THE
PRAEFACE
,
Wher
in
be
noted
two
sortes
of
Haeretikes
:
th
one
pretending
vertue
thother
openly
professing
vice
.
And
that
our
tyme
is
more
troubled
by
this
second
s●●●
.
With
a
briefe
note
of
the
Authors
principall
intent
in
this
Treatise
.
ALl
thoughe
haeresie
and
all
willfull
blyndnesse
of
mannes
mind
,
be
vndoutedly
a
iuste
plage
of
God
for
sinne
,
and
therfore
is
commonly
ioyned
with
euil
lyefe
both
in
the
people
and
preachers
therof
,
as
the
historye
of
all
agies
,
and
sondry
examples
of
the
scriptures
may
pl●●●ely
proue
:
yet
by
the
gyle
and
crafty
conueiaunce
of
oure
common
enimy
the
deuil
,
The
deuil
les
●ra●te
in
●●●motyng
errour
.
faulshod
is
often
so
cloked
in
shadowe
and
shape
of
truethe
,
and
the
maisters
therof
make
suche
showe
of
vertue
and
godly
liefe
,
that
vowe
woulde
thinke
it
had
no
affinity
withe
vice
,
nor
origine
of
mannes
misbehauiour
at
all
.
So
did
he
couer
the
wicked
haeresies
of
Manicheus
,
Hieron
.
in
7.
cap.
Osee
Marcion
,
Tatianus
,
and
the
like
,
with
a
fained
flourishe
of
continency
and
chastitye
:
so
did
he
ouercast
th
enimy
of
goddes
grace
Pelagius
,
Augustin
.
pist.
120.
withe
th
apparance
of
all
grauity
,
constancy
,
and
humilitye
:
and
so
hathe
he
allwaies
,
where
crafte
was
requisite
to
his
intent
,
made
shewe
of
a
simple
sheepe
in
the
cruell
carkase
of
a
wyly
woulfe
.
This
good
condition
S.
Paule
noted
in
him
,
in
these
wordes
:
2.
Cor.
11.
Ipse
enim
Satanas
transfigurat
se
in
Angelum
lucis
.
For
Satanas
his
owne
person
shapeth
him
sellfe
into
an
Angel
of
lighte
.
And
that
his
scholars
play
the
like
parte
,
oure
master
Christe
of
singulare
loue
gaue
his
〈◊〉
this
wache
worde
,
for
a
speciall
pr●
iso
:
Matth.
7.
Attendite
a
falsis
prophaetis
qui
veniunt
ad
vos
in
vestimentis
ouium
,
intrinsecus
autem
sunt
lupi
rapaces
.
Take
heede
of
fa●●e
prophets
that
coom
in
shepes
vesture
,
but
withe
in
be
rauening
woulues
.
He
sawe
(
that
seeth
all
thinges
)
that
the
outeward
face
of
feyned
holinesse
might
easely
cary
a
way
the
simple
:
he
detected
the
serpents
suttelty
,
that
none
might
iustly
pleade
ignorance
,
in
a
case
so
common
:
and
withall
for
th
enstruction
of
the
faithfull
,
he
gaue
falshood
and
her
fortherers
this
marke
for
euer
,
that
conuey
they
neuer
so
cleane
or
close
,
yet
theyre
vnseemely
workes
shulde
euer
detect
theyre
fayned
faithe
.
But
all
this
notwithstandinge
,
if
we
deaply
wey
the
whole
course
of
thinges
,
we
shall
fyende
that
this
counterfaityng
of
vertue
and
showe
of
pietye
,
is
not
the
perpetuall
intent
of
the
deuils
deuise
:
but
rather
a
needefull
shift
in
forthering
his
practise
,
there
onely
where
faith
and
vertue
be
not
vtterly
extinguished
,
then
the
full
ende
of
any
one
of
all
his
endeuoures
.
The
deuils
marke
and
th
exteame
and
of
haeresy
.
For
this
may
we
assuredly
fynd
to
be
the
scope
and
pricke
of
all
his
cursed
trauel
,
to
set
sinne
and
her
folowers
in
suche
freedom
,
that
they
neade
not
(
as
often
elles
)
for
theyre
protection
the
cloke
of
vertue
,
nor
habite
of
honesty
:
but
that
they
may
bouldly
encounter
wyth
the
good
and
godly
,
and
in
open
ostentation
of
theyre
mischiefe
,
ouer
ron
all
trueth
and
religion
.
Wherfore
as
he
often
cloketh
suttell
haeresies
in
honest
lyefe
,
and
vertues
weede
,
so
when
he
by
liklihoods
conceyueth
hope
of
better
successe
,
and
forther
aduentures
,
he
then
openethe
a
common
schole
of
sinne
and
wickednesse
,
where
mischife
may
with
out
colour
or
crafte
be
bowldely
maynteyned
.
This
open
schole
of
iniquitye
,
Hieron
.
sup.
13.
Ezech.
and
doctryne
of
sinne
,
he
once
busely
erected
in
the
gentilitye
,
by
the
infamous
philosopher
Epicurus
and
his
adherentes
:
teaching
to
the
singulare
offense
of
honestye
,
pleasure
and
voluptuousnes
to
be
th
only
end
of
all
owre
lyefe
and
endeuours
.
The
whiche
pleasaunt
secte
,
though
it
euer
sence
hath
had
som
promotours
,
yet
the
very
shade
of
fayned
vertue
,
and
worldely
wisdom
of
those
dayes
,
withe
ease
bare
downe
that
enterprice
.
This
brode
practise
was
yet
forther
attempted
euen
in
Christes
Church
:
first
by
Eunomius
,
Eunomius
.
who
doubted
not
in
the
face
of
the
worlde
,
to
auouche
that
none
coulde
perishe
(
weere
his
woorkes
neuer
so
wicked
)
that
woulde
be
of
his
faithe
.
And
then
by
Iouinianus
,
Iouinianus
who
taughte
the
contempt
of
Christian
fastes
,
matched
mariage
wythe
holy
maidenhood
,
and
afterward
to
the
greate
woonder
of
all
the
churche
,
perswaded
certeyne
religious
weemen
in
Rome
,
to
forsake
theyre
first
faithe
,
and
marye
to
theyre
damnation
.
For
whiche
plaine
supporting
of
vndoubted
wickednesse
,
S.
Hierom
callethe
theime
often
,
Christian
Epicures
,
Contr.
Iou.
lib.
2
boulsterers
of
sinne
,
and
doctours
of
luste
and
lecherye
.
Neuer
the
lesse
the
force
of
goddes
grace
,
whiche
was
greate
in
the
springe
of
oure
religion
,
(
the
sinne
of
the
worlde
not
yet
riepe
for
suche
open
showe
of
licentious
lyefe
)
speedely
repressed
that
wicked
attempt
▪
Ad
quod
vult
de
.
haeresi.
82.
for
as
S.
Augustine
declarethe
,
it
was
so
cleare
a
falshood
,
that
it
neuer
grewe
to
deceyue
any
one
of
all
the
cleargy
.
But
not
longe
after
,
with
muche
more
aduantage
the
like
practise
was
assaied
by
Mahomet
,
the
deuilles
only
dearling
;
by
whome
numbers
of
wyeues
to gether
,
often
diuorcyes
,
and
perpetuall
chaunge
for
noueltye
,
was
permitted
.
By
whiche
doctrine
of
lust
and
liberty
,
the
floure
of
Christiandom
(
a
lasse
for
pitye
)
was
caried
a
way
.
At
whiche
tyme
thonghe
oure
faithe
and
Christes
Churche
,
were
broght
to
a
smaule
roume
,
and
very
greate
straites
,
yet
by
goddes
grace
,
good
ordre
,
and
necessary
discipline
,
this
schoole
of
luste
hathe
bene
reasonably
tyll
oure
dayes
kepte
vnder
:
and
the
grauity
of
Christiane
maners
(
as
the
tyme
serued
)
orderly
vphoulden
.
But
nowe
once
agayne
in
oure
cursed
dayes
,
the
great
flowe
of
sinne
tourning
goddes
mercy
from
vs
,
withe
exceding
prouocation
of
his
heuy
indignation
towardes
the
wicked
,
hathe
made
oure
aduersarye
muche
more
bowlde
,
and
longe
practise
of
mischeffe
,
Genes.
3.
a
greate
deale
more
skilfull
.
The
serpent
passed
all
other
creatures
in
suttelty
at
the
beginninge
,
but
nowe
in
cruelty
he
farre
passeth
him selfe
.
The
deuil
taketh
better
houlde
in
owre
tyme
then
he
did
before
.
The
downefall
that
he
hathe
in
a
fewe
yeares
rage
dryuen
man
vnto
,
by
th
open
supporting
of
sinfull
liuing
,
it
is
sure
very
wofull
to
remembre
,
and
an
excedinge
heartes
greife
to
consider
.
Looke
backe
at
the
Christian
Epicures
whome
I
nowe
named
,
and
vewe
the
men
of
like
indeuoure
in
all
agies
:
compare
theyre
attempts
to
oures
,
theyre
doctrine
to
oures
,
the
whole
raise
of
theire
proceadinges
to
oures
:
And
if
we
matche
theyme
not
in
all
pointes
,
and
passe
theyme
in
moste
,
(
I
except
the
wicked
Mahomet
,
and
God
graunte
I
may
so
doo
longe
:
thoughe
they
had
oute
of
his
holy
schoole
,
they
re
often
diuorcyes
and
newe
mariagies
in
theyre
wieues
lyefe
,
)
excepting
him
therefore
,
if
oures
passe
not
in
open
practise
of
mischiefe
and
supportation
of
sinne
,
all
the
residue
,
miscredit
me
for
euer
.
This
is
euident
to
all
men
,
that
thinges
once
counted
detestable
before
god
,
abhorred
of
the
priestes
,
straung
to
the
Christian
people
,
poonishable
by
the
lawes
of
all
princyes
,
be
nowe
in
case
to
mainteyne
theyme
selues
,
to
geue
vertue
a
checke
mate
,
and
withe
oute
all
coloure
to
beare
downe
bothe
right
and
religion
.
Thus
dothe
sacraledge
bouldely
beare
owte
it
sellfe
,
Behoulde
the
liberty
of
sinne
.
and
ouerreacheth
the
promoters
of
goddes
honoure
:
so
dothe
incest
encounter
with
lawfull
mariage
,
the
vnordered
Apostates
shoulder
the
ordinarye
successours
of
the
Apostles
:
Feasting
hathe
wonne
the
field
of
fasting
:
and
chambering
allmost
banished
chastitye
.
It
was
surely
a
wonderfull
fetche
of
oure
busy
aduersary
,
when
he
so
ioyned
haeresy
and
euill
liefe
together
,
that
ether
might
be
a
singulare
guarde
to
thother
:
and
bothe
together
,
easely
be
the
plage
of
all
good
order
.
And
nowe
the
matter
broghte
to
suche
tearmes
,
and
so
euident
an
isshue
for
the
cleare
gayne
of
sinne
,
here
neadeth
no
Caueat
for
the
fructes
of
the
doctryne
,
as
in
other
cloked
haeresies
before
,
and
continually
in
case
of
deceyte
is
requisite
,
(
for
no
man
can
be
deceiued
here
,
but
he
that
willingly
and
weitingly
liste
perishe
.
)
Hauing
no
excuse
reasonable
,
why
he
should
folow
or
credet
the
publike
professoures
of
plane
impietie
:
vnlest
this
may
be
accompted
cause
sufficient
of
his
light
creditt
,
that
they
tearme
the
forsaide
offensies
and
others
the
lyke
not
by
theyre
accustomed
callinges
,
Note
but
by
some
honester
name
of
vertue
.
Whiche
thing
rather
shewethe
theire
foly
,
then
excusethe
theyre
malice
.
For
they
must
here
be
asked
,
by
what
righte
they
chaunge
the
names
of
thinges
,
that
can
not
allter
theyre
natures
.
Who
authorished
theyme
to
call
that
extirpation
of
superstition
,
whiche
oure
fathers
cauled
sacraledge
?
Or
that
blinde
deuotion
,
whiche
oure
holy
elders
named
true
religion
?
Howe
can
they
for
sinne
and
shame
honoure
that
with
the
name
of
holy
mariage
,
that
S.
Ambrose
termeth
aduoultry
:
Amb.
ad
Virg.
lapsam
Cap.
5.
S.
Augustin
worse
than
aduoultery
:
and
they
withe
all
the
residewe
of
the
doctors
,
August
.
de
bono
vid.
Cap.
8.
horrible
incest
?
But
bicause
they
can
shewe
no
warraunt
,
I
must
charge
theyme
for
theyre
laboure
withe
goddes
curse
,
pronounced
vpon
all
suche
by
the
prophets
wordes
,
thus
as
foloueth
,
Vae
qui
dicitis
malum
bonum
,
Isai.
5.
&
bonum
malum
,
ponentes
tenebras
lucem
,
&
lucem
tenebras
.
Wo
to
you
that
call
euil
good
,
and
good
euill
:
making
darknes
light
,
and
the
light
darknesse
.
But
(
as
I
saide
)
in
suche
open
showe
of
wickednesse
,
and
all
vnliklyhood
of
theyre
assertions
,
there
can
none
doubtles
ioyne
withe
theime
,
except
they
be
allured
by
present
pleasure
,
Sinne
driueth
men
to
the
doctrine
of
this
tyme
.
or
drieuen
hedlonge
by
the
heuy
lode
of
sinne
.
For
as
I
thinke
,
they
doo
not
folowe
these
secte
masters
,
as
scholares
moued
by
any
probability
of
theire
teachers
persuation
,
but
rather
ioyne
vnto
theyme
as
fitte
felowes
of
theire
lustes
,
and
good
companions
for
theyre
owne
condicions
.
Ostendisti
tales
discipulos
(
saithe
S.
Hierom
to
Iouinian
)
non
fecisti
.
Li.
2.
Thou
hast
but
opened
to
the
worlde
who
be
thy
folowers
,
and
not
procured
theyme
thy selfe
to
be
thy
scholars
.
2.
ad
Tim.
Cap.
4.
Yea
S.
Paul
affirmeth
by
such
louers
of
lustes
(
whom
he
calleth
Voluptatum
amatores
)
that
they
shoulde
geue
ouer
the
true
teachers
,
and
prouide
or
make
masters
for
theyre
owne
touthe
.
Ad
sua
desideria
coaceruabunt
sibi
magistros
.
Sinne
therefore
as
it
semethe
,
hathe
ingendred
and
framed
her
sellfe
this
newe
faithe
,
for
the
guarde
and
salfty
of
her
person
:
And
the
vngodlye
procured
for
theire
owne
diete
masters
of
perdition
,
redy
bothe
by
life
and
doctrine
,
to
forther
the
lustes
of
licentious
persons
,
to
serue
the
itchinge
eares
of
newe
fangled
folkes
,
and
so
to
sett
theyme
in
all
security
,
wythe
wordes
of
peace
and
pleasure
.
Call
to
your
memories
the
first
entraunce
of
this
misery
,
Iudas
in
epist.
Can.
and
yowe
shall
finde
howe
they
had
certeyne
persons
in
admiration
(
as
the
Apostle
saithe
)
for
theyre
owne
aduantage
.
Sence
whiche
tyme
,
these
preachers
haue
by
obseruation
raysed
vppe
a
perfecte
schoole
off
flatterie
,
and
broght
the
detestable
excusing
of
most
horrible
sinnes
,
vnto
a
formall
arte
.
In
Eunuch
.
It
is
longe
sithe
the
Poete
feaned
that
Gnato
would
haue
bene
th
author
of
a
secte
,
and
haue
had
som
scholares
to
beare
his
name
:
Here
he
might
haue
had
for
his
tourne
,
but
that
the
Epicure
hathe
praeuented
him
.
The
Prophet
Ezechiel
termethe
this
pernicious
flattery
in
maters
of
suche
importaunce
,
the
boulstering
of
wickednes
.
And
geueth
a
heuy
blessinge
from
allmighty
God
,
to
all
boulsterers
in
these
wordes
.
Cap.
13.
Vae
his
qui
consuunt
puluillos
sub
omni
cubito
manus
,
&
faciunt
ceruicalia
sub
capite
vniuersae
aetatis
,
ad
capiendas
animas
.
Wo
be
to
all
theyme
that
sawe
cuisshens
vnder
the
elbowe
of
euery
arme
,
and
bowlster
vp
the
heades
of
al
ageis
,
meaning
to
Catche
theyre
soules
.
And
surely
if
this
curse
tooke
euer
hould
of
any
(
as
it
coulde
not
proceade
from
goddes
mouthe
in
vayne
)
it
must
nedes
faule
streght
downe
vpon
these
men
,
that
wholy
bend
theime
selues
thus
to
vphoulde
iniquitye
,
and
to
sett
sinne
softe
.
To
suche
as
made
no
store
of
good
woorkes
,
they
cast
onely
faithe
vnder
theire
elbowe
to
leane
vpon
.
To
suche
as
were
bourdened
withe
promesse
of
chastitye
,
they
made
mariage
a
Cuisshen
for
theire
ease
.
For
suche
as
cast
an
eye
vpon
churche
gooddes
,
they
borowed
a
pillowe
of
Iudas
:
Quare
non
vaenijt
trecentis
denarijs
,
&
datum
est
egenis
.
Ioan.
12.
Why
is
not
this
made
mony
of
and
giuen
to
the
poore
.
And
so
in
all
pointes
they
artificially
folowe
mannes
phantasie
,
nourishe
the
humour
of
the
vngodly
,
and
preache
peace
withe
pleasure
.
Commit
what
yowe
liste
,
omit
what
yowe
liste
,
youre
preachers
shall
prayse
it
in
theyre
wordes
,
and
practise
it
in
theyre
woorkes
.
For
looke
howe
they
teache
,
and
so
doo
they
lieue
:
farre
passing
the
Epicure
,
2.
De
sin
.
who
(
as
Cicero
saith
)
in
taulke
praised
pleasure
,
but
in
all
his
life
,
was
full
courtese
and
honest
.
And
muche
exceding
Iouinianus
,
who
as
Augustine
reporteth
of
him
,
Vbi
supra
haere.
28.
being
a
Monke
mainteyned
the
mariage
of
votaries
,
but
yet
for
diuerse
inconueniencies
,
him selfe
for
all
that
would
not
be
maried
.
But
oures
being
once
in
bisshops
roume
,
or
of
that
disordered
newe
ministerie
,
eare
they
be
well
warmed
in
theyre
beneficyes
,
as
in
all
other
licentious
liefe
they
will
leade
the
daunse
,
so
they
must
oute
of
hand
,
for
the
most
parte
,
as
thoughe
it
weare
annexum
ordini
,
as
schoole
men
terme
it
,
haue
a
wieffe
withe
necessary
chirishing
to
that
state
belonginge
.
And
good
reason
it
is
,
that
these
delicate
doctors
hauing
euer
in
redinesse
pillowes
for
their
frendes
ease
,
shoulde
neuer
want
whole
coutchies
for
theire
owne
.
But
it
were
to
longe
a
matter
for
me
at
this
praesent
,
purposing
an
other
thing
,
fully
to
declare
howe
sinne
in
all
pointes
hathe
acheyued
such
liberty
,
How
this
swhete
haeresy
first
begane
.
by
the
vnhappy
ioking
her selfe
vnto
haeresye
.
Onely
this
may
be
noted
brefely
for
that
point
:
that
generally
in
the
beginninge
of
theire
endeuoures
,
they
remoued
withe
speede
oute
of
theire
waies
,
as
especiall
impediments
and
stombling
stockes
,
all
those
meanes
which
Christe
commaunded
,
or
the
churche
praescribed
,
or
our
fathers
folowed
for
th
abbating
of
sinnes
dominion
:
that
the
worlde
might
well
vnderstand
,
they
mente
the
extolling
of
all
vice
,
and
to
make
the
way
for
sinne
and
wickednesse
.
First
that
soueraigne
remedy
of
mannes
misdeedes
,
that
graue
iudgement
lefte
by
Christe
to
his
Churche
,
for
the
weale
of
vs
all
,
that
powre
whiche
the
Sonne
of
man
hathe
in
earthe
to
remitte
sinnes
,
the
true
courte
of
mannes
conscience
,
the
very
word
of
reconcilement
,
and
the
borde
of
refuge
after
shipwrake
,
whiche
is
the
Sacrament
of
poenaunce
,
they
haue
to
the
vnspeakeable
gayne
of
sinne
vnworthely
remoued
.
The
subdueing
of
mannes
pride
by
due
obedience
to
his
spirituall
pastors
,
and
humble
honouringe
of
the
gyedes
of
goddes
churche
,
fitly
for
theyre
purpouse
haue
they
lowsed
.
Fasting
,
whiche
is
the
bryedell
of
carnall
concupiscence
,
and
torment
of
all
fleshly
lustes
,
for
sinnes
sake
they
haue
sette
at
suche
liberty
,
that
it
is
allmost
lost
.
And
what
hauocke
in
all
other
spirituall
exercise
is
made
for
these
mennes
free
passage
to
helle
,
we
see
it
:
all
the
posterity
shall
feele
it
:
and
the
very
workers
shall
be
weary
of
the
way
of
wickednesse
,
when
they
shall
lacke
grace
and
space
to
repent
theime
.
But
I
can
not
nowe
stande
vppon
these
pointes
:
Meaning
at
this
tyme
,
onely
to
ouerthrowe
an
other
like
grounde
of
this
detestable
schoole
,
whiche
hathe
no
lesse
auaunced
sinne
then
the
other
,
and
dishonowred
God
muche
more
:
whiche
hathe
perniciously
deceyued
nott
onely
open
haeretikes
,
but
allso
muche
weakened
the
deuotion
of
summe
that
otherwiese
were
Catholikes
:
The
harme
wherof
perteynethe
not
onely
to
most
men
that
be
a
lyeue
,
but
allso
to
many
that
be
deade
.
That
is
the
abolishing
of
paenaunce
,
discredityng
of
purgatorye
,
and
abandoning
of
satisfaction
for
oure
offenses
committed
.
All
whiche
,
being
nothinge
elles
but
a
kynde
of
softe
handeling
,
and
swheet
cherishing
of
sinne
,
hathe
wroght
suche
vayne
security
in
mennes
myndes
,
that
fewe
haue
any
feele
or
feare
of
goddes
iudgementes
:
fewe
consyder
the
deape
wounde
that
sinne
makethe
in
mannes
soule
:
and
most
men
abhorre
the
remedyes
requisite
for
so
greuous
a
sore
.
When
I
looke
backe
at
the
floure
and
spring
of
Christes
Churche
,
and
see
sinne
counted
so
bourdenous
,
and
goddes
dreadfull
poonishment
for
the
same
so
earnestly
feared
of
all
men
,
that
no
saulue
could
be
so
sore
,
no
paenaunce
so
paynefull
,
but
they
woulde
bothe
haue
suffered
and
desired
it
,
to
haue
bene
fully
free
from
the
same
:
and
withe
all
consider
the
extreme
doloure
of
hearte
,
whiche
al
men
then
expressed
by
often
teares
,
by
humble
acknouledging
of
theyre
mislyuinge
to
goddes
ministers
in
earthe
,
and
exceding
paynefull
paenaunce
,
by
longe
fasting
,
A
proffitable
comparing
of
the
time
past
withe
oure
praesent
dayes
.
daungerous
peregrinations
,
contynuall
prayers
,
large
almose
,
so
sharply
enioyned
,
so
meekly
receyued
,
and
so
duely
fullfilled
:
and
then
returning
agayne
to
oure
tyme
and
state
,
where
I
may
and
must
neades
behoulde
the
pityfull
waste
of
Christiane
woorkes
,
the
maruelous
shake
of
all
good
maners
,
and
more
then
an
image
of
meere
paganisme
,
as
in
whiche
we
fynde
no
face
nor
shadowe
of
Christianity
,
no
nor
any
steppe
allmoste
of
oure
faithfull
fathers
pathes
:
then
doo
I
well
perceyue
,
the
isshue
and
end
of
the
laste
grownde
of
this
wasting
haeresy
,
to
be
nothing
elles
but
a
canker
of
true
deuotion
,
an
enimy
to
spirituall
exercise
,
a
security
and
quiett
rest
in
sinne
,
and
briefly
,
a
salfegarde
and
praesumptuous
warraunt
,
from
the
iudgement
of
goddes
mighty
arme
,
whiche
reacheth
ouer
th
offensies
of
the
whole
worlde
.
Euill
we
were
before
by
other
poyntes
of
this
deceitfull
doctryne
,
but
by
this
laste
parte
we
are
vtterly
loste
.
For
as
truely
S.
Hierom
writeth
by
theire
praedecessors
:
Hoc
profecit
doctrina
istorum
,
Vbi
supra
.
vt
peccatum
ne
paenitentiam
quidem
habeat
.
This
hathe
this
doctryne
of
theyres
wonne
and
wroght
,
that
of
sinne
there
is
no
way
of
repentaunce
:
euen
so
may
we
muche
more
complayne
of
this
pernicious
fallsehood
,
that
directely
withe
owte
all
colour
,
hathe
rased
vppe
bothe
the
remedyes
of
sinne
,
and
bouldely
discharged
vs
of
goddes
iudgement
and
all
penaulty
for
the
same
:
that
as
before
by
faulshood
and
flatterly
we
were
ledde
in
to
the
swheete
schoole
of
sinne
,
so
now
by
thabbandoning
of
paenaunce
and
purgatory
,
in
vaine
hope
and
securitye
we
might
needes
for
euer
remaine
therin
.
Considering
therfore
the
greate
spreade
of
contagion
that
this
vntrue
doctryne
hath
wroght
bothe
to
the
euerlasting
misery
of
heretikes
theime
selues
,
and
allso
to
the
greuous
punishment
that
allmighty
God
of
iust
iudgement
may
take
vpon
vs
(
that
by
his
greate
mercy
be
yet
Catholikes
)
because
we
leeue
in
wanton
welthe
,
wythe
oute
iuste
care
or
cogitation
of
oure
lyefe
paste
:
Nether
dooing
any
woorthy
fructes
of
paenaunce
,
nor
yet
endeuouring
to
make
a
mendes
and
recompense
by
satisfiyng
for
oure
sinnes
,
before
of
mercy
so
pardned
that
to
oure
damnation
they
can
not
nowe
any
more
be
imputed
,
but
yet
for
answhering
in
summe
parte
of
goddes
iustice
,
and
perfecte
purging
of
the
same
sinfull
lyefe
past
,
oute
of
all
doubte
sharply
pounishable
:
for
these
thinges
I
say
,
and
for
the
stirring
vppe
of
the
feare
of
God
in
my selfe
,
Why
this
treatise
was
taken
in
hande
.
the
helpe
of
the
simple
,
the
defense
of
the
truethe
,
and
thabbatyng
of
this
greate
rage
of
sinne
and
haeresy
,
I
thought
good
to
geue
warninge
(
moued
therunto
by
my
frend
also
)
to
all
suche
as
be
not
theyme
selues
hable
to
searche
owte
the
trueth
of
these
matters
,
of
that
temporall
or
transitory
poonishment
whiche
god
of
iustice
hathe
ordeyned
in
the
other
worlde
,
for
suche
as
woulde
not
iudge
theime
selues
,
and
praeuent
his
heuy
hand
whieles
they
here
lyeued
:
oure
forefathers
(
more
then
a
thousand
yere
sence
)
cauled
it
Purgatory
.
The
truethe
and
certeyne
doctrine
wherof
,
I
truste
throughe
goddes
gooddnesse
so
clearely
to
proue
,
The
matt●●●he
first
booke
.
that
the
aduersary
(
be
he
neuer
so
greate
wythe
the
deuil
)
shall
neuer
be
able
to
make
any
likly
excuse
of
his
infidelitye
.
The
argument
o●
the
second
booke
.
And
that
so
doone
,
I
shall
bothe
open
and
prooue
the
meanes
whiche
the
Churche
of
God
hathe
euer
proffitably
vsed
for
the
release
of
her
children
from
the
same
punishment
,
to
be
soueraing
good
,
and
comfortable
for
the
faithfull
soules
departed
.
And
here
I
heartely
pray
the
gentle
reader
,
who
so
euer
thou
be
,
that
shall
fynd
iust
occasion
vndoubtedly
to
belieue
this
article
of
necessary
doctryne
,
euer
constantly
set
forthe
by
the
grauest
authority
that
may
be
in
earthe
,
that
,
as
thowe
faithfully
belieues
it
,
so
thowe
perpetually
in
respecte
of
the
day
of
that
dreadfull
visitation
,
studye
withe
feare
and
tremblyng
to
woorke
thy
saluation
.
Lett
that
be
for
euer
the
difference
betwixte
the
vnfructefull
faithe
of
an
heretique
,
and
the
proffitable
belyefe
of
the
true
Catholike
Christiane
:
that
this
may
woorke
assured
paenaunce
to
perpetuall
saluation
,
and
his
,
vayne
praesumption
to
euerlasting
damnation
.
And
thoughe
the
matter
whiche
I
haue
taken
in
hande
,
be
nothing
fitte
for
the
diet
of
suche
delicate
men
as
haue
bene
broght
vppe
vnder
the
pleasaunt
preaching
of
oure
dayes
,
yet
perchaunce
,
chaunge
of
diett
withe
the
sharpenesse
of
this
eagre
sawse
,
were
,
iff
they
coulde
beare
it
,
muche
more
agreehable
to
theire
weake
stoomaches
.
Truethe
was
euer
bitter
,
Cyp.
epist.
3.
li.
5.
and
faulshood
flattering
.
For
th
one
by
praesent
payne
procurethe
perpetuall
welthe
,
thother
throughe
deceytefull
swhetnes
woorkethe
euerlasting
woe
.
But
as
for
these
pleasure
preachers
theyme
selues
,
bicause
I
feare
me
they
haue
indented
with
deathe
,
and
shaked
handes
withe
helle
,
what
so
euer
may
be
saide
in
this
case
,
they
wil
yet
spourne
withe
the
wordes
of
the
wicked
.
Isai.
28.
Flagellum
inundans
cum
,
transierit
non
veniet
super
nos
:
quia
posuimus
mendacium
spem
nostram
,
&
mendacio
protecti
sumus
.
Toushe
,
the
common
scourge
when
it
passethe
ouer
shall
not
tutche
vs
,
for
we
haue
made
lying
oure
suckoure
,
and
by
lying
are
we
guarded
.
Yet
when
the
light
of
the
Apostolike
tradition
shal
dase
theire
eyes
,
and
the
force
of
goddes
truethe
beare
doune
theire
bouldnes
,
theire
oune
blacke
afflicted
conscience
,
by
inwarde
acknowledginge
that
truethe
whiche
they
openly
withstande
,
shall
so
horribly
torment
theire
mindes
,
that
denieng
purgatory
they
shal
thinke
theym selues
a
lieue
in
hell
.
But
gentle
readers
pray
for
theyme
with
teares
,
Prayer
is
th
onely
remedy
ageinst
wil
full
blindnes
.
that
god
of
his
mighty
grace
woulde
stricke
theyre
fleshe
with
his
feare
.
And
if
my
poore
payne
withe
the
prayers
of
vs
al
,
coulde
tourne
any
one
of
theime
all
from
the
way
of
wickednesse
,
it
woulde
recompense
doubtlesse
summe
of
our
sinnes
,
and
couer
a
numbre
of
my
misdeedes
.
And
euer
whilest
we
leyue
let
vs
praise
God
that
in
this
tyme
of
temptation
he
hathe
not
suffered
vs
to
faule
,
as
oure
sinnes
haue
deserued
,
in
to
the
misery
of
these
forsakers
.
To
whome
if
I
speake
sometymes
in
this
treatise
more
sharplye
then
my
costume
or
nature
requirethe
,
the
zele
of
truethe
and
iust
indignation
towardes
haeresie
,
with
the
example
of
oure
forefathers
,
must
be
my
excuse
and
warraunt
.
I
will
be
as
plaine
for
the
vnlearneds
sakes
as
I
may
,
and
the
matter
suffer
.
And
therefore
nowe
at
the
first
I
will
open
the
very
grounde
,
as
neare
as
I
can
,
of
so
necessary
an
article
:
that
the
ignorance
of
any
one
piece
may
not
darken
the
whole
cause
.
Desiring
the
studious
to
reade
the
whole
discourse
,
bicause
euery
peculiare
pointe
so
ioyntly
dependethe
of
the
residewe
,
that
the
knouledge
of
one
,
ordrely
giueth
light
to
al
the
other
.
And
so
the
whole
together
I
trust
shal
reasonably
satisfye
his
desire
.
THAT
OFTEN
AFTER
oure
sinnes
be
forgiuen
by
the
sacrament
of
poenaunce
,
there
remainethe
summe
due
of
temporall
pounishement
,
for
the
satisfying
of
goddes
iustice
,
and
som
recompense
of
the
offensies
past
.
Cap.
1.
AS
it
is
most
true
,
and
the
very
grounde
of
al
Christian
comforte
,
Ephes.
1.
Haeb.
9.
that
Christes
deathe
hathe
payed
duely
and
sufficyently
for
the
sinnes
of
all
the
worlde
,
August
.
Euch.
cap.
65.
by
that
abundant
price
of
redemption
paied
vpon
the
Crosse
:
So
it
is
of
lyke
crediet
to
all
faithful
,
that
no
man
was
euer
partaker
of
this
singulare
benefite
,
but
in
the
knotte
and
vnity
off
his
body
misticall
,
whiche
is
the
churche
.
To
the
membres
wherof
,
the
streames
of
his
holy
blodde
and
beames
off
his
grace
,
for
the
remission
of
sinne
and
sanctification
,
be
ordrely
,
throughe
the
blessed
Sacraments
as
condethes
of
goddes
mercy
,
conueyde
.
All
whiche
Sacraments
,
though
they
be
instituted
and
vsed
as
meanes
to
deriue
Christes
benefites
,
Marke
the
grounde
of
the
cause
.
and
bestowe
his
grace
of
redemption
vppon
the
worthy
receiuers
:
yett
lyke
effecte
or
force
,
is
not
by
the
meaning
of
theyre
first
author
and
institutour
,
employed
vppon
all
receiuers
,
nor
gieuen
to
all
the
Sacraments
.
That
may
wel●
appeare
,
iff
we
marke
the
exceding
abundant
mercy
,
that
is
powred
vppon
all
men
at
theire
first
incorporation
and
entraunce
into
the
housholde
of
the
faithfull
,
by
Baptisme
:
In
whiche
sacrament
,
the
merites
of
oure
masters
deathe
be
so
fully
and
largely
caried
downe
for
the
remission
of
sinne
,
that
were
the
liefe
before
neuer
so
loden
withe
most
horrible
offensyes
,
that
in
this
misery
man
may
commit
,
yet
the
offender
is
not
onely
pardoned
of
the
same
,
but
also
perfectly
acquieted
for
euer
,
of
all
payne
or
pounishement
(
other
then
the
common
miseries
of
mankind
)
whiche
his
propper
offenlyes
before
committed
by
any
meanes
might
deserue
,
And
no
lesse
free
nowe
then
the
childe
after
baptisme
,
which
onely
originall
sinne
brought
thether
.
So
saithe
S.
Ambrose
by
these
wordes
:
Gratia
Dei
in
Baptismate
non
quaerit
gemitum
,
Super
vndec
.
cap.
ad
Rom.
aut
planctum
,
aut
opus
aliquod
,
nisi
solum
ex
corde
professionem
.
The
grace
of
God
in
Baptisme
requirethe
nether
sorowe
nor
mourning
▪
nor
any
other
woorke
,
but
onely
an
hearty
profession
of
thy
faith
.
Whereby
he
meaneth
,
that
after
oure
sinnes
be
once
thus
freely
wyped
awaye
in
oure
first
regeneration
,
there
is
no
charge
of
pounishement
or
paenaunce
for
farther
release
of
the
same
.
But
nowe
a
man
that
is
so
freely
discharged
of
all
euill
liefe
and
sinne
committed
before
he
came
in
to
the
familye
,
yff
he
faule
in
to
relapse
,
and
defile
the
temple
of
god
,
Note
then
(
as
goddes
mercy
allwayes
passethe
mannes
malice
)
euen
in
this
case
also
,
he
hathe
ordeyned
meanes
to
repayre
mannes
faule
ageyne
.
That
is
,
by
the
Sacrament
of
paenaunce
:
which
therfore
,
S.
Hieron
termethe
the
second
table
,
In
cap.
3.
Isai
.
or
refuge
after
ship
wracke
:
as
a
meanes
that
may
bringe
man
to
the
porte
of
saluation
,
though
lightely
not
with
oute
present
dammage
and
daungeour
.
In
which
blessed
sacrament
,
though
goddes
grace
haue
mighty
force
for
mannes
recouery
,
and
workethe
abundantly
bothe
remission
of
sinnes
,
and
the
discharge
of
aeternall
poonishement
due
by
iuste
iudgement
to
the
offender
,
yet
Christe
him selfe
(
the
author
of
this
Sacrament
as
the
rest
)
ment
not
to
communicate
suche
efficacye
or
force
to
this
,
The
force
of
Christes
death
is
not
so
largely
applyed
vnto
vs
in
the
sacrament
off
p●●●unce
as
in
Baptisme
.
as
to
baptisme
,
for
the
vtter
acquieting
of
all
payne
by
sinfull
life
deserued
.
For
as
in
Baptisme
,
where
man
is
perfectly
renued
,
it
was
semely
to
set
th
offender
at
his
first
entraunce
on
cleare
grounde
,
and
make
him
free
for
al
thinges
done
a
brode
:
so
it
excedingly
setteth
forth
goddes
iustice
,
and
nothing
imparethe
his
mercy
,
to
vse
(
as
in
all
common
wellthes
by
nature
and
goddes
prescription
is
practised
)
withe
grace
discipline
,
withe
iustice
clemencye
,
withe
fauoure
correction
,
and
with
loue
,
due
chastisement
of
suche
sinnes
,
as
haue
by
the
how
should
children
bene
committed
.
Nowe
therefore
,
if
after
thy
free
admission
to
this
family
of
Christ
,
thou
doo
greuously
offende
,
remission
maye
then
be
had
ageyne
:
but
not
commonly
with
owte
sharpe
discipline
,
seeing
the
father
of
this
oure
holy
houshowld
poonisheth
where
he
louethe
,
Ad
Hab.
12.
and
chastisethe
euery
childe
whome
he
receiueth
.
Whose
iustice
in
pounishement
of
sinne
,
not
onely
the
wicked
,
but
also
the
good
must
muche
feare
.
Whereof
S.
Augustine
warneth
vs
thus
:
Deus
(
saithe
he
)
nec
iusto
parcit
,
nec
iniusto
:
Lib
tra
Fauscū
cap.
20.
illum
stagellando
vt
filium
,
istum
puniendo
vt
impium
.
God
sparethe
nether
the
iuste
,
nor
vniust
:
chastising
th
one
as
his
childe
,
pounishing
the
other
as
a
wicked
person
.
A
childe
then
of
this
houshowlde
contynuing
in
fauoure
,
though
he
can
not
euerlastingly
perishe
withe
the
impoenitent
sinners
,
yet
he
muste
(
being
not
by
som
especiall
praerogatiue
pardoned
)
beare
the
rodde
of
his
fathers
discipline
.
And
gladly
say
with
the
prophet
.
In
flagella
paratus
sum
.
Psal.
37.
I
am
redy
for
the
roddes
.
And
what
so
euer
these
wantons
,
that
are
ronne
owte
of
this
howse
,
for
theire
owne
ease
or
other
mennes
flattery
shall
fourge
,
let
vs
continue
in
perpetuall
cogitation
of
oure
sinnes
forgeuen
:
and
by
all
meanes
possible
recompense
oure
negligencyes
paste
.
Let
vs
not
thinke
but
God
hathe
sumwhat
to
say
to
vs
,
euen
for
oure
offensyes
pardoned
:
being
thus
warned
by
his
owne
mouthe
.
Sed
habeo
aduersum
te
pauca
,
Apo.
●
.
2
.
quòd
charitatem
tuam
primam
reliquisti
:
Memor
esto
itaque
vnde
excideris
,
&
age
poenitentiam
,
&
prima
opera
fac.
But
somwhat
I
haue
ageynst
the
,
bicause
thowe
arte
faullen
from
thy
first
loue
,
Remembre
therfore
from
whense
thowe
felle
,
doo
paenaunce
,
and
beginne
thy
former
woorkes
agayne
.
And
the
consideration
of
this
diuersity
betwixte
remission
had
by
baptisme
,
and
after
relapse
by
the
sacrament
of
paenaunce
,
moued
Damascen
to
call
this
second
remedy
,
Deorth
.
fide
lib.
4.
cap.
9.
Baptismum
vere
laboriosum
,
quod
per
paenitentiam
&
lachrimas
perficitur
.
A
kynd
of
Baptisme
full
of
trauell
,
by
paenaunce
and
teares
to
be
wroght
.
In
whiche
God
so
pardone-the
sinnes
,
that
bothe
the
offense
it self
,
and
the
euerlasting
payne
due
for
the
same
being
wholy
by
Christes
deathe
and
merites
wieped
away
,
there
may
yet
remayne
the
debt
of
temporall
poonishment
on
oure
parte
to
be
discharged
,
as
well
for
som
satisfaction
of
goddes
iustice
,
ageynst
the
aeternall
ordre
wherof
we
vnworthely
offended
,
〈…〉
Cap.
〈…〉
.
as
for
to
answer
the
Churche
of
her
right
(
as
S.
Austine
saithe
)
in
whiche
onely
all
sinnes
be
forgeuen
.
Mary
when
occasion
of
satisfiyng
for
oure
offensyes
in
this
lyefe
is
neglected
,
or
lacke
of
tyme
,
by
reason
off
longe
continuance
and
laite
repentaunce
,
fuffereth
not
due
recompense
in
oure
lyefe
,
whiche
is
the
tyme
of
mercye
,
then
certes
the
hande
of
God
shall
be
muche
more
heuy
,
and
the
poonishment
more
greuous
.
And
this
is
withe
oute
doubte
to
be
looked
for
,
that
the
debt
due
for
sinne
,
muste
ether
here
by
payne
or
pardon
be
discharged
,
or
elles
to
oure
greater
greife
after
oure
departure
required
.
And
this
to
be
the
graue
doctryne
and
constant
faithe
of
the
fathers
I
must
first
declare
:
bothe
for
that
it
shall
firmely
establishe
oure
whole
mater
,
and
clearely
open
the
case
of
controuersy
betwixt
vs
and
the
forsaken
company
.
Who
woulde
so
gladly
lyeue
at
ease
in
theyre
onely
faithe
,
that
they
list
nether
satisfye
for
theire
sinnes
,
nor
procure
goddes
mercy
by
wel
workyng
.
In
this
case
then
let
vs
seeke
the
ordre
of
goddes
iustice
,
by
the
diligent
consideration
of
som
notable
personagies
,
of
whome
we
may
haue
by
the
plaine
scripture
euident
testimony
bothe
of
the
remission
of
theire
sinnes
,
and
theyre
paenaunce
and
pounishment
after
they
were
reconciled
ageyne
.
Adam
that
first
did
faule
,
and
was
first
pardoned
did
yet
abide
the
skourge
for
his
sinnes
.
Oure
first
father
Adam
,
in
whome
we
may
behoulde
almost
the
whole
course
of
goddes
iudgement
,
and
throughe
whome
bothe
sinne
and
all
pounishment
due
for
sinne
entred
in
to
the
worlde
,
I
thinke
he
had
the
first
benefite
by
Christes
deathe
for
the
remission
of
his
disobedience
:
or
at
the
leaste
(
bicause
I
woulde
not
auouche
an
vncerteyne
thinge
)
this
I
am
shure
,
that
by
Christe
he
was
raysed
vp
to
goddes
fauoure
ageyne
.
Of
whome
we
fynde
it
thus
written
in
in
the
booke
of
wisdom
.
Cap.
10.
Haec
illum
qui
primus
formatus
est
pater
orbis
terrarum
,
cum
solus
esset
creatus
,
custodiuit
:
&
eduxit
illum
a
delicto
suo
.
This
(
saithe
he
,
meaning
by
Christ
vnder
the
name
of
wisdom
)
salfely
praeserued
him
that
was
first
formed
off
God
,
the
father
of
the
worlde
,
when
he
was
created
all
alone
:
and
raysed
him
oute
of
his
sinne
ageyne
.
The
whiche
disobedience
(
withe
what
other
sinne
so
euer
was
therunto
in
him
ioyned
)
thoughe
it
was
thus
clearly
pardoned
,
yet
the
poonishment
therof
,
bothe
he
felte
longe
after
in
his
owne
person
,
and
it
lyethe
vpon
his
posterity
till
this
day
.
For
whiche
sinne
he
him selfe
begane
to
doo
paenaunce
(
as
Irenaeus
saithe
)
euen
in
paradise
:
Li.
3.
c.
33
and
then
God
practised
iudgement
vpon
him
(
as
Augustine
noteth
)
first
by
his
disenhaeretaunce
,
then
by
paynefull
tra●ell
inioyned
,
by
the
vnaptnesse
off
●he
earthe
to
serue
his
tourne
,
by
rebellioune
of
the
inferiour
creatures
,
by
the
trooblesom
motions
of
his
owne
affections
,
and
bryefely
,
in
all
poyntes
by
a
lothsom
lyefe
and
a
dredfull
deathe
.
Yea
and
that
his
pounishment
ceased
not
in
this
worlde
by
his
deathe
,
but
many
hundrethe
yeres
after
remayned
as
forther
condemnation
of
his
disobedience
,
I
shall
more
conuenyently
a
none
declare
.
Nowe
sekyng
forther
to
haue
cleare
and
open
euidence
in
this
case
,
we
can
not
wisshe
more
proufe
then
may
bee
had
by
the
straunge
workyng
and
dispensation
of
God
,
in
the
many
foulde
affaires
of
that
sanctified
people
,
and
chosen
nation
of
the
Israelites
.
In
whiche
peoples
perpetuall
peotection
,
a
man
might
fiend
a
perfecte
platte
off
mercy
and
iudgement
.
So
often
they
faule
,
so
sodenly
they
rise
:
so
greuously
they
offende
,
suche
mercy
they
fynd
,
that
it
is
maruelous
to
consider
.
Of
this
electe
family
therfore
thus
God
speakethe
.
Psal.
88.
Si
autem
dereliquerint
filij
eius
legem
meam
,
&
in
iudicijs
meis
non
ambulauerint
,
visitabo
in
virga
iniquitates
eorum
,
&
in
verberibus
peccata
eorum
:
misericordiam
autem
meam
non
dispergam
ab
eo
,
neque
nocebo
in
veritate
mea
.
Yf
his
children
reiect
my
lawe
,
and
waulke
not
in
my
iudgementes
,
withe
rodde
will
I
viset
theire
wickednes
,
and
in
stripes
theyre
sinnes
:
yet
will
I
not
take
my
mercy
from
him
(
or
theyme
,
as
it
is
allso
redde
)
nor
harme
him
in
my
trauthe
.
Goddes
penple
first
pardoned
,
was
then
after
poonished
.
This
people
,
at
theire
first
passage
oute
of
Egipte
commytting
horrible
Idolatrye
,
was
pardoned
therof
at
the
instaunce
of
Moises
:
yet
so
saithe
oure
lorde
God
vnto
him
.
Ego
autem
in
die
vltionis
,
Exod.
32.
visitabo
&
hoc
peccatum
eorum
:
But
yet
in
the
day
of
reuengement
,
I
will
viset
this
theire
offense
also
.
The
same
people
offending
greuously
ageine
by
murmoure
and
mistrust
of
goddes
carefull
prouidence
towardes
theyme
,
at
theire
Gouernours
humble
sute
were
expressely
forgiuen
in
these
wordes
.
Numer
.
14
Dimisi
iuxta
verbum
tuum
.
I
haue
pardoned
theime
according
to
thy
worde
.
But
after
theire
assured
warraunt
for
the
full
remission
of
the
fault
,
and
the
aeternall
payne
due
to
that
greuous
sinne
,
behoulde
yet
theire
ponishment
temporall
for
the
same
.
Attamen
omnes
homines
qui
viderunt
maiestatem
&c.
For
all
that
(
saithe
oure
lord
)
euery
one
that
hathe
seene
my
maiesty
,
and
the
woonders
whiche
I
wroght
in
Egipte
,
and
in
the
wildernesse
,
and
yet
hathe
notwythstanding
tempted
me
tenne
tymes
,
shall
not
behoulde
the
land
for
whiche
I
bounde
my selfe
by
othe
to
theire
forefathers
.
But
passing
the
peoples
sinne
,
Moises
and
Aron
theime
sellfe
,
in
many
poyntes
minister
abundant
proufe
of
this
mater
.
Who
bothe
dying
in
perfecte
fauoure
of
God
,
yet
for
theire
mistrust
weare
discharged
of
gieding
goddes
people
,
Num.
20.
or
entringe
theime
sellfe
in
to
the
lande
so
hartely
desired
,
and
so
long
looked
for
before
▪
of
these
two
the
prophet
saith
thus
:
Custodiebant
testimonia
eius
et
praeceptum
quod
dedit
illis
.
Psal.
98.
Deus
tu
propitius
fuisti
eis
,
&
vlciscens
,
in
omnes
adinuentiones
eorum
.
They
obserued
his
testimonyes
,
and
the
charge
that
he
gaue
vnto
theime
.
Lord
God
thou
wast
mercifull
vnto
theime
,
and
sharply
reuenged
theyre
owne
inuentions
.
The
lyke
ordinaunce
of
goddes
iustice
in
poonishment
of
suche
as
he
highly
fauoured
,
may
appeare
in
Samson
,
in
Holy
,
Iudic.
16.
1.
Reg.
3.
and
all
other
notarious
personages
in
the
whole
scripture
.
But
the
heartely
beloued
of
God
kinge
Dauids
example
so
bearethe
doune
oure
aduersaryes
,
that
I
can
not
well
omit
it
,
thoughe
I
nowe
longe
to
be
nearer
my
mater
.
This
prophet
had
an
eypresse
pardon
,
withe
a
plaine
prouiso
that
he
shulde
notwithstanding
beare
the
heuy
hand
of
God
,
for
the
poonishment
of
his
former
sinne
.
Once
for
taking
priede
in
the
multitude
and
numbryng
of
his
people
,
God
,
thoughe
he
pardoned
him
,
2.
Reg.
vlt.
yet
by
the
Prophet
Gad
gaue
him
leaue
to
chuese
of
three
named
skourges
,
whiche
he
woulde
:
to
whome
he
answhered
.
Coarctor
nimis
:
sed
melius
est
incidere
in
manus
domini
,
multae
enim
sunt
misericordiae
eius
.
I
am
sore
vrged
:
but
better
it
is
to
faule
in
to
Goddes
handes
,
for
his
mercyes
be
exceding
many
.
And
so
according
to
his
election
,
he
had
many
thousandes
of
his
people
perished
by
Goddes
plage
.
Off
whose
case
,
S.
Gregory
saithe
maruailous
muche
in
these
fewe
wordes
.
Deus
delictum
delet
,
sed
inultum
non
deserit
:
peccato
non
parcitur
,
quia
sine
vindicta
non
laxatur
.
Li.
9.
in
Iob.
ca.
82.
God
wyepeth
a
way
mannes
offense
,
but
he
leauethe
it
not
vnpoonished
:
sinne
is
not
spared
,
because
it
is
not
withe
oute
reuenge
released
.
But
before
this
,
he
had
a
full
warraunt
off
remission
of
his
horrible
mourder
and
adoultery
,
by
the
prophet
Nathan
,
saing
vnto
him
thus
after
his
repentaunce
.
2.
Reg.
12.
Dominus
quoque
transtulit
peccatum
tuum
,
non
morieris
:
veruntamen
quoniam
blasphemare
fecisti
inimicos
nomen
domini
propter
verbum
hoc
,
filius
qui
natus
est
tibi
morte
morietur
.
Oure
lorde
hathe
remoued
thy
sinne
:
neuerthelesse
,
bicause
thou
hast
made
th
enimyes
blaspheme
our
lordes
name
by
this
woorde
,
thy
sonne
whiche
is
borne
vnto
the
shall
dye
the
deathe
.
Off
whiche
mater
S.
Augustine
by
occasion
taulking
ageinst
Fanstus
,
asketh
what
maner
of
pardon
it
was
,
Lib.
23.
cap.
67.
that
the
prophet
brought
from
God
vnto
Dauid
.
And
he
answhereth
thus
.
Ad
quam
rem
nisi
ad
sempiternam
salutim
?
neque
enim
praetermissa
est
in
illo
,
secundum
Dei
comminationem
,
flagelli
paterni
disciplina
.
To
what
ende
elles
(
had
he
his
pardon
)
but
to
euerlasting
saluation
?
For
he
scaped
not
the
skourge
of
his
fathers
discipline
,
according
as
the
threatning
of
God
before
did
portend
.
All
the
forsaide
examples
then
being
so
euident
,
they
must
nedes
conclude
this
assuredly
,
that
after
oure
offenses
be
remitted
,
there
commonly
yet
remaineth
summe
payne
and
righte
debt
,
to
be
discharged
by
the
offenders
ponishement
,
before
he
receiue
the
ample
benefite
of
aeternall
saluation
.
The
double
and
doubtefull
shiftes
of
our
aduersaries
pressed
by
this
conclusion
,
are
remoued
:
and
it
is
proued
ageynst
one
sort
,
that
these
foresaiyde
skourgies
were
in
dede
pounishements
for
sinnes
remitted
.
And
ageynst
thother
secte
,
that
this
transitory
payne
hathe
often
endured
in
the
nexte
liefe
.
Cap.
2.
ANd
the
weght
of
this
foresaide
grounde
,
hathe
euer
pressed
the
aduersaries
of
truethe
so
sore
,
that
behoulding
as
it
were
a
farre
of
,
what
inconuenience
this
might
importe
,
they
euer
busely
endeuoured
to
staye
the
beginning
of
theyre
likly
ouerthrow
.
But
yet
(
as
it
was
and
wil
be
for
euer
noted
in
faulse
teachers
)
they
seke
diuers
escapes
,
so
disagreable
,
that
one
hindereth
an
other
,
and
nether
of
theyme
helpes
theire
owne
cause
.
One
sorte
not
so
impudent
,
but
agreate
deale
more
foulishe
then
theire
felowes
,
agree
by
force
of
the
places
mamed
and
euidence
of
the
examples
,
that
there
is
pounishement
to
be
suffered
,
and
som
temporall
payne
remanent
to
be
discharged
in
this
world
,
Melanch
.
after
remission
of
sinne
,
but
for
the
next
after
this
liefe
(
so
ferde
they
be
of
purgatory
)
they
will
haue
none
at
all
.
Thother
secte
maisters
fearing
what
might
folowe
on
that
graunt
,
in
no
case
will
confesse
,
that
there
is
any
payne
due
for
sinne
,
in
this
worlde
or
the
next
,
after
the
fault
be
once
remitted
.
For
Caluine
capitayne
of
this
later
bande
,
sawe
well
,
Caluinus
.
that
if
any
debt
or
recompense
remayne
to
be
discharged
by
the
offender
after
his
reconcilement
,
it
muste
neades
ryse
by
proportion
,
weght
,
continuance
,
numbre
,
and
quantity
of
the
faultes
committed
before
.
Whereby
it
must
of
necessity
be
induced
,
that
bicause
euery
man
can
not
haue
time
,
ether
for
the
hougenesse
of
his
sinnes
past
,
or
his
late
repentaunce
,
or
his
carelesse
nagligence
,
to
repay
all
in
his
liefe
,
that
there
is
all
,
or
som
parte
answherable
in
the
nexte
worlde
to
coom
.
And
therfore
bouldely
and
impudently
,
as
in
case
of
this
necessity
,
he
aduentureth
to
deny
withe
shame
,
that
any
of
all
these
paynefull
miseries
be
as
pounishements
for
the
sinnes
of
the
sufferers
:
but
certeyne
fatherly
checkes
,
exercises
of
patience
and
vertue
,
rather
then
afflictions
enioyned
for
sinnes
.
Whiche
vaine
shifte
hathe
no
bearing
by
reason
,
or
text
of
scripture
:
but
onely
is
vphoulden
by
the
exercised
audacity
of
the
author
.
S.
Paul
in
plaine
wordes
writethe
:
Corpus
mortuum
est
propter
peccatum
,
Ad
Ro.
6
Vide
August
.
super
illud
psal.
50.
in
peccatis
concepit
me
mater
mea
.
&
stipendium
peccati
mors
est
.
The
body
is
deade
because
of
sinne
.
And
deathe
is
the
rewarde
of
sinne
.
And
so
of
Dauid
:
bicause
thowe
haste
slayne
Vrias
,
Non
recedet
gladius
de
domo
tua
saith
the
scripture
:
the
swhorde
shall
not
depart
thy
howse
.
And
ageyne
,
bicause
thowe
hast
made
the
enemies
blaspheme
my
name
,
thy
childe
shall
dye
.
And
of
the
people
of
Israell
:
Visitabo
&
hoc
peccatum
eorum
.
I
will
viset
this
sinne
of
theyres
also
.
Yet
in
this
lighte
of
scripture
,
where
,
as
the
pounishement
is
named
,
so
it
is
expressely
mentioned
that
sinne
is
the
proper
cause
thereof
,
the
aduersary
seekethe
a
blinde
mieste
,
to
dase
the
simplicyty
of
the
reader
,
and
to
mainteyne
errour
.
It
helpethe
oure
cause
exceding
muche
,
that
the
very
shewe
of
an
argument
,
dryues
theyme
to
suche
vnseemely
shiftes
.
S.
Augustines
wordes
shal
for
me
sufficiently
refute
this
errour
,
Veritatem
dilexisti
,
impunita
peccata
eorum
etiam
quibus
ignoscis
,
non
reliquisti
.
In
psa
.
50
(
He
speakethe
to
god
in
the
Prophets
person
)
.
Thowe
loues
righteousnes
,
and
hast
not
lafte
vnpounished
,
no
not
the
sinnes
of
theyme
whome
thow
louest
.
Notwithstanding
,
this
is
verye
true
:
that
all
these
afflictions
thoughe
they
come
of
sinne
,
and
for
the
rewarde
of
mannes
offensies
,
yet
God
of
mercy
turnethe
theyme
to
the
exercise
of
vertue
,
August
.
lib
2.
de
pecca
to
mer.
cap
33.
and
benefit
of
suche
as
shall
be
sayued
.
But
it
is
one
thing
to
dispute
of
what
cause
they
come
,
and
an
other
to
reason
of
the
wisedom
of
God
in
the
vse
of
the
same
.
Who
,
as
the
sayde
Augustine
witnesseth
,
is
so
mighty
in
his
prouident
gouernaunce
,
that
he
is
able
to
tourne
,
euen
the
very
sinnes
theyme
selues
,
to
the
benefite
of
suche
as
by
grace
and
mercy
shall
be
raysed
vppe
to
saluation
.
And
muche
more
is
he
ready
to
frame
the
pounishement
whiche
he
him selfe
of
iustice
workethe
for
correction
of
sinners
,
to
the
saluation
of
the
electe
.
But
nowe
the
other
sorte
which
be
more
curteise
,
The
confutation
of
the
second
opinion
.
and
confesse
that
in
this
worlde
the
iust
may
suffer
of
reason
for
his
sinnes
already
remitted
,
but
not
in
the
nexte
liefe
,
as
theire
doctrine
is
very
vntrue
,
so
it
geueth
greate
license
and
liberty
to
euil
lyuers
,
and
is
the
very
moother
of
praesumption
.
For
if
man
weare
s●ere
to
be
discharged
at
his
departure
hense
of
all
payne
for
his
sinnes
,
then
certes
weare
it
madnesse
,
to
trauell
in
this
life
forther
for
his
offensyes
,
then
he
must
of
necessitye
.
Yea
more
,
it
makethe
the
case
of
greuous
sinners
tyll
the
houre
of
theyre
deathe
(
so
that
they
then
at
last
repent
)
much
better
,
then
of
smaulle
offenders
conuerted
longe
before
.
For
these
must
be
pounished
in
theyre
liefe
,
thother
can
not
be
pounished
(
as
these
suppose
)
after
theyre
deathe
.
What
a
vayne
absurdity
is
this
,
that
the
prophet
offending
once
or
twise
in
all
his
tyme
,
shoulde
suffer
so
heuy
iudgement
:
and
the
party
whiche
abidethe
in
wickednesse
tyll
th
ende
of
his
liefe
,
when
sin
rather
leaueth
him
,
then
he
sinne
,
must
bicause
of
his
late
conuersion
,
withe
out
payne
be
caried
at
ease
to
heauen
?
This
is
not
doubtlesse
semely
to
Goddes
iustice
and
ordinaunce
,
whose
waies
be
truethe
and
vprightnesse
.
Homil.
11.
in
Leuit.
Est
apud
iudicem
iustum
poenae
moderatio
,
non
solum
pro
qualitate
,
sed
etiam
pro
quantitate
.
To
a
iust
iudge
there
must
be
consideration
had
of
pounishement
,
bothe
for
the
quality
and
quantity
(
so
saith
Origen
)
.
And
the
holy
scripture
thus
.
Quantum
glorificauit
se
,
&
in
delitijs
fuit
:
tantum
date
illi
tormentum
&
luctum
.
Looke
hou
highe
she
exalted
her
sellfe
,
and
hou
delicately
she
lieued
:
and
geue
her
so
muche
wo
and
torment
ageyne
,
Cap.
16.
It
is
spoken
as
of
Babylon
in
the
reuelations
of
S.
Iohn
.
And
bicause
this
toucheth
our
matter
,
and
the
very
point
thereof
:
I
will
stand
withe
the
aduersary
the
longer
.
Here
then
I
aske
him
,
why
God
takethe
pounishement
in
this
worlde
,
for
sinne
allready
remitted
?
His
answher
must
nedes
be
,
for
the
reuenge
and
hatered
of
sinne
,
and
satisfiyng
of
iustice
.
Now
then
doth
god
practise
iudgment
and
iustice
no
wher
but
in
this
world
?
Or
if
it
be
not
here
answhered
,
bicause
of
lacke
of
space
,
or
late
reconciliation
of
the
offender
,
shall
oure
lorde
of
necessity
be
forced
to
remitte
the
debt
,
and
release
his
sentence
of
iustice
for
lacke
of
meanes
to
pounishe
in
an
other
worlde
?
No
no
,
Goddes
hande
is
not
abbridged
by
the
terms
of
this
liefe
.
Late
repentaunce
can
be
a
benefite
to
no
man
:
God
forbed
it
shoulde
.
Especially
seing
poonishement
and
iudgement
for
sin
(
as
many
learned
doo
suppose
,
and
as
reason
withe
scripture
bearethe
)
properly
apperteineth
not
to
this
worlde
,
but
by
a
speciall
grace
,
and
singulare
benefite
,
whiche
God
of
peety
graunteth
to
suche
as
he
louethe
,
that
they
may
here
praeuent
his
angre
:
whiche
elles
in
the
nexte
lyefe
shoulde
be
found
more
greuous
,
wher
properly
is
the
reward
of
sinne
,
and
iudgement
kept
ordinarily
for
the
same
.
As
it
is
plaine
mercy
and
grace
,
when
man
may
take
pounishment
of
him selfe
(
as
S.
Paule
saithe
)
and
be
his
owne
correctour
,
1.
Cor.
11.
to
auoyde
the
iudgement
of
God
.
And
therof
the
nexte
liefe
is
termed
commonly
dies
domini
:
where
there
is
no
place
for
oure
woorking
,
but
sufferance
alone
:
where
the
accompt
of
mannes
lyefe
must
be
straitly
required
,
and
the
sinnes
euen
of
the
iust
,
not
otherwise
amendid
,
sharply
visited
.
Euseb.
Emiss
.
homil
de
diuersis
viti
Therfor
if
Melanchthon
graunt
that
the
rightuous
and
reconciled
persons
,
may
iustly
beare
the
skourge
of
God
,
for
satisfying
for
their
sinnes
before
pardoned
,
in
this
worlde
,
where
,
thoughe
poonishment
be
exercised
for
wickednesse
properly
,
yet
at
the
least
not
so
ordinarilye
as
in
the
next
,
where
God
hathe
laide
vp
the
greate
store
of
rewarde
,
as
well
for
the
good
as
the
badde
:
he
muste
neades
by
force
of
reason
acknouledge
,
that
the
worlde
to
coom
is
no
lesse
(
iff
it
be
not
more
)
apoynted
of
oure
lorde
for
iuste
iudgeing
of
oure
faultes
forgiuen
,
then
the
tyme
of
this
present
lyefe
,
where
as
many
an
euill
lyeuer
escapeth
all
poonishment
,
so
diuerse
of
greate
vertue
suffer
full
greuous
torments
.
Excellently
well
saide
S.
Augustine
:
Euch.
c.
6.
Multa
mala
hic
videntur
ignosci
,
&
nullis
supplicijs
vindicari
:
sed
eorum
paenae
reseruantur
in
posterum
&c:
muche
euil
may
seeme
here
to
be
pardoned
,
and
with
out
all
poonishment
released
:
but
the
paine
for
suche
thinges
is
reserued
tyll
the
worlde
to
com
.
But
let
vs
steppe
a
fout
farther
,
and
yet
so
muche
nearer
the
matter
:
and
note
well
whether
we
may
fynde
any
case
,
where
the
payment
for
sinnes
remitted
,
passeth
the
bondes
of
this
lyefe
,
and
so
required
in
the
nexte
▪
that
by
plaine
dealing
and
orderly
proceadinge
,
Marke
well
that
God
pounisheth
in
the
nexte
life
,
the
sinnes
of
the
iuste
.
we
may
the
better
instructe
the
simple
,
confounde
the
aduersary
,
and
make
truethe
stand
vpon
it selfe
.
Consider
then
withe
me
that
oure
first
father
pardoned
of
his
sinne
,
as
I
proued
before
,
was
poonished
for
the
same
,
and
withe
him
all
the
iuste
off
those
dayes
,
not
only
in
the
time
of
this
praesent
mortall
lyefe
,
but
many
hundrethe
yeres
after
theire
departure
.
For
whose
deliuery
,
the
Catholike
Churche
houldeth
and
oure
Crede
teacheth
●lso
,
that
our
master
Christ
descended
doune
in
to
helle
.
And
that
no
man
he●e
be
deceyued
,
he
must
vnderstande
,
●hat
it
was
no
smaule
pounishment
to
be
banished
so
many
worldes
to gether
from
the
lande
of
the
lyeuing
,
and
to
●acke
the
ioyfull
fruition
of
heauens
blisse
:
whiche
of
it
sellfe
,
but
that
it
was
not
aeternall
,
Augu.
En
chi
.
ca.
112
had
ben
more
then
all
temporall
paynes
,
that
may
be
suffered
,
And
this
to
be
one
of
those
miseryes
whiche
oure
first
fathers
disobedience
wrought
and
so
to
be
payne
for
sinne
,
I
think●
euery
wise
man
will
confesse
.
Yea
〈◊〉
was
the
greatest
dominion
of
sinne
tha●
coulde
be
,
for
the
ouerthrow
of
whiche
,
Christ
him
sellfe
vouchsaulfed
to
entre
in
to
the
lande
of
darknes
.
