can not for shame be na∣med of their owne scholars. The one hath the warraunt of Gods whole Church, the other standeth on curse and excommunication by the grauest authority that euer was vnder God in earth. To be shorte, trueth is the Churches dearlinge, heresie must haue her maintenaunce abrode. This one, holy, Catholike, and Aposto∣like Church is it, wherevnto we owe all duety and obedience both

by Gods commaundement, and by the bonde of our first faith and profession. There is no force of argument, no probability of rea∣son, no subtelty of witte, no deepe compasse of wordely wisedome, no eloquence of man, nor Angell, nor any other motion that can be wrought in the world, that shoulde make a man doubte of any article approued by her authority. And if thou yet feare to geue ouer thy whole sense, and thine owne selfe to so carefull a mo∣ther, in whome thou wast begotten in thy better birth, compare our Church with theirs, compare her authority and theirs, her maiesty and theirs.

4 In Gods name let the readers waye indifferently, the doinges and dealinges on both partes, the cause, the trueth, their saluation, the Church, and the glory of God aboue all thinges. And as they see this pointe handeled, so let them iudge of the reste. The trueth is vpholden by euident testimony of scripture, the error, by custome, pra∣ctise, and iudgement of men. The trueth seeketh vnder∣standing of the scriptures, of the spirite of God in the scrip∣tures, error at the mouthes of mortall men. The trueth resteth vpon the onely authority of God, error vpon the maintenaunce of carnall deuises. The trueth is founded vpon the doctrine of the Prophets and Apostles, the other vpon Gentiles and heretikes. Trueth is embraced of the pure and primitiue Church of Christ, error is continued from a corrupt state of the Church of Christ, vnto a plaine departing awaye into the church of Antichrist. To be short, trueth is tryed by the worde of God, heresie by the inuention of men. The holy Catholicke and Apostolicke Church is that which humbly obeyeth the word of God, and the Synagoge of Satan is that which arrogantly chal∣lengeth authoritie aboue the worde. The true Church shall neuer decaye but alwaye reigne with Christ, the false Synagoge shall daily more and more decaye vntill it be vtterly destroyed with Antichrist the heade therof, and last of all be damned with the deuill and his angells. And who so woulde make choyse of a true mother Church, from a whorish Synagoge, let him compare our church with the church of Rome, the authoritie of our church which is the

authoritie of God in his word, with the authoritie of theirs which is the opinions of men, the maiesty and glory of our church which is spirituall, & the whorish outward brauery of theirs which is carnall. And where he findeth the true church, let him know that in the communion therof, he re∣ceiued his second birth, and not of the place, time, person, or element, where, when, by whome, or with which he was baptised, either among them or among vs.

5 Ours is that Church, that hath borne downe hethen Prin∣cies, that hath destroyed Idolatrie, that hath cōuerted all nations to Christes faith, that hath waded in bloude, that hath liued in welth, that hath bene assalted by hell, by euill life, by heresie, and yet she stādeth. Take away all this, compare her constancy in do∣ctrine, with their inconstant mutability: compare the noble army of Martyrs, the holy company of Confessours, the glorious trayne of so many blessed, wise, and learned Doctours, of many thousand Saintes that euer accōpany her maiesty: compare (I say) all these with the raskall souldiars of the contrary campe:* 19.9 Vbicunque fuerit corpus, illic congregabūtur & aquailae. I warraunt thee, gentle reader, feare nothing, for where so euer so honorable a per∣sonage is, there is the kingly company of egles. Beholde her grace of miracles, her workes, and her wonders, her authority in disci∣pline, her wisedome in gouernement, her equability in all estates: and I am sure thou shalt confesse Quod dominus est in loco isto, & ego nesciebam. Our Lorde suerly is in this place,* 19.10 and I was not aware thereof. For Christes loue, if thou hast followed, or yet haue any phantasie to the seuered company, grope with out flatery of thy selfe, the depth of thine owne conscience: feele whether God hath not suffered thee to fall for some sinne. Come into this Church, and at the same time thou shalt be healed to thy eternall reioysing. Touch once the hemme of Christes gar∣ment, adore his foutstoole, cleaue vnto the altar, and if thou finde not comfort of conscience, ease of harte, and light of trueth, neuer credet me more. Proue once what is In horto concluso,* 19.11 & fonte signato, in the garden enclosed, & the wellspring so surely sealed vp. Ioyne with the Sainctes in heauen, with the soules in Purgatory, with the fathers of thy faith in earth, with all holy

