Two Treatises Against the Papists, Book 2 · Chapter 9
That the practise of any pointe in religion maketh the most open shevve of the fathers faith. And that all holy men hauehave in plaine vvordes and most godly prayers vttered their beliefe 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. Therefore 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 sacrament 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 assure vsus of their belefe, of whose wordes we doubted before? Mary sir this:Theodor▪ dial. 2. Aug. super psal. 98. Dionis. ecclesiast. hierarch. cap. 3. Basil. de spiritu Sanct. cap. 17. 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 vntounto 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 instructed, thought that God appeared in the shape of breade: as all these yongers, seeing the honour & reuerence of their elders,Lib. 3. de Trin. c. 10. 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, Lib. 20. contra Faustum cap. 13.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 tempests, of trauelling, of sickenesse, and in other necessities. VVell these be plaine practises, no heretike can denie but they hauehave 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 onelyonly 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 purpose 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 iurisdiction, 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 vntounto him, by continuall 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 eueryevery 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 reciting out of S. Ambrose for the improuing of inuocation of holy Sainctes, is no more but an abuse of the simples ignorance: knowing 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 amongest the rest. I speake not this, that any might hereby iudge the doctors wordes to stande against their owne deedes: but that eueryevery 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 euident 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 giuegive credit to these libelles conteining certaine wrasted places out of the doctours 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 vsus, I will, as I saide, let them hauehave the feeling and handling of our cause throughly. They shall behold in examples of most noble personagies, both for their name, vertu, and learning, 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 hauehave 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 mistrusted, or wrested, the practise can not be altered. As though he could shew vsus any practise, but that which is vttered in their wordes, in which if there be any obscuritie or improprietie, 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 meaning rather by their practise then by their wordes: except he could either in picture, or in vision, describe vntounto vsus eueryevery thing that they did. But let vsus consider the examples of those thinges, which he bringeth in to proue that practise is more certeyne then wordes. First he can not deny, but the wordes of Augustine and Theodoretus stand with vsus, 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 vsus. 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 hauehave 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 imagined 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 diuinitie 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 kneeling as M. Allen would hauehave vsus 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 hauehave the sacrament honored, 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 manducaturi estis, & bibituri illum sanguinem quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendaui, spiritualiter 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 hauehave commended to you a sacrament, which being spiritually vnderstoode shall quicken you. As for Dionysius because he is a coūterfect antiquitie I will not vouchasafe to aunswere him. Basill in his booke de spiritu sancto, cap. 27. hath these wordes: The wordes of inuocation when the breade of thankes geuing, and the cuppe of blessing is shewed, which of the holy Apostles hath lefte vsus 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 ceremonies that he rehearseth in the same place. Howbeit it is plaine enough, that he meaneth not, that the wordes of inuocation were sayed vntounto the breade, or the cuppe, but vntounto God who was called vponupon to blesse those his creatures, 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 hauehave called it the body and bloode of Christ, but either to stirre vp the people to praye effectually, or to admonish them that all thinges were readye that they might prepare them selues to communicate. And whereas he alleageth out of Augustine De Trinit. lib. 3. cap. 10. that children 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 celebration 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 neuer see that shewe of thinges but in the celebration of the sacraments, where it is offered and giuen and saide vntounto them with most graue authoritie whose body and bloude it is, they woulde beleue nothing els but onelyonly 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 otherwise instructed, first by experience, bycause they sawe breade els where, then in the celebration, and also by doctrine, when they were able to vnderstande that it was not the Lorde him selfe in the shape of breade, but onelyonly a sacrament 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 children, which wist not what it ment, contrary to the worde of God, who requireth men to examine them selues before 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 vntounto it, then vntounto this, which euen the Papistes them selues will confesse to be erroneous. Finally what the Christiās did by that they were sclaundered with all, is a sory proofe, they were sclaundered to hauehave 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 Gregory, although it were much more modest then of his successors, 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 onelyonly.