It
is
called
of
the
Prophet
,
lacus
sine
aqua
〈◊〉
a
lake
withe
oute
water
:
zach.
9.
1.
Pet.
3.
And
of
th●
Apostle
Carcer
,
a
prieson
.
Where
the
fathers
be
also
named
,
vincti
tui
,
thine
that
were
bounde
.
Wherby
we
must
vnderstande
that
Christ
had
a
flocke
impriesoned
and
bounde
,
for
the
debt
of
sinne
in
a nother
worlde
.
But
that
we
may
make
inuincible
proufe
,
that
this
theire
captiuity
was
a
iuste
inioyned
plage
and
paenalty
for
sinne
,
we
must
report
what
we
finde
in
auncyent
Ireneus
of
this
matter
.
And
he
affirmeth
that
Adam
was
iudged
and
condemned
for
his
wilfull
faule
,
till
Christes
coomming
,
Li.
3.
ca.
33
in
these
wordes
.
Necesse
fuit
dominum
ad
perdicam
ouem
venientem
&
tandem
despositionis
recapitulationem
facientem
,
&
suum
plasma
requientem
,
illum
ipsum
hominem
saluare
qui
fa●tus
fuerat
secundum
imaginem
&
similitu●inem
eius
,
id
est
Adam
:
implentem
tempo●a
eius
condemnationis
,
quae
facta
fuerat
pro●ter
inobedientiam
▪
and
streght
after
.
●olutus
est
condemnationis
vinculis
,
qui
cap●iuus
ductus
fuerat
homo
,
thus
I
englishe
〈◊〉
:
It
was
necessary
that
oure
lorde
comming
to
the
lost
shepe
,
and
making
a
re●apitulation
of
his
apoynted
ordina●nce
,
and
vew
of
his
owne
handewoorke
,
should
also
saue
the
same
man
whiche
was
fourmed
after
his
owne
image
and
liknesse
:
I
meane
Adam
,
then
fulfillinge
the
tyme
of
that
condemnation
whiche
was
for
his
disobedience
apoynted
,
and
so
the
man
ledde
in
to
captiuity
was
released
of
the
bondes
of
his
condemnation
.
Eusebius
Emissenus
yet
more
expressely
helpethe
oure
cause
,
as
foloweth
.
Homil.
1.
de
festo
Pasch.
Confestim
igitur
aeterna
nox
inferorum
,
Christo
descendente
,
resplenduit
:
siluit
stridor
ille
lugentium
,
&
Cathenarum
disruptae
ceciderunt
vincula
damnatorum
.
Out
off
hand
at
Christes
comming
in
to
helle
,
that
aeternal
darkenesse
shyened
bright
:
the
gnasshing
of
the
mourners
ceased
,
and
the
brosten
bandes
of
condemned
persons
,
fell
from
theyme
.
Here
loe
many
one
,
by
the
iudgement
of
this
holy
writer
,
were
loused
from
muche
misery
by
Christes
descending
doune
.
Where
,
to
oure
purpose
we
must
especially
be
aduertised
,
that
all
the
iuste
in
those
inferiour
partes
were
not
in
lyke
faelicitye
withe
our
father
Abraham
,
or
other
of
suche
perfect
holinesse
:
(
allthoughe
he
also
suffered
the
common
lacke
,
in
longe
looking
for
translation
to
ioy
)
for
som
there
were
of
meaner
vertue
,
and
yet
in
the
fauour
of
God
,
whiche
suffered
personall
paine
for
purginge
and
recompense
of
theire
sinnes
committed
in
this
lyefe
:
Som
wer
released
of
paine
,
at
Christes
descen.
of
whome
this
Author
semeth
to
meane
.
And
as
S.
Augustine
supposethe
,
the
scripture
must
nedes
import
suche
a
lyke
thinge
:
vndoubtedly
teaching
that
Christe
was
not
onely
in
the
place
off
rest
,
where
Abraham
and
other
in
his
harbour
were
,
but
allso
in
placyes
off
torment
,
wich
coulde
not
touche
his
holy
person
:
Act.
2.
Quem
Deus
suscitauit
solutis
doloribus
inferni
:
Whome
God
raised
vp
agayne
after
he
had
lowsed
helle
paines
.
Thus
saithe
this
holy
Author
.
Quia
euidentia
testimonia
&
infernum
commemorant
&
dolores
,
nulla
causa
occurrit
,
Epist.
●9
.
cur
illò
credatur
venisse
Saluator
,
nisi
vt
ab
eius
doloribus
saluos
faceret
:
sed
vtrum
omnes
quos
incis
inuenit
,
an
quosdam
quos
illo
beneficio
dignos
iudicauit
,
adhuc
requiro
:
suisse
tamen
eum
apud
inferos
,
&
in
eorum
doloribus
consttutis
hoc
beneficium
prestitisse
non
dabito
:
Bicause
(
saith
he
)
euident
testimonies
make
mention
bothe
off
Helle
and
paines
,
I
see
not
why
we
shoulde
belieue
that
oure
Sauiour
came
thether
,
but
to
discharge
som
off
the
paines
therof
:
mary
whether
he
loused
all
,
or
summe
whome
he
thoght
woorthy
of
that
benefite
,
that
woulde
I
learne
.
For
I
am
out
of
doubt
he
was
in
helle
,
and
bestowed
that
gracious
benifite
vpon
som
that
were
in
paines
▪
thus
far
spake
Augustine
.
Let
no
man
here
take
occasion
to
thinke
that
this
father
ment
of
any
release
of
the
damned
in
the
inferious
helle
:
for
that
errour
he
euer
detested
,
and
writeth
ernestly
ageinst
Origen
for
the
same
.
De
fide
&
operibus
cap.
16.
Then
it
must
neds
be
,
that
he
spake
of
som
whiche
were
in
paine
and
torment
,
and
yet
woorthy
to
receyue
mercy
▪
(
so
he
termethe
theire
estate
bothe
here
,
Cap.
33.
and
in
the
.xij.
booke
of
the
literall
exposition
on
the
Genesis
,
where
he
hathe
the
same
wordes
with
more
large
proufe
of
the
conclusion
)
whiche
nether
agreeth
with
the
state
of
Abrahams
rest
,
nor
yet
with
the
forsaken
soules
.
And
the
name
of
helle
is
nowe
commonly
taken
for
any
one
of
the
inferiour
partes
,
where
God
practiseth
iudgement
for
sinne
euerlastingly
or
temporally
:
thoughe
(
as
Augustine
saithe
)
it
can
not
be
founde
in
plane
scripture
,
that
Abrahams
happy
resting
place
shoulde
be
termed
Hell
,
or
Infernum
.
But
I
nede
not
seeke
forther
in
the
deape
mistery
of
Christes
affaires
in
the
inferioure
partes
.
For
as
I
am
not
ashamed
to
be
ignoraunt
vpon
whom
he
bestowed
the
grace
of
deliuery
,
so
with
Augustine
,
or
rather
with
Goddes
Church
,
I
dare
belieue
,
that
he
loused
sum
,
vppon
whome
he
exercised
iudgement
before
.
And
forther
maye
bouldely
auouche
,
that
as
ther
were
certaine
at
his
coomming
doune
,
not
vnworthy
after
longe
paines
tolerated
to
be
released
in
his
praesens
,
so
there
be
yet
some
,
which
by
mercy
and
meanes
of
goddes
Churche
be
released
dayly
.
Not
of
that
sorte
whiche
died
oute
of
Goddes
fauour
:
Bernard
.
ser.
de.
s
.
Nicolao
.
Quibus
clausa
est
ianua
misericordiae
,
&
omnis
spes
interclusa
salutis
:
Vppon
whome
the
doore
of
mercy
,
and
the
hope
of
helthe
be
closed
and
shutt
vp
for
euer
,
but
of
the
iust
departed
in
faith
and
piety
,
and
yet
not
fully
pourged
of
all
corruption
of
iniquity
.
Let
th
enimyes
of
Goddes
truethe
comme
now
,
and
deny
if
they
can
for
shame
,
that
Goddes
iustice
for
sinnes
remitted
,
reacheth
not
sometimes
to
the
placies
of
poonishement
in
the
nexte
liefe
:
let
theime
withe
purgatory
rase
vp
the
fathers
resting
place
so
plainely
set
fourthe
by
scripture
,
beleued
of
the
whole
Church
,
and
alwaies
tought
by
the
holy
fathers
.
Yea
let
theime
that
will
hauno
pleace
for
sinners
,
fiende
with
blasphemy
,
hell
like
torments
for
Goddes
oune
Sonne
,
with
the
damned
spirites
.
My
hearte
surely
will
scarse
serue
me
to
report
it
,
and
yet
cursed
Caluine
was
not
a
fearde
to
write
it
:
and
with
arrogant
vauntes
ageynste
the
blessed
fathers
,
to
auouche
the
same
.
That
miserable
forsaken
man
sawe
,
that
the
onely
graunt
of
the
oulde
fathers
poonishment
by
the
lacke
of
euerlasting
ioy
,
might
of
force
drieue
him
to
acknowledge
,
that
God
sometimes
exerciseth
his
iustice
vppon
those
whiche
he
loueth
,
in
the
next
liefe
:
and
so
consequently
that
Purgatory
paines
might
be
inferred
therevppon
,
therefore
he
fel
hedlong
to
this
horrible
blasphemy
,
Caluins
blasphemy
vpon
the
article
of
Christes
descention
.
that
Christe
went
not
to
lowse
any
from
the
paines
of
the
next
liefe
,
but
to
be
pounished
in
hell
with
the
deadly
damned
him selfe
,
for
to
amend
the
lacke
of
his
passion
vppon
the
Crosse
.
O
oure
cursed
time
,
O
corrupte
conditions
:
this
beaste
writeth
thus
ageinst
oure
blessed
sauiours
death
,
and
ageinst
the
sufficiency
of
the
abundant
price
of
our
redemption
:
and
yet
he
lieueth
in
mannes
memory
,
yea
his
bookes
be
greedely
redde
,
redde
?
Nay
by
suche
as
woulde
be
counted
the
chiefe
of
the
cleargie
,
and
beare
bishops
names
,
they
are
commaunded
to
be
redde
:
and
the
very
booke
wherein
this
and
all
other
detestable
doctrine
is
vttered
,
The
haeretikes
priuely
sett
forth
by
bookes
that
whiche
they
dare
not
openly
preach
.
especially
by
theire
authoritie
commendid
to
the
simple
curates
study
:
that
they
might
there
lerne
closely
in
deuilishe
bookes
,
suche
wicked
haeresies
as
the
preachers
theime
selues
dare
not
yet
in
the
light
of
the
worlde
vtter
nor
maintaine
.
But
other
be
not
so
farre
faullen
,
therefore
they
must
of
reason
confesse
,
that
God
by
iust
correction
,
hathe
before
Christes
coomming
visited
in
the
next
worlde
many
hundred
yeares
to gether
,
the
sinnes
of
those
whome
he
dearly
loued
.
Althoghe
not
onely
in
all
that
time
,
the
soules
of
the
holy
Patriarches
felt
the
lacke
of
the
abundant
fruition
of
the
Maiesty
,
but
also
for
sin
they
bothe
then
in
rest
,
Excepting
som
that
by
peculiure
praerogatiue
haue
alredy
receyued
theire
bodyes
.
and
nowe
in
vnspeakable
foelicity
,
want
till
this
day
the
increase
of
ioy
and
blesse
,
that
by
the
receiuing
of
there
bodies
yet
liyng
in
doust
,
they
are
vndoubtedly
suer
of
.
Therfore
it
is
ouer
much
praesumption
to
limit
the
maiesty
of
God
in
the
gouernement
of
his
owne
creatures
,
to
the
borders
of
our
shorte
liefe
,
and
allmost
it
toucheth
his
very
prouidence
withe
iniury
,
to
say
that
he
letteth
him
skape
withoute
poonishement
for
his
sinnes
,
that
repented
not
till
the
houre
of
deathe
:
as
for
whome
he
hath
no
skourge
in
the
next
liefe
,
as
he
had
here
,
if
deathe
had
not
preuented
his
purporse
.
These
childishe
cogitations
can
not
stand
with
the
righteousnesse
of
his
will
,
that
for
the
first
sinne
committed
,
doothe
not
onely
pounishe
many
euerlastingly
of
the
forsaken
sorte
,
but
also
for
the
same
,
poonisheth
bothe
his
best
beloued
in
earthe
,
and
for
a
time
abbatithe
the
foelicitye
of
the
blessed
Sanctes
in
heauen
.
But
I
will
not
stray
after
these
men
.
My
matter
is
so
fructfull
that
I
may
not
roue
.
And
thoughe
the
sectes
of
these
dayes
haue
so
infected
euery
branche
of
oure
Christian
faithe
,
that
a
man
can
not
well
ouerpasse
theyme
what
so
euer
he
taketh
in
hande
,
yet
I
will
not
medle
withe
theime
no
forther
,
then
shall
concerne
the
quicke
of
oure
cause
,
and
the
necessary
light
of
our
matter
.
That
the
practise
of
Christes
Churche
,
in
the
courte
of
binding
and
lousing
mannes
sinnes
,
dothe
lieuely
set
fourthe
the
ordre
of
Goddes
iustice
in
the
next
liefe
,
and
prooue
Purgatory
.
Cap.
3.
THis
being
then
prooued
,
that
God
him selfe
hathe
often
visited
the
sinnes
of
suche
as
were
very
deare
vnto
him
,
let
vs
nowe
diligently
behoulde
the
graue
authority
of
lousing
and
binding
sinnes
,
and
the
courte
of
mannes
conscience
whiche
Christe
woulde
haue
kepte
in
earthe
by
the
Apostles
and
Pastours
of
our
soules
:
where
we
neade
not
doubt
but
to
finde
the
very
resemblaunce
of
Goddes
disposition
and
ordinaunce
,
in
poonishing
or
pardoning
offensies
.
For
the
honoure
and
poure
of
this
ecclesiasticall
gouernement
,
is
by
especiall
commission
so
ample
,
Note
.
that
it
conteineth
not
onely
the
preaching
of
the
ghospell
and
ministery
of
the
Sacraments
,
but
that
whiche
is
more
neare
to
the
mighte
and
maiesty
of
God
,
and
onely
aperteynethe
to
him
by
propriety
of
nature
,
the
very
exacte
iudgement
of
all
our
secret
sinnes
,
with
lousing
and
binding
of
the
same
.
Ioan.
5.
For
as
God
the
father
gaue
al
iudgement
to
his
onely
Sonne
,
so
he
at
his
departure
hense
,
to
the
honour
of
his
spouse
and
necessary
giding
of
his
people
,
did
communicate
the
same
in
most
ample
maner
(
as
S.
Chrisostom
saithe
)
to
the
Apostles
and
priestes
for
euer
:
that
they
practising
in
earthe
terrible
iudgement
vpon
mannes
misdedes
,
might
fully
repraesent
vnto
vs
the
very
sentence
of
God
in
poonishement
of
wickednesse
in
the
worlde
to
coome
.
Lib.
de
sacer
.
3.
The
princes
of
the
earthe
haue
poure
to
binde
too
,
but
no
further
then
the
body
,
but
this
other
(
saith
he
)
reachethe
to
the
soule
it selfe
,
and
practised
here
in
the
worlde
benethe
(
which
is
a
straunge
case
)
hath
force
and
effect
in
heauen
aboue
.
The
poure
of
all
potentates
,
vnder
the
maiesty
of
the
blessed
Trinity
,
in
heauen
and
earthe
,
is
extreme
basenesse
compared
to
this
.
By
this
graue
authority
therfore
,
the
pastors
and
priestes
imitating
goddes
iustice
,
haue
exercised
continually
poonishement
,
from
the
springe
of
Christian
religion
,
downe
till
these
daies
,
vppon
al
sinners
:
perpetually
enioyning
for
satisfiyng
of
goddes
wrathe
,
poenaunce
and
woorkes
of
correction
,
ether
before
they
would
absolue
theime
,
as
the
oulde
vsage
was
,
or
elles
after
the
release
of
theire
offensies
,
wiche
now
of
late
for
graue
causes
hath
bene
more
vfed
.
In
whiche
sentence
of
theire
iudgment
we
plainely
see
,
that
as
there
was
euer
accompt
made
emongest
all
the
faithfull
of
paine
due
vnto
sinne
,
thoughe
the
very
offense
it selfe
and
the
giltinesse
(
as
yow
woulde
saye
)
thereof
,
were
forgiuen
before
:
so
we
maye
gather
that
it
was
euer
enioyned
by
the
priestes
holy
ministery
,
after
the
quality
and
quantity
of
the
faulte
committed
.
Whereupon
they
charged
som
meaner
offenders
with
certaine
praiers
onely
other
with
large
allmose
,
diuerse
with
longe
fasting
,
many
withe
perilous
peregrinations
,
sum
with
suspending
from
the
sacramentes
,
and
very
greuous
offenders
,
with
curse
and
excommunication
.
Wherby
thou
maiste
not
onely
proue
that
there
is
paine
to
be
suffred
for
thy
sinnes
,
Excommunication
hath
the
image
of
goddes
iustice
in
the
world
to
coom
.
but
allso
haue
a
very
image
of
that
misery
whiche
in
the
next
lyefe
may
faule
,
not
only
to
the
damned
for
euer
,
but
allso
to
all
other
whiche
neglected
in
this
tyme
of
grace
the
fructes
of
poenaunce
,
and
woorkes
of
satisfaction
for
th
answer
of
theyre
lieues
past
.
This
greate
correction
of
excommunication
and
separation
from
the
sacramentes
,
Virgam
.
S.
Paule
termeth
the
rodde
,
wherwith
he
often
threatened
offenders
:
1.
ad
Timo.
yea
and
somtymes
thoughe
it
was
with
greate
sorowe
(
the
pounishment
was
so
extreame
)
he
mightely
in
Goddes
steade
occupied
the
same
.
Cap.
2.
1.
Cor.
5.
As
once
ageinst
Himemeus
and
Alexander
:
and
another
tyme
towardes
a
Corinthian
,
vpon
whome
,
being
absent
,
he
gaue
sentence
of
theire
delyuery
vppe
to
Satan
:
not
to
be
vexed
off
him
as
Iob
was
for
th
encrease
of
merite
,
In
1.
ad
Cor.
ca.
5.
(
saithe
Chrisostom
)
but
in
theire
flesshe
meruelously
to
be
tormented
for
paiment
for
theire
greuous
offensyes
:
and
as
the
Apostle
writeth
of
the
Corinthian
,
that
his
soule
might
be
false
in
the
day
of
oure
lorde
.
This
poonishment
was
euer
by
cutting
of
from
the
Christiane
society
,
and
often
ioyned
with
torment
of
body
or
sicknesse
.
And
sumtymes
withe
deathe
.
Act.
5.
Note
.
As
in
th
excommunication
off
Ananias
and
Zaphiras
:
Whiche
Christes
vicar
S.
Petre
,
to
the
greate
terrour
euen
of
the
faithfull
,
grauely
pronounced
on
theyme
for
retayning
backe
certayne
Churche
gooddes
,
whiche
by
promesse
they
had
before
dedicated
vnto
god
and
th
apastles
distribution
.
August
.
de
Carrep
.
&
gra.
ca.
.
5.
This
kinde
of
poonishment
of
sinners
was
euer
counted
so
terrible
,
that
we
fiend
it
caulled
of
the
oulde
fathers
damnation
:
Ita
Greg●
.
Nis
.
orat
.
de
Castigatione
.
as
one
that
most
resembles
the
paynes
of
the
worlde
to
coom
off
all
other
.
And
iff
man
coulde
see
withe
corporall
eyes
the
misery
of
the
party
so
condemned
in
Goddes
church
,
his
hearte
would
brast
:
and
it
would
moue
terroure
of
forther
damnation
euen
to
the
stubborne
contemners
off
the
Churches
authoritye
.
The
which
censure
of
goddes
priestes
,
thoughe
it
was
sumtymes
to
the
euerlasting
woe
off
suche
offenders
as
neglected
the
benefite
of
that
present
payne
,
yet
commonly
it
was
but
chastisement
and
louing
correction
of
oure
deare
moother
,
for
theire
deliuery
from
greater
greefe
in
the
lyefe
to
coom
.
And
for
this
cause
,
as
th
example
off
all
agies
past
may
sufficiently
proue
,
Aug.
Euch
cap.
65.
were
certeyne
tymes
and
ordinary
termes
of
poenaunce
apoynted
,
for
iuste
satisfaction
for
euery
offense
:
and
by
the
holy
Canons
so
limited
,
that
no
sinne
weetingly
might
be
reserued
to
Goddes
●euy
reuenge
in
the
end
of
oure
short
dayes
.
It
were
to
longe
to
reporte
the
rueles
and
prescription
of
poenaunce
,
out
of
Nice
Councell
or
Ancyre
:
●icen
c
▪
12.
Ancyre
.
5
or
out
of
S.
Cyprian
,
for
theire
pounishment
that
fell
to
Idolatry
in
the
tyme
of
Decius
and
Diocletianus
:
or
out
of
Ambrose
,
the
notable
excommunication
of
Theodosius
th
emperour
.
By
al
whiche
and
the
lyke
,
in
the
historys
of
the
ecclesiasticall
affaires
,
he
that
can
not
see
what
payne
is
due
vnto
sinne
,
euen
after
the
remission
therof
,
I
houlde
him
bothe
ignorant
and
malitious
blinde
.
And
if
any
man
yet
doubt
why
,
or
to
what
ende
the
Church
of
Christ
thus
greuously
tormenteth
her
oune
children
,
by
so
many
meanes
of
heuy
correction
,
whome
she
might
by
good
authoritye
freely
release
of
theire
sinnes
,
let
him
assuredly
know
,
that
she
coulde
not
so
satisfye
goddes
iustice
alwayes
,
by
whome
she
houldeth
h●
authoritye
to
edifye
and
not
to
destroie
:
to
byind
as
well
as
to
lowse
.
Althoughe
suche
dolour
for
offensyes
committed
,
and
so
ernest
zele
may
she
sum
tymes
finde
in
th
offender
,
that
her
chiefe
and
principall
pastors
may
by
theire
soueraigne
authoritye
,
wholy
discharge
him
of
all
paines
to
coom
.
But
elles
in
the
common
case
of
Christian
men
,
this
poenaunce
is
for
no
other
cause
enioyned
,
Ibidem
.
but
to
saue
theime
from
the
more
greuous
torment
in
the
worlde
folowing
.
In
the
whiche
sense
S.
Augustine
bothe
speake
the
him self
,
and
proueth
his
meaning
,
by
th
apostles
wordes
as
foloweth
.
Propterea
de
quibusdam
temporalibus
poenis
,
1.
Cor.
11.
quae
in
hac
vita
peccantibus
irrogantur
eis
quorum
peccata
delentur
,
ne
reseruentur
in
finem
,
ait
Apostolus
:
si
enim
nosmetipsos
iudicaremus
,
a
domino
non
iudicaremur
.
Cum
iudicamur
autem
a
domino
corripimur
,
ne
cum
hoc
mundo
damnemur
.
Therfore
(
saithe
he
)
it
is
of
certaine
temporall
afflictions
whiche
be
laide
vpon
theire
neckes
,
that
being
sinners
haue
theire
trespasses
pardoned
,
lest
they
be
called
to
an
accompt
for
theime
at
the
latter
ende
,
that
the
Apostle
meaneth
by
,
when
he
saith
:
Iff
we
would
iudge
oure selues
,
we
shulde
not
then
be
iudged
of
oure
lorde
.
And
when
we
be
iudged
of
oure
lorde
,
then
are
we
chastened
that
we
be
not
damned
with
the
worlde
.
This
onely
carefull
kyndnesse
of
oure
moother
therfore
,
that
neuer
remitted
sinne
that
was
notorious
in
any
age
,
but
after
sharpe
poonishment
,
or
ernest
charge
withe
sum
proportionall
poenaunce
for
the
same
,
doothe
not
onely
geue
vs
a
louing
warning
to
be
ware
and
preuent
that
heuy
correction
of
the
world
to
coom
,
whiche
S.
Paule
callethe
the
iudgement
of
God
,
because
it
is
a
sentence
of
iustice
:
but
allso
in
her
owne
practise
here
in
earth
,
of
mercy
,
in
pardoning
:
of
iustice
,
in
poonishement
:
she
geueth
vs
a
very
cleare
example
off
bothe
the
same
to
be
vndoubtedly
loked
for
at
thandes
of
God
him selfe
,
by
whome
in
the
kingdom
of
the
church
,
these
bothe
in
his
behallfe
be
proffitably
practised
▪
for
iff
there
were
no
respecte
of
the
dredfull
day
in
th
end
off
oure
lyefe
,
nor
any
paine
forther
due
for
sinnes
remitted
,
in
the
next
worlde
,
then
were
it
cruell
arrogancy
in
theministers
to
charge
men
withe
poenaunce
,
needlesse
to
the
offender
,
and
foly
to
the
sufferer
.
But
god
forbed
any
shulde
be
so
malipert
or
misbeleuing
,
as
to
miscredet
the
dooings
and
doctrine
of
the
Catholike
Church
,
whiche
by
th
authoritye
she
hathe
to
bynde
sinnes
,
and
the
protection
of
the
holy
goste
,
hathe
vsed
this
rodde
of
correction
to
the
proffite
of
so
many
,
and
hurte
of
none
,
euer
sence
oure
maisters
deathe
and
departure
.
That
the
many
foulde
workes
and
fructes
of
paenaunce
,
whiche
al
godly
men
haue
charged
theyme
selues
withe
all
,
for
theire
owne
sinnes
remitted
,
were
in
respecte
off
Purgatory
paines
,
and
for
the
auoyding
off
goddes
iudgement
tempotall
as
wel
as
aeternall
in
the
next
lyfe
.
Cap.
4.
THere
be
of
the
Epicures
of
our
time
,
that
seeing
the
vsuall
practise
of
paenaunce
not
onely
by
the
Churcheis
praescription
,
but
also
by
mannes
oune
voluntary
acceptation
,
openly
to
tend
towardes
the
truth
and
proufe
of
Purgatory
,
Melanch
.
haue
bouldely
improued
(
not
withstanding
the
expresse
counsell
of
the
Apostle
,
where
he
willeth
vs
to
iudge
oure selues
)
all
chastisement
of
our
bodies
,
as
vnnaturall
torments
to
the
iniury
of
oure
owne
person
,
and
the
excellencye
of
oure
nature
.
Ageinst
these
corruptors
of
Christen
condicions
and
vertuous
liefe
,
thoughe
the
examples
of
all
faithfull
woorshippers
of
God
sence
the
worlde
began
,
doo
clearely
stand
,
yet
the
notable
history
of
the
Prophet
Dauids
repaire
after
his
heuy
faule
,
bicause
it
hathe
an
especial
warraunt
of
his
pardon
,
a
plane
processe
in
poenaunce
,
a
goodly
platte
of
due
handelinge
the
sores
off
oure
sinnes
after
they
be
remitted
,
and
conteineth
a
manifest
feare
of
Purgatory
,
shall
best
serue
oure
turne
.
This
Prophet
then
,
thoughe
he
was
assured
of
his
pardon
,
and
afterwarde
(
as
I
saide
before
)
by
Goddes
owne
hand
poonished
,
yet
crieth
oute
withe
abundant
teares
.
Amplius
laua
me
ab
iniquitate
mea
,
&
a
peccatis
meis
munda
me
.
Psal.
50.
More
and
more
washe
me
from
my
iniquity
,
Cap.
4.
Apol.
Dauid
.
and
of
my
sinnes
pourge
me
cleane
.
Dauid
offended
(
saith
S.
Ambrose
)
as
kinges
commonly
do
,
but
he
did
poenaunce
,
he
wept
,
he
groned
,
as
kinges
lightly
doo
not
:
he
confessed
his
fault
,
he
asked
mercy
,
and
throwing
him self
vppon
the
harde
grounde
,
bewailed
his
misery
,
fasted
,
praide
,
and
so
protested
his
sorowe
,
that
he
laft
the
testimony
of
his
confession
to
all
the
worlde
to
come
.
What
moued
this
blessed
man
,
by
Goddes
oune
mouthe
pardoned
of
his
sinnes
,
so
to
torment
him
selfe
?
That
happy
awe
and
deape
feare
of
Goddes
iudgement
in
the
next
world
,
whiche
the
cursed
security
of
this
swheete
poysened
doctrine
of
oure
dayes
hathe
nowe
taken
awaie
,
euen
that
necessary
feare
of
the
thinges
that
might
faule
vnto
him
in
the
next
liefe
,
caused
this
holy
prince
and
prophet
so
to
vexe
and
molest
him selfe
.
It
was
hel
,
it
was
Purgatory
that
this
poenitent
did
behoulde
:
ether
of
whiche
he
knewe
his
sinnes
did
well
deserue
.
S.
Augustine
shall
beare
me
witnesse
,
in
wordes
worthy
of
all
memory
.
Yea
the
prophets
owne
wordes
vttered
in
a
bitter
praier
and
a
psalme
full
of
sorowe
,
shall
beare
me
witnesse
:
thus
saith
S.
Augustine
.
In
psa.
37.
Haec
iste
grauiora
formidans
,
excepta
vita
ista
in
cuius
malis
plangit
&
gemit
,
rogat
&
dicit
.
Domine
ne
in
furore
tuo
arguas
me
,
neque
in
ira
tua
corripias
me
:
Non
sum
inter
illos
quibus
dicturus
es
ite
in
ignem
aeternum
qui
praeparatus
est
diabolo
&
angelis
eius
:
Neque
in
ira
tua
emendes
me
,
vt
in
hac
vita
me
purges
,
&
talem
me
reddas
cui
emendatorio
igne
opus
non
sit
.
This
man
,
besides
the
miseries
of
this
liefe
in
whiche
he
was
when
he
thus
houleth
and
wepeth
,
forther
makethe
sute
and
saithe
,
O
Lorde
rebuke
me
not
in
thy
furie
,
let
me
not
be
one
of
theime
to
whome
thou
shalt
saye
,
awaie
from
me
in
to
fier
perpetuall
,
whiche
is
prouided
for
the
deuill
and
his
aungells
.
Nether
yet
correct
me
in
thy
wrathe
,
but
so
purge
me
in
my
liefe
time
and
wholy
frame
me
,
that
at
lenght
I
may
haue
do
neade
of
the
Amending
fier
.
So
farre
speaketh
this
doctour
.
By
whome
we
may
learne
that
Dauid
after
sharpe
poonishement
taken
first
at
Goddes
hand
,
and
then
in
the
middest
of
many
miseries
of
this
mortall
liefe
,
did
yet
before
hande
behoulde
the
horrible
iudgements
in
the
next
worlde
:
th
one
for
the
damned
soules
and
spirits
,
thother
for
the
amendment
of
such
as
God
loued
and
shall
be
saued
:
in
the
earneste
memoriall
of
whiche
assured
paines
,
and
for
the
auoiding
thereoff
,
he
so
afflicted
him selfe
as
is
before
sayde
.
His
hearte
was
in
heuinesse
,
his
soul
in
sorowe
,
his
fleshe
in
feare
,
and
in
his
bones
there
was
no
rest
before
the
face
of
his
sinnes
.
Thinke
you
here
a
protestant
preacher
withe
a
mery
mouthe
in
Nathans
steade
,
coulde
haue
driuen
him
from
this
course
of
poenaunce
,
dissuaded
him
from
the
feare
of
purgatory
,
eased
him
with
onely
faith
,
and
sett
him
in
securitye
and
perfect
freedom
from
his
offenses
past
,
Ecclesi.
22.
No
no
,
Musica
in
luctu
importuna
narratio
.
Mirthe
in
mourning
is
euer
out
of
season
.
Flagella
&
doctrina
in
omni
tempore
sapientia
.
But
roddes
and
discipline
be
allwaies
wisedom
.
These
delicate
teachers
had
neuer
roume
but
where
sinne
bare
greate
rule
.
And
it
is
no
small
licklyhod
of
goddes
exceding
wrathe
towardes
vs
in
these
daies
,
that
such
soft
phisitions
please
vs
in
so
daungerous
diseases
.
It
was
not
the
doctrine
of
this
time
that
healed
Nabuchodonosor
:
but
this
was
his
plaister
.
Daniel
.
4.
Peccata
tua
eleemosynis
redime
,
&
iniquitates
tuas
misericordijs
pauperum
.
Redime
thy
sinnes
by
almose
,
and
thy
iniquities
,
by
mercy
towardes
the
poore
.
It
was
exceding
fasting
and
many
sorouwfull
sobbes
,
that
bare
of
Goddes
hande
from
the
Niniuites
,
It
was
the
paiynefull
workes
of
poenaunce
that
Iohn
the
Baptist
first
preached
.
This
was
Paules
rule
,
that
if
we
woulde
poonishe
or
iudge
our selues
,
then
woulde
not
God
iudge
vs
.
In
to
whose
handes
it
is
a
heuy
case
to
faule
.
1.
Cor.
11.
Haeb.
10.
Horrendum
est
(
saithe
he
)
incidere
in
manus
Dei
viuentis
.
For
he
shall
call
to
accompt
and
reakoning
(
as
S.
Bernarde
supposeth
)
euen
the
very
actes
of
the
iuste
,
In
cant
.
55
ser.
if
thei
be
not
well
and
throughly
iudged
,
and
corrected
to
his
handes
:
The
vndoubted
knowledge
of
whiche
straite
accompte
,
moued
oure
forefathers
to
require
suche
earnest
afflictions
of
the
people
,
for
satisfiyng
for
their
sinnes
.
And
here
gentle
reader
geue
me
leaue
,
though
I
be
the
longer
,
to
geue
the
a
little
taste
of
the
oulde
doctours
dealinges
in
the
sinners
case
▪
that
thowe
maist
compare
oure
late
handeling
of
these
matters
,
with
their
dooinges
:
and
so
learne
to
lothe
these
light
marchauntes
,
that
in
so
greuous
plages
deale
so
tenderly
with
oure
sores
.
And
yet
I
intend
not
so
to
roue
,
but
that
the
very
course
of
oure
taulke
well
noted
,
shall
be
the
necessary
inducing
of
that
truth
whiche
we
nowe
defende
concerning
purgatory
.
Especially
if
it
be
considered
,
that
in
all
praescription
of
poenaunce
by
the
antiquitye
,
the
paine
of
satisfiyng
was
euer
limited
by
the
variety
of
the
offense
.
And
then
that
the
very
cause
of
all
payne
enioyned
,
was
for
the
auoyding
of
Goddes
iudgement
in
the
liefe
to
coom
.
First
auncient
Origen
writeth
thus
.
Homil.
3.
in
lib.
Iud.
Behoulde
our
mercifull
Lorde
ioyning
allwaies
clemency
with
seueritye
,
and
weying
the
iust
meane
of
our
poonishement
in
mercifull
and
rightuous
balanse
.
He
geueth
not
the
offenders
ouer
for
euer
:
therefore
comsider
how
longe
thowe
haste
straied
and
contynued
in
sinne
,
so
longe
abase
and
humble
thy selfe
before
God
,
and
so
satisfie
him
in
Confession
of
poenaunce
.
For
if
thowe
amend
the
matter
and
take
poonishement
of
thy selfe
,
then
God
is
pitifull
,
and
will
remoue
his
reuengement
from
him
,
that
by
poenaunce
praeuentented
his
iudgement
.
Thus
we
see
this
father
so
to
measure
the
paine
and
poonishement
of
sinners
,
that
he
maketh
his
principall
respect
the
auoyding
off
the
sharpe
senrence
to
coom
.
S.
Cyprian
the
blessed
martyr
,
noteth
certeyne
conuersies
in
his
dayes
,
who
thought
they
had
much
wronge
to
be
further
burdened
with
poenaunce
for
theire
faule
,
more
then
the
returne
to
God
ageyne
:
he
toucheth
the
maners
of
oure
time
very
nere
,
his
wordes
sounding
thus
.
Sermon
.
de
Lapsis
.
Before
theyre
sinnes
fully
purged
,
before
the
confession
of
theire
faulte
made
,
before
theire
consciencies
by
the
prieste
and
sacrifice
be
cleansed
,
before
the
ire
and
indignation
of
God
be
pacified
and
past
,
they
thinke
al
is
wel
and
make
boste
therof
.
But
he
enstructeth
theime
in
the
same
place
better
,
as
folowethe
:
Confesse
your selues
brethern
whilest
ye
are
in
this
lyefe
,
and
whilest
the
remission
and
satisfaction
by
the
preestes
apoyntement
is
acceptable
.
Let
vs
turne
vnto
God
with
all
our
heartes
expressing
the
poenaunce
for
oure
sinnes
,
by
singulare
greefe
and
sorowe
:
let
vs
cal
for
mercy
,
let
vs
prostrate
our selues
before
God
,
let
oure
heuinesse
of
hart
satisfie
him
,
let
vs
with
fasting
weeping
and
houlyng
,
appeace
his
wrath
.
whom
,
for
that
he
is
our
louing
father
,
we
acknowledge
to
be
merciful
:
and
yet
bicause
he
beareth
the
maiesty
of
a
iudge
,
he
is
for
iustice
muche
to
be
feared
.
To
a
deape
and
a
greuous
wounde
a
longe
and
sharpe
sauluing
must
be
accepted
.
Exceding
ernestly
thou
must
pray
:
thow
muste
passe
ouer
the
remnaunt
of
thy
tyme
with
lamentable
complaintes
,
thow
must
for
thy
softe
bedde
take
harde
earthe
and
asshies
,
and
tomble
thy self
in
sackcloth
,
for
the
losse
of
Christes
vesture
refuse
all
apparell
,
after
the
receite
of
the
deuilles
foode
,
chuese
earnest
fasting
:
and
by
diligent
applijng
thy
sellfe
to
good
woorkes
and
almose
deedes
,
purge
thy
sinne
and
delyuer
thy
soule
from
deathe
.
So
dooth
S.
Augustine
correct
the
errour
of
suche
,
Cap.
3.
&
4.
de
poenitantiae
medicina
.
as
thinke
the
chaunge
of
lyfe
withe
oute
al
cogitation
or
care
off
theire
offenses
past
,
to
be
sufficient
for
mannes
perfect
repaire
and
reconcileation
to
oure
lord
ageyne
.
It
is
not
sufficient
(
saith
he
)
to
amende
oure
maners
and
turne
back
from
our
misdedes
,
vnlesse
we
satisfie
before
God
for
theyme
whiche
we
haue
allredy
committed
,
by
dolour
of
paenaunce
,
by
humble
sighes
and
grones
,
and
by
the
sacrifice
of
a
contrite
harte
woorking
with
allmose
dedes
.
And
in
this
sense
ageyne
he
vttereth
this
comfortable
ruele
Sed
neque
de
ipsis
criminibus
quamlibet
magnis
remittendis
in
ecclesia
,
Euch.
65.
dei
desperanda
est
misericordia
,
agentibus
poenitentiam
secundum
modum
sui
cuiusque
peccati
.
But
we
may
not
despaire
off
Goddes
mercy
for
the
remission
of
sinnes
in
the
Churche
,
be
they
neuer
so
greuous
:
I
meane
to
all
suche
as
will
doo
poenaunce
according
to
the
quantity
of
theire
faulte
.
So
S.
Ambrose
writing
to
a
religious
woman
that
had
broken
her
vowe
of
chastity
(
whiche
in
those
dayes
was
reckoned
one
of
the
most
deadly
and
greuous
crimes
that
coulde
be
)
warnethe
her
thus
.
Grandi
plagae
alta
&
prolixa
opus
est
medicina
:
grande
scelus
grandem
necessariam
habet
satisfactionem
.
A
greuous
hourt
must
haue
a
deape
and
long
sauluing
,
a
henous
offense
requireth
maruelous
muche
satisfaction
.
Yea
and
as
I
take
his
wordes
,
This
sinne
is
better
boulstred
now
a
daies
.
he
planely
admonisheth
her
,
that
she
shall
haue
muche
a
dooe
to
satisfy
fullie
for
her
sinne
duering
her
liefe
:
and
therfore
he
semeth
to
will
her
,
not
to
looke
for
full
remedy
and
release
before
she
feele
Goddes
iudgement
.
Whiche
he
meaneth
not
by
the
generall
day
,
but
the
particulare
accompt
whiche
foloweth
streght
vpon
mannes
death
.
But
that
I
deceyue
no
man
wiettingly
I
wil
report
his
owne
wordes
.
Cap.
8.
ad
virg.
laps
.
Inhere
poenitentiae
vsque
ad
extremum
vitae
,
nec
tibi
praesumas
ab
humano
die
posse
veniam
dari
:
quia
decipit
te
qui
hoc
tibi
polliceri
voluerit
:
quae
●nim
proprie
in
dominum
peccasti
,
ob
illo
solo
●n
die
iudicij
conuenit
expectare
remedium
.
Continue
in
poenaunce
to
the
last
day
thow
hast
to
lieue
,
and
praesume
not
ouer
bouldely
of
pardon
to
be
obteyned
in
mannes
day
:
for
who
so
euer
promiseth
the
so
,
he
deceyueth
the
:
for
thou
that
hast
offended
directly
ageinst
God
him
sellfe
,
must
at
Goddes
hande
onely
in
the
day
of
iudgement
trust
of
mercy
.
Yf
he
meane
by
the
last
Iudgement
,
then
th
author
supposethe
that
suche
horrible
incest
shall
be
poonished
tyll
the
day
of
the
generall
resurrection
,
in
purgatory
:
De
ciuitate
dei
cap.
1●
.
lib.
21.
for
after
that
day
as
Augustine
affirmethe
,
there
shall
be
no
more
any
of
the
elect
in
payne
.
He
meaneth
then
surely
nothing
elles
,
but
that
ther
can
be
no
poenaunce
answerable
fully
in
this
lyefe
to
so
greuous
a
cryme
,
and
that
the
Churche
ordinarely
pardoneth
not
the
sinnes
,
whiche
be
not
by
sum
proportion
of
payne
and
poonishmen
recompensed
.
And
this
is
ordinary
,
thoughe
by
the
supreame
powr
giuen
to
Goddes
ministers
for
the
gouernement
of
the
church
,
the
offender
may
in
this
case
or
the
lyke
,
iff
his
competent
dolour
of
hearte
and
zele
so
require
,
wholy
be
acquieted
through
the
merits
of
Christes
death
,
and
the
happy
felouship
of
fanctes
,
in
the
communion
of
the
common
body
:
where
the
lacke
of
one
membre
is
abundantly
supplyed
by
the
residewe
.
Mary
it
is
a
hard
matter
to
be
so
qualifyed
,
that
a
man
may
not
be
vnworthy
of
so
singular
a
grace
and
vnaestimable
benefit
.
Therfore
this
praerogatiue
perteining
not
to
very
many
,
excepted
,
for
the
residue
that
by
the
ordinary
Sacrament
be
raised
vp
from
theire
fawle
,
euery
one
must
endeuoure
to
doo
poenaunce
more
or
lesse
,
according
to
the
quantity
and
circumstancyes
of
the
crime
committed
:
so
S.
Augustine
saide
before
,
so
doothe
S.
Ambrose
meane
nowe
,
geuing
this
woman
warning
that
her
fault
was
so
horrible
,
that
the
paenaunce
doone
in
this
lyefe
coulde
not
properly
and
exactly
make
recompense
therefore
,
and
yet
after
poonishment
tolerated
at
Goddes
apoyntement
in
the
next
lyefe
,
he
doubteth
not
to
assure
her
of
pardon
at
the
lengthe
,
and
release
of
all
paine
.
Thus
was
sinne
handeled
in
those
dayes
.
And
why
it
was
so
painefully
riped
vp
to
the
very
battom
,
yowe
see
.
Compare
oure
days
and
dealing
to
theires
,
and
thow
shalt
wonder
to
see
the
diuersitye
betwixt
theire
maners
,
and
oures
:
and
to
see
the
phisicions
woorke
so
diuersely
,
where
the
diseases
be
all
one
.
I
might
here
well
to
my
purpose
repeate
the
singulare
praises
,
that
S.
Hierom
gaue
vnto
noble
Paula
:
In
epitaph
.
Paulae
.
who
(
as
he
writeth
of
her
)
withe
fountaynes
of
teares
,
exceding
lauishe
almose
,
and
pitifull
fasting
,
wasshed
away
such
veniall
and
smaule
offensies
,
as
other
men
wovlde
scarsely
doo
muche
more
greuous
crimes
.
And
to
seeke
for
what
ende
this
holy
matrone
vexed
her
sellfe
and
tormented
her
body
,
it
were
in
a
maner
needelesse
.
for
being
not
gilty
of
any
greuous
sinnes
,
she
coulde
haue
no
greate
feare
of
hell
paynes
:
then
it
must
neades
be
,
that
she
tooke
poonishment
of
her
sellfe
to
praeuent
Goddes
temporall
skourge
in
the
lyefe
to
coom
.
She
well
considered
(
for
it
was
the
doctrine
of
that
holy
tyme
)
that
euery
sinne
be
it
neuer
so
small
or
common
,
Note
,
doth
indebt
the
offender
vnto
God
:
and
therfore
the
iustest
person
that
liueth
(
excepting
Christe
,
and
for
his
honour
his
moother
)
as
S.
Augustine
saith
must
confesse
debte
,
and
crye
for
pardon
by
oure
maisters
praier
:
Dimitte
nobis
debita
nostra
:
forgiue
vs
oure
debts
.
the
whiche
,
because
they
be
debt
,
must
ether
be
pardoned
by
praier
,
or
paide
by
paine
.
And
therfore
being
not
here
remitted
,
or
not
satisfied
by
worthy
poonishment
in
this
liefe
,
they
must
of
iustice
be
purged
after
oure
departure
,
according
to
the
numbre
of
theime
and
the
negligence
of
the
offender
.
And
this
faithe
of
Purgatory
and
respecte
of
Goddes
iudgements
to
come
,
feared
the
holyest
persons
that
euer
were
in
goddes
Churche
.
This
droue
many
a
blessed
man
to
perpetuall
paenaunce
:
this
broght
Hierom
him
sellfe
in
to
the
wildernesse
of
Syria
,
there
to
lament
the
lapse
of
his
fraile
youthe
,
euer
in
expectation
of
this
call
:
Exi
foras
Hieronime
Coom
out
Hierom
:
this
filled
the
desertes
with
many
a
noble
heremite
,
this
raysed
vppe
the
cloisters
and
all
the
holy
houses
of
mowrning
and
praiers
in
the
whole
worlde
,
and
hathe
in
all
agyes
appeared
bothe
in
the
wordes
and
woorkes
of
all
Christen
people
,
as
we
shal
better
a
none
declare
.
But
list
yow
see
how
this
doctrine
of
paenaunce
liked
Caluine
?
The
shrew
sawe
that
by
graunting
of
this
satisfaction
for
sinne
and
the
profitable
vsage
thereof
in
this
liefe
,
that
it
might
argue
of
necessity
the
residue
of
some
paines
in
the
nexte
if
it
were
here
omitted
or
not
ended
.
And
therefore
I
pray
you
see
how
substantially
he
aunswereth
and
how
like
him selfe
,
Parum
me
mouent
(
saithe
he
)
quae
in
veterum
scriptis
de
satisfactione
passim
occurrunt
,
In
institut
.
video
enim
eorum
nonnullos
,
dicam
simpliciter
,
omnes
fere
quorum
libri
extant
aut
in
hac
parte
lapsos
esse
,
aut
nimis
aspere
&
dure
loquutos
.
I
make
small
accompt
of
that
whiche
I
often
finde
concerning
Satisfaction
in
the
auncient
writers
,
for
I
perceiue
diuers
of
theime
,
shall
I
be
plaine
withe
yow
?
in
a
maner
euery
one
that
euer
wrote
till
this
daye
,
in
this
pointe
to
haue
bene
foule
deceiued
,
or
spoken
more
roughly
then
they
shoulde
haue
doone
.
Is
not
this
a
felowe
alone
?
whether
thinke
yowe
nowe
oure
englishe
bragger
craking
all
the
doctors
to
be
on
his
parte
,
or
this
man
confessing
plainely
that
they
be
all
ageinst
him
,
and
yet
setting
not
a
butten
by
theyme
all
,
whether
think
you
is
more
arrogant
?
I
am
sure
Caluine
dealeth
here
more
sincerely
,
and
thother
more
deceitfully
.
Iff
crakyng
had
bene
a
maistery
in
summer
games
as
lying
is
,
our
man
mighte
haue
wonne
of
all
the
worlde
,
two
games
at
a
clappe
.
But
there
is
no
remedy
he
must
yelde
to
the
lerned
that
haue
opened
his
impudency
,
Therefore
I
leaue
him
,
and
take
the
benefit
of
this
his
maisters
confession
for
forther
confirmation
of
my
cause
.
doubting
nothing
but
that
most
wiese
men
,
seeing
by
the
aduersaries
graunte
all
learned
fathers
to
be
on
oure
side
,
will
accept
it
ether
as
a
fulle
proofe
,
or
no
smaule
praesumption
of
that
truethe
whiche
we
defend
.
A
briefe
ioyning
in
reason
and
argument
vpon
the
proued
groundes
,
withe
the
aduersaries
,
for
the
declaration
of
Purgatory
.
Cap.
5.
HAuinge
vndoubtedly
wonne
thus
much
both
by
euident
testimony
off
holy
writte
,
by
the
warraunt
of
all
the
learned
fathers
,
by
good
reason
,
and
by
the
aduersaries
owne
confession
,
I
will
be
boulde
to
bare
the
very
ioyntes
of
the
argument
,
that
bothe
the
simple
maye
acknowledge
my
plaine
dealing
,
and
the
Protestant
haue
his
vauntage
,
if
the
reason
stand
not
vpright
.
With
out
colour
or
glose
then
thus
I
make
my
proufe
.
After
the
sinnes
of
man
be
pardoded
,
God
oftentimes
poonisheth
the
offender
,
the
Churche
poonisheth
him
,
and
man
ponisheth
him selfe
,
ergo
there
is
summe
payne
due
after
sinne
be
remitted
.
Secondely
this
paine
can
not
allwaies
be
discharged
in
this
world
,
ether
for
lacke
of
space
after
the
remission
,
as
it
happeth
in
repentaunce
at
the
houre
of
deathe
,
or
elles
when
the
party
liueth
in
perpetuall
welth
with
oute
care
or
cogitation
of
any
satisfaction
,
therefore
it
must
be
answered
in
another
place
.
Thirdly
the
common
infirmities
and
the
daily
trespasses
which
abase
and
defily
the
woorkes
euen
of
the
vertuous
,
of
theire
proper
condicion
doo
deserue
paine
for
a
tyme
,
as
the
mortall
offense
deserueth
perpetuall
:
Therefore
as
the
mortall
sinne
,
being
not
here
pardoned
,
must
of
iustice
haue
the
reward
of
euerlasting
pounishement
:
so
it
must
nedes
folow
,
that
the
veniall
fault
not
here
forgeuen
,
shoulde
haue
the
reward
whiche
of
nature
it
requireth
:
that
is
to
saie
,
temporall
paine
.
And
therefor
not
only
the
wicked
,
but
the
very
iust
also
must
trauell
to
haue
theire
daily
infirmities
and
frailetie
of
theire
corrupte
natures
forgiuen
;
crying
withe
oute
ceassing
forgeue
vs
oure
debtes
:
Quia
non
iustificabitur
in
conspectu
tuo
omnis
viuens
.
August
.
Euch
ca.
71
For
no
man
a
lieue
shall
be
able
to
stande
before
the
face
of
God
in
his
owne
iustice
or
righteousnesse
,
and
if
thes
lighte
sinnes
shoulde
neuer
be
imputed
,
then
it
were
needlesse
to
crie
for
mercy
or
confesse
debt
,
as
euery
man
dooth
be
he
neuer
so
passing
holy
.
To
be
briefe
,
this
debt
of
paine
for
sinne
by
any
way
remaining
at
the
departure
hense
,
must
off
iustice
be
answered
:
Whiche
can
not
be
with
oute
poonishement
in
the
nexte
liefe
,
then
there
must
be
a
place
of
iudgement
for
temporall
and
transitory
paines
in
the
other
worlde
.
The
whole
discourse
made
before
hath
geuen
force
enoghe
to
euery
parte
of
the
argument
:
the
scriptures
doo
proue
it
,
the
practise
of
the
Churche
confirmeth
it
,
all
the
doctors
by
oure
aduersaries
graunte
,
agree
vpon
it
.
Yf
they
haue
any
thinge
to
say
,
here
I
make
theime
faire
play
:
the
grounde
is
open
,
the
reasons
laide
naked
before
theire
face
:
remoue
theime
as
they
can
.
Lett
theime
deale
simply
if
they
meane
truely
,
and
not
flourishe
as
they
vse
,
vppon
a
faulse
grounde
,
that
in
flowe
of
worddes
they
may
couer
errour
,
or
in
rase
of
theire
smoothe
talk
ouerron
trueth
.
And
that
euery
man
may
perceiue
that
wee
haue
not
raysed
this
doctrine
vpon
reason
onely
or
curiosity
,
(
althoughe
the
graue
authoritye
of
Goddes
Churche
might
herein
satisfye
sober
wittes
)
we
will
now
by
Goddes
helpe
go
nearer
the
matter
,
and
directly
make
proufe
of
Purgatory
by
holy
scriptures
:
reciting
such
placeis
of
the
oulde
and
newe
testament
,
as
shall
prooue
oure
cause
,
euen
in
that
sense
whiche
the
lernedst
and
godlyest
fathers
of
all
agies
,
by
conference
of
placies
or
other
lyklyhood
,
shall
fiende
and
determine
to
be
most
true
.
Alleaging
none
els
but
such
as
they
haue
,
in
the
floure
of
Christian
faith
,
noted
and
peculiarely
construed
for
that
purpose
whiche
now
is
in
quaestion
.
That
the
aduersaries
off
that
doctrine
,
may
rather
striue
withe
the
saide
sanctes
and
doctours
,
then
withe
me
,
that
will
as
they
shall
well
perceiue
doo
nothing
,
but
truely
reporte
theire
wordes
or
meaninge
.
Or
rather
that
such
as
haue
erred
in
that
case
,
by
giuing
ouer
light
credit
to
the
troblesom
teachers
of
these
vnhappy
daies
,
maye
,
when
they
shall
vnderstande
the
true
meaning
of
the
scrptures
,
the
constant
doctrine
of
the
Catholike
Church
,
the
wordes
of
all
auncient
writers
,
the
determination
of
so
many
holy
councells
,
and
the
oulde
vsage
of
all
nations
by
humble
praiers
obteyne
of
God
the
light
of
vnderstanding
the
truethe
,
and
the
gifte
of
obedience
to
his
will
and
worde
.
Or
if
there
be
any
so
sattled
in
this
vnlickly
secte
,
that
he
purposeth
not
to
beleue
the
graue
writers
of
ould
times
,
nor
receiue
theire
expositions
vpon
suche
placeis
as
we
shall
reciete
,
for
that
praeiudice
whiche
he
hathe
of
his
owne
witte
and
vnderstanding
,
yet
let
him
not
maruell
at
my
simplicity
,
that
had
rather
geue
credet
to
others
then
my selfe
:
Or
that
in
this
hote
time
of
contention
and
partaking
in
religion
,
I
doo
repose
my
sellfe
vnder
the
shadowe
of
so
many
worthy
writers
,
as
anone
shall
giue
euidence
in
my
cause
.
That
Purgatory
paines
doothe
not
onely
serue
Goddes
iustice
for
the
poonishment
of
sinne
,
but
also
cleanse
and
qualify
the
soule
of
man
defiled
,
for
the
more
seemely
entraunce
into
the
holy
placies
,
with
conference
of
certaine
placies
of
scripture
for
that
purpose
.
Cap.
6.
IF
we
well
consider
the
wonderfull
base
condition
and
state
of
mannes
nature
corrupted
by
our
first
fathers
disobedience
,
and
more
and
more
abased
by
continuall
misery
that
sin
hath
broght
in
to
oure
mortall
liefe
,
we
shall
fiende
the
woorke
of
Goddes
wisdom
in
the
excellent
repaire
of
this
his
creature
,
to
be
full
of
mercy
,
and
full
of
maruell
.
But
proceading
sumwhat
further
,
and
weying
not
onely
his
restoring
,
but
allso
the
passing
greate
auaunsment
to
the
vnspeakable
glory
of
the
elect
,
there
shall
reason
and
all
oure
cogitations
vtterly
faint
and
faile
vs
.
The
kingdom
prepared
is
honoured
with
the
maiesty
of
the
Glorious
Trinity
,
with
the
humanity
of
Christe
oure
Sauiour
,
with
the
blessed
Mary
the
vessel
of
his
Incarnation
,
with
the
bewtifull
creatures
and
wholy
vndefiled
,
of
al
the
ordres
of
Angelles
.
Ther
can
nothing
doubtlesse
present
it selfe
before
the
seate
of
Goddes
glory
,
nor
stand
in
his
sight
,
that
hath
any
blemishe
of
sinne
,
any
spotte
of
corruption
,
any
remnaunt
of
infirmity
.
There
may
no
creature
matche
with
those
perfect
pure
natures
of
spirituall
substance
in
the
happy
seruice
of
the
holy
Trinity
,
What
purity
is
required
for
th
entrance
in
to
h●●uen
.
that
is
not
holy
as
they
be
,
pure
as
they
be
,
and
wholy
sanctified
as
they
be
.
Nothing
can
ioyne
with
theyme
in
freedom
of
that
heauenly
city
,
in
the
ioyfull
estate
of
that
triumphant
cōmonwellthe
,
that
is
not
purified
to
the
poynt
,
and
by
the
woorke
of
Goddes
own
hande
fully
fined
and
perfieted
.
This
is
the
newe
City
of
Hierusalem
,
whiche
the
holy
Apostle
sawe
by
vision
:
Nec
in
eam
intrabit
aliquid
coinquinatum
.
Apoc.
21.
Nothing
shall
entre
therin
,
that
is
defiled
.
It
is
the
Churche
with
oute
spotte
and
wrinkle
,
it
is
the
temple
of
God
,
it
is
the
seate
of
the
lambe
,
and
the
land
of
the
lyuing
.
Nowe
our
kinde
,
notwithstanding
oure
pitifull
faulle
and
singulare
fraylety
,
with
exceding
corruption
and
vnaptenesse
bothe
of
body
and
soule
,
hathe
yet
by
Christe
Iesus
oure
redemer
,
the
assurance
of
this
vnestimable
benefite
,
and
the
felowship
of
perpetuall
fruition
with
the
Angels
.
To
whome
as
we
must
be
made
aequall
in
roume
and
glory
,
so
we
must
in
perfect
cleanes
be
fully
matched
with
theime
.
For
it
were
not
agreeable
to
Goddes
ordinary
iustice
,
Leuit.
21.
who
in
this
earthly
sanctuary
expressely
forbiddeth
the
oblations
of
the
vncleane
,
Rupert
.
de
diui●i●
of
.
l.
6.
ca.
36.
that
he
shoulde
in
the
coelestiall
soueraigne
holy
acknouledge
any
nature
that
wer
not
pure
and
vndefiled
:
or
make
mannes
condicion
not
abettered
,
aequall
to
the
dignity
of
Angelles
that
neuer
were
reproued
:
wherby
vniustice
might
appeare
in
God
,
or
confusion
in
the
heauens
commonweleth
,
where
onely
all
ordre
is
obserued
.
And
though
mannes
recouery
after
his
faule
be
wroght
by
Christ
,
and
the
perfect
purgation
off
sinnes
by
the
bloodde
of
him
that
onely
was
with
owte
sinne
,
yet
it
was
nott
conuenient
,
that
the
might
of
that
mercy
should
woorke
in
this
freedom
of
oure
willes
,
with
owte
all
payne
of
the
party
,
or
trauell
of
th
offenders
.
Wheroff
man
streght
vpon
his
miserable
dounefall
(
as
S.
Ambrose
excellentely
well
noteth
)
had
warning
by
the
fyery
swhord
houlden
at
the
entraunce
of
paradise
:
In
psa.
118
ser.
20.
therby
putting
him
in
remembraunce
,
that
the
returne
to
blesse
so
soone
loste
,
shoulde
be
throghe
fiere
and
swhorde
hardely
achieued
ageyne
.
Therfore
if
any
man
thinke
the
onely
forgiuenesse
of
oure
sinnes
paste
,
sufficient
ether
for
the
recouery
of
oure
first
degree
,
or
the
atteyning
of
forther
dignity
in
the
glory
of
the
Sanctes
,
he
seethe
not
at
all
what
a
deape
stroke
sinne
hath
sett
in
mannes
soule
,
what
filthe
and
feeblenesse
it
hathe
wroght
in
the
body
,
what
ruele
and
dominion
it
beareth
in
this
our
mortality
,
what
care
all
perfect
men
haue
hadde
,
not
onely
in
the
healing
of
the
deape
wounde
,
but
allso
in
purging
the
reliques
,
and
full
abbating
the
abundant
matter
therof
.
And
yet
when
man
hathe
with
all
his
might
wrastled
with
the
poure
of
sinne
,
being
in
this
estate
,
he
can
not
be
able
to
recouer
the
worthinesse
of
his
creation
,
muche
lesse
the
passing
honour
and
ende
of
his
redemption
.
Let
him
washe
and
water
his
coutch
with
teares
,
let
him
weaken
his
body
with
fasting
,
and
humble
his
hearte
with
sorow
:
Happely
the
fiery
swhorde
shall
not
hinder
his
passage
after
his
departure
,
yet
tyll
the
separation
of
the
body
and
the
soul
,
full
freedom
from
sinne
or
perfect
purgation
therof
(
excepting
the
priuilege
of
certayne
)
can
not
be
fully
obteyned
.
Wherin
yet
mercy
at
th
ende
hathe
the
chieff
stroke
,
by
whiche
the
soule
that
was
the
principall
vessell
of
sinne
,
and
no
lesse
abased
then
the
body
,
shall
oute
of
hand
in
the
perfectest
sort
,
obteyne
the
purity
of
Angelles
and
felowship
with
theime
for
euer
.
I
maruell
not
nowe
to
see
the
Prophet
seeke
not
onely
for
the
remission
of
his
greuous
sinnes
,
but
to
be
better
cleansed
,
to
haue
theime
wholy
blotted
owte
,
to
be
made
as
white
as
snowe
:
behoulding
the
purity
that
is
requisite
for
a
citizen
of
the
coelestiall
Hierusalem
.
And
I
note
this
the
rather
of
the
soule
,
bicause
I
see
that
the
body
allso
,
before
it
can
shake
of
the
stroke
and
plage
of
sinne
,
must
be
driuen
(
by
the
common
course
)
to
doust
and
elementes
,
that
being
at
the
ende
raised
vppe
ageine
in
the
same
substance
,
may
yet
wholy
in
condicion
and
quality
be
so
straungely
altered
,
that
in
honoure
and
immortality
it
may
euerlastingly
ioyne
with
the
soule
ageyne
.
To
the
newnesse
wherof
,
August
.
li.
20.
de
ciuit
.
ca.
16.
1.
Cor.
15.
the
very
elements
that
before
answered
it
in
qualityes
off
corruption
,
shall
be
perfectly
by
fyre
reformed
,
and
serue
in
beauty
and
incorruption
aeternall
.
Yff
sinne
then
be
so
reuenged
and
throughly
tryed
oute
of
mannes
body
,
and
all
corruption
owte
of
these
elements
for
the
glory
of
that
newe
and
aeternall
kingdom
,
shall
we
doubte
of
Goddes
iustice
in
the
perfect
reuenge
of
sinne
in
the
soul
,
or
purifying
that
nature
,
whiche
as
it
was
most
corrupted
and
was
the
very
seate
of
sinne
,
Note
.
so
namely
apperteyneth
to
the
company
of
Angelles
and
glory
euerlasting
?
It
were
not
otherwise
agreeable
to
Goddes
iustice
suerely
,
nor
conuenyent
for
the
glorious
estate
to
coom
:
it
were
nether
right
,
nor
reason
.
He
will
then
,
where
man
neglecteth
the
day
of
mercy
,
sharply
viset
with
torment
,
him
sellfe
:
and
bothe
pourge
and
purifye
the
drosse
of
oure
impure
natures
defiled
and
stayned
by
sinne
,
with
iudgement
and
rightuousnesse
.
Isaie
.
4.
A
bluet
Dominus
sordes
filiarum
Syon
,
&
sanguinem
Hierusalem
,
lauabit
de
medio
eius
,
in
spiritu
iudicij
,
&
spiritu
ardoris
.
Oure
lord
shall
wasshe
oute
the
filthe
of
the
doghters
of
Syon
:
and
will
cleanse
blodde
from
the
middest
of
Hierusalem
,
in
the
spirite
of
iudgement
,
and
the
spirite
of
burnyng
.
But
bicause
we
will
not
stand
vpon
coniectures
in
so
necessary
a
poynt
,
yowe
shall
see
by
what
scriptures
the
graue
and
learned
fathers
haue
to
my
hand
confirmed
this
beleued
trueth
.
And
first
I
will
recyte
those
placyes
whiche
doo
set
furthe
bothe
the
quality
and
condicion
of
that
poonishment
,
whiche
God
taketh
vpon
man
for
sinne
in
the
other
worlde
:
and
also
did
geue
iust
occasion
to
our
forefathers
of
the
name
of
Purgatory
.
There
be
two
textes
of
scripture
to
this
purpose
so
like
,
that
many
of
the
doctours
,
for
better
conference
in
so
weghty
a
case
,
haue
ioyned
theime
together
to
make
their
proufe
full
:
and
so
will
I
doo
by
theire
example
.
The
first
is
in
the
thirde
chapter
of
the
Prophet
Malachie
in
these
wordes
.
Malach.
3.
Ecce
venit
dicit
Dominus
exercituum
,
&
quis
poterit
cogitare
diem
aduentus
eius
?
Et
quis
stabit
ad
videndum
eum
?
Ipse
enim
quasi
ignis
conflans
,
&
quasi
herba
fullonum
:
&
sedebit
conflans
&
emundans
argentum
,
&
purgabit
filios
Leui
,
&
colabit
eos
quasi
aurum
&
argentum
,
&
erunt
Domino
offerentes
sacrificia
in
iustitia
.
Et
placebit
Domino
sacrificium
Iuda
&
Hierusalem
,
&
caetera
.
Beholde
he
commeth
(
saith
the
Lorde
of
hostes
.
)
And
who
maye
abyde
the
daye
of
his
comming
?
Who
can
stand
and
endure
his
sight
,
For
he
is
like
melting
and
casting
fier
,
and
as
the
wasshers
herbe
.
Sope
And
he
shal
sit
casting
and
trying
oute
siluer
,
and
shall
pourge
the
children
of
Leui
and
clense
theime
as
goulde
or
siluer
.
And
then
shal
they
offer
sacrifice
in
righteousnesse
:
and
the
offeringes
of
Iuda
and
Hierusalem
,
shall
be
acceptable
vnto
our
Lorde
.
And
thus
farre
spake
the
prophet
.
The
second
is
this
,
Cap.
3.
taken
out
of
the
first
epistle
to
the
Corinthians
.
Secundum
gratiam
Dei
quae
data
est
mihi
,
vt
sapiens
architectus
fundamentum
posui
,
alius
autem
superaedificat
.
