Chapter 3: Of Purgatory, and Prayer for the Dead

Of Purgatory, and Prayer for the dead.

The next point that offers itself to our consideration, is that of Purgatory. Whereof if any man does doubt; Caesarius (a German monk of the Cistercian order) advises him for his resolution to make a journey into Scotland (the greater Scotland he means) and there to enter into Saint Patrick's Purgatory: and then he gives him his word, that he shall no more doubt of the pains of Purgatory. If Doctor Terry (who commends this to us as the testimony of a most famous author) should chance to have a doubtful thought hereafter of the pains of Purgatory; I would wish his ghostly father to enjoin him no other penance, but the undertaking of a pilgrimage to Saint Patrick's purgatory; to see whether he would prove any wiser when he came from there, than when he went there. In the mean time, until he has made some further experiment of the matter, he shall give me leave to believe him that has been there, and has cause to know the place as well as any (the island wherein it is seated, being held by him as a part of the inheritance descended to him from his ancestors) and yet professes, that he found nothing therein, which might afford him any argument to think there was a Purgatory. I pass by, that Nennius, and Probus, and all the elder writers of the life of Saint Patrick that I have met with, speak not one word of any such place; and that Henry the monk of Saltrey, in the days of King Stephen, is the first in whom I could ever find any mention thereof. This only would I know of the Doctor, what the reason might be, that where he brings in the words of Giraldus Cambrensis touching this place, as an authentical authority; he passes over that part of his relation, wherein he affirms, that Saint Patrick intended by this means to bring the rude people to a persuasion of the certainty of the infernal pains of the reprobate, and of the true and everlasting life of the elect after death.

The Grecians allege this for one of their arguments against Purgatory: that whereas their fathers had delivered to them many visions and dreams and other wonders concerning the everlasting punishment, wherewith the wicked should be tormented in Hell; yet none of them had declared any thing concerning a purgatory temporary fire. Belike the Doctor was afraid, that we would conclude upon the same ground; that Saint Patrick was careful to plant in men's minds the belief of Heaven and Hell, but of Purgatory taught them never a word. And sure I am, that in the book ascribed to him, De tribus habitaculis, (which is to be seen in his Majesty's library) there is no mention of any other place after this life, but of these two only. I will lay down here the beginning of that treatise; and leave it to the judgement of any indifferent man, whether it can well stand with that which the Romanists teach concerning Purgatory at this day. There be three habitations under the power of Almighty God: the first, the lowermost, and the middle. The highest whereof is called the Kingdom of God, or the Kingdom of Heaven, the lowermost is termed Hell, the middle is named the present world, or the circuit of the earth. The extremes whereof are altogether contrary one to another: (for what fellowship can there be between light and darkness, between Christ and Belial?) but the middle has some similitude with the extremes. For in this world there is a mixture of the bad and of the good together, whereas in the Kingdom of God there are none bad, but all good: but in Hell there are none good, but all bad. And both those places are supplied out of the middle. For of the men of this world, some are lifted up to Heaven, others are drawn down to Hell — namely, like are joined to like, that is to say, good to good, and bad to bad: just men to just angels, wicked men to wicked angels; the servants of God to God, the servants of the Devil to the Devil. The blessed are called to the kingdom prepared for them from the beginning of the world: the cursed are driven into the everlasting fire that is prepared for the Devil and his angels. Thus far there.

Hitherto also may be referred that ancient canon of one of our Irish synods, wherein it is affirmed, that the soul being separated from the body is presented before the judgement seat of Christ, who renders its own to it, according as it has done: and that neither the archangel can lead it to life, until the Lord has judged it; nor the Devil transport it to pain, unless the Lord does damn it. As the sayings of Sedulius likewise; that after the end of this life, either death or life succeeds, and that death is the gate by which we enter into our kingdom: together with that of Claudius; that Christ did take upon him our punishment without the guilt, that thereby he might loose our guilt, and finish also our punishment. Cardinal Bellarmine indeed alleges here against us the vision of Furseus: who rising from the dead, told many things, which he saw concerning the pains of purgatory; as Bede, he says, does write. But, by his good leave, we will be better advised, before we build articles of faith upon such visions and dreams as these: many whereof deserve to have a place among the strange narrations of souls appearing after death, collected by Damascius the heathen idolater; rather than among the histories and discourses of sober Christians.

As for this vision of Furseus: all that Bede relates of it to this purpose, is concerning certain great fires above the air, appointed to examine every one according to the merits of his works. Which peradventure may make something for Damascius his Purgatory in Circulo lacteo (for in that circle made he a way for the souls that went to the Hades in Heaven; and would not have us wonder, that there they should be purged by the way:) but nothing for the Papists' Purgatory, which Bellarmine by the common consent of the schoolmen determines to be within the bowels of the earth. Neither is there any thing else in the whole book of the life of Furseus (from where Bede borrowed these things) that looks toward Purgatory: unless peradventure that speech of the Devil may be thought to give some advantage to it. "This man has not purged his sins upon earth; neither does he receive punishment for them here. Where is therefore the justice of God?" as if God's justice were not sufficiently satisfied by the sufferings of Christ; but man also must needs give further satisfaction thereunto by penal works of sufferings, either here, or in the other world. Which is the ground, upon which our Romanists do lay the rotten frame of their devised Purgatory.