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Notes

• * 2.1

  2. Cor. 7.
• * 2.2

  Ambros.
• * 2.3

  Rupert. in 3. cap. Genes.
• * 2.4

  In orat. pro defunctis.
• * 2.5

  A compari∣son of the mercy and iudgement of God, to∣vvardes the soules in Purgatory, & that mer∣cy is more.
• * 2.6

  Psal. 76.
• * 2.7

  The motiōs of Gods mercy, In releasing or mitigation of the paine of Purgato∣ry.

  Psal. 76.
• * 2.8

  Li. 1 de poe∣nit. cap. 1.
• * 2.9

  A briefe note of the contentes and princi∣pall pointes of this booke.
• * 3.1

  Cap. 1••.
• * 3.2

  Cap. 3. Cap. 12.
• * 3.3

  Lib. 4. dia∣log. cap. 19.
• * 3.4

  Onely small offensies be remitted in the next life.
• * 3.5

  Serm 66. in Canti.
• * 3.6

  Cap. 24. lib. 21. de ciuit.
• * 3.7

  Beda in 3. Cap. Marci.
• * 3.8

  Sometimes Gods iustice is aunsvve∣red fully by the paine of the party.
• * 4.1

  1. Cor. 12.
• * 4.2

  August. epi. 23.
• * 4.3

  Idem tract. 32. in Ioan.
• * 4.4

  The christiā communiō and fellovv∣ship is ex¦pressed.
• * 4.5

  The soules depa••ted in p••ety are of our church & fellovv∣ship.
• * 4.6

  Lib. 20. de ciuit. Cap. 9
• * 4.7

  Quaest. ad Ant. 34.
• * 4.8

  The com∣munion ex∣pressed be∣tvvixt the liue and the dead, by the naturall a∣greement betvvixt the vine in the fielde & the vvine in the vessel.
• * 4.9

  Cal. Instit.
• * 4.10

  Ad frat. in herem. 44.
• * 5.1

  Gregori. in epist. ad Bo∣nifac.
• * 5.2

  Cap. 12.
• * 5.3

  Take heede
• * 5.4

  In heresi. Aerij.
• * 5.5

  In oratione pro de funct.
• * 5.6

  Ecclesiast. Hierrarch. Cap. 7.
• * 5.7

  Antiq. li. 1••. Cap. 8.
• * 5.8

  Hiero con. vig.
• * 5.9

  Prayers for the depar∣ted agreeth to our faith of the resur¦rection and immortali∣tie.
• * 5.10

  Heretikes deny scrip∣tures.
• * 5.11

  In prol. mach.

  Though a∣gainst a levve or an heretike they coulde not proue any article of faith nei∣ther then nor novve, by them. Cap. 48. Cap. 47. Lib. 2. Cap. Cap. 36.
• * 5.12

  In lib. pro defunct.
• * 5.13

  De cura pro mort. agen∣da.
• * 5.14

  Augustines ansvvere to Pelagius, denying scripture for that it made agaīst his heresie.
• * 5.15

  August. de haeresib. 24. haeres.

  T••rtul. de praescrip. Iren. cap. 26 libr. 1. Euseb. ec∣cles. histor. lib. 4.