Vnusquisque
autem
videat
quomodo
superadificet
.
Fundamentum
enim
aliud
nemo
potest
ponere
,
praeter
id
quod
est
positum
:
quod
est
Christus
Iesus
.
Si
quis
autem
superaedificat
super
fundamentum
hoc
,
aurum
,
argentum
,
lapides
preciosos
,
ligna
,
foenum
,
stipulam
,
vniuscuiusque
opus
manifestum
erit
.
dies
enim
Domini
declarabit
,
quia
in
igne
reuelabitur
:
&
vniuscuiusque
opus
quale
sit
ignis
probabit
.
Si
cuius
opus
manserit
quod
superaedificauit
,
mercedem
accipiet
:
si
cuius
opus
arserit
,
detrimentum
patietur
:
ipse
autem
saluus
erit
,
sic
tamen
quasi
per
ignem
.
Thus
in
english
:
According
to
the
grace
of
God
geuen
vnto
me
,
as
a
discriete
builder
I
haue
laide
the
groundewark
:
but
another
buildeth
theron
.
Let
euery
man
be
circumspect
howe
he
buildeth
on
it
.
For
no
fundation
can
be
laide
,
but
Christe
Iesus
,
which
is
allready
laide
.
Yff
any
man
builde
vppon
this
groundewark
,
gould
,
siluer
,
preciouse
stones
,
wodde
,
hay
,
or
stooble
,
euery
mannes
worke
shall
be
laide
open
.
For
the
daye
of
oure
Lorde
will
declare
it
,
bicause
it
shall
appeare
in
fiere
.
And
that
fiere
shal
trye
euery
mannes
woorke
what
it
is
:
yf
anye
mannes
woorke
erected
vpon
that
foundation
doo
abide
,
he
shall
receiue
rewarde
,
but
if
his
worke
burne
,
he
shall
susteine
losse
(
or
it
shall
susteine
losse
,
meaning
by
the
worke
it self
,
as
the
text
well
serueth
also
)
but
him
sellfe
shall
be
saued
notwithstandinge
,
and
that
yet
as
throughe
fire
.
These
be
S.
Pauls
wordes
.
Nowe
as
men
studious
of
the
truth
,
careful
of
oure
faithe
and
saluation
,
and
fully
free
from
contention
and
partaking
,
let
vs
entre
into
the
searche
off
the
meaning
of
these
two
textes
,
withe
suche
plainesse
and
sinceritye
that
I
dare
saie
the
aduersaries
theime
selues
shall
not
mislyke
our
dealing
.
Plaine
dealing
.
We
will
folowe
all
lyklyhoodes
by
comparing
the
scriptures
together
,
and
admit
with
all
,
the
counsell
and
iudgement
of
such
our
elders
,
as
by
theire
confession
shall
be
taken
for
holy
,
learned
,
and
wise
.
First
the
Prophet
and
Apostle
bothe
,
make
mention
of
purging
and
of
purifying
sinne
,
and
corruption
of
mannes
impure
or
defiled
workes
:
they
bothe
agree
this
cleansing
or
trying
oute
off
the
filthy
drosse
gathered
by
corruption
of
sinne
,
to
be
doone
by
fier
:
they
bothe
throughly
folowe
the
similitude
of
the
fornace
and
gouldsmith
in
finyng
his
metalles
,
and
trying
oute
the
drosse
and
base
matter
from
the
perfect
finesse
of
more
worthy
substaunce
:
they
bothe
plainely
vtter
theire
meaninges
of
suche
as
shall
afterward
be
saued
,
though
it
be
with
losse
:
geuing
vs
to
vnderstande
,
that
the
partyes
so
purged
,
shall
be
after
theire
triall
worthy
to
offer
a
pure
sacrifice
in
holynesse
and
righteousnes
:
They
bothe
note
this
purgation
to
be
wrought
by
the
hande
of
God
.
All
these
must
neades
be
confessed
,
euen
of
the
contrary
teachers
:
whiche
thinges
together
,
conteine
more
probability
for
the
proufe
of
oure
purpose
,
then
they
can
for
any
other
sense
finde
.
But
nowe
touchinge
the
texte
nearer
,
and
finding
that
this
woorke
of
mannes
amending
shall
be
wrought
in
the
next
liefe
,
then
it
must
nedes
so
induce
this
sense
,
that
no
meaning
may
well
be
admitted
,
whiche
euidently
setteth
not
forth
the
truthe
of
Purgatory
.
And
that
this
worke
is
not
properly
taken
for
any
suche
trouble
or
vexation
that
may
fall
to
man
in
this
liefe
,
but
for
a
very
torment
praepared
for
the
next
worlde
,
firste
the
quality
of
the
iudgement
,
and
meanes
in
the
execution
of
that
sentence
of
God
(
whiche
is
named
to
be
doone
by
fiere
)
seemeth
rather
to
import
that
,
then
any
other
vexation
,
the
poonishement
of
the
worlde
folowing
allwaies
lightely
so
termed
.
Then
man
is
in
this
purging
only
asufferer
,
which
belongeth
namely
to
the
nexte
worlde
.
But
especially
that
this
sentence
shall
be
executed
in
the
day
of
our
Lorde
,
which
properly
signifieth
ether
the
day
of
our
death
,
or
the
sentence
of
God
whiche
streghte
foloweth
vpon
death
:
or
the
laste
and
generall
iudgement
.
All
the
tyme
off
mans
liefe
wherein
he
foloweth
his
freedom
,
is
called
Dies
Hominis
:
the
daie
of
man
,
bicause
as
man
in
this
liefe
for
the
most
parte
serueth
his
owne
will
,
so
he
often
neglecteth
Goddes
:
but
at
his
deathe
,
there
beginneth
Dies
Domini
:
Where
God
executeth
his
ordinaunce
and
will
vpon
man
.
This
triall
then
of
mannes
misdeedes
and
impure
workes
,
must
ether
be
at
his
deathe
,
or
after
his
departure
by
one
of
the
two
iudgementes
.
But
if
we
note
diligently
the
circumstances
of
the
saide
letter
,
it
shall
appeare
vnto
vs
,
that
this
purgation
was
not
ment
to
be
onely
at
mannes
death
:
both
bicause
it
shall
be
done
by
fyre
,
whiche
(
as
is
saide
)
commonly
noteth
the
torment
of
the
next
liefe
:
and
then
S.
Paule
expressely
warneth
vs
to
take
hede
what
we
builde
,
in
respect
of
the
difference
that
may
fall
to
suche
as
builde
fine
workes
,
and
other
that
erecte
vppon
the
foundation
,
impure
or
mixte
mater
of
corruption
:
but
the
paines
of
deathe
being
common
to
the
best
,
as
well
as
to
the
worst
or
indifferent
,
and
no
lesse
greuous
in
it
sellfe
to
one
then
the
other
,
can
not
be
imported
by
the
fire
whiche
shall
bring
losse
to
th
one
sort
,
and
not
paine
thother
.
Besides
all
this
,
that
day
which
the
prophet
speaketh
of
,
shall
be
notorious
in
the
sight
of
the
worlde
and
very
terrible
to
many
:
And
S.
Paule
plainely
affirmeth
,
that
in
this
iudgement
there
shall
be
made
an
open
shewe
of
suche
woorkes
as
were
hidde
before
from
man
,
and
not
discerned
by
the
iudgement
of
this
world
:
whiche
the
priuate
deathe
of
one
manne
can
not
doo
.
And
lightely
th
apostle
warning
man
of
the
sentence
of
God
in
the
next
lyefe
,
2.
Cor.
5.
admonisheth
him
that
oure
dedes
must
be
laide
open
before
the
iudgement
seate
of
God
.
so
here
.
Dies
domini
declarabit
,
quia
in
igne
reuelabitur
:
the
day
of
oure
lord
will
open
the
matter
,
bicause
it
shall
be
shewde
in
fyre
.
Last
of
all
,
the
Prophet
nameth
the
tyme
off
this
sharpe
tryal
,
Diem
aduentus
domini
:
whiche
is
a
proper
calling
of
one
of
the
iudgements
:
ether
that
whiche
shall
be
generall
at
the
last
day
,
or
elles
that
whiche
euery
manne
must
first
abyde
streghte
after
his
departure
,
when
he
shall
be
called
to
the
peculiare
reckoning
for
his
owne
actes
.
In
ether
of
whiche
iudgements
,
Magis
.
l.
4
dist.
47.
this
purging
and
amending
fire
shall
be
fownde
.
For
as
in
that
generall
wast
of
the
whole
world
by
the
fyre
of
conflagration
,
2.
Petri.
Cap.
3.
whiche
is
called
ignis
praecedeus
faciem
iudicis
because
it
awaiteth
to
fulfill
Christes
ordinance
in
the
day
of
his
second
comming
,
as
in
that
fier
the
whole
man
both
body
and
soule
may
suffer
losse
and
extreme
payne
for
his
poonishment
or
purgation
,
and
yet
by
that
same
fyre
be
saued
:
euen
so
oute
of
doubt
at
this
particulare
iudgement
streght
vpon
euery
mannes
death
,
the
soule
of
the
departed
if
it
be
not
before
free
,
must
suffer
paines
and
Purgation
by
the
like
vehement
torment
woorking
onely
vpon
the
soule
,
as
the
other
shall
doo
on
the
whole
man
.
And
the
prophets
wordes
now
alleaged
,
do
meane
principally
of
the
purgation
that
shall
be
made
of
the
faithfuls
corrupted
woorkes
,
by
the
fiere
of
conflagration
,
in
the
seconde
comming
of
Christe
:
thoughe
his
wordes
well
proue
the
other
also
,
as
S.
Paule
too
,
meaneth
by
theyme
bothe
.
That
there
is
a
particulare
iudgement
and
priuate
accompte
to
be
made
at
euery
mannes
departure
,
off
his
seuerall
actes
and
dedes
,
with
certaine
of
the
fathers
mindes
touching
the
textes
of
scripture
alleaged
before
.
Cap.
7.
ANd
though
such
as
shal
liue
at
the
comming
of
the
iudge
in
the
later
daye
,
shall
then
be
purged
of
theyre
corruption
and
base
workes
of
infirmity
,
by
the
fyre
that
shall
abetter
and
alter
the
impure
nature
of
these
corruptible
elements
,
or
otherwise
according
to
goddes
ordinaunce
:
yet
the
common
sort
of
all
men
whiche
in
the
meane
tyme
depart
this
worlde
,
must
not
tary
for
theire
purgation
till
that
general
amending
of
all
natures
,
no
more
then
the
very
good
,
in
whome
after
theire
baptisme
no
filthe
of
sinne
is
fownde
,
or
if
any
were
,
was
wiped
a
way
by
poenaunce
,
muste
awayte
for
theyre
saluation
:
or
the
wicked
tary
for
theyre
iuste
iudgement
to
damnation
.
The
particulare
iudgement
But
streght
this
sentence
ether
off
iudgement
or
mercy
,
must
be
pronounced
:
and
therfore
it
is
called
the
particulare
iudgement
,
by
whiche
the
soule
onely
shall
receyue
well
the
or
woe
,
as
at
the
day
of
the
greate
accompt
bothe
body
and
soule
must
doo
.
Of
this
seuerall
triall
the
holy
Apostle
S.
Paule
saith
:
Ad
haebr
.
9
statutum
est
omnibus
hominibus
semel
mori
,
post
hoc
iudicium
:
It
is
determined
that
euery
man
once
must
dye
,
and
after
that
commeth
iudgement
.
And
a nother
scripture
more
expressely
thus
:
Eccles.
11.
Facile
est
coram
domino
reddere
vnicuique
in
die
obitus
sui
,
secundum
vias
suas
.
It
is
an
easy
matter
before
oure
lorde
,
that
euery
man
at
the
day
of
his
death
shulde
be
rewarded
according
to
his
lyefe
and
ways
.
Agayne
in
the
same
place
:
Memor
isto
iudicij
mei
:
sic
enim
erit
&
tuum
,
mihi
heri
,
&
tibi
hodie
.
Haue
in
remembraunce
my
iudgement
,
for
such
shal
thy
nowne
be
:
yester
day
was
myne
,
to
day
may
be
thyne
.
And
therfore
S.
Ambrose
saith
,
that
with
oute
delay
the
good
poore
man
was
caryed
to
rest
,
and
the
wicked
riche
owte
of
hand
suffered
torments
.
That
euery
man
(
saith
he
)
may
feele
before
the
day
of
iudgement
,
Super
5.
ad
Roman
.
what
he
muste
then
looke
for
.
And
in
another
place
the
same
holy
man
writeth
,
that
Iohn
the
beloued
of
Iesus
is
allredy
gone
to
the
paradise
of
euerlasting
blesse
,
In
psa.
118
ser.
20.
passing
as
fewe
shall
doo
,
the
fiery
swhorde
at
the
entraunce
off
ioy
with
oute
all
stoppe
or
tariaunce
:
because
the
fiere
of
loue
in
his
lyefe
tyme
had
such
force
in
him
,
that
the
amending
fyer
after
his
chaunge
should
take
no
houlde
of
him
at
all
,
so
saith
Ambrose
.
But
of
this
priuate
iudgement
the
Reuerent
Bede
hathe
a
goodly
sentence
in
the
fyfte
of
his
historye
.
Cap.
14
Meminerimus
facta
&
cogitationes
nostras
non
in
ventum
diffluere
,
sed
ad
examen
summi
Iudicis
cuncta
seruari
,
&
siue
per
amicos
Angelos
in
fine
nobis
ostendenda
,
siue
per
hostes
.
Let
vs
remembre
(
saithe
he
)
that
al
oure
dedes
and
thoghtes
shall
abide
,
and
not
be
caried
a
way
with
the
winde
,
but
be
reserued
to
the
examination
of
the
highe
Iudge
:
and
so
shall
be
laide
before
oure
face
at
oure
ending
,
ether
by
our
good
or
aduersary
Angells
.
By
all
whiche
it
is
euident
,
The
soules
be
not
in
doubte
of
theire
damnation
or
saluation
,
til
the
day
of
iudgement
.
that
the
soules
sleape
not
:
(
of
which
errour
Luther
was
allso
noted
)
nor
be
reserued
in
doubte
of
their
damnation
,
ether
perpetuall
or
temporall
,
tyll
the
latter
day
:
but
streght
waye
receyue
as
they
deserued
before
in
theire
lyefe
,
ether
welth
or
wofull
paines
.
In
this
day
of
oure
lorde
then
this
Purgatory
paines
must
beginne
,
to
all
suche
as
haue
after
theyre
Baptisme
,
where
they
layde
the
foundation
off
Christes
faith
,
builded
the
workes
off
lesser
sinnes
and
imperfection
,
and
not
wasshed
theyme
a
way
by
paenaunce
in
theyre
lyfe
,
nor
obteyned
mercy
for
the
same
.
The
whiche
trueth
,
the
places
of
the
Prophet
and
Apostle
before
alleaged
with
out
al
vnsemely
wrething
or
wraesting
doo
so
plainely
beare
,
that
if
ours
were
a
sense
neuer
hearde
of
before
,
yet
the
onely
comparing
off
the
textes
,
and
necessary
circumstancies
off
the
letter
might
rather
dryue
vs
to
that
meaning
,
then
any
other
that
they
can
euer
alleage
or
proue
.
But
now
,
as
Catholikes
euer
doo
,
keping
the
owlde
meaning
and
fourging
no
newe
,
geuing
no
other
sense
then
that
whiche
the
persuation
of
all
Christian
people
both
learned
and
simple
hath
driuen
from
the
beginning
of
oure
faith
downe
to
oure
dayes
,
and
framyng
no
other
vnderstanding
then
that
whiche
we
finde
expressely
in
the
learning
and
faith
off
our
fathers
bothe
set
forth
and
proued
,
who
is
so
rude
in
iudgement
,
or
so
entangled
with
any
contrary
opinion
,
that
will
not
acknouledge
the
trueth
and
doctrine
euery
way
so
compassed
with
proufe
and
all
liklihoods
?
But
as
reason
is
,
and
my
promesse
was
at
the
beginnyng
.
I
will
lett
the
good
Christian
see
the
wordes
of
most
notable
auncyent
writers
,
that
he
may
reioyse
his
faithe
to
be
so
suerly
grownded
.
First
then
yowe
shall
perceiue
that
S.
Augustine
expoundeth
the
texte
off
the
prophet
Malachie
before
recited
,
Cap.
3.
for
purgatory
paynes
euen
as
I
saide
.
I
am
certeyne
he
may
muche
moue
our
aduersaries
,
as
one
whome
they
chaleng
to
be
patrone
of
som
of
theire
opinions
:
but
howe
vniustly
in
all
poyntes
,
God
knoweth
,
and
in
this
matter
especially
yowe
shall
nowe
perceiue
.
After
the
rehersall
of
the
Prophets
wordes
and
wel
weying
the
matter
,
he
thus
writeth
.
Lib.
20.
de
ciuit
.
Cap.
25.
Ex
ijs
quae
dicta
sunt
videtur
euidentius
apparere
,
in
illo
iudicio
quasdam
quorumdam
purgatorias
poenas
futuras
.
Vbi
enim
dicitur
Quis
sustinebit
diem
introitus
eius
?
aut
quis
ferre
poterit
vt
aspiciat
eum
?
quia
ipse
ingreditur
quasi
ignis
conflatorij
,
&
quasi
herba
lauantium
,
&
sedebit
conflans
&
emundans
sicut
argentum
&
aurum
,
&
emundabit
filios
Leui
,
&
fundet
eos
sicut
aurum
et
sicut
argentum
,
quid
aliud
intelligendum
est
?
dicit
tale
aliquid
&
Isaias
:
Lauabit
dominus
sordes
filiorum
&
filiarum
Sion
,
&
sanguinem
emundabit
de
medio
eorum
spiritu
iudicij
,
&
spiritu
combustionis
.
Nisi
fortè
sic
eos
dicendum
est
emundari
à
sordibus
,
&
eliquari
quodam
modo
,
cum
ab
eis
mali
per
poenale
iudicium
separantur
,
vt
illorum
segregatio
atque
damnatio
purgatio
sit
istorum
,
quia
sine
talium
de
coetero
commixtione
victuri
sunt
:
sed
cum
dicit
,
&
emundabit
filios
Leui
,
&
fundet
eos
sicut
aurum
&
argentum
,
&
erunt
domino
offerentes
hostias
in
iusticia
,
&
placebit
domino
sacrificium
Iuda
&
Hierusalem
:
Vtique
ostendit
eos
ipsos
qui
emundabuntur
,
deinceps
in
sacrificijs
iustitiae
domino
esse
placituros
:
ac
per
hoc
ipsi
a
sua
iniustitia
emundabuntur
,
in
qua
domino
hostiae
displicebant
▪
porro
in
plena
perfectaque
iustitia
ipsi
erunt
cum
mundati
fuerint
:
quid
enim
acceptius
deo
tales
offerunt
quàm
seipsos
?
verum
ista
quaestio
de
Purgatorijs
poenis
,
vt
diligentius
pertractetur
in
tempus
aliud
differenda
est
.
thus
in
Englishe
.
By
the
foresayde
wordes
it
semeth
very
euident
,
that
in
the
tyme
of
that
iudgement
there
shall
be
certeyne
Purgatory
paynes
for
sum
sorte
off
men
.
For
when
it
is
saide
:
Who
can
be
able
to
susteyne
the
day
of
his
comming
?
who
can
stande
in
his
sight
?
bicause
he
shall
sitte
trying
owte
and
purifiyng
as
it
were
gould
and
siluer
,
and
entre
in
lyke
the
fier
of
the
fornace
,
and
as
wasshers
sope
:
he
shal
make
cleane
the
sonnes
of
Leui
and
shall
trye
theime
as
goulde
and
siluer
:
What
other
thing
by
all
these
words
can
be
ment
?
Cap.
4.
(
but
purgatory
paines
)
Namely
seeing
the
prophet
Esay
hath
the
like
in
these
wordes
.
God
shal
wasshe
a
waye
the
filthe
of
the
sonnes
and
doghters
of
Syon
,
and
purge
blodde
from
the
middest
of
theime
,
in
the
spirite
of
iudgement
and
fier
.
Except
a
man
might
conueniently
say
that
they
shal
be
wasshed
from
filthe
,
and
as
yowe
woulde
saye
newe
fourged
,
when
the
wicked
by
finall
iudgement
are
seuered
owte
of
theire
company
:
that
so
theire
departure
and
damnation
may
be
the
purgation
of
the
rest
,
bicause
after
that
daye
they
shall
lieue
for
euer
without
the
company
of
the
badde
.
But
when
the
Prophet
saith
more
,
that
he
will
clense
the
children
of
Leuy
,
and
purify
theime
as
gould
and
siluer
,
that
they
may
offer
theyre
oblations
in
rightuousnesse
,
and
the
sacrifice
of
Iuda
and
Hierusalem
shall
pleace
oure
Lorde
.
He
surely
giueth
vs
to
wiet
,
that
euen
the
same
selfe
men
whiche
shall
be
purged
,
must
afterwarde
offer
to
God
the
sacrifice
of
iustice
,
that
being
once
thus
amended
of
theire
vnrightuousnesse
,
in
whiche
theire
offeringes
could
not
be
acceptable
vnto
God
,
may
afterwarde
in
pure
and
perfect
iustice
offer
theime
selues
as
a
most
pleasaunte
hoste
and
oblation
vnto
our
Lord
.
But
this
quaestion
of
purgatory
paines
I
will
differ
to
a
further
treaty
hereafter
.
All
this
hathe
S.
Augustine
:
Whereby
we
may
both
acknowledge
his
minde
and
the
Prophets
meaning
:
whiche
according
to
the
grace
geuen
vnto
him
in
the
expounding
of
scriptures
,
he
hathe
sought
owte
by
conference
of
that
place
with
other
the
like
owte
of
Esay
,
by
weiyng
discretely
the
whole
circunstance
of
the
letter
,
and
finally
by
comparing
of
the
other
meaning
,
whiche
to
summe
might
haue
bene
reakoned
apte
and
mete
for
that
place
.
In
all
whiche
dooing
he
was
as
farre
from
rashe
iudgement
,
as
our
newe
doctours
be
from
good
aduisement
.
But
bicause
he
referreth
vs
to
the
further
discussing
of
the
same
matter
afterward
,
in
the
named
woorke
:
it
shal
be
to
oure
purpose
not
a
litle
,
to
haue
this
doctours
full
minde
and
constant
iudgement
therein
.
In
the
xxj
.
booke
after
muche
matter
vttered
,
and
very
depe
discussing
of
the
cause
,
he
maketh
this
grounded
Conclusion
.
Cap.
13.
Temporales
paenas
alij
in
hac
vita
tantum
,
alij
post
mortem
,
alij
nunc
et
tunc
,
veruntamen
ante
illud
saeuerissimum
,
nouissimumque
iudicium
patiuntur
.
Non
autem
omnes
veniunt
in
sempiternas
poenas
quae
post
illud
iudicium
his
sunt
futurae
,
qui
post
mortem
sustinent
temporales
:
nam
quibusdam
quod
in
isto
non
remittitur
,
remitti
in
futuro
saeculo
,
id
est
ne
futuri
saeculi
aeterno
supplicio
puniantur
,
iam
supra
diximus
.
Temporall
paines
(
that
is
to
say
poonishement
whiche
shall
haue
an
end
)
some
men
suffer
in
this
liefe
,
some
other
after
theire
deathe
,
and
other
som
,
bothe
nowe
,
and
then
:
Temporall
paines
in
the
next
liefe
as
vell
as
in
this
.
But
al
this
before
the
daie
of
iudgement
that
is
the
greatest
and
last
of
all
other
iudgements
:
not
all
that
be
temporally
poonished
after
theire
departure
com
in
to
paines
perpetuall
which
shall
be
after
the
generall
daie
:
for
we
haue
allready
declared
,
that
there
be
certeine
which
haue
remission
in
another
worlde
,
that
is
to
saie
a
pardon
that
they
be
not
poonished
euerlastingly
,
that
had
not
forgeunesse
in
this
.
By
these
wordes
we
may
be
assured
,
that
as
in
the
next
liefe
there
be
paines
endlesse
and
perpaetuall
for
the
wicked
,
so
in
the
same
worlde
aftet
oure
end
here
,
there
must
nedes
be
som
transitory
poonishment
and
correction
,
for
suche
of
the
meane
sorte
as
shall
afterward
be
saued
.
And
againe
he
speaketh
(
as
I
take
it
)
of
the
fyer
of
Conflagration
that
shall
in
the
latter
day
pourge
some
that
be
meane
,
and
waste
other
that
be
wicked
,
and
send
theime
from
that
praesent
poonishment
,
to
further
aeternall
damnation
.
I
will
recite
his
owne
wordes
,
that
ye
may
perceiue
the
perpetuall
constancy
off
this
excellent
mannes
minde
in
this
matter
.
It
shall
also
be
a
testimony
sufficient
for
the
vnderstanding
of
S.
Pauls
wordes
nowe
before
alleaged
.
Si
aedificauerit
super
fundamentum
,
ligna
,
foenum
,
stipulam
,
Serm.
3.
in
Psal.
103.
id
est
mores
saeculares
fundamento
fidei
suae
super
aedificauerit
,
tamen
si
in
fundamento
sit
Christus
,
&
primum
locum
ipse
habeat
in
corde
,
&
ei
nihil
omnino
anteponatur
,
portentur
et
tales
:
Veniet
caminus
&
incendet
ligna
,
faenum
,
stipulam
:
ipse
inquit
saluus
erit
,
sic
tamen
quasi
per
ignem
.
Hoc
aget
caminus
:
alios
in
sinistram
separabit
,
alos
in
dexteram
quodammodo
eliquabit
.
Yf
any
man
erecte
vppon
the
foundation
woodde
,
hay
,
or
strawe
,
that
is
to
saye
worldly
affections
vpon
the
groundewark
of
his
saith
:
if
yet
Christ
be
in
the
foundation
,
and
beare
the
greatest
stroke
in
his
harte
,
so
that
nothing
be
praeferred
before
him
,
suche
may
well
be
borne
withall
▪
for
the
fiery
fornace
shal
come
and
burne
the
woodde
,
hay
and
stoble
,
and
shall
be
saued
,
as
the
Apostle
saith
,
thoughe
it
be
for
al
that
throughe
the
fyer
,
that
fornace
then
shall
parte
some
to
the
lifte
hande
,
and
try
forth
other
(
if
a
man
man
may
so
tearme
it
)
to
the
right
hand
.
And
as
S.
Augustin
taketh
these
base
substances
of
wood
,
hay
,
or
stoble
,
to
signify
wordely
affections
and
seculare
desires
:
so
S.
Ambrose
noteth
by
the
same
,
vaine
,
curious
,
In
com
.
super
hunc
locum
.
and
vnprofitable
doctrines
:
the
drosse
of
whiche
friuoulous
matter
muche
corrupting
the
sincerity
of
oure
faithe
,
must
be
separated
from
the
foundation
,
by
the
fyer
of
the
saide
fornace
.
For
this
is
a
generall
doctrine
with
owte
exception
,
that
what
so
euer
be
vnderstanded
by
those
light
matters
,
whether
it
be
a
difformity
in
liefe
or
in
doctrine
,
that
onely
defilethe
and
not
vtterly
destroyeth
the
faithe
whiche
is
the
foundation
,
nor
wasteth
the
loue
due
vnto
oure
Lord
,
what
so
euer
(
I
saie
)
that
be
,
it
must
be
tryed
oute
by
the
spirite
of
iudgement
and
fier
.
Briefly
then
,
thus
S.
Ambrose
expoundinge
the
Apostles
woordes
.
He
shall
be
saued
by
fier
,
In
commentarijs
super
3.
c.
1.
ad
Cor.
wtiteth
,
Ostendit
illum
saluum
quidem
futurum
,
sed
paenam
ignis
passurum
,
vt
per
ignem
purgatus
fiat
saluus
,
&
non
sicut
perfidi
aeterno
igne
in
perpetuum
torqueatur
.
The
apostle
declareth
that
he
shal
be
saued
,
and
yet
suffer
the
paines
of
fyer
:
that
being
pourged
by
that
fyer
,
he
may
so
be
saued
,
and
not
as
the
vnfaithfull
,
perpetually
be
tormented
in
euerlasting
fire
.
This
temporall
torment
of
the
next
liefe
S.
Hierom
very
fitly
calleth
.
A
iudgment
of
god
ioyned
with
mercy
,
the
continuance
whereof
,
or
other
circunstancies
to
serue
mennes
curiosity
he
dare
not
define
,
being
contented
oute
of
doubt
to
beleue
that
certeyne
sinners
be
in
greuous
torments
,
and
yet
not
with
owte
hope
of
mercy
▪
these
be
that
holy
mannes
wordes
in
his
commentaries
vpon
the
Prophet
Esai
,
Cap.
vlt
et
in
primum
Cap.
Ezech
in
illud
,
vi
di
quasi
speciem
electri
.
taulking
by
occasion
,
of
the
continuance
of
purgatory
paines
.
Quod
nos
solius
Dei
scientiae
debemus
relinquere
,
cuius
non
solum
misericordiae
sed
&
tormenta
in
pondere
sunt
:
&
nouit
quem
,
quomodo
,
&
quamdiu
debeat
iudicare
.
Solumque
dicamus
quod
humanae
conuenit
fragilitati
,
Domine
ne
in
furore
tuo
arguas
me
,
neque
in
ira
tua
corripias
me
:
&
sicut
diabili
omni
umque
negatorum
atque
impiorum
qui
dixerunt
in
corde
suo
non
est
Deus
,
credimus
aeterna
tormenta
,
sic
peccatorum
atque
impiorum
,
&
tamen
Christianorum
,
quorum
opera
in
igne
purganda
sunt
atque
probanda
,
moderatam
arbitramur
&
mixtam
clementiae
sententiam
iudicis
.
In
englishe
:
We
must
commit
this
secrette
to
Goddes
wisedom
and
knowledge
,
whose
not
onely
mercy
,
but
iudgement
and
iuste
ponishment
be
paised
.
For
he
right
well
knoweth
whome
,
how
,
and
what
time
he
ought
to
poonish
.
And
let
vs
onely
as
it
becommeth
oure
frailety
crie
owte
:
Lorde
in
thy
furious
wrath
argue
me
not
,
nether
correct
me
in
thy
angre
:
for
as
we
beleue
the
aeternall
damnation
and
torment
of
the
deuill
with
the
forsaken
sorte
and
wicked
,
that
saide
in
theire
harte
there
is
no
God
,
so
we
suppose
,
that
vpon
sinners
and
euil
men
,
being
yet
christen
men
,
whose
woorkes
shall
be
bothe
pourged
and
tryed
by
fyer
,
shal
be
pronounced
a
moderate
sentence
mixed
with
mercy
and
clemency
.
Loe
here
,
this
worthy
writer
graunteth
there
be
two
sortes
of
pounishments
by
fyer
,
one
of
the
damned
spirites
and
wicked
men
aeternall
,
and
an
other
off
certeyne
that
in
theire
lyefe
were
sinners
,
and
sum
wicked
men
too
,
who
yet
being
in
Christes
Churche
and
vsing
the
benefite
of
the
blessed
sacraments
,
had
theyre
sinnes
so
forgeuen
,
that
not
purging
theire
wicked
lyefe
by
sufficient
poenaunce
in
theire
dayes
,
they
must
of
necessety
entre
into
the
torment
of
transitory
fyere
,
there
to
be
poonishid
not
in
rage
and
rigoure
with
out
pity
,
but
in
anger
of
fatherly
correction
ioyned
with
clemency
and
much
mercye
.
Origen
is
alleaged
for
oure
cause
,
vpon
whose
erroure
in
a
matter
sumwhat
apperteyning
to
oure
purpose
,
S.
Augustines
iudgement
is
more
largely
soght
:
and
ther
with
it
is
declared
by
testimony
of
diuerse
holy
authors
,
what
sinnes
be
chefely
purged
in
that
temporall
fyre
.
Cap.
8.
THese
three
noble
learned
men
might
right
wel
satisfie
oure
search
,
for
the
sense
of
the
textes
bothe
off
the
Prophet
and
Apostle
,
and
persuade
any
reasonable
man
in
the
whole
cause
:
yet
for
that
there
be
som
that
meane
not
to
relent
in
their
lewde
opinions
,
for
light
proffers
,
I
will
store
theime
with
testimonyes
.
Origenes
,
one
of
greate
antiquity
,
in
many
places
of
his
woorkes
vnderstandeth
bothe
the
saide
textes
of
Malachie
and
S.
Paule
in
the
like
sorte
:
by
whome
we
may
well
take
a
greate
taste
of
the
tyme
and
churche
where
he
liued
,
what
men
of
wisdom
and
vertue
then
iudged
off
thinges
,
whiche
nowe
of
fooles
be
contemned
,
and
of
haeretikes
condemned
also
.
But
namely
vpon
the
prophet
Ieremy
in
these
wordes
:
Homil.
12.
Si
post
fundamentum
Iesu
Christi
,
non
solum
in
tuo
corde
aurum
,
argentum
,
&
lapidem
praeciosum
superaedificaueris
,
verum
&
ligna
,
foenum
,
&
stipulam
,
quid
tibi
vis
fieri
cum
anima
seiuncta
fuerit
a
corpore
?
vtrum
ne
ingredi
vis
in
sancta
cum
lignis
tuis
,
&
foeno
,
&
stipula
,
vt
polluas
regnum
dei
?
an
propter
lignum
,
foenum
,
&
stipulam
,
foris
residere
vis
,
&
pro
auro
,
argento
,
lapide
precioso
,
nil
mercedis
accipere
?
sed
neque
hoe
aequum
est
.
Quid
ergo
sequitur
,
nisi
vt
primum
propter
lignum
ignistibi
detur
,
qui
consumat
foenum
,
lignum
,
&
stipulam
&c.
Yf
vpon
the
foundation
,
which
is
Christe
Iesus
,
thou
do
not
onely
buylde
goulde
,
siluer
,
and
preciouse
stone
,
but
allso
woodde
,
hay
,
and
strawe
,
what
doost
thou
looke
for
after
thy
death
?
willt
thow
entre
into
the
holy
places
with
thy
wodde
,
hay
,
and
stoble
,
and
defile
the
kingdom
off
God
?
or
elles
for
thy
woodde
,
hay
,
and
straw
,
thow
wilte
abyde
furthe
:
and
so
lyese
the
rewarde
of
thy
goulde
,
siluer
,
and
preciouse
stone
?
But
that
were
no
reason
:
then
there
is
no
way
but
one
,
first
to
receyue
fier
for
to
consume
and
burne
owte
thy
wood
,
hay
,
and
stooble
:
and
then
afterward
to
receyue
for
thy
better
workes
,
the
rewarde
of
saluation
▪
so
saith
Origen
.
Whose
iudgement
iff
any
man
mistrust
in
this
poynt
,
bicause
he
erred
in
other
,
let
him
learne
to
miscredet
onely
his
or
other
mennes
singulare
opinions
and
priuate
phantasyes
,
wherin
they
disagreed
from
the
residew
of
the
common
body
of
Christ
his
Churche
,
and
not
contemne
in
any
man
the
confirmation
of
the
vniuersal
sense
,
Basil
.
Cap.
penult.
de
spiritu
sancto
.
whiche
he
findeth
in
the
vniforme
doctrine
of
all
other
Christian
Catholikes
.
In
deede
it
was
so
euident
,
that
this
Purgatory
fyre
of
whiche
the
Apostle
speaketh
,
shoulde
be
in
the
other
lyefe
,
that
this
learned
man
afterward
,
leauing
the
meaning
whiche
the
holy
Church
had
opened
for
the
prouf
off
certeyne
transitory
poonishment
in
the
next
worlde
for
meaner
offenders
,
woulde
of
his
owne
heade
go
forwarde
(
whiche
is
the
bane
of
many
a
goodly
witt
)
and
mainteyne
that
all
greuous
crimes
,
Vincent
lyr
and
most
wicked
maners
might
be
purged
by
this
fyre
after
death
,
and
the
partyes
in
tyme
saued
,
De
fide
&
operibus
Cap.
16.
so
that
they
had
faithe
for
theire
foundation
▪
wherby
(
as
S.
Augustine
noteth
of
him
)
he
made
onely
faith
to
saue
the
wicked
,
withowte
repentaunce
or
good
workes
.
Ageinst
whiche
perniciouse
errour
the
saide
doctour
often
writeth
:
and
proueth
that
this
place
of
S.
Paule
can
not
make
for
the
delyuery
of
the
wicked
or
greuous
offenders
in
any
case
.
And
being
sumwhat
vrged
by
the
aduersaryes
arguments
,
or
elles
bicause
he
woulde
take
all
howlde
from
theyme
whiche
they
seemed
to
haue
by
that
scripture
,
he
seeketh
theime
owte
another
meaning
,
not
contrary
at
all
to
the
trueth
of
Purgatory
:
but
yet
farther
off
theire
purpose
.
Declaring
that
this
fyer
might
(
as
he
saith
there
)
signify
summe
grefe
off
this
worlde
,
for
the
abatyng
of
summe
inordinate
affections
that
be
founde
in
many
euen
towardes
thinges
otherwise
lawfull
.
Thoughe
he
was
very
lothe
to
auouche
this
as
the
vndouted
meaning
of
that
scripture
,
being
pleaced
with
any
other
wherby
they
shoulde
not
be
forced
to
deny
the
aeternall
damnation
of
impaenitent
sinners
:
as
in
deede
he
neuer
gaue
this
meaning
but
where
the
Origenistes
did
vrge
him
,
and
in
such
places
only
where
he
answereth
to
Origens
argumentes
▪
for
in
other
places
where
he
was
free
from
contention
with
the
saide
sectes
,
he
euer
in
expresse
termes
grounded
the
doctrine
of
Purgatory
vpon
the
Apostles
wordes
.
Yea
euen
in
the
same
answere
to
the
aduersary
he
was
so
mindful
of
Goddes
iustice
in
the
world
to
coom
,
and
ferd
lest
he
might
geue
any
occasion
of
the
contrary
errour
to
deny
purgatory
,
that
in
the
same
talke
with
the
Origenistes
,
he
confesseth
there
might
wel
be
summe
greffe
in
the
nexte
lyefe
allso
,
which
might
likewise
purge
and
delyuer
a
man
from
the
loue
of
transitory
thinges
,
wherwithe
the
best
sorte
of
men
be
in
this
our
misery
often
very
sore
loden
.
Allthoughe
in
dede
he
doubted
whether
any
suche
affection
and
loue
of
thinges
deare
vnto
vs
in
this
worlde
,
as
of
wiefe
,
kinred
,
acquaintance
,
Euch
:
C●p.
67.
&
68.
or
suche
lyke
might
remaine
in
man
after
his
departure
hense
,
and
so
there
in
time
to
be
lessened
,
and
in
fine
vtterly
remoued
or
worne
away
,
by
som
greefe
and
sorow
which
in
the
nexte
lyefe
might
by
the
lacke
of
the
said
things
,
vexe
and
molest
his
minde
.
As
we
see
it
commūly
faule
in
this
present
liefe
,
where
man
by
diuerse
proffitable
troobles
of
this
worlde
,
lerneth
to
set
light
by
thinges
,
which
in
ordre
he
might
well
loue
:
being
for
all
that
more
merite
to
forsake
theyme
.
Euch
:
Cap.
69.
And
of
this
pointe
S.
Augustine
hathe
these
wordes
in
one
place
:
Tale
aliquid
fieri
etiam
post
banc
vitam
incredibile
non
est
:
&
vtrum
ita
sit
quaeri
potest
,
sum
such
thing
may
well
be
after
this
lyefe
,
and
therof
quaestion
may
be
made
.
This
clerkly
argument
our
englishe
apologie
vrgeth
.
By
whiche
wordes
,
the
haeretikes
of
oure
tyme
ether
of
ignorance
or
of
malice
(
whiche
be
euer
yoked
to gether
in
suche
men
)
haue
borne
the
simple
in
hand
,
that
this
holy
doctour
doubted
of
Purgatory
.
A
little
houlde
wil
serue
such
wringers
:
because
he
doubted
of
it
,
they
beleue
,
as
they
thinke
by
good
authority
,
that
with
owt
doubte
ther
is
none
at
al.
Yff
S.
Augustine
had
but
saide
,
belike
there
is
no
suche
meane
place
in
the
lyefe
folowing
:
mary
sir
then
they
might
haue
picked
more
matter
of
their
infidelity
:
and
yet
of
that
speach
determining
no
certeinty
,
there
had
bene
no
greate
cause
why
they
shulde
haue
forsaken
the
iudgement
of
Goddes
Churche
.
But
nowe
he
so
doubteth
,
that
he
fyndeth
more
cause
to
thinke
there
should
be
one
,
then
that
any
man
might
gether
vpon
his
wordes
,
that
ther
should
be
none
at
all
.
No
nor
he
neuer
went
so
farre
good
reader
,
as
to
make
any
doubte
of
Purgatory
paynes
,
for
poonishment
of
sinnes
committed
in
the
worlde
.
For
in
all
the
same
bokes
where
he
hathe
the
lyke
saing
,
and
allmost
in
the
very
same
places
,
he
houldeth
as
a
matter
of
faithe
,
and
to
be
beleued
of
all
Christen
men
,
that
the
prayers
of
the
lieuing
doo
release
som
of
theire
paines
in
the
next
liefe
.
And
he
constantly
as
all
other
Catholikes
euer
did
,
confesseth
that
the
sinnes
or
vncleane
workes
of
the
liuing
not
duely
by
paenaunce
wyped
away
in
this
worlde
,
must
be
mended
after
oure
deathe
:
all
thoughe
it
be
very
doubtefull
in
dede
,
whether
there
be
any
worldly
affections
lefte
in
mannes
mynde
vntaken
vppe
by
death
and
resolution
of
the
body
and
the
soule
,
the
care
and
remembrance
wherof
,
might
be
afterward
by
sorowe
bothe
purged
and
poonished
.
And
this
to
be
his
meaning
,
and
that
he
termeth
here
purgatory
,
the
griefe
whiche
a
man
hathe
in
losing
that
whiche
he
loued
in
this
mortall
liefe
,
his
owne
wordes
testifye
in
euery
off
those
workes
in
whiche
he
kepeth
this
combate
with
Origenistes
.
Lib.
21.
de
Ciuit.
26.
In
one
place
thus
.
Quod
sine
illicienti
amore
non
habuit
,
sine
dolore
vrente
non
perdet
:
&
ex
earum
rerum
amissione
tantum
necesse
est
vt
vrat
dolor
,
quantum
haeserat
amor
.
That
which
by
tiklinge
loue
was
kepte
,
can
not
be
loste
with
oute
burning
grefe
.
And
looke
howe
fast
the
loue
of
suche
thinges
did
cleaue
to
mannes
mind
,
so
farre
must
sorow
burne
.
Ca●
So
in
the
like
talke
with
the
saide
Origenistes
,
in
his
booke
de
fide
&
operibus
,
he
foloweth
the
same
signification
of
Purgatory
.
Haec
igitur
(
saith
he
)
qnoniam
affectu
dilecta
carnali
non
sine
dolore
amittuntur
,
qui
sic
ea
habent
,
in
eorum
amissione
passi
detrimentum
,
per
ignem
quendam
doloris
perueniunt
ad
salutem
:
these
thinges
being
by
carnall
affection
loued
,
be
not
lightly
lost
with
oute
grefe
,
and
therfore
those
that
thus
be
affectionate
,
fele
losse
in
parting
from
theime
:
and
so
coom
to
saluation
throughe
the
fyer
of
sorowe
▪
suche
a
sadnesse
the
yonge
man
that
demaunded
of
our
maister
the
waie
to
heauen
,
conceiued
streght
,
Matth.
19.
when
motion
was
onely
made
,
of
distribution
of
his
gooddes
.
Who
being
otherwise
in
the
state
of
saluation
,
and
to
be
borne
with
all
,
bicause
he
was
a
iuste
man
and
lacked
not
the
foundation
of
his
faith
,
yet
the
very
losse
or
leauing
of
his
gooddes
,
was
vnto
him
(
if
he
continued
in
that
affection
)
a
wonderful
greate
torment
,
and
as
S.
Augustin
here
calleth
it
,
a
kind
of
purgatory
:
the
which
,
perfect
men
,
that
aesteme
al
the
trasshe
of
this
worlde
as
durte
and
donge
to
winne
Christe
,
feele
not
at
all
:
whome
the
doctoure
supposethe
therfore
,
to
take
no
damage
in
the
losse
of
thinges
whiche
they
so
litle
loued
.
Nowe
in
euery
place
where
this
exposition
is
founde
(
as
I
think
it
is
neuer
in
al
his
workes
,
lightly
,
but
in
conference
with
the
Origenistes
)
he
alwaies
addeth
,
that
the
like
fire
of
sorow
may
also
correct
the
affections
euen
of
the
departed
,
but
yet
whether
it
be
so
or
no
,
he
counteth
it
a
quaestion
of
probable
disputation
,
rather
than
any
matter
of
faith
▪
as
it
is
in
dede
very
doubtful
whether
any
such
vnordinate
affection
may
remaine
vntaken
vppe
after
mannes
departure
,
which
by
grefe
and
sorowe
in
the
other
worlde
may
be
in
time
wholy
consumed
.
And
further
he
neuer
doubted
.
For
in
that
famous
worke
of
the
City
of
God
,
withe
in
two
chapters
of
that
doubte
made
of
this
kind
of
purgation
,
whiche
we
now
haue
declared
,
Cap.
24.
li.
21.
he
vttereth
his
faithe
withe
Goddes
Churche
,
off
that
greate
torment
and
iust
poonishement
of
sinfull
liefe
,
not
sufficiently
purged
by
poenaunce
in
oure
time
,
whiche
he
calleth
the
Amending
fire
:
and
thus
he
saithe
there
.
Tales
etiam
constat
,
ante
iudicij
diem
per
paenas
temporales
quas
eorum
spiritus
patiuntur
purgatos
,
receptis
corporibus
aeterni
ignis
supplicijs
non
tradendos
,
&
cae
.
It
is
certeine
(
saithe
he
)
Constat
,
whiche
is
no
worde
of
doubtefullnesse
)
that
suche
men
being
purged
by
the
temporall
paines
,
whiche
theire
soules
do
suffer
before
the
day
of
iudgement
,
shall
not
after
they
haue
receiued
theire
bodies
ageine
,
be
committed
to
the
torment
of
the
euerlasting
fire
.
This
he
vttereth
in
the
same
place
where
he
doubteth
of
the
other
kinde
of
purgation
:
Vide
quaest
8.
ad
Dulcitium
.
as
he
confessethe
him selfe
to
be
vncertein
of
the
whole
exposition
,
refusing
none
at
all
that
were
agreable
to
faithe
,
and
woulde
not
helpe
the
falshood
whiche
he
then
refuted
.
In
his
Enchir
:
where
he
disputeth
ageinste
the
same
erroure
,
Cap.
110.
he
so
little
doubteth
,
that
he
calleth
Purgatory
damnation
thoughe
not
perpetuall
,
as
that
whiche
might
be
bothe
eased
and
vtterly
remoued
by
the
sacrifice
and
suffragies
of
the
Churche
.
And
thus
did
that
graue
author
withstand
Origen
then
,
whose
folowers
wer
as
it
may
be
thought
very
busy
and
trooblesom
in
those
daies
and
long
after
.
But
yet
his
sure
staffe
ageinst
that
erroure
was
this
,
and
the
most
common
defense
of
all
Catholikes
,
that
the
temporall
paines
in
the
next
world
coulde
neuer
deliuer
the
great
and
greuous
sinners
that
died
with
oute
repentaunce
or
remission
of
theire
sinnes
,
from
euerlasting
death
:
bicause
that
torment
was
praepared
for
the
smaule
offenseis
whiche
we
call
venial
sinnes
:
by
whiche
the
holy
Apostle
ment
,
vnder
the
names
of
the
base
substances
off
woodde
,
hay
,
and
straw
,
Ser.
4.
de
sanctis
.
as
these
wordes
of
muche
importaunce
may
wel
declare
There
be
diuerse
(
saithe
he
)
that
misconstruing
these
wordes
of
S.
Paule
before
aleaged
,
by
ouer
vaine
security
and
confidence
deceiue
theime
selues
,
beleuing
that
if
they
do
build
capitall
and
greuous
crimes
vppon
the
fundation
whiche
is
Christ
,
they
shall
be
pourged
throughe
fire
,
and
theyme
selues
afterward
escape
to
euerlasting
liefe
:
but
this
vnderstanding
,
good
brethern
,
must
be
corrected
.
For
those
that
so
flatter
theime
selues
,
shamefully
do
begile
theime
selues
.
For
that
fiere
whiche
the
Apostle
speaketh
of
in
these
wordes
:
He
shall
be
saued
through
fier
,
pougeth
not
mortal
sinnes
,
but
smauler
offensies
onely
.
To
this
purpose
S.
Hieroms
wordes
,
or
the
reuerent
Bedes
whether
you
will
,
(
for
ether
of
theire
graue
authorities
shall
serue
my
turne
)
doo
wholy
agree
in
the
exposition
of
this
sentence
,
Mortuo
homine
impio
non
erit
vltra
spes
.
In
Cap.
11.
Prouerb
.
A
wicked
man
being
once
departed
,
is
past
recouery
or
hope
.
Where
the
author
writeth
thus
.
Heu
misere
hoc
pertransit
Origenes
,
qui
post
vniuersale
iudicium
vitam
credidit
omnibus
impijs
dandam
.
Notandum
autem
quod
etsi
impijs
post
mortem
spes
veniae
non
sit
,
sunt
tamen
qui
de
leuioribus
peccatis
,
cum
quibus
obligati
defuncti
sunt
▪
post
mortem
possunt
absolui
.
Origen
passed
ouer
this
texte
pitifully
,
that
beleued
all
the
wicked
should
haue
at
lenght
liefe
euerlasting
,
after
the
day
of
generall
iudgement
.
Yet
this
is
to
be
noted
,
that
allthough
there
be
no
hope
of
pardon
for
the
wicked
after
theire
death
,
yet
there
be
certeine
whiche
may
be
released
of
lighter
trespasses
,
in
the
bond
of
which
they
departed
out
of
this
world
.
And
so
dooth
Oecumenius
a
greeke
author
,
expounde
S.
Paules
wordes
off
veniall
sinnes
:
for
the
purgation
of
whiche
,
he
dobuteth
not
but
that
there
is
a
fire
of
iudgement
in
the
liefe
to
come
.
Ipse
autem
saluabitur
:
quis
?
Super.
3.
Cap.
1.
ad
Cor.
Qui
aurum
,
argentum
,
lapides
preciosos
superaedificauerit
:
cum
enim
dixisset
de
eo
quod
mercedem
accipiet
,
nunc
qualem
mercedem
aperit
:
salutem
scilicet
.
Saluabitur
autem
non
sine
dolore
,
vt
par
est
saluari
per
ignem
transeuntem
,
&
adhaerentes
sibi
leues
maculas
purgantem
▪
thus
in
Englishe
.
By
whome
is
it
spoken
when
he
saith
,
he
shall
be
saued
?
By
him
it
is
spoken
that
buildeth
on
the
foundation
,
goulde
,
filuer
and
preciouse
stones
.
For
when
he
had
towlde
vs
that
suche
shoulde
haue
a
rewarde
,
nowe
he
openeth
what
that
rewarde
shoulde
be
:
to
wiett
,
saluation
.
And
yet
he
must
not
be
saued
witheoute
all
paine
,
as
there
is
no
cause
why
he
should
,
that
must
passe
through
fier
,
and
therby
be
pourged
of
the
smauler
spottes
whiche
sticke
by
him
.
In
the
same
sense
dothe
Theodoretus
bothe
expounde
the
wordes
of
the
Apostle
,
and
vtter
his
iudgement
of
Purgatory
also
:
Super.
3.
c.
Malach.
and
allmost
the
rest
of
all
the
latine
or
Greke
writers
,
whiche
my
purposed
breuitye
with
plentifull
proufe
otherwise
forcethe
me
to
leaue
to
the
studious
reader
.
One
place
more
I
will
onely
adde
oute
of
Remigius
,
bicause
he
learnedly
may
knitte
vp
the
place
,
by
ioyning
bothe
the
prophet
and
Apostles
wordes
together
,
In.
3.
cap.
Malach.
vpon
whiche
we
haue
stand
so
longe
.
Thus
that
good
author
writeth
.
Ipse
enim
quasi
ignis
conflans
&
peccatores
exurens
,
Ignis
enim
in
conspectu
eius
ardebit
&
in
circuitu
eius
tempestas
valida
.
Hoc
igne
consumuntur
lignum
,
foenum
,
stipula
.
Nec
solum
erit
quasi
ignis
,
sed
etiam
quasi
herba
fullonum
,
qua
vestes
nimium
sordibus
infectae
lauantur
.
Porro
his
qui
grauiter
peccauerunt
erit
ignis
conflans
&
exurens
:
illis
vero
qui
leuia
peccata
commiserunt
erit
herba
fullonum
.
Hinc
per
Isaiam
dicitur
,
si
abluerit
dominus
&c.
Qui
enim
hahent
sordes
leuium
peccatorum
spiritu
iudicij
purgantur
:
qui
vero
sanguinem
habent
,
hoc
est
grauioribus
peccatis
infecti
sunt
,
spiritu
ardoris
exurentur
&
purgabuntur
.
Et
sedebit
conflans
&
emundans
argentum
,
&
colabit
eos
quasi
aurum
&
argentum
,
hoc
est
intellectum
&
colloquium
:
vt
quicquid
mixtum
est
stanno
vel
plumbo
,
camino
domini
exuratur
:
&
quod
purum
aurum
est
&
argentum
remaneat
.
Et
purgabit
filios
Leui
:
In
filiis
Leui
omnem
sacerdotalem
ordinem
intelligimus
,
a
quibus
iudicium
incipiet
:
quia
scriptum
est
:
tempus
est
vt
iudicium
incipiat
a
domo
dei
:
1.
Petri.
4.
&
alibi
:
a
sanctuario
meo
incipite
.
Si
autem
sacerdos
flammis
purgandus
est
&
colandus
,
quid
de
caeteris
dicendum
est
,
quos
nullum
commendat
priuilegium
sanctitatis
?
These
goulden
wordes
haue
this
sense
.
He
shall
coom
as
the
gouldesmithes
fyre
,
●●●●ing
sinners
.
For
in
his
sight
a
flame
●●l
ryse
,
and
a
mighty
tempest
rownd
●boute
him
:
by
whiche
fyre
,
our
wodde
,
hay
,
and
stooble
,
shall
be
wasted
and
worne
away
.
With
that
,
he
shall
be
lyke
the
clensers
herbe
,
wherby
garments
very
much
stayned
be
purged
.
To
all
those
that
haue
greuously
offended
,
he
will
be
a
burning
and
melltyng
fyre
:
but
to
the
light
sinners
,
he
shall
be
as
the
wasshers
herbe
.
Whiche
difference
the
Prophet
Esai
noteth
thus
:
Cap.
4.
Yff
oure
lorde
wipe
a
way
the
filthe
of
the
doghters
of
Syon
,
and
blodd
from
the
middest
of
Israel
,
in
the
spirite
of
iudgement
and
fyre
.
For
such
as
haue
onely
the
spottes
of
veniall
sinnes
,
they
may
be
amended
by
the
spirite
of
iudgement
,
but
men
of
bloodde
,
to
witte
the
more
greuous
offenders
,
must
be
tried
by
fire
.
And
he
shall
sitte
casting
and
purifying
siluer
,
and
shall
purge
menne
as
goulde
and
siluer
be
purified
:
that
is
to
say
our
thoghtes
,
vnderstanding
,
and
wordes
,
I
call
stannum
peuter
,
moued
by
the
circumstance
of
the
letter
.
from
impurity
and
vncleanesse
,
as
from
pewter
and
leade
,
by
Goddes
fornace
shall
exactly
be
pourged
:
and
nothing
shall
be
lefte
but
pure
as
goulde
and
fine
siluer
.
And
he
shall
pourge
the
sonnes
of
Leui
:
that
is
the
ordre
of
priesthood
,
where
this
heuy
iudgement
shall
first
begin
.
For
so
it
is
writen
:
1.
Pet.
4.
Tyme
is
nowe
,
that
iudgement
begin
at
the
howse
of
God
:
and
ageine
:
Begin
at
my
sanctuary
.
Yff
the
priest
muste
be
purged
and
fined
,
what
shal
we
deme
of
other
,
whome
priuilege
of
holy
ordre
dooth
not
commende
or
helpe
?
thus
farre
goeth
the
author
in
conference
of
diuerse
scriptures
.
Who
,
with
the
rest
of
all
the
holy
fathers
that
compased
their
senses
with
in
the
vnity
of
Christes
Churche
,
hathe
fownd
by
euident
testimonye
of
sundry
scriptures
,
the
paines
of
purgatory
:
whiche
the
busy
heades
of
oure
tyme
by
vayne
bragging
off
scriptures
,
in
singulare
arrogancy
off
theyre
owne
wittes
,
can
neuer
finde
.
A
forther
declaration
of
this
poynte
,
for
the
better
vnderstanding
of
the
doctoures
wordes
.
Wherin
it
is
opened
howe
purgatory
is
ordeined
for
mortall
sinnes
,
and
how
for
smauler
offenses
:
who
are
like
to
fele
that
grefe
,
and
who
not
at
all
.
Cap.
9.
ANd
I
thinke
they
nowe
haue
smaule
aduantage
,
by
th
exception
of
Origens
testimony
:
by
occasion
wheroff
,
suche
light
is
fownde
for
oure
cause
,
that
we
nowe
by
goodly
authority
haue
bothe
fownde
the
placies
alleaged
plainely
to
proue
purgatory
,
and
allso
what
sinnes
it
namely
pourgeth
,
and
what
men
after
theire
death
may
be
amended
therby
▪
that
not
onely
the
bare
trueth
,
but
sum
necessary
circumstances
to
the
studious
of
the
truethe
,
haue
bene
here
by
iust
occasion
opened
,
and
all
errour
wholy
remoued
.
Except
this
point
may
somwhat
stay
the
reader
,
that
heareth
in
som
places
the
paines
of
Purgatory
to
be
bothe
a
poonishment
for
greuous
sinnes
,
and
a
purgation
of
lighter
trespasses
with
all
:
and
yet
that
it
now
may
appeare
the
contrary
,
by
the
mynde
off
som
learned
authors
,
who
expressely
make
that
payne
as
a
remedy
onely
for
veniall
sinnes
,
and
not
to
apperteyne
at
all
to
the
capitall
and
deadely
crimes
that
man
often
tymes
doothe
comitte
:
Therfore
to
be
as
plaine
as
may
be
necessary
for
the
vnlerned
,
or
any
other
that
is
godly
curious
in
thinges
muche
tending
to
the
quiet
rest
off
mannes
conscience
,
it
is
to
be
noted
:
that
this
ordinary
iustice
of
God
in
the
lyefe
folowing
for
the
purgation
of
the
electe
,
can
not
discharge
any
man
of
mortall
sinne
,
A
mortal
sin
not
remitted
in
this
lief
is
not
discharged
by
purgatory
.
whiche
was
not
pardoned
before
in
the
Churche
militant
vpon
earthe
.
And
therfore
what
crime
so
euer
deserueth
damnation
,
and
was
not
in
mannes
lyefe
remitted
,
it
can
not
by
purgatory
paynes
be
released
in
the
next
:
bicause
it
deserueth
death
euerlasting
,
and
staith
the
offender
from
the
kingdom
of
heauen
for
euer
:
no
paine
temporall
in
this
worlde
or
the
next
but
Christes
passion
alone
,
(
the
benefite
wherof
is
not
by
the
sufferers
will
,
extended
to
any
that
sinneth
vnto
death
)
being
able
to
satisfy
for
the
same
.
As
often
then
as
thou
hearest
any
Catholike
man
affirme
Purgatory
to
poonishe
or
pourge
greuous
and
deadly
offenses
,
be
assured
his
meaning
is
off
the
temporall
paine
due
vnto
wicked
men
and
theire
sinnes
,
after
their
bonde
and
debt
of
euerlasting
death
,
with
the
very
faulte
it selfe
,
be
in
Goddes
Churche
remitted
.
A
deadly
sinne
remitted
is
in
case
of
a
veniall
sinne
.
For
as
S.
Augustine
saith
,
a
mortall
sinne
forgiuen
,
is
becomne
a
veniall
trespasse
,
and
so
deserueth
no
more
paine
then
a
veniall
sinne
,
which
by
transitory
poonishment
may
be
fully
and
perfitely
released
▪
thus
he
saithe
:
Quaedam
enim
sunt
peccata
quae
mortalia
sunt
,
De
vera
et
falsa
poenitent
.
c.
18.
&
in
poenitentia
fiunt
venialia
,
non
tamen
statim
sanata
.
There
be
sinnes
(
saith
he
)
which
being
deadly
off
theire
owne
nature
,
be
yet
by
poenaunce
made
veniall
,
thoughe
not
allwayes
streght
healed
.
Then
by
this
ruele
,
what
so
euer
is
spoken
of
veniall
sinnes
or
the
purgation
therof
:
it
is
ment
bothe
by
the
smaule
offenseis
whiche
of
theire
owne
nature
are
veniall
:
and
allso
of
the
greater
,
so
that
they
be
forgeuen
in
Goddes
church
before
:
wherby
they
are
becomne
veniall
as
the
other
,
and
deserue
propertionally
as
the
other
:
and
may
be
taken
a
way
(
as
the
same
man
affirmeth
)
ether
in
this
worlde
or
the
next
,
Euch.
c.
71
by
the
same
remedyes
as
the
othere
,
thoughe
not
alwayes
so
speedely
.
Well
then
,
to
close
vp
brefely
,
all
this
haue
we
fownde
by
these
scriptures
alleaged
:
that
being
diuerse
degrees
off
men
,
Purgatory
apperteineth
but
to
one
sort
.
Firste
not
to
suche
as
lacke
the
faithe
of
Christe
,
for
they
hauing
no
foundation
are
allredy
iudged
:
nether
to
suche
as
haue
not
builded
vpon
the
foundation
,
but
rather
defaced
it
withe
woorkes
of
deathe
and
deuelishe
doctrine
.
For
all
these
must
lyke
widdred
branches
be
cast
in
to
the
fiere
,
not
to
be
purged
,
but
vtterly
wasted
.
There
be
yet
other
that
kepe
theire
foundation
faste
,
and
woorke
there
vpon
bothe
goulde
and
siluer
,
but
yet
abased
and
sumwhat
defiled
by
the
mixture
of
other
infirmityes
not
sufficiently
redressed
in
this
lyefe
:
these
must
of
necessity
by
Goddes
ordinaunce
,
suffer
the
Purgation
by
fire
:
that
theire
woorkes
purifyed
and
amended
by
the
sentence
of
his
iuste
iudgement
,
may
at
lengthe
by
mercy
and
grace
bringe
theyme
to
their
desired
end
.
Nowe
the
perfect
estate
,
whiche
,
hauing
this
groundewarcke
,
and
building
thereuppon
nothing
for
the
most
part
,
but
the
tried
fyne
workes
of
heauenly
doctrine
and
perfect
charity
,
can
not
feare
the
fyre
,
as
in
whome
it
shall
finde
no
matter
of
waste
.
For
if
any
drosse
of
seculare
desires
or
worldly
weakenesse
,
was
in
theire
frailty
contracted
,
theyre
fructefull
poenaunce
in
theire
liefe
,
washed
that
away
by
the
force
of
Christes
bloude
,
before
the
daie
of
oure
Lorde
greate
and
fearefull
,
came
vpon
theime
:
In
whiche
case
God
will
not
poonishe
twise
for
one
faulte
,
Naum.
1.
nor
entre
into
iudgement
with
suche
,
1.
Cor.
11.
as
haue
iudged
theime
selues
to
his
hand
.
These
therefore
thus
guarded
by
goddes
grace
,
in
whom
onely
they
chalenge
this
Priuilege
,
can
not
feele
anye
daunger
,
theire
woorkes
(
as
S.
Paul
saithe
)
abiding
the
brounte
of
the
fiere
,
thoughe
they
were
in
place
of
torment
with
the
reste
.
For
if
suche
doo
passe
the
fyrie
sworde
,
before
they
entre
into
the
ioyes
of
heauen
,
yet
they
shall
euen
there
be
so
shadowed
,
that
to
theim
it
can
nether
be
any
whit
molestious
,
nor
one
moments
staye
from
the
rewarde
of
theire
pure
goulden
woorkes
,
whiche
by
fire
can
not
perishe
.
For
off
suche
,
we
muste
beleue
withe
Goddes
Churche
,
that
they
go
streght
to
heauen
vpon
theire
departure
,
with
owte
stay
or
poonishement
in
the
next
liefe
.
Althoughe
Christe
onely
,
of
his
owne
force
,
being
not
subiecte
to
any
spotte
of
sinne
,
did
passe
this
fyre
:
and
entre
in
to
heauen
,
the
aeternall
gates
opening
theime
selues
vnto
him
as
to
the
king
of
glory
.
Who
being
before
in
the
places
of
paine
also
,
Act.
2.
yet
coulde
not
possibly
be
touched
thereby
,
as
the
Apostle
saith
.
And
that
is
S.
Ambrose
his
meaning
(
as
I
suppose
)
when
he
saide
.
Vnus
ille
ignem
hunc
sentire
non
potuit
.
Christ
only
was
he
,
that
could
not
fiele
this
fire
.
He
speakethe
of
the
fire
through
whiche
euen
the
good
must
passe
,
before
they
coom
to
aeternall
ioy
.
Where
he
doubteth
not
to
auouche
,
that
many
a
man
that
thinkes
him selfe
gould
,
and
is
taken
so
to
be
of
others
too
,
shall
yet
there
be
proued
full
of
drosse
and
impurity
,
long
to
be
cleansed
before
his
finall
freedom
and
deliuery
:
and
yet
to
be
saued
throughe
fyre
.
But
for
those
that
be
in
dede
perfect
menne
,
as
Iohn
the
beloued
of
Iesus
,
and
Petre
with
the
rest
,
this
holy
doctoure
was
so
sure
of
Purgatory
,
that
he
thought
these
also
to
go
throughe
the
same
:
and
yet
the
fiery
flamme
to
haue
geuen
place
as
it
did
to
the
three
children
,
and
as
S.
Augustin
supposeth
it
shall
do
in
the
generall
conflagration
to
the
bodies
of
vertuous
men
,
Dan.
4.
when
at
the
very
same
time
it
shall
bothe
waste
the
wicked
,
and
purge
the
meane
:
the
workes
of
one
sorte
withstanding
the
flamme
,
the
drosse
of
the
other
in
a
maner
feeding
the
same
.
S.
Ambrose
therefore
thus
writeth
of
the
holy
Apostle
.
De
morte
Ioannis
aliqui
dubitarunt
,
Ser.
20.
in
psa.
118.
de
transitu
per
ignem
dubitare
non
possumus
,
quia
in
paradiso
est
,
&
à
Christo
non
separatur
:
som
doubt
of
Iohns
death
,
but
of
his
passage
by
the
fire
,
bicause
he
is
in
ioy
with
Christ
,
we
can
not
doubt
.