The later visions of Malachias, Tundal, Owen, and others that lived within these last five hundred years; come not within the compasse of our present inquirie: nor yet the fables that have beene framed in those times, touching the lives and actions of elder Saints; whereof no wise man will make any reckoning. Such (for example) is that which we read in the life of Saint Brendan: that the question being moved in his hearing, whether the sinnes of the dead could be redeemed by the prayers or almes-deeds of their friends remaining in this life (for that was still a question in the Church:) he is said to have told them, that on a certaine night, as hee sayled in the great Ocean, the soule of one Colman (who had beene an angry Monke, and a sower of discord between brethren) appeared to him; who complaining of his grievous torments, intreated that prayers might be made to God for him, and after sixe dayes thankefully acknowledged that by meanes thereof hee had gotten into heaven. Whereupon it is concluded, that the prayer of the living does profit much the dead. But of Saint Brendans sea-pilgrimage, we have the censure of Molanus a learned Romanist; that there bee many apocryhall fooleries in it: and whoever readeth the same with any judgement, cannot choose but pronounce of it, as Photius does of the strange narrations of Damascius, formerly mentioned; that it containeth not only apocryphall, but also impossible, incredible, ill-composed, and monstruous fooleries. Whereof though the old Legend it selfe were not free (as by the heads thereof, touched by Glaber Rodulphus and Giraldus Cambrensis, may appeare) yet for the tale that I recited out of the New Legend of England, I can say, that in the manuscript books which I have met withall here, in Saint Brendans owne country, (one whereof was transcribed for the use of the Friars minors of Kilkenny, about the yeere of our Lord 1350.) there is not the least footstep thereof to be seene.

And this is a thing very observable in the ancienter lives of our Saints (such I meane, as have beene written before the time of Sathans loosing; beyond which we doe not now looke:) that the prayers and oblations for the dead mentioned therein, are expressly noted to have beene made for them, whose soules were supposed at the same instant to have rested in blisse. So Adamnanus reporteth, that Saint Colme (called by the Irish, both in Bedes and our dayes, Colum-kille) caused all things to be prepared, for the sacred ministry of the Eucharist; when he had seene the soule of Saint Brendan received by the holy Angels: and that hee did the like, when Columbanus Bishop of Leinster departed this life. For I must to day (says Saint Colme there) although I bee unworthy, celebrate the holy mysteries of the Eucharist, for the reverence of that soule which this night, carried beyond the starry firmament between the holy Quires of Angels, ascended into Paradise. Whereby it appeareth, that an honourable commemoration of the dead was herein intended, and a sacrifice of thanksgiving for their salvation rather than of propitiation for their sinnes. In Bede also wee finde mention of the like obsequies celebrated by Saint Cuthbert for one Hadwaldus; after he had seene his soule carried by the hands of Angels to the joyes of the kingdome of heaven. So Gallus and Magnus (as Walafridus Strabus relateth in the life of the one, and Theodorus Campidonensis, or whoever else was author of the life of the other) said Masse (which what it was in those dayes wee shall afterward heare) and were instant in prayers for the commemoration of Abbat Columbanus their countryman; frequenting the memory of that great Father, with holy prayers, and healthfull sacrifices. Where that speech of Gallus to his Deacon Magnus or Magnoaldus, is worthy of speciall consideration: After this nights watch, I understood by a vision, that my master and father Columbanus is to day departed out of the miseries of this life to the joyes of Paradise. For his rest therefore I ought to offer the sacrifice of salvation. In like manner also, when Gallus himselfe dyed; Iohn Bishop of Constance prayed to the Lord for his rest, and offered healthfull sacrifices for him: although he were certainly perswaded that he had attained the blessing of everlasting life; as may bee seene in Walafridus. And when Magnus afterwards was in his death bed, hee is said to have used these words to Tozzo Bishop of Ausborough, that came to visit him: Doe not weepe, reverend Prelate, because you beholdest me labouring in so many stormes of worldly troubles: because I beleeve in the mercy of God, that my soule shall rejoyce in the freedome of immortalitie. Yet I beseech you, that you will not cease to helpe mee a sinner and my soule with your holy prayers. Then followeth: that at the time of his departure, this voice was heard; Come, Magnus, come, receive the crowne which the Lord has prepared for you. And that thereupon Tozzo said to Theodorus (the supposed writer of this history): Let us cease weeping, brother; because wee ought rather to rejoyce, having heard this signe of the receiving of his soule to immortality, than to make lamentation. But let us goe to the Church, and be carefull to offer healthfull sacrifices to the Lord for so deare a friend.

I dispute not of the credit of these particular passages: it is sufficient, that the authors from whom wee have received them, lived within the compasse of those times, whereof wee now doe treate. For thereby it is plaine enough (and if it be not, it shall elsewhere be made yet more plaine) that in those elder dayes it was an usuall thing, to make prayers and oblations for the rest of those soules, which were not doubted to have beene in glorie: and consequently, that neither the commemoration nor the praying for the dead, nor the Requiem Masses of that age, have any necessary relation to the beleefe of Purgatory. The lesson therefore which Claudius teacheth us here out of Saint Hierome, is very good: that while wee are in this present world, wee may bee able to helpe one another, either by our prayers or by our counsailes, but when wee shall come before the judgement seate of Christ, neither Iob, nor Daniel, nor Noah can intreate for any one, but every one must beare his owne burden. And the advice which the no lesse learned than godly Abbat Columbanus giveth us, is verie safe: not to pitch upon uncertainties hereafter, but now to trust in God, and follow the precepts of Christ; while our life does yet remaine, and while the times, wherein we may obtaine salvation, are certaine. Vive Deo fidens (says he) Christi praecepta sequendo; Dum modò vita manet, dum tempora certa salutis.

Whereunto John the Briton (another son of Sulgen Bishop of Saint Davids) seemeth also to have had an eye, when (at the end of the Poëme which he wrote of his own and his fathers life) he prayeth for himself in the same manner: Vt genitor clemens solitâ pietate remittat Factis aut dictis quae gessi corde nefando; Dum mihi vita manet, dum flendi flumina possunt. Nam cum tartareis nullius cura subintrat.