2 And where may we better beginne, then with this famous Chrysostome? he bare the last wittenesse with vsus for the reliefe of the departed by the prayers and holy oblation, therefore the practise of that excellent benefite shall first be shewed vponupon 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 ▪ Lib. 10. Histo. trip. ca. 18 & 20.the yonger, translated from his obscure resting place, to Constantinople which was his owne seate, there with meete honour to be buried, 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 Bosphorus, 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 passing treasure, being with all reuerence laide vp in the saide citie, then loe the gracious good Emperour, earnestly beholding the graue of S. Chrysostome, Theodosius Iun.made most humble prayers to almighty 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 Catholike bishoppes to be praide for at the altar eueryevery day by name. Cum Ioannitae (saith Cassiodorus out of Socrates) seorsim apud seipsos sacra solemnia celebrarent, 12. Lib. tripartit, ca. 2.iussit vt in orationibus memoria Ioannis haberetur, sicut aliorum dormientium episcoporum fieri consueuit. VVhen Chrysostoms partakers saide Masse by them selues aside, Atticus gaue in commaundement 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 hauehave. 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 generall 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,Euseb. in vita Constantini. 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,2 Orat. in Iulian. 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 reason that these solemne rites of Christian burialls be nothing profitable, or if the simple aske why they be profitable, S. Chrysostome may instruct such as list learne,In 2. Cap. ad Heb. hom. 4. 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 departed 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,Hierom. Epitap. Paulae. 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 witnesse in the like wordes as I hauehave 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 onelyonly 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 hauehave 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 approuing 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 Chrysostomes translation, which was well neare 400. yeares after Christ? The people with great plenty of lightes, brought Chrysostomes body to Constantinople. VVell this ceremony in carying 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 mention of masse or sacrifice of the masse M. Allen? Are you such a cunning interpreter, to expound celebrare sacra solemnia to say masse? In deed such interpretations will help you well to finde that, which else you might seeke long enough in the olde writers and goe without for all your labour. 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, hauehave 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 hauehave 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 Psalmi 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 Ierusalem.
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, De cura pro mortuis agenda.thus after longe consideration of the whole cause determineth: that the pompe of buriall, with all such solemnyties as there vntounto be in Gods Church ioyned, is very seemely for that body which was the vessell of a Christian soule, and an instrument or companion in well working: whervnto it shall be also vnited in the resurrection, for to receiue together the inheritance of the euerlasting kingdome. But the lacke of these, where they be not arrogantly 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. Therefore, it is the sacrifice and prayers which properly do helpe or relieue the departed.De ciuit. 1. Lib. c. 12. & 13. Curatio funeris (sayth he) conditio sepulturae, pompa exequiarum, magis sunt viuorum solatia quàm subsidia mortuorum. Non tamen ideo contemnēda & abijcienda sunt corpora defunctorum, maxime que iustorum & fidelium, quibus tanquam organis & vasis ad omnia 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: neuerthelesse 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 hauehave 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 louelove 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 hauehave 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, Cap. 18. de cura pro mort.ad mortuos pro quibus curam gerimus, peruenire, nisi quod pro eis, siue altaris siue eleemosinarum sacrificijs, solemniter celebramus. Let vsus 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 confesseth,The sainctes pray for the soules in purgatory, & vve pray vntounto saictes for them. Cap. 4. de cura pro mort. 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 intercession 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 sacrament, 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 remembraunce to call vponupon 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 hauehave had respecte and desire, as occasion serued, to be buried there, where by ordre, prayers and sacrifice were daily had, and where the patronage of holy sainctes might best be procured. It is a high point of wisdome surely (good reader) onelyonly to see what godly wisdome our fathers vsed, in shew of their zele, faith, and Christianity. As it is an vntollerable 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 malitia eorum. For their owne malice hath blinded them.