  De haeresi. ad quod vult deum 30. haeresi.
• * 5.16

  The Chur∣ches vse in confirmati∣on or pub∣lishing of the canoni∣call Scrip∣ture.
• * 5.17

  A necessary vvarning.
• * 6.1

  Iudas fol∣lovved the order of the church, and not prescri¦bed to the Church any nevv sacri∣fice or ce∣remony.
• * 6.2

  De vniuer∣sa iudeorū fide. recita∣tur a Grop∣pero in lib. de Eucha∣rist.
• * 6.3

  Genes. 23.
• * 6.4

  Genes. 50.
• * 6.5

  Deut. 34.
• * 6.6

  Eccles. 22.
• * 6.7

  Super obit Theod.
• * 6.8

  Geneua booke ap∣pointeth a still buriall.
• * 6.9

  Cap. 1.
• * 6.10

  Fasting for the depar∣ted.
• * 6.11

  2. Reg. 12.
• * 6.12

  1. Reg. 31.
• * 6.13

  Tobiae. 4.
• * 6.14

  Ser. de cath. sancti Pet. Lir. super hūc locum.
• * 6.15

  Tob. 12.
• * 6.16

  Act. 9.
• * 6.17

  Sermo. de initio qua∣drage.
• * 6.18

  Lucae. 7.
• * 6.19

  Ser. de elee∣mos.
• * 6.20

  Ioh. 11.
• * 6.21

  1. Thes. ca. 4
• * 6.22

  Homil. 3.
• * 6.23

  4. Reg. 19.
• * 6.24

  Homil. 84. in Ca. 20. Ian.
• * 6.25

  As prayers doe protest the resurre∣ctiō, so vn∣ordinate mourning shevveth the lacke of beliefe therin.
• * 6.26

  Homil. 32. in Cap. 9. Matth.
• * 6.27

  In his time the priestes vvere desi∣red to pray for mennes soules.
• * 6.28

  A great de∣cay of ver∣tue in our time.
• * 7.1

  Iucae 11. & 16.
• * 7.2

  Dan. 4.

  Ecc. 3.

  Tob. 12.
• * 7.3

  Iacob. 2.
• * 7.4

  Iacob 1.
• * 7.5

  Serm. de E∣leemos.
• * 7.6

  O that vvas a happy time.
• * 7.7

  Citatur à Dam.
• * 7.8

  Marci. 12.
• * 7.9

  Matt. 10.
• * 7.10

  The perfe∣ctest kind of almes.
• * 7.11

  Tob. 12.
• * 7.12

  Lib. 3. in Iob.
• * 7.13

  In compēd. & epistola ad Iacob. fratrem do∣mini.
• * 7.14

  Iob. 1 & 2.
• * 7.15

  In 15. cap. 1. Cor. Ho∣mil. 14.
• * 7.16

  Ex Dama∣sceno pro defunctis.
• * 7.17

  Psal. 24.
• * 7.18

  In Atha∣nasius his time can∣dels vvere light in churchies, for their sakes that vvere dead, sicke, or ab∣sent.
• * 7.19

  Athanas. authoritie onely,. vvill beare dovvn all heretiks in the vvorlde.
• * 7.20

  The name onely of Christiani∣ty lefte in many.
• * 8.1

  Deuotion much de∣caide some∣vvhat be∣fore this heresy be∣gan.
• * 8.2

  Can. 39.
• * 8.3

  Cap. 2.
• * 8.4

  Cap. 95.
• * 8.5

  In vita Io∣saphat.
• * 8.6

  Super obit Theodos.
• * 8.7

  Iulio in∣terpr.
• * 8.8

  De fide re∣sur.
• * 8.9

  De Cor. mi∣lit.
• * 8.10

  In exhort. Castitat.
• * 8.11

  De mono∣gamia.
• * 8.12

  This heresy much ioy∣neth vvith the Saduces
• * 8.13

  Psal. 13.
• * 8.14

  Cor. 1. ca. 15
• * 8.15

  Lib. 8. Cōst. Cap. 48.
• * 8.16

  The maister Protestant is posed,
• * 9.1

  Lib. 8. con∣stit. 49.
• * 9.2

  1. Epist. ca. 5
• * 9.3

  The church maye praye for any sin∣ner in this life, vvith hope of mercy.
• * 9.4

  Carth.
• * 9.5

  Lib. 21. Cap. 24.
• * 9.6

  Bracarens. Cap. 34.
• * 9.7

  Vide Timo. Alexand. respons. 14.
• * 9.8

  Heretikes not to be praide for after their death.
• * 9.9

  Homil 21. in Cap. 9. Actuum.
• * 9.10

  VVho be most apte to receiue benefite by the prayers of the li∣uing.
• * 9.11

  Enchir. cap. 110.
• * 9.12

  Lib. 4. epist. 5.
• * 9.13

  Tractat 84. in Ioannē.
• * 9.14

  Hovv pray∣er vvhich taketh no effect in the departed, is profitable to the pro∣curer.
• * 9.15

