Two Treatises Against the Papists, Book 2 · Chapter 13
That the praying for the dead vvas appointed to be had in the holy sacrifice, by the Apostles commaundement and prescription: And that our doctors by the maiesty of their name, beare dovvne our light aduersaries. CAP. XIII.
1 BVt that this falshood may better appeare in these men, we will by good testimony trye out, when and by whom, the oblation and sacrifice with other ordinarie reliefes of the departed were so vniformely vsed through the Christian worlde: as like wise it shall be profitable to consider, who were the first authors of the contrary opinions. And that the holy Ghost by the Apostles owne preaching and prescription, was the first author of this solemne supplicatiō in masses of all vsages for the departed, I might first proue by this generall rule of S. Augustine. Quod vniuersa tenet ecclesia, Epistol. ad Ianuar. & de Baptis. contra Donatist. lib. 4. cap. 24.nec concilijs institutum sed semper retentum est, non nisi authoritate apostolica traditum rectissime credimus. that which the whole Church obserueth, and hath alwayes so bene kepte, being not instituted by any Councell, it can not otherwise be had, but by the Apostles authoritie and tradition. And so by the like saying of Leo the greate. Dubitandum non est, quicquid in ecclesia in consuetudinem est deuotionis retentum, Sermone. 2. de ieiunio.de traditione apostolica, & de S. Spiritus prodire doctrina. It can not be doubted, but that what so euer is in the Church by generall custome of deuotion kept and mainteined, it came out of the Apostles traditiō, and doctrine of the holy Ghost. But I will seeke with them by certaine demonstration, and plaine ordre of reason that it must needes so be. Praying for the deade was inuented by no man sith the Apostles dayes:A sure vvay to try the beginning of any doctrine. there can no one be named by the aduersary, before whome I can not name an other that praide for the dead. Let him say where he list: this man or that man was the first that euer praide for the deade in Christes Church: if I can not shewe an other before him so named, to hauehave praide also, we will take him for the first author, and then he fully stoppeth our course that we can not bring this obseruation so high as the Apostles dayes. But if the aduersary can apoint me out no time nor person that began this vsage, before which I am not able to proue it was practised, then they can not let vsus but we must needs driue it vpwarde, to the Apostles and Christes owne institution.
CAP. XIII.
1 IF prayer for the deade was appoynted by the Apostles commaundement, why is there neuer a worde thereof in their writinges? there is warrant …or lesser matters then this is made of, why is this and all other popish trash counted their tradition, which can not be warranted by their writing? If I were disposed to pose you, this question would make you clawe your poll an hundred times before you could imagine any coulo…able aunswere. for right aunswere you shall neuer be able to make. But I take not vponupon me to pose but to aunswere, first your authoritie of Augustine, serueth not your turne, for prayers for the deade hauehave not bene alwayes obserued, namely in the Apostles times, nor long after. The saying of Leo the great, may be backed with the writing of Leo the great. Epi. 10. Sed in hanc insipientiam cadunt, qui cum ad cognoscendum veritatem aliquo impediuntur obscuro, non ad propheticas voces, non ad apostolicas literas, nec ad euangelicas auctoritates, sed ad semetipsos recurrunt. Sed ideò erroris magistri existunt quia veritatis discipuli non fuerunt. They fall into this folly, which when they be hindered by any obscuritie, to knowe the truth, hauehave not recourse to the words of the Prophets, nor to the writings of the Apostles, nor to the authoritie of the Gospell, but to them selues. But therefore are they maisters of error, because they hauehave not ben schollers of truth. In these words Leo as great as you would hauehave him. maketh ye Scriptures, & not customes or traditiōs, the rule of truth. But I will come to your demonstration, which you call a sure way to try the beginning of any doctrine, yet vnderunder correction of your demonstratiue Logike, I may be bold to say it is not the proper way, nor the way by which all doctrine may be tryed, and so you breake 2. of those principal rules, that Aristotle giueth for demonstration foreign and foreign for the proper way to try all doctrine is by cō ferring it with the word of God Againe the first author of eueryevery heresie can not be named. There was one heresie of them that were called Acephali, because there was no head knowne of them. It is harde to name ye first authour of the Manichees, whom the heretikes them selues call an Apostle of Christ. The Chiliastes, the Oph…tes, the Caineanes, ye Sethoites, the Adamianes, the Melchezed…chianes, the Apostolike, the Hemerobaptistes, and an hundred more heresies, shall they be thought to hauehave their heresie from tradition of the Apostles, if the first author of them can not be named? & yet I weene it will be hard for him to proue out of any authenticall writer, that any before Tertullian, either named or allowed prayer for the deade, who was almost 2. hundreth yeares after the incarnation of Christ.