And
of
S.
Peter
he
saith
▪
siue
ille
sit
Petrus
qui
claues
accepit
regni
coelorum
,
Psal.
65.
oportet
dicat
transiuimus
per
ignem
&
aquam
&
induxisti
nos
in
refrigerium
.
Yea
iff
it
be
Peter
him selfe
to
whome
the
keyes
of
heauen
were
commited
,
he
must
say
:
we
passed
by
fyre
and
water
,
and
thowe
haste
brought
vs
into
the
place
of
refresshing
.
But
howe
so
euer
God
worketh
in
this
case
with
the
perfyte
sort
,
this
the
churche
beleueth
,
and
so
this
doctoure
teacheth
,
and
therfore
I
dare
be
boulde
to
say
it
,
that
suche
nether
suffer
any
payne
,
nor
taryaunce
by
the
waye
.
Though
by
nature
,
that
fyre
or
torment
praepared
for
the
amendment
and
poonishing
of
sinne
or
the
drosse
therof
,
might
of
force
and
right
take
hould
there
,
where
corruption
of
sinne
by
any
meanes
hath
bene
,
thath
is
not
wholy
purified
before
.
Therfore
the
soule
of
our
sauiour
,
being
alltogether
vnspotted
,
coulde
not
be
subiect
to
any
sufferance
in
the
worlde
to
com
,
by
any
ordinaunce
praepared
for
the
poonishment
of
sinne
:
that
fyre
hauing
no
further
graunt
by
creation
and
naturall
property
,
but
to
waste
there
where
sinne
is
fownd
to
haue
bene
.
Vpon
other
it
woulde
worke
til
all
corruption
were
consumed
,
if
mercy
did
not
praeuent
bothe
in
purifyng
those
singulare
elect
vesselles
,
and
in
repressing
the
nature
of
the
flame
praepared
,
that
it
practise
not
iustice
,
where
God
hath
abundantly
shewed
grace
and
mercy
before
.
Allbeit
I
doo
not
say
that
the
fyry
sworde
is
in
the
passage
of
euery
soule
towardes
heauen
,
for
that
is
Goddes
secret
:
and
I
will
with
S.
Ambrose
in
the
same
place
say
:
Quod
legi
praesumo
,
Ibidem
.
quod
non
legi
scientibus
relinquo
.
That
whiche
I
haue
redd
,
in
graue
authority
,
that
will
I
bouldely
auouche
:
that
whiche
I
haue
not
redde
,
with
feare
and
reuerence
I
commit
to
men
of
more
knouledge
.
As
with
owte
exception
I
submit
my
sellfe
to
the
determination
of
Goddes
church
in
all
these
poyntes
of
mysteries
,
whiche
in
this
deape
matter
course
of
taulke
may
driue
me
vnto
.
But
now
for
the
meaner
sorte
that
with
Christian
faith
and
good
workes
haue
yet
som
baser
building
of
infirmity
or
lighter
trespasses
allso
,
those
must
nedes
be
tried
by
the
fire
of
iuste
iudgement
,
in
the
worlde
to
come
.
And
this
is
that
which
S.
Augustin
calleth
so
often
the
Amending
fyre
.
Vide
Ruper
tum
in
3.
ca
genes.
In
ser.
de
s
.
Nicolao
.
S.
Ambrose
the
fyry
sword
,
S.
Bernarde
termeth
it
the
place
of
expiation
,
In
quo
pater
benignus
examinat
filios
rubiginosos
,
sicut
examinatur
argentum
:
In
whiche
oure
mercifull
father
trieth
his
rusty
children
as
siluer
is
tried
:
Whiche
all
these
holy
fathers
with
the
rest
,
oftentimes
doo
name
by
the
common
calling
of
Purgatory
.
Reade
all
these
place
is
named
if
thow
haste
occasion
thy
sellfe
,
and
there
thow
shalte
finde
to
thy
singulare
comforth
,
sufficient
proufe
of
thy
faithe
,
greate
motion
of
godly
lyefe
,
withe
necessary
feare
of
Goddes
iudgements
.
Thowe
shalte
maruell
at
the
ignorance
of
oure
time
,
that
could
euer
doubt
of
so
plaine
a
matter
:
thow
shalt
pity
with
all
thy
harte
the
vnworthy
deceiuing
of
the
vnlerned
,
and
haue
large
matter
to
withstand
the
deceiuers
,
and
to
help
the
simple
home
againe
.
A
place
alleaged
for
Purgatory
owte
off
S.
Matthew
,
with
certeyne
of
the
Auncient
fathers
iudgements
vpon
the
same
.
Cap.
10.
ANd
yet
it
shall
be
conuenient
,
that
I
helpe
the
studious
reader
with
further
proufe
oute
of
the
holy
scripture
,
that
he
may
be
fully
established
in
his
faithe
,
and
the
aduersary
haeretike
wholy
confounded
in
his
misbelife
:
Yf
he
list
not
rather
(
as
I
heartely
pray
to
God
that
he
may
)
geue
ouer
that
vnnatural
plea
,
houlden
too
longe
ageinst
the
Catholyke
Churche
oure
moother
.
Geue
eare
then
vnto
the
woordes
of
oure
sauioure
writen
in
the
Ghospell
of
S.
Matthew
Esto
consentiens
aduersario
tuo
cito
dum
es
in
via
cum
eo
:
Cap.
5.
ne
forte
tradat
te
aduersarius
iudici
,
Lucae
.
12.
&
iudex
tradat
te
ministro
&
in
carcerem
mittaris
.
A
men
dico
tibi
non
exies
inde
donec
reddas
nouissimum
quadrantem
Be
att
agreemente
with
thyne
aduersary
speedely
,
whiles
thow
arte
with
him
in
the
waie
.
Lest
that
aduersary
deliuer
the
vpp
to
the
iudge
,
and
the
iudge
committe
the
to
an
officer
,
by
whom
thow
may
be
cast
into
prison
:
surely
I
say
vnto
the
,
thow
shalte
not
gett
oute
,
till
thow
haue
discharged
the
vttermost
farthing
.
Now
being
desirous
of
the
truethe
and
true
meaning
of
this
letter
,
(
for
the
vnderstanding
maketh
all
)
bicause
there
may
arise
by
the
darkenesse
of
that
figuratiue
speache
some
diuersity
of
sense
,
let
vs
indifferently
wey
euery
word
,
and
with
diligence
examine
the
circumstances
of
the
texte
wherby
any
light
may
appeare
.
And
first
being
admonished
to
agree
with
oure
aduersary
,
we
may
right
wel
knowe
that
he
meaneth
not
by
the
common
enimy
of
oure
kind
,
1.
Petri.
5.
that
rometh
about
seeking
whom
he
may
deuoure
:
for
his
cruell
assaultes
must
onely
by
resistaunce
be
withstand
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nether
the
worde
whiche
the
Euangelistes
there
vsed
,
can
properly
signifye
any
malicious
enymy
,
Litigator
,
seu
actor
.
that
by
hatered
of
oure
person
is
become
oure
deadly
foe
,
as
those
whiche
be
skillfull
in
the
languageis
wherin
they
wrote
,
doo
confesse
:
But
rather
,
as
well
the
worde
as
the
iust
consideration
of
the
place
,
dryueth
vs
to
acknouledge
that
this
oure
aduersary
,
here
signifieth
our
brother
,
whiche
hathe
iuste
quarel
against
vs
in
iudgement
,
for
that
we
woulde
not
geue
eare
vnto
him
sharply
admonishing
vs
of
oure
faultes
,
being
therfore
an
aduersary
to
our
vicies
and
fleshly
conuersation
.
In
which
sort
,
to
vs
that
are
flesshe
and
bloodde
,
and
redy
to
euel
from
oure
youth
,
all
be
aduersaryes
that
preache
Christe
,
the
amendment
of
licentious
maners
,
repentaunce
of
oure
lothsom
lyefe
past
,
Vide
Bern.
ser.
85.
super
cantit
.
or
elles
vse
ageinst
vs
the
rodde
of
correction
and
bodyly
poonishment
,
that
our
soules
may
be
saued
in
the
day
of
th
appearing
of
oure
lorde
.
To
this
kinde
of
aduersary
,
Christe
councelleth
and
commaundeth
vs
,
for
our
greate
good
,
to
agree
and
consent
whiles
we
be
here
in
the
way
of
this
oure
pilgramage
and
transitory
lyefe
:
lest
all
these
meanes
whiche
he
wroght
to
reduce
vs
to
the
perfection
off
a
Christian
godly
lyefe
,
be
as
it
were
a
witnesse
of
oure
contempte
,
and
him selfe
oure
accuser
before
the
iudge
,
that
shall
so
iustely
rewarde
euery
man
according
to
his
deedes
:
Act.
10.
that
is
Christe
him
sellfe
,
to
whome
the
father
hathe
geuen
all
iudgement
.
Whose
ministers
being
Angelles
,
ether
good
or
badde
,
for
th
execution
of
iustice
vpon
sinners
,
shall
at
his
appointment
cast
vs
into
the
prison
and
dongion
,
there
to
be
howlden
from
lyefe
and
lyberty
,
till
we
haue
payde
the
last
farthing
:
the
toleration
of
whiche
bondes
shall
recompense
the
debtes
,
whiche
by
well
dooyng
and
muche
mourning
,
in
the
way
off
this
world
,
we
refused
to
pay
:
as
S.
Augustin
piththely
speaketh
in
these
wordes
.
Si
non
reddit
faciendo
iustitiam
,
De
libero
Arbitrio
.
lib.
3.
c.
15
reddet
patiendo
miseriam
:
he
that
paithe
not
his
debt
by
dooing
that
whiche
is
iuste
and
right
,
he
shall
pay
it
by
suffering
misery
.
Whiche
we
trust
the
pitifull
paynes
of
that
prison
,
through
the
onely
desertes
and
merites
of
Christe
our
lorde
and
God
,
shall
so
discharge
,
that
after
the
payment
ether
pardoned
or
fully
made
,
we
may
haue
ioyfull
accesse
to
his
blessed
presence
.
For
the
forme
of
speache
vsed
in
lyke
ordre
of
wordes
by
bothe
the
Euangelistes
,
dothe
vs
plainely
to
vnderstand
,
that
we
may
through
Christe
make
ful
payment
therof
.
Elles
he
would
not
by
liklyhoodd
haue
sayde
,
that
we
shoulde
not
escape
fourthe
tyll
we
had
discharged
the
vtmost
farthing
,
but
rather
that
seuere
iudge
woulde
haue
geuen
charge
,
that
th
offender
shoulde
be
bond
hand
and
foutte
,
and
cast
into
the
dark
doungion
of
euerlasting
damnation
,
praepared
for
the
deuill
,
and
his
Angells
:
whiche
is
the
second
and
euerlasting
deathe
.
Namely
the
worde
off
Imprisonment
so
well
agreing
therunto
,
Carc●r
that
it
may
not
well
admit
any
other
meaning
,
but
a
place
of
temporall
torment
.
For
a
prison
is
a
place
of
correction
and
chastisement
of
suche
as
be
on
lyue
,
in
which
as
longe
as
lyefe
lasteth
a
man
may
be
in
hope
of
liberty
,
thoughe
his
bondage
for
a
tyme
be
neuer
so
vntollerable
:
but
when
sentence
of
deathe
is
once
pronounced
in
this
worlde
,
or
damnation
in
the
nexte
,
then
we
may
right
wel
knowe
Goddes
mercy
to
be
shutte
vppe
,
and
the
party
desperate
of
all
recouery
.
Nether
the
name
off
imprisonment
in
scripture
,
is
lightly
taken
for
the
place
of
euerlasting
pounishment
,
nor
can
by
conference
of
the
sundry
partes
of
this
letter
,
haue
here
conuenyently
any
suche
sense
.
And
these
notes
well
and
diligently
considered
,
may
geue
greate
light
to
the
alleaged
wordes
otherwise
somwhat
obscure
,
and
therwith
prooue
our
matter
too
.
They
be
not
of
my
scanning
onely
,
as
for
som
parte
thowe
shallte
pecceiue
by
these
wordes
of
Rupert
,
Super.
5.
cap.
Matt.
an
excellent
good
author
.
Aduersarius
eorum
qui
erant
eiusmodi
sermo
fuit
euangelij
,
&
omnis
praedicator
euangelicae
veritatis
,
potestatem
habens
non
consentientem
sibi
tradere
iudici
:
&
non
solum
iudici
,
verum
etiam
malo
ministro
,
quemadmodum
vnus
eorum
tradidit
hominem
satanae
.
The
aduersary
of
suche
men
was
the
woorde
of
the
gospel
,
and
eche
preacher
of
the
trueth
,
who
had
powre
to
delyuer
him
that
woulde
not
agree
vnto
him
,
to
the
iudge
:
yea
further
then
that
,
he
had
authority
to
committe
him
to
an
euil
minister
,
as
one
of
theime
gaue
vpp
a
man
to
Satan
.
Here
we
see
what
that
aduersary
is
,
to
whom
we
must
consent
in
this
lyefe
:
and
withall
,
we
haue
an
example
in
this
iudgement
of
Goddes
ministers
,
howe
man
may
be
committed
in
the
next
lyfe
to
a
tormenter
,
that
may
vexe
him
then
at
Goddes
prescripsion
,
as
he
doothe
nowe
at
the
charge
onely
of
his
minister
:
then
in
fauoure
and
mercy
of
the
iudge
,
as
it
is
nowe
in
loue
and
charity
of
the
vicegerent
,
then
for
the
atteyning
of
heauens
blesse
,
as
it
is
nowe
for
the
saluation
of
the
person
poonished
.
For
the
execution
of
Goddes
sentence
may
be
ether
by
a
good
spirite
,
Lib.
21.
de
ciuit
.
Dei
.
cap.
13.
or
oure
aduersary
Angel
,
or
by
his
wil
and
worde
onely
,
to
whome
all
creatures
serue
and
obey
.
In
this
sense
Paulinus
,
who
was
S.
Augustines
peare
,
writeth
that
the
holy
Gost
and
Goddes
worde
,
be
mannes
aduersaryes
in
earthe
:
to
whome
if
we
applye
oure selues
obediently
in
this
worlde
,
our
sorowe
can
not
be
long
in
the
next
lyefe
.
But
these
be
his
owne
wordes
.
Ad
Amandum
.
epi.
1.
Neque
septem
dies
luctus
noster
excedat
,
si
consentiamus
in
huius
vitae
via
,
aduersario
nostro
,
id
est
spiritui
ac
verbo
dei
quod
nobis
peccantibus
aduersatur
&c.
Oure
grefe
can
not
be
muche
longer
then
seuen
dayes
(
he
meaneth
it
shall
be
a
temporall
payne
,
and
not
very
longe
)
yff
we
consent
in
the
way
of
this
lyefe
to
oure
aduersary
that
is
to
witte
,
the
spirite
and
worde
of
God
.
For
they
be
oure
aduersaryes
when
we
sinne
:
bicause
the
holy
Gost
chargeth
the
world
with
sinne
,
and
the
word
of
God
,
if
we
obey
not
,
will
be
oure
accuser
and
promotour
vpp
vnto
the
Iudge
:
who
will
haue
an
accompte
of
his
talent
,
to
the
vttermost
farthinge
.
Thus
farre
spake
this
Author
:
and
in
lyke
sense
many
moe
whome
I
neade
not
nowe
name
.
Bicause
there
is
such
store
of
testimonyes
,
that
not
onely
in
som
part
make
for
the
opening
of
this
scripture
:
but
alltogether
for
Purgatory
.
And
one
or
two
of
theime
I
will
briefly
recite
:
bicause
I
determined
with
my
sellfe
,
and
bounde
my selfe
,
for
my
discharge
and
the
readers
more
safe
warraunt
,
to
bring
no
texte
of
scripture
for
the
proufe
off
my
purpose
,
excepte
I
might
fynd
som
holy
writers
of
the
antiquity
that
vsed
the
same
directly
in
that
sense
:
that
if
any
man
would
reprehend
my
meaning
,
yet
he
shoulde
not
be
so
bowlde
withe
suche
as
I
can
name
,
and
prooue
to
be
my
authors
therin
.
But
whome
may
I
more
safely
alleage
for
the
contentation
of
sober
wittes
,
and
repressyng
the
aduersaryes
bowldenesse
,
then
the
blessed
martyr
S.
Ciprian
?
Who
in
the
fourth
booke
of
his
Epistles
,
for
the
declaration
that
euery
one
whiche
here
is
pardoned
of
his
sinnes
,
shall
not
streght
be
exalted
to
the
glory
of
sanctes
and
martyrs
after
theire
deathe
,
vseth
very
fetly
(
as
he
dothe
all
other
placeis
of
scripture
)
the
forsayde
text
,
by
these
wordes
.
Aliud
est
ad
veniam
stare
,
aliud
ad
gloriam
peruenire
:
Epist.
2.
aliud
,
missum
in
carcerem
non
exire
donec
soluat
nouissimum
quadrantem
,
aliud
statim
fidei
&
virtutis
accipere
mercedem
:
aliud
pro
peccato
longo
dolore
cruciari
,
&
purgari
diu
igne
,
aliud
peccata
omnia
passione
purgari
:
aliud
denique
pendere
in
die
iudicij
ad
sententiam
domini
,
aliud
statim
a
domino
coronari
:
In
English
:
it
is
another
thinge
to
stande
at
a
pardon
,
then
owte
of
hand
to
atteyne
to
glory
:
it
is
a nother
maner
of
matter
to
be
commited
to
prison
,
See
howe
fully
he
expresseth
bothe
the
word
and
meaning
of
purgatory
.
thense
not
to
depart
tyl
the
last
farthing
be
discharged
,
and
to
receiue
owte
of
hand
the
reward
of
faithe
and
vertue
:
It
is
one
thinge
by
greate
sorowe
to
be
tormented
for
oure
sinnes
,
He
calleth
the
sentence
off
God
in
the
next
life
iudgement
.
and
by
longe
fyre
amended
and
pourged
of
the
same
,
and
another
to
haue
sufficiently
pourged
theim
by
martyrdom
:
in
fyne
,
it
is
not
all
one
to
hange
on
Goddes
sentence
in
the
day
of
iudgement
,
and
owte
of
hand
to
be
crowned
of
oure
lorde
.
These
wordes
as
yowe
see
,
expressely
prooue
oure
matter
,
open
the
meaning
of
the
scripture
whereon
we
nowe
stoode
,
and
doo
clearely
sett
forth
the
ordre
of
Goddes
iustice
in
the
next
lyefe
.
And
they
shall
content
the
reader
better
,
if
he
marke
vpon
what
occasion
this
blessed
man
spake
these
wordes
.
There
were
many
in
the
persecution
of
that
tyme
,
that
for
feare
or
worldly
respectes
,
denyed
theire
faithe
,
and
offered
to
idolles
:
who
afterward
,
the
storme
off
tyranny
somwhat
being
caulmed
,
confessed
their
faulte
,
and
did
penaunce
for
the
same
,
by
S.
Ciprian
and
other
good
bishopes
praescription
,
that
then
ruled
the
churche
of
those
dayes
.
By
whome
,
after
due
satisfaction
made
,
they
were
admitted
to
the
communion
of
the
Christian
company
,
and
receite
of
the
holy
sacraments
ageyne
.
But
all
pastours
not
off
lyke
mercy
or
seuerity
in
the
case
,
some
were
suspended
from
the
vse
of
the
Sacraments
longer
,
and
othersom
by
more
clemency
with
spede
pardoned
ageine
.
Nowe
S.
Ciprian
,
thoughe
he
were
very
seuere
in
suche
a
cause
,
(
as
in
all
his
workes
it
dooth
wel
appeare
)
yet
he
was
blamed
by
Antonyanus
and
others
,
that
he
dealte
ouer
mekely
with
suche
as
denyed
theire
faithe
,
in
so
speedy
admission
of
thime
to
the
peace
of
Goddes
church
,
as
they
then
termed
that
reconciliation
:
alleaging
,
that
iff
suche
wordely
wynd
wauerers
might
be
admitted
so
soone
after
th
open
deniall
of
theire
faith
,
then
there
woulde
none
stedfastly
stande
to
deathe
,
by
confession
of
theire
belyefe
and
theire
maisters
name
,
any
more
:
the
refusers
being
in
as
good
case
as
they
,
if
pardon
might
so
soone
be
procured
.
But
S.
Cyprians
answer
is
this
:
that
theire
admission
can
not
withdrawe
any
mannes
zele
from
martyrdom
,
or
confession
of
Christes
name
,
seeing
theire
reconciliation
dothe
not
set
theime
on
so
cleare
bord
as
martyrs
be
,
Who
being
tried
by
theire
bloud
shall
streght
receiue
the
croune
of
glory
:
When
the
others
standing
but
vpon
pardon
of
theire
sinnes
,
and
not
discharged
of
due
paines
for
the
same
,
must
into
prison
notwithstanding
,
til
they
haue
paide
their
vttermost
duety
:
and
by
longe
amending
by
fyre
,
at
the
last
coom
to
that
reward
,
which
the
martyrs
atteined
by
sufferance
att
the
first
.
Marke
well
.
And
thus
I
thinke
this
holy
Martyr
meaneth
.
His
wordes
surely
be
singulare
and
being
well
vnderstande
,
they
conteine
as
much
matter
for
our
purpose
,
as
can
be
possibly
in
so
little
rowme
:
besides
the
exposition
of
the
texte
wherein
we
yet
do
stande
:
But
I
will
adde
more
,
that
al
may
be
salfe
on
euery
side
.
Homil.
3.
de
Epiphania
.
Eusebius
Emissenus
,
an
author
off
greate
antiquity
and
muche
credet
in
the
Church
of
God
,
helpeth
our
cause
by
this
notable
discourse
folowing
.
Hi
vero
qui
temporalibus
poenis
digna
gesserunt
,
ad
quos
sermo
dei
dirigitur
,
quod
non
exient
inde
donec
reddant
nouissimum
quadrantem
:
Dan.
7.
per
fluuium
igneum
de
quo
propheticus
sermo
commemorat
,
&
fluuius
rapidus
currebat
ante
eum
,
per
vada
feruentibus
globis
horrenda
,
transibunt
.
Quanta
fuerit
peccati
materia
,
tanta
erit
pertranseundi
mora
,
quantum
accreuerit
culpa
,
tantum
sibi
ex
homine
vindicabit
flāmae
rationabilis
disciplina
:
&
quantum
stulta
iniquitas
gessit
,
Ezech.
24
tantum
sapiens
poena
deseuiet
.
Et
quia
sermo
diuinus
quodammodo
aeneae
ollae
animam
comparans
:
Pone
ollam
super
prunas
vacuam
donec
incalescat
aes
eius
:
illic
periuria
,
irae
,
malitiae
,
cupiditates
,
quae
puritatem
nobilis
naturae
infecerant
,
exudabunt
:
illic
stannum
vel
plumbum
diuersarum
passionum
,
quae
aurum
diuinae
imaginis
adulterauerant
,
consumentur
.
Quae
omnia
hic
ab
anima
separari
per
eleemosynas
&
lachrimas
compendij
transactione
poterant
.
Ecce
sic
exigere
habet
ab
homine
rationem
qui
seipsum
pro
homine
dedit
,
&
confixus
clauis
,
legem
mortis
fixit
.
Thus
it
is
in
oure
tonge
.
As
for
all
suche
,
vnto
whome
for
their
offenses
our
Lordes
word
is
especially
directed
,
that
they
shal
not
coom
owte
till
they
haue
payed
the
vttermost
farthing
:
Those
must
passe
the
fiery
floode
,
by
horrible
fourdes
off
skawlding
waues
:
Whereof
the
prophet
maketh
mention
thus
.
And
a
firy
streame
ranne
before
bis
face
.
The
space
of
passage
shall
be
measured
by
the
matter
of
sinne
:
according
to
th
encrease
of
our
offensies
,
the
discreite
discipline
of
that
flame
shall
reuenge
ageine
:
and
loke
howe
farre
in
wickednesse
our
foly
did
reache
,
so
farre
this
poonishement
shall
wisely
waste
.
And
like
as
Goddes
worde
compareth
mannes
soule
to
a
brasen
potte
,
saing
:
Set
the
potte
empty
ouer
the
coles
till
the
brasse
thereoff
waxe
hote
:
So
there
thowe
shalte
see
periury
,
angre
,
malice
,
vnfructefull
desires
swheate
oute
,
whiche
did
infecte
the
purity
of
mannes
noble
nature
:
there
the
pewtter
and
leade
of
diuerse
passions
,
whiche
did
abase
the
pure
goulde
of
Goddes
image
,
shall
be
consumed
away
.
All
whiche
thinges
might
in
our
liefe
time
haue
easely
ben
wiped
away
by
almose
and
teares
.
Such
a
strait
accompte
loe
will
he
kepe
with
man
,
He
alludeth
to
the
place
of
the
second
chapter
to
the
Colossians
of
the
obligation
of
deathe
whiche
was
ageinst
vs
.
that
for
mannes
sake
gaue
him selfe
to
death
,
and
being
throuste
through
with
nailes
,
hathe
fastened
the
dominion
of
deathe
allso
.
So
farre
hath
Emissenus
spoken
:
and
his
wordes
be
so
weghty
,
that
they
haue
ben
counted
worthy
rehersall
in
solemne
sermons
and
homilies
of
the
Antiquity
,
to
stirre
vpp
theyre
hearers
to
the
necessary
awe
of
Goddes
iudgements
,
with
much
prouocation
of
vertuous
liefe
.
S.
Augustin
hathe
the
selfe
same
discourse
,
almoste
no
worde
thereof
chaunged
:
Homil.
16
tom.
10.
With
this
addition
:
I
deo
(
fratres
charissimi
)
conuertamus
nos
ad
meliora
,
dum
in
nostra
potestate
sunt
remedia
:
Therfore
deare
brethern
let
vs
turne
and
amende
by
time
,
whilest
the
remedies
be
yet
in
our
owne
dealinge
:
And
in
another
place
thus
he
toucheth
the
scripture
alleaged
:
In
psa
.
103
Apparebit
Deus
Deorum
in
Syon
:
sed
quando
?
post
peregrinationem
finita
via
,
si
tamen
post
finitam
viam
,
non
iudici
tradamur
,
vt
iudex
mittat
in
carcerem
.
The
God
of
goddes
in
Syon
shall
appeare
:
but
when
?
mary
after
oure
pilgramage
be
past
,
and
the
iourney
ended
.
Eccepte
it
so
faule
owte
,
that
after
our
iourney
here
,
we
be
deliuered
vpp
to
the
iudge
,
and
so
the
iudge
send
vs
to
prison
.
To
this
place
also
S.
Bernarde
doth
swhetely
,
In
vita
Humberti
.
but
yet
fearefully
allude
in
this
exhortation
:
Volat
(
saith
he
)
irreuocabile
verbum
,
&
dum
creditis
vos
cauere
poenam
istam
minimam
,
incurritis
multò
ampliorem
.
Illud
enim
scitote
quia
post
hanc
vitam
in
locis
purgabilibus
,
centupliciter
quae
fuerunt
hic
neglecta
reddentur
,
vsque
ad
nouissimum
quadrantem
.
Oure
word
,
not
possible
to
be
called
back
,
flyeth
farre
:
and
whilest
yowe
seeke
to
auoyde
a
little
greefe
here
,
yow
incurre
muche
greater
.
For
assure
youre
sellfe
of
this
,
that
after
this
lyefe
,
in
places
of
purgation
,
all
negligencies
past
must
be
repaide
a
hundreth
foulde
home
againe
,
tyll
the
discharge
of
the
last
farthinge
.
Here
nowe
let
oure
aduersaryes
in
this
bright
shining
truethe
,
blynde
theime
selues
:
let
theime
bowldely
bost
,
of
theire
accustomed
impudency
,
that
the
Catholikes
haue
no
scriptures
,
nor
apparence
of
scriptures
:
or
iff
they
stand
with
vs
for
the
meaning
,
let
theime
shape
withe
all
theire
conueyaunce
,
any
one
shifte
to
answer
these
doctours
wordes
:
Or
if
the
vniforme
consent
of
so
many
of
the
beste
lerning
,
and
greatest
wisdom
in
the
whole
Churche
,
may
haue
no
rowme
with
theime
,
let
theime
shewe
wherupon
theire
own
credets
be
growne
so
greate
,
that
withe
owt
reason
,
liklyhod
,
or
authority
,
men
must
neades
beleue
theime
.
It
is
a
straunge
case
,
that
what
so
euer
they
auouche
,
it
must
be
Goddes
worde
:
what
meaning
so
euer
they
make
for
mainteinaunce
of
their
wicked
foly
,
it
must
be
termed
the
true
sense
of
scripture
:
And
the
trueth
it selfe
shewing
al
force
,
in
the
conference
off
diuers
places
off
holy
writte
,
in
weght
of
reason
,
in
the
workes
and
wrytyngs
of
al
antiquitye
,
shall
be
so
lightly
regarded
.
I
woulde
to
God
the
people
pitifully
deceiued
by
suche
vaine
flying
taulke
,
coulde
behoulde
the
vpright
wayes
of
trueth
,
The
difference
betwixte
the
Catholikes
dealing
,
and
the
aduersaryes
.
or
coulde
learne
by
the
plaine
dealing
of
oure
side
,
to
require
som
grownded
proufe
of
these
new
doctoures
deuiseis
.
They
may
well
perceyue
,
if
they
haue
any
necessary
care
of
those
weghty
matters
touching
our
saluation
so
nere
,
that
the
Catholike
neuer
aduentureth
to
bring
any
scripture
for
his
purpose
,
but
he
wil
be
suer
for
his
warraunt
,
to
haue
the
same
so
expownded
by
the
auncient
fathers
of
oure
faithe
:
lest
by
his
rashnesse
he
deceyue
other
,
and
father
som
faulshod
vpon
the
holy
writers
of
Goddes
will
:
whiche
were
horrible
sacrilege
.
But
on
the
other
side
if
a
man
might
pose
maister
Caluin
,
or
Flaccius
,
or
suche
other
of
that
light
family
,
what
doctour
or
scripture
they
folowed
in
the
exposition
of
S.
Iames
his
place
,
Iacob
.
5.
for
the
anointing
with
holy
oyle
,
when
they
were
not
ashamed
to
geue
this
sense
of
that
scripture
:
that
it
weare
good
to
call
the
elders
off
the
people
,
that
had
som
salue
or
ointement
medicinable
to
ease
the
sike
mannes
sore
:
what
woulde
they
say
?
I
am
sure
suche
felowes
will
not
excuse
theimeselues
by
ignorance
,
(
for
the
arrogancy
of
that
sort
,
had
rather
be
counted
ether
malicious
or
praesumptuous
,
then
vnskillfull
,
)
but
of
passing
bowldenesse
all
suche
must
neades
be
noted
,
that
dare
shape
suche
an
exposition
off
Goddes
blessed
worde
,
whiche
they
neuer
hearde
surmised
of
any
wyse
man
before
.
1.
ad
Tim.
5.
What
doctour
did
they
or
Luther
folowe
,
when
they
expounded
S.
Paules
wordes
of
widowes
mariage
after
vowes
made
,
whiche
the
texte
calleth
breaking
theire
first
faithe
,
to
be
meant
by
the
promesse
of
the
Christian
faithe
made
in
Baptisme
?
Was
not
this
a
galant
glose
in
this
sense
?
she
that
breakes
her
faith
of
baptisme
,
shall
be
damned
for
mariage
.
Aske
theime
wher
these
prety
scholes
were
first
picked
.
Pose
master
Iuell
where
he
had
,
that
the
churche
of
God
might
erre
.
Yowe
shall
see
theime
ernestly
vrged
in
these
matters
,
howe
little
they
haue
to
say
,
and
yet
how
fast
they
will
tennesse
one
to
another
in
taulke
.
But
I
will
not
make
a
reckoning
of
theire
vnseemly
glosies
:
I
woulde
their
folowers
would
onely
but
aske
theime
in
all
matters
,
from
whense
they
had
suche
newe
meaninges
,
whiche
they
falsely
father
on
Goddes
word
:
that
we
might
once
hedge
theime
with
in
som
compasse
of
reason
,
as
we
be
contented
with
al
oure
heartes
,
to
charge
our
own
selues
in
euery
matter
that
we
handle
,
as
partely
they
may
conceiue
by
oure
discourse
,
and
shall
more
clearely
anone
.
An
answer
to
certeyne
obiections
of
the
aduersaryes
,
moued
vpon
the
diuersity
off
meanings
which
they
see
geuen
in
the
fathers
writynges
,
of
the
scriptures
before
alleaged
for
Purgatory
:
and
that
this
doctrine
of
the
churche
standeth
not
ageinst
the
sufficiency
of
Christes
Passion
.
Cap.
11.
Obiect
.
BVt
nowe
the
other
side
seeketh
for
som
shiftes
,
and
drawethe
backe
in
thys
extremyty
thus
.
That
the
places
of
the
owlde
and
newe
testament
,
nowe
rather
alleaged
for
my
purpose
and
the
proufe
of
purgatory
,
thoughe
they
be
thus
expounded
of
the
doctoures
,
yet
they
may
haue
some
other
meaninge
,
and
sumtymes
be
construed
otherwise
by
the
fathers
theime
selues
.
Answer
.
To
whiche
I
answer
,
and
freely
confesse
that
they
so
may
haue
in
deede
:
but
the
aduersary
must
take
this
with
all
,
that
the
pillars
of
Christes
Churche
woulde
neuer
haue
geuen
this
sense
emongest
other
,
or
rather
before
all
other
meaninges
that
probabelyty
or
conference
of
scriptures
did
driue
theime
vnto
,
hadde
it
conteyned
a
plaine
faulshood
,
as
the
haeretike
supposeth
it
doothe
.
Yea
had
not
the
doctrine
of
Purgatory
bene
a
knowne
trueth
in
all
ageis
,
it
should
neuer
by
the
graue
iudgement
of
so
many
wyse
men
,
haue
atteyned
any
coloure
of
scripture
.
For
thoughe
many
meaninges
be
fownde
of
moste
harde
places
in
all
the
bible
,
yet
there
is
no
sense
geuen
by
any
approued
doctoure
,
that
in
it
sellfe
is
faulse
.
And
thinke
yowe
diuerse
textes
of
the
holy
scripture
coulde
haue
caryed
a
faulse
persuation
of
Purgatory
,
downe
from
the
apostles
dayes
to
oure
tyme
,
for
true
doctryne
?
Marke
well
,
and
yowe
shal
perceyue
that
the
Church
of
Christe
hathe
euer
geuen
roome
to
the
diuersitye
of
mennes
wittes
,
the
diuision
of
graces
,
and
sondry
geftes
in
exposition
of
most
places
of
the
whole
testament
:
Diuersity
of
sensies
be
allowed
,
so
that
none
of
theime
conteine
any
fallshood
in
it selfe
.
with
this
prouiso
alwayes
:
that
no
man
of
singularity
should
father
any
faulshodde
or
vntrueth
vpon
any
texte
:
but
otherwise
,
that
euery
man
might
abund
in
his
meaning
.
Mary
faulshood
she
neuer
suffered
one
moment
,
to
take
hould
or
bearing
of
any
scripture
,
vnrepraehended
.
The
diligent
watche
that
the
churche
kepeth
ouer
the
truth
.
Ecclesia
multa
tolerat
(
saith
S.
Augustine
)
&
tamen
quae
sunt
contra
fidem
vel
bonam
vitam
,
non
probat
,
nec
tacet
,
nec
facit
.
the
Churche
beareth
many
thinges
:
yet
suche
thinges
as
be
hourtfull
to
faithe
or
good
lyefe
,
she
neuer
approuethe
,
Epi.
110.
nor
dothe
theime
her selfe
,
nor
howldethe
her
peace
,
when
she
seeth
theime
doone
by
others
.
Therof
we
haue
a
goodly
example
in
oure
owne
matter
.
So
longe
as
any
conuenient
meaning
might
be
fownde
owte
by
the
holy
writers
,
of
that
place
alleaged
owte
of
S.
Paule
for
suche
as
should
be
saued
through
fier
,
she
liked
and
alowed
the
same
.
Som
proued
that
the
elect
must
be
saued
by
long
sufferance
,
som
sayd
the
tribulation
of
this
lyfe
and
world
must
trie
mennes
faith
and
workes
,
som
said
the
grefe
of
mind
in
losing
that
whiche
they
ouer
muche
loued
,
was
the
burning
fire
of
mannes
affections
:
som
woulde
haue
the
greuous
vexation
of
departure
owte
of
this
lyefe
,
to
be
a
purgatory
paines
:
som
construed
the
texte
,
of
the
fyre
of
conflagration
,
that
shall
pourge
the
workes
of
many
in
the
latter
day
:
finially
they
all
agreede
,
that
the
temporall
torment
of
the
worlde
to
coom
is
litterally
noted
,
and
especyally
meant
by
the
fire
which
the
Apostle
speaketh
of
.
All
these
so
little
doo
disagree
emongest
theime
selues
,
that
not
onely
by
diuerse
men
,
but
off
one
man
they
might
well
all
be
geuen
.
And
being
al
in
theime
selfe
very
true
,
the
holy
Churche
so
likethe
and
alloweth
theime
eche
one
,
that
yet
by
tho
common
iudgement
of
al
learned
men
,
that
meaning
for
Purgatory
paines
,
she
approueth
as
the
most
agreeable
sense
to
the
texte
,
and
whole
circumstance
off
the
letter
.
But
as
soone
as
Origen
went
aboute
to
prooue
by
the
same
scripture
,
that
all
wicked
men
shoulde
at
lengthe
be
saued
after
due
purgation
by
fier
:
then
this
pillar
of
truethe
seeing
an
open
faulshod
gathered
by
the
scripture
of
goddes
worde
,
coulde
susteyne
no
longer
.
She
set
vpp
against
this
errour
her
pastors
,
the
graue
fathers
of
our
faithe
▪
who
ceased
not
,
as
occasion
serued
,
to
geue
men
warninge
of
the
deceite
intended
:
not
onely
stille
mainteining
the
doctryne
of
Purgatory
,
but
allso
expressely
condemnyng
all
the
reprehenders
thereof
,
as
hereafter
it
shall
be
better
declared
:
and
so
misliking
no
sense
that
in
it selfe
was
true
,
the
meaning
of
Purgatory
yet
,
hath
bene
of
all
the
learned
counted
so
certaine
,
that
in
geuing
any
other
lykly
exposition
,
that
was
euer
added
with
all
,
as
most
consonant
to
the
will
and
wordes
off
the
writers
.
So
dothe
Theodoretus
,
so
dothe
S.
Augustine
,
and
so
in
a
maner
did
they
all
.
And
as
the
saide
holy
doctour
saith
(
with
whose
wordes
I
am
much
delited
,
bycause
he
of
all
other
maketh
trueth
stand
most
plainely
vpon
it self
)
One
texte
of
scripture
may
well
haue
so
many
vnderstandings
as
may
stand
withe
truethe
,
12.
Confes
.
and
be
not
repugnaunt
to
good
lyefe
and
manners
.
And
he
hedgeth
the
diuersity
of
mennes
wittes
in
the
exposition
of
scripture
,
with
in
the
dooble
knott
of
loue
,
which
is
towards
God
and
our
brother
:
De
doctri
.
Christiana
li.
1.
c.
36.
Who
so
euer
(
saith
he
)
takethe
him selfe
to
vnderstande
scripture
or
anye
parte
thereof
,
and
in
that
meaning
aedifieth
nothing
at
all
the
dooble
loue
,
of
God
and
oure
neightbour
,
he
misseth
the
true
meaning
thereof
.
Butt
who
so
euer
can
fiend
owt
such
a
sense
that
may
be
commodious
to
the
increase
of
charitie
,
althoughe
it
were
not
directly
intended
by
the
writer
,
yet
he
is
not
harmefully
deceiued
,
nor
fownde
a
lyar
therein
.
so
saith
he
.
Nowe
as
for
oure
matter
,
I
am
well
assured
,
there
dare
no
man
,
thoughe
he
were
destitute
of
Goddes
grace
,
yet
not
for
shame
of
him selfe
,
affirme
that
the
doctrine
of
Purgatory
is
hourtfull
to
vertuous
liefe
,
the
onely
miscreditt
wherof
,
hath
vtterly
banished
al
good
Christian
condicions
:
oriniurious
to
the
faithe
of
Goddes
Churche
,
whiche
is
not
onely
agreable
,
but
principally
intended
by
the
plaine
letter
of
Goddes
worde
,
and
consonaunt
to
all
other
meanings
,
that
may
be
gathered
by
any
such
scripture
as
we
haue
alleaged
there
for
:
and
to
be
short
,
receiued
of
so
many
fathers
,
so
wise
,
and
so
well
learned
,
as
we
haue
named
for
that
purpouse
,
as
a
truethe
moste
reasonable
,
most
naturall
,
and
most
agreeable
to
Goddes
iustice
.
Well
then
,
the
misbeleuers
can
haue
no
shifte
nor
escape
,
by
the
chalenge
of
Goddes
worde
,
or
doctures
,
or
diuersity
of
sensies
:
here
is
no
houlde
for
erroure
:
all
I
trust
be
safe
and
sure
on
euery
saide
.
Obiection
Theire
extreme
and
onely
refuge
is
,
that
the
paine
of
Christes
passion
,
and
his
sufficient
payment
for
oure
sinnes
,
standeth
not
with
oure
satisfaction
or
poenaunce
in
this
liefe
,
nor
with
paine
or
purgatory
in
the
next
.
O
lorde
howe
farre
may
mannes
malice
reache
?
that
not
contented
to
abuse
theire
reason
and
the
worde
of
God
in
persuasion
of
erroure
,
but
are
bowlde
to
referre
Christes
blessed
deathe
allso
,
to
cloke
together
with
faulshood
,
answer
.
wanton
and
licentious
lieuing
.
Many
vertuous
persons
haue
ben
prouoked
by
the
meditation
of
oure
sauiours
sorowes
,
to
leaue
the
flattering
welthe
of
this
worlde
,
and
to
charge
theime
selues
with
perpetuall
vexation
of
body
:
but
that
any
did
euer
so
rest
vpon
Christes
passion
,
that
in
respecte
thereof
,
they
might
passe
theire
dayes
midle
welthe
off
lust
and
liberty
,
that
was
(
I
trowe
)
vnhearde
of
,
before
this
sinfull
secte
.
These
felowes
argue
thus
:
Christe
hath
paide
the
full
price
of
our
sinnes
,
ergo
we
must
doo
no
poenaunce
,
nor
suffer
any
paine
for
theime
.
But
S.
Paule
thus
:
Christe
by
paine
and
passion
is
entred
into
the
glory
of
his
kingdome
,
Rom.
8.
ergo
if
we
looke
to
be
his
felowe
heires
,
or
partakers
of
his
glory
,
we
must
suffer
affliction
with
him
,
and
ioyne
with
him
in
paines
and
passion
.
S.
Peter
also
thus
:
Christe
hathe
suffered
leauing
you
an
example
that
ye
should
folowe
his
steppes
,
1.
Petri.
2.
therefore
all
his
blessed
liefe
passed
in
paine
muste
be
a
perpetuall
sturring
vppe
of
toleration
,
Matth.
3.
and
gladde
suffering
for
his
name
agayne
.
Iohn
oure
masters
messenger
praepared
the
way
of
Christes
deathe
and
doctrine
,
by
worthy
fructes
of
poenaunce
:
Mat.
4.
and
that
was
the
beginning
off
Christes
owne
preaching
,
therefore
I
dare
be
boulde
to
say
these
thinges
are
not
abrogated
by
the
teaching
of
the
Ghospell
,
nor
voide
by
Christes
passion
:
whiche
onely
maketh
oure
workes
and
merites
,
to
be
of
that
value
and
acceptation
,
that
all
catholike
men
counte
theime
of
:
whiche
elles
to
the
satisfying
for
sinne
shoulde
be
nothing
auaileable
,
nor
to
to
the
atteining
of
heauen
any
thing
profitable
.
But
it
is
foly
to
make
ouer
many
wordes
in
a
case
so
plaine
,
seeing
the
example
of
both
God
and
good
mennes
dealing
,
abundantely
proueth
mannes
poonishment
ether
temporall
or
aeternall
,
to
stand
well
withe
the
excellent
value
of
oure
sauioures
deathe
.
For
if
paine
for
sinne
,
were
iniurious
to
Christes
death
,
then
the
holy
prophet
Dauid
that
liued
long
in
greuous
poenaunce
,
were
iniurious
to
his
Lordes
deathe
:
then
the
Churche
were
iniurious
to
her
owne
spouse
his
deathe
,
that
chargethe
all
offenders
with
poenaunce
:
then
God
him
sellfe
were
iniurious
to
his
owne
sonnes
deathe
,
that
sharply
poonisheth
sinne
forgeuen
:
then
Christe
him
felfe
were
iniurious
to
his
owne
death
,
that
bothe
by
his
example
and
holy
preaching
,
dyd
euer
commend
sharpe
poenaunce
and
paine
.
These
delicate
teachers
of
oure
time
,
that
vnder
praetence
of
preaching
the
Ghospell
,
auouching
the
glory
of
God
and
the
grace
of
oure
redemption
,
haue
serued
mennes
lustes
,
abandoned
the
owlde
austerity
of
Christian
liefe
,
and
rased
oute
of
the
peoples
hartes
the
feare
of
Goddes
iudgementes
,
were
foreseene
by
the
holy
Apostle
Iudas
:
And
he
calleth
theime
,
Iudas
in
epist.
Impios
,
transferentes
Domini
nostri
gratiam
in
luxuriam
.
Wicked
men
,
turning
the
grace
of
our
Lorde
vnto
wantonnesse
and
lust
.
Ageinst
whome
allso
S.
Paule
made
this
exception
:
Ad
Gal.
5.
that
they
shoulde
not
in
any
wise
by
the
freedom
of
our
redemption
chalenge
any
liberty
of
the
fleshe
.
Notwithstanding
Christes
passion
then
,
we
must
not
otherwise
thinke
,
but
to
suffer
for
oure
owne
sinnes
:
not
as
helping
the
insufficiencie
of
his
merites
,
but
as
making
our selues
apte
to
receiue
that
blessed
benefite
,
which
effectually
worketh
vpon
no
man
,
but
by
meanes
:
nor
serueth
any
to
saluation
,
but
by
obedience
of
his
will
and
worde
.
Ad
Haebr
.
cap.
5.
For
if
Christes
death
shoulde
woorke
accordinge
to
the
full
force
of
it selfe
,
it
woulde
doubtlesse
supp
vpp
all
sinne
,
and
al
paine
for
sinne
:
it
might
wype
away
death
,
bothe
of
this
praesent
lyefe
,
and
aeternall
it
woulde
leaue
nether
Hell
,
Purgatory
,
nor
paine
:
the
price
and
worthinesse
thereof
being
so
abundaunt
,
that
it
might
,
being
not
otherwise
by
the
vnserchable
will
and
wisdom
of
the
sufferer
limited
,
saue
the
whole
worlde
.
But
nowe
ordinary
wayes
by
Goddes
wisdom
appointed
for
the
bestowing
of
that
excellente
medicinable
cuppe
,
(
as
S.
Augustine
termeth
it
)
and
condicions
required
in
the
parties
beside
,
Christes
deathe
dooth
not
discharge
vs
of
satisfaction
for
oure
sinnes
,
Articulo
.
1
falsò
imp.
nor
of
any
other
good
woorke
,
whereby
man
may
procure
his
owne
saluation
.
And
I
am
not
a
frade
to
vse
the
word
Satisfaction
,
The
worde
Satisfaction
so
abhorred
of
haeretikes
is
common
with
the
owlde
fathers
.
with
Cyprian
,
Origen
,
Ambrose
,
Augustin
,
and
the
rest
of
that
blessed
felowship
:
Who
right
well
knewe
the
valew
of
oure
redemption
,
and
the
force
of
that
satisfaction
whiche
oure
sauiour
made
vpon
the
Crosse
.
I
dare
well
leaue
these
pety
diuines
and
speake
with
the
grand
capitanes
of
our
faith
and
religion
.
And
I
woulde
to
God
I
coulde
as
well
in
any
part
come
after
theime
,
in
example
of
Christian
liefe
:
Who
not
so
muche
in
worde
,
as
in
the
course
of
all
theire
conuersation
,
lefte
vnto
vs
perfecte
paterns
of
greate
and
greuous
poenaunce
.
Theire
longe
watching
and
wailing
,
theire
straunge
,
wyelde
,
and
waste
habitation
,
theire
roughe
appareling
,
theire
harde
lying
,
theire
meruelous
fastinge
,
theire
perpetuall
praing
,
theire
extreme
voluntary
pouerty
,
and
all
this
to
praeuent
goddes
iudgement
in
the
worlde
to
coom
,
for
those
smaule
infirmities
and
offensies
of
theire
frayle
life
,
may
make
oure
aduersaries
ashamed
of
theime
selues
,
that
nether
will
folowe
theire
blessed
steppes
,
nor
yet
(
whiche
is
the
greatest
signe
of
Goddes
angre
towardes
them
that
can
be
)
like
it
,
and
alowe
it
in
others
.
An
euident
and
most
certaine
demonstration
of
the
truethe
of
Purgatory
:
and
the
greuousnesse
of
the
paines
thereof
,
vttered
by
the
prayers
and
wordes
of
the
holy
doctoures
,
and
by
sum
extraordinary
workes
of
God
beside
.
Cap.
12.
ANd
we
allso
,
that
by
goddes
grace
and
great
mercy
be
Catholikes
,
muste
nedes
here
conceiue
singulare
feare
of
Goddes
terrible
iudgements
,
whiche
of
iustice
he
muste
practise
vppon
oure
wickednesse
,
that
liue
nowe
in
pleasure
and
worldely
welthe
after
suche
a
carelesse
sorte
,
that
men
may
iudge
we
haue
no
respect
of
the
dredfull
day
,
nor
care
of
Purgatory
,
whiche
in
wordes
we
so
ernestly
mainteine
.
The
deape
and
perpetuall
feare
wherof
,
For
Christes
sake
,
let
al
Catholikes
here
attende
.
caused
oure
elders
not
onely
to
leade
theire
lyfe
in
suche
perpetuall
payne
,
but
further
forced
theyme
to
breake
owte
in
bitter
teares
,
and
vtter
most
godly
prayers
,
that
they
might
escape
the
iudgement
of
God
,
exercised
by
the
paynes
of
Purgatory
at
the
end
of
oure
shorte
and
vncertain
lyfe
.
Summe
of
theime
I
will
recite
,
that
oure
hartes
may
melte
in
the
necessarye
foresighte
off
that
terrible
time
,
and
the
heretikes
be
a
shamed
to
deny
that
,
whiche
so
constantly
in
woorde
and
woorke
they
euer
professed
.
For
feare
of
this
fyre
to
coom
,
holy
S.
Bernarde
makethe
this
meditation
.
O
vtinam
magis
nunc
daret
aliquis
capiti
meo
aequas
,
&
oculis
meis
fontem
lachrimarum
,
fortè
enim
non
repèriret
ignis
exurens
,
quod
interim
fluens
lachrima
diluisset
.
Oh
woulde
to
God
som
man
would
nowe
before
hand
prouid
for
my
head
abundaunce
of
waters
,
and
to
min
eies
a
fountain
of
teares
:
for
so
happely
the
burning
fire
shoulde
take
no
howld
,
Ser.
55.
in
Cautic
.
wher
ronning
teares
had
cleansed
before
.
And
thus
againe
the
same
blessed
man
debateth
the
matter
with
his
owne
conscience
.
I
tremble
and
shake
,
for
feare
of
fawlyng
in
to
Goddes
handes
:
I
woulde
praesent
my
sellfe
before
his
face
allredy
iudged
,
and
not
then
off
him
to
be
iudged
.
Therfore
I
will
make
a
reckoning
whiles
I
am
here
,
of
my
good
dedes
and
of
my
badde
:
my
euill
shal
be
corrected
with
better
workes
,
shal
be
wattered
with
teares
,
shall
be
pounished
by
fasting
,
and
amended
by
sharp
discipline
.
Prouision
must
be
made
that
I
bring
not
thether
cockell
in
steade
of
corne
,
or
chaf
to gether
with
Wheate
.
I
shal
rippe
vp
to
the
very
bottom
al
my
wayes
,
and
my
whole
study
,
that
he
may
find
nothing
vntryed
,
Naum.
1.
or
not
fully
discussed
to
his
handes
:
And
then
I
hope
in
his
mercy
,
that
he
will
not
iudge
for
the
same
faultes
,
the
second
tyme
.
In
the
lyke
godly
sense
spake
a nother
,
Emissaenus
de
poenitentia
niniuit
.
longe
before
his
dayes
:
Beatus
qui
hic
mala
sua
deflere
,
qui
hic
debita
sua
festinat
exoluere
,
&
innocentiam
quam
iam
non
potest
per
baptismum
reparare
,
recuperare
studeat
per
summum
poenitentiae
fructum
:
ad
tales
merito
ipse
Dominus
loquitur
,
non
iudicabo
bis
in
idipsum
.
Happy
is
he
that
euer
he
was
borne
,
that
with
spede
bewaileth
his
sinnes
,
and
in
tyme
dischargeth
his
debtes
:
that
he
may
so
endeuoure
to
recouer
by
the
fructes
off
poenaunce
his
innocency
,
whiche
by
baptisme
he
can
neuer
repayre
agayne
▪
to
suche
suerly
our
lorde
saith
,
that
he
will
not
call
twise
to
accompte
for
one
faulte
.
S.
Ambrose
sheweth
his
feare
also
of
Purgatory
by
this
prayer
.
Praecat
prae
paratoria
2.
ad
mis.
Quod
si
etiam
in
illo
adhuc
saeculo
aliquid
in
me
vindicandum
reseruas
,
peto
ne
me
potestati
daemonum
tradas
,
dum
scelus
meum
Purgatoria
poena
detergis
.
O
lorde
(
saith
he
)
if
thowe
reserue
any
whit
in
me
to
be
reuenged
in
the
next
liefe
,
yet
I
humbly
aske
off
the
,
that
thowe
geue
me
not
vpp
to
the
power
of
wicked
spirits
,
whiles
thowe
wypes
away
my
sinnes
by
the
payne
of
Purgatory
.
Lo
good
reader
the
feare
and
fayth
of
oure
fathers
:
lo
howe
owlde
this
doctrine
is
,
how
auncient
the
word
is
.
But
in
an
other
place
the
same
author
expresseth
his
care
and
continuall
cogitation
of
this
iudgement
to
be
practised
in
Purgatory
,
comparing
thus
S.
Peter
his
state
with
his
owne
.
Ille
(
saith
he
of
S.
Peter
)
examinabitur
vt
argentum
,
ego
examinabor
vt
plumbum
,
In
Psal.
118
ser.
20.
donec
plumbum
tabescat
ardebo
:
si
nihil
argenti
in
me
inuentum
fuerit
,
heu
me
in
vltima
inferni
detrudar
,
aut
vt
stipula
totus
exurar
.
si
quid
in
me
inuentum
fuerit
auri
vel
argenti
non
per
meos
actus
,
sed
per
gratiam
&
misericordiam
Christi
,
per
ministerium
sacerdotij
,
dicam
fortasse
ego
:
Etenim
qui
sperant
in
te
,
non
confundentur
.
In
englishe
.
He
shall
be
tryed
as
siluer
,
but
I
must
be
searched
and
examined
as
leade
:
tyll
the
leade
melt
away
,
must
I
continually
burne
.
And
if
then
there
be
no
siluer
matter
fownde
,
wo
is
me
,
I
shall
be
throust
downe
to
the
nether
partes
of
the
deape
helle
,
or
wholy
waste
away
as
strowe
in
fire
.
But
yff
any
goulde
or
siluer
be
fownd
in
me
,
not
through
my
woorkes
,
but
by
grace
and
Christes
mercy
,
and
for
my
ministery
and
priesthood
sake
,
I
shall
allso
once
say
:
those
that
put
theire
trust
in
the
,
shall
neuer
be
confownded
.
A
lasse
Ambrose
was
thowe
so
careful
for
wasting
away
in
thy
purgation
?
what
shal
become
of
vs
,
where
all
is
drosse
,
and
no
fine
substance
:
so
continual
sinning
,
and
so
little
sauluyng
:
where
the
dignity
of
priesthood
,
wherby
thowe
conceiued
suche
comforth
is
almost
worn
away
?
his
feare
was
so
harty
,
and
his
meditation
of
purgatory
paines
was
so
ernest
,
that
he
conceyuith
a
doubt
in
respecte
of
his
desertes
,
of
wasting
away
,
and
further
castinge
in
to
damnation
:
though
he
knewe
right
wel
,
that
man
admitted
to
the
temporall
iudgement
of
the
next
worlde
,
coulde
not
euerlastingly
perishe
,
but
bicause
the
paines
of
the
one
is
so
lyke
the
other
,
the
greefe
of
theime
bothe
lightly
occupieth
mannes
mynde
at
once
:
especially
where
mannes
case
is
doubtefull
,
and
often
deserueth
the
worse
of
the
twayne
.
So
S.
Augustine
lykewise
,
after
that
he
had
vttered
his
feare
of
helle
in
the
prophet
Dauids
person
,
as
I
sayde
once
before
,
streght
he
adioynethe
his
request
vnto
God
,
to
saue
him
from
Purgatory
paines
,
by
the
Prophets
wordes
allso
.
I
will
recyte
his
mynd
in
English
:
In
psal.
37.
O
Lorde
amend
me
not
in
thy
anger
,
but
pourge
me
in
this
lyfe
,
that
I
may
escape
the
Amending
fire
,
whiche
is
praepared
for
suche
as
shall
be
saued
throughe
fire
.
And
why
?
but
bicause
they
buylde
vpon
the
foundation
woodde
,
hay
,
and
strawe
▪
men
might
builde
goulde
,
siluer
,
and
praeciouse
stones
,
and
so
escape
bothe
the
fyres
,
th
one
off
aeternall
poonishment
for
the
wicked
,
and
the
other
,
whiche
shall
correct
theyme
that
must
be
saued
through
fyre
.
But
nowe
bicause
we
reade
that
he
surely
shal
be
saued
,
Note
here
Christian
reader
,
whether
S.
Augustin
doubted
of
purgatory
,
as
the
lying
and
vnlerned
aduersaryes
woulde
make
the
simple
people
belieue
.
therfore
that
fier
is
not
much
regarded
,
And
yet
let
theime
be
boulde
of
this
,
that
though
they
be
saued
by
fier
,
it
shall
yet
be
more
fearse
and
greuous
,
then
any
thing
that
man
may
susteine
in
this
liefe
,
thoughe
bothe
Martirs
and
malefactours
haue
suffered
straunge
tormentes
.
Againe
in
an
other
place
the
same
holy
doctoure
vttereth
the
like
saing
:
Whiche
I
will
repeate
also
,
that
the
worlde
may
behowld
the
vniust
dealing
of
the
contrary
part
,
De
vera
&
falsae
poeniten
.
Cap.
18.
that
in
the
booke
of
theire
excuse
why
they
departed
owte
of
the
Churche
(
they
call
it
theire
Apologie
)
be
not
ashamed
to
auouche
,
that
S.
Augustine
sometimes
denyed
,
and
sometimes
doubted
of
Purgatory
.
Thus
he
writeth
then
ageinst
suche
deceiuers
,
and
for
the
defense
of
him selfe
and
the
Churches
faithe
.
Sed
si
etiam
sic
conuersus
euadat
,
vitam
viuat
&
non
moriatur
,
non
tamen
promittimus
quod
euadet
omnem
poenam
.
Nam
prius
purgandus
est
igne
purgationis
,
qui
in
aliud
saeculum
distulit
fructum
conuersionis
.
Hic
autem
ignis
etsi
aeternus
non
sit
,
miro
tamen
modo
est
grauis
,
excellit
enim
omnem
poenam
quam
vnquam
passus
est
aliquis
in
hac
vita
.
Nunquam
enim
in
carne
inuenta
est
tanta
poena
,
licet
mirabilia
passi
sunt
martyres
,
&
multi
nequiter
iniqui
tanta
sustinueruut
supplicia
.
Studeat
ergo
quilibet
sic
delicta
corrigere
,
vt
post
moreem
non
oporteat
talem
poenam
tolerare
.
Yff
a
sinner
(
saith
he
)
by
his
conuersion
escape
death
,
and
obteine
liefe
,
yet
for
all
that
I
can
not
promesse
him
,
that
he
shal
escape
all
paine
or
poonishment
.
For
he
that
differred
the
fructes
of
repentaunce
till
the
next
liefe
,
must
be
perfyted
in
Purgatory
fier
.
And
this
fire
,
I
tell
yowe
,
thoughe
it
be
not
euerlasting
,
yet
it
is
passing
greuous
:
for
it
dooth
farre
excede
all
paine
,
that
man
may
suffer
in
this
lyefe
.
Neuer
grefe
in
this
flesh
coulde
be
so
greate
as
it
,
thoughe
Martirs
haue
abiden
straunge
tormentes
,
and
the
worst
sort
of
wicked
men
,
exceding
greate
poonishments
.
Therfore
,
let
euery
man
so
correcte
his
owne
faultes
,
that
after
his
deathe
he
may
escape
that
pityfull
payne
.
So
farre
S.
Augustine
:
By
whom
we
see
not
only
the
trueth
of
our
our
Catholike
doctrine
lyuely
and
vehemently
set
forth
,
butt
to
the
greate
feare
of
vs
all
,
the
weght
of
Goddes
sentence
,
and
the
paine
of
that
vntolerable
poonishment
,
as
the
Churche
of
his
time
taught
and
beleued
,
to
passe
all
mortall
and
transitory
wo
in
the
worlde
.
Wherof
,
The
paines
of
purgatory
hath
bene
reueled
to
many
holy
persons
.
it
hathe
pleaced
allmighty
God
sometimes
,
to
geue
man
a
taste
,
by
calling
summe
one
or
other
aboue
the
common
rase
of
nature
oute
of
this
mortall
liefe
,
and
speedy
restoring
him
from
the
state
of
the
departed
,
to
the
company
of
the
lyuing
againe
.
Whiche
worke
thoughe
it
be
straunge
in
nature
,
thought
vnlykely
to
misbeleuers
,
and
contemned
of
such
as
woulde
extinguishe
the
spirite
of
God
,
1.
Tessal
.
5.
yet
it
hath
ben
the
vsuall
practise
,
sence
the
beginning
of
oure
faithe
and
religion
,
off
the
holy
Gost
,
so
to
trade
mannes
fraylty
in
faithe
and
feare
of
Goddes
Iudgements
.
Somtimes
,
the
liuing
is
in
traunce
or
sodden
chaunge
by
Goddes
omnipotency
taken
vppe
,
to
the
vewe
as
it
weare
,
of
the
vnspeakeable
treasures
of
the
praepared
ioyes
,
or
extreme
calamities
of
the
world
to
coom
.
So
was
the
Apostle
S.
Paule
,
he
could
not
tell
how
him self
,
2.
Cor.
12.
called
to
the
behoulding
of
Goddes
maiesty
and
mysteries
vnspeakeable
:
Apocal.
20
So
was
S.
Iohn
in
spirit
caused
often
to
behould
,
and
praesently
in
a
maner
to
see
,
not
only
the
affayires
of
goddes
Church
til
the
worldes
end
,
but
also
the
happy
Seate
of
the
lambe
,
the
aeternal
ioy
of
th
elect
,
and
the
euerlasting
lake
of
the
damned
,
with
the
infinite
sorowe
of
all
the
forsaken
sorte
.
And
so
haue
many
one
sith
that
time
,
in
the
same
spirite
,
had
a
praesent
taste
of
all
those
iudgements
,
whiche
by
any
meanes
through
the
vnsercheable
ordinaunce
of
God
,
be
praepared
for
sinners
.
Ecclesi.
46
1.
Reg.
28.
Sometimes
also
,
by
the
same
force
of
the
Spirite
,
the
departed
haue
appeared
emongest
the
lieue
:
as
Samuel
the
prophet
to
king
Saul
,
vttering
thinges
to
coom
.
Or
if
that
were
not
Samuel
him self
,
bicause
that
practise
of
vnlawfull
artes
may
be
thought
not
conuenient
for
the
procuring
of
the
Prophettes
owne
persons
appirition
:
Matth.
17.
yet
Moyses
was
in
dede
personally
praesent
with
Christ
in
the
Mounte
,
at
his
transfiguration
.
And
as
he
at
Christes
cal
came
from
the
dead
owte
of
the
bousom
of
Abraham
,
so
did
Elias
at
the
same
time
coom
from
Paradise
(
as
S.
Augustin
affirmeth
)
and
wer
both
conuersant
and
in
talk
with
Christ
,
and
in
the
sight
of
the
Apostles
at
once
:
from
whense
they
departed
att
Christes
appointement
,
Intercourse
betwixt
the
liue
and
dead
,
though
it
be
not
ordinary
,
yet
it
is
not
impossible
.
to
theire
seuerall
abode
and
rest
againe
.
Whereuppon
,
the
same
holy
doctoure
confesseth
,
that
these
rare
and
meruelous
workes
of
god
though
they
folow
not
the
common
order
of
nature
,
yet
they
be
nether
impossible
,
nor
vnpractised
in
Christes
Churche
.
Alij
sunt
(
saith
he
)
limites
humanarum
rerum
,
alia
diuinarum
signa
virtutum
:
alia
sunt
quae
naturaliter
,
alia
quae
mirabiliter
fiunt
.
De
cura
pro
mor
Cap.
16.
The
common
course
and
limites
of
mannes
matters
,
be
of
one
sorte
:
and
the
woonderous
signes
of
goddes
powre
and
vertue
,
of
an
other
:
the
woorkes
that
naturally
be
wrought
,
are
nothing
like
suche
thinges
,
as
meruailously
and
miraculously
be
done
.
And
as
Christ
in
his
owne
person
,
made
many
extraordinary
workes
to
beare
testimony
of
his
diuinitye
,
so
he
woulde
that
the
glory
of
god
and
faithe
in
him
,
shoulde
take
deape
roote
and
large
encrease
through
owte
al
nations
,
not
onely
by
preaching
and
worde
,
but
by
woorkes
also
:
whiche
the
same
holy
goste
for
the
saluation
of
the
beloued
flocke
,
disposeth
by
the
aeternal
wisedom
,
where
,
when
,
with
whome
,
and
as
he
listeth
.
Mary
as
these
be
the
most
secret
waies
and
vnknowen
steppes
of
goddes
spirite
,
and
therefor
most
humbly
to
be
reuerenced
of
the
faithfull
:
so
bicause
they
are
so
farre
from
the
rase
of
naturall
affaires
,
and
muche
ouerreache
flesshe
and
bloodde
,
they
are
often
of
fooles
contemned
,
and
of
the
vnwise
wisdom
off
worldlinges
,
as
extreme
madnesse
improued
.
The
expresse
signes
of
Goddes
spirite
,
Mat.
12.
wrought
by
the
Sauioure
of
the
worlde
in
his
owne
person
,
were
with
singulare
blasphemy
,
of
the
prowde
Iewes
referred
to
Beelzebub
,
The
tokens
and
wonders
wrought
by
his
Apostles
,
Wicked
men
haue
euer
resisted
the
holy
Gost
were
attributed
to
vnlaufull
artes
,
and
misconstrued
of
most
miscreants
to
false
intentes
.