  Act. 5.
• * 9.16

  1. ad Tim. 1. 1. Cor. 5.
• * 9.17

  Concilium Aphricanū. Epist. 9.
• * 9.18

  The here∣tikes called vpon to aunsvvere.
• * 9.19

  The vvhole matter or∣dered to our handes.
• * 10.1

  The com∣mon names of honour geuē to the holy Masse in old time.
• * 10.2

  S. lib. epist. 33. epist. & praecat. pri∣ma praepa∣rante ad Missam.
• b 10.3

  super vn∣dec prouer.
• c 10.4

  Histor. tri∣partit. 24.
• d 10.5

  cap. li. 10. d
• * 10.6

  The force and institu∣tion of the holy Masse.
• * 10.7

  The nevve communi∣on is here described.
• * 10.8

  Heresie vvith her disordered ministers, shal not out face Gods, church and Christes e∣ternall priesthood.
• * 10.9

  Psal. 100. Mat. 16.
• * 10.10

  The holy Masse taken avvaye for our sinnes.
• * 10.11

  Men that vvere gre∣uous offen∣ders in olde time puni∣shed by lacke of the sacrifice.
• * 10.12

  De Coena domini.
• * 10.13

  Ita Poli∣carp. ex Iren.
• * 10.14

  Victor de persecut. Vandal.
• * 10.15

  Eccles. ca. 7.
• * 10.16

  Epist. 8. li. 2.
• * 10.17

  Homil. 3. in Epistolā ad Philipp.
• * 11.1

  Theodor▪ dial. 2. Aug. super psal. 98. Dionis. ec∣clesiast. hie∣rarch. cap. 3. Basil. de spi∣ritu Sanct. cap. 17.
• * 11.2

  Lib. 3. de Trin. c. 10.
• * 11.3

  Lib. 20. con¦tra Faustum cap. 13.
• * 11.4

  Lib. 10. Hi∣sto. trip. ca. 18 & 20.
• * 11.5

  Theodosius Iun.
• * 11.6

  12. Lib. tri∣partit, ca. 2.
• * 11.7

  Euseb. in vita Con∣stantini.
• * 11.8

  2 Orat. in Iulian.
• * 11.9

  In 2. Cap. ad Heb. hom. 4.
• * 11.10

  Hierom. Epitap. Paulae.
• * 11.11

  De cura pro mortuis a∣genda.
• * 11.12

  De ciuit. 1. Lib. c. 12. & 13.
• * 11.13

  Cap. 18. de cura pro mort.
• * 11.14

  The sainctes pray for the soules in purgatory, & vve pray vnto saictes for them. Cap. 4. de cura pro mort.
• * 11.15

  Super 11. cap. Prouer.
• * 11.16

  Masse al∣vvaye saide for the de∣parted.
• * 11.17

  Ambros. epist. 8. l. 2.
• * 11.18

  If the nevv byshoppes vvere like S. Ambros. their tea∣ching vvold not be con∣trary to his.
• * 11.19

  Super obit. Theodosij Imperato∣ris.
• * 11.20

  Super obi∣tu Valenti∣niani.
• * 11.21

  In oratione funebr. su∣per Satyr.
• * 11.22

  In Epist. 1. ad Aman∣dum.
• * 11.23

  Epist. 3.
• * 11.24

  Ex lib. 9. Confess ca. 11.13. & vlt.
• * 11.25

  Note the vvhole Hi∣story, and feare not to follovv it.
• * 11.26

  The cursed Cham hath many chil∣dren in our dayes.
• * 11.27

  Cap. 13. lib. 9. & vltimo.
• * 11.28

  M Grindall looke in your gram∣mer vvhat figure S. Augustin vsed he••••.
• * 11.29