2 If they answere me, that this vsage is crept into the church sith the Apostles time, though the first author can not be knowen: I will also prouide, that there no shift shall serue them. Therefore I aske them whether that man which first preached it, was resisted by the rest of Gods Church which before his preaching beleued the contrarie, or no? That is it say, this doctrine of praying for the deade when it first came into the church, did any of the true pastors free from the same error, barke like a good shepheard against the beginner of that, which they count so great a corruption of trueth? Or all the Church was corrupted with it on one daye? say what you thinke likest in this case, aunswere with any probability or reason if you can: saye plainely, was our doctrine euer prea…hed against, or neuer? if it neuer were preached against, then it neuer beganne as any noueltie or newe doctrine? For it coulde not be that the Church being free from that doctrine, shoulde straight without contradiction allowe that, which they liked not before. Howe can any man arise in the common welth, and bring the vtter decay of all the olde ordres which he findeth, and erect vp a new deuise of his owne, and neuer man speake a word against him, but all in one moment allow and like the same, and that without all recorde by memory or monument of any chaunge? But this thinge is most farre from the Churches and Gods pastors diligēce, that neuer receiued false doctrine without open contradiction, and plaine noting the party that first began it, as we shal plucke our gentlemen by the slieue a none. All those that hauehave any skill in the antiquitie, will beare me recorde, that the pastors did neuer holde their peace when any wolfe did but once open his mouth against the sheepe. They can tell, that she did neuer beare the preaching or practise of any false and erroneous doctrine for one day together. then it must needes consequently followe, that the doctrine of purgatory and oblation for the departed with still consent of all nations receiued in the Catholike Church, had no beginning after the first institution of our faith and worship of God, but hath ioyned from the first grounde of our Christian institution in Christes faith, with that sacrifice and due honour of God which the Apostles by the suggestion of the holy Ghost planted in all nations with the same faith. Thus I make my argument:Note. eueryevery falsehood was preached against, and withstanded when it is first entered, but this doctrine of purgatory and praying for the deade being alwayes vsed: was neuer controwled nor gainsaide in Gods Church, therfore it is no falsehood, nor euer had any later institution then the Apostles owne prescription.
2 Supposing that this errour crept into the Church, though the first author thereof can not be knowne, he demaundeth whether any man preached against it when it began first to be receiued. I aunswere if the Pastors of the Church had done their duty to the vttermost, it could not so easily hauehave preuayled, And yet it is not to be thought but that some of the true Pastors in that tyme, opposed them selues against it, although the history of the Church in that time wh…n it began to be spreade, is to briefe & vnperfect, that we should be able to name, who they were that preached against it. Of so many heresies as Epiphanius nameth in his time, it were hard to require and vnpossible to shew, who preached against eueryevery one of them, at their first entrance, & yet they be damnable heresies. In S. Augustines dayes, of whose time the history of the Church is largely set forth vntounto vsus, who preached or writte against that error which he and Innocentius Bishop of Rome, & al the church as he confessed did hold, that infants must receiue the holy communion or else they should be damned? Who preached against this error, except perhaps the Pelagians that were horrible heretikes? Was all the Church corrupted with it in one day? If eueryevery heresie had bene beaten down as fast as it sprang, Antichrist should neuer hauehave set vp his throne in the temple of God. If God had not sent into the world the efficacy of error, that they which refused to beleue the truth, should be iustly condemned to beleue lyes: the man of sinne and sonne of perdition, had neuer aduaū ced him selfe aboue all that is called God. 2. Thessal. 2. And therefore M. Allen plucke not vsus by the sleue, but your self by the nose, you are the heretikes that refuse to beleue the truth, you are they that turne away your eares from truth to fables, you are they that attend to spirites of error and doctrines of deuills, forbidding to marry, and abstayning from meates which God hath created to be receiued with thankes giuing. There is the brande marke of Romish religion, that all the water in Tiberis nor in the Ocean sea, shal not be able to wash out. Must we finde out the authors of your heresies? Nay iustifie them your selues by the worde of God if you can. And because you bring in a witty example of the common wealth, I will aunswere you with the like. Must the Magistrate either iustifie a theefes possession, or else bring out the author where he had it? Nay the theefe must bring out good proofe, howe and by whom he came by such goods, or else he is worthy to be serued like such a one. So shall you not compell vsus to tell you, where, when, or how your heresie came in, seeing it is sufficient for vsus to shew, that it came not from God, nor by the Apostles, nor through their doctrine. But you doe well to conclude your reason in a syllogisme, for then by the weakenes therof doth appeare your maior and minor be both false, or at the least wise vnable to be proued of you. For eueryevery falshod hath not bene preached against, at the first entry. And how are you able to proue, that purgatory and praying for the deade hath not bene preached against? therfore your conclusion is as true and as certeyne as your premisses.