It
was
euer
a
speciall
note
of
incredulity
,
to
blaspheme
these
peculiare
steppes
of
the
spirite
.
S.
Cyprian
complainethe
of
suche
misbeleuers
in
his
time
:
that
woulde
not
agree
to
the
trueth
after
especiall
reuelations
had
of
the
same
:
Lib.
4.
epist.
9.
Whiche
kinde
of
men
,
he
noteth
in
the
latter
ende
of
an
epistle
,
by
these
wordes
.
Quanquam
sciam
,
omnia
ridicula
,
&
visiones
ineptas
quibusdam
videri
,
sed
vtique
illis
,
qui
malunt
contra
sacerdotes
credere
,
quam
sacerdoti
:
Sed
nihil
mirum
,
quando
de
Ioseph
fratres
sui
dixerunt
,
ecce
somniator
ille
venit
.
Allthoughe
(
saith
he
)
I
knowe
right
well
howe
litle
accompte
they
make
of
visions
,
whiche
they
aesteme
as
mere
triefles
:
But
yet
it
is
suche
onely
,
that
had
rather
beleue
ageinst
,
then
with
Goddes
priestes
.
And
no
meruaile
that
is
,
seeing
good
Iosephs
owne
brethern
saide
by
him
in
mockage
.
Genes.
37.
Lo
yender
cooms
the
dreamer
.
So
did
they
scoffe
at
him
,
bicause
he
had
more
familiarity
with
the
spirite
of
God
,
then
the
other
had
.
Nowe
as
the
ioyes
of
heauen
and
Paradise
,
with
the
torment
of
sinners
and
other
secrettes
of
the
next
liefe
,
haue
bene
straungely
represented
to
som
one
or
other
in
all
agies
,
by
sundry
meanes
most
expedient
to
oure
saluation
,
and
most
seemely
to
the
wisdom
and
will
of
the
woorker
,
so
certainly
,
no
article
was
euer
with
more
force
of
spirite
,
or
more
graue
authority
set
fourth
sence
the
beginning
of
Christian
religion
,
then
this
one
of
Purgatory
.
Neuer
nation
was
conuerted
to
the
faithe
,
but
it
hadd
this
trueth
not
onely
taught
by
worde
,
but
by
miracle
allso
confirmed
.
And
namely
in
that
abundant
floodde
of
faithe
,
when
it
pleaced
God
,
allmost
at
once
to
spreade
his
name
emongest
all
these
contryes
,
it
was
thought
most
necessary
to
his
diuine
wisdom
,
together
with
the
true
worship
off
his
name
,
to
plante
in
all
faithfull
mennes
heartes
,
the
awe
and
necessary
feare
of
that
greuous
torment
,
for
the
reuenge
and
iust
iudgement
of
wicked
lyefe
.
This
greuous
payne
was
vttered
by
the
very
sufferers
theime
selues
,
as
we
may
see
in
the
notable
historyes
off
Paschasius
and
Iustus
,
Cap.
24.
l.
4.
dialogorum
.
reported
by
S.
Gregoryes
owne
mouth
.
This
greuous
poonishment
was
ageyne
declared
by
Furseus
:
who
,
as
the
reuerent
Bede
reporteth
,
Cap.
13.
li.
3.
had
the
behoulding
of
the
aeternall
blesse
,
the
euerlasting
misery
,
and
the
temporall
payne
of
the
nexte
lyfe
.
Drichelmus
allso
,
Li.
5.
c.
13
by
the
ordinaunce
of
God
taken
from
emongest
mortall
men
into
the
state
of
the
nexte
worlde
,
after
he
had
seene
lyke
wise
,
the
terrible
iudgement
of
God
practised
euen
vpon
the
electe
,
was
restored
to
lyfe
againe
in
oure
owne
nation
,
and
was
a
witnesse
worthy
of
all
credet
,
of
this
same
trueth
,
not
onely
by
his
word
(
wherof
he
was
so
sparing
all
his
lyefe
tyme
after
,
that
he
woulde
not
vtter
this
same
mistery
but
withe
singulare
care
and
respect
of
the
persons
intent
,
that
asked
him
therof
)
but
namely
by
passinge
greate
poenaunce
,
and
incredible
chastising
of
his
body
,
whiche
proceaded
of
the
sensible
knowledge
that
he
had
of
the
paynes
praepared
.
And
being
asked
sometime
(
as
holy
Bede
saithe
)
why
he
so
tormented
him selfe
,
in
the
willing
toleration
of
extreme
heate
,
or
contrary
coulde
,
bothe
of
froste
and
snowe
,
he
made
answer
simply
and
shortely
,
Frigidiora
ego
vidi
:
austeriora
ego
vidi
:
Ah
masters
I
haue
seene
cowlder
:
I
haue
seene
sharper
.
Meaning
by
the
vnspeakable
paines
of
Purgatory
.
The
whole
history
of
his
visions
,
with
many
the
like
,
R.
Beda
.
may
be
redde
in
the
Ecclesiastical
history
of
oure
owne
nation
,
writen
by
as
faithfull
a
witnesse
,
as
euer
was
borne
in
oure
lande
:
of
suche
vertue
,
that
he
woulde
begile
no
man
willingly
,
of
so
greate
wisdom
,
that
he
woulde
report
no
tale
nor
triefle
rashly
:
off
suche
grace
and
learning
,
that
he
was
well
able
to
discerne
a
false
fable
and
superstitious
illusion
,
from
a
true
and
diuine
reuelation
.
For
as
it
were
foly
and
mere
vanity
,
to
geue
credet
to
euery
spirite
,
so
to
condemne
a
spirite
,
or
reuelation
,
or
any
woorke
of
Goddes
finger
approued
by
the
Churche
of
God
,
in
which
there
hathe
euer
bene
the
gifte
of
discerning
spirites
,
1.
Cor.
12.
it
is
properly
a
sinne
against
the
holy
Gost
.
And
bicause
euery
man
hath
not
that
gifte
,
as
I
woulde
not
counsell
any
man
,
ouer
lightely
to
geue
credet
to
euery
priuat
spirite
and
peculiar
vision
,
bicause
they
may
coom
of
wicked
intentes
and
sinister
motions
,
so
I
think
it
were
good
,
in
feare
,
reuerence
and
humility
,
to
committ
the
discerninge
of
suche
thinges
,
to
the
spirit
and
iudgement
of
Goddes
Churche
.
With
the
belefe
of
euery
peculiar
mannes
phantasy
,
we
are
not
charged
:
with
humble
submission
of
oure
wholeliefe
and
beliefe
,
to
the
Churche
of
Christe
,
ther
are
we
especially
charged
.
And
bicause
there
is
nothing
reported
ether
in
the
woorkes
of
S.
Gregory
,
or
in
Bede
,
or
in
Damascen
,
or
in
any
other
the
like
,
concerning
the
paynes
ether
of
the
electe
or
the
damned
in
the
nexte
life
,
but
as
muche
hath
ben
vttered
before
,
by
all
the
holy
and
lerned
fathers
,
in
greate
agony
of
mind
and
feare
of
the
saide
iudgement
,
we
may
be
the
more
boulde
to
thinke
the
best
,
or
rather
we
are
bownd
to
thinke
the
best
of
that
spirite
,
whiche
so
conformably
agreeth
with
the
doctrine
of
the
Churche
,
and
faithe
of
all
the
fathers
.
There
can
no
man
say
more
of
Purgatory
nor
more
plainely
,
then
S.
Ambrose
,
Damascenus
vocat
purgatorium
baptisma
ignis
.
being
in
a
maner
a
frade
him self
,
of
wasting
away
in
that
horrible
torment
:
none
more
effectually
then
S.
Augustine
,
that
confesseth
there
is
no
earthely
paine
comparable
vnto
it
,
Lib.
4.
Ca.
10.
de
ortho
fid.
none
more
fearefully
then
Eusebius
Emissenus
,
who
termeth
it
skaulding
waues
off
fyre
:
none
more
pithely
then
Paulinus
,
that
calleth
those
places
off
iudgements
,
Ad
Amandum
epi.
●
.
Ardentes
tenebras
burning
darknesse
.
More
peculiarely
may
the
circumstances
and
condicion
of
that
state
by
god
be
reueled
,
but
the
trueth
therof
,
can
not
be
more
plainely
declared
,
nor
better
prooued
.
These
babes
feared
no
bugges
I
warraunt
yow
:
nether
picked
they
Purgatory
owte
of
Scipio
his
dreame
,
but
they
had
it
owte
of
Goddes
holy
worde
,
and
tradition
of
the
holy
apostles
,
and
by
the
very
suggestion
of
the
spirite
of
truth
.
All
which
if
it
can
not
moue
the
misbeleuer
,
and
stay
the
rashenesse
of
the
simple
deceiued
sort
,
it
shall
be
but
lost
laboure
to
bring
in
any
more
,
for
the
confirmation
of
that
trueth
,
whiche
all
the
holy
doctoures
haue
so
fully
both
proued
and
declared
to
my
hand
.
But
nowe
for
vs
,
that
throughe
Goddes
greate
mercy
be
Catholikes
,
let
vs
,
for
Christes
sake
,
so
vse
the
benefite
of
this
oure
approued
faithe
,
to
the
amendement
of
oure
owne
lyues
,
that
where
no
argument
will
serue
,
nor
authority
of
Scripture
or
doctoure
can
conuerte
the
deceiued
,
yet
the
fructe
of
this
doctrine
shewed
by
good
liefe
and
vertuous
conuersation
,
may
by
Christes
mercy
moue
theime
.
Let
the
priest
consider
that
this
heuy
iudgment
must
begin
at
the
howse
of
God
,
Epist.
1.
ca.
4.
Ambros
.
vbi
supra
.
as
S.
Peter
affirmeth
,
and
so
dooth
S.
Ambrose
proue
it
must
do
.
In
whom
,
for
the
dignity
of
his
honourable
ministery
,
as
much
more
holynesse
is
requisite
,
so
a
more
straite
reckoning
must
be
required
.
Let
the
Lay
man
lerne
,
for
the
auoyding
of
greater
daunger
in
the
praesence
of
the
highe
Iudg
,
willingly
to
submitt
him self
to
Goddes
holy
ministers
:
Who
haue
in
most
ample
manner
,
a
commission
of
executing
Christes
office
in
earthe
,
bothe
for
pardoning
and
poonishement
of
sinne
:
that
sufferinge
here
in
his
Churche
,
sentence
and
iuste
iudgement
for
his
offensies
,
he
may
the
rather
escape
oure
fathers
greuous
chastisement
,
in
the
liefe
to
coom
.
Therefore
I
woulde
exhorte
earnestly
the
minister
of
God
,
that
in
geuing
poenaunce
,
he
woulde
measure
the
medecine
by
the
malady
:
aptly
discerning
the
limitation
of
the
poonishement
,
by
the
quantity
of
the
faulte
:
not
vsing
lyke
lenity
in
closing
vp
of
euery
wound
.
For
they
shall
not
be
blamelesse
surely
,
that
doo
the
woorke
of
Goddes
iudgement
committed
to
theire
discretion
,
negligently
:
nor
the
simple
soule
that
lookes
to
be
set
free
from
further
paine
,
can
,
by
the
acceptation
of
suche
vnaequall
remedies
,
auoyde
the
skourge
of
iudgement
praepared
▪
except
he
him selfe
voluntaryly
receiue
(
as
I
woulde
wishe
all
men
should
)
som
forther
satisfaction
,
by
the
fructes
of
poenaunce
:
that
of
his
owne
accorde
he
may
helpe
the
enioyned
paenalty
,
and
so
by
Goddes
grace
turne
away
the
greate
grefe
to
coom
.
Excellently
well
,
Epist.
2.
and
to
oure
pupose
saide
S.
Cyprian
in
the
fourthe
booke
of
his
epistles
,
taulking
of
suche
offenders
as
were
not
charged
with
poenaunce
sufficyently
,
or
otherwise
negligently
fulfilled
the
same
,
by
these
wordes
.
We
shall
not
herein
any
thing
be
preiudiciall
to
Goddes
iudgment
that
is
to
coom
,
that
he
may
not
alowe
and
ratifie
oure
sentence
,
if
he
finde
the
perfect
poenaunce
of
the
party
so
require
.
But
if
the
offender
haue
deluded
vs
by
fayned
accomplishing
of
his
paenaunce
,
then
God
who
will
not
be
deluded
bicause
he
behouldeth
the
hearte
of
man
,
shall
geue
iudgement
of
suche
thinges
as
were
hidde
from
vs
.
And
so
oure
Lorde
will
amende
the
sentence
of
his
seruauntes
.
Wher
this
doctour
seemeth
to
allude
to
the
accustomed
name
of
Pugatory
,
whiche
S.
Augustin
and
other
doo
often
call
the
amending
fyere
.
Thoughe
it
may
well
be
,
that
he
here
calleth
the
contrary
sentence
of
iudgement
to
aeternall
damnation
vppon
the
impoenitent
sinner
,
whome
the
prieste
,
bicause
he
coulde
not
discerne
the
fained
hipocrasy
of
his
externall
dealing
,
from
the
inward
sorow
of
hearte
,
pronounced
to
be
absolued
of
his
sinnes
,
it
may
stand
(
I
say
)
that
he
termeth
that
contrary
sentence
of
God
,
the
correction
or
the
amendement
of
the
priestes
iudgement
.
Howe
so
euer
that
be
,
it
is
a
woorke
of
singulare
grace
and
discretion
,
so
to
deale
with
the
spirituall
patient
,
that
he
haue
no
nede
off
the
amending
fyer
.
Of
the
nature
and
condicion
of
Purgatotory
fyre
:
the
difference
of
theire
state
that
be
in
it
,
from
the
damned
in
Hell
:
with
the
conclusion
of
this
booke
.
Cap.
13.
IF
any
curious
head
list
of
me
demaunde
,
where
or
in
what
parte
of
the
world
this
place
of
poonishment
is
,
or
what
nature
that
fyre
is
of
,
that
worketh
by
such
vehement
force
vppon
a
spirituall
substance
:
I
will
not
by
longe
declaration
thereof
,
feede
his
curiosity
:
bicause
he
may
haue
both
the
example
and
the
like
doubt
of
Hell
it selfe
,
and
many
other
workes
of
God
moe
.
The
lerned
may
see
that
quaestion
at
large
debated
in
the
bookes
of
the
City
of
God
,
Lib.
20.
and
in
the
litterall
exposition
vpon
the
Genesis
.
And
yet
after
all
searche
that
man
can
make
,
this
must
be
the
conclusion
,
with
the
author
of
those
bookes
:
Libro
.
8.
cap.
5
,
Quomodo
intelligenda
sit
illa
flamma
inferni
,
ille
sinus
Abrahae
,
illa
lingua
diuitis
,
illa
sitis
tormenti
,
illa
stilla
refrigerij
,
vix
fortasse
a
mansuetè
quaerentibus
,
a
contentiose
autem
certantibus
nunquam
inuenitur
:
melius
est
dubitare
de
occultis
,
quam
litigare
de
incertis
.
I
am
sure
(
saith
S.
Augustine
)
the
Riche
man
was
in
wonderfull
feruent
payne
,
and
the
Lazare
in
the
rest
of
a
pleasaunt
abiding
,
but
howe
or
of
what
nature
that
Hell
flame
and
fyre
is
to
be
taken
,
or
Abraham
his
bosom
,
or
the
glottens
tong
,
or
the
intollerable
thurst
in
that
torment
,
or
the
droppe
to
quenche
his
heat
.
All
these
doubtes
can
scarsely
be
dissolued
and
satisfyed
,
to
the
contentation
of
him
that
with
humility
maketh
serche
thereof
,
But
to
contentious
and
curious
ianglers
,
they
shal
neuer
be
knowen
.
Therfore
better
it
is
to
be
in
doubt
of
these
secretts
,
then
to
stand
in
contentious
reasoning
off
thinges
vncertaine
.
So
must
we
thinke
also
of
Purgatory
:
that
the
paine
thereof
,
of
what
condicion
so
euer
it
be
,
or
where
so
euer
the
ordinaunce
of
God
hath
placed
it
,
is
wonderfull
horrible
.
And
by
force
of
operation
,
representeth
the
nature
of
oure
fyre
:
and
bothe
by
scriptures
and
doctours
,
is
most
termed
by
the
name
of
fyre
,
as
Hell
torment
is
.
It
woorketh
so
vpon
the
soule
of
man
,
as
the
other
did
vppon
the
riche
mannes
soule
,
and
all
other
that
be
allready
in
Helle
,
before
the
receiuing
of
theire
bodies
into
the
same
misery
,
at
the
generall
day
of
Iudgement
.
And
the
sensible
greefe
may
be
as
greate
of
certaine
,
as
in
the
other
place
of
euerlasting
damnation
,
as
Cyrillus
Cyrill
.
in
vita
Hieronimi
dothe
declare
.
The
diuersity
of
the
damneds
case
,
and
of
suche
as
be
temporally
poonished
in
purgatory
.
But
this
is
the
greate
misery
,
and
the
difference
:
that
suche
as
be
in
the
iudgement
of
Hel
paines
,
haue
no
hope
of
mercy
,
no
passage
from
theire
infinite
woe
,
no
ende
of
torment
,
no
release
off
payne
,
no
expectation
of
saluation
,
no
comforte
by
Christe
:
but
endlesse
desperation
,
hatered
of
vertue
,
wearinesse
of
their
creation
:
sorowe
of
theire
own
beeing
and
persons
:
and
,
whiche
is
most
vntollerable
,
perpetuall
blasphemy
,
and
grisely
cursing
of
Goddes
holy
name
.
The
other
being
vnder
theire
mercifull
fathers
chastisement
in
purgatory
,
suffer
greate
payne
,
but
in
quiet
peace
of
conscience
,
in
assured
expectation
and
warraunt
of
theire
saluation
,
in
loue
of
Goddes
iustice
and
iudgement
,
euen
towardes
theime
selues
,
in
the
vnity
of
the
spirite
of
God
,
bearing
testimony
of
theime
,
that
they
be
the
children
of
the
howshoulde
,
in
perpetuall
experience
of
mercy
and
grace
,
in
dayly
hope
of
●elease
,
in
perfect
loue
withe
owte
all
sinne
or
daunger
of
sinning
,
in
gladde
conceiuing
the
benefite
of
their
redemption
for
the
remission
of
theire
offenses
paste
,
and
in
worship
and
confession
of
Goddes
holy
name
,
then
and
after
for
euer
more
.
And
this
is
the
company
of
the
inferiour
partes
,
whiche
boweth
theire
knee
,
Philip.
2.
and
reuerenceth
the
name
of
Iesus
,
(
as
the
Apostle
saith
)
when
the
other
which
bein
the
deape
hel
(
the
prophet
bearing
witnesse
)
can
not
prayse
nor
confesse
his
blessed
name
,
whiche
they
bothe
detest
and
blaspheme
,
to
theire
vnspeakeable
paine
.
There
hathe
euer
been
,
sence
the
death
of
the
first
vertuous
man
till
this
houre
,
and
so
shall
be
till
the
day
of
later
iudgment
,
a
company
of
electe
and
chosen
people
,
that
doo
honoure
God
in
the
loughers
partes
:
as
till
Christes
descending
to
hell
,
the
fathers
resting
place
in
generall
,
and
some
that
suffered
for
sinne
further
paine
beside
.
And
after
,
continally
as
befor
,
the
place
of
Purgatory
,
to
endure
for
the
ponishment
of
certaine
,
til
the
latter
day
,
when
all
the
elect
shall
reigne
without
greefe
or
paine
,
with
Christ
for
euer
more
.
Vide
Greg.
4.
dial.
20
&
Isiodor
.
de
ordine
creatur
.
And
althoughe
,
the
place
of
this
torment
,
and
the
nature
thereof
,
be
nott
certainly
determined
,
nor
knowen
to
any
,
but
such
as
God
of
his
wisdom
liste
reuele
it
vnto
,
yet
it
is
with
great
probability
and
likelyhood
,
thought
of
suche
lerned
men
as
deserue
singulare
credit
,
that
it
is
in
the
lower
rowmes
,
as
sinus
Abrahae
,
may
appear
by
scripture
to
haue
ben
,
and
separated
from
hell
as
it
was
:
bicause
al
places
of
ponishement
after
this
liefe
,
be
cauled
of
holy
writers
,
conformably
to
scripture
,
Inferna
.
But
with
curious
searche
of
these
thinges
,
as
we
be
not
charged
,
so
to
beleue
that
iustice
is
there
doone
vpon
sinners
,
by
muche
sorowe
and
torment
of
theire
soules
,
by
the
authority
of
Goddes
worde
and
church
,
we
are
of
necessity
induced
.
The
care
an
consyderation
whereof
,
if
it
take
deape
impression
in
oure
myndes
,
I
am
sure
it
shall
woorke
exceding
greate
chaunge
,
in
oure
whole
liefe
and
maners
.
Therefore
I
shall
desire
all
Catholike
readers
,
as
they
beleue
this
graue
sentence
of
God
to
coom
,
and
feare
the
rodde
of
our
fathers
correction
,
that
they
praeuent
the
same
,
by
lowly
submitting
theime
selues
vnto
the
chastisement
of
our
kinde
moother
the
Churche
.
Who
with
teares
in
this
her
contempt
,
yet
besecheth
the
children
of
hir
owne
howshoulde
,
that
they
woulde
rather
willingly
submitt
theime
selues
to
her
meeke
wande
in
this
liefe
,
then
ageinst
theire
willes
to
the
heuy
skourge
of
theire
angry
and
iustly
moued
father
,
in
the
worlde
to
coom
.
The
paenaunce
whiche
her
ministers
doo
charge
vs
with
all
,
is
of
it selfe
not
greate
,
yet
accepted
with
humility
and
competent
dolour
of
harte
in
this
time
of
grace
,
it
maye
for
the
most
parte
,
yf
it
any
thing
be
answerable
to
the
faultes
,
or
holpen
by
oure
owne
zele
,
ether
wholy
discharge
vs
,
or
muche
ease
and
abbridge
the
paine
to
coom
.
Let
vs
not
sticke
to
adde
vnto
the
praescribed
paine
by
the
priest
oure
pastour
,
som
such
fructes
of
repentaunce
,
as
may
more
and
more
washe
vs
from
our
sinnes
:
let
vs
make
frendes
of
wicked
Mammon
:
Luc.
11.
Dan.
4.
Let
vs
redeme
oure
sinnes
,
by
almoose
and
mercy
towardes
the
poore
:
Lett
vs
iudge
oure selues
with
earnest
fasting
,
abundaunce
of
vnfaided
teares
,
often
watching
and
continual
prayinge
,
and
then
doubtles
we
shall
not
be
iudged
of
oure
Lorde
.
Let
vs
detest
this
abominable
flattering
security
,
whiche
this
sinfull
schole
so
earnestly
exhorteth
vs
vnto
:
It
is
the
deuill
no
doubte
,
that
woulde
haue
man
passe
his
time
in
pleasure
,
that
he
maye
be
reserued
to
his
euerlasting
paine
.
A
small
remedy
by
mannes
freedom
,
in
Goddes
grace
here
willingly
accepted
,
may
cleare
acquitte
vs
of
greate
greefe
to
coom
.
Loue
alone
,
and
ernest
zele
of
Goddes
house
,
in
this
multitude
of
forsakers
,
I
dare
say
shal
couer
a
numbre
of
sinnes
:
and
that
whiche
by
nature
is
but
duety
,
in
this
time
of
temptation
I
take
it
to
be
greate
merit
.
Let
vs
be
circumspect
therefore
,
and
woorke
whiles
the
day
is
here
,
for
in
the
night
off
the
next
worlde
,
sinners
can
not
helpe
theime
selues
,
nor
woorke
one
moment
towardes
theire
owne
deliuery
or
release
.
And
for
the
other
sorte
which
haue
ben
deceiued
by
the
Mearemaides
songe
,
I
shall
humbly
in
our
sauiours
blessed
bloude
beseeke
theyme
,
to
consider
with
zele
and
indifferency
what
hath
bene
saide
,
and
whereon
it
standeth
.
And
if
God
him selfe
hath
in
all
ages
chastised
his
best
beloued
people
and
dearest
children
,
bothe
here
and
in
the
next
lyefe
,
yf
the
Churche
hathe
practised
discipline
,
by
his
authority
,
vpon
all
obedient
persons
,
if
all
vertuous
haue
charged
theime
selues
with
paine
,
if
al
lerned
fathers
haue
both
preached
an
done
poenaunce
,
for
the
auoiding
of
paines
hereafter
praepared
,
yf
the
worde
of
God
expressely
make
for
this
,
yf
all
lerned
men
with
oute
exception
beleued
it
and
feared
it
,
yf
it
agree
with
good
reason
,
if
it
settfourth
Goddes
iustice
,
if
it
duely
answer
to
the
hatered
of
sinne
,
yf
it
rayse
the
feare
of
God
in
mannes
harte
,
yf
it
be
the
bane
of
prowde
praesumption
,
yf
it
be
the
moother
of
mekenesse
,
of
obedience
,
of
deuotion
,
and
of
all
good
Christian
condicions
,
lett
it
for
Goddes
loue
,
I
pray
the
once
againe
,
take
place
in
thy
harte
,
and
driue
oute
that
rest
and
quiettnesse
of
sinne
,
whiche
these
delycate
doctours
,
for
thy
praesent
pleasure
,
vnder
the
coloure
off
some
honeste
name
,
haue
deceitfully
induced
thee
vnto
.
Aske
once
of
thyne
owne
maisters
:
and
if
they
be
able
to
answer
to
any
parte
of
this
whiche
I
haue
proued
,
but
by
vnseemely
wrasting
of
the
the
scripture
,
shamefull
denial
of
the
doctours
,
or
deceitefull
colouring
of
nothing
,
in
vaine
wordes
,
with
owte
grownd
,
matter
or
meaning
,
thowe
maist
better
beleue
theime
,
and
miscredet
me
.
But
yff
thowe
finde
they
shall
neuer
be
able
to
satisfy
a
reasonable
man
in
this
case
,
then
cast
not
thy
sellfe
away
willingly
with
thime
:
but
betime
turne
home
to
vs
ageine
.
I
my selfe
seeke
no
further
credit
at
thy
handes
,
but
as
a
reporter
of
the
antiquity
:
But
the
scripture
requireth
thy
obedience
,
the
Churche
whiche
can
not
be
deceyued
clameth
thy
consent
,
all
the
owlde
fathers
woulde
haue
the
ioyne
with
theime
in
theyre
constant
belefe
.
Yf
thow
did
once
feele
what
grace
and
giftes
were
,
In
populo
graui
&
ecclesia
magna
,
in
the
graue
people
and
greate
Churche
,
(
as
the
Prophett
termeth
Goddes
howse
)
or
coulde
conceiue
the
conforte
that
we
poore
wretchies
receiue
daily
,
by
discipline
and
perfect
remission
of
oure
sinnes
,
which
can
no
where
but
in
this
howse
be
profitably
healed
,
thowe
wouldest
forsake
I
am
sure
,
all
wordely
welthe
and
wantons
abrode
,
to
ioyne
with
oure
Churche
ageine
.
And
that
the
name
of
the
Church
,
deceiue
the
not
:
this
is
the
true
Churche
(
saith
Lactantius
)
In
qua
est
religio
,
Lib.
4.
Cap.
30.
de
sap.
confessio
,
&
poenitentia
,
quae
peccata
&
vulnera
,
quibus
est
subiecta
inbecillitas
carnis
,
salubriter
curat
.
In
whiche
,
deuotion
,
confession
,
and
poenaunce
,
wherby
the
woundes
of
mannes
frailty
are
profitably
cured
,
be
founde
.
FINIS
PRIORIS
LIBRI
.
THE
SECONDE
BOOKE
INTREATING
OF
THE
PRAYERS
,
AND
OTHER
ORDINARY
reliefe
,
that
the
Church
of
Christ
procureth
for
the
soules
departed
.
THE
PREFACE
OF
THIS
Booke
,
wherein
the
matter
of
the
treatise
,
and
the
ordre
of
the
Authors
proceading
,
be
briefely
opened
.
WE
haue
now
taried
very
longe
,
in
the
consideration
of
Goddes
iustice
and
mighty
scourge
,
not
only
for
the
euerlasting
outcastes
,
but
also
for
the
exacte
trial
of
the
chosen
childrens
wayes
.
The
behoulding
whereof
,
must
neades
ingender
som
sorowe
and
sadnesse
of
minde
:
and
with
all
,
as
it
commonly
happeth
in
oure
frailety
,
a
certaine
bitter
taediousnesse
bothe
in
the
writer
,
and
the
reader
:
2.
Cor.
7.
thoughe
for
my
parte
,
I
will
say
with
S.
Paule
,
that
it
greueth
me
neuer
a
whit
,
that
I
haue
in
my
tallke
geuen
yowe
occasion
of
sadnesse
:
being
assured
,
that
this
praesent
grefe
,
may
woorke
perfect
poenaunce
to
vndoubted
saluation
.
But
the
wearinesse
of
that
roughe
part
,
which
might
bothe
by
the
weight
of
the
matter
,
and
allso
by
my
rude
handeling
,
quickely
arise
to
the
studious
reader
,
I
shall
in
this
booke
wholy
wype
away
:
not
by
arte
or
pleasaunt
fall
of
wordes
,
whiche
in
plaine
dealing
is
not
much
requisite
,
but
by
the
singulare
comforte
of
oure
cause
.
In
the
continuall
course
whereof
,
we
shall
ioy
more
and
more
at
the
behoulding
of
Goddes
passing
mercy
in
remission
of
sinnes
,
and
mitigation
of
the
paines
,
whiche
iustice
enioyned
.
For
nowe
we
must
talke
,
howe
the
fyry
sworde
of
Goddes
ire
may
be
turned
from
his
people
:
Whiche
,
Ambros
.
as
one
of
the
fathers
truely
saide
,
beareth
a
great
shewe
of
vengeaunce
and
iudgement
,
bicause
it
is
named
a
fyry
sworde
,
but
yet
knowen
withall
,
to
be
a
tourning
sword
,
that
is
gladius
versatilis
,
Rupert
.
in
3.
c.
Genes.
it
shall
geue
greate
cause
of
comforte
againe
.
O
sapientes
(
saith
deuoute
Damascene
)
ad
vos
loquor
,
scrutamini
&
erudimini
,
quia
plurimus
est
timor
Dei
domini
omnium
,
sed
multò
amplior
bonitas
,
&
formidabiles
quidem
minae
,
In
orat
pro
defunctis
.
incomparabilis
autem
clementia
:
&
horrenda
quidem
supplicia
,
ineffabile
autem
miserationum
suarum
pelagus
.
Thus
he
speaketh
of
Purgatory
,
and
mercy
:
O
yowe
of
the
wise
sorte
:
to
yowe
doo
I
speake
,
searche
and
learne
,
A
comparison
off
the
mercy
and
iudgement
off
God
,
towardes
the
soules
in
Purgatory
▪
and
that
mercy
is
more
that
the
feare
of
God
the
Lorde
of
all
thinges
,
is
maruailous
muche
,
but
his
goodnesse
farre
ouerreacheth
it
:
His
threatning
exceding
feareful
,
but
his
clemency
vncomparable
:
the
praepared
poonishments
doubtlesse
horrible
,
but
the
bottomlesse
sea
of
his
mercies
is
vnspeakable
,
so
saide
he
.
Therfore
if
our
sinnes
forgeuen
were
neuer
so
greuous
,
or
oure
vicious
,
lyfe
so
farre
wasted
in
idle
welth
,
that
space
of
fructefull
poenaunce
,
and
opportunity
of
well
woorking
,
by
the
nightes
approching
and
oure
Lordes
sodden
calling
,
be
taken
away
,
(
in
whiche
longe
differring
of
oure
amendement
,
heuy
and
sore
execution
must
neades
for
iustice
sake
be
done
)
yet
lett
vs
not
mistrust
,
but
God
measureth
his
iudgement
with
clemency
,
and
hath
ordeined
meanes
to
procure
mercy
,
and
mitigate
that
sentence
,
euen
in
the
middest
of
that
fyry
doongion
:
that
the
vessels
of
grace
and
the
redemed
flocke
,
may
worthely
sing
bothe
mercy
and
iudgement
to
oure
gracious
God
,
who
in
his
angre
forgetteth
not
to
haue
compassion
,
nether
withdraweth
his
pity
in
the
middest
of
his
ire
.
Psal.
76.
For
this
imprisonment
endureth
no
longer
then
our
debtes
be
paide
,
this
fyre
wasteth
no
further
,
then
it
findeth
matter
to
consume
,
this
discriet
and
wise
flame
(
as
som
of
the
fathers
before
termed
it
)
chastiseth
no
longer
,
then
it
hath
cause
to
correcte
.
Yea
often
before
this
fyre
by
course
of
iustice
can
cease
,
God
quencheth
it
with
his
sonnes
bloude
,
recompenseth
the
residew
by
oure
maisters
merittes
,
The
motions
off
Goddes
mercy
,
In
releasing
or
mitigation
of
the
payne
of
Purgatory
.
and
accepteth
the
carefull
crie
of
oure
moother
the
Churche
,
for
her
children
in
paine
.
The
memorie
off
Christes
death
,
liuely
and
effectually
settfourth
in
the
soueraigne
misteries
vpon
the
Altare
in
earth
,
entereth
vpp
to
the
praesence
of
his
seate
,
and
procureth
pardon
in
heauen
aboue
.
The
merites
of
all
sanctes
,
the
praier
of
the
faithefull
,
the
woorkes
of
the
charitable
,
bothe
earnestly
aske
,
and
vndoubtedly
finde
,
mercye
and
grace
at
his
hande
.
For
of
suche
the
Prophet
Dauid
asketh
Nunquid
in
aeternum
proijciet
Deus
,
aut
continebit
in
ira
sua
misericordias
suas
?
Psal.
76.
Will
God
caste
theime
awaye
for
euer
,
or
will
he
shutte
vpp
his
mercy
,
when
he
is
angrie
?
No
he
wil
not
:
Li.
1.
de
poenit
.
Cap.
1.
so
saith
S.
Ambrose
:
Deus
quos
proijcit
non
in
aeternum
proijcit
:
God
casteth
of
many
,
whome
he
doothe
not
euerlastingly
forsake
.
Then
let
vs
seeke
the
wayes
of
this
so
mercyfull
a
Lorde
,
that
we
may
take
singulare
comforte
therin
oure selues
,
agaynst
the
day
of
oure
accompte
,
and
indeuour
mercyfully
to
helpe
oure
deare
bretherne
so
afflicted
:
lest
if
we
vse
not
compassion
towardes
theime
,
we
iustly
receyue
at
Goddes
hande
,
for
the
rewarde
of
oure
vnmercyfulnesse
,
iudgement
and
iustice
with
owte
mercy
,
The
cruell
aduersary
of
man
kynde
,
as
before
he
wrought
his
woorste
against
Purgatory
,
so
here
he
busely
pricketh
forward
the
schoole
of
protestantes
,
to
improue
to
theire
owne
vtter
damnation
,
and
the
notable
hinderaunce
of
oure
louing
bretherns
saluation
,
all
suche
meanes
as
God
by
scripture
or
other
testimony
of
his
worde
,
hathe
reueled
to
be
proffitable
for
th
abating
of
payne
,
or
the
release
of
the
apoynted
poonishment
,
in
that
place
of
temporal
tormente
to
com
.
Against
whiche
deceiuers
,
I
meane
by
Goddes
helpe
in
this
ordre
to
trauel
.
First
I
will
proue
,
that
sinnes
may
be
pardoned
,
or
the
debt
and
bond
thereof
released
,
in
the
next
worlde
:
then
I
shal
shewe
what
meanes
the
holy
scripture
approueth
,
or
th
example
thereof
a
warraunteth
to
be
proffitable
for
the
soules
departed
:
A
briefe
note
of
the
contentes
and
principall
poyntes
of
this
booke
.
I
will
open
what
the
principall
pillars
,
and
in
a
maner
the
flowre
of
all
the
faythfull
sorte
in
sundry
a
gies
,
and
allmost
in
all
Christian
contryes
,
haue
lefte
in
writynge
for
this
poynte
:
I
wil
declare
what
they
practised
for
theire
dearest
frendes
priuately
,
and
what
the
churchies
of
most
notable
Nations
vsed
for
all
deceased
in
Christes
faith
,
in
theire
publike
seruice
oppenly
:
I
shall
prooue
vnto
yowe
,
that
the
practise
of
suffragies
and
Sacrifice
for
the
deade
,
isshued
downe
to
vs
from
the
Apostles
dayes
.
I
shall
poynte
yowe
to
the
firste
father
of
the
contrary
doctrine
,
and
his
principall
abettours
,
in
suche
troublesom
tymes
as
suche
marchants
were
to
be
fownde
.
Ye
shall
see
theym
knowen
emongest
all
the
holy
of
theire
tyme
by
the
name
of
haeretikes
:
Yowe
shall
see
theire
doctrine
improoued
,
and
theime
selues
condemned
,
by
the
graue
iudgement
of
Councelles
,
bothe
Generall
and
prouinciall
,
for
haeretikes
.
Yf
any
of
theime
all
can
say
any
thing
,
to
the
contrary
off
that
,
whiche
we
vpon
so
good
growndes
maynteine
,
he
shall
be
answered
with
no
worse
,
then
the
very
wordes
of
the
holy
auncyent
writers
.
Finally
,
yf
any
other
thinges
be
necessary
besyde
,
for
the
declaration
of
this
matter
to
the
simple
,
or
for
proufe
ageynst
oure
aduersaryes
,
they
shall
not
be
omitted
:
as
occasion
,
by
course
and
fall
of
the
matter
,
may
be
geuen
.
All
which
poyntes
being
auouched
and
not
proued
,
shall
condemne
me
of
arrogancy
:
But
bothe
auouched
,
and
fully
proued
,
they
shall
deserue
any
reasonable
mannes
consent
,
and
beare
testimony
of
the
aduersaryes
impudency
here
,
and
witnesse
of
theire
contempte
of
Goddes
approued
trueth
,
in
the
world
to
coom
.
That
there
be
certayne
sinnes
,
whiche
may
be
forgeuen
in
the
nexte
lyefe
,
and
that
the
deserued
poonishement
for
the
same
,
may
be
eased
,
or
vtterly
released
,
before
the
extreme
sentence
be
to
the
vtmost
executed
.
Cap.
1.
ANd
first
,
that
sinnes
may
be
pardoned
in
the
next
world
,
that
were
not
in
this
lyfe
forgeuen
,
oure
Sauiours
owne
wordes
do
teache
vs
,
writen
in
the
Gospell
of
S.
Matthew
thus
:
Ideò
dico
vobis
:
omne
peccatum
&
blasphemia
remittetur
hominibus
,
spiritus
autem
blasphemia
non
remittetur
.
Et
quicunque
dixerit
verbum
contra
filium
hominis
,
remittetur
ei
:
Cap.
12.
qui
autem
dixerit
contra
spiritum
sanctum
,
non
remittetur
ei
neque
in
hoc
saeculo
,
neque
in
futuro
.
I
tell
yowe
,
that
al
maner
of
sinne
and
blasphemy
shal
be
forgeuen
vnto
men
,
but
the
blasphemy
of
the
spirit
,
shall
not
be
forgeuen
.
And
who
so
euer
shall
speake
ageinst
the
sonne
of
man
,
it
shall
be
forgeuen
him
:
But
if
he
speake
against
the
holy
Ghoste
,
it
shall
nether
be
pardoned
in
this
worlde
,
nor
in
the
worlde
to
coom
.
The
same
thing
in
sense
,
Cap.
3.
Cap.
12.
hath
Marke
and
Luke
affirming
that
suche
offense
shall
neuer
be
forgeuen
.
The
which
worde
Neuer
,
S.
Marke
expresseth
thus
:
in
aeternum
non
habet
remissionem
,
he
shall
not
haue
pardon
(
as
you
woulde
say
)
in
all
aeternity
,
by
whiche
he
may
plainely
seeme
,
to
reache
further
then
the
limites
and
borders
of
this
worlde
,
for
the
remission
of
sinne
.
And
this
speache
hathe
as
muche
pith
and
propre
force
in
it
,
as
S.
Matthewes
,
who
expressely
,
distinctly
,
and
belike
as
Christe
spake
it
,
vttereth
that
sense
of
the
aeternity
,
whiche
passeth
the
measure
of
worldely
tyme
,
by
these
wordes
:
Nether
in
this
worlde
,
nor
yet
in
the
worlde
to
come
.
And
for
that
cause
S.
Marke
saith
,
Reus
eritaeterni
delicti
,
he
shall
be
gilty
of
an
aeternall
faulte
,
signifyng
that
in
som
case
a
man
might
perhappes
not
speede
of
a
pardon
in
this
lyfe
,
and
yet
may
obteyne
it
in
the
nexte
:
But
for
that
horrible
blasphemy
,
he
in
a
maner
dischargeth
th
offender
of
all
hope
of
remission
,
ether
in
this
lyfe
,
or
in
the
next
that
is
to
coom
.
Whiche
forme
of
wordes
can
nether
be
founde
in
scripture
,
nor
in
mannes
common
talke
,
to
haue
any
place
in
suche
thinges
as
extend
no
further
but
to
the
transitory
tyme
of
oure
lyfe
:
for
in
those
matters
,
it
had
ben
vsually
,
and
truely
spoken
,
it
shall
neuer
happen
in
this
worlde
.
And
therefore
instructing
vs
,
that
sinnes
,
or
the
payne
due
vnto
sinnes
,
may
ether
be
released
in
this
world
,
or
in
the
worlde
to
come
,
he
foloweth
that
phrase
and
forme
of
wordes
,
in
which
man
might
wel
conceyue
,
the
reache
of
remission
and
pardoninge
of
sinnes
,
farre
to
passe
the
compasse
of
our
tyme
,
and
lyfe
.
But
bicause
we
haue
to
doo
with
fickle
marchauntes
,
that
will
not
sticke
to
brast
bowldely
the
bandes
of
euident
scriptures
,
as
anone
yowe
shall
see
,
and
therefore
,
will
(
as
I
think
)
little
be
moued
with
reasonable
and
playne
gathering
oute
of
the
scriptures
:
nor
muche
aesteme
this
lyklyhode
,
as
ouer
smaule
a
proufe
in
so
greate
a
doubte
,
therefore
I
will
shewe
my
warraunt
for
this
construction
,
that
thereby
the
studious
reader
may
see
,
whome
the
aduersaryes
doo
so
rashly
contemne
herin
:
and
whome
we
haue
as
authors
,
in
this
meaning
of
Christes
wordes
nowe
recyted
:
that
nether
they
may
be
beleued
with
owte
reason
and
proufe
,
nor
we
miscredited
,
after
so
good
authority
of
the
auncyent
wryters
,
as
nether
they
for
shame
,
nor
we
of
conscience
can
denye
.
S.
Gregory
,
whose
authority
I
may
bowldly
vse
against
theime
,
bicause
they
mislyke
not
his
iudgement
,
when
it
may
appeare
to
make
for
theime
,
(
as
in
deede
it
neuer
doothe
)
he
doubted
nothing
to gether
of
this
oure
Sauiours
speache
,
that
sinnes
might
be
forgeuen
in
the
next
worlde
.
And
thus
he
writeth
for
that
poynt
.
Lib.
4.
dialog.
cap.
19.
De
quibusdam
leuibus
culpis
,
esse
ante
iudicium
purgatorius
ignis
credendus
est
,
pro
eo
quod
veritas
dicit
:
Si
quis
in
sancto
Spiritu
blasphemiam
dixerit
,
neque
in
hoc
saeculo
remittetur
ei
,
neque
in
futuro
.
In
qua
sententia
datur
intelligi
,
quasdam
culpas
in
hoc
saeculo
,
quasdam
in
futuro
posse
relaxari
:
quod
enim
de
vno
negatur
,
consequens
intellectus
patet
,
quia
de
quibusdam
conceditur
,
sed
tamen
,
vt
praedixi
,
hoc
de
paruis
minimisque
peccatis
,
fieri
posse
credendum
est
.
For
certayne
smaule
sinnes
,
that
there
is
a
purgatory
fyer
before
the
daye
of
iudgement
,
we
must
neades
beleeue
:
bicause
the
trueth
it
selfe
,
vttered
so
muche
in
these
wordes
,
Yf
any
sinne
against
the
holy
Ghost
,
it
shall
not
be
remitted
,
nether
in
this
worlde
,
nor
in
the
worlde
to
coom
.
By
whiche
sentence
it
is
geuen
vs
to
vnderstande
,
that
,
as
som
offensies
be
released
in
this
worlde
,
so
there
may
som
other
,
be
remitted
in
the
lyfe
folowing
.
For
that
whiche
is
denyed
in
one
sorte
,
the
meaning
is
plaine
,
that
of
som
other
kind
it
must
neades
be
graunted
.
But
,
Onely
small
offensies
be
remitted
in
the
next
lyfe
as
is
sayde
before
,
this
is
onely
to
be
taken
of
lighter
offensies
,
thus
farre
spake
S.
Gregory
:
and
proueth
lernedly
beside
,
by
examples
and
sondry
scriptures
throughe
oute
the
whole
worke
,
oure
matter
.
Yf
oure
aduersaries
would
with
desire
to
lerne
,
as
thei
commonly
do
to
reprehend
,
reade
but
his
discourse
onely
,
they
might
quickly
see
theire
owne
foly
,
and
amend
theire
misbeliefe
.
They
call
him
the
last
good
pope
,
as
he
was
in
dede
a
blessed
man
:
and
by
his
authority
the
perfect
conuersion
of
oure
nation
to
Christes
faithe
,
was
wrought
.
I
woulde
his
holy
woorks
deserued
but
as
muche
credet
nowe
,
with
certaine
forsakers
,
as
his
legates
then
did
,
wyth
all
the
vnfaithfull
people
of
our
coontrye
.
But
to
go
forwarde
in
our
matter
,
we
shall
finde
in
S.
Bernarde
,
the
same
wordes
of
our
sauiour
alleaged
for
oure
purpose
,
thus
:
Ser.
66.
in
canti
.
Non
credunt
ignem
Purgatorium
restare
post
mortem
,
sed
statim
animam
solutam
a
corpore
,
vel
ad
requiem
transire
,
vel
ad
damnationem
:
quaerant
ergo
ab
eo
,
qui
dixit
quoddam
peccatum
esse
,
quod
neque
in
hoc
saeculo
,
neque
in
futuro
remittetur
:
cur
hoc
dixerit
,
si
nulla
manet
in
futuro
remissio
purgatioue
peccati
?
They
beleue
not
(
saithe
he
,
by
sum
haeretiques
of
his
owne
time
)
that
there
is
any
purgatory
paines
remaining
after
deathe
,
but
they
suppose
that
the
soule
streght
vpon
departure
hense
,
goeth
ether
to
rest
,
or
damnation
:
let
suche
felowes
aske
therfore
of
him
,
that
saide
,
a
certain
greuous
crime
coulde
nether
be
forgeuen
in
this
worlde
,
nor
in
the
worlde
to
coom
,
why
he
so
saide
,
iff
there
wer
no
remission
nor
purgation
of
sinnes
,
in
the
liefe
following
?
thus
said
Bernard
,
opening
his
graue
iudgement
both
vppon
the
text
,
and
our
matter
:
whose
authority
,
if
any
aesteme
lesse
,
bicause
off
his
late
writing
,
let
him
know
,
that
the
aduersaries
haue
none
for
theire
side
so
auncient
by
CCC
.
yeare
,
except
they
name
the
heretike
Aerius
,
or
suche
like
,
whose
antiquity
maketh
not
so
muche
for
them
,
as
his
auncient
condemnation
for
haeresy
in
this
pointe
,
maketh
ageinste
theime
.
But
that
in
the
mouth
of
two
or
thre
witnesses
all
truethe
may
appeare
,
and
contrary
faulshood
vanishe
away
:
S.
Augustine
him selfe
,
gathered
by
this
place
nowe
alleaged
,
euen
then
when
he
had
no
occasion
geuen
him
,
by
the
wranglyng
of
any
misbeleuer
,
to
wreast
any
scripture
other
wise
than
the
very
wordes
imported
,
the
trueth
of
remission
of
certaine
faultes
in
the
nexte
lyfe
,
in
these
wordes
,
Ca.
24.
li.
21.
de
ciuit
.
Facta
resurrectione
mortuorum
,
non
deerunt
,
quibus
,
post
paenas
quas
patiuntur
spiritus
mortuorum
,
impertiatur
misericordia
,
vt
in
ignem
non
mittantur
aeternum
,
neque
enim
de
quibusdam
veraciter
diceretur
,
quod
non
eis
remittetur
neque
in
hoc
saeculo
neque
in
futuro
,
nisi
essent
,
quibus
etsi
non
in
isto
,
tamen
remittetur
in
futuro
.
There
shall
be
certaine
at
the
time
off
resurrection
allso
,
who
shall
obteine
mercy
,
after
they
haue
suffered
suche
paynes
as
deade
mennes
gostes
doo
abyde
,
that
they
be
not
caste
in
to
the
euerlasting
fyer
:
for
elles
it
coulde
not
in
any
true
sense
be
spoken
,
that
certaine
shoulde
nether
haue
pardon
in
this
worlde
,
nor
in
the
worlde
to
com
,
except
ther
were
summe
,
that
speeding
not
of
pardon
in
this
lyfe
,
might
yett
haue
remission
in
the
next
:
so
saith
he
.
Being
,
I
warraunt
yowe
,
so
sadde
witted
and
so
farre
from
phantasies
,
that
he
woulde
not
grounde
any
assured
doctrine
,
vpon
euery
light
occasion
offered
,
or
motion
made
:
had
not
the
very
wordes
and
forme
of
phrase
,
approued
it
,
and
Goddes
Churche
liked
it
.
Hauing
then
these
graue
fathers
with
others
,
Beda
in
3.
Cap.
Marci
.
for
oure
warraunt
in
the
exposition
of
this
place
,
we
doo
take
it
for
a
sure
grownde
,
that
the
payine
off
purgation
in
the
next
worlde
may
be
remitted
,
that
is
to
saie
,
ether
made
lesse
,
or
elles
wholy
released
,
before
the
due
execution
of
Goddes
sentence
be
extreamly
doone
.
Som
tymes
Goddes
iustice
is
an
swered
fully
by
the
paine
of
the
party
.
For
it
is
not
ment
,
that
the
freedom
which
man
may
haue
after
ful
answer
and
payment
of
his
sinnes
,
in
that
place
of
poonishement
temporal
,
shoulde
be
properly
termed
a
remission
,
or
pardon
:
For
that
is
aunswerable
to
Goddes
iustice
:
and
althoughe
there
were
no
praiers
or
other
waies
of
helpe
,
yet
the
patient
by
toleration
,
in
time
,
might
,
vnder
the
protection
off
Christes
merites
,
make
ful
satisfaction
,
and
so
be
discharged
:
who
being
a
vessel
of
mercy
,
can
not
be
damned
.
But
when
we
say
,
that
sinnes
may
be
forgeuen
in
the
next
world
,
Goddes
Church
(
whiche
is
the
moother
of
all
beleuers
)
teacheth
vs
,
that
sum
parte
,
as
well
off
the
rigour
end
extremity
of
the
paine
,
as
of
the
time
and
continuance
therof
(
thoughe
God
him selfe
hath
appointed
that
poonishment
)
may
yet
be
mercyfull
released
.
That
the
faithfull
soules
in
Purgatory
being
nowe
past
the
state
of
deseruing
,
and
not
in
case
to
help
theime
selues
,
may
yet
receiue
benefite
by
the
woorkes
of
the
lyuing
,
to
whome
they
be
perfectly
knitte
,
as
felowe
membres
of
one
body
.
Cap.
2.
BVt
nowe
what
meanes
may
be
fownde
,
to
ease
oure
brethern
departed
,
of
theire
paine
?
or
what
wayes
can
be
acceptable
in
the
sight
of
God
to
procure
mercy
and
grace
,
where
the
sufferers
theyme
selues
,
being
owt
of
the
state
of
deseruing
and
place
of
welworkyng
,
can
not
helpe
theyme
selues
:
nor
by
any
motion
of
mynde
,
atteyne
more
mercy
,
then
theyre
liefe
past
did
deserue
?
Where
shal
we
then
finde
ease
for
theyme
?
suerly
no
where
elles
,
but
in
the
vnity
and
knotte
of
that
holy
felowship
,
in
wich
,
the
benefite
of
the
heade
perteynethe
to
all
the
membres
:
and
euery
good
woorke
of
any
one
membre
,
wonderfully
redoundeth
to
all
the
rest
.
This
socyety
is
called
in
oure
crede
,
communio
sanctorum
,
the
communion
of
Sanctes
,
that
is
to
say
a
blessed
brotherhood
vnder
Christe
the
heade
,
by
loue
and
religion
so
wroght
and
wrapped
to gether
,
that
what
any
one
membre
off
this
fast
body
hath
,
the
other
lacketh
it
not
:
what
one
wanteth
,
the
other
suppliethe
:
when
one
smartethe
,
all
feeleth
in
a
maner
the
lyke
sorowe
:
1.
Cor.
12.
when
one
ioyethe
,
thother
reioysethe
wythall
.
This
happy
socyety
,
August
.
ep.
23.
is
not
inpared
by
any
distance
of
place
,
by
diuersity
off
goddes
giftes
,
by
inequalyty
off
estates
,
nor
by
chaunge
of
liefe
:
so
farre
as
the
vnity
of
goddes
spirit
reacheth
,
so
farr
this
fellowship
extendethe
,
this
city
is
as
large
,
as
the
benefite
of
Christes
deathe
takethe
place
.
Yea
withein
all
the
compasse
of
his
kingdom
,
this
felloweship
is
fownde
.
The
soules
and
sanctes
in
heauen
,
Idem
tract.
32.
in
Ioan.
the
faithful
people
in
earth
,
the
chosen
children
that
suffer
chastisement
in
Purgatorye
,
are
,
by
the
perfect
bond
of
this
vnity
,
as
one
abundeth
,
redy
to
serue
the
other
,
as
one
lacketh
,
to
craue
of
the
other
.
The
christian
communion
and
felouship
is
expressed
.
The
soules
happely
promoted
to
the
ioye
of
Christes
blessed
kyngdom
,
in
this
vnitye
and
knotte
of
loue
,
perpetually
praye
for
the
doubtfull
state
,
of
theyre
owne
fellowes
benethe
:
the
carefull
condition
of
the
membres
belowe
,
contynually
criethe
for
helpe
at
theire
handes
in
heauen
aboue
.
Nowe
the
membres
of
Christes
Church
here
yet
trauelling
in
earthe
,
they
pray
together
,
they
faste
to gether
,
they
desire
together
,
they
deserue
together
.
Christe
oure
heade
,
in
whose
bloude
this
city
and
socyety
standeth
,
wil
haue
no
woorke
nor
way
of
saluation
,
that
is
not
common
to
the
whole
body
in
generall
,
and
perculierly
proffitable
,
to
supply
the
neede
of
euery
parte
thereof
.
He
whiche
instituted
the
blessed
sacraments
,
will
haue
theyme
in
this
vnity
to
woork
in
common
,
(
as
farre
as
th
end
of
eche
of
theyre
institutions
requirethe
)
and
owt
of
it
,
to
haue
no
force
at
al
:
he
that
maketh
al
our
woorkes
acceptable
,
thoughe
they
be
doone
of
one
,
will
haue
theyme
perteyn
to
all
:
the
holy
sacrifice
of
the
Churche
,
by
the
will
of
the
author
,
and
the
liknesse
of
th'
xemplare
(
as
in
dede
being
in
another
maner
,
the
very
selfe
same
)
is
made
so
common
,
that
it
ioyneth
the
sanctes
and
Angelles
in
heauen
,
to
the
chosen
and
elect
people
,
ether
in
earthe
,
or
vnder
the
earthe
benethe
.
The
soules
departed
in
piety
are
of
oure
churche
and
felowship
.
And
that
this
holy
consent
of
good
woorkes
,
and
mutuall
agreement
of
prayer
,
to
the
continuall
supplying
of
eche
others
lackes
,
doothe
also
apperteine
to
the
soules
departed
,
no
man
that
hathe
any
sense
of
this
happy
community
,
can
denie
▪
for
being
membres
of
our
common
body
,
they
must
nedes
be
partakers
of
the
common
vtilitye
.
li.
20.
de
ciuit
.
Cap.
9.
And
so
saith
S.
Augustin
in
these
wordes
.
Neque
enim
piorum
animae
mortuorum
separantur
ab
ecclesia
,
quae
&
nunc
est
regnum
Christi
:
alioquin
nec
ad
altare
dei
fieret
eorum
memoria
,
in
communione
Corporis
Christi
:
for
the
soules
off
the
faythfull
deceased
,
be
not
seuered
from
the
Churche
,
wich
is
allredy
the
kingdom
of
Christe
,
elles
there
shulde
be
no
memory
kepte
for
theime
at
the
altare
,
in
the
communion
of
the
body
of
Christe
.
By
the
force
of
this
vnity
,
what
so
euer
is
proffitably
practised
in
this
worlde
one
for
a nother
,
as
prayer
,
allmose
,
fasting
,
Sacrifice
,
the
same
thinges
may
and
ought
,
by
th
example
of
the
Churche
,
to
be
carefully
and
withe
owte
ceasing
procured
for
the
helpe
of
our
frendes
,
and
Christian
brytherne
departed
.
And
Athanasius
that
greate
pillar
,
he
by
a
meruelouse
fitt
example
setteth
furthe
,
howe
the
soules
in
another
worlde
,
may
haue
the
benefites
of
the
Church
or
Christian
people
,
deriued
downe
vnto
them
,
Quaest.
ad
Ant.
34.
and
what
sensible
feele
of
release
they
haue
,
when
we
desire
God
for
theyme
.
Quemadmodum
cum
in
campo
vinea
virescit
,
&
vinum
in
vase
occlusum
rebullit
,
ac
propemodum
feruet
:
ita
etiam
sentimus
,
quod
peccatorum
animae
diuinis
beneficijs
incruentae
Hostiae
,
&
gratiarum
actionis
pro
ipsis
habitae
,
gaudeant
:
vt
idem
solus
nouit
&
ordinat
deus
noster
,
The
communion
expressed
betwixte
the
lyue
and
the
deade
,
by
the
naturall
agreement
betwixt
the
vine
in
the
fielde
and
the
wyne
in
the
vessel
.
qui
in
viuos
&
mortuos
dominium
exercet
.
As
when
the
vyne
abrode
in
the
fyelde
dothe
spring
and
waxe
greene
,
the
wyne
salfely
kepte
in
barells
at
home
,
doothe
allso
woorke
in
it
sellfe
,
and
in
a
maner
buyle
:
euen
so
,
as
we
iudge
,
the
soules
of
sinners
,
throughe
the
benefite
of
the
vnbloudy
hoste
,
and
sacrifice
of
thankes
gyuing
doone
for
theyme
,
may
waxe
ioyfull
and
gladde
:
as
the
same
Lorde
and
God
only
knoweth
howe
,
and
hathe
ordeyned
:
who
exercyseth
his
might
,
vpon
the
lyeue
and
the
deade
.
See
I
pray
you
how
he
by
the
action
of
goddes
Churche
in
the
holy
Masse
,
in
which
the
vnbloudy
hoste
and
oblation
is
bestowed
,
hathe
founde
som
way
,
of
cariyng
downe
the
benefite
of
Christes
passion
,
vpon
the
membres
of
his
body
benethe
.
And
though
sum
haue
wickedly
sought
,
vtterly
to
breake
the
band
of
peace
betwixt
theyme
and
vs
,
as
they
haue
cursedly
shaken
thunytie
of
the
liuing
emongest
theimeselues
,
yet
theire
moother
Christes
spouse
,
acknouledgeth
her
owne
children
stille
:
she
seethe
by
the
spirite
of
god
(
whereby
she
seethe
all
truthe
)
the
sorowe
of
her
dearest
,
so
farre
oute
of
sight
,
but
neuer
oute
of
mynde
,
she
in
a
maner
feeleth
a
parte
of
her
owne
body
in
paine
.
And
can
not
otherwise
doo
,
but
by
all
possible
meanes
and
approued
waies
,
assay
Goddes
mercy
for
theire
deliuery
.
And
this
naturall
compassion
of
the
Churche
,
passeth
throughe
euery
membre
thereof
,
and
ought
to
moue
euery
man
,
by
the
lawe
of
nature
,
to
procure
as
muche
helpe
as
he
may
.
And
so
much
the
more
,
do
we
owe
this
natural
duety
vnto
theyme
,
bicause
they
now
can
not
help
theim selues
,
being
out
of
the
state
of
deseruing
,
and
place
of
wel
working
,
onely
abiding
goddes
mercy
,
in
the
sore
sufferance
of
paines
vntollerable
.
They
theime
selues
,
as
yet
your
brethern
,
and
a
portion
of
your
body
,
require
to
be
partakers
of
your
benefites
.
They
feele
ease
of
euery
prayer
:
your
allmose
quenshethe
theire
heate
,
your
fasting
releaseth
theire
paine
:
your
sacrifice
wipethe
theire
sinnes
and
sores
:
so
strong
is
the
communion
of
sanctes
,
that
,
what
so
euer
yowe
doo
that
is
acceptable
,
it
isshuethe
abundantly
downe
to
theyme
.
Onely
he
that
is
cutte
of
from
this
happy
society
,
hathe
no
compassion
of
theime
,
nor
feelethe
not
howe
they
are
knitt
vnto
vs
,
by
loue
and
vnity
of
one
heade
,
and
one
body
.
Yow
shal
heare
his
vnnatural
,
and
worse
then
heathen
wordes
:
Dum
mortuos
a
nostro
contubernio
subduxit
dominus
,
Cal.
inst.
nullum
nobis
cum
illis
reliquit
commercium
,
ac
ne
illis
quidem
nobiscum
.
When
the
Lord
hathe
taken
the
deade
owte
of
our
company
,
he
hath
dispatched
vs
of
al
intermedleyng
with
theime
,
or
they
withe
vs
.
This
man
was
borne
to
breake
the
bande
of
vnity
,
which
he
hated
bothe
in
the
lyue
and
deade
.
By
whose
meanes
it
is
nowe
comde
to
passe
,
that
those
which
of
reason
might
clame
oure
aide
,
are
vnnaturally
disapointed
of
al
suche
remedies
,
wherby
any
conforte
might
to
theyme
arise
.
Suche
lacke
of
compassion
is
driuen
into
oure
heades
,
that
we
feele
not
the
wo
of
our
owne
felowes
,
oure
kinne
,
oure
brethern
,
and
our
owne
membres
.
It
is
a
thowsand
yere
and
more
,
sith
a
holy
father
,
not
hauing
hallfe
the
cause
that
wee
nowe
haue
,
yet
noted
the
peoples
lacke
of
compassion
towardes
the
departed
,
Ad
frat
in
herem
.
44
,
in
these
wordes
.
They
that
lie
in
torment
vntollerable
,
crie
out
for
succoure
,
and
fewe
there
be
,
that
make
answer
:
they
wofully
caule
,
but
ther
is
none
to
comforte
theyme
.
O
Bretherne
what
a
kind
of
cruellty
is
this
?
O
howe
much
inhumanity
is
this
?
those
that
in
theire
liefe
time
suffered
muche
sorowe
for
our
sakes
,
nowe
crie
ageyne
for
our
ayde
,
and
we
regard
theyme
not
.
Lo
howe
the
sicke
caules
,
and
the
phisitions
are
att
hande
:
the
hogge
gronethe
,
and
the
whole
hearde
grontleth
with
all
:
the
poore
asse
fallethe
,
and
euery
man
helpes
him
vppe
in
hast
:
but
the
faithfull
alone
caulethe
,
in
his
greuous
torments
,
and
there
is
none
that
answereth
.
Lo
oure
vnkindnesse
(
saithe
this
doctor
)
and
lo
oure
lacke
of
compassion
.
But
bicause
all
this
forgetfullnesse
,
coommethe
by
the
wicked
suggestion
of
these
late
deuelishe
opinions
,
which
maynteyne
that
the
prayers
of
the
lyuing
,
or
theire
workes
,
doo
not
extende
to
the
deade
in
Christe
:
therefore
,
for
the
destruction
of
this
vnkind
haeresy
,
and
planting
in
oure
heartes
with
the
truethe
,
the
feeling
of
our
howsholde
felowes
sores
,
I
shall
proue
that
in
all
times
,
as
well
of
nature
,
as
the
lawe
and
gospell
,
the
faithful
men
haue
euer
ioyned
in
all
theyre
praiers
and
acceptable
workes
,
the
soules
departed
:
as
vnto
whome
,
by
right
of
theire
communion
and
felowship
in
faithe
,
the
reliefe
of
goddes
grace
and
Christes
merites
doo
apperteine
.
Therefore
,
this
once
declared
,
let
vs
except
theime
from
no
painefull
worke
of
the
liuing
,
nor
charitable
deede
,
nor
good
praier
,
nor
sacrifice
,
nor
teares
,
no
nor
from
the
inward
doloure
nor
loue
of
mannes
hearte
.
Lerne
to
know
what
it
is
to
be
in
a
common
body
,
and
thowe
shallte
streght
perciue
,
that
the
least
motion
of
thy
mind
,
sturred
by
goddes
grace
,
shall
be
caryed
to
the
releefe
of
that
part
which
thow
pitied
,
and
most
intended
.
What
the
Churche
of
God
hathe
euer
principally
practised
for
the
soules
departed
,
by
the
warraunt
of
holy
scripture
:
with
the
defense
of
the
Machabees
holy
history
,
against
the
heretikes
of
oure
tyme
.
Cap.
3.
BVt
emongest
so
many
meanes
of
helpe
,
Gregori
.
in
epist.
ad
Bonifa
.
these
haue
bene
euer
counted
most
soueraigne
:
Sacrifice
,
praiers
,
almose
,
and
by
example
of
scripture
most
commended
.
Thoughe
fasting
added
vnto
any
of
theime
,
hathe
singulare
strengthe
in
this
case
,
and
euer
was
ioyned
in
all
ernest
sute
,
made
to
god
for
our selues
or
other
.
We
can
nott
better
begin
to
shewe
the
practise
herof
,
then
at
that
scripture
,
which
sufficiently
commendeth
at
once
,
al
three
:
writen
in
the
second
booke
of
Machabies
in
these
wordes
:
Cap.
12.
Iudas
hortabatur
populum
conseruare
se
sine
peccato
,
sub
oculis
videntes
quae
facta
sunt
pro
peccatis
eorum
qui
postrati
sunt
.
Et
facta
collatione
,
duodecim
millia
drachmas
argenti
misit
Ierosolimam
offerri
pro
peccatis
mortuorum
sacrificium
,
bene
&
religiose
de
resurrectione
cogitans
:
(
nisi
enim
eos
qui
ceciderant
resurecturos
speraret
,
superfluum
videretur
&
vanum
orare
pro
mortuis
)
&
quia
considerabat
quod
hi
qui
cum
pietate
dormitionem
acceperant
,
optimam
haberent
repositam
gratiam
.