3 But let vsus now followe you into Africa. First you allege Augustine in his booke de cura pro mortuis agenda, wherin he is so full of doubtes, that he knoweth not him selfe, what to determine but that he will hold the common opinion 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 hauehave lightes, ringing, &c. proceding of louelove and deuotion, 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 somewhat like the matter, but if it be well marked, it maketh nothing 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 sacrifice is manifest in his booke de fide ad Petrum diaconum, cap. 19. where he sayth, that Christ offered him selfe for vsus, 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 memoriall 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 vsus. His wordes are. Firmissimè tene & nullatenus 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 vsus a sacrifice & oblation for a sweete fauour vntounto God to whom with the father and the holy Ghost by the Patriarches, Prophets and Priestes in time of the olde Testament, beastes were sacrificed: and to whom now, that is in the time of the new Testament, 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 carnall 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 & commemoration of the flesh of Christ which he offered for vsus and of his bloode which the same God shed for vsus. Nowe for the other poynt of inuocation of Sainctes, M. Allen affirmeth, that S. Augustine neuer doubteth but intercession may be made vntounto 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 desyderauit in Basilicam martyris poni, si quidem credidit eius animam meritis martyris adiuuari, hoc quod ita credidit supplicatio 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 beleued that his soule might be helped by the metites of the martyr, this that she so beleued was a certeyne supplication, 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 departed 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 vntounto them. Wherefore if we will hauehave any thing vntounto 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 aliquid 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 superstition that was not throughly confirmed in his time, about burialls and inuocation of Sainctes, yet he hath nothing of certainety out of the worde of God, either to perswade his owne conscience, or to satisfie them that moued the doubtes vntounto him.
4 But leauing the thinges not principally intended, as sufficiently by vse of the Church approued, let vsus 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 possunt absolui: Super 11. cap. Prouer.vel poenis videlicet castigati, vel suorum praecibus & eleemosinis, missarumque celebrationibus, &c. There be some, which after their death may hauehave 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 celebration 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, oblation,Masse alvvaye saide for the departed. 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 practised with praiers for the rest of the departed through out the Christian 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 deplorādam quàm prosequendam orationibus reor, Ambros. epist. 8. l. 2.nec maestificādam 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.If the nevv byshoppes vvere like S. Ambros. their teaching vvold not be contrary to his. How many byshoppes now in England of the new gise, woulde follow this kinde of consolation 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 practised vponupon his owne prince the Emperour Theodosius? Da requiem perfecto seruo tuo Theodosio, Super obit. Theodosij Imperatoris.requiem quam praeparasti sanctis tuis. Illò conuertatur anima eius vnde descendit: dilexi, & ideo prosequar cum vsque ad regionem viuorum, nec deseram, donec fletu, praecibus, inducam virum quò sua merita vocant, in montem Domini sanctum. GiueGive rest good Lorde vntounto 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 vntounto 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 towardes his prince, whome he loued a lieue, and forsooke not being deade:Super obitu Valentiniani. So did he pray and offer for Gratianus and Valentinianus: so did he vse the same for his owne deare brother the worthy Satyrus, in these wordes much to be noted. Now Lorde almighty to thee doe I commende the good soule of my brother Satyrus now lately departed, to thee O Lorde doe I make my oblation, accept I besich thee this due office of a brother,In oratione funebr. super Satyr. and mercyfully looke vponupon 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 hauehave weighted for dirige, and Masse, according to your promise, and now belike we shall hauehave it out of S. Hieronyme I trowe. But who will graunt you, that the commētary vponupon 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 vsus, 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 vntounto the Pope, and how it is allowed 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 hauehave shewed before, howe vnproperly he vseth the name of sacrifice, as in his booke de virginibus, 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 oblation which is here made of him is but in an image and representation 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 maketh intercession for vsus 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 follow him in his commentary vppon the epistle to the Romaynes? where he so often affirmeth that a man is iustified before God by faith onelyonly. 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 foundation of the Church: and that the primary of Peter was a primacy of faith not of honour, of confession not of authoritie, 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 Ambrose 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 hauehave 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 Satyrus, you doe shamefully wrest them contrary to his meaning. 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 praemitto. To thee now O Almighty God I commend his innocent soule, to thee I offer my sacrifice, receiue mercifully 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, declareth 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, In Epist. 1. ad Amandum.& hanc meritis fidei tuae mercedem accumules, 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 nouissima, ita proculdubiò etiam ros indulgentiae inferna penetrabit, vt roscido pietatis eius lumine, in tenebris ardentibus 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 compassion, 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 doubtlesse the dewe of his grace and merciemercy, 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,Epist. 3. 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 vntounto 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 throughly shaped out of prayers for the deade, and such other superstitious ceremonies as were vsed about the departed.