3 But what needes all this a doe? by their owne consent we shall driue this doctrine thirtene C. yeares vpward. For so neare was Tertullian the Apostles dayes, whome they confesse to hauehave practised that pointe of oblations for the deade. And aske him where he had it (for surely he inuented it not him selfe) and he appointeth vsus to his forefathers:De corona militis. he nameth the Apostles for the authors and founders thereof, as of many other thinges, which he there reckeneth beside, that were generally receiued, and nowe be of heretikes likewise contemned. VVe might yet steppe two C. yeare forward, and find amongest the Apostles owne hearers, the same doctrine both allowed and practised, but that they will make exception of Dionysius and Clements workes (such shiftes men must finde that will defend falshood.) Other I will name, that be out of their exceptions: VVho I thinke as well for their time, knowledge, and credit, as their excellent vertue, both can and will better tell the origine of that thinge, the authors whereof were more nigh their time then ours. If they woulde beleue S. Augustine, as they often professe they will, the matter might soone be ended: but because I feare they stand so much in the corrupt conceite of their owne singularitie, that they will be bold to reiect him, I shall both lay him to their charges & diuers other of greater antiquity that shal in expresse words affirme this vsage to come from the Apostles owne schoole. That thereby they may either acknowledge their errors, or else by such graue and vncorrupt iudges, be condemned of willfull malitious blindnesse. Thus S. Augustine writeth.Ser. 22. de ver: Apost. By the prayers of the holy Church, the profitable sacrifice, and almes bestowed for the soules departed, out of all doubt the deceased be releued, so that thereby almighty God may deale more mercifully with them thē their sinnes required. For this practise deliuered vntounto vsus by our fathers, is obserued vniuersally in Christes Church, that for such as be departed in the communion of Christes body and bloud, when at the sacrifice they be orderly named, praiers shoulde be made, and the same sacrifice mentioned to be done for them. Here, by his words thou vnderstands, that the profit rising by the prayers or sacrifice to the departed hath no doubt in it. They were through the world vsed, not in the Church which they say hath bene for nyne C. yeares corrupted by supersticious ignorāce, but in that Church, which our aduersaires doe confesse, maugre their heades, to hauehave bene holy, Catholike, and Apostolike. And it was not then begon, but receiued by the prouision of Gods holy spirite, of the Apostles: whome he calleth the fathers of our faith.
3 It is not denied, but Tertuillan maketh mention of oblations for the dead, but what kind of oblations, it is not yet agreed vppon, but such they were, as were offered for mens birthes, for they be ioyned togither. Oblationes pro defunctis, pro natalitijs, annua die facimus, we make oblations yearely for the day of mens death, and the day of mens birth. Now it is not like, they offered prayers but thākes giuing for mens birth, and euen so for their death. For those places, out of the other bookes, where he speaketh of prayers for mens spirites, I will consider afterward. But in this booke de corona militis, if oblations were prayers, which he saith came from the Apostles, he vtterly denyeth that they came from the Scriptures. Therefore by Tertullians iudgement, you doe abuse the Scriptures, which woulde wrest them to proue out of them that which he sayth can not be proued by them. But think you, prayers for the dead came from the Apostles, because he sayth so? If you aunswere yea, then must you likewise thinke, that it is a wicked thing to fast on Sonday, or to pray on your knees, for in the same place, he sayth that these opinions came also from the Apostles. If you aunswere, he sayth vntruely of these, so doe we answere of the other. Now come backe of your 13. hundreth yeares, to seeke your apostolike tradition where you can finde it. All is not Gospell that Tertullian hath sayd. As for the works of Clemens and Dionysius you know full well, they be not currant, and therefore I maruell at your modestie, that you will not now oppresse vsus with them. But it is because you hauehave store enough beside. Howbeit if the most auncient fayle you, it is not for the later sorte to helpe you. If Tertullian had no ground of his saying, when he affirmed that oblations for the deade came from the Apostles, what ground can Augustine hauehave which was 200. yeares farther from the Apostles time then he? But where you charge vsus to confesse, that the Church in Augustines time was holy, Catholike, and Apostolike, you must witte, if you will, that although we may so confesse, in respect of the substance of true doctrine, which then was taught, yet we doe not therby iustifie eueryevery error & superstition of that age. But as Augustine sayth, in his retractations lib. 2. cap. 18. he doth not meane, that the Church is pure and perfect in this life, with out all spot of blemish, for euen the whole Church by reason of certeine ignorance and infirmities of her members, hath neede to say eueryevery day: Forgiue vsus our debtes.
4 Athanasius (me thinke the aduersary part should quake when I name him) who was in his dayes terrible to the wicked, odible to heretikes, & to all vertuous mē an especiall stay in the troblesome times of the Church, whose grace was so great that he abbrigeth our whole faith into a briefe psalme called the Creede of Athanasius: which is beleued of all Christian men no lesse then the holy Scriptures of the new Testament. VVho as he right well knewe howe to defend him selfe against the wicked Arrians by the doctrine of the Catholike Church, so he hath left vsus in writing howe to arme our selues against the like aduersaires of trueth, with his minde in such other points of weight, as in his dayes were not doubted of, which yet might fall in question, by the contentious wittes of many, that can not quiet them selues in the holsome doctrine of Christes Church. Amongest other things, what this holy mans minde was concerning the vtility & vsage of prayers and sacrifice for the deade, and who were the institutors thereof, thou shall now heare. I will recite but a parte of his heauenly talke, though the whole make wholy for our purpose. Although (sayth this holy doctour) he that Christianly is hense in faith departed be hanged in the ayer, and his body vnburied, yet after thy prayers made to God, sticke not to light lampe and taper at his sepulchre: for these thinges be not onelyonly acceptable to God, but are rewarded. For the oyle and waxe be to him as an holocaust or a sacrifice to be consumed by fire, but that vnbloudy hoste is a propitiation and remission to the partie.