  Possidonius in vita Au∣gust.
• * 12.1

  Beda lib. 1. cap. 31.
• * 12.2

  Lib. 4. hist. cap. 21.
• * 12.3

  That faith is the true faith into vvhich our nation vvas first cōuer∣ted from infidelity.
• * 12.4

  Note and take heede betíme.
• * 12.5

  If praying for the dead vvere takē avvay, ther should no steppe of religion remayne.
• * 12.6

  All our su∣perinten∣dents are deepely & daily periu∣red.
• * 12.7

  A harde questiō pro¦posed to the Prote∣stant.
• * 12.8

  Super Ag∣gaeum.
• * 13.1

  So sayth S. Augustine oftē against the Pela∣gians.
• * 13.2

  De cura pro mort.
• * 13.3

  Constitut. l. 8. cap. 47.
• * 13.4

  Eccles. hie∣rarch. c. 17.
• * 13.5

  In homil. contra Sa∣bellian. Athan: ad Epitectum.
• * 13.6

  Ita Suidas testatur.
• * 13.7

  Origen. Athan Damascen. Nicenum. 2.
• * 13.8

  Epist. 9. li. 1.
• * 13.9

  De cura pro mortuis. & alibi saepe.
• * 13.10

  Lyturgia Chrysosto.
• * 13.11

  Lyturgia Basilia.
• * 13.12

  Vniuersalis Canon.
• * 13.13

  Lyturgia Armeniorū.
• * 13.14

  In prima prece prae∣paratoria ad missam.
• * 13.15

  A notable solemne prayer of S. Ambro••e for the sou∣les depar∣ted.
• * 13.16

  De Ecclesi. officijs lib. 1. Cap. 15.
• * 13.17

  Lib. 2. cap. 3. Contra e∣pistolā Par∣meniani.
• * 14.1

  Epist. 107. contra Vi∣tal.
• * 14.2

  I gesse it vvas M. Pil∣kinton of Duresme.
• * 14.3

  De prescri. aduers. hae∣reti.
• * 14.4

  Epist. 165.
• * 14.5

  Lib. 3. cap. 3
• * 14.6

  Note.
• * 14.7

  De simpli∣cit. praela∣torum.
• * 14.8

  By heretiks preaching many are become Ca¦tholikes.
• * 14.9

  Our Masse is all one vvith the Masses of a••l other cun∣tries and tymes.
• * 14.10

