"Do not we praise God and give thanks unto him, for that he hath now crowned him that is departed, for that he hath freed him from his labours, for that quitting him from fear, he keepeth him with himself? Are not the hymns for this end? Is not the singing of Psalms for this purpose? All these be tokens of rejoicing."
Whereupon he thus presseth them that used immoderate mourning for the dead:
"Thou sayest, Return, O my soul, unto thy rest, for the Lord hath dealt bountifully with thee; and dost thou weep? is not this a stage play 1 is it not mere simulation? For if thou dost indeed believe the things that thou sayest, thou lamentest idly; but if thou playest, and dissemblest, and thinkest these things to be fables, why dost thou then sing? why dost thou suffer those things that are done? Wherefore dost thou not drive away them that sing?"
And in the end he concludeth somewhat prophetically, that he
"very much feared lest by this means some grievous disease should creep in upon the Church."
Whether the doctrine now maintained in the Church of Rome, that the children of God, presently after their departure out of this life, are cast into a lake that burneth with fire and brimstone, be not a spice of this disease, and whether their practice in chanting of Psalms, appointed for the expression of joy and thankfulness, over them whom they esteem to be tormented in so lamentable a fashion, be not a part of that scene and pageant at which St. Chrysostom dost so take on, I leave it unto others to judge. That his fear was not altogether vain, the event itself doth show. For howsoever in his days the fire of the Romish purgatory was not yet kindled, yet were there certain sticks then a-gathering, which ministered fuel afterwards unto that flame. Good St. Augustine, who was then alive, and lived three and twenty years after St. Chrysostom's death, declared himself to be of this mind; that the oblations and alms usually offered in the Church
"for all the dead that received baptism, were thanksgivings for such as were very good, propitiations for such as were not very bad; but as for such as were very evil, although they were no helps of the dead, yet were they some kind of consolations of the living."
Which, although it were but a private exposition of the Church's meaning in her prayers and oblations for the dead, and the opinion of a doctor too that did not hold purgatory to be any article of his creed, yet did the Romanists in times following