It may seeme by his wordes, that when by occasion of punishment, or otherwise any person was vnburied, yet there was made some hearse or monumēt where his freinds lighted tapers, as they doe at this daye, and procured the holy Masse, which Athanasius calleth the Vnbloudy hoste or sacrifice,Hostia incruenta. to be celebrated in his behalfe, for so I take that when he sayth that a man being hong in the ayer may hauehave tapers and Masse at his sepulchre: though some seeke an other meaninge, which may well stande too, and it skilleth not for our purpose: for so much is plaine, that in Athanasius his dayes, the sacrifice was called and counted propitiatory euen for the deade. But nowe a litle afterwarde in the same oration, he instruteth vsus for the first authors and institutors of this vsage in the vnbloudy sacrifice,The Apostles be the orderers of our sacrifice. and in the burialls of Christian men. All these holy thinges (sayth he) the Apostles of Christ, those heauenly preachers and scholars of our Lorde, the first orderers of our sacrifice, charged to be obserued in the memories and anniuersaires of the departed: &c. he calleth the Apostles, Curatores Sacrificiorum, as you woulde saye, men appointed to take ordre for all thinges perteyning to the solemne ministerie of the greate and high misterie. As in the Psalme,Psalm. 49. the spirituall gouernours are named. Ordinatores testamenti Dei super sacrificia: The prouisours of Gods testament touching the sacrifices. The residue of his holy wordes thou may finde in Damascens oration of the departed, where he recyteth both the Gregories of the Greeke church, S. Denyse and S. Chrysostom too: which writers doe rather serue my turne nowe then the Latines, because they may put vsus out of doubt for the vsage of the Greeke, and other Churches,The ende of schisme. which afterwarde by schisme fell together from the true worshippe of God into diuers errors. That we may knowe, those same countries vnderunder the gouernment of these excellent blessed men, to hauehave obserued the same things, which to their owne eternall miserie, and decaye of their Church and countries, they afterwarde contemned. For their dissension and diuision both in this point & others of no lesse importaunce, hath procured Gods vengeaunce so much, that nowe they hauehave almost no Church at all: as we may hauehave right good cause to feare what will become of vsus, that followe their steppes in such pointes, as in them hauehave duely deserued Gods greuous plaques.
4 When you name Athanasius, and thinke we shoulde be so sore afrayd of his name, you hauehave good reason, for you allege nothing else of him but his name. I hauehave often tolde you, Damascens report, eyther for his corrupt iudgement, or his cracked credit is nothing regarded of vsus. And euen the authoritie of Athanasius without the worde of God, is the authoritie of God. And as Augustine sayth of Cyprian, we count not all his writing for canonicall Scriptures, but we iudge them by the canonicall Scriptures. The creede commonly called Athanasius creede, although it be very godly and agreeable to the holy Scriptures, yet by the iudgement of the best learned, was complyed by some later writer, then Athanasius. As for the plague of the Greeke Church, which M. Allen iudgeth to hauehave fallen vponupon them, for their departing from the Church of Rome, he iudgeth both falsely and vnreasonably. For what schisme was the Church of Africa first plaged by the Vandales, that were Arians, and afterward vtterly subuerted by the Saracens? I doubt not but iustly, for their sinnes, but not for leauing the Romish Church.
5 Amongest other, for that Chrysostoms authority is exceding graue, I will let you see his opinion for the institution of these beneficiall relieuinges of the departeds paine. These be his wordes: Let vsus sieke out all meanes whereby we may best helpe our brethern departed, let vsus for their sakes bestowe the most present remedie, that is to saye almes and oblation: for thereby to them ensueth great commoditie, gaine and profit: for it was not rashly nor without greate cause prouided, and to Gods Church by his disciples full of wisedome deliuered, and decried, that in the dreadfull misteries there shoulde be especiall prayers made by the priest for all those that sleepe in faith. For it is a singular benefit to them. These were Chrysostoms wordes, whereby not onelyonly the trueth of the cause and first authors of the practise be opened, but that there is wounderfull benefite to the parties for whome prayers be so made in the holy sacrifice. The which thing our forefathers well knewe, when they were so earnest after their departure to hauehave a memory at the holy altar. Now adayes heresie hath cankered euen the very deuotion of Catholikes, who although they thinke it to be true that Gods Church teacheth herein, yet the zele of procuring these meanes is nothing so great as the importaunce of the cause requireth. But if they note well those carefull admonitions of all these blessed fathers, they shall perceiue that eueryevery time that Christes holy bloude is represented vntounto God in the Masse for the departed, they feele a present benefite and release of their paines: they doe reioyse (sayth holy Athanasius) when the vnbloudy hoste, is offered for them. The old fathers to put a difference betwixt the sacrificing of Christes owne body vponupon the crosse,Qu…st. 34. ad Antioch. and the same vponupon the altar in the Church, doe lightly terme this way of offering, the vnbloudy sacrifice: and the thinge offered, which is Christes owne blessed body, they call likewise the host vnbloudy. And Chrysostome neuer putting any doubt of the first authors of offering for the deade, proueth that it is exceding beneficiall to the deceased, because the Apostles full of Gods spirite and wisedome, woulde else neuer with such care hauehave commaunded this holy action to be done for them. A lasse a lasse fo… our deare freindes departed, that they must lacke this comforte: But wo euerlasting to them that are the cause of so much miserie.