  Against the Chester mā.
• * 14.11

  Looke the Iniunction for the ma∣riage of Priestes & other thīgs.
• * 14.12

  The youn∣gers, must thus pose their mai∣sters.
• * 14.13

  Irenaeus Lib. 3. cap. 2
• * 14.14

  In confes∣sione VVit∣tember.
• * 14.15

  In Apolo∣gia.
• * 14.16

  Instit. de Coena.
• * 15.1

  Epistol. ad Ianuar. & de Baptis. contra Do∣natist. lib. 4. cap. 24.
• * 15.2

  Sermone. 2. de ieiunio.
• * 15.3

  A sure vvay to try the beginning of any doc∣trine.
• * 15.4

  Note.
• * 15.5

  De corona militis.
• * 15.6

  Ser. 22. de ver: Apost.
• * 15.7

  Hostia in∣cruenta.
• * 15.8

  The Apo∣stles be the orderers of our sacri∣fice.
• * 15.9

  Psalm. 49.
• * 15.10

  The ende of schisme.
• * 15.11

  Qu••st. 34. ad Antioch.
• * 15.12

  Ibidem.
• * 15.13

  The rule of trueth.
• * 15.14

  Heretikes do against their ovvne consciences
• * 15.15

  Note.
• * 15.16

  Note the gile of an heretike.
• * 15.17

  Note.
• * 15.18

  Psal. 36.
• * 15.19

  Lib. 2. con∣tra Iulian.
• * 15.20

  Lib. 2. con∣tra Iulian.
• * 16.1

  The high vvaye of trueth.
• * 16.2

  The by vvay of heresy.
• * 16.3

  Math. 13.
• * 16.4

  Tertul. de praescript.
• * 16.5

  Our Prote∣stantes be inspired by Damascens iudgement.
• * 16.6

  Of the au∣thor of this nevv sect••.
• * 16.7

  Lib. 3. cap. 4.
• * 16.8

  The trial of false prea∣chers.
• * 16.9

  A generall rule to knovve he∣resie by.
• * 16.10

  Cap. 75. li. 3. In Anace∣phal.
• * 16.11

  Arius. Aërius.
• * 16.12

  In lib. de haeres. ad Quod vult.
• * 16.13

  One that hath forsa∣ken the Church is indifferent to vvhat heresie you vvill.
• * 16.14

  And there∣fore they call their doinges, Proceding. Prouer. 18.
• * 16.15

  Vbi sup. 13.
• * 16.16

  Note vvell.
• * 16.17

  Damascen in oratione pro defun∣ctis & de haeres.
• * 16.18

  Note vvell hovv this falshood e∣uer ioyneth it selfe to other hor∣rible sectes.
• * 16.19

  Sermone 66. super cantic.
• * 16.20

  I trovve no Protestant cā ansvvere vvith rea∣son to thi•• point.
• * 16.21

  Here this sect ioyneth vvith the sa¦cramētariés and the rest of miscre∣aunts.
• * 16.22

  Marke vvel.
• * 16.23

  Vide Hiero nimū sup. 3. ad Galatas. Ioan. 9.
• * 17.1

  Cap. 79. Cap. 34. Cap. 2.
• * 17.2

  Note.
• * 17.3

  In initio Concilij Florentini.
• * 17.4

  The holy Councel of Trente hath also deter∣mined the same against the hereti∣kes of our times.
• * 17.5

  All here∣tikes do cō∣demne coū∣cels.
• * 17.6

  The humble obedience of Catholi∣kes to the gouernours of Gods Church.
• * 17.7

  Ruffin.
• * 17.8

  Hovve they practise vvith the simple.
• * 17.9

  Gre•••• impu¦dēcy in he∣retikes.
• * 17.10

  The sophi∣stry of he∣retikes.
• * 17.11

  Here lyeth the doubt and diuersi∣tie betvvixt heretikes & Catholikes
• * 18.1

  Cap. 1.
• * 18.2

  Cap. 7.
• * 18.3

  Cap. 5.
• * 18.4

  Cap. 14.
• * 18.5

  Phisic. 1. l.
• * 18.6

  An ansvver to the first place.
• * 18.7

  Esay. 38.
• * 18.8

  Bern. ser. 4. de fest. om∣niū Sanct. Amb. super 5. ad Roma∣nos.
• * 18.9

  Caluins ab∣surd do∣ctrine is re∣futed.
• * 18.10

  The state of such in the next vvorld as by Gods omnipotē∣tie vvere raised to life againe.
• * 18.11

  An ansvver to the secōd text.
• * 18.12

  An ansvver to the third argument.
• * 18.13

  CX.
• * 18.14

  An ansvver to the laste scripture.
• * 18.15

  Cap. 9. lib. 20. de ciuit.
• * 18.16

  Isay. 57.
• * 19.1

  Their nevv no faith is vpholden by a nega∣tiue argu∣ment.
• * 19.2

  A Prote∣stāts Crede.
• * 19.3

  Like faith like argu∣ment.
• * 19.4

  M. Grindall in his fune∣rall sermon.
• * 19.5

  Note.
• * 19.6

  One sacri∣fice for the liue and the deade.
• * 19.7

  Lib. 2. de Orig. Animae Cap. 11.
• * 19.8

  The cōclu∣sion of the vvhole boke, vvith an admoni∣tion to the reader.
• * 19.9

  Math. 24.
• * 19.10

  Gene. 28.
• * 19.11

  Cantic. 4.