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 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,* 1.1 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:* 1.2 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:* 1.3 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,* 1.4 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,* 1.5 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:* 1.6 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,* 1.7 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.

* 1.84 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,* 1.9 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:* 1.10 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.* 1.11 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,* 1.12 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,* 1.13 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,* 1.14 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▪* 1.15 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,* 1.16 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.* 1.17 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.

Notes

• * 1.1

  So sayth S. Augustine oftē against the Pela∣gians.
• * 1.2

  De cura pro mort.
• * 1.3

  Constitut. l. 8. cap. 47.
• * 1.4

  Eccles. hie∣rarch. c. 17.
• * 1.5

  In homil. contra Sa∣bellian. Athan: ad Epitectum.
• * 1.6

  Ita Suidas testatur.
• * 1.7

  Origen. Athan Damascen. Nicenum. 2.
• * 1.8

  Epist. 9. li. 1.
• * 1.9

  De cura pro mortuis. & alibi saepe.
• * 1.10

  Lyturgia Chrysosto.
• * 1.11

  Lyturgia Basilia.
• * 1.12

  Vniuersalis Canon.
• * 1.13

  Lyturgia Armeniorū.
• * 1.14

  In prima prece prae∣paratoria ad missam.
• * 1.15

  A notable solemne prayer of S. Ambro••e for the sou∣les depar∣ted.
• * 1.16

  De Ecclesi. officijs lib. 1. Cap. 15.
• * 1.17

  Lib. 2. cap. 3. Contra e∣pistolā Par∣meniani.