5 Chrysostome can no more proue, that prayer for the dead came from the Apostles, then Tertullian could proue that oblation for the deade came from them. To detest fasting on Sunday, and to pray kneeling, with diuerse like superstitions, Tertullian referreth to the Apostles, as well as prayer for the deade, deny one and doubt of all the rest. And whereas M. Allen vponupon contemplation of Chrysostome wordes, falleth into a hidden agony, & cryeth alasse alasse, if he would consider what the same man writeth vponupon the Epistle to the Philip. Hom. 3. he would not make so great mone, the losse is not so great, Procuremus eis aliquid auxilij, modici quidē, attamen iuuemus eos. Let vsus procure them some helpe, in deede but small helpe, yet let vsus helpe them. Loe (M. Allen) your owne doctor confesseth it is but smal help that can be procured by prayers, almes, or remembraunce of them at the celebration of the holy misteries. You will say that soone after he sayth the Apostles that instituted such memory, knewe that much commodity came to the deade. Then see how soone he forgetteth him selfe, when he followeth not the rule of holy Scripture. Againe howe like you M. Allen that he alloweth not prayers nor the said memory to helpe them that were Catechumeni, which were learning their catechisme, and dyed before they were baptised? S. Ambrose you say cap. 9. of this booke did pray and offer for Gratianus which was but Catechumenus and dyed before he was baptised. Againe how agreeth this with your catholike doctrine which you boast is so well ordered to your handes, that Chrysostome denyeth them prayers, and alloweth them almes for their helpe? Catechumenos verò neque isto solatio dignamur, sed omni huiusmodi destituti sunt auxilio, vno quodam dempto, quo nam illo? pauperibus illorum nomine dare licet, vnde illis non nihil refrigerij accedet. As for them that be Catechumeni we count them not worthy of so much as this comfort, but they be destitute of all such aide, except one. What one is that? we may giuegive some thinge for their sake to the poore, whereof some refreshing shall come vntounto them.
6 But heare I pray you what notable wordes S. Damascen hath for the vtilitie and institution of these thinges. The holy Apostles and disciples (sayth he) of our Sauiour Christ hauehave decried, Ibidem.that in the dread soueraigne, vndefiled, and liuely Sacraments (…o he calleth the Masse) there shoulde be kept a memoriall of those that hauehave taken their sleepe in faith: the which ordinaunce, vntill this day without gainsaying or controwling, the Apostolike and Catholicke Church of God, from one cost of the wide world to an other, hath obserued, and shall religiously keepe till the world hauehave an ende. For doubtlesse, these thinges that the Christian religion which is without error, & free from falshood, hath so many ages and worldes continued vnuiolably not without vrgent cause, those thinges (I say) are not vaine, but profitable to man, acceptable to God, and very necessarye for our saluation. Thus farre spake the doctor, setting forth not onelyonly his owne minde, but the faith of a numbre of the peeres of Gods Church: wherein to proue this doctrine to be catholike, he fitly followeth the same way which Vincentius Lyrinensis gaue vsus once for a rule to trye trueth by.The rule of trueth. Prouing that it hath antiquitie, as a thinge that came and hath continued euen from the beginning of the Christian religion: declaring that it hath the consent of all nations, because it is and hath bene practised through out all the costes and corners of the wyde worlde: and last, that it hath the approbation of the wisest and holyestmen that euer were in the Church of Christ. And more then all this, that it shall so continue till the ende (though it be for a time in some peculiar nations omitted) because it is receiued into a parte of that worship of God, which in the Church can not perishe.
6 As for Damascene, I know not wherefore his authoritie serueth, but to fill vppe the number, for neither is his credit nor his antiquitie comparable with the former, we refuse not the rule of Vincentius Lyrinensis, concerning antiquity, so you can proue that it hath God to be the author, the Prophets and Apostles. As for witnesse vnderunder this antiquitie, that which had an erroneous beginning shall hauehave a shamefull ending.
