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.

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:* 1.1 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,* 1.2 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,* 1.3 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▪* 1.4 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,* 1.5 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,* 1.6 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,* 1.7 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,* 1.8 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,* 1.9 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,* 1.10 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,* 1.11 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.* 1.12 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,* 1.13 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,* 1.14 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:* 1.15 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,* 1.16 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,* 1.17 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.* 1.18 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,* 1.19 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:* 1.20 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,* 1.21 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,* 1.22 & 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,* 1.23 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,* 1.24 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.* 1.25 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.* 1.26 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:* 1.27 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:* 1.28 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,* 1.29 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.

Notes

• * 1.1

  Theodor▪ dial. 2. Aug. super psal. 98. Dionis. ec∣clesiast. hie∣rarch. cap. 3. Basil. de spi∣ritu Sanct. cap. 17.
• * 1.2

  Lib. 3. de Trin. c. 10.
• * 1.3

  Lib. 20. con¦tra Faustum cap. 13.
• * 1.4

  Lib. 10. Hi∣sto. trip. ca. 18 & 20.
• * 1.5

  Theodosius Iun.
• * 1.6

  12. Lib. tri∣partit, ca. 2.
• * 1.7

  Euseb. in vita Con∣stantini.
• * 1.8

  2 Orat. in Iulian.
• * 1.9

  In 2. Cap. ad Heb. hom. 4.
• * 1.10

  Hierom. Epitap. Paulae.
• * 1.11

  De cura pro mortuis a∣genda.
• * 1.12

  De ciuit. 1. Lib. c. 12. & 13.
• * 1.13

  Cap. 18. de cura pro mort.
• * 1.14

  The sainctes pray for the soules in purgatory, & vve pray vnto saictes for them. Cap. 4. de cura pro mort.
• * 1.15

  Super 11. cap. Prouer.
• * 1.16

  Masse al∣vvaye saide for the de∣parted.
• * 1.17

  Ambros. epist. 8. l. 2.
• * 1.18

  If the nevv byshoppes vvere like S. Ambros. their tea∣ching vvold not be con∣trary to his.
• * 1.19

  Super obit. Theodosij Imperato∣ris.
• * 1.20

  Super obi∣tu Valenti∣niani.
• * 1.21

  In oratione funebr. su∣per Satyr.
• * 1.22

  In Epist. 1. ad Aman∣dum.
• * 1.23

  Epist. 3.
• * 1.24

  Ex lib. 9. Confess ca. 11.13. & vlt.
• * 1.25

  Note the vvhole Hi∣story, and feare not to follovv it.
• * 1.26

  The cursed Cham hath many chil∣dren in our dayes.
• * 1.27

  Cap. 13. lib. 9. & vltimo.
• * 1.28

  M Grindall looke in your gram∣mer vvhat figure S. Augustin vsed he••••.
• * 1.29

  Possidonius in vita Au∣gust.