Sancta
ergo
&
salubris
est
cogitatio
,
pro
defunctis
exorare
,
vt
a
peccatis
soluantur
.
The
valiaunt
man
Iudas
,
exhorted
the
people
to
kepe
theime
selues
from
sinne
,
hauing
before
theyre
eyes
,
what
was
faulen
for
the
offensies
of
theime
that
were
slayne
.
And
a
common
gathering
being
made
,
he
sent
,
xij
thousand
pieces
of
siluer
to
Ierusalem
,
to
offer
for
the
sinnes
of
those
that
were
departed
,
a
Sacrifice
:
being
well
and
religiously
mynded
,
concerning
the
resurrection
:
for
except
he
had
suerly
trusted
,
that
suche
as
were
slayne
should
arise
agayne
,
it
might
haue
bene
counted
vaine
and
superfluouse
to
praye
for
the
deade
.
But
bicause
he
did
well
consider
,
that
such
as
in
piety
receiued
theire
sleape
,
hadde
grace
and
fauoure
layde
vpp
for
theim
,
therfore
it
is
a
holy
and
proffitable
meaning
to
praye
for
the
deade
,
that
they
may
be
assoyled
of
theire
sinnes
.
So
farre
the
Author
of
the
historie
speaketh
:
setting
fourthe
most
euidently
,
the
notable
piety
of
Iudas
in
exhorting
theime
to
releue
the
departed
,
the
lyke
liberall
allmose
of
the
people
,
the
prayers
there
in
the
campe
,
and
the
sacrifice
at
Ierusalem
celebrated
for
the
same
purpose
.
In
all
wich
dooing
,
the
scripture
much
praysethe
that
worthy
zele
of
Iudas
,
as
a
thing
bothe
proffitable
to
the
departed
towardes
the
remission
of
theire
offensies
,
and
no
lesse
agreeing
to
that
his
especyall
hope
off
the
resurrection
to
coom
:
counting
it
a
folye
to
pray
for
theyme
,
of
whose
resurrection
we
are
not
assured
.
Wherby
,
I
can
not
tell
whether
a
man
may
well
gether
,
that
such
as
deny
the
felowship
of
the
lyue
with
the
deade
,
or
condemne
prayers
made
for
theyme
,
stedfastly
beleue
not
the
resurrection
.
And
in
deede
if
we
note
well
,
Take
heede
.
we
shal
fynde
that
the
prayers
for
the
deade
haue
ben
euer
taken
both
as
an
argument
to
proue
,
and
as
a
protestation
of
the
faithful
,
to
shewe
theire
mynd
and
faith
,
concerning
the
resurrection
.
So
did
Epiphanius
that
holy
father
,
make
confession
of
the
churches
faith
for
the
resurrection
,
and
immortality
of
the
soule
,
by
the
praying
for
the
departed
,
and
ioyning
theime
to
the
partaking
of
the
workes
of
the
liue
.
Hi
qui
decesserunt
viuunt
(
saith
he
)
&
non
sunt
nulli
,
In
heresi
Aërij
.
sed
sunt
,
&
viuunt
apud
Deum
,
&
spes
est
orantibus
pro
fratribus
,
velut
qui
in
peregrinatione
sint
.
those
wich
be
deceased
doo
yet
lyue
,
and
are
not
by
their
departure
hense
faullen
to
be
nothing
,
but
they
haue
theire
being
,
and
yet
doo
lyue
before
God
:
and
ther
is
great
hope
to
theire
orators
or
beadsmen
,
praying
for
theyme
:
as
for
such
that
be
in
theire
pilgramage
.
So
saithe
Damasce
,
In
oratione
pro
defunct
that
by
supplication
for
the
soules
,
resurrectionis
spes
solidatur
,
the
hope
of
resurrection
is
established
.
And
therfor
Dionisius
the
auncyent
in
his
misticall
prayer
and
sacrifice
for
the
departed
,
Ecclesiast.
Hierrarch
Cap.
7.
declarethe
that
there
was
a
minister
that
did
solemnely
recyte
certeine
placyes
owte
of
scripture
,
for
to
confirme
the
hope
of
resurrection
.
So
that
this
practise
of
the
faith
full
hathe
not
onely
bene
euer
accompted
a
playne
truethe
,
but
it
hathe
bene
a
grownd
and
a
princyple
to
confirme
the
article
of
resurrection
and
immortalitye
of
the
soule
.
And
therfor
the
facte
of
Iudas
,
is
with
suche
commendacion
mentioned
in
the
scripture
.
For
in
those
dayes
the
haeresie
of
the
Saduces
deniing
the
refurrection
and
the
lyefe
to
coom
(
as
Iosephus
writeth
)
began
to
take
greate
houlde
emongest
the
Iews
,
Antiq.
l.
13
Cap.
8.
about
bishop
Ionathas
his
time
:
in
wich
tyme
of
diuersity
,
that
true
beleuer
thoght
to
make
plaine
protestation
of
his
fayth
,
by
his
notable
facte
.
And
nowe
I
must
needes
be
boulde
to
tell
these
enemies
of
oure
communion
,
that
in
acknouledging
theime
selues
to
haue
nothing
to
doo
with
the
soules
departed
,
they
are
att
the
nexte
doore
by
,
to
denie
the
immortalitie
,
and
to
terme
theyme
deade
soules
as
Vigilantius
did
.
Hieron
.
con.
vig.
Whome
Goddes
Churche
very
conformably
to
Christes
calling
,
and
fittly
for
the
protesting
the
common
faith
,
nameth
,
Dormientes
in
signo
pacis
,
Prayers
for
the
departed
agreeith
to
oure
faithe
of
the
resurrection
and
immortality
.
Those
that
sleape
in
the
signe
of
peace
:
and
the
named
scripture
,
for
the
same
cause
,
callethe
theime
men
a
sleape
in
piety
.
Well
,
iff
theire
deniall
of
praiers
for
the
deceased
,
grow
so
farre
as
the
vtter
impugning
of
Christian
hope
for
the
life
euerlasting
,
and
so
with
purgatory
,
take
away
helle
and
heauen
together
,
as
the
Sadduces
did
,
(
which
God
of
his
might
turne
from
theime
)
but
if
they
doo
,
bicause
there
is
suche
affinity
betwixt
both
theire
teachings
:
and
this
of
theires
,
may
seeme
allwaies
to
haue
bene
ioyned
to
that
extreme
faulshod
of
the
others
,
then
shall
Goddes
Churche
stille
protest
the
faithe
of
her
children
,
by
praiers
and
practise
for
the
deade
,
bothe
by
the
example
of
the
fathers
in
Christes
Churche
vnder
the
gospel
,
and
by
the
facte
of
worthy
Iudas
in
the
lawe
before
.
But
nowe
their
answer
must
be
here
,
that
this
booke
by
which
I
haue
vrged
theime
so
farre
,
shal
be
no
scripture
.
And
this
is
the
isshue
of
haeresye
lo.
These
men
that
lightely
writhe
and
wreaste
Goddes
worde
,
Heretikes
deny
scriptures
.
from
all
true
meaning
to
the
maintenaunce
of
theire
matter
,
being
forther
charged
by
euidence
of
the
wordes
,
when
other
conuenient
shifte
can
not
be
founde
,
they
are
driuen
,
to
refuse
vtterly
the
sacred
canonicall
scripture
of
God
:
for
notwithstanding
theire
perpetuall
bragges
of
scripture
,
yet
there
can
no
scripture
houlde
theime
,
but
they
will
ether
find
a
fonde
shifte
to
lowse
it
,
or
elles
a
shamefull
stoutnes
vtterly
to
brast
and
breake
it
.
They
first
seeke
by
suttelty
to
vnfasten
the
bonde
of
Goddes
trueth
,
which
is
euery
waie
so
enwrapped
with
the
testimonies
of
holy
scripture
,
them
as
they
can
not
woorke
by
wiles
,
they
bouldely
brast
the
bandes
in
sonder
.
Thus
when
for
misconstruing
of
this
plane
assertion
of
the
booke
of
Machabeis
,
they
can
conuey
no
fit
meaninge
,
they
are
driuen
to
harde
shiftes
and
vnseemely
,
to
deny
the
whole
booke
to
be
scripture
,
and
therfore
in
matters
of
quaestion
,
of
no
authoritye
.
In
which
pointe
,
the
authoritye
of
the
Iewes
mouethe
theime
more
,
in
denying
the
bookes
to
be
in
the
canon
of
goddes
scripture
,
then
the
decree
of
the
holy
Church
for
the
approuing
of
the
same
to
be
scripture
.
But
S.
Hierom
,
thoughe
he
confesse
the
Iewes
not
to
allowe
theime
,
In
prol
.
mach.
.
Though
against
a
Iewe
or
an
heretike
they
coulde
not
proue
any
article
of
faithe
nether
then
nor
nowe
,
by
them
.
Ca.
48.
yet
is
boulde
to
recken
theyme
emongest
the
bookes
of
the
holy
histories
:
not
measuring
theyre
authority
by
the
canon
of
the
Haebrues
,
but
by
the
ruele
of
Christiane
councells
.
The
Canons
of
the
Apostles
will
chaleng
theyme
from
the
Iewes
and
haeretikes
,
to
be
scripture
stille
:
Innocentius
the
first
,
in
his
rehersall
of
diuine
bookes
,
noombrethe
these
of
the
histories
of
the
Machabees
also
:
the
councell
of
Carthage
the
third
,
authorisheth
theime
,
S.
Augustine
in
his
bookes
.
Ca.
47.
De
doctrina
Christiana
,
Li.
2.
Cap.
numbring
all
canonicall
scriptures
,
with
the
reste
reciteth
these
also
.
Off
which
bookes
in
the
xviij
,
Cap.
36.
of
the
Citie
of
God
,
he
thus
forther
testifiethe
,
Ab
hoc
tempore
apud
Iudaeos
restituto
templo
,
non
reges
sed
principes
fuerunt
vsque
ad
Aristobulum
:
quorum
supputatio
temporum
,
non
in
scripturis
sanctis
quae
Canonicae
appellantur
,
sed
in
alijs
inuenitur
,
in
quibus
sunt
&
Machabaeorum
libri
,
quos
non
Iudaei
,
sed
Ecclesia
pro
Canonicis
habet
.
From
this
time
(
he
meanethe
after
the
history
of
Esdras
)
there
was
no
kinges
,
butt
chiefe
gouernours
,
after
the
restitution
and
repaire
of
the
temple
,
till
Aristo●ulus
time
:
of
all
which
time
there
is
no
chronikle
nor
counte
,
in
the
scriptures
which
be
Canonicall
,
but
in
other
that
be
extant
,
we
finde
that
supplied
:
as
in
the
bookes
of
Machabeis
:
which
bookes
,
allthoughe
the
Iewes
doo
not
,
yet
the
Churche
of
God
counteth
for
canonicall
scripture
.
But
what
shoulde
we
stande
in
this
point
:
the
whole
Churche
of
God
and
euery
part
or
prouince
therof
,
euery
lerned
doctour
and
vertuouse
Christen
man
,
hathe
receiued
and
alowed
theime
for
scripture
▪
the
which
constant
and
perpetuall
iudgement
of
the
Churche
of
Christe
,
if
any
man
refuse
,
lett
him
be
aestemed
an
Ethnike
.
Or
bicause
he
defendeth
the
Iewes
authority
ageinst
the
determination
of
Christes
Churche
,
lett
him
be
at
this
time
accompted
for
a
Iewe.
And
yet
I
thinke
he
ouer
shooteth
theime
herein
:
for
they
confesse
the
historye
to
be
trewe
,
allthough
not
holy
scripture
:
nether
haue
they
founde
any
suche
erroure
of
doctrine
therein
conteined
,
as
he
doth
.
And
as
for
the
auncient
Christian
writers
,
and
famouse
doctours
,
they
alleage
euen
that
place
to
proue
the
lawfull
praier
for
Christian
soules
departed
,
whereby
these
felowes
take
occasion
to
saie
it
is
no
scripture
at
all
.
As
godly
Damascenus
,
in
these
woordes
.
Scitis
enim
quid
dicat
scriptura
,
quomodo
Iudas
ille
Machabaeus
,
in
Syon
,
Ciuitate
regis
magni
,
vt
cognouit
populum
sibi
subiectum
à
Palestinis
hostibus
occisum
,
&
scrutatione
facta
,
inuenta
idola
in
sinibus
eorum
,
statim
pro
vnoquoque
eorum
ad
dominum
qui
ad
misericordiam
facilis
&
paratus
est
,
munera
propitiatoria
obtulit
,
sane
ob
summam
religionem
fraternamque
charitatem
,
In
lib.
pro
defunc
.
in
hoc
facinore
,
vt
in
omnibus
alijs
,
a
diuinissima
scriptura
&
magnificus
&
admirabilis
habebatur
.
Yowe
knowe
(
saithe
he
)
what
the
scripture
reportethe
,
how
that
worthy
Iudas
Machabaeus
of
Syon
,
the
City
of
the
great
kinge
,
after
he
vnderstode
certeine
of
his
subiectes
to
haue
bene
slaine
of
the
Palestines
his
enemies
,
and
searche
being
made
,
had
founde
in
thyire
lappes
,
idols
,
streght
waies
offered
to
God
,
who
is
muche
inclined
to
mercy
,
for
euery
of
his
souldiars
so
slaine
,
propitiatory
oblations
▪
who
suerly
,
for
that
acte
,
as
proceding
off
wonderfull
religion
and
brotherly
loue
,
and
in
all
other
affaires
,
is
of
the
holy
writte
aestemed
mighty
and
meruelous
.
Longe
before
this
writer
,
did
sanct
Augustine
vse
the
same
booke
and
text
of
Machabeis
,
De
eura
pro
mort
.
agenda
.
to
proue
the
praiers
and
sacrifice
,
for
the
departed
in
peace
.
In
the
booke
of
Machabes
(
saith
he
)
we
reade
that
sacrifice
was
offered
for
the
deade
.
But
yf
it
were
in
none
of
the
oulde
scriptures
redde
at
all
,
yet
the
authority
of
the
vniuersall
Churche
,
which
for
this
poynt
is
playne
,
were
af
no
smaule
force
,
whereby
it
is
prouided
,
that
in
the
prayers
,
which
be
made
at
the
altare
by
the
prest
,
to
our
lord
god
,
the
commemoration
of
the
deade
shall
haue
theire
place
.
Thus
by
these
auncient
authors
,
bothe
the
bookes
be
approued
,
the
text
it
felfe
,
for
which
oure
aduersaries
vnworthely
denied
the
boke
,
alleaged
for
the
same
purpose
,
and
the
doctrine
so
sure
,
that
yf
no
scripture
coulde
be
fowde
,
it
woulde
beare
out
it self
against
all
faulshod
.
But
this
doctor
handleth
Pelagius
the
haeretique
,
denyng
the
booke
of
wisdom
to
be
scripture
,
bicause
there
was
a
sentence
oute
of
the
fourthe
chapter
therof
,
broght
against
his
wicked
doctrine
,
euen
as
he
shulde
be
:
and
as
these
wranglers
in
the
like
case
must
be
.
The
place
well
marked
,
shall
serue
our
turne
when
so
euer
we
heare
theime
so
impudently
reiecte
scriptures
,
bicause
they
impugne
theire
haeresies
,
which
elles
shulde
be
as
good
scriptures
as
any
booke
of
the
Bible
,
yf
they
ether
would
make
with
theime
or
by
any
crafty
colouring
not
playnely
make
againste
theime
.
Thus
he
saieth
.
Augustines
answer
to
Pelagius
,
denying
scripture
for
that
it
made
against
his
haeresy
.
Nec
ideo
liber
sapientiae
,
qui
tanta
numerositate
annorum
legi
meruit
in
ecclesia
Christi
,
pati
debet
iniuriam
,
quoniam
resistit
eis
qui
pro
meritis
hominum
falluntur
:
&
rursus
:
omnibus
hic
liber
tractatoribus
anteponendus
,
quoniam
sibi
eum
anteposuerunt
etiam
temporibus
apostolorum
proximi
,
egregij
tractatores
:
qui
eum
testem
adhibentes
,
nihil
se
adhibere
nisi
diuinum
testimonium
crediderunt
:
in
englishe
thus
.
It
is
no
reason
that
the
boke
of
wisdom
,
which
so
many
worldes
together
hathe
bene
worthy
the
reading
in
the
Church
of
Christe
,
shoulde
nowe
receiue
suche
wronge
at
oure
handes
,
bicause
it
plainely
resisteth
these
felowes
,
that
exalt
mannes
merites
(
aboue
goddes
grace
)
And
agayne
,
this
booke
is
of
more
authoritye
then
all
th
expositours
in
the
worlde
:
for
the
noble
writers
hard
by
the
apostles
time
,
did
muche
preferre
this
booke
before
theyme
selues
,
who
alleaging
the
testimony
of
that
scripture
,
doubted
not
,
but
they
vsed
thereby
,
the
witnesse
of
goddes
holy
worde
.
Euen
so
must
we
tel
oure
masters
,
that
it
were
plaine
wrong
,
to
discredet
the
history
of
the
Machabies
,
which
hathe
bene
in
our
Bible
euer
sithe
Christes
time
for
holy
scripture
,
bicause
it
hathe
an
euident
testimonie
against
their
faulse
beleefe
,
concerning
the
state
of
the
soules
departed
:
which
booke
,
is
not
onely
better
to
be
beleued
then
all
Caluins
faulse
gloses
,
but
of
more
authoritye
then
all
holy
expositors
.
Owte
of
whiche
booke
,
bothe
S.
Augustine
and
others
many
,
haue
vsed
proofe
of
their
matters
,
as
of
the
testimonie
of
sacred
and
holy
scripture
.
But
oure
aduersarye
learned
not
this
practise
of
Pelagius
onely
,
for
it
is
an
oulder
sore
,
and
a
common
sicknes
to
al
deuisers
of
deulishe
doctrine
:
as
the
skyllfull
in
the
Churchies
affaires
maye
acknouledge
.
For
sum
there
were
,
that
other
wise
could
not
vphoulde
haeresy
,
but
by
the
vtter
denial
of
all
the
oulde
Testament
:
as
Carpocrates
,
Ceuerus
,
Manicheus
.
Augusti
.
de
haeresib
.
24.
haeres
Tertul.
de
praescrip.
Iren.
cap.
26.
libr.
1.
Euseb.
eccles.
histor.
libr.
4.
De
haeresi
.
ad
quod
vult
deum
30.
heresi
.
But
Marcion
and
Cerdon
reiect
al
together
,
sauing
Lukes
gospel
.
Nowe
Cerinthus
,
and
Ebion
,
make
counte
of
none
of
all
the
euangelicall
histories
,
but
the
gospell
of
Matthewe
.
Cerinthus
againe
and
Seuerus
,
woulde
haue
robbed
the
churche
of
the
actes
of
th
apostles
.
A
secte
called
Alogiani
,
do
refuse
the
gospell
of
S.
Iohn
,
with
th
apocalipse
.
Martine
,
Illiricus
,
Caluine
,
and
theire
companions
,
that
no
man
,
being
but
an
haeretique
,
shoulde
euer
oute
pricke
theime
,
will
shoulder
with
the
proudest
,
and
lifte
out
of
our
bibles
the
bookes
of
Machabies
,
with
S.
Iames
Epistle
,
and
more
when
more
nede
requirethe
.
The
wich
epistle
,
as
allso
the
epistles
of
Iohn
and
Iudas
,
were
once
doubted
of
,
not
as
conteining
any
matter
,
wherof
,
the
truethe
was
vncerteyne
,
but
as
bookes
not
knowen
to
be
of
lyke
force
as
canonicall
scripture
in
the
impugning
of
haeresies
,
or
confirming
articles
of
belefe
:
as
al
workes
be
,
til
goddes
Church
haue
published
theyre
authoritye
,
The
Churches
vse
in
confi●mation
or
publishing
off
the
canonical
scripture
.
and
declared
all
thinges
in
theime
conteined
to
be
of
the
same
credet
that
the
spirite
of
god
is
,
and
of
gospel
like
truethe
.
And
by
that
authority
of
the
churche
what
booke
so
euer
be
allowed
,
thoughe
it
was
not
so
taken
before
,
yet
nowe
we
muste
needes
accept
it
,
sicut
vere
est
verbum
dei
,
as
the
very
worde
of
God
.
And
so
be
these
canonicall
epistles
,
and
bookes
of
machabaeis
,
as
before
is
declared
.
Here
nowe
euery
man
may
learne
,
that
it
is
a
very
daungerous
matter
to
geue
lesse
creditt
to
any
of
these
bookes
,
or
wauer
in
any
point
of
faithe
writen
in
theime
,
for
suche
felowes
iudgements
,
that
nowe
emongest
theime
,
haue
lefte
vs
nether
oulde
nor
newe
Testament
.
Suche
stubborne
bowldenesse
,
hadd
these
willfull
men
in
manteynaunce
of
mischeuouse
doctrine
.
Whose
open
impudencie
,
was
counted
handsom
conueyaunce
of
theyre
scholers
and
adherents
,
which
were
very
many
,
notwithstanding
the
catholike
Christian
men
in
all
agies
bothe
meruailed
,
and
lamented
thiere
blyndnes
.
And
yet
doubtlesse
it
is
not
much
to
be
woondered
at
,
to
see
that
man
flatly
forsake
the
scripture
of
God
,
who
is
not
abasshed
,
to
refuse
and
condemne
that
sense
and
vnderstanding
of
the
scripture
,
whiche
the
whole
churche
with
all
her
lerned
men
haue
euer
alowed
,
and
counted
most
holye
.
Well
by
the
strengthe
of
this
pillare
we
haue
chalenged
and
saued
hetherto
,
for
all
the
barking
of
bandogges
,
the
scripture
of
God
,
with
the
knoune
meaning
thereof
.
And
so
I
trust
we
shall
doo
stille
,
from
the
newe
aduersaries
,
by
the
assured
promesse
of
th
assistance
of
Goddes
holy
spirite
,
which
shall
leade
vs
not
onely
to
the
true
canonicall
scriptures
,
with
the
sense
of
the
same
:
but
allso
gyde
vs
in
all
trueth
,
necessary
for
oure
saluation
.
Let
euery
man
therefore
here
take
hede
,
how
he
doubtethe
of
the
knowen
and
certayne
sense
,
that
the
Church
of
Christe
,
by
decree
of
councell
or
consent
of
doctors
,
applieth
to
any
scripture
:
least
by
mistrusting
the
sayde
sense
,
he
go
forward
vnaduisedly
from
open
deniall
of
the
common
,
A
necessary
warning
-
to
fownde
a
priuat
meaning
of
his
owne
:
in
the
stubborn
defense
wherof
,
when
he
shall
agaynst
the
truethe
malipertly
stande
,
he
goeth
vnloockely
forwarde
,
and
at
th
end
blasphemously
reiectethe
the
blessed
worde
,
and
sacred
scripture
of
God
:
as
we
haue
proued
the
auncyent
enimies
of
truethe
,
to
haue
doon
:
and
as
in
these
newe
sect
maisters
we
may
to
our
great
dolor
,
see
.
Yet
lo
,
euen
these
are
they
that
in
all
agyes
,
as
Vincentius
saith
,
flye
in
theyre
taulke
and
teachinge
,
ouer
the
lawe
,
the
prophets
,
the
psalmes
,
the
gospell
.
That
crye
oute
of
pottes
and
pulpittes
,
nothing
but
goddes
worde
,
the
booke
of
the
lorde
,
the
testament
of
Iesus
,
Christ
,
Paule
,
scripture
,
as
it
may
be
supposed
,
and
as
in
th
ende
it
is
proued
,
to
dryue
owte
of
doores
.
Paule
,
scripture
,
Testament
,
and
Christ
too
:
and
not
to
bring
in
to
the
peoples
heades
or
hearts
,
the
feare
and
loue
of
God
,
the
holsom
preceptes
of
Paules
heauenly
preachinge
,
nor
the
true
meaning
of
any
scripture
.
Who
being
vrged
,
will
rather
credet
a
minstrelles
ballat
,
then
the
Machabeis
,
or
best
booke
in
the
bible
.
But
nowe
yowe
may
see
,
that
whiles
these
men
thought
to
saue
theyr
credets
,
by
miscredetting
the
scripture
,
thy
haue
wroght
so
wiesely
,
that
they
haue
lost
theyr
owne
credets
,
bothe
in
this
poynt
,
and
in
all
other
for
euer
.
And
as
they
hoped
by
deniall
of
scripture
,
too
cloke
theyr
erroure
,
they
haue
woon
to
theime
selues
the
property
of
an
haeretike
,
by
open
shewe
of
theyre
owne
folye
.
That
the
funeralles
of
the
Patriarches
,
bothe
in
the
lawe
of
nature
,
and
Moyses
,
and
Christe
,
had
practise
in
theime
for
the
reliefe
of
the
soules
departed
.
Cap.
4.
NOwe
therfore
,
I
haue
greate
hope
to
trust
so
muche
of
all
studiouse
readers
,
for
that
loue
whiche
they
beare
vnto
truethe
,
that
they
wyll
geue
credet
to
the
manifest
wordes
off
scriptur
,
which
so
plainely
do
set
forthe
,
not
onely
the
benefite
that
arisethe
to
the
departed
by
prayers
,
but
allso
witnesse
,
that
there
was
practise
at
Hierusalem
by
oblation
and
sacrifice
for
the
same
purpose
,
by
ordre
of
their
lawe
.
Iudas
folowed
the
ordre
of
the
Churche
and
not
,
praescribed
to
the
Churche
,
any
new
sacrifice
or
caeremony
.
For
otherwise
,
would
that
good
knight
so
higly
commended
,
neuer
haue
praesumed
to
bring
in
,
any
superstiouse
new
vsage
contrary
to
the
rule
of
that
churche
:
nether
woulde
the
priestes
at
Hierusalem
haue
offered
for
the
deade
with
owt
contradiction
,
vnder
the
gouernement
,
of
so
good
a
bisshop
:
nether
would
the
Author
of
the
booke
,
vpon
so
light
a
beginning
haue
praysed
the
facte
:
or
otherwise
made
mention
of
it
,
then
as
of
a
newe
diuise
of
the
same
man
.
Whom
I
doubt
not
therfor
,
rather
to
haue
folowed
the
continuall
coostom
of
the
Churche
,
then
to
haue
inuented
any
newe
vnknowne
ordre
of
his
owne
.
Wich
may
wel
appeare
at
this
day
,
by
the
ceremonyes
and
sacrificies
of
the
owlde
lawe
,
De
vniuersa
indeorum
fide
.
recitatura
Grappero
in
lib.
de
Eucharist
.
yet
superstiously
obserued
emongest
the
dispersed
Iewes
:
where
,
emongest
other
rites
of
their
lawe
,
they
offer
and
make
solemne
supplication
for
the
soules
departed
:
as
Antonius
Margarita
,
a
Iew
that
forsooke
his
profession
,
and
became
Christian
,
witnesseth
in
a
booke
that
he
made
of
the
faithe
of
the
Iewes
.
Where
he
reportethe
owte
of
theyre
sacrifice
,
this
prayer
.
Deus
Animarum
fidelium
recordetur
,
&
in
paradisum
cum
Abraham
,
Isaac
,
&
Iacob
,
alijsque
integerrimis
sanctis
collocet
:
that
is
:
Lord
remembre
the
faythfull
soules
,
and
place
theyme
in
paradise
wyth
Abraham
,
Isaac
,
and
Iacob
,
and
other
thy
perfecte
sanctes
and
holy
men
.
And
for
that
purpose
they
haue
a
memoriall
booke
,
as
he
saith
,
owte
of
which
the
names
of
the
departed
are
yerely
recyted
.
But
we
muche
neede
not
his
report
herin
:
for
that
may
well
appeare
to
haue
bene
vsed
long
before
Iudas
Machabeus
his
dayes
.
For
what
other
thinge
dothe
that
long
mourning
,
fasting
,
charitable
releuing
of
the
poore
,
and
other
common
afflictions
whiche
men
tooke
vpon
theime
,
at
the
obites
of
theire
frendes
and
fathers
,
as
well
in
the
lawe
of
nature
,
as
afterwarde
continually
in
Moyses
time
,
what
elles
can
they
meane
but
perpetuall
practise
for
the
rest
of
theire
soules
?
Genes.
23.
Looke
howe
religiously
Abraham
celebrated
the
rites
of
his
wiues
funerall
,
whiche
the
scripture
calleth
Officium
funeris
,
the
office
of
the
Burial
,
which
he
fullfilled
by
weeping
and
lamentation
made
ouer
the
corps
.
Nether
can
I
thinke
,
that
the
office
and
iuste
funeralls
stoude
in
mourning
or
sorowing
with
oute
praying
,
or
other
remedies
of
reliefe
towardes
the
departed
,
seeing
especially
that
office
off
mourning
,
by
solemne
dirigies
,
as
we
nowe
tearme
theim
,
had
place
,
time
,
and
ordre
,
by
rule
appointed
to
be
executed
:
yea
and
were
not
ended
by
many
daies
together
,
nor
at
one
time
nother
.
As
it
appeareth
that
Ioseph
and
his
brethern
,
Gene.
50.
executed
theire
fathers
funeralls
,
first
fourty
daies
in
Aegipte
,
and
then
in
theire
owne
coontry
,
celebrabant
exequias
saithe
the
text
,
seuen
daies
together
.
So
the
children
of
Israell
celebrated
Moyses
obsequies
,
Deut.
34.
withe
thirty
daies
solemne
mourning
,
in
the
downes
of
Moab
.
Not
by
that
weeping
which
procedeth
of
priuate
affection
towardes
a
mannes
frende
,
for
that
can
not
be
limited
,
nor
yet
prescribed
by
rule
,
as
all
these
solemne
dirigies
wer
.
But
questionlesse
this
office
conteined
for
the
relieffe
of
the
deceased
,
almose
,
prayer
,
fastes
,
and
teares
:
al
which
may
wel
be
termed
mourning
songes
,
or
weeping
ouer
the
dead
,
Ecclesi.
22.
for
that
time
most
conuenient
.
Of
which
the
wise
man
geueth
this
precept
,
Super
mortuum
plora
,
Weepe
ouer
the
departed
.
And
that
thowe
maist
wel
perceiue
,
these
publike
rites
of
solemne
dirigies
,
to
perteine
properly
to
the
due
helpe
of
those
,
for
whome
they
be
exercised
,
Super
obit
Theod.
S.
Ambrose
doubteth
not
to
affirme
,
that
of
those
burialls
in
the
lawe
of
nature
,
the
necessary
obseruation
of
our
Christian
daies
,
monthes
,
and
yeares
mindes
kepte
for
the
deade
,
hadde
theire
beginning
:
saying
thus
in
his
funerall
sermone
,
made
the
fourtith
daye
solemnely
kept
,
for
the
memory
of
the
noble
Emperoure
Theodosius
,
Eius
Principis
&
proxime
conclamauimus
obitum
,
&
nunc
quadragesimum
celebramus
,
assistente
sacris
altaribus
Honorio
principe
,
quia
sicut
sanctus
Ioseph
,
patri
suo
Iacob
quadraginta
diebus
humationis
officia
detulit
,
ita
&
hic
Theodosio
patri
iusta
persoluit
:
&
quia
alij
tertium
&
trigesimum
,
alij
septimum
&
quadragesimum
obseruare
consueuerunt
,
quid
doceat
lectio
consideremus
:
defuncto
inquit
Iacob
praecepit
Ioseph
pueris
sepultoribus
vt
sepelirent
eum
,
&
repleti
sunt
ei
quadraginta
dies
.
Haec
ergo
sequenda
solemnitas
quam
praescribit
lectio
.
Bonus
itaque
Ioseph
,
qui
formam
pio
muneri
dedit
,
&
cae
.
We
kept
of
late
the
day
of
this
noble
kinges
buriall
,
And
nowe
againe
we
celebrate
his
fourtithe
daies
minde
,
the
prince
Honorius
his
sonne
,
assisting
vs
before
the
holy
altares
:
for
as
holy
Ioseph
bestowed
vpon
his
fathers
funerall
fourty
daies
duetie
,
euen
so
doth
this
prince
procure
his
fathers
obsequies
.
And
because
sum
obserue
the
thirde
day
and
the
thirtithe
,
other
kepe
customably
the
vij
.
and
the
fourtith
,
let
vs
looke
vpon
the
text
:
which
readeth
thus
:
Iacob
being
departed
,
Ioseph
commaundeth
the
prouisours
of
the
sepulture
,
to
bury
him
:
and
so
they
did
,
and
made
vp
full
fourty
daies
in
that
obite
,
this
solemnely
then
must
we
folowe
,
praescribed
by
the
scripture
.
Good
was
this
Ioseph
,
that
first
gaue
vs
the
forme
and
fashion
of
so
holy
a
function
.
By
these
wordes
we
see
the
antiquity
of
our
Christian
dirigies
,
and
diuersitie
of
daies
,
as
yet
it
is
vsed
in
mounthes
or
twelue-mounthes
mindes
,
to
haue
isshued
downe
from
S.
Ambrose
time
to
oures
,
from
the
lawe
of
nature
by
the
patriarches
praescription
,
to
his
daies
:
not
by
mourning
and
mumchaunse
as
the
buriall
of
Geneuas
booke
appointeth
,
Geneua
booke
appointeth
a
still
buriall
but
at
the
holy
altares
these
obites
were
kepte
,
as
with
deuoute
praiers
,
and
sacrifice
.
Whereof
in
better
place
,
I
shall
speake
more
anone
.
He
alludeth
there
also
,
to
oure
dilexi
:
and
other
psalmes
which
we
yett
singe
in
Goddes
Churche
,
ouer
the
departed
.
But
in
the
second
booke
of
the
kinges
,
the
example
of
the
holy
king
Dauid
is
a
plaine
proufe
that
they
fasted
also
for
the
deceased
.
Cap.
1.
Apprehendens
Dauid
vestimenta
sua
,
scidit
:
omnesque
viri
qui
cum
eo
erant
:
&
planxerunt
,
Fasting
for
the
departed
.
&
ieiunauerunt
vsque
ad
vesperam
super
Saul
&
Ionathan
filium
eius
,
&
super
populum
,
&
super
domum
Israel
,
eo
quod
corruissent
gladio
.
And
Dauid
taking
hould
of
his
garments
tore
theime
:
and
so
did
the
men
withe
him
,
and
they
houled
wepte
and
fasted
vpon
Saul
and
Ionathas
his
sonne
,
with
the
residew
of
Goddes
people
,
that
there
were
slaine
.
Now
what
other
thing
did
Dauid
here
and
his
people
,
but
that
whiche
Iudas
Machabeus
did
afterwarde
,
for
the
lyke
deathe
of
his
souldiars
?
I
trowe
there
was
no
fasting
to
be
found
ouer
any
maner
a
person
,
lieue
or
dead
,
for
thy
selue
,
or
other
,
in
the
whole
course
of
scripture
,
but
it
was
to
obteine
mercy
at
Goddes
hande
,
towardes
the
partie
for
whom
thowe
didest
it
.
2.
Reg.
12.
So
did
this
same
holy
prophet
weepe
,
fast
,
lye
on
the
grounde
,
and
change
apparel
,
for
his
childe
,
which
he
begat
of
vrias
wife
,
when
he
lay
at
the
point
of
deathe
,
stricken
by
Goddes
hand
for
the
poonishement
of
his
fathers
faulte
.
The
which
he
did
,
as
he
protesteth
him selfe
,
to
turne
the
angry
sentence
of
god
if
it
might
be
,
and
recouer
the
childe
againe
.
But
as
soone
as
the
childe
was
gone
,
he
brake
of
his
longe
faste
,
geuing
his
frendes
to
weete
,
that
he
tormented
not
him selfe
so
,
of
only
naturall
compassion
towardes
the
childe
,
or
inordinate
loue
,
as
they
thought
,
but
to
obteine
his
purpose
by
suche
bitter
teares
,
and
fastinge
,
at
Goddes
handes
,
for
the
childes
recouery
,
Fasting
then
ouer
any
man
,
and
such
solemne
mourning
,
is
nothing
elles
,
but
an
effectual
asking
of
mercy
,
for
whome
so
euer
it
be
doone
.
As
more
playnely
it
is
yet
declared
,
in
the
buriall
off
Saul
and
Ionathas
before
saide
,
celebrated
by
the
Galadites
and
Saules
souldiars
:
Where
,
as
the
scripture
saithe
,
Prim●
.
Reg.
31.
after
they
had
buried
theire
bodyes
and
bones
,
they
fasted
vij
.
daies
.
Et
ieiunauerunt
septem
diebus
.
For
no
other
cause
,
but
thereby
effectually
to
aske
pardon
of
their
offensies
.
There
can
I
am
sure
be
no
reasonable
occasion
of
theire
fasting
alleaged
of
no
man
,
but
that
.
Whiche
the
honorable
Bede
testifieth
for
vs
in
these
wordes
.
Recte
et
ad
literam
pro
mortuis
vt
ad
requiem
peruenire
valeant
septem
diebus
ieiunatur
,
quia
post
sex
huius
mundi
aetates
,
in
quibus
in
carne
laboramus
,
septima
est
in
illo
saeculo
aetas
requietionis
animarum
carne
exutarum
,
in
qua
beatae
tempus
illud
glorificum
,
quando
resurgere
mereantur
expectant
.
Duely
and
according
to
the
letter
,
they
fasted
(
saithe
he
)
for
the
departed
,
seuen
daies
together
,
to
obteinne
rest
for
theim
:
bicause
after
the
sixe
agies
of
the
worlde
,
in
whiche
we
trauell
in
fleshe
,
the
seuenth
age
is
looked
for
in
that
worlde
,
when
the
soules
be
loosed
from
theire
bodies
,
when
the
blessed
and
happy
sort
,
shall
continually
be
in
expectation
of
the
gloriouse
time
,
by
receiuing
theire
bodies
in
the
resurrection
againe
.
And
that
charitable
relife
of
the
poor
,
by
open
almose
and
doles
,
was
also
practised
for
the
welthe
of
the
departed
in
the
obittes
of
oulde
tyme
,
the
scripture
it
sellfe
in
the
.iiij.
chapter
of
Tobie
Tobiae
.
4.
maketh
mention
,
by
report
of
that
godly
commandement
,
that
the
good
ould
father
gaue
is
sonne
herin
:
Panem
tuum
cum
esurientibus
comede
,
&
de
vestimentis
tuis
nudos
tege
.
Panem
tuum
&
vinum
tuum
super
sepulturam
iusti
constitue
,
&
noli
ex
eo
manducare
&
bibere
cum
peccatoribus
.
Eate
thy
breade
with
the
hongry
and
needy
,
and
couer
withe
thy
clothes
the
naked
.
Sett
thy
breade
and
wine
vpon
the
sepulture
of
the
vertuous
and
make
not
the
sinfull
partaker
thereof
,
which
wordes
off
exhortation
can
haue
no
other
sense
,
but
that
,
as
before
in
the
same
place
,
he
gaue
his
son
in
charge
to
bestow
vpon
al
men
according
to
his
hability
,
for
that
ther
was
hope
to
all
charitable
almose
gyuers
of
goddes
mercy
,
so
now
he
warneth
him
to
feede
the
poore
,
and
breake
his
breade
to
suche
especially
,
as
shuld
coom
to
the
iustes
and
funeralls
of
the
departed
.
He
woulde
neuer
haue
put
him
in
mind
to
haue
releaued
the
poore
at
burialles
,
but
for
som
commodity
that
might
arise
to
the
party
deceased
.
for
otherwise
his
charity
might
haue
proffeted
the
needy
at
other
times
as
wel
as
vpon
mennes
departure
.
Som
tooke
foolishe
occasion
by
this
place
,
so
sett
store
of
meate
vpon
the
graue
it selfe
,
where
theire
father
or
frend
was
buried
,
Ser:
de
cath
.
sancti
Pet.
Lir.
super
hunc
locum
as
thoughe
the
deade
had
bene
desirous
of
corporall
foode
.
The
which
superstitious
error
S.
Augustine
ernestly
improueth
.
Other
som
,
made
great
feastes
at
the
day
of
theire
frendes
deathe
.
But
the
texte
is
playne
,
it
was
the
needy
and
good
people
that
were
at
those
solemne
exequies
,
or
other
wise
by
theire
praiers
might
be
profitably
present
in
the
daies
of
memories
houlden
for
theime
▪
which
practise
was
not
prescribed
as
a
newe
thing
to
the
yong
Tobie
,
but
it
was
moued
and
praised
vnto
him
,
Tob.
12.
as
a
holy
vsage
of
other
burialles
in
those
daies
,
and
alwaies
before
.
Bona
est
oratio
cum
ieiunio
&
eleemosina
:
Prayer
is
profytable
,
saithe
the
holy
Raphel
,
when
it
is
ioyned
with
fastinge
and
almose
:
and
therfore
as
the
fathers
in
theire
prayers
for
the
deade
,
fasted
,
as
we
haue
proued
,
so
nowe
I
doubt
not
but
almose
shal
crie
for
mercy
at
goddes
hand
for
the
soule
departed
,
vpon
whose
sepulture
these
thinges
be
charitably
wroght
.
We
haue
a
notable
example
in
the
actes
of
the
apostles
,
of
the
force
of
almose
with
praiers
,
which
wroght
lyfe
and
procured
mercye
,
euen
in
the
next
world
.
For
the
benefit
of
faithfull
workes
and
holy
praiers
,
wil
not
be
limited
by
the
termes
of
this
worlde
:
it
wil
haue
course
doune
so
farre
as
the
felowship
of
this
Christen
societie
reacheth
:
the
deuell
and
all
his
abettours
can
not
stoppe
the
rase
thereof
.
The
onely
shewe
off
certeine
cotes
,
with
the
requeste
of
the
poore
wydowes
that
wore
theime
,
made
to
Peter
th
apostle
,
Acto
.
9.
turned
Tabitha
to
life
agayne
after
her
departure
:
those
garments
geuen
by
her
when
she
was
a
lie●e
,
by
the
carefull
trauell
of
her
allmose
folkes
,
procured
reliefe
in
the
worlde
to
coom
.
They
warmed
the
backes
of
wydowes
in
earthe
(
saithe
Emissenus
)
and
the
geuer
hadd
comforthe
of
theyme
being
gone
from
the
earthe
.
Sermon
.
de
initio
quadrage
.
It
is
good
we
shulde
all
learne
here
,
that
haue
receiued
benefite
of
any
man
in
this
liefe
,
withe
loue
and
carefullnes
,
not
onely
in
this
present
worlde
,
but
most
of
all
when
our
frend
is
departed
,
to
represent
vnto
god
before
his
altare
and
holy
ministers
,
with
sorowful
weeping
and
hearty
prayer
,
the
memory
of
such
thinges
as
we
haue
receiued
by
waye
of
allmose
or
loue
,
at
his
hande
.
It
shall
be
a
soueraigne
remedy
for
his
infirmities
,
and
thapprouedest
way
to
procure
goddes
mercy
that
can
be
.
Th
elders
of
the
Iewes
,
making
ernest
supplication
to
oure
sauioure
,
for
the
Centurions
seruaunt
lying
in
extremitie
,
vsed
the
memory
of
that
gentilmans
charitable
actes
in
theire
churche
,
as
the
rediest
waie
to
obteine
grace
and
fauoure
at
his
handes
.
They
cried
owte
together
:
Lucae
.
7.
dignus
est
vt
hoc
illi
praestes
,
diligit
enim
gentem
nostram
:
&
synagogam
ipse
aedificauit
nobis
.
Lorde
be
gratious
vnto
him
,
he
is
worthy
that
benefite
:
for
he
louethe
oure
nation
,
and
hathe
him selfe
fownded
a
Sinagoge
.
And
S.
Cyprian
saith
notably
,
that
good
workes
make
a
more
effectuall
intercession
then
good
wordes
,
he
speaketh
of
the
same
Tabitha
as
folowethe
.
Ser.
de
Eleemos
.
Circumsteterunt
Petrum
viduae
flentes
&
rogantes
,
pallia
,
&
tunicas
,
&
omnia
illa
quae
prius
sumpserant
indumenta
monstrantes
:
nec
pro
defuncta
suis
vocibus
,
sed
ipsius
operibus
deprecantes
:
the
wydowes
compassed
Petre
rownd
abowte
,
weeping
and
crauing
,
howlding
forthe
the
clokes
and
cotes
,
and
al
theyre
wiedes
which
they
hadde
gyuen
theime
before
:
not
requesting
for
the
good
wooman
deceased
so
muche
by
theire
wordes
,
as
by
her
owne
good
workes
.
I
pray
god
we
be
not
ouer
carelesse
in
offering
to
allmighty
god
in
these
our
doolefull
dayes
,
the
vnestimable
benefites
whiche
we
haue
receiued
of
our
forefathers
,
by
the
buylding
of
all
oure
collegies
,
oure
oratoryes
,
churcheis
,
and
chappelles
.
They
were
fownded
first
,
to
procure
goddes
mercy
,
they
were
many
yeres
together
in
the
mindes
and
memoryes
of
theire
beadsmen
,
represented
before
the
face
of
God
at
his
holy
altare
:
they
are
nowe
forgotten
withe
most
men
,
and
offered
to
God
with
teares
almost
off
none
.
We
should
be
much
more
diligent
for
our
frendes
offensies
doubtelesse
,
then
the
poore
weemen
were
,
onely
for
restore
of
ther
benefactors
liefe
ageine
.
And
the
force
of
prayers
and
allmose
workethe
rather
mercy
in
remission
of
sin
,
then
fauoure
for
calling
to
the
life
of
this
world
any
more
.
Therfor
seeing
we
reade
expressely
,
that
prayers
and
almose
haue
bene
proffitable
to
many
,
owt
of
the
state
of
our
present
liefe
,
we
can
not
deny
but
the
woorkes
of
the
vertuous
passe
by
goddes
prouidence
to
the
soules
separated
from
theire
bodyes
,
and
worke
grace
and
fauoure
as
the
case
and
condicion
of
the
party
requireth
.
The
soule
of
Lazarus
,
whome
oure
sauioure
reuiued
,
was
foure
dayes
in
the
place
and
state
of
the
next
worlde
when
Martha
and
Mary
his
sisters
prayers
,
procured
his
restore
to
the
lande
of
the
liuing
againe
.
Whiche
weemen
I
am
sure
,
were
as
ernest
suters
for
the
rest
of
his
sowle
,
Ioan.
11.
as
for
recouery
of
his
personage
:
they
wisshed
Christ
had
ben
present
in
his
sicknes
,
they
were
assured
of
his
resurrection
at
the
latter
day
,
but
being
stinking
ripe
,
they
thought
oure
master
woulde
not
presently
call
him
vp
at
that
turne
:
yet
for
his
rest
,
we
neede
not
to
doubte
,
but
they
made
sute
withe
sighes
and
soroufull
teares
,
euery
daye
.
Who
by
custom
of
their
contrye
,
as
I
take
it
,
kept
solemne
prayers
for
diuerse
dayes
together
,
in
certayne
seasons
,
at
the
sepulcher
:
as
the
coniecture
of
Maries
frendes
,
which
came
to
comfort
her
in
heuines
,
may
well
declare
vnto
vs
.
For
as
she
soudenly
at
her
sisters
cal
brake
from
theime
,
they
,
knowing
the
vsage
of
that
solemne
weeping
at
the
sepulchre
of
the
departed
,
sayde
one
to
another
,
quia
vadit
ad
monumentum
vt
ploret
ibi
.
she
is
surely
gone
to
his
graue
,
there
to
weepe
.
In
which
weeping
,
kept
as
it
wer
by
course
,
ordre
,
and
tyme
,
yf
our
aduersaryes
yet
denie-to
haue
bene
vsed
any
prayers
or
wordes
of
requeste
,
then
lett
theime
make
proufe
by
goddes
worde
,
that
they
vsed
nothing
but
vnproffitable
lamentation
:
which
if
it
be
immoderate
,
1.
Tessal
.
Cap.
4.
hath
especial
mistrust
of
the
resurrection
,
as
S.
Paule
declarethe
,
but
ioyned
with
prayers
or
almose
,
as
before
is
proued
,
it
hath
the
liuely
hope
,
of
the
lyfe
of
those
that
sleape
in
peace
.
And
that
to
be
the
true
mourning
for
the
dead
,
S.
Chrisostom
witnesseth
with
me
,
both
often
elles
,
and
namely
,
vpon
the
epistle
to
the
Philippians
thus
:
Defleamus
istos
,
Homil.
3.
iuuemus
eos
pro
viribus
,
procuremus
illis
aliquid
auxilij
,
modici
quidem
,
attamen
iuuemus
eos
.
quomodo
quaue
ratione
?
praecantes
pro
illis
,
adhortemur
&
alios
vt
orent
pro
eis
,
pauperibusque
indesinenter
pro
illis
eleemosinas
demus
:
4.
Re.
19.
habet
res
ista
non
nihil
consolationis
:
Audi
quippe
quid
Deus
dicat
.
protegam
ciuitatem
istam
propter
me
,
&
propter
Dauid
seruum
meum
.
si
memoriae
duntaxat
iusti
tantum
valuit
,
quando
&
opera
pro
tali
fiunt
,
quid
non
poterunt
?
Let
vs
mourne
and
weepe
(
saithe
he
)
ouer
the
deade
,
and
helpe
theime
according
to
oure
habilytie
:
sumwhat
let
vs
succoure
theime
thoughe
it
be
neuer
so
smaule
,
yett
let
vs
put
to
,
our
helping
handes
.
But
how
and
by
what
meanes
?
mary
both
our selues
praying
for
theim
,
and
mouing
others
to
doo
the
like
:
yea
and
with
owt
ceasing
let
vs
bestowe
almose
for
theime
.
this
is
sumwhat
confortable
.
For
see
I
pray
yow
what
God
saithe
:
I
will
defend
this
city
for
mine
owne
sake
,
and
for
my
seruaunt
Dauids
sake
.
Truely
if
the
onely
remembraunce
of
a
iust
man
might
make
so
much
withe
God
,
what
may
not
charitable
workes
doone
for
the
same
intent
,
obteyne
at
his
hand
?
This
was
the
mourning
meete
for
the
Christian
burialles
,
as
this
noble
father
teacheth
vs
,
and
this
and
no
other
,
was
practised
in
the
fathers
funeralles
in
Christes
tyme
and
before
.
As
in
another
place
,
this
same
doctor
ernestly
correcteth
the
vse
off
vaine
mourning
,
or
outragious
costely
and
curiouse
couering
of
the
body
buried
.
Homil.
84.
in
Ca.
20.
Ian.
Cessemus
quaeso
ab
hac
insana
diligentia
,
sed
eam
morientium
curam
habeamus
,
quae
&
nobis
&
illis
conferat
ad
gloriam
dei
.
Largas
pro
his
elemosinas
faciamus
,
mittamus
eis
pulcherrima
viatica
.
Elemosina
mortuos
suscitauit
,
quando
circumsteterunt
viduae
ostendentes
quae
fecerat
ipsis
Dorcas
.
Cum
ergo
moriendum
sit
,
quisque
funus
sibi
paret
,
persua
deatque
vt
indigentibus
aliquid
relinquat
.
Nam
si
reges
haeredes
scribentes
,
familiaribus
partem
relinquunt
in
puerorum
cautionem
,
cum
Christum
cohaeredem
filijs
tuis
dimittis
,
intellige
,
quantam
tibi
,
&
illis
concilias
beneuolentiam
.
Haec
sunt
funera
pulcherrima
&
remanentibus
,
&
abeuntibus
proficiunt
:
&
caetera
.
For
goddes
loue
,
saith
he
,
let
vs
leaue
this
vndiscrite
and
madde
curiositie
:
and
let
vs
so
prouide
for
the
departed
,
that
we
may
bothe
helpe
theyme
and
our selues
to
the
glory
of
God
.
Large
almose
must
we
geue
for
theime
,
in
so
dooing
we
shall
send
vnto
theime
,
as
yowe
woulde
say
,
a
kinde
of
necessary
foode
and
sustenaunce
for
theire
soules
.
This
hathe
raysed
vpp
the
deade
,
when
the
widowes
stoode
rownd
aboute
,
making
shewe
of
the
garmentes
that
Dorcas
made
for
theime
.
Therfore
,
seeing
dye
we
must
,
it
were
not
amisse
,
that
euery
man
procured
his
owne
funerall
before
hand
,
that
is
so
say
,
by
determination
to
leaue
sumwhat
to
the
poore
and
needy
.
For
if
mighty
kinges
making
theire
he
ires
,
doo
bequeathe
sumwhat
to
theire
familiars
,
for
the
salfe
prouiso
of
theire
successoures
,
As
praiers
doo
protest
the
resurrection
,
so
vnordinate
mourning
sheweth
the
lacke
of
beliefe
therin
.
thowe
may
well
vnderstande
,
when
thowe
makest
Christ
the
copartener
with
thy
children
,
thow
procurest
therby
his
mercy
,
bothe
to
theime
,
and
thy
sellfe
.
And
these
be
the
right
obittes
,
these
shall
be
commodious
to
the
lyuing
,
and
proffitable
to
the
deceased
.
Againe
in
another
place
,
he
arguethe
that
this
vnordinate
mourning
can
not
stand
with
the
stedfast
beleefe
of
resurrection
of
the
departed
,
which
the
praiers
of
Goddes
Churche
,
and
the
rites
of
Christian
dirigies
doo
plainely
protest
,
Homil.
32
in
Cap.
9.
Math.
and
proue
:
these
be
his
wordes
.
Cur
post
mortem
tuorum
pauperes
conuocas
?
cur
presbyteros
,
vt
pro
eis
velint
orare
obsecras
?
non
ignoro
te
responsurum
,
vt
defunctus
requiem
adipiscatur
,
&
vt
propitium
iudicem
inueniat
:
his
ergo
de
rebus
flendum
atque
vlulandum
arbitraris
?
Non
vides
quam
maximè
ipsi
repugnas
?
In
his
tyme
the
priestes
were
desired
to
pray
for
mennes
soules
.
Why
doost
thowe
gather
the
poore
people
,
to
coom
to
thy
frendes
buriall
?
Why
desirest
thow
the
priestes
to
pray
for
theire
soules
?
Thy
answher
I
am
shure
will
be
,
that
thowe
doost
these
thinges
to
prouide
for
his
rest
,
and
to
obteyne
mercy
and
fauour
at
his
iudgies
handes
.
Wel
then
go
too
,
what
cause
hast
thowe
to
mourne
or
be
waile
his
case
?
doost
thow
not
perceiue
that
thowe
arte
contrary
to
thy selfe
,
in
thy
owne
facte
?
nowe
all
studiouse
men
may
see
,
what
force
the
charity
and
allmose
of
faithfull
people
euer
had
,
especially
towardes
the
dead
:
howe
litle
weeping
auaylethe
,
howe
vnlikly
it
is
that
the
prescribed
daies
of
the
oulde
funeralles
in
the
lawe
of
nature
or
afterward
,
were
spent
in
mourning
,
with
owte
woordes
or
workes
for
the
departed
:
but
namely
howe
this
holy
fathers
sentence
and
minde
fully
setteth
fourth
the
meaning
of
Tobies
praecept
,
for
setting
his
breade
and
drinke
vpon
the
sepulchres
,
to
be
nothinge
elles
but
a
calling
together
of
the
poore
people
,
and
feeding
theime
for
the
benefite
of
the
person
departed
:
that
not
onely
they
by
earnest
praier
,
but
he
by
charitable
workes
,
might
together
obteine
reste
and
mercy
for
his
soule
.
And
here
,
the
simple
sorte
,
and
suche
as
be
ignoraunt
off
the
force
of
almose
,
or
oure
fathers
practise
,
for
theire
yeares
,
being
brought
vppe
in
this
sinful
age
when
vertue
is
defaced
,
A
greate
decay
of
vertue
in
oure
tyme
.
and
the
workes
of
Christianitye
scarse
to
be
seene
in
a
whole
country
:
and
where
they
be
,
muche
merueled
at
,
as
thinges
rare
,
or
contemned
as
vnproffitable
,
or
of
the
wicked
condemned
vtterly
,
as
superstitious
and
vngodly
:
suche
good
younge
men
must
looke
backe
a
greate
waye
with
me
,
to
lerne
theire
dueties
of
the
blessed
times
paste
,
that
were
wholy
free
from
the
contagion
off
this
pestilent
waste
in
religion
:
euen
to
those
daies
,
that
our
aduersaries
confesse
,
to
haue
bene
holy
and
vndefiled
.
Man
may
be
relieued
after
his
departure
,
ether
by
the
almose
whiche
he
gaue
in
his
lyfe
time
,
or
by
that
which
is
prouided
by
his
testament
to
be
geuen
after
his
deathe
,
or
elles
by
that
almose
,
whiche
other
men
doo
bestowe
for
his
soules
sake
,
of
theire
owne
gooddes
.
Cap.
5.
ANd
we
fiend
,
the
workes
of
mercy
and
charitie
,
to
helpe
the
soule
of
man
in
this
life
,
towardes
remission
of
his
sinnes
,
or
elles
in
the
next
worlde
,
for
release
of
paine
due
vnto
the
same
sinnes
.
Al
which
may
be
doone
two
waies
:
firste
,
by
thyne
owne
handes
or
appointment
,
liuing
in
this
worlde
,
Lucae
.
11.
&
.
16.
Dan.
4.
Ec.
3.
Iob.
12.
which
is
the
best
,
perfecteste
,
and
surest
meanes
that
may
be
:
for
that
pourgeth
sinnes
,
procurethe
mercy
,
maketh
frendes
in
the
day
of
dreade
,
cleansethe
beforehand
,
staithe
the
soule
from
deathe
,
and
lifteth
it
vppe
allso
to
liefe
euer
lasting
.
Regarde
not
here
the
ianglers
,
that
wil
crie
oute
on
the
,
that
mannes
workes
must
not
praesume
so
farre
as
to
winne
heauen
,
or
to
pourge
sinnes
,
lest
they
intermeddle
with
Christes
work
of
redemption
,
and
the
office
of
onely
faithe
:
make
no
accompt
of
such
corrupters
of
Christian
conditions
,
liue
wel
,
and
carefully
folowe
these
workes
off
mercy
so
expressely
commaunded
and
commended
in
the
scriptures
,
kepe
the
within
the
householde
of
the
faithfull
,
and
thy
very
good
conuersation
in
operibus
bonis
,
shall
refute
theyre
vaine
blastes
,
and
improue
theire
idle
faithe
.
Iacob
.
2.
Say
but
then
vnto
theime
by
the
wordes
of
S.
Iames.
Maister
Protestaunt
,
let
me
haue
a
sighte
of
your
only
faithe
,
with
out
good
workes
:
and
here
lo
,
behoulde
mine
and
spare
not
,
by
my
good
workes
.
What
religion
so
euer
you
be
of
,
I
know
not
,
but
I
would
be
off
that
religion
,
which
the
apostle
calleth
,
religionem
mundam
&
immaculatam
,
Iacob
.
1.
The
pure
and
vnspotted
religion
:
and
that
is
(
as
he
affirmeth
)
to
viset
the
fatherlesse
,
and
succoure
widowes
in
theire
neede
.
And
then
tell
theyme
bouldely
,
that
the
Churche
of
God
hathe
instructed
the
,
that
all
woorkes
,
whereby
man
may
procure
helpe
to
him selfe
or
other
,
be
the
workes
of
the
faithfull
,
which
haue
receiued
that
force
by
the
grace
and
fauoure
of
God
,
and
be
throughe
Christes
bloode
so
wattered
,
tempered
,
and
qualyfied
,
that
they
may
deserue
heauen
and
remission
of
sinne
.
Doubt
not
to
tel
them
,
that
they
haue
no
sight
in
this
darknes
of
haeresy
,
in
the
waies
of
Goddes
wisdom
:
they
haue
no
feele
nor
tast
of
the
force
of
his
death
:
they
see
not
howe
grace
prepareth
mannes
workes
:
they
can
not
reache
in
theire
in
fidelitie
,
how
wonderfully
his
death
worketh
in
the
sacraments
:
they
can
not
atteine
by
any
gesse
,
how
the
dedes
of
a
poore
wrech
,
may
be
so
framed
in
the
children
of
God
,
that
,
whereas
of
theire
owne
nature
they
are
not
hable
to
procure
any
mercy
,
yet
they
nowe
shall
be
counted
of
Christ
him self
sitting
in
iudgement
,
worthy
of
blesse
and
lyfe
euerlasting
.
Bid
theime
coom
in
,
coom
in
,
and
they
shall
feele
with
the
in
simplicity
and
obedience
,
that
,
which
thei
could
not
,
owte
of
this
society
in
the
pride
of
contention
,
euer
perceiue
.
And
if
they
will
not
so
doo
,
let
theim
perish
alone
.
Turning
then
from
theim
thether
where
we
were
,
let
vs
practise
mercy
(
as
I
saide
)
in
our
owne
time
,
in
our
helthe
,
when
it
shal
be
much
meritorious
,
as
proceding
not
of
necessity
,
but
of
freedom
and
good
will
.
And
then
after
oure
departure
,
the
repraesentation
of
our
charitable
deedes
,
by
such
as
receiued
benefite
thereby
,
shall
excedingly
moue
God
to
mercy
:
as
we
see
it
did
sturre
vpp
the
compassion
of
his
apostle
,
in
the
fullfilling
of
so
straunge
a
request
.
Wheruppon
S.
Cyprian
saithe
,
that
almose
deliuereth
often
from
both
the
seconde
deathe
,
whiche
is
damnation
:
Serm.
de
Eleemos
.
and
the
firste
,
whiche
is
of
the
body
.
Yf
thow
yet
chaunce
to
be
negligent
in
the
working
of
thine
owne
saluation
when
thou
arte
in
strenght
and
helthe
:
when
ouer
muche
carefulnesse
of
worldly
welthe
hindereth
the
remembraunce
of
thy
duety
towardes
God
,
for
al
that
,
helpe
they
selfe
at
the
least
in
thy
latter
ende
:
for
thoughe
it
had
bene
muche
better
before
,
yet
it
is
not
euill
nowe
.
I
speake
not
for
priestes
aduauntage
,
(
God
is
my
iudge
)
I
am
not
of
that
rowme
my self
,
and
wil
not
condemne
my
soule
for
other
.
But
I
speake
for
pitye
of
the
deceiued
people
,
for
compassion
of
the
soules
that
lacke
the
reliefe
of
so
soueraigne
a
remedy
,
for
mine
oune
helpe
,
and
those
that
I
so
dearly
loue
,
against
the
day
of
oure
accompt
.
I
speake
it
,
bicause
I
beleeue
it
,
and
I
beleue
it
,
O
that
was
a
happy
time
.
bicause
I
finde
it
practised
of
those
men
,
and
in
those
daies
,
when
true
christianitye
was
yet
feruent
in
Christes
bloud
,
when
the
faith
was
vndefiled
,
and
when
woorkes
and
faith
ranne
together
,
in
the
rase
of
mannes
lyfe
,
ioyntely
without
contention
.
Then
floorished
this
doctrine
:
and
thowe
shalte
haue
further
taste
of
their
vsage
for
mine
own
discharge
:
we
can
not
occupy
oure
penne
better
.
S.
Chrisostom
thus
instructed
his
flocke
in
this
case
.
Citatur
a
Dam.
Si
adhuc
in
hac
vita
constitutus
,
omnia
quibus
animae
tuae
prodesse
poteras
,
bene
dispensare
neglexisti
,
&
vel
ad
cal
cē
vitae
tuae
tuis
mandasti
,
vt
tua
tibi
ipsi
submittendo
erogent
,
bonisque
operibus
te
adiuuent
(
eleemosinis
dico
&
oblationibus
)
etiam
hac
ratione
saluatorem
conciliaueris
:
scribein
tabulis
,
&
cum
filijs
cognatisque
tuis
haeredem
nomina
&
do
minum
.
Nulli
autem
viuentium
propterea
occasionem
damus
ne
faciat
eleemosinas
,
differendo
vsque
ad
mortem
.
Yf
thowe
in
thyne
owne
time
was
ouer
negligent
in
disposinge
thy
gooddes
for
the
proffet
of
thy
soule
,
and
yet
at
the
very
ende
,
doost
at
the
last
charge
thy
frendes
or
executors
,
that
they
wil
employ
thy
proper
gooddes
for
the
relife
of
they
self
:
and
so
helpe
the
with
good
workes
,
that
is
to
saie
with
allmose
and
oblation
:
euen
that
way
there
is
greate
hope
thowe
maiste
procure
goddes
fauour
.
write
in
thy
will
,
that
our
Lorde
may
be
named
a
felowe
haeire
with
thy
children
and
kinnesfolkes
.
Neuerthelesse
,
let
no
man
take
occasion
herby
,
to
be
slack
in
his
life
time
,
or
to
differr
his
almose
and
charitye
till
deathes
approching
.
This
was
the
preaching
of
that
doctours
daies
,
this
proceaded
oute
of
his
goulden
mouthe
,
and
this
sounded
out
of
euery
pulpit
.
And
surely
if
yowe
knew
his
liefe
and
qualities
,
yow
would
not
take
him
to
be
the
priestes
proctor
:
of
whose
dignity
as
he
wrote
muche
,
so
where
he
fownde
any
vicious
,
he
pounished
sore
.
But
he
was
a
true
proctor
of
oure
soules
.
Chrisostom
was
no
crauer
perdye
,
nor
Christe
nether
,
thoughe
they
warne
vs
to
make
frends
by
mammon
for
our
owne
saluation
.
They
aske
not
muche
:
Marci
.
12.
Matt.
10.
they
thrust
owt
no
inhaeretours
:
it
was
but
a
myte
that
wanne
the
poore
wydowe
that
prayse
,
a
cuppe
of
coulde
water
,
where
more
habilitye
wanteth
,
shall
winne
heauen
at
th
ende
.
This
then
is
the
benefite
of
almose
giuen
in
the
time
of
mannes
lyfe
,
or
otherwise
by
his
appointment
,
of
his
owne
gooddes
,
after
his
departure
:
both
which
,
procure
mercie
as
well
by
the
deede
it selfe
,
as
by
the
praiers
of
those
to
whome
that
charity
apperteined
.
Nowe
there
is
an
other
way
of
reliefe
by
almose
of
other
men
,
which
for
●oue
and
pitye
they
bestowe
vpon
the
●oore
,
that
the
soule
hense
departed
,
●ay
throughe
theyre
charitye
receyue
●omforte
.
And
this
conteineth
a
double
worke
of
mercie
,
principally
towardes
the
deceased
,
for
whome
it
was
ge●en
:
and
then
towardes
the
needy
that
receiued
praesent
benefit
thereby
:
and
it
singularely
redoundeth
to
the
spirituall
gaine
both
of
the
geuer
,
and
the
person
for
whose
sake
it
is
geuen
.
And
this
kind
of
almose
is
it
,
which
good
Tobie
did
commend
vnto
his
sonne
,
being
so
muche
more
meritorious
to
the
person
that
procureth
it
,
then
the
other
which
we
spake
of
before
,
The
perfectest
kind
of
almose
.
bicause
it
is
grounded
not
only
of
loue
towardes
a
mannes
owne
proper
person
,
but
reacheth
to
the
benefite
of
our
neghboure
,
by
the
singulare
gift
of
compassion
,
and
tender
loue
that
we
beare
euen
towards
theim
which
can
nether
help
vs
,
nor
them selues
.