7 And this prescription of trueth our aduersaires can not auoyde, but with such vnseemely dealing as I trust they them selues now be ashamed of, as all other reasonable men are. For now let them come with brasen facies and blasphemous tounges, and say that prayers for the deade be vnprofitable, that the rites of the buriall be superstitious, that to say the Masse and sacrifice to be propitiatory for the soules departed, is iniurious to Christes death, that the doctors praised the errours of the ignorant people of their dayes, that they all erred and were deceiued, that the Church of Christ hath bene ledde in darke ignorance till these our dayes: let them bestowe these vaine presumptious wordes where they maye take place, for nowe all wise men doe perceiue that all these hauehave their holy institution by Christ and his Apostles, practised vniuersally in the primitiue Church, embrased of all godly people, and approued to be wholy consonant to Gods worde by the pillors of Christes Church: who so consonantly agree together in this point, as well for the practise and proofe, as for the beginning therof, that to dissent from them and trust in these reedes of our dayes were meere madnesse, that are pufte to and fro with eueryevery blast of doctrine, that care not what they say, so that they say not as other their forefathers sayed, that had rather then they woulde geue ouer a singular opinion of their owne imagination, refuse and denie the authoritie of so many notable, wise, auncient, godly, and well learned fathers, whome we hauehave named. Although we hauehave left out many of no worse iudgement, plainely auouching these thinges to come into Christes Church, and worship, by the ordinaunce of his holy Apostles. All which thinges if our aduersaries hauehave reade, then they are in a most miserable and heuy taking, that doe withstand an open knowen trueth, and as I feare against their owne consciences too. Or if they hauehave not reade these plaine assertions of all learned men sith Christes time,Heretikes do against their ovvne consciences then they are most impudent that so vainely bragge in a matter whereof they are not skillfull. But I trust God will open their eyes, and breake their prowde hartes to the obedience of his holy Church.
7 Nay M. Allen, your prescription is not yet proued, that this geare came from Christ and the Apostles. The oldest witnesse, that you hauehave alledged, fathered manifest fables vponupon the institution of Christ, & the Apostles, as you your selfe can not deny, if you hauehave any conscience at all, and therefore not sufficient to be credited for that you allege him. Wherefore you may bestow where you list these swelling bragges, of Christes institution, the Apostles tradition, the vniuersall practise of the primitiue Church. And what so euer great wordes beside you hauehave streyned your lunges, to pronounce, you hauehave sayd nothing for oblation or prayer for the deade, to be the institution of Christ, and all this geere, but I may say the same for the drinking of milke and hony after baptisme, for not fasting on Sonday▪ or prayer on knees, &c: by like vniuersalitie, antiquitie, consent, authoritie.
8 If the authors be past hope, yet their followers shall take goodly occasion to forsake such wicked maisters, and be ashamed of all their vndecent dealyng, if they note and consider with me, that the first preachers of this peruerse opinion, were such, that none of all their scholars durst euer for shame for the proofe of their assertion, name their owne doctors.Note. And truely a man might well maruel why heretikes hauing some that did plainely professe their opinions, had yet rather picke out some darke sentence of any one of our holy fathers, whome they knowe to be directly against them, then out of those same doctors of their owne, which in expresse wordes make for them. You shall not lightly heare an heretike that denieth praying to sainctes, or holdeth with open breache of holy vowes, alleage Iouinianus, or Vigilantius. Nor a Sacramentarie, seeke for the authoritye of Berengarius, or Wicleffe, though they be of some antiquitie, and without colour plainely doe mainteine the doctrine that so well lyketh them. But they will trauell to writh with plaine iniurie to the author,Note the gile of an heretike. some sentence out of Augustine, or Ambrose, or some other that by their whole life and practise open them selues to the worlde to beleue the contrary: and all this by some shewe of wordes for the bearing of their false assertions. Marke it well (I saye) in heretikes that they can not for shame of them selues,Note. euer name any of the plaine auouchers of their owne opinions. The cause is, that the only vpholding of their opinions made them infamous to the whole posterity: And if any honour grewe vntounto them amongest the simple, because they lacked not the wayes to procure the peoples consent, with admiration of their eloquence, or other plausible and populare qualities in their dayes, yet trueth following time, their same raised vponupon so light causes easely decayd, and the grounde of perpetuall infamie sattled in wise mens heartes by the wickednesse of their attemptes, remained for a testimony to all posteritie of their shame and ignominie. And this I speake not onelyonly of the authors of our common sectes, for they neuer atteined to any shade of famous report in their dayes, because they coulde deceiue none but simple wemen, but I meane by Arius him selfe, and Pelagius with the like, who in their owne time being of great esteeme amongest many whome they deceiued, yet after their death more & more they grew to shame and infamie: so farre, that who so euer were of their opinions afterward, durste not yet for shame vse their name or authority for proofe of their owne doctrine. See you not in our dayes howe freshe the name of Luther, Caluin, Bucer with that rable, was amongest the rude people, whome they had wonne either with speach, or pleasure of licentious doctrine: and loe nowe it decayeth in a maner or their bones be coulde. The peoples sensies raueshed with the present pleasure of such as they hearde last, like them so longe as they heare them, afterwarde their memory remaineth onelyonly to malediction.Psal. 36. Vidi impium superexaltatum & eleuatum sicut Cedros Libani, transiui & ecce non est: quaesiui & non est inuentus locus eius. I hauehave seene the wicked exalted and set vp as the Cedre trees of Libanus, I passed by, and loe out of hande he is no body: I sought him, and his abiding can not be founde. VVho so euer shall seeke for our glorious preachers with in this C. yeare, he shall finde them in such estimation then, as their forefathers be nowe: that is to say, to be vnworthy the naming of their owne adherents, if any of that secte liue and last so longe. For let them neuer looke to come to the infamous fame of Arrius, the best of all these secte maisters not worthy to be scholar to a hundreth of his followers. Thus loe is the case of heretikes, liked of fooles when they be alieue, contemned of all men when they are deade.