6 But if you will hauehave, 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, Ex lib. 9. Confess ca. 11.13. & vlt.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 matrone prouided especially, by her testament that she might not be forgotten at the altar of God, when the names of the faithfull departed 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 eternall memorie, in these wordes. My mother (sayth he) when the daye of her passing hense was now at hande, much regarded not how her body might curiously be couered, or with costly spice is powdered: neither did she counte vponupon any gorgious tumbe or sepulcre: these thinges she charged vsus not with all. But her whole & only desire was, that a memory might be kept for her, at thy holy altar good Lorde. Note the vvhole History, and feare not to follovv it.at which she missed no day to serue thee: where she knew the holy hoste was bestowed, by which the bonde obligatory that was against vsus, 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, concerning the blessed hoste of our daily oblation: beholde that women 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 remembred at the same. VVhose worthy indeuours as often as I consider (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 vponupon vsus, as our fore fathers both looked for, and out of doubt had. But leauing the peculiar consideration of such thinges to the good and well disposed, let vsus 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 holynesse now a dayes.The cursed Cham hath many children in our dayes. For which matter we shall finde, that first euen as she desired, the sacrifice of the Masse was offered for her, not onelyonly 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 aduauntage) thus he sayth therfore. Neither did I weepe in the time of the prayers, when the sacrifice of our price was offered for her: Cap. 13. lib. 9. & vltimo.not yet afterwarde when we were at our prayers likewise, the corps standing at the graue side, &c. VVhereby eueryevery 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:M Grindall looke in your grammer vvhat figure S. Augustin vsed he…. Now I call vponupon thee, gratious Lorde, for my deare mothers offensies, geue eare vntounto me for his sake that was the salue for our sinnes, and was hanged vponupon the crosse: who sitteth on the right hand of God, and maketh intercession for vsus, I know she wrought mercyfully, 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 mercyfull 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 promised mercy to the mercyfull. And in the same chapter a litle afterwarde, he thus both prayeth him selfe for her, and earnestly 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 remembre 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 departure, though the daye of his death fell at the pityfull hauocke, which the Vandalles kept being Arians in those parties, commaunding 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 passage, doth testifie. Augustinus, Possidonius in vita August.membris omnibus sui corporis incolumis, integro aspectu atque auditu, nobis astantibus & videntibus, ac cum eo pariter orantibus, obdormiuit in pace cum patribus suis, enutritus in bona senecture: & nobis coram positis, pro eius commendanda corporis depositione sacrificium deo oblatum est, & sepultus est. Augustine (sayth he) being sounde in his limmes, neither his sight nor hearing fayling him, I being then present and in his sight, & praying together with him, departed this worlde in peace vntounto his elders, being continued till a fare age. And so, we being present, the sacrifice for the commendacion of his rest was offered vntounto God first, and straight vponupon that was he buried. Thus loe all these fat…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 hauehave 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 onelyonly 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 expounded, what he meaneth by the name of sacrifice, as I hauehave shewed in the beginning of this chapter: it is to much folly, vponupon these vnproper, but yet in that time vsuall termes, 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 vsus to take our aduantage of your translation, I say you hauehave 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 remembraunce of her shoulde be made at the altar: that a memory might be kepte for her, as though she woulde hauehave 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 vponupon the altar where as you should hauehave 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 Augustins figures, but if I may be so bolde with so profound a clearke as you are, I woulde desire you to looke in the etymologies 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 hauehave in this first remembraunce of her, in the nexte we hauehave the sacrifice of our price offered for her. In deede this soundeth more like the matter you would hauehave: if S. Augustine had not before in plaine wordes expounded his meaning, which is nothing else, but that the communion 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 referre it to diuerse figures, yet it may best be excused by Acyrologia, which is an vnproper kind of speaking, to call that the sacrifice of our price, which was but a thankes giuing for the sacrifice of our price, which Christ onelyonly offered once for all vponupon the aultar of the crosse. As Augustine him selfe when he speaketh properly will confesse. The other two places proue nothing but prayer for the deade vsed by Augustine. But that you may see all this was but superstition 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 commendation of his rest as though he had bene out of rest, & sayth, that not withstanding his holy life and godly departure, yet euen that day the citie was taken, had oblation for his rest, But if the men of those dayes had bene of M. Allens opinion concerning purgatory, they would not both hauehave 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 infected with some errours, and that not so great as he chargeth them withall: yet was the fayth of their saluation in the onelyonly foundation Iesus Christ, and not in merittes or Masses, pardons or pilgrimage, but in the onelyonly 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. GiueGive that thou commaundest, & commaund what thou wilt.