It
is
nothing
elles
but
a
wing
of
praier
,
and
a
token
of
ernest
sute
for
the
party
on
whom
it
is
practised
,
whiche
no
man
will
vse
for
his
neighbours
good
,
that
list
not
doo
it
before
in
his
owne
behalfe
.
This
effectuall
supplication
by
wordes
and
workes
together
,
is
as
straunge
nowe
a
daies
in
oure
country
,
ether
for
the
liuing
or
the
departed
,
ether
in
oure
owne
lackes
,
or
in
other
mennes
necessities
,
as
it
was
common
in
oulde
time
,
Tob.
12.
and
commended
in
the
scripture
.
Bona
est
oratio
cum
ieiunio
&
eleemosina
:
Praier
is
soueraigne
,
ioyned
with
almose
and
fastinge
:
the
which
being
doone
ether
for
the
liue
or
dead
,
is
with
speede
by
angelles
ministery
,
caried
into
into
heauen
.
For
I
take
it
(
and
so
the
texte
excedingly
beareth
)
that
the
bitter
praiers
which
th
aungel
so
commended
in
that
good
father
,
and
which
had
such
good
succcesse
,
was
made
in
the
funerals
of
the
faithefull
departed
.
Quando
orabas
cum
lachrimis
(
saith
Raphael
)
&
sepeliebas
mortuos
,
&
cae
.
Ego
obtuli
orationem
tuam
Domino
.
Toby
:
when
thowe
with
teares
prayd
and
buried
the
deade
,
I
offered
vpp
thy
praiers
to
our
Lord
God
.
he
seemeth
to
tearme
that
,
prayers
with
weeping
,
which
in
other
placies
of
scripture
is
called
,
mourning
ouer
the
dead
.
And
weying
the
wordes
with
owt
affection
,
it
must
needes
be
graunted
that
the
iuste
funeralls
had
and
required
prayers
with
weeping
,
and
that
the
angels
of
God
doo
speedely
offer
such
effectuall
requeste
vppe
to
the
presens
of
the
Maiesty
,
as
wel
to
the
reliefe
of
the
deade
,
as
to
the
conforte
of
the
procurer
.
But
I
would
be
lothe
to
descant
vpon
goddes
worde
for
the
beating
owt
of
any
newe
doctrine
or
deuised
meaning
,
or
to
auouch
a
sense
not
knoune
to
the
time
of
perfect
spring
in
religion
.
Therfore
to
go
surely
to
woorke
,
I
will
loke
about
me
for
example
of
this
good
Tobies
almose
.
and
praiers
for
the
poore
departed
soules
,
that
we
may
learne
withall
,
not
onely
to
be
beneficiall
to
our selues
,
but
to
our
neghboures
both
a
liue
and
deade
.
All
th
antiquitye
here
offer
to
take
my
part
in
so
good
and
so
knowne
a
quarell
.
I
may
haue
as
many
as
I
wil
,
and
whome
I
wil.
such
therfore
I
doo
searche
for
,
as
be
plainest
for
testimonie
of
open
doles
,
and
reliefe
off
the
poore
in
the
burials
of
Christian
people
.
That
not
only
one
mannes
assertion
,
but
allso
the
plaine
practise
of
the
church
of
God
may
beare
downe
th
aduersaries
bouldnes
:
and
the
more
auncient
the
better
.
Origen
then
shall
helpe
vs
to
the
vsage
of
his
tyme
and
church
.
li.
3.
in
Iob
He
writeth
thus
.
Celebramus
diem
mortis
,
quia
non
moriuntur
hi
qui
mori
videntur
.
Celebramus
nimirum
,
religiosos
cum
sacerdotibus
conuocantes
,
fideles
vná
cum
clero
,
inuitantes
adhuc
egenos
&
pauperes
,
pupillos
,
&
viduas
saturantes
,
vt
fiat
festiuitas
nostrain
memoriam
requiei
defunctis
animabus
&
cae
.
We
solemnely
kepe
the
day
of
our
frendes
departure
,
bicause
they
be
not
deade
which
appeare
vnto
vs
to
dye
.
And
this
is
oure
way
of
celebrating
theire
funerals
.
We
gather
the
religiouse
men
and
priestes
,
the
faithfull
people
withe
the
cleargye
.
we
inuite
allso
the
poore
,
the
needy
,
and
the
fatherlesse
with
the
widowes
:
and
we
fille
theire
bealies
,
that
the
memoriall
of
their
rest
may
be
kept
solemnely
.
But
Tobies
scholare
may
lerne
his
duety
yet
better
,
of
the
Apostles
owne
scholare
S.
Clement
:
In
compend
.
&
epistolae
ad
Iacob
fratrem
domini
.
who
once
or
twise
hathe
these
wordes
in
effect
:
To
viset
the
sick
,
to
bury
the
dead
,
to
kepe
theyre
obittes
,
to
pray
and
giue
almose
for
theime
is
commendable
:
vpon
whose
wordes
I
will
not
nowestande
,
bicause
by
and
by
,
other
occasion
must
driue
me
to
repeate
,
for
the
worthynes
of
the
man
and
the
weight
of
his
testimonie
,
more
playne
euidence
of
his
church
and
time
.
Yf
thow
here
yet
doubt
howe
the
prayer
,
work
,
or
sacrifice
,
of
one
man
a
lieue
may
helpe
a nother
departed
,
remembre
alwaies
what
I
saide
in
the
beginning
,
for
the
knott
of
our
brotherhood
and
society
in
one
body
and
vnder
one
heade
:
and
thowe
shalte
not
wonder
howe
one
membre
by
compassion
may
helpe
and
relieue
another
.
Iob.
1.
&
2.
And
ther
with
,
for
example
,
consider
howe
the
sacrifice
of
Iob
and
dayly
almose
were
auayleable
for
the
misdeedes
of
his
children
,
and
appeaced
goddes
wrathe
towardes
his
importunate
frendes
.
And
thoughe
his
benefite
went
onely
then
emongest
the
liuing
in
this
worlde
,
nether
his
children
nor
frendes
at
that
time
departed
,
yet
the
case
of
the
liuinge
emongest
theime
selues
differeth
nothing
herin
,
from
the
communion
and
felouship
which
the
departed
in
Christ
,
hathe
withe
the
liuinge
in
earthe
.
And
therfor
I
bring
th
example
of
Iob
emongest
many
like
in
scripture
,
for
that
S.
Chrisostom
fitly
inducethe
the
same
,
to
proue
the
partakyng
of
good
workes
to
be
common
as
well
betwixte
the
liue
and
deade
,
as
of
the
liuinge
emongest
theime
selues
.
These
be
his
wordes
in
englishe
.
Lett
vs
helpe
our
bretherne
departed
,
keping
a
memory
of
theime
:
In
15.
cap.
1.
cor.
Homil.
14.
For
if
the
oblation
of
Iob
pourged
his
children
,
why
doubtest
thow
of
the
solace
that
maye
arise
by
oure
offeringes
vnto
suche
as
be
asleape
in
Christ
?
seeing
God
is
pleased
withe
som
,
for
other
mennes
sakes
.
It
was
so
knowne
a
truethe
in
that
time
,
that
they
neuer
putt
difference
nor
doubte
,
any
more
of
the
mutuall
helpe
of
the
liue
towardes
the
deade
,
then
they
did
for
that
benefite
which
in
Christes
Church
one
man
may
houlde
of
a nother
.
But
that
I
may
serue
not
only
the
turne
of
trueth
,
but
with
plainnes
also
enstruct
the
vnlerned
,
and
with
store
satisfie
the
godly
greedinesse
of
summe
,
that
list
see
more
for
the
conforte
of
theire
conscience
,
I
will
report
one
notable
place
for
the
declaration
of
charities
force
euen
towardes
the
deceased
,
Ex
Damasceno
pro
defunctis
out
of
Gregory
Nissen
of
the
greeke
church
,
and
another
oute
of
Athanasius
the
greate
:
bothe
directly
touching
the
practise
of
good
Tobie
in
compassion
off
the
deade
.
Thus
saith
Gregory
.
Dicitur
bene
,
quòd
si
qui
hinc
non
praemissis
bonis
migrauerint
,
&
postea
à
familiaribus
neglecta
oblatis
reliquijs
sarciantur
,
imputari
opus
perinde
ac
ab
eis
factum
fuerit
,
est
enim
&
haec
voluntas
benignissimi
Domini
,
vt
cre
aturae
quae
ad
salutem
petuntur
,
sic
petantur
&
distribuantur
:
et
vt
exoretur
non
solum
quando
quis
pro
salute
propria
est
anxius
,
sed
&
quando
pro
proximo
aliquid
operatur
:
in
english
.
It
is
very
well
saide
,
that
if
any
depart
this
life
,
his
gooddes
by
almose
being
not
send
to
god
before
him
,
and
yet
afterward
the
matter
by
his
frendes
in
the
offering
vpp
the
residewe
,
be
amended
,
that
his
frendes
facte
shall
stande
and
be
reputed
as
his
owne
worke
.
For
so
hathe
God
of
his
mercy
ordeined
,
that
his
creatures
,
by
vse
wherof
life
and
saluation
may
be
obteined
,
shoulde
so
be
procured
,
and
in
this
ordre
disposed
,
that
man
shoulde
not
onely
obteine
his
request
in
the
carefull
study
of
his
oune
saluation
,
butt
also
when
be
well
worketh
for
his
frend
or
neighbour
.
Here
may
we
well
perciue
,
Psal.
24.
that
al
the
waies
of
oure
Lorde
be
mercy
and
trueth
.
And
that
he
in
a
maner
releauethe
of
his
owne
accorde
oure
miseries
,
bothe
here
and
in
the
next
lyfe
,
that
there
may
be
no
damnation
to
suche
as
be
in
Christ
Iesus
:
for
whose
sakes
he
turnethe
these
base
creatures
of
mannes
seruice
in
this
lyfe
,
to
the
vse
of
his
pardon
and
saluation
in
the
lyfe
to
coom
:
he
acceptethe
the
good
will
and
trauel
of
other
,
for
the
helpe
of
theyme
which
can
not
relieue
theime
selues
:
And
,
which
is
the
property
of
a
most
mercifull
father
,
where
he
loueth
he
he
wil
raise
the
hearte
of
sum
good
intercessor
,
that
by
patronage
and
praiers
of
sum
Iust
Iob
,
his
fury
may
cease
by
his
owne
procurement
.
But
howe
this
mutuall
woorke
of
mercye
is
currant
through
the
membres
of
our
common
body
and
howe
being
practised
by
one
,
it
seruethe
before
God
for
a nother
,
ether
in
this
lyefe
or
the
next
,
oure
holy
father
Athanasius
by
his
authority
might
well
be
a
proufe
sufficient
:
but
he
is
content
to
declare
it
vnto
vs
by
an
example
:
and
suche
an
example
,
that
beside
the
matter
,
may
further
put
vs
in
remembraunce
of
the
deuotion
of
our
elders
in
an
other
point
,
which
the
studious
reader
may
marke
by
the
waie
:
thus
then
he
saith
.
Quod
in
pauperes
collocatur
beneficium
,
omnis
bonae
retributionis
est
augmentum
.
Itaque
pro
defuncto
oblaturus
eundem
serues
scopum
,
quem
qui
pro
paruulo
filio
adhuc
imbecillo
&
infante
,
interim
dum
puer
aegrotat
,
affert
ceram
,
oleum
,
&
thimiama
,
in
templum
Domini
magna
fide
,
&
accendit
pueri
nomine
,
neque
enim
puer
hoc
faceret
,
cum
ignoret
diuinae
regenerationis
constitutiones
.
Sic
cogitet
etiam
eum
,
qui
in
dno
mortem
obijt
,
et
posse
et
offerre
ceram
,
oleum
,
&
caetera
quae
in
redemptionem
offerri
solent
.
The
benefit
bestowed
vpon
the
poore
is
a
soueraigne
ground
of
Goddes
rewarding
.
And
in
thy
oblations
for
the
departed
,
haue
alwaies
the
same
intent
and
scope
that
a
father
hathe
,
practising
for
the
recouery
of
his
sick
child
,
being
yonge
and
tender
:
Who
for
his
sick
sonne
bringeth
in
to
the
Churche
of
oure
Lorde
God
,
waxe
,
oyle
,
incense
,
and
with
deuotion
and
faith
lighteth
theime
in
the
boyes
behallfe
:
for
that
the
child
hym selfe
,
being
wholy
vnskillfull
of
the
ordinauncies
of
oure
Christianity
,
would
neuer
go
about
any
suche
thinge
:
euen
so
must
a
man
thinke
of
the
deceased
persons
case
,
that
he
may
and
doothe
offer
,
(
as
in
an
other
mans
person
)
waxe
,
oyle
and
suche
like
,
as
commonly
for
redemption
are
offered
.
Withe
proufe
of
oure
matter
in
hand
,
here
may
be
noted
beside
,
the
vsual
oblation
of
thinges
apperteining
to
the
mainteinaunce
of
Churche
light
,
and
lampes
:
In
Athanasius
his
tyme
candels
were
lighte
in
Churchies
,
for
theire
sakes
that
were
deade
,
sick
,
or
absent
.
setting
vpp
of
tapers
of
singulare
deuotion
for
sicke
persons
,
representing
of
oure
gooddes
,
and
Goddes
creatures
,
from
prophane
vse
of
dayly
occupation
,
to
Goddes
honoure
in
the
temple
:
the
vndoubted
hope
that
al
faithefull
people
had
,
as
well
to
procure
fououre
to
theime
selues
therby
,
as
mercy
to
other
,
for
whose
sakes
they
did
it
:
and
especially
that
in
this
mannes
age
,
that
was
so
auncient
,
these
tokens
off
loue
and
duetye
towardes
oure
Lorde
,
and
shewe
of
theyre
homage
by
suche
externall
actes
,
were
taken
as
peculiare
ordinauncies
,
and
solemne
constitutions
of
oure
Christianitie
.
These
thinges
(
though
the
hedge
of
my
cause
forceth
me
to
let
theime
lightly
passe
)
yet
as
I
go
by
,
I
must
needes
beholde
,
as
steppes
of
ould
maners
:
with
sum
mourning
to
say
the
trueth
,
and
no
litle
sorow
,
in
the
contrary
comparing
of
our
corrupte
conditions
.
The
reader
as
he
list
,
may
perchaunce
with
more
leasure
,
or
at
leaste
with
lesse
iniury
to
other
,
weye
the
wonderful
waste
that
sinne
and
haeresye
hath
wrought
in
our
daies
of
darknesse
.
And
when
he
considereth
these
thinges
,
that
be
now
of
most
men
counted
meere
madnesse
,
to
haue
bene
lyked
,
alowed
,
preached
,
auouched
,
sent
owte
in
solemne
woorkes
and
writinges
to
the
vewe
of
the
worlde
,
and
the
sighte
of
al
posteritie
,
from
the
very
hearte
and
spring
of
the
Christian
Churche
,
by
Athanasius
Athanas
.
Authority
onely
,
wil
beare
downe
all
haeretikes
in
the
worlde
.
the
greate
,
O
Lorde
what
a
mighty
man
in
worde
and
worke
doo
I
nowe
name
:
him
doo
I
name
,
whose
memory
is
blessed
in
goddes
Churche
,
in
whose
lappe
oure
weeryed
mother
once
before
,
as
she
hathe
bene
often
,
in
amaner
leaned
to
take
her
rest
from
the
forsaken
children
:
whose
onely
worde
with
oute
all
proufe
(
thoughe
he
neuer
speaketh
but
with
weight
of
reason
)
woulde
beare
ouer
all
these
pety
protestantes
putt
together
:
so
saide
Tully
comparing
the
Epicures
with
Plato
and
Aristotele
:
muche
more
bouldly
may
I
payse
al
haeretiques
in
the
worlde
with
this
mannes
onely
worde
.
Him
therfore
suche
a
man
,
and
so
greate
a
pillor
of
faithe
,
when
the
Catholike
shall
see
proue
and
alowe
,
and
practise
those
same
thinges
,
which
oure
masters
of
sectes
can
not
abide
,
but
most
abhorre
,
and
by
him
take
a
sure
taste
of
his
whole
time
,
shall
he
not
woonder
with
all
wise
men
,
at
oure
downefaull
so
deepe
?
shall
he
not
meruayle
vnder
one
name
of
Christianitye
,
The
name
onely
of
Christianity
lefte
in
many
that
goethe
yet
common
to
oure
daies
with
those
happy
tymes
past
,
to
be
suche
diuersitye
of
case
and
conditions
,
that
th
one
vnder
so
glorious
a
name
must
be
nothing
elles
but
a
cloked
paganisme
?
but
yet
I
woulde
not
he
shuld
occupye
ouermuche
his
mynde
in
this
consideration
,
tyll
he
see
the
whole
ranke
of
goddes
holy
hoste
,
and
all
the
blessed
bande
of
Martirs
and
sanctes
stande
with
vs
for
the
full
defense
of
trueth
,
and
the
common
Church
theyr
moother
and
oures
.
Of
certaine
offeringes
or
publike
allmose
presented
to
god
for
the
deceased
,
in
the
time
of
the
holy
sacrifice
,
at
mennes
burialles
,
and
other
customable
daies
of
theire
memories
:
and
of
the
sundry
mindes
kepte
in
the
primitiue
Churche
for
the
departed
.
Cap.
6.
KEping
oure selues
then
from
by
matters
,
(
if
those
be
by
,
that
are
so
nere
)
of
relieuing
the
departed
by
the
almose
of
the
liuing
there
we
lefte
,
and
there
must
we
borowe
brefely
a
word
or
two
more
.
Bicause
I
thinke
it
very
necessary
to
be
knowne
,
that
besides
the
priuate
procuring
of
the
deceased
soules
welthe
,
and
more
then
the
common
doles
at
the
day
of
burial
,
there
was
also
another
kinde
of
almose
not
muche
differing
in
effect
from
the
other
,
but
in
ordre
and
vsage
not
all
one
.
Which
,
bicause
it
was
solennely
praesented
to
Goddes
minister
before
the
holy
altare
,
in
the
face
of
the
whole
faithful
assembly
,
and
deade
,
and
in
euery
minde
or
memory
for
the
soules
principally
procured
,
the
offering
of
sum
parte
ether
off
the
deceaseds
owne
gooddes
,
or
his
louers
,
for
the
vpholding
the
ministerie
,
was
also
made
.
Of
which
kind
of
participating
whith
the
departed
,
we
reade
in
the
auncient
councel
named
Bracharense
thus
:
si
quid
ex
collatione
fidelium
aut
per
festiuitates
martyrum
aut
per
commemorationem
defunctorum
offertur
,
Can.
39.
per
aliquem
clericorum
fideliter
deponatur
:
&
constituto
tempore
semel
aut
bis
in
anno
,
inter
omnes
clericos
diuidatur
.
Yf
there
be
any
offeringes
by
the
contribution
of
the
faithfull
,
made
ether
in
the
festiual
daies
of
martyrs
,
or
mindes
and
memorialls
of
the
deade
,
lett
theime
be
laide
vpp
aside
,
in
custody
of
one
of
the
cleargie
,
that
once
or
twise
in
the
yere
as
time
shall
serue
,
they
may
be
truely
parted
emongest
the
reste
.
And
bicause
al
times
haue
had
certaine
drawbackes
in
religion
,
and
hinderers
of
deuotion
,
the
councel
kept
at
Vase
of
greate
antiquitie
,
excommunicateth
al
such
as
in
any
wise
hinder
the
oblations
for
the
departed
.
And
in
like
case
the
fourthe
councel
holden
at
Carthage
.
Cap.
2.
Cap.
95.
Thus
runneth
the
decrie
of
theim
both
.
We
doo
curse
and
excommunicate
al
those
,
that
by
any
meanes
withdrawe
or
elles
staye
from
the
churches
the
oblations
of
the
departed
,
as
murderers
of
the
poore
.
The
decries
of
bothe
these
notable
assemblies
,
wer
thought
worthy
to
be
confirmed
by
the
.vi.
generall
councel
houlden
at
Constantinople
▪
then
are
oure
ministers
in
the
ruff
of
their
newe
communion
,
thrust
owte
of
the
oulde
holy
communion
of
sanctes
,
if
ether
vniuersal
or
prouincial
synod
can
take
hould
of
men
so
desperat
,
that
nether
care
for
mannes
curse
,
nor
goddes
blessinge
.
Well
murderers
and
manquillers
they
must
be
counted
,
their
praedecessors
not
haulfe
so
euil
,
deserued
no
better
name
.
Damascene
that
blessed
man
,
that
suffered
so
much
sorowe
for
truethes
defense
,
whose
authority
I
must
often
vse
in
this
treatise
bicause
he
purposelie
stoode
for
this
quarell
ageinst
certaine
haeretiques
of
his
time
.
He
therfore
in
the
lyfe
of
Iosaphat
excedingly
praiseth
his
passing
loue
towordes
his
father
departed
.
in
vita
Iosaphat
.
Who
first
with
all
godly
deuotion
,
procured
his
exequies
and
dirigies
on
the
day
of
his
burial
,
then
commended
his
soule
to
God
with
seuen
dayes
solemne
praier
and
supplication
at
his
sepulcher
:
and
with
a
wonderfull
liberal
almose
or
oblation
for
the
poore
people
,
he
finished
vpp
the
matter
the
viij
.
day
.
But
yf
yow
can
finde
in
your
hearte
to
credite
this
good
mannes
report
,
he
will
assure
yow
of
the
vsage
of
his
time
.
By
which
yow
shall
perceiue
,
that
it
is
a
horrible
slaunder
that
the
wicked
haue
raised
on
goddes
Church
and
ministers
,
which
be
not
ashamed
,
to
say
and
auouch
in
their
open
sermons
and
vaine
libelles
,
that
these
yerely
,
and
so
many
monthes
mindes
,
haue
ben
newly
practised
and
deuised
ageinst
goddes
worde
,
and
the
vsage
of
the
primitiue
church
.
Wherin
they
shew
theim selues
exceding
ignorant
in
th
affaires
of
the
Church
,
or
elles
passing
bould
and
malitiouse
,
in
wilful
deceiuinge
the
simple
.
For
our
onely
monthes
and
yeres
oblations
,
in
Damascens
daies
,
as
he
often
affirmeth
,
there
were
customably
kept
tricesimales
,
quadragesimales
,
anniuersariae
memoriae
:
the
thirtithe
,
the
.xl.
the
yeres
mindes
:
and
portions
apointed
owt
,
as
he
saith
,
in
testamets
for
the
mainteinaunce
therof
.
And
all
this
commonly
,
besides
the
peculiare
deuotion
of
som
,
towardes
theyr
singularely
beloued
.
If
thow
list
go
yet
vppeward
,
thow
shalt
find
no
lesse
care
for
the
helpe
of
the
soules
deceased
:
for
S.
Ambrose
reporteth
of
his
time
:
Super
obit
Theodos
.
that
otherwhiles
the
third
and
the
thirtith
,
otherwhiles
the
vij
.
and
the
fourtith
minde
daies
were
religiously
obserued
:
yea
and
that
(
as
he
saith
)
by
good
authoritye
,
and
auncient
vsage
of
the
patriarches
both
in
the
law
of
nature
and
Moyses
,
Cum
frequentibus
oblationibus
omnibus
,
with
often
and
sundry
oblations
for
the
rest
of
the
departed
.
This
xxx
.
daies
memoriall
,
Iulio
interpr
.
ould
holy
Ephreem
in
his
testament
and
last
will
prouideth
for
him selfe
,
after
his
departure
.
The
seuenth
day
was
also
euer
in
the
primitiue
Churche
with
greate
religion
obserued
:
bicause
,
as
Beda
saith
,
that
hath
the
representation
of
the
lyfe
to
coom
.
And
S.
Ambrose
practised
it
for
his
brother
,
for
the
like
protestation
and
signe
of
the
resurrection
and
rest
perpetuall
.
De
fide
resur
.
Die
septimo
(
saith
he
)
ad
sepulchrum
redimus
,
qui
dies
symbolum
est
futurae
quietis
,
the
seuenth
day
we
coom
together
againe
to
my
brothers
sepulchre
,
bicause
that
day
is
a
pledge
of
the
rest
to
coom
.
Hould
on
vpward
stilli
,
and
Tertulian
will
witnesse
with
the
,
that
in
that
floure
of
Christes
Church
,
with
in
lesse
then
CC.
yeres
of
our
masters
death
,
Oblationes
fiebant
annua
die
pro
defunctis
:
That
oblations
and
sacrifice
were
yerly
made
at
the
xij
.
monthes
mindes
of
moste
men
:
De
Cor.
milit.
he
meanethe
bothe
by
the
sacrifice
of
the
Churche
,
and
offeringes
of
the
frendes
of
the
departed
▪
as
there
also
:
In
exhort
.
Castitat
.
Repete
apud
Deum
pro
cuius
spiritu
postules
,
pro
qua
oblationes
annuas
reddas
:
Cal
to
thy
remembraunce
,
for
whose
soule
thowe
prayes
,
and
in
whose
behallfe
thowe
makes
yerly
offeringes
:
He
speaketh
of
a
frend
of
his
,
that
practised
thus
for
his
wiues
departure
.
And
in
another
place
he
wel
declareth
the
duety
of
maried
●d
persons
one
towards
another
,
De
monogamia
.
if
God
by
death
separate
them
in
sonder
.
Pro
anima
eius
orat
,
et
refrigerium
interim
postulat
.
&
offert
annuis
diebus
dormitionis
eius
,
She
praieth
for
her
husbandes
soule
,
and
obteineth
in
the
meane
space
ease
:
and
offereth
euery
yere
,
at
the
mind
day
of
his
passing
hense
.
And
he
letteth
not
to
affirme
,
that
the
maried
coople
that
practise
not
thus
,
doo
not
beleue
the
resur●ection
.
Therfore
he
concludeth
thus
:
Nunquid
nihil
erimus
post
mortem
secundum
aliquem
Epicurum
,
&
non
secundum
Christum
?
quòd
si
credimus
mortuorum
resurrectionem
,
vtique
tenebimur
,
cum
quibus
resurrecturi
sumus
,
rationem
de
alter
utro
reddituri
:
What
say
yowe
,
shall
we
faule
to
nothing
after
oure
death
,
as
the
Epicure
thinkethe
,
and
not
rise
ageine
as
Christe
teacheth
?
And
if
we
beleue
the
resurrection
of
the
deade
,
then
doubtlesse
we
shall
be
bounde
to
make
accompte
one
of
an
other
,
This
haeresy
muche
ioyneth
with
the
Saduces
.
as
we
shall
together
rise
againe
.
Beware
here
my
masters
,
once
ageine
I
must
tel
you
,
yowe
are
goinge
towardes
the
deniall
of
the
resurrection
,
so
many
as
condemne
the
vsage
of
the
Church
in
praying
or
offeringe
for
the
deade
.
Tertuliane
saith
yow
be
Epicures
in
this
poynt
,
and
so
yowe
be
in
all
others
.
I
say
yowe
are
past
priuy
muttering
in
your
heartes
that
there
is
no
God
:
Psal.
13.
for
yowe
are
comme
to
plaine
.
Cor.
1.
Cap.
15.
Manducemus
&
bibamus
:
cras
enim
moriemur
,
Let
vs
eate
and
be
mery
,
we
can
not
not
tell
howe
longe
we
lieue
.
I
say
yow
must
answer
for
parting
the
affection
of
man
and
wiefe
,
and
th
one
must
be
countable
at
the
day
of
iudgement
to
an
other
,
that
they
procured
not
the
dueties
of
the
deade
by
right
of
Goddes
holy
Church
,
for
theire
soules
departed
.
Take
heede
therefore
,
yowe
are
warned
.
But
as
neere
as
we
be
Christes
time
by
Tertulians
helpe
,
we
wil
approch
yet
nyerer
,
to
the
very
Apostles
age
,
and
looke
out
sum
recorde
of
that
time
for
oblations
and
distributions
,
with
memorialles
for
the
departed
.
And
the
further
from
yowe
of
the
newe
secte
we
go
,
the
more
plaine
destruction
of
your
doctrine
,
and
more
manifest
proufe
of
our
ould
deuotion
shall
we
fiend
,
to
your
open
shame
and
the
conforte
of
Catholikes
.
S.
Clement
therfore
the
Romane
,
one
conuersaunt
with
the
apostles
,
and
instru●ted
by
theime
in
his
faithe
,
a
familiare
of
S.
Paule
,
and
promoted
by
S.
Peter
,
a
●●ue
pastor
and
a
holy
martyr
,
thus
re●orteth
of
the
apostles
ordinaunce
in
our
●atter
.
Li.
8.
Const.
Cop.
48.
Peragatur
dies
mortuorum
in
psaltis
,
in
lectionibus
,
atque
orationibus
,
pro●ter
eum
qui
tertia
die
resurrexit
,
Item
●onus
in
commemorationem
superstitum
at●ue
defunctorum
.
Etiam
quadragesimus
secundum
veterem
formam
,
Moysen
enim
hoc
modo
luxit
populus
:
nec
non
anniuersarium
pro
memoria
ipsius
,
deturque
de
illius
facultatibus
pauperibus
,
in
commemorationem
ipsius
.
Thus
in
english
.
We
will
that
the
third
day
be
obserued
for
the
departed
,
in
psalmes
,
lessons
,
and
praiers
,
for
his
sake
that
rose
the
third
day
.
And
so
the
ix
.
day
,
for
the
vniting
together
in
one
memorie
the
departed
with
the
liuing
.
In
lyke
maner
the
fourtithe
day
must
be
kept
according
to
the
ordre
vsed
of
ould
:
for
so
did
,
the
people
obserue
the
bewayling
of
Moyses
.
And
with
al
these
,
the
xij
.
monthes
mind
beside
.
Where
for
the
memory
of
his
departure
,
lett
sumwhat
be
distributed
amongest
the
poore
people
.
How
say
yow
now
my
masters
,
is
this
popish
or
apostolike
doctrine
?
was
it
inuented
for
priestes
couetousnes
,
or
obserued
as
Christes
ordinaunce
?
made
we
much
of
late
of
the
litle
we
fownd
before
,
or
of
late
lost
for
lacke
of
deuotion
,
that
which
we
had
so
long
before
?
Mercifull
God
who
would
thinke
this
geare
were
so
auncient
,
and
so
little
set
by
.
Who
woulde
thinke
the
aduersaries
were
so
impudent
and
yet
so
much
regarded
.
What
heart
think
yow
they
reade
the
auncient
writers
with
all
?
Or
with
what
conscience
can
they
passe
by
so
plaine
practise
of
all
the
Chistian
world
?
Or
with
what
face
can
they
name
ether
scripture
or
doctor
?
How
dare
they
looke
backe
att
ony
one
steppe
of
antiquitie
,
all
which
be
nothing
elles
but
a
testimony
off
their
wickednes
,
and
as
yow
would
say
a
pointing
with
finger
at
their
horrible
spoile
of
ould
doctrine
and
deuotion
?
What
if
one
of
their
own
scholares
seeing
this
light
in
our
matter
,
shoulde
aske
of
his
maister
:
a
lasse
sir
,
what
if
this
be
true
that
is
proued
so
ould
,
The
maistèr
Protestant
is
posed
.
and
you
chaunce
to
lie
that
are
so
late
,
where
are
we
your
scholares
then
?
It
is
not
answered
,
if
yow
conforte
him
with
faire
wordes
,
and
tell
him
yow
folow
the
scripture
.
For
he
wil
charge
yow
againe
streghte
,
that
these
men
had
scripture
,
vnderstood
scripture
,
alleaged
scripture
,
both
of
the
new
testament
and
the
oulde
,
and
referred
theire
vsage
sum
to
Moyses
and
Aaron
,
other
sum
to
the
fathers
in
the
lawe
of
nature
,
and
all
to
the
Apostles
of
Christ
.
Where
are
yow
then
?
no
more
but
this
perdy
,
we
vnderstand
scripture
perchaunce
better
then
they
,
we
haue
the
holy
Gost
perchaunce
and
so
hadde
not
the
fathers
:
perchaunce
that
is
no
scripture
,
perchaunce
this
and
this
is
not
that
doctors
worke
,
bicause
it
makes
ageinst
vs
.
I
thinke
he
that
would
beleue
your
chauncing
,
that
may
haue
such
assuraunce
of
the
trueth
on
the
other
side
,
he
is
worthy
to
be
deceiued
.
Well
,
I
will
close
vppe
this
parte
of
our
talke
,
for
Tobies
allmose
borde
in
the
obittes
of
Christian
men
,
withe
S.
Augustines
graue
iudgement
:
who
,
as
he
is
plaine
for
the
benefite
of
oblations
in
the
memorialles
of
mens
departures
,
in
all
placies
,
so
here
in
a
maner
he
ordereth
the
action
thereof
,
for
abusies
that
might
theron
arise
,
in
his
epistle
to
Aurelius
.
64
The
offeringes
(
saith
he
)
obserued
for
the
soules
departed
,
whereof
there
is
no
quaestion
but
profet
arisethe
to
theime
,
let
theime
not
be
ouer
sumptuouse
vpon
the
mindes
of
the
deceased
,
nor
soulde
away
,
but
geuen
with
owt
grudge
or
disdaine
to
suche
as
be
praesent
,
and
would
be
partaker
thereof
:
but
if
moony
be
offered
,
it
may
be
distributed
out
of
hande
to
the
poore
▪
and
then
shall
not
those
daies
of
theire
frendes
memorialles
,
be
to
their
greate
griefe
forsaken
or
destitute
of
companye
.
And
the
ordre
with
honeste
coomlynesse
shall
be
kept
continually
in
the
church
.
So
S.
Clement
him selfe
teacheth
all
theime
that
be
called
to
such
daies
of
praiers
for
the
departed
,
and
to
be
partakers
of
those
oblations
or
charitable
relieues
,
which
were
by
sum
honest
sober
refresshing
euen
in
the
Church
in
those
daies
obserued
,
whether
they
be
of
the
laity
or
of
the
priestes
,
he
geueth
them
this
lesson
.
Qui
ad
memorias
eorum
vocamini
,
cum
modestia
&
cum
dei
timore
comedite
,
veluti
valentes
legatione
fungi
pro
mortuis
:
cum
sitis
presbyteri
&
diaconi
Christi
,
sobrij
esse
debetis
&
priuatim
:
&
cum
alijs
,
v●
possitis
intemperantes
coercere
:
All
yow
that
are
called
to
the
funeralles
of
the
departed
,
refressh
your selues
in
measure
and
feare
of
god
,
that
yow
may
be
worthy
,
to
be
as
it
were
in
commission
of
intreatie
for
the
dead
:
and
being
priestes
or
deacons
of
Christ
,
yow
are
bownd
to
be
sobre
euen
at
home
:
but
abrode
,
for
others
example
and
discipline
.
That
the
binefite
of
praier
and
allmose
apperteineth
not
to
suche
as
dye
in
mortall
sinne
,
thoughe
in
the
doubtefull
case
of
mannes
beeing
,
the
Churche
vseth
to
pray
for
all
departed
in
Christes
faith
.
Cap.
7.
THus
farre
we
now
are
broght
,
I
trust
withe
proufe
and
euidence
enoughe
,
with
reasonable
cleare
light
for
the
good
simple
peoples
instruction
,
and
withe
full
safety
,
from
all
the
force
oure
aduersaries
can
make
against
vs
.
The
patriarches
example
,
the
wordes
of
scripture
,
the
practise
of
the
Churche
,
the
natural
society
betwixt
the
partes
of
Christes
misticall
body
in
this
world
,
and
his
membres
in
the
next
,
and
all
our
fathers
faithe
haue
woon
so
muche
,
that
allmose
and
offeringes
in
sundry
memorialls
and
diuerse
obseruations
of
mindes
and
obittes
,
be
singulare
and
soueraigne
,
to
procure
goddes
mercye
for
the
pardon
of
the
soules
deceased
.
And
nowe
,
lest
any
man
take
occasion
of
goddes
mercie
,
which
he
seethe
to
be
so
redy
that
it
may
be
woon
by
other
mennes
workes
,
to
liue
in
contempt
of
vertuous
exercise
,
and
to
passe
the
time
of
his
owne
lyfe
in
carelesse
negligence
,
praesuming
to
purchesse
fauoure
at
goddes
hande
so
mercyfull
,
by
other
mennes
merittes
,
with
oute
his
owne
deede
or
deserte
,
let
that
man
be
aduertised
,
quòd
non
habet
partem
in
sermone
isto
,
that
he
shall
in
that
case
haue
no
benefite
by
our
tallke
:
the
mercy
which
we
speake
of
,
perteineth
not
vnto
him
:
suche
idle
drone
beyes
can
take
no
fructe
of
other
mennes
laboures
,
nether
quicke
nor
deade
.
For
that
membre
which
in
this
body
was
so
vnprofitable
to
him
sellfe
,
it
is
no
right
nor
reason
he
shuld
haue
any
gaynes
by
other
mens
trauell
.
Therfore
all
these
liberall
promissies
of
fauour
and
grace
,
to
be
procured
by
the
workes
of
the
lyue
towardes
,
the
departed
,
reache
nether
to
the
vnfaithfull
out
of
this
howse
,
nor
to
the
impaenitent
who
was
but
an
vnprofitable
bourden
of
the
house
.
These
thinges
saithe
Clement
we
meane
of
the
godlie
:
Lib.
8.
constit
.
49.
for
yf
thowe
gaue
al
the
welthe
of
the
worlde
to
the
poore
for
the
wickeds
sake
,
thowe
couldest
not
proffitte
theime
a
heare
.
For
he
that
dyed
in
goddes
displeasure
,
can
not
looke
for
more
mercy
then
he
deserued
.
Therfore
S.
Iohn
th
apostle
seemethe
to
abbridge
oure
prayers
,
1.
Epist.
Cap.
5.
and
the
obteining
of
oure
petitions
,
by
borderinge
theime
as
withe
in
certaine
bondes
after
this
sort
.
We
knowe
that
God
doothe
here
vs
what
so
euer
we
require
,
we
be
sure
he
will
accompleshe
oure
requestes
which
we
make
vnto
him
.
Therfore
he
that
knoweth
his
brother
to
sinne
being
not
a
sinne
to
death
,
let
him
pray
and
lyfe
shal
be
geuen
to
him
that
sinneth
not
to
death
:
there
is
a
sinne
to
deathe
,
for
suche
I
doo
not
wil
any
man
to
praie
.
This
place
of
th
apostle
,
seemethe
to
declare
the
wonderfull
force
that
the
praiers
of
the
faithful
haue
,
in
procuring
grace
and
remission
for
others
,
so
that
they
be
brethern
,
and
passe
hense
with
out
the
bonde
of
mortall
sinne
.
And
the
letter
well
weied
,
shall
make
exceding
much
to
proue
the
praiers
for
departed
in
piety
:
as
it
in
a
maner
forbiddeth
all
intercession
for
suche
,
as
be
knowen
to
passe
in
continuance
of
mortall
sinne
.
There
is
no
crime
so
greuous
that
man
may
commit
in
the
course
of
this
lyfe
,
but
the
churche
vseth
praiers
customably
therfore
,
and
for
her
reuerence
is
often
hearde
.
Therfor
it
may
wel
be
thought
that
the
party
must
be
deceased
of
whome
such
diuersity
of
desertes
doothe
arise
:
for
all
that
be
a
lyue
with
out
exception
,
The
churche
may
pray
for
any
sinner
in
this
lyfe
,
with
hope
of
mercy
.
if
they
be
bretherne
of
oure
familie
,
must
be
prayde
for
.
And
so
longe
as
they
be
in
this
worlde
,
and
may
repent
,
theire
sin
is
not
so
vnto
deathe
,
but
lyfe
by
praiers
may
be
,
and
is
commenly
at
goddes
hand
obteined
.
Then
it
may
wel
be
deduced
,
that
th
apostle
meaneth
to
incourage
the
faithfull
to
pray
for
such
theire
bretherne
departed
,
as
died
withowte
bonde
of
deadly
sin
to
their
sight
,
in
a
maner
warning
theime
that
for
such
theire
praiers
shall
be
acceptably
heard
.
But
for
others
continuing
in
sin
to
death
,
he
willethe
not
theim
to
praye
,
nor
can
assure
theime
they
shal
be
hearde
.
So
doth
Dionysius
,
a
man
not
very
auncient
,
Carth.
but
of
a
full
spirite
and
good
grace
,
expound
this
text
.
Whether
he
meaneth
(
saith
this
father
)
by
finall
impaenitence
,
or
by
any
mortall
sinne
contynued
vnto
deathe
,
it
is
sure
and
plaine
a
man
must
not
pray
for
him
that
diethe
in
it
.
Then
yf
we
be
admonished
not
to
pray
for
one
sorte
of
departed
,
the
case
is
cleare
that
we
may
,
and
are
bownd
,
and
shall
be
hearde
for
the
other
sorte
that
sinneth
not
vnto
death
.
To
this
place
also
S.
Augustine
,
disputing
in
his
booke
de
ciuitate
dei
that
praiers
proffiteth
not
all
men
departed
,
alludeth
,
Lib.
21.
Cap.
24.
or
rather
leanethe
vnto
●t
as
a
sure
grounde
against
the
Orginistes
,
that
would
haue
goddes
mercy
by
mannes
praiers
obteined
for
the
wicked
soules
deceased
,
after
this
sort
.
Si
●ui
autem
vsque
ad
mortem
habebunt
cor
im●anitens
,
nec
ex
inimicis
conuertuntur
in
filios
,
numquid
iam
pro
eis
,
id
est
pro
talium
lefunctorū
spiritibus
orat
ecclesia
?
cur
ita
ni●i
quia
iam
in
parte
diaboli
computantur
,
qui
lum
essent
in
corpore
,
non
sunt
translati
in
Christum
?
Yf
there
be
any
that
till
death
conntinue
in
stubburne
impaenitency
of
hearte
,
and
of
enimies
to
goddes
Churche
will
not
be
made
children
,
doethe
the
Churche
make
intercession
for
suche
,
that
is
to
say
for
the
soules
of
theime
being
departed
in
that
state
?
and
why
praieth
she
not
for
theyme
,
but
bicause
they
be
nowe
reckoned
for
the
deuilles
lote
being
deade
,
that
would
not
moue
to
Christes
part
when
they
were
in
theire
bodies
?
And
this
is
the
cause
,
that
for
suche
as
in
desperation
destroy
theyme
selues
:
by
any
kind
of
wilful
or
violent
death
,
or
in
the
stubborne
mayntenance
of
haeresye
,
offer
theime
selues
to
be
extirpate
:
as
well
owte
of
the
society
of
mannes
lyfe
,
as
oute
of
the
communion
of
the
Christiane
company
,
our
holy
moother
the
Church
,
who
by
her
practise
is
the
best
construer
off
goddes
worde
,
neuer
vseth
any
meanes
for
theire
quiet
rest
.
Bracarens
.
Cap.
34.
Wheron
there
is
a
holy
decrie
of
councell
in
this
sense
▪
qui
sibi
ipsis
quolihet
modo
culpabili
inferu●
mortem
nulla
pro
illis
fiat
commemoratio
,
neque
cum
psalmis
sepeliantur
.
All
those
that
by
any
vnlawful
way
procure
their
own
deathe
,
Vide
Timoth.
Alexand.
respons.
14
let
no
commemoration
be
had
of
theime
,
nor
be
broght
home
with
psalmes
.
The
which
hath
bene
both
diligently
obserued
euer
emongest
Christians
,
and
for
terrour
of
the
wicked
often
by
holy
canons
renewed
.
Wherof
there
is
no
other
cause
but
this
:
that
such
persons
being
at
th
end
cutt
of
the
common
bodie
,
can
receyue
no
vtility
of
that
,
where
vnto
they
are
not
,
nor
now
can
not
be
ioyned
.
And
as
in
that
case
where
goddes
church
hathe
plaine
presumption
of
any
persons
euerlasting
perishing
,
ether
by
continuance
in
infidelytie
owte
of
her
happy
family
,
or
by
haeresie
,
and
separation
of
him selfe
till
the
last
ende
,
leaping
owte
of
her
holy
lappe
where
he
once
was
before
,
or
being
and
continuing
,
with
sum
open
euidence
therof
,
an
vnprofitable
membre
,
and
a
deade
branche
:
as
,
I
saye
,
in
any
plaine
proufe
of
these
thinges
,
the
Churche
neuer
practiseth
for
his
rest
,
bicause
she
nether
hathe
hope
of
getting
any
grace
,
nor
meanes
to
conuey
any
benefite
vnto
suche
as
be
not
in
the
lymmes
of
lyefe
,
so
if
our
sayde
careful
moother
doo
bestow
of
her
customable
kyndnesse
,
al
her
godly
meanes
vpon
those
whome
she
knowethe
not
otherwise
but
in
finall
piety
and
paenitence
to
haue
passed
this
lyefe
,
and
yett
in
deede
before
god
(
to
whome
onely
all
secrets
of
mannes
hearte
be
perfectly
open
)
dyed
as
abiectes
,
and
owtecastes
in
sinne
and
impaenitencye
,
she
can
not
for
all
that
,
any
whit
helpe
theyre
aestate
so
miserable
,
nor
appeace
Goddes
wrathe
towardes
theyme
being
nowe
owte
of
the
tyme
of
deseruing
,
oute
of
the
churchies
lappe
,
effectually
and
finally
separated
from
the
chosen
people
,
and
oute
of
the
compase
of
grace
and
mercye
.
Muche
lesse
any
priuate
mannes
prayer
can
be
any
thing
at
al
beneficial
to
his
frend
,
or
other
that
dyed
not
in
Goddes
fauoure
:
whose
payne
can
nether
be
finished
,
nor
by
any
of
these
ordynary
meanes
,
one
moment
released
or
lessened
.
Yet
euery
good
faythfull
person
must
imitate
the
diligence
of
Goddes
churche
herein
,
that
ceaseth
not
bothe
to
offer
and
pray
for
all
sortes
wythe
in
her
lymittes
,
that
be
hense
in
any
likelyhood
of
repentance
departed
:
who
hadde
rather
they
shulde
abunde
to
the
needelesse
,
than
at
any
tyme
lacke
for
the
reliefe
of
suche
,
that
might
wante
theyme
.
Therfore
let
no
man
withdrawe
his
almose
,
charity
,
or
praiers
,
from
any
of
the
houshoulde
of
faithe
,
vpon
any
light
praesumption
yea
or
strong
coniecture
of
any
mannes
finall
continuance
in
sin
or
wickednes
:
vpon
whom
in
the
laste
spirite
of
breathe
,
as
God
may
haue
mercy
,
so
mannes
praiers
then
shall
be
bothe
needefull
,
and
exceding
beneficiall
vnto
him
.
Only
with
conscience
thow
may
,
and
must
cease
with
Goddes
Churche
to
practise
the
waies
of
mercy
vpon
such
as
be
not
baptised
,
or
otherwise
after
theire
baptisme
,
haue
by
leauing
this
holy
communion
of
the
faithefull
,
iudged
theim selues
vnworthy
,
and
made
theyre
case
vnapte
by
continuaunce
therin
,
to
receiue
any
benefite
ether
of
the
Churche
,
which
of
theire
owne
accorde
they
haue
forsaken
,
or
of
any
membre
thereof
,
whervnto
by
faithe
and
loue
they
are
not
ioyned
.
And
so
al
haeretikes
shal
be
voyde
of
this
mercy
and
grace
after
theire
death
,
which
did
in
their
lyfe
so
ernestly
abhorre
the
same
.
Vpon
all
other
where
any
hope
may
be
hadd
,
if
thowe
pray
or
procure
the
meanes
of
mercy
,
it
shal
at
least
be
to
thy selfe
a
singulare
helpe
and
gayne
,
thoughe
the
partye
for
whome
thowe
doost
it
,
ether
neede
it
not
,
being
allready
receiued
into
blesse
,
Homil.
21.
in
Cap.
9.
Actuum
.
or
elles
in
perpetuall
damnation
of
helle
,
be
helples
for
euer
.
Si
praeces
pro
mortuis
facimus
(
saith
S.
Chrisostom
)
si
eleemosinas
damus
,
et
si
ille
indignus
sit
,
nobis
Deus
placatior
erit
:
If
we
pray
for
the
deade
,
and
bestowe
allmose
for
their
sakes
,
if
he
be
fownd
vnworthy
,
yet
God
wil
the
rather
be
mercyfull
to
our selues
.
And
sure
it
is
,
that
who
so
euer
be
fownde
so
gracious
,
as
with
much
compassion
of
the
deceaseds
misery
,
to
procure
with
study
and
care
Goddes
merciful
pardon
towardes
theyme
,
that
such
a
one
especially
shall
find
grace
and
fauour
at
the
time
of
neede
,
and
be
meruailous
apte
to
receaiue
benefite
by
others
procurement
ageine
.
Who
be
most
apte
to
receiue
benefite
by
the
praiers
of
the
lyuing
.
For
as
it
is
certaine
,
that
no
man
can
receiue
benefite
after
his
departure
by
any
worke
or
will
of
the
liuing
,
sauing
suche
as
in
theire
lyfe
deserued
the
same
,
so
must
it
needes
be
,
that
where
these
remedyes
be
needefull
and
profitable
,
that
yet
more
or
lesse
they
shal
worke
vpon
the
party
for
his
relyefe
,
according
to
the
more
or
lesse
deuotion
and
deseruing
in
this
lyfe
.
Therfore
this
truth
of
mutuall
participation
of
the
deade
withe
the
lyue
,
geueth
no
man
occasion
of
idle
rest
or
carelesse
affection
in
his
owne
time
and
cause
,
when
he
may
be
assured
to
lacke
the
reliefe
of
others
,
to
whome
in
his
liefe
by
well
woorkinge
he
woulde
not
ioyne
before
.
Enchir.
Cap.
110.
But
I
had
rather
ye
hearde
S.
Augustine
vttering
expressely
this
meaning
of
mine
,
in
his
owne
wordes
.
It
can
not
be
denied
(
saith
he
)
but
that
the
soules
of
the
deceased
be
relieued
,
when
the
sacrifice
of
oure
redemer
is
offered
for
theime
,
or
almose
bestowed
in
theyre
behaulfe
in
the
Churche
.
But
in
deede
these
are
proffitable
to
none
,
but
to
such
as
in
theyr
lyfe
deserued
that
those
things
after
theire
departure
might
doo
theim
good
.
For
there
is
a
state
of
life
that
is
nether
so
perfect
but
it
may
well
haue
neede
of
these
helpes
after
deathe
,
nor
yet
so
very
euill
,
but
suche
thinges
may
well
succour
theime
after
theire
departure
.
Mary
there
is
a
kind
of
conuersation
so
vertuous
,
that
it
requirethe
no
suche
ayed
,
and
an
other
kind
so
wicked
,
that
those
which
passed
theire
former
lyfe
therin
,
can
haue
after
theire
passage
no
reliefe
by
suche
meanes
:
for
by
our
merites
in
this
lyfe
we
doo
obteine
,
that
after
oure
deaths
we
may
ether
atteine
to
remedy
,
or
elles
be
voyde
of
al
helpes
,
For
it
is
a
very
vayne
hope
,
that
any
man
shoulde
praesume
to
winne
that
at
Goddes
hande
after
he
be
passed
out
of
this
world
which
when
he
was
in
the
worlde
,
he
neuer
sought
nor
deserued
.
And
a
little
after
thus
he
makethe
all
playne
:
When
the
sacrifice
of
the
altare
,
or
elles
any
kind
of
almose
be
offered
for
all
men
departed
being
baptised
,
for
the
very
good
they
are
thankes
geuinge
,
for
the
indifferent
that
be
not
very
euill
,
they
are
a
mercyfull
deliueraunce
.
For
the
wicked
and
very
euill
,
although
they
be
no
succoure
for
theim
which
be
departed
and
deade
,
yet
they
are
confortable
for
those
that
be
aliue
.
And
to
suche
as
receiue
benefite
therbie
,
ether
commeth
ful
forgiunesse
,
or
elles
theyr
iudgement
and
damnation
is
made
therby
sumwhat
more
tolerable
.
The
which
sentence
,
allmost
in
lyke
wordes
,
for
that
it
merueilously
opened
this
matter
,
this
author
repetethe
in
the
fourth
question
ad
Dulcitium
,
and
elles
very
often
.
Wherby
the
faithfull
man
may
learne
bothe
howe
much
,
and
whom
these
remedies
doo
relieue
.
And
then
that
the
Church
in
his
daies
offered
sacrifice
for
all
those
that
were
baptised
,
and
in
the
faithe
therof
departed
:
bothe
for
that
it
was
vncertaine
who
had
neede
therof
,
and
allso
,
because
euen
then
when
the
parties
were
not
,
nor
could
not
be
partakers
therof
,
that
goddes
glory
notwithstanding
was
excedingly
sett
forth
,
and
man
comforted
therbye
.
Therfore
goddes
Church
in
a
true
sense
may
be
saide
to
offer
sacrifice
euen
for
the
holy
and
blessed
martyrs
,
who
no
doubt
by
sheedinge
of
theyre
bloude
for
Christes
name
,
and
defense
of
vnitie
,
be
fully
purged
in
this
theyre
deathe
,
and
so
perfectly
released
of
all
sinne
and
paine
that
might
otherwise
haue
deserued
punishment
,
and
sum
expectation
of
goddes
mercy
in
the
lyfe
to
com
.
For
so
S.
Cyprian
and
other
of
his
Church
offered
sacrifice
,
Li.
4.
epi.
5.
for
Celerne
,
Laurence
and
Ignatius
as
he
testifieth
him self
:
Sacrificia
pro
eis
semper
vt
meministis
offerimus
,
quoties
martyrum
passiones
&
dies
anniuersaria
commemoratione
celebramus
:
For
them
we
offer
sacrifice
,
as
often
as
we
cerebrate
the
yerly
memoryes
of
martyres
.
For
wich
kind
of
perfect
men
,
sacrifice
is
thankes
geuing
vnto
God
for
theire
glory
and
giftes
of
grace
,
Tractat.
84.
in
Ioannem
.
and
a
kind
of
intercession
to
theim
in
our
necessities
.
For
which
cause
S.
Augustine
affirmeth
,
Quôd
pro
martyribus
non
oramus
sed
ipsi
orant
pro
nobis
:
We
pray
not
for
martyrs
,
but
they
pray
for
vs
.
Nowe
the
sacrifice
often
celebrated
for
the
wicked
also
,
that
be
not
knowen
to
the
Churche
so
to
be
,
is
not
beneficiall
to
theyme
nether
,
bicause
theire
noghty
lyfe
and
deathe
makes
theime
vnapte
to
receiue
conforth
therby
:
yet
these
holy
apointed
remedies
are
bothe
confortable
and
meritorious
to
the
geuers
and
procures
,
as
blessinges
which
are
not
lost
,
How
praier
which
taketh
no
effect
in
the
departed
,
is
profitable
to
the
procurer
.
but
turne
ageine
to
the
bestowers
.
For
the
profit
of
other
,
or
the
only
wil
to
relieue
other
,
is
a
singulare
deserte
and
meanes
of
meritte
to
a
mannes
sellfe
.
Full
truely
saide
Damascene
,
that
this
carefull
helpe
and
seruing
of
other
mennes
lackes
,
is
much
like
to
the
paine
which
one
takethe
in
anoynting
with
a
precious
baulme
an
other
mannes
body
,
which
as
he
temperethe
in
his
hande
to
bestowe
vpon
an
other
,
it
firste
redoundethe
in
verdure
and
vertue
to
him
sellfe
,
and
then
passethe
by
him
,
to
the
vse
of
his
neghboure
,
for
whome
principally
it
was
praepared
.
But
notwithstanding
this
free
procurement
and
liberall
graunt
of
common
helpes
in
the
departeds
case
,
euen
there
where
it
is
vncertayne
whether
they
take
effect
or
no
,
the
Church
yet
doth
not
onely
absteine
from
sacrifice
and
request
for
suche
as
doo
openly
appeare
to
sin
vnto
deathe
,
as
th
apostle
saith
,
but
som
times
for
poonishment
of
certeyne
contemptes
and
disobedience
in
sum
persons
,
she
forbeareth
these
meanes
,
euen
there
wher
she
might
proffet
the
departed
,
and
peraduenture
cleane
discharge
him
of
sinne
and
paine
with
all
.
Which
she
dothe
by
merueilouse
graue
authoritie
,
to
the
greate
terrour
of
offenders
.
That
by
the
greuous
poonishment
of
certaine
,
many
might
learne
to
be
careful
and
wise
.
Greate
is
the
authority
of
goddes
ministers
suerly
,
and
heuy
is
theire
hande
often
vpon
sinners
,
Actu.
5.
allwaies
to
edifie
and
neuer
to
destroie
.
What
a
straunge
force
had
Peters
wordes
,
that
droue
down
to
death
for
dissimulation
man
and
wiefe
allmost
bothe
at
a
clappe
?
what
a
horrible
and
dreadfull
iudgement
practised
Paule
,
1.
ad
Tim.
1
1.
Cor.
5.
in
geuing
vpp
sum
to
satan
him selfe
,
for
sinne
?
howe
sharplie
did
the
primitiue
churche
execute
iudgement
vpon
greuouse
offenders
,
whome
sum
times
after
many
yeres
separation
from
the
coomfortable
receiuing
the
sacramentes
,
they
woulde
hardely
admit
at
theire
last
ende
to
the
fellowship
therof
.
But
nowher
coulde
the
maiesty
of
goddes
church
appeare
with
more
terroure
,
then
in
this
case
:
when
she
dischargeth
certaine
for
their
punishment
,
of
all
common
helpe
by
praiers
,
oblation
,
and
sacrifice
after
their
departure
:
though
they
otherwise
died
in
the
fauoure
of
God
,
as
I
take
it
,
and
might
be
of
the
chosen
company
that
shal
be
saued
.
And
that
punishment
was
nothing
elles
but
a
keping
of
theim
in
longer
correction
and
paine
for
theire
sinnes
vnder
goddes
scourge
in
the
next
worlde
,
for
the
admonishment
of
others
in
that
case
to
beware
,
whiles
she
would
not
vse
her
ordinary
meanes
for
theire
release
.
A
notable
example
we
haue
thereof
,
Concilium
aphricanum
.
oute
of
a
councell
houlden
in
affrick
:
the
decrie
of
which
assemblie
,
S.
Ciprian
him
sellfe
with
a
practise
in
the
excution
therof
,
Epist.
9.
reportethe
in
the
first
booke
of
his
epistles
.
Where
he
willeth
that
one
Victor
,
who
had
made
Geminus
Faustinus
being
a
priest
ageynst
the
ordre
taken
in
the
councell
of
Aphrik
,
th
executor
of
his
testament
,
shoulde
therfore
haue
no
prayers
of
the
clergye
,
nor
facrifice
after
his
departure
sayde
or
doone
for
him
.
For
in
that
tyme
of
greate
persecution
,
suche
instant
prayers
,
so
often
sacrifice
,
the
scarsity
of
ministers
,
the
peoples
necessity
required
,
that
the
priestes
shoulde
perpetually
,
with
oute
all
exception
of
worldly
affayers
,
serue
the
altare
.
But
you
shall
heare
this
blessed
Martyrs
,
or
rather
his
wordes
together
with
the
councelles
ordinaunce
.
Victor
cum
contra
formam
nuper
in
consilio
a
sacerdotibus
datam
,
Geminum
Faustinum
presbyterum
ausus
sit
actorem
constituere
,
non
est
quò
pro
dormitione
eius
apud
vos
fiat
oblatio
,
aut
depraecatio
nomine
eius
in
ecclesia
frequentetur
,
vt
sacerdotum
decretum
,
religiose
&
necessariò
factum
,
seruetur
a
nobis
:
simul
&
caeteris
fratribus
detur
exemplum
,
ne
quis
sacerdotes
&
ministros
dei
altari
eius
&
ecclesiae
vacantes
,
ad
seculares
molestias
deuocet
.
In
englishe
thus
:
Seeing
victor
ageinst
the
ordre
taken
of
late
in
a
holy
synod
of
priestes
,
hathe
made
Geminus
Faustinus
the
chefe
dooer
in
th
execution
of
his
will
and
testament
,
lett
it
be
prouided
that
there
be
no
oblation
ther
wyth
yowe
for
his
rest
,
nor
yet
any
prayers
in
his
behaulfe
in
the
churche
:
that
the
decrye
of
the
priestes
before
sayde
,
may
be
religiously
obserued
and
executed
by
vs
.
That
therby
all
other
oure
bretherne
may
beware
by
his
example
,
how
they
wythdrawe
suche
as
should
serue
the
author
,
to
entangle
theim selues
with
worldely
affayres
.
And
here
nowe
oure
aduersaryes
must
be
called
vpon
,
and
asked
howe
they
can
a
way
with
this
geare
,
The
haeretikes
called
vpon
to
answer
whether
this
light
of
truethe
be
not
ouer
vehement
for
theyre
bleared
eyes
?
owle
light
or
mooneshyne
I
trowe
,
or
mirke
midnight
were
more
fit
for
theyre
darke
workes
and
doctryne
,
oure
way
is
ouer
muche
trodden
for
theues
.
All
this
course
of
oure
cause
,
The
whole
matter
ordered
to
oure
hands
.
so
agreethe
with
it selfe
:
so
standethe
wythe
reason
:
so
vphoulden
by
scripture
,
so
ordered
in
all
poyntes
,
that
Momus
him selfe
coulde
practise
no
arte
,
nor
picke
no
quarelles
here
.
For
such
we
must
pray
:
for
those
we
must
not
praye
:
in
this
case
the
sacrifice
of
goddes
churche
relieueth
the
departed
,
in
that
case
it
is
comfortable
onely
to
the
liuynge
:
sum
men
neede
helpe
aster
their
death
,
others
helpe
we
neede
,
and
not
they
oures
:
for
open
infidelles
and
haeretikes
praiers
are
not
vsed
,
for
all
secrette
offendres
,
bicause
their
case
is
not
knowne
to
the
church
,
of
charity
towardes
her
children
,
she
openly
prayethe
:
sum
she
poonishethe
,
sum
she
pardonethe
,
for
al
she
merueilous
tenderly
carethe
.
This
doctrine
of
truethe
is
purposely
ordered
by
our
elders
,
euery
point
is
touched
and
tried
to
our
handes
.
What
time
of
the
day
was
it
in
goddes
church
,
say
trueth
,
and
shame
the
deuill
,
when
holy
Cyprian
wrote
these
thinges
?
when
the
councell
of
aphrick
decried
these
thinges
?
when
victor
was
punished
by
lack
of
sacrifice
and
prayers
at
his
departure
?
doeth
your
time
of
ignorance
which
yowe
haue
lymited
for
your
waulke
,
reache
vp
so
highe
in
goddes
howse
?
but
I
will
spare
yow
to
anone
,
your
answer
is
not
redie
.
What
that
holy
sacrifice
is
,
whiche
was
euer
counted
so
beneficiall
to
the
liue
and
deade
.
The
punishement
of
oure
sinnes
by
the
heuy
losse
thereof
.
The
greate
hatered
which
the
diuell
and
all
his
side
,
hath
euer
borne
towardes
Christes
aeternall
priesthood
,
and
the
sacrifice
of
the
Churche
.
And
that
by
the
saide
sacrifice
of
the
Masse
,
the
soules
departed
are
especially
relieued
.
Cap.
8.
ANd
now
we
must
faule
in
hand
with
the
good
Christian
Catholike
,
for
the
searche
of
this
so
often
named
sacrifice
,
so
confortable
to
the
liue
,
so
profitable
to
the
dead
:
and
what
that
oblation
is
,
which
the
holy
catholike
and
apostolike
Church
hath
euer
vsed
through
oute
the
world
for
the
sinnes
of
the
departed
,
in
place
of
the
offeringes
of
the
lawe
,
and
that
sacrifice
which
Iudas
Machabaeus
made
and
procured
at
Hierusalem
,
for
the
offensies
of
his
people
that
perished
in
battle
.
Surely
it
is
no
other
but
the
sacrifice
of
our
mediatour
,
as
S.
Augustine
termeth
it
,
and
the
offering
vppon
the
altare
.
It
is
no
other
then
that
obltation
which
so
fully
and
liuely
expressethe
the
death
and
passion
of
Christ
Iesus
:
Who
being
once
offered
by
the
sheeding
of
his
blessed
bloude
for
the
redemption
of
man
kind
,
hath
wrought
such
a
vertuous
effect
,
not
onely
in
the
holy
sacraments
for
the
giuing
of
grace
and
remission
of
sinnes
,
but
allso
hath
lefte
in
a
merueilous
mistery
his
owne
holy
and
blessed
body
and
bloode
,
as
wel
to
feede
vpon
for
the
especial
strenght
and
comforth
of
our
soules
,
as
to
offer
vppe
the
same
for
the
remembrance
of
his
death
,
and
cleansing
of
our
sinnes
.
Not
in
that
wise
as
it
was
doone
vpon
the
crosse
by
the
painefull
sheeding
of
his
bloude
,
but
as
it
was
instituted
first
in
the
last
supper
:
Where
Christ
oure
God
and
redemer
according
to
the
order
of
Melchisedech
,
gaue
to
his
apostles
,
and
offered
to
God
the
father
that
body
which
afterwarde
was
betraide
,
and
the
same
bloudde
which
was
shed
after
also
for
the
remission
of
sin
,
beinge
with
all
tearmed
by
him
,
the
bloude
of
the
newe
and
aeternall
testament
:
as
that
which
in
the
newe
lawe
shoulde
succeade
the
bloddy
offeringes
of
the
owlde
testament
.
Whereof
,
God
allmighty
being
(
as
a
man
woulld
say
)
lothesom
or
full
,
hathe
instituted
this
by
his
onely
sonne
,
as
a
most
pure
and
praecious
oblation
and
sacrifice
,
to
be
continued
in
the
Church
through
out
the
costes
and
corners
of
the
rounde
worlde
:
Whiche
being
celebrated
in
the
blessed
memory
of
his
sonnes
passion
,
and
hauing
no
other
hoste
nor
oblation
then
that
whiche
then
was
offered
,
can
be
no
other
sacrifice
then
that
whiche
there
was
made
for
the
forgiuenesse
of
sinne
,
and
redemption
of
the
worlde
.
The
which
woorthy
action
of
Christes
Churche
,
so
fructefully
applieth
vnto
vs
the
benefite
of
oure
maisters
death
,
that
thereby
we
may
haue
comfortable
hope
of
remission
of
all
such
misdeedes
,
as
most
iustly
deserued
Goddes
wrathe
,
and
terrible
indignation
ageinst
vs
.
Now
this
is
that
blessed
sacrifice
,
which
S.
Augustin
with
feare
and
reuerence
termeth
in
a
thousand
places
of
his
works
,
the
sacrifice
of
the
Altare
,
the
sacrifice
of
our
Mediatour
,
the
sacrifice
of
oure
price
,
the
sacrifice
of
the
body
and
bloude
of
Christ
,
the
holsom
and
proffitable
sacrifice
,
the
sacrifice
of
Melchisedech
,
The
common
names
of
honoure
geuen
to
the
holy
masse
in
olde
time
.
the
new
sacrifice
.