8 M. Allen marueileth and giueth a speciall note, that we name not Iouinian, Vigilantius, Berengarius or VVickleffe to be the authors of our doctrine but rather hang vppon some sentence of Augustine or Ambrose, and thinketh we are ashamed of the other. In deede if we depended vponupon any mens authoritie, or that any man or men were the authors of our faith as it fareth with ye popish faith, we should be iniurious vntounto them if we did not acknowledge our foū ders, as they doe some of theirs. But seeing God him selfe is the father of that doctrine, which we hauehave receiued by his holy word, we neither boast vponupon Augustine, nor Ambrose when they dissent therefro, neither are ashamed of Vigilantius nor Beringarius, when they agree therewith. We refuse not ye truth that Tertullian & Origin hauehave taught, because they taught heresies also, neither do we receiue ye errors of Cypriā & Augustin, because they taught many points of true faith. OnelyOnly the canonicall Scriptures are the rule, by which we iudge of all men and their writings, of all doctrine and the teachers therof. It is a ridiculous thing, that M. Allen like a cold Prophet, taketh vponupon him to tell what shall be thought of our preachers names, within these hundred yeares. But what so euer he prateth, the memory of the righteous shall remayne for euer, neither shall they be afrayde of any euill reporte, their names are written in the booke of life which are ordeyned vntounto eternall glory, howso euer they be accounted of by the wicked of this worlde. And yet there is no cause, why we should not thinke that the names and writings of Luther, Caluine and Bucer, shal remayne in good account with Gods Church euen vntil they them selues shall come with Christ, to iudge the worlde when in the meane time Eccius, Pighius, Cocleus, and such other shall not be remembred, but as obstinate withstanders of the truth and enemies of the Gospell.
9 Now in the doctors of Gods Church it is cleane contrarie, and no lesse worthy to be noted for our purpose, for their honour and estimation rising vponupon the sure vnfallible grounde of Gods trueth, by yeares and time gathereth such force, that not onelyonly their memorie is in perpetuall benediction before God, but their workes follow them in the mindes of their posteritie, to their owne eternall praise, and benefite of all their followers. And which is much more to be woundered at, they hauehave so passed enuy and malice of man, that euen those which deadly hate them, dare not but praise them. And such as mislike their doctrine, and knowe of their owne conscience that they be directly against them, yet dare not openly charge them with falshood, as they doe vsus their scholars, but rather (as I sayd) seeke some sentence out of them to helpe their owne cause, then with their plaine condemnation of falshood to refuse their authoritie. S. Augustine busyed much with the Pelagians: and charged by them in disputation that he defended the Manicheis doctrine concerning originall sinne, for his defense and warraunt, proueth vntounto them that S. Ambrose taught the same doctrine that he did, and yet they durst not be so bolde to call him a Manichie.Lib. 2. contra Iulian. Dic huic Ambrosio si audes, quae mihi tam petulanter obiectas: Thou heretike (sayeth he) say the same by S. Ambrose, if thou dare for shame which thou so sausely and wantonly obiectes to me. Looke I pray you, Ambrose was but newe deade when his onelyonly name did feare the heretike,Lib. 2. contra Iulian. whē other aliue of as good learning, was contemned of him, and by wordes of reproche charged with the Manicheis secte, who was a wicked man of horrible sectes not long before those dayes. Pelagius out of doubte thought no better of Ambrose and Cyprian deade, then he did of Augustine and Innocentius a liue, because their doctrine was all one: but yet the men departed were of more authority in Gods Church, then the liuing: of whose continuance to the ende men were vncertaine before the proofe thereof: and their wordes being deade might easely be wrasted to some shew of their purpose, when the authority of the liuing coulde not admit any such false dealinge, them selues bearing witnesse of the meaning of their own words. VVell then our doctors of Gods Church, being all of holy estimation and blessed memory, doe so dase the eyes euen of their owne aduersaries, that being of the very same doctrine that we (who by Gods grace be membres of the Catholike Church) be of, yet they are past the malice of those which like not their doing and doctrine. For the heretikes well knowing them to be the authors, or at the least especiall mainteiners of this our assertion of the valew of prayers and the holy sacrifice for the departed, yet they dare not but clokedly reprehende them, when they flowe against the poore Catholikes nowe aliue, with wordes of infinite blasphemie, and sclaunderous reproche.
Therefore I nowe will call vppon them with S. Augustines wordes. Come on all the packe of you, who so euer is the prowdest Protestant vponupon the earth, call if he dare S. Denyse, S. Clement, Athanas. Chrysostom, Ambrose, Gregory, Bede, we are not ashamed of their names as you be of your Maisters, Call these Papistes for praying for their freindes, call them Idolaters, call them superstitious, call them enimies of Christes passion: say they be iniurious to his death by prouiding a newe sacrifice for sinne: tell them they inuented Anniuersaries, monthes mindes, and yearly offeringes, for their owne gayne: call them masse mungers, call them blinde gydes. No you dare not for your eares, you dare not disprayse our heauenly gydes: you dare not once name your owne.
9 M. Allen sta… …our wisedome, there is no man will graunt you that the doctors of Gods Church Augustine, Ambrose, Chrysostom, Basill, &c. are al togither yours, because they hauehave allowed some one or two thinges that you doe, and hauehave condemned the whole substance and principall groundes of your religion. Nay rather count vponupon ye Popes to be the pillers of your Church, doctors of your learning, and fathers of your faith, that hauehave bene within these seuen, or eight hundreth yeares, and see whether we might not with more honesty, bragge of Iouinian and Vigilantius, then you in your conscience, can glory in a whole hūdreth of them almost. And whereas you bable of Augustine and the Pelagians, if you were posed to answere vppon your conscience: doe you defend Gods eternall predestination with Augustine, rather then free will with Pelagius? the only grace of God to be the whole cause of mans saluation as Augustine doth? or the merites of workes as the Pelagians doe? And whereas you allege that saying of Augustine, dic huic Ambrosio, &c. to proue that Ambrose may not be gaine sayde, what so euer he writ, you shall heare what Augustine him selfe sayth of the same Ambrose, when he was pressed with his authority by the Pelagians, as though he defended freewill in his booke de gratia Christi contra Pelagium, cap. 43. Beatus inquit Ambrosius Episcopus in cuius praecipuè libris Romana elucet fides, qui scriptorum inter Latinos flos quidem enituit, cuius fidem & purissimum in Scripturis sensum, ne inimicus quidem ausus est reprehendere. Ecce qualibus & quantis praedicat laudibus quamlibet sanctum & doctum, nequaquam tamen authoritati Scripturae canonicae comparandum. Blessed Ambrose (sayth the Pelagian) that Bishop in whose bookes specially, the Romane faith doth shine, which glistered as a certeyne flower among the Latine writers, whose fayth and most pure sense in the Scriptures, no not his enemy durst reprehend, &c. Behold (sayth Augustine) with what & howe great prayses he extolleth him, which though he be neuer so holy and well learned, yet is he not to be compared with the authoritie of the canonicall Scriptures. Loe here the authoritie of Ambrose, or any man. And by the way note here the hereticall bragge of the Romane faith. Finally where you stand forth, like a peeuish quarrell picker to dare vsus with S. Augustines wordes, we may well say vntounto you, as to such a busy body: good fellow thou makest more a doe then thou needest, here is no man disposed to striue with Clemens, Dionysius, Athanasius, Chrysostome, nor Augustine, if they hauehave spoken any thing that helpeth the matter, bring it forth where due triall may be had, in the meane time, bragge of them as much as thou wilt, thou shalt neuer be able to proue, that of 20. errors which thou defendest, they did hold one. If they hauehave spoken otherwise then truth in any matter, they must be told of it as well as other men. But thou must not thinke, that for one error common with them, thou must hold an 100. cōtrary to them. Thou doest them wrong, to make them thy partakers, as thou shalt well know when the triall commeth, therefore quiet thy selfe, and talke of thyne owne mates, as for those men, thou hast litle to doe with them, nor they with thee, but for sclaundering of them to be altogither on thy side.
10 Such force hath the trueth, and such feare there is in falshood: and yet these doctors must needes be in a thousand times worse case then we be, if the doctrine of purgatory and prayers be not true. VVe may be saued or at least reasonably excused, by following: they in leading vsus in falshood, can hauehave no excuse of their impietie. But howe glad may all we Catholikes be in our heartes, that hauehave the full consent of all them in the proofe of our beleue, out of whose workes the aduersaries woulde be glad of one likely sentence. And whose life and doctrine are so glorious in Gods Church, that their owne aduersaries raling at vsus aliue, yet dare not but with great feare once blemish their names departed: Though sometimes it brastithe out in some one of them to their owne miscredit. So beutifull is the light of trueth. And on the other side, howe miserable is their carefull case that followe and defende that doctrine, the authors whereof they dare neither acknowledge nor name: whome all good men with open mouth boldely doe reprehend, and their owne scholars dare not defende. Such a glorious maiesty this doctrine of theires beareth, that pricketh vp with pryde those that be alyue, and blotteth out of honest memorie, her doctors that be deade.
10 Nay M. Allen, though those doctors build some hay or stuble, vponupon the onelyonly foundation Christ, their case is ten thousand times better then yours, which build nothing but dirt and donge tempered with hay and stuble vponupon no foundation at all except it be the sande, and seeke by all meanes to digge vp the onelyonly true foundation of our fayth Iesus Christ, making him nothing better then a common person: except his bare name: and woe may be to such Catholikes, as can finde nothing but hay and stuble, where such store of precious matter is, and the most precious corner stone the foundation of all excellency. And happy be those, which not regarding the streames of waters, that runne through the vaynes of earth, but seeking to the onelyonly fountayne of heauenly truth, conteyned in the holy scriptures, hauehave certeyne comfort of saluation while they are aliue, and sure possession of felicitie with Christ, as soone as they are dead, yea which dye not at all, because they beleue in Christ which is life, nor enter into iudgement, but passe from death of this body, which is temporall, vntounto life of body and soule which is eternall.