S.
Chrisostom
the
Reuerent
sacrifice
,
the
hono●able
Mysteries
,
the
Fearefull
sacrifice
,
Athanasius
the
propitiatory
sacrifice
,
the
vnbloudy
Hoste
.
S.
Cyprian
the
sacrifice
of
the
Churche
,
the
perpetuall
sacrifice
,
the
meate
offering
,
the
medicine
for
our
infirmities
.
Iraeneus
the
pure
sacrifice
,
the
new
sacrifice
of
the
new
testament
.
Clement
ageine
,
the
vnbloudy
sacrifice
,
the
rationable
sacrifice
:
and
so
doothe
the
holy
councel
of
Ephesus
caull
it
.
Dionisius
the
sacrifice
most
excellent
of
all
sacrificies
,
and
the
hoste
of
hostes
.
The
latines
altogether
afterward
named
it
the
holy
Masse
,
so
did
S.
Augustine
call
it
,
S.
li
epist.
33.
epist
et
praecat
.
prima
praeparante
ad
missam
.
[
](A16809-e24180-b)b
b
super
vndec
.
prouer.
Ambrose
:
[
](A16809-e24190-b)c
c
Histor.
tripa●tit
24.
cap.
li.
10.
Hierom
,
[
](A16809-e24220-b)d
d
Epiph
scholastic
,
with
al
the
posteritie
both
in
Latin
,
and
other
barbarous
languagies
.
Besides
many
other
excellent
high
and
peculiare
caullinges
,
whiche
can
agree
to
no
other
common
worship
of
God
internall
nor
externall
,
but
only
to
this
most
worthy
and
honorable
sacrifice
:
which
by
the
vertue
that
it
hathe
receiued
by
the
first
examplare
thereof
,
and
by
the
might
and
mercy
of
the
lambe
of
God
,
which
vnder
the
couer
of
breade
and
wine
is
there
the
appointed
hoste
and
oblation
,
is
proffitable
bothe
to
the
quicke
and
the
deade
.
And
therfore
is
and
hathe
bene
vsed
euer
sithe
the
apostles
age
,
and
by
Christes
owne
praescription
and
theirs
,
commaunded
to
be
religiously
obserued
,
and
of
all
faithfull
people
honoured
as
the
principal
protestation
of
our
religion
,
as
the
grownde
of
al
true
worship
,
as
the
badge
of
Christian
peace
,
as
the
bonde
of
holy
society
betwixt
the
heade
and
the
membres
,
as
the
loue
knot
betwixt
Christ
and
his
spouse
,
The
force
and
institution
of
the
holy
Masse
.
as
the
vniting
of
the
liue
with
the
deade
,
the
holy
sanctes
with
vs
poore
sinners
,
angelles
withe
men
,
heuenly
thinges
with
earthely
,
and
the
creatour
of
all
with
his
owne
creatures
beneth
,
as
the
plentifull
condethe
to
deriue
the
grace
of
Christes
death
and
merites
off
his
passion
,
to
the
continuall
conforthe
of
our
soules
,
as
the
onely
practise
of
his
aeternall
priesthod
according
to
the
ordre
of
Melchisedech
,
and
as
the
only
effectuall
memoriall
and
comfortable
memory
,
of
the
sheeding
of
his
blessed
bloude
,
and
sufferance
of
so
deare
and
●ainefull
deathe
for
our
redemption
.
What
altare
so
euer
be
erected
against
this
altare
,
it
is
nothing
elles
but
a
waste
of
goddes
woorship
,
a
canker
of
religion
,
a
token
of
dissension
,
a
separation
of
the
holy
society
of
the
Christiane
communion
,
The
newe
communion
is
here
described
.
a
larom
towardes
schisme
,
a
departure
from
Christe
,
an
open
badge
of
heresy
,
a
saulsy
shoulderinge
with
Christes
Church
and
ordinaunce
,
an
open
robbry
of
his
honour
and
priesthodde
,
a
plaine
stoppe
of
the
passage
of
his
giftes
and
grace
in
his
louing
howse
,
th
only
way
to
paganisme
and
aeternall
obliuion
of
his
deathe
and
passion
.
The
deuil
which
is
the
oulde
serpent
,
knowing
by
long
experience
and
often
proufe
,
that
the
holy
masse
is
the
chiefe
bane
of
sinne
and
his
wicked
kingdom
,
hather
euer
from
the
begymyng
shot
at
this
marke
by
all
the
cursed
indeuoures
of
wicked
haeretiques
,
to
roote
owte
that
stronge
garde
of
vertue
,
and
pilloure
of
deuotion
and
religion
.
Howe
so
euer
they
dissemble
at
theyre
firste
enteraunce
,
the
diuill
hathe
that
fetche
in
his
faulse
heade
in
all
tymes
of
such
toyle
and
perturbation
of
religion
.
To
which
horrible
indeuour
thoughe
he
hathe
for
our
sinnes
and
deseruing
put
greater
force
,
and
wroght
with
more
aduantage
then
euer
before
,
yet
tyll
the
latter
day
and
son
of
perditions
appearing
,
which
is
vnknowe
to
him
,
he
shal
not
bring
it
to
passe
.
The
lawe
,
the
sacrifice
,
the
priesthod
,
the
altare
of
the
newe
and
aeternal
testament
praefigured
by
Melchisadech
,
and
perfited
by
Christe
,
shall
stand
with
and
in
the
holy
Churche
,
tyl
the
worldes
end
.
Haeresy
with
her
disordered
ministers
,
shall
not
out
face
Goddes
,
Churche
and
Christes
aeternall
pristhod
.
It
is
not
your
bare
breade
and
borde
,
not
your
Ministers
,
nor
your
Seniours
,
nor
Elders
,
nor
your
Nuper
intendents
,
nor
what
so
euer
yowe
list
be
caulled
,
that
shall
owt
face
goddes
Churche
.
she
hathe
by
the
spirite
of
God
beaten
downe
your
proudders
,
the
Arrians
:
the
Macedonians
:
the
Anabaptistes
,
and
all
your
predecessoures
.
And
nowe
I
tell
yowe
,
and
be
bowlde
of
it
,
as
owld
oure
moother
waxethe
,
as
contemptible
as
yowe
make
her
,
so
little
as
yowe
regarde
her
,
she
will
once
yet
in
hir
owlde
daies
gyue
the
Zwinglians
,
the
Lutherans
,
or
of
what
other
straunge
souldier
so
euer
your
campe
standethe
,
an
open
ouertrowe
.
Psa.
100.
Mat.
61.
For
yff
hell
were
broken
louse
,
and
the
gates
open
,
it
cowlde
not
preuaile
.
We
haue
oure
Presthod
confirmed
by
a
faire
othe
,
we
haue
our
mothers
right
by
an
oppen
promesse
established
.
And
yet
neuer
the
lesse
,
good
Catholike
Christian
,
lett
vs
thus
persuade
oure selues
,
The
holy
masse
taken
a
way
for
oure
sinnes
.
that
we
haue
so
longe
lost
the
vnestimable
treasure
of
this
holy
sacrifice
,
for
oure
greuous
sinnes
:
it
is
oure
sinnes
I
say
(
woo
is
vs
therfore
)
which
haue
deserued
this
plage
,
which
haue
sett
vs
at
variaunce
with
God
and
our
mercifull
redemer
,
which
haue
taken
from
vs
,
as
vnworthy
of
so
greate
a
treasure
,
the
dayly
sacrifice
,
the
helpe
of
those
which
are
a
lyue
,
the
conforte
of
those
which
are
departed
,
the
only
grounde
of
al
religion
and
acceptable
woorship
of
god
.
And
our
misery
is
the
greater
because
fewe
feele
the
sore
.
The
lacke
of
this
sacrifice
for
the
departed
only
with
the
godly
praiers
therin
,
Men
tha
were
greuous
offenders
in
oulde
time
punished
by
lacke
of
the
sacrifice
.
was
counted
when
goddes
truethe
and
Church
floorished
,
the
greatest
and
extremest
punishment
that
could
be
deuised
,
and
euer
enioyned
for
sum
notable
crime
to
the
terroure
of
other
,
as
for
horrible
desparation
,
for
willful
heresye
,
for
contempte
of
the
decries
of
of
goddes
holy
ministers
,
as
by
the
late
alleaged
place
out
of
S.
Cyprian
may
be
very
profitably
noted
.
A
lasse
we
haue
nowe
in
amaner
lost
that
wholy
,
which
then
was
denied
only
to
such
for
theire
greuouse
poonishemnts
,
as
were
heynous
offenders
.
Otherwise
in
earnest
consideration
of
our
case
can
not
I
thinke
,
but
that
this
blessed
iuel
is
nowe
denied
vs
of
allmighty
god
generally
for
our
greuous
offensies
,
which
then
was
denied
by
his
ministers
to
som
one
offender
,
for
the
due
poonishment
of
sin
and
wickednes
.
O
good
reader
what
woulde
that
holy
martyr
haue
saide
if
he
had
liued
in
our
daies
,
when
to
haue
that
oblation
ether
for
the
quicke
or
deade
,
which
once
was
estemed
so
necessary
that
no
Christian
man
nether
could
in
his
lyfe
nor
after
his
death
lacke
it
,
is
nowe
of
it
sellfe
odious
to
most
men
,
and
(
which
abhorrethe
me
to
speake
)
poonishable
by
the
lawes
of
the
spiritualty
,
and
condemned
well
nere
of
all
men
?
what
weene
yowe
this
blessed
bisshop
woulde
haue
sayde
,
if
he
had
seene
the
holy
hoste
and
offeringe
to
haue
bene
taken
awaie
,
De
Coenam
domini
.
which
he
once
affirmed
to
be
so
necessary
,
that
if
it
were
taken
awaie
or
wasted
,
there
were
no
religion
nor
worship
of
god
at
all
?
would
not
he
thinke
yow
,
with
feruent
zele
of
goddes
house
haue
cried
out
vpon
the
sinnes
of
the
people
,
the
blindnesse
of
the
preachers
and
pastours
,
the
vnworthinesse
of
these
our
dooleful
daies
?
and
bewailed
his
own
misery
as
we
shoulde
doo
oures
,
Ita
Policarp
.
ex
Iren.
crying
owt
with
an
oulde
blessed
father
?
O
Deus
bone
in
quae
me
seruasti
tempora
,
vt
ista
blasphema
sustineam
,
O
Lorde
that
I
shoulde
be
reserued
for
these
times
,
to
abide
suche
blasphemie
.
victor
de
persecut
.
vandal
.
Victor
reporteth
in
his
history
of
the
persecution
of
the
vandalles
that
were
Arians
,
that
the
Gouernour
of
that
cursed
company
of
cruel
haeretikes
,
would
not
suffer
the
christian
men
whome
he
had
slaine
,
to
be
broght
home
withe
seruice
,
and
sacrifice
:
but
then
the
good
people
woonderfully
bewailed
theire
case
,
seeing
theim
practise
cruelty
vpon
theire
soules
allso
:
in
that
they
would
not
suffer
theime
to
enioye
at
their
departure
and
buriall
,
the
rites
of
goddes
church
.
Thus
saithe
that
Author
.
Quis
vero
sustineat
atque
possit
sine
lachrimis
recordari
,
dum
praeciperet
nostrorum
corpora
defunctorum
,
sine
solemnitatehimnorū
cum
silentio
ad
sepulchra
perduci
?
O
Lord
who
coulde
haue
fownd
in
his
heart
to
be
houlde
then
,
or
could
yet
once
thinke
of
it
withe
owte
teares
,
how
he
gaue
in
charge
,
that
the
bodies
of
our
brethern
departed
,
should
be
broght
to
the
graue
and
buried
with
owte
all
solemnity
of
himnes
in
silence
and
sorowe
?
Ecclesi
.
Cap.
7.
It
was
euer
giuen
to
wicked
hard
harted
haeretiques
,
to
prohibere
gratiam
mortuis
:
to
be
vnmercifull
,
and
to
staie
the
fauoure
of
good
men
from
the
departed
.
epist.
8.
li.
2.
Nouatus
as
S.
Cyprian
chargeth
him
,
noluit
patrem
fame
defunctum
sepelire
:
would
not
bury
his
owne
father
deade
of
honger
bane
.
But
to
let
suche
men
passe
withe
the
praesent
bewayling
of
our
vnhappy
dayes
,
let
vs
with
more
conforte
behould
the
steppes
of
good
men
past
:
how
kindely
and
brotherlyke
they
haue
principally
procured
the
holy
sacrifice
for
theyre
frendes
and
felowes
gone
before
.
For
seeing
the
onely
prayers
of
good
men
haue
bene
proued
so
profitable
,
and
the
repraesentation
of
som
holy
workes
of
almose
,
hath
often
moued
God
to
pity
(
as
we
haue
proued
)
towards
the
release
of
the
departed
his
payne
,
what
may
we
not
hope
to
obteyne
for
oure
britherne
deceased
,
when
we
shal
ioyne
in
prayers
withe
the
holy
angelles
,
with
the
blessed
sanctes
,
with
Goddes
holy
ministers
in
the
representation
of
Christes
most
blessed
body
and
bloude
before
the
face
of
his
father
?
when
the
whole
churche
of
god
in
that
honorable
action
prayethe
,
and
Christe
him selfe
is
both
the
sacrifice
and
the
priest
,
both
the
asker
and
the
geuer
of
pardon
,
when
the
maiesty
of
God
the
blessed
trinitye
,
is
passingly
pleaced
by
the
merites
of
Christes
deathe
so
liuely
set
out
in
these
honorable
,
but
vnspeakable
mysteries
,
what
may
we
not
here
procure
for
the
soule
of
the
churchies
childe
?
what
shal
be
denied
to
so
humble
askers
in
the
praesence
of
goddes
own
son
and
begging
mercy
for
his
deathes
sake
?
And
so
doth
S.
Chrisostom
assure
the
faithfull
,
in
these
goulden
wordes
Non
frustra
ab
apostolis
sancitum
est
,
vt
in
celebratione
vener
andorum
mysteriorum
,
memoria
fiat
eorum
,
qui
hinc
discesserunt
:
Homil.
3.
in
epistolam
ad
philipp
.
nouerunt
quippe
illis
multum
hinc
emolumenti
fieri
,
multum
vtilitatis
.
stante
siquidem
vniuerso
populo
,
manus
in
coelos
extendente
coetu
item
sacerdotali
,
verendoque
proposito
sacrificio
,
quomodo
deum
non
placaremus
pro
istis
orantes
?
Yt
was
not
for
noght
that
the
apostles
decried
and
ordeined
,
that
in
the
celebration
of
the
honorable
mysteries
there
should
be
an
especiall
memoriall
of
the
departed
:
for
they
right
well
knewe
greate
commodity
and
benefite
to
arise
ther
vpon
.
For
the
whole
multitude
houlding
vp
theire
handes
towards
heauen
,
together
with
the
company
and
quiere
of
priestes
,
and
the
dreadfull
sacrifice
set
furth
before
all
men
,
howe
is
it
possible
but
we
shoulde
appeace
goddes
wrath
praying
for
theim
?
loke
ye
what
this
mannes
iudgement
was
,
and
see
from
whense
he
had
it
,
euen
of
the
holy
apostles
I
warraunt
yowe
,
and
no
worse
nor
latter
fownders
.
But
of
that
pointe
,
for
the
full
deriuing
of
our
christian
vsage
from
the
first
fathers
of
our
faith
,
more
conuenient
place
shal
be
geuen
herafter
.
Nowe
I
wil
serue
the
cause
and
the
readers
desire
,
first
withe
certaine
peculiare
examples
of
most
learned
and
godly
fathers
worthy
of
all
credet
,
in
the
godly
prouision
for
certeine
of
theire
dearest
frendes
by
sacrifice
and
praier
,
both
made
by
theim
selues
and
procured
by
others
.
That
we
may
haue
here
not
onely
whom
to
beleeue
teaching
the
truethe
,
but
whome
to
folowe
practising
the
same
with
deuotion
,
which
they
preached
withe
constancye
before
.
That
the
practise
of
any
pointe
in
religion
maketh
the
most
open
shewe
of
the
fathers
faith
.
And
that
all
holy
men
haue
in
plaine
wordes
and
most
godly
praiers
vttered
their
beliefe
in
our
matter
.
Cap.
9.
ANd
I
take
the
open
practise
of
any
point
,
to
be
a
more
pithy
protestation
of
a
mannes
faithe
,
them
by
words
can
be
made
.
Therfore
if
a
man
were
doubtful
ether
of
the
trueth
of
any
article
,
or
of
the
meaning
of
sum
doctours
wordes
,
looke
the
same
mannes
practise
,
and
it
shall
put
him
owt
of
doubt
thereof
streght
wayes
as
for
an
example
:
seeme
sum
wordes
of
S.
Augustin
to
make
for
the
sacramentaries
haeresie
,
that
Christe
is
in
the
honourable
sacrament
but
by
a
figure
?
or
Theodoretus
,
or
any
other
auncient
fathers
declaration
?
are
their
wordes
doubtful
to
the
reader
?
leaue
the
wordes
them
,
if
thowe
syncerely
seeke
for
truethe
with
owte
contention
,
and
seeke
owte
if
thowe
can
,
sum
practise
of
those
same
men
,
and
that
Churche
where
they
liued
,
for
the
same
point
.
But
what
way
of
worke
in
this
matter
consisting
in
doctrine
,
may
assure
vs
of
theire
beliefe
,
of
whose
wordes
we
doubted
before
?
Theodor.
dial
.
2.
August
.
super
psal.
98.
Dionis
.
ecclesiast.
hierarch
.
Cap.
3.
Basil
de
spiritu
sanct.
Cap.
27.
Mary
sir
this
:
looke
howe
they
behaued
theime
selues
in
the
receiuing
of
it
,
in
the
ministering
of
it
,
in
the
carefull
keping
of
it
,
whether
they
did
adore
it
with
godly
honoure
,
whether
they
solemnely
shewed
it
to
the
people
to
be
worshipped
,
whether
they
praide
by
solemne
and
formall
wordes
vnto
it
,
whether
they
taughte
theire
children
to
caulle
it
God
and
Christe
:
Lib.
3.
de
Trin.
c..
10
yea
so
farre
that
Augustine
affirmeth
that
the
children
in
his
daies
till
they
were
after
instructed
,
thought
that
God
appeared
in
the
shappe
of
breade
:
as
all
these
yongers
,
seeing
the
honour
and
reuerence
of
theire
elders
,
and
theime
selues
nurtered
to
houlde
vppe
theire
handes
and
knocke
theire
brestes
,
must
yet
needes
meruaile
how
these
owtwarde
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
infidelles
sawe
theire
behauiour
towardes
the
holy
Hoste
:
whether
it
was
not
vsed
in
woorking
of
miracles
,
in
driuing
away
deuilles
,
in
daungerouse
times
of
tempests
,
of
traueling
,
of
sicknesse
,
and
in
other
necessities
.
Well
these
be
plaines
practises
,
no
haeretike
can
denie
but
they
haue
bene
so
vsed
of
the
whole
Church
of
God
,
with
many
suche
other
lyke
in
that
holy
action
:
which
can
not
in
any
case
stand
with
bare
breade
,
or
any
other
way
of
praesence
,
but
onely
the
proper
,
true
,
and
bodily
praesence
of
Christes
owne
person
.
A
doctors
words
may
be
miscontrued
,
may
be
picked
owte
of
place
:
may
be
writhen
and
wastred
by
faulse
teachers
,
but
a
mannes
example
can
not
lightly
be
misconstrued
.
And
therfore
haeretikes
,
whose
purpose
is
allwaies
by
sutteltie
to
deceiue
the
simple
,
wil
neuer
make
discourse
by
the
practise
of
the
churche
,
or
exercise
and
example
of
the
auncient
lerned
men
throughe
oute
the
Churche
of
Christ
:
hauing
enough
for
theire
meaning
,
to
racke
a
place
or
two
oute
of
the
fathers
whole
workes
,
that
may
seeme
to
the
ignoraunte
to
settforthe
theire
erroure
.
So
if
thowe
woulde
knowe
whether
that
place
that
our
aduersaries
impudently
doo
alleage
oute
of
Gregory
the
greate
,
ageinst
the
soueraignty
of
the
see
of
Roome
,
was
in
deede
written
for
theire
seditious
purpose
,
behoulde
the
practise
of
the
same
father
,
and
thowe
shalte
finde
him selfe
exercise
iurisdiction
,
at
the
very
same
time
when
he
wrote
it
,
in
all
prouincies
Christianed
throughe
owte
the
worlde
:
both
by
excommunication
of
bisshoppes
that
gouerned
not
well
,
by
often
citation
of
persons
in
extreme
prouincies
,
by
many
appeales
made
vnto
him
,
by
continuall
legacies
to
other
nations
,
sent
ether
to
conuerte
theime
to
the
faithe
,
or
to
gouerne
in
theire
doubtfull
affaires
,
and
by
al
other
exercise
of
spirituall
iurisdiction
.
Is
itt
not
nowe
a
very
faulse
suggestion
to
the
poore
people
,
that
this
blessed
man
in
so
plaine
vtteraunce
of
his
meaning
by
workes
and
not
by
woordes
,
should
yet
be
brought
as
a
witnesse
to
condemne
him selfe
?
thoughe
the
wordes
being
well
vnderstand
make
for
no
such
meaning
in
deede
,
as
by
others
it
hath
bene
sufficientlye
declared
.
The
like
impudencie
it
is
,
to
alleage
S.
Bernarde
against
the
Masse
or
the
praesence
of
Christ
in
the
blessed
Sacrament
.
Good
man
I
dare
say
for
him
,
he
sayde
Masse
euery
daye
,
if
he
were
well
at
ease
:
For
other
busines
,
did
not
commonly
let
theyme
in
those
daies
,
from
that
work
of
al
other
most
necessarie
.
So
the
reciting
oute
of
S.
Ambrose
for
the
improuinge
of
inuocation
of
holy
Sanctes
,
is
no
more
but
an
abuse
of
the
simples
ignorance
:
knowing
well
,
that
he
and
all
other
of
that
time
did
practise
praiers
both
often
to
all
holy
martyrs
,
and
sumtimes
peculiarly
to
such
,
whom
for
patronage
they
did
especially
chuese
of
deuotion
emongest
the
rest
.
I
speake
not
this
,
that
any
might
hereby
iudge
the
doctors
wordes
to
stande
ageinst
theire
owne
deedes
:
but
that
euery
man
may
perceiue
,
that
where
the
works
and
practise
of
al
men
he
so
plaine
,
theire
wordes
in
sum
one
place
fownd
darke
,
can
not
by
any
meanes
be
praeiudicial
to
that
trueth
which
in
all
other
placies
they
planely
set
forthe
by
wordes
,
and
by
the
euident
testimonie
of
theire
owne
practise
,
to
the
worlde
proteste
the
same
.
Therefore
I
would
exhorte
all
men
in
Christes
name
,
for
their
own
saluations
sake
,
to
take
heede
howe
they
giue
credet
to
these
libelles
conteining
certain
wrasted
places
owte
of
the
doctours
workes
,
ageinst
any
truth
,
which
by
the
further
discourse
of
vsage
and
practise
,
they
are
not
hable
before
the
learned
to
iustifye
.
And
therfore
that
al
mistrust
of
vntrue
dealing
may
be
farre
from
vs
,
I
will
,
as
I
saide
,
let
them
haue
the
feeling
and
handeling
of
oure
cause
throughlye
.
They
shall
behould
in
examples
of
most
noble
personagies
,
bothe
for
theire
name
,
vertue
,
and
lerninge
,
the
peculiare
practises
in
praying
and
masse
saing
for
the
deade
bothe
in
the
auncient
Greeke
and
Latine
Churchies
.
And
where
may
we
better
begin
,
then
with
this
famouse
Chrisostom
?
he
bare
the
last
wittnesse
with
vs
for
the
reliefe
of
the
departed
by
the
praiers
and
holy
oblation
,
therfore
the
practise
of
that
excellent
benefite
shall
first
be
shewed
vpon
him
sellfe
.
This
blessed
man
therfor
being
banished
,
by
the
meanes
of
th
empresse
Eudoxia
,
for
the
defense
of
the
ecclesiastical
discipline
,
and
there
in
exile
departing
out
of
this
world
,
was
after
her
deathe
by
the
happy
and
gracious
childe
Theodosius
the
yonger
,
translated
from
his
obscure
resting
place
to
Constantinople
which
was
is
owne
seate
,
Lib.
10.
Histo.
trip
.
Cap
,
18.
&
26.
there
with
meete
honoure
to
be
buried
,
where
with
grace
and
wonderful
dignity
he
ruled
the
Churche
before
.
The
History
reportethe
,
that
the
people
of
that
citie
,
as
thick
as
men
euer
went
on
grownd
,
passed
the
watters
of
Bosphorus
,
and
couered
that
coste
wholye
with
light
and
lampe
,
withe
tapers
and
torcheis
to
bring
that
blessed
bisshoppes
body
that
was
theyre
owne
deare
pastor
,
home
ageyne
.
The
which
passing
treasure
,
being
with
all
reuerence
laide
vppe
in
the
sayde
Citye
,
then
lothe
gracious
good
Emperoure
,
Theodosius
Iun.
ernestly
behoulding
the
graue
of
S.
Chrisostome
,
made
most
humble
praiers
to
allmighty
god
,
for
his
father
and
moothers
soule
,
the
late
Emperour
and
Empresse
:
beseching
him
of
pardon
and
forgyuenesse
for
banishing
that
good
Catholike
bishop
,
bicause
they
did
it
of
ignorance
:
and
so
the
wordes
may
well
be
taken
,
that
he
askethe
Chrisostom
him
sellfe
mercy
allso
,
for
his
parents
offense
vniustly
committed
against
him
:
and
withall
full
kindly
prayethe
for
theire
deceased
soules
.
And
so
being
buried
in
his
owne
Church
,
he
was
then
by
Atticus
a
worthy
man
his
second
successoure
,
written
in
the
roule
of
Catholike
bisshoppes
to
be
praide
for
at
the
altare
euery
day
by
name
.
Cum
Ioannitae
(
saith
Cassiodorus
out
of
Socrates
)
seorsim
apud
seipsos
sacra
solemnia
celebrarent
,
12.
Lib.
tri
partit
.
Cap.
2.
iussit
vt
in
orationibus
memoria
Ioannis
haberetur
,
sicut
aliorum
dormientium
episcoporum
fieri
consueuit
.
When
Chriso●toms
partakers
saide
masse
by
theyme
selues
aside
,
Atticus
gaue
in
commaundement
that
a
memory
should
be
had
in
the
prayers
of
the
Churche
for
him
,
as
the
custom
was
that
all
bisshoppes
after
theire
deathe
shoulde
haue
.
Here
is
nowe
open
practise
of
that
which
by
wordes
we
proued
before
,
here
is
an
euident
testimonie
of
the
vsage
of
the
greeke
Churche
for
the
buriall
of
bisshoppes
,
and
generall
custom
of
kepinge
theire
memorial
in
the
publike
praiers
and
seruice
of
the
churche
.
It
were
not
needefull
to
recite
out
of
Eusebius
the
forme
of
Constantinus
his
funeralls
,
Euseb.
in
vita
Constantini
.
kept
in
the
same
Churche
with
solemnitye
of
sacrifice
,
singinge
,
lightes
and
prayers
.
Nor
the
buriall
of
th
emperour
Constantius
:
2.
Orat
in
Iulian.
who
as
Nazianzenus
writeth
,
was
broght
forthe
with
common
prayses
of
al
men
,
with
singing
,
lightes
,
and
lampes
,
all
the
night
longe
very
honorably
:
with
which
thinges
,
saith
he
,
we
Christian
men
thinke
it
a
blessed
thinge
to
honoure
the
memories
of
oure
frendes
departed
.
And
if
th
aduersaries
woulde
here
contentiously
reason
that
these
solemne
rites
of
Christiane
burialls
be
nothing
proffitable
,
or
if
the
simple
aske
why
they
be
proffitable
,
S.
Chrisostom
may
enstruct
such
as
list
learne
,
and
correct
the
other
that
list
reprehende
in
these
wordes
.
In
2.
Cap.
ad
Hebr.
hom.
4.
Tel
me
saith
he
what
al
these
festiuall
lights
in
the
buriall
of
the
deceased
meane
?
what
all
this
singing
of
himnes
and
psalmes
signifiethe
?
to
what
end
be
so
many
priestes
and
musicians
called
to gether
?
to
which
in
fine
he
thus
answerethe
:
doo
we
not
all
these
thinges
to
geue
thankes
to
God
and
euerlasting
glorye
,
that
he
hath
deliuered
the
departed
from
the
troubles
of
this
mortall
lyfe
?
doo
we
not
this
to
our
conforte
,
and
honoure
of
the
departed
?
And
in
the
buriall
of
the
Noble
matrone
Paula
howe
the
priestes
did
sing
,
howe
the
bisshoppes
of
Hierusalem
,
and
of
all
Palestine
and
Syria
for
the
most
part
caried
torches
,
Hierom.
Epitaph
.
Paulae
.
howe
the
religiouse
bothe
men
and
weemen
,
did
the
rites
of
the
dirigies
,
howe
her
allmose
folkes
shewed
theire
cotes
to
procure
mercy
,
euen
as
they
did
at
dorcas
departure
in
the
actes
of
the
apostles
,
howe
they
continued
theire
singing
and
saing
vij
.
daies
together
at
the
Churche
in
Bethlem
where
she
was
buried
,
S.
Hierom
him
sellfe
a
true
record
therof
bearethe
witnesse
in
the
lyke
wordes
as
I
haue
recited
,
and
many
moe
which
the
feare
of
weereing
the
reader
causethe
me
full
sore
against
my
wil
,
to
omitte
.
They
so
settforth
not
onely
the
substance
of
the
thinge
,
which
standethe
in
prayer
and
sacrifice
,
but
allso
doo
proue
ageinst
th
enimies
of
good
ordre
,
that
the
smaulest
ceremonies
that
oure
churchies
of
late
haue
vsed
,
were
not
lately
taken
vp
by
our
couetousnesse
and
superstition
,
but
with
more
abundance
,
and
numbre
,
and
continuance
,
and
solēnytie
,
practised
in
the
floure
of
Christes
churche
,
in
diuerse
principal
partes
of
the
world
:
as
at
Hierusalem
and
Constantinople
:
by
the
praising
and
approuing
of
the
grauest
fathers
of
our
faith
.
And
now
S.
Augustin
being
of
Aphrick
,
so
farre
from
the
other
in
distance
of
place
,
yet
ronnethe
ioyntly
with
theim
in
religion
.
He
purposely
writing
of
the
solemne
rites
of
Christiane
funerals
,
in
that
goulden
treatise
De
cura
pro
mortuis
agenda
,
De
cura
pro
mortuis
agenda
.
thus
after
longe
consideration
of
the
whole
cause
determineth
:
that
the
pompe
of
burial
,
with
al
suche
solemnyties
as
there
vnto
be
in
goddes
churche
ioyned
,
is
very
seemely
for
that
body
which
was
the
vessell
of
a
Christian
soule
,
and
an
instrument
or
companion
in
well
woorking
:
whervnto
it
shall
be
also
vnited
in
the
resurrection
,
for
to
receiue
together
the
inhaeritance
of
the
euerlasting
kingdom
.
But
the
lack
of
these
,
where
they
be
not
arrogantly
contemned
,
or
can
not
be
had
,
is
nothing
hurteful
to
the
good
,
nor
the
hauing
any
thinge
proffitable
to
the
wicked
,
as
the
examples
of
Lazarus
and
the
riche
man
may
well
proue
.
Therefore
,
it
is
the
sacrifice
and
prayers
which
properly
doo
helpe
or
relieue
the
departed
.
De
ciuit
.
1.
Lib.
ca.
12.
&
.13
.
Curatio
funeris
(
saith
he
)
conditio
sepulturae
,
pompa
exequiarum
,
magis
sunt
viuorum
solatia
quàm
subsidia
mortuorum
.
Non
tamen
ideo
contemnenda
&
abijcienda
sunt
corpora
defunctorum
,
maximeque
iustorum
&
fidelium
,
quibus
tanquam
organis
&
vasis
ad
omnia
bona
opera
sanctus
vsus
est
spiritus
.
Curiouse
prouision
for
the
burial
,
and
the
pompe
of
the
solemne
obites
,
be
rather
doone
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
furthe
,
the
which
the
holy
Gost
vsed
,
as
vessels
and
instruments
of
well
working
.
By
al
which
thinges
it
may
wel
be
noted
,
that
sum
thinges
haue
ben
vsually
practised
in
funerals
for
thankes
geuing
to
almighty
God
,
as
hymnes
and
psalmes
:
other
sum
,
for
decent
coomlynes
and
solace
of
the
liuinge
,
as
the
place
of
the
buriall
,
the
lightes
,
the
ringing
and
such
lyke
:
althoughe
euen
these
thinges
proceding
of
loue
and
deuotion
,
be
after
a
sorte
meritorious
to
the
dooers
,
and
a
helpe
to
theyme
for
whome
they
be
procured
,
and
good
motions
and
memories
of
mannes
duetye
.
For
which
causies
those
and
the
lyke
haue
bene
vniformelie
vsed
throughe
owte
the
whole
Catholike
churche
from
the
beginnyng
.
But
the
princypal
thinges
perteyning
to
the
iustes
of
the
departed
,
be
praiers
and
sacrifice
,
and
other
such
like
,
wherby
they
are
assuredly
much
proffited
,
by
release
of
theyr
paines
.
So
saith
S.
Augustine
in
these
wordes
.
Cap.
18.
de
cura
pro
mort
.
Non
existimemus
,
ad
mortuos
pro
quibus
curam
gerimus
,
peruenire
,
nisi
quod
pro
eis
,
siue
altaris
siue
eleemosinarum
sacrificijs
,
solemniter
celebramus
.
Let
vs
neuer
thinke
that
any
other
thinge
properly
apperteineth
to
the
reliefe
of
the
departed
,
sauing
the
solemne
sacrifices
of
the
altare
,
almose
and
prayer
.
And
therfore
as
the
said
holy
doctour
confesseth
,
the
worthinesse
of
the
place
where
man
is
buried
of
it selfe
profiteth
not
at
all
,
The
sanctes
pray
for
the
soules
in
purgatory
,
and
we
pray
vnto
sanctes
for
them
.
but
in
respecte
of
the
holy
prayers
whiche
be
there
rather
made
then
elles
where
,
and
the
patronage
of
holy
martyrs
and
sanctes
,
to
whome
he
nothing
doubteth
but
intercession
may
profitably
be
made
for
the
deceased
:
for
whiche
cause
,
as
it
may
appeare
by
Paulinus
,
Cap.
4
de
cura
pro
mort
.
men
were
very
desirous
euer
in
the
primitiue
Church
to
be
buried
by
som
blessed
martyrs
body
.
And
so
must
we
thinke
allso
of
buriall
by
the
reuerent
holy
sacrament
,
that
it
wonderfully
helpeth
man
,
not
for
the
placeis
sake
(
allthough
the
deuotion
of
the
desirer
is
therin
commendable
)
but
bicause
the
lyuing
may
there
effectually
commende
the
departed
to
God
in
the
time
of
the
holy
sacrifice
,
and
may
be
put
in
remembraunce
to
call
vpon
Christes
blessed
person
there
praesent
,
for
the
soule
of
that
man
,
whiche
with
care
and
study
laide
his
body
in
the
hope
of
resurrection
,
by
the
soueraigne
holy
body
that
is
alredy
risen
againe
.
And
this
was
the
cause
that
oure
forefathers
from
Christes
tyme
till
our
dayes
haue
had
respecte
and
desire
,
as
occasion
serued
,
to
be
buried
there
,
where
by
ordre
,
praiers
and
sacrifice
were
daily
had
,
and
where
the
patronage
of
holy
sanctes
might
best
be
procured
.
It
is
a
highe
point
of
wisdom
surely
(
good
reader
)
onely
to
see
what
godly
wisdom
oure
fathers
vsed
,
in
shew
of
their
zele
,
faith
,
and
Christianity
.
As
it
is
an
vntollerable
arrogancy
and
a
singulare
signe
of
infidelity
to
laugh
at
,
and
blaspheme
those
thinges
,
wherof
,
not
the
prowdest
haeretike
that
liueth
,
hathe
any
intelligence
at
al
:
Obcoecauit
enim
eos
malitia
eorum
.
For
theire
owne
malice
hathe
blinded
theime
.
But
leauing
the
thinges
not
principally
intended
,
as
sufficiently
by
vse
of
the
Church
approued
,
let
vs
turne
to
the
practise
of
the
oblation
and
praiers
,
in
the
dirigies
of
the
auncient
:
that
seeinge
theime
bothe
praie
and
say
Masse
for
theire
dearest
frendes
soules
,
thowe
may
be
bould
to
vse
the
same
for
thine
.
That
doo
I
call
Masse
,
whiche
they
call
sacrifice
:
Bicause
S.
Hieron
vseth
it
in
the
same
sense
,
in
these
wordes
:
Super
11.
cap
prouer.
Sunt
qui
de
leuioribus
peccatis
cum
quibus
obligati
defuncti
sunt
post
mortem
possunt
absolui
:
vel
poenis
videlicet
castigati
,
vel
suorum
praecibus
&
eleemosinis
,
missarumque
celebrationibus
,
&
caet
.
There
be
sum
,
which
after
theire
deathe
may
haue
absolution
of
theire
lighter
offensies
,
in
the
debt
whereof
they
passed
owte
of
this
liefe
:
ether
after
iust
punishement
for
the
same
suffered
,
or
elles
through
the
praiers
and
allmose
of
theire
frendes
,
with
the
celebration
of
Masses
.
So
saith
S.
Hierom
,
or
elles
as
sum
thinke
,
the
reuerent
Beda
.
ether
of
theire
graue
iudgements
weieth
more
with
me
,
then
any
one
mans
alyeue
.
Well
therfore
,
Masse
,
oblation
,
or
sacrifice
,
Masse
allwaie
said
for
the
departed
.
call
it
as
you
will
,
all
is
one
for
oure
purpose
,
and
lyke
hated
of
heretikes
:
howe
so
euer
it
be
named
,
it
was
practised
with
prayers
for
the
rest
of
the
departed
throughe
owte
the
Christian
worlde
.
S.
Ambrose
exhorteth
other
men
to
doo
it
for
theyre
frendes
,
he
did
it
for
his
owne
.
Writing
therfor
a
lettre
of
conforte
to
one
Faustinus
that
ouer
much
bewailed
the
deathe
of
his
sister
,
thus
with
comforte
he
geueth
counsel
:
Ambros
.
epist.
8.
l.
2
Non
tam
deplorandam
quàm
prosequendam
orationibus
reor
,
nec
maestificandam
lachrimis
tuis
,
sed
magis
oblationibus
animam
eius
Domino
commendandam
arbitror
.
I
suppose
thy
sisters
case
should
not
so
much
be
lamented
,
as
she
by
thy
praiers
ought
to
be
relieued
:
Thowe
must
not
sadden
her
soule
by
teares
,
but
by
oblations
commende
her
to
oure
Lorde
.
Howe
many
bishoppes
nowe
in
England
of
the
new
gise
,
would
folow
this
kinde
of
consolation
by
letters
?
If
the
newe
bishoppes
were
like
S.
Ambro
.
their
teaching
woulde
not
be
contrary
to
his
.
Howe
many
would
exhorte
theire
frendes
to
gotte
Masse
saide
,
or
praiers
for
theyre
louers
reste
?
So
many
as
be
like
good
Ambrose
surely
woulde
so
doo
:
that
is
neuer
a
one
:
make
theire
accompte
as
neare
as
they
can
.
But
will
yow
see
howe
he
practised
vpon
his
owne
prince
the
Emperour
Theodosius
?
Super
obit.
Theodosij
Imperatoris
.
Da
requiem
perfecto
seruo
tuo
Theodosio
,
requiem
quam
praeparasti
sanctis
tuis
.
Illò
conuertatur
anima
eius
vnde
descendit
:
dilexi
,
&
ideo
prosequar
eum
vsque
ad
regionem
viuorum
,
nec
deseram
,
donec
fletu
,
praecibus
,
inducam
virum
quô
sua
merita
vocant
,
in
montem
Domini
sanctum
.
Giue
rest
good
Lord
vnto
thy
good
seruaunt
Theodosius
euen
that
reste
whiche
thow
hast
praepared
for
the
holy
Sanctes
.
Let
his
soule
ascende
from
whense
it
came
.
I
loued
him
,
and
therfore
I
will
prosecute
him
vnto
the
land
of
the
liuing
,
I
will
neuer
leaue
him
,
till
withe
teares
and
praiers
I
bringe
that
man
according
to
his
deseruinge
,
to
the
holy
hille
of
Godde
.
This
man
knewe
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
muche
to
be
noted
.
Now
Lord
almightye
to
the
doo
I
commende
the
good
soule
of
my
brother
Satyrus
now
lately
departed
,
In
oratione
funebr
.
super
Satyr
.
to
the
O
Lord
doo
I
make
my
oblation
,
accepte
I
besiche
the
this
due
office
of
a
broother
,
and
mercifully
looke
vpon
the
sacrifice
of
a
prieste
.
See
lo
,
this
good
father
vsed
of
brotherhood
praiers
,
and
bicause
he
was
a
prieste
he
did
sacrifice
,
in
that
respecte
,
and
sayde
Masse
for
his
brothers
soules
rest
.
Whome
in
his
funerall
oration
he
setteth
forthe
with
many
singulare
praises
and
commendations
,
especially
that
he
was
bothe
Christianed
and
buried
in
the
vnity
of
the
Romane
Churche
,
that
is
to
saye
(
as
him selfe
expoundethe
it
)
of
the
Catholike
faithe
.
Paulinus
one
off
the
same
time
and
Bishop
of
Nola
,
declareth
him self
to
be
of
the
same
faith
,
by
the
like
practise
.
He
prayethe
bitterly
him selfe
for
a
brother
departed
,
and
besecheth
Amandus
,
a
holy
man
of
his
acquaintaunce
,
to
ioyne
withe
him
for
the
helpe
of
the
departed
soule
.
By
his
wordes
the
paine
of
Purgatory
is
noted
,
and
the
benefite
of
oure
praiers
is
proued
:
thus
he
saithe
.
Epist.
1.
ad
Amandum
.
Imperse
rogamus
,
vt
quaesi
frater
vnanimos
fratres
iuuans
,
&
hanc
meritis
fidei
tuae
mercedem
ac
cumules
,
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
beseke
ye
,
that
as
one
brother
helping
an
other
,
you
woulde
increase
the
desertes
of
your
holy
faithe
,
by
taking
compassion
with
me
,
and
ioyning
prayers
with
me
for
the
departed
soule
:
that
the
God
of
pity
and
compassion
,
who
woorkethe
all
thinges
in
heauen
and
earthe
,
in
the
sea
and
the
depthe
,
would
at
the
contemplation
of
your
prayers
,
refreshe
and
coole
his
soule
with
sum
droppe
of
his
mercy
.
For
as
the
fyre
kyndled
by
him
will
burne
to
the
bottom
of
hell
benethe
,
so
doublesse
the
dewe
of
his
grace
and
mercie
,
shall
passe
downe
to
the
nether
partes
,
that
by
the
comfortable
louely
lighte
of
his
piety
,
the
soules
broyling
in
burnig
darknes
may
be
refreshed
.
And
writing
allso
to
Delphinus
,
Epist.
3.
he
alludethe
to
the
feruent
heate
that
the
riche
man
suffered
in
hell
when
he
craued
for
Lazarus
helpe
.
And
praiethe
him
to
refresshe
the
mannes
soule
deceased
,
with
sum
droppe
of
pyty
,
and
his
holy
prayers
.
This
man
was
very
deare
to
Paulinus
in
his
lyfe
time
,
for
whome
he
was
so
carefull
after
his
death
.
he
doubted
not
of
his
saluation
,
thoughe
(
as
he
saith
)
he
went
owte
of
this
worlde
a
debter
,
and
therfore
feared
him
to
be
in
great
paine
.
So
certaine
was
the
doctrine
of
purgatory
in
the
primitiue
churche
,
and
so
profitable
were
the
praiers
counted
,
for
the
deceased
in
Christe
.
But
if
yowe
will
haue
,
an
examplare
,
and
a
full
waraunt
of
youre
duety
and
deuotion
,
with
vnderstanding
the
vsage
of
the
auncient
Churche
,
in
suche
abundance
of
many
the
like
,
yowe
shall
(
I
thinke
)
be
fully
satisfied
for
this
parte
by
S.
Augustine
,
Ex
li.
9.
Confess
.
Ca.
11.13
.
&
vlt.
in
the
goodly
historye
of
his
mothers
deathe
,
a
blessed
wooman
and
worthy
of
suche
a
sonne
.
Her
name
was
Monica
,
wel
knowne
in
goddes
Churche
,
and
numbred
emongest
the
sanctes
.
This
good
matrone
prouided
especially
,
by
her
testament
that
she
might
not
be
forgotten
at
the
altare
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
wll
,
her
sonne
Augustine
so
allowethe
,
that
he
setteth
it
forthe
in
the
ninth
of
his
confessions
to
her
aeternal
memorie
,
in
these
wordes
.
My
mother
(
saieth
he
)
when
the
day
of
her
passing
hense
was
nowe
at
hande
,
much
regarded
not
howe
her
body
might
curiously
be
couered
,
or
with
costly
spiceis
powdered
:
nether
did
she
counte
vpon
any
gorgious
tumbe
or
sepulchre
:
Note
the
whole
History
,
and
feare
not
to
folow
it
.
these
thinges
she
charged
vs
not
will
all
.
But
her
whole
and
onely
desire
was
,
that
a
memory
might
be
kept
for
her
,
at
thy
holy
altare
good
Lorde
,
at
which
she
missed
no
day
to
serue
the
:
where
she
knewe
the
holy
hoste
was
bestowed
,
by
which
the
bonde
obligatory
that
was
ageinst
vs
,
was
cancelled
.
Marke
good
reader
as
we
go
by
the
waie
,
what
that
is
which
in
the
blessed
sacrifice
of
th
aultare
is
offered
,
howe
cleare
a
confession
this
man
and
his
moother
doo
make
of
theire
faithe
and
the
Churchies
belife
,
concerning
the
blessed
host
of
our
daily
oblation
:
behoulde
that
weemen
in
those
daies
knewe
by
the
grounde
of
theire
constante
faith
,
that
which
our
superintendents
in
theire
incredulity
nowe
a
daies
can
not
confesse
.
Consider
howe
carefull
all
vertuous
people
were
in
the
primityue
Church
,
bothe
lerned
and
simple
,
as
to
be
present
at
the
altare
in
theyre
lyfe
time
,
so
after
theire
death
to
be
remembred
at
the
same
.
Whose
woorthy
indeuours
as
often
as
I
consider
(
and
often
truely
I
doo
consider
theyme
)
I
can
not
but
lament
our
contrary
affection
,
which
can
nether
abyde
the
sacrifice
,
the
hoste
,
nor
the
altare
in
oure
daies
,
and
therfore
can
looke
for
no
benefite
therby
after
the
day
of
oure
deathe
once
coom
vpon
vs
,
as
oure
fore
fathers
bothe
looked
for
,
and
oute
of
doubt
had
.
But
leauing
the
peculiare
consideration
of
suche
thinges
to
the
good
and
well
disposed
,
let
vs
go
forwarde
in
the
fathers
pathes
,
and
see
whether
this
so
well
lerned
a
clerk
counted
this
zele
of
his
oulde
moother
,
blinde
deuotion
,
as
we
brutes
thinke
of
oure
fathers
holynesse
now
a
daies
.
For
which
matter
we
shall
find
,
The
cursed
Cham
hathe
many
children
in
oure
daies
.
that
first
euen
as
she
desired
,
the
sacrifice
of
the
masse
was
offered
for
her
,
not
onely
for
th
accomplishent
of
her
godly
request
,
but
bicause
the
Church
of
god
did
that
office
for
al
that
was
departed
in
Christe
,
as
we
reade
in
sundry
placies
of
this
mannes
workes
,
and
as
in
the
same
booke
of
confessions
he
thus
declareth
and
testifieth
:
(
I
leaue
the
Latine
,
because
the
treatise
growes
to
greater
lengthe
then
I
was
aware
of
,
at
the
beginning
,
yf
I
corrupte
the
meaning
or
intent
of
the
writer
,
let
my
aduersaries
take
it
for
an
aduauntage
)
thus
he
saith
therfore
.
Nether
did
I
weepe
in
the
tyme
of
the
praiers
,
when
the
sacrifice
of
our
price
was
offered
for
her
:
nor
yet
afterwarde
when
we
weere
at
oure
praiers
lykewise
,
the
corps
standing
at
the
graue
side
,
&c.
Cap.
13.
Lib.
9.
&
vltimo
.
Wherby
euery
reasonable
man
must
needes
acknouledge
that
bothe
praiers
and
sacrifice
was
made
for
her
,
as
her
meanig
and
godly
request
was
before
her
passage
.
she
being
thus
therfore
broght
home
with
supplication
and
sacrifice
solemnely
,
Maister
Grindall
looke
in
youre
grammer
what
figure
S.
Augustine
vsed
here
.
was
not
yet
forgotten
of
her
happy
childe
.
But
afterwarde
he
thus
very
deuoutly
maketh
intercession
for
her
quiett
reste
:
Nowe
I
call
vpon
the
,
gratious
Lorde
,
for
my
deare
moothers
offensies
,
geue
eare
vnto
me
for
his
sake
that
was
the
sallue
for
oure
sinnes
,
and
was
hanged
vpon
the
crosse
:
who
sittethe
on
the
right
hand
of
God
,
and
makethe
intercession
for
vs
.
I
knowe
she
wroght
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
mercifull
god
,
forgeue
her
,
I
humbly
for
Christes
sake
pray
the
,
and
entre
not
into
iudgement
with
her
,
but
let
thy
mercy
passe
thy
iustice
,
bicause
thy
wordes
are
true
,
and
hast
promised
mercy
to
the
mercifull
.
And
in
the
same
chapter
a
little
afterwarde
,
he
thus
bothe
praieth
him selfe
for
her
,
and
ernestly
inuitethe
other
men
to
do
the
same
,
in
these
wordes
:
Inspire
my
lord
God
,
inspire
thy
seruantes
my
bretherne
,
thy
children
and
my
masters
,
whome
withe
will
,
worde
,
and
penne
I
serue
,
that
as
many
as
shall
reade
these
,
may
remembre
at
thyne
altare
thy
hand
mayden
Monica
.
And
her
laite
husband
Patricius
,
throughe
whose
bodies
,
thowe
broght
me
into
this
liefe
and
worlde
.
Thus
was
that
holy
matrone
by
her
good
childe
made
partaker
after
her
deathe
,
of
the
thing
which
she
most
desired
in
her
liefe
.
And
him selfe
afterwarde
in
his
owne
see
of
Hippo
in
Aphrick
,
had
sacrifice
saide
for
him
at
his
departure
,
though
the
day
of
his
deathe
fell
at
the
pityfull
hauocke
,
which
the
Vandalles
k●pt
being
Arians
in
those
parties
,
commaunding
the
christian
Catholikes
to
be
buried
with
owt
seruice
as
I
saide
before
.
This
blessed
Bishop
departing
owt
of
this
liefe
in
the
besiege
of
his
owne
Citye
,
had
notwithstanding
,
oblation
for
his
rest
,
as
Possidonius
writing
his
life
,
Possidonius
in
vita
August
.
and
praesent
at
his
passage
,
dooth
testifie
.
Augustinus
,
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
senectute
:
&
nobis
coràm
positis
,
pro
eius
commendanda
corporis
depositione
sacrificium
deo
oblatum
est
,
&
sepultus
est
.
Augustine
(
saith
he
)
being
sownde
in
his
limmes
,
nether
his
sight
nor
hearing
failing
him
,
I
being
then
praesent
and
in
his
sight
,
and
praying
together
with
him
,
departed
this
worlde
in
pea●e
vnto
his
elders
,
being
continued
till
a
fare
age
.
And
so
,
we
being
praesent
,
the
sacrifice
for
the
commendacion
of
his
rest
was
offered
vnto
God
first
,
and
streght
vpon
that
was
he
buried
.
Thus
lo
all
these
fathers
taughte
:
thus
they
practised
,
thus
they
liued
,
and
thus
they
died
:
none
was
saued
then
but
in
this
faithe
,
lett
no
man
looke
to
be
saued
in
any
other
nowe
.
That
we
and
all
nations
,
receyued
this
vsage
of
praing
and
sacrificing
for
the
departed
,
at
our
first
conuersion
to
Christes
faithe
.
And
that
this
article
was
not
onely
confirmed
by
miracle
amongest
the
rest
,
but
seuerally
by
signes
and
woonders
approued
by
it
sellfe
.
An
that
the
Church
is
growne
to
suche
beauty
by
the
fructes
of
this
faithe
.
Cap.
10.
MAny
moe
examples
of
these
matters
might
be
broght
oute
of
S.
Gregorye
,
diuerse
owte
of
Damascene
,
enowe
out
of
what
writer
so
euer
yowe
lyke
best
:
such
choise
we
haue
in
so
good
a
cause
,
wherof
euery
mannes
workes
are
full
.
But
I
wil
passe
ouer
the
rest
,
that
I
may
onely
reporte
one
history
owte
of
our
own
Church
,
in
the
pure
spring
wherof
,
the
apostolick
faith
abundantly
isshued
downe
from
the
principall
pastors
of
goddes
Churche
,
withe
greate
spreade
of
religion
,
which
sithe
that
time
hathe
bewtified
our
contry
in
al
goddes
giftes
with
the
best
.
And
emongest
many
euident
testimonies
of
this
truethe
,
with
the
practise
therof
,
both
to
be
fownd
in
Gildas
and
in
holy
Beda
,
there
is
a
straunge
and
a
very
rare
example
,
not
only
for
the
plaine
declaration
of
the
vsage
of
oure
Church
in
the
first
fowndation
of
oure
faithe
,
but
for
an
open
shewe
by
miracle
in
this
liefe
,
how
God
releaseth
of
his
mercye
,
by
the
holy
oblation
at
the
altare
,
the
paines
of
the
departed
in
the
worlde
to
coom
.
It
shall
be
comfortable
to
the
Catholikes
,
to
consider
this
parte
of
oure
beliefe
to
be
confirmed
by
the
miraculouse
working
of
God
,
as
all
other
lightely
be
,
in
placies
where
the
faithe
is
first
taught
.
And
that
oure
whole
faithe
which
oure
nation
receiued
of
S.
Augustin
the
monke
,
was
so
confirmed
by
the
powre
of
God
,
not
onely
oure
owne
histories
doo
declare
,
but
S.
Gregory
him
sellfe
affirmeth
it
,
writyng
his
letters
to
Augustin
in
this
sense
:
that
he
shoulde
not
arrogate
any
suche
woonderous
workes
to
his
owne
powre
or
vertue
:
Beda
li.
1.
cap.
31.
which
then
God
wroght
by
him
,
not
for
his
owne
holinesse
,
but
for
the
planting
of
Christes
faithe
in
the
nation
where
those
signes
were
shewde
.
Li.
4.
hist.
Cap.
21.
Beda
therfore
,
writeth
this
notable
history
of
a
miracle
doone
not
many
yeares
after
oure
people
was
conuerted
,
in
the
beginning
of
his
owne
daies
:
that
in
a
foghten
field
betwixte
Egfride
and
Edeldred
,
two
princies
of
our
land
,
it
fortuned
that
a●
yonge
gentleman
off
Egfrides
armie
,
shoulde
be
so
greuouslye
wounded
,
that
fauling
downe
both
him selfe
with
owte
sense
,
and
in
al
mennes
sightes
starke
deade
,
he
was
letten
lye
of
the
enemies
,
and
his
body
soghte
with
care
to
be
buried
of
his
frendes
.
A
brother
of
his
,
a
good
priest
and
Abbate
,
with
diligens
making
searche
for
his
body
,
emongest
many
happed
on
one
that
was
excedinge
like
him
(
as
a
man
may
easely
be
deceiued
in
the
alteration
that
streght
falleth
vpon
the
soules
departure
,
to
the
whole
forme
and
fashion
of
the
bodye
)
and
bestowed
of
his
loue
,
the
duety
of
obsequies
,
with
solemne
memorials
for
the
rest
of
him
,
whome
he
tooke
to
be
his
brother
deceased
:
buriyng
him
in
his
owne
monasterie
,
and
causing
Masse
to
be
done
dayly
for
his
pardon
,
and
soules
release
.
But
so
it
fortuned
,
that
his
brother
Huma
(
for
so
was
he
caulled
)
being
not
all
owt
dead
,
with
in
foure
and
twenty
houres
came
reasonably
to
him
self
againe
:
and
gathering
with
all
sum
strenght
,
rose
vp
,
washte
him self
,
and
made
meanes
to
com
to
sum
frend
or
acquaintaunce
,
where
he
might
sallue
his
sores
,
and
close
his
woundes
againe
:
But
by
lacke
of
strengthe
to
make
shifte
,
and
by
misfortune
,
he
fel
into
his
enemies
handes
:
and
ther
by
the
Capitaine
examined
of
his
estate
,
he
denied
him self
to
be
of
name
or
degrie
in
his
coontry
.
Yet
by
the
lykelyhoods
that
they
gathered
of
his
coomly
demeanure
,
and
gentleman
lyke
taulke
,
which
he
could
hardly
dissemble
,
they
mistruste
(
as
it
was
in
deede
)
that
he
was
a
man
of
armes
,
and
more
then
a
common
souldiar
.
Therfore
in
hope
of
good
gaine
by
his
raunson
,
they
thought
good
after
he
was
ful
recouered
,
for
feare
of
his
escape
to
lay
yrons
vpon
him
,
and
so
to
make
sure
worke
.
But
so
God
wrought
,
that
no
fetters
coulde
howld
him
:
for
euery
day
once
at
a
certaine
houre
,
the
bandes
bracke
lowse
with
owte
force
,
and
the
man
made
free
.
The
gentleman
maruailed
at
the
case
him selfe
,
but
his
kepers
and
the
capitaine
were
much
more
astoyned
thereat
,
and
straitely
examined
him
by
what
cooning
or
crafte
he
could
with
suche
ease
set
him selfe
at
libertie
:
and
bare
him
in
hand
,
that
he
vsed
characters
or
letters
of
sum
sorcery
and
which
crafte
,
with
the
practise
of
vnlawfull
artes
.
But
he
answered
in
sadnesse
,
that
he
was
alltogether
vnskilfull
in
suche
thinges
.
Mary
(
quod
he
)
I
haue
a
brother
in
my
coontry
that
is
a
priest
,
and
I
knowe
certainely
that
he
saithe
often
Masse
for
my
soule
,
supposing
me
to
be
departed
and
slaine
in
batayle
,
And
if
I
were
in
an
other
lyfe
,
I
perceiue
my
soule
by
his
intercession
shoulde
be
so
lowsed
owt
of
paines
,
as
my
body
is
now
from
bondes
:
The
capitaine
perceiuing
so
much
,
and
belyke
in
sum
awe
of
religion
,
seeinge
the
worke
of
God
to
be
so
straunge
,
sould
him
to
a
Londoner
:
with
whome
the
same
thinges
happened
in
his
bondes
lowsing
euery
daie
.
By
which
occasion
he
was
licensed
to
go
home
to
his
frends
,
and
procure
his
ranson
,
for
chargeing
him
with
diuers
sortes
of
surest
bandes
,
none
coulde
sallfely
howlde
him
.
And
so
vpon
promesse
of
his
returne
or
payment
of
his
appointed
price
,
he
went
his
wayes
,
and
afterwarde
truely
discharged
his
credet
.
Which
doone
by
frendship
that
he
fownd
in
the
same
coontry
,
afterward
returned
to
his
owne
parties
,
and
to
his
brothers
howse
:
to
whome
when
he
hadde
vttered
all
the
history
of
his
straunge
fortune
,
bothe
of
his
misery
and
miraculous
relieuing
,
he
enquired
diligentlye
the
whole
circumstance
,
with
the
howre
and
time
of
his
daily
lowsinge
:
and
by
conferring
together
,
they
fownde
that
his
bondes
brake
lowse
especially
,
at
the
very
iuste
time
of
his
celebration
for
his
soule
.
At
which
times
he
confessed
,
that
he
was
otherwise
in
his
great
aduersities
often
released
also
,
Thus
hath
that
holy
writer
allmost
word
for
word
,
and
at
th
ende
he
addeth
this
:
Multi
haec
a
praefato
viro
audientes
,
accensi
sunt
in
fide
ac
deuotione
pietatis
,
ad
orandum
,
vel
eleemosinas
faciendas
,
vel
ad
offerendas
Domino
victimas
sacrae
oblationis
,
pro
ereptione
suorum
qui
de
saeculo
migrauerant
.
Intellexerunt
enim
quod
Sacrificium
salutare
,
ad
redemptionem
val●
ret
,
&
animae
&
corporis
sempiternam
.
H●nc
mihi
historiam
,
etiam
hi
qui
ab
ips●●iro
in
quo
facta
est
audiere
,
narrarunt
●nde
eam
,
qui
aliquando
comperi
,
ind●tanter
historiae
nostrae
Ecclesiasticae
i●rendam
credidi
.
Many
hearing
thus
suche
of
the
party
him selfe
,
were
●onderfully
inflamed
with
faith
a●
zele
,
to
pray
,
to
geue
almose
,
an
●o
offer
sacrifice
of
the
holy
oblatio●
,
for
the
deliuery
of
theire
welbeloued
frendes
departed
owte
of
this
l●●e
.
For
they
●nderstoode
that
the
healthfull
sacr●fice
,
was
auaileable
for
the
redempt●on
of
both
body
and
soule
euerlasting●●
.
And
this
storie
,
did
they
that
heard
of
the
parties
owne
mouthe
,
reported
vnto
me
.
Where
vpon
hauing
so
good
proufe
,
I
dare
be
bowlde
to
write
it
in
my
ecclesiasticall
history
.
And
thus
muche
saithe
Beda
abowte
eghte
hundred
yeares
ago
,
when
oure
nation
being
but
yonge
in
Christianity
,
was
fedde
in
the
true
beliefe
,
by
sundry
wonderous
workes
of
god
.
That
faith
is
the
true
faith
into
whiche
oure
nation
was
first
conuerted
from
infidelity
We
must
here
stay
alitle
,
and
ponder
in
o●●
mindes
,
how
our
forefathers
and
people
●f
our
owne
lande
were
taught
in
this
art●●●
,
when
they
were
first
deliuered
owte
〈◊〉
Sathans
bondage
,
and
conuerted
to
th●●elowship
of
Christes
Church
.
and
let
vs
〈◊〉
thing
doubt
,
but
that
which
oure
owne
●postles
bothe
by
worde
and
worke
,
by
m●●acle
and
by
martyrdom
first
proued
vnto
●s
,
is
the
very
true
and
vnfallible
faithe
o●
oure
Christianitie
.
For
if
that
were
not
●ue
which
at
oure
first
conue●sion
was
preached
vnto
vs
,
then
we
●eceiued
nott
the
faithe
,
but
faulshoode
a●
theire
handes
:
them
the
histories
doo
rake
a
lowdelye
,
in
testifiing
we
were
t●●ned
to
the
Christiane
faith
bothe
at
that
time
and
by
such
men
,
then
it
wer
no
conuersion
from
heathen
Idolatrie
to
the
woorship
of
Christ
,
but
it
were
a
chaunge
from
one
superstition
to
an
other
:
and
this
latter
so
much
worse
then
the
other
,
bicause
vnder
the
name
of
Christe
there
were
practise
perpetual
of
execrable
sacrilege
,
in
instituting
of
a
sacrifice
to
the
defasing
of
our
redemption
,
in
adoring
bare
breade
as
the
hoste
of
our
saluation
,
in
offering
it
vppe
to
God
for
the
sinnes
bothe
of
the
quick
and
dead
,
in
practise
of
vnproffitable
praiers
for
the
soules
deceased
,
with
the
like
faulse
worship
of
God
in
all
pointes
.
Then
theire
preaching
was
highly
to
Goddes
dishonoure
,
pernicious
to
the
people
,
and
damnalbe
to
theime
selues
.
Then
haue
all
that
euer
ranne
the
rase
of
that
faithe
and
doctrine
,
till
this
daie
,
whiche
they
taught
,
perished
withe
theime
:
then
are
they
fownd
false
witnesseis
,
whom
we
haue
accompted
as
oure
vndoubted
,
true
and
lawfull
pastors
:
then
God
hath
purposely
deceiued
vs
with
fained
miracles
full
many
,
with
numbers
off
vaine
visions
,
then
al
our
labour
is
lost
till
this
day
.
The
holynesse
of
so
many
,
good
princies
and
priestes
is
praised
in
vaine
,
the
bloude
of
Martyres
shed
in
vaine
,
the
exercise
of
al
sacraments
in
vaine
:
and
bicause
all
deuotion
consisted
in
our
fathers
dayes
in
the
earnest
zele
of
so
faulse
a
religion
,
as
they
thinke
this
to
be
,
then
the
more
deuotion
the
farther
from
Christ
,
the
lesse
religion
,
more
nere
to
saluation
:
then
happy
was
he
that
was
the
worst
,
and
cursed
was
he
that
was
counted
the
best
:
then
is
oure
case
most
carefull
,
then
are
we
worse
than
all
other
nations
,
that
neuer
receiued
the
name
of
Christ
:
then
are
we
worse
than
we
were
befor
our
conuersion
,
then
(
to
be
shorte
)
thereis
no
religion
,
no
Christ
,
no
God
,
no
hope
of
saluation
.
All
which
thinges
if
they
repugne
to
common
sense
and
reason
,
and
to
the
comfortable
hope
of
oure
saluation
,
which
we
haue
receiued
from
god
by
Christe
Iesus
,
and
the
assured
testimony
of
the
spirite
of
God
,
that
we
be
a
parte
of
his
chosen
Churche
,
and
sanctified
in
his
holy
name
by
the
worde
of
truethe
and
lyfe
,
which
we
by
the
ordinary
ministery
of
man
haue
receiued
(
signes
and
woonders
confirming
theire
calling
and
doctrine
)
then
this
religion
which
they
planted
first
in
our
contrie
,
must
needes
be
in
al
pointes
bothe
holy
,
true
,
and
acceptable
vnto
God
.
Then
as
by
that
religion
our
fathers
were
ingraffed
first
in
to
Christes
body
misticall
,
which
is
the
Churche
,
in
which
till
this
day
they
haue
kepte
the
highe
way
to
saluation
,
so
who
so
euer
forsaketh
this
,
or
any
principall
article
or
braunche
therof
,
and
so
leauethe
that
Churche
into
which
we
first
entered
at
oure
conuersion
,
Note
and
take
heed
betime
.
he
leaueth
assuredly
lyfe
and
saluation
,
and
withe
out
all
doubt
euerlastingly
perisheth
.
Amongest
which
pointes
of
doctrine
,
oure
aduersaries
can
not
denie
,
but
the
saing
masse
and
offering
for
the
deade
,
the
allmose
and
praiers
for
the
departed
,
was
taught
withe
the
firste
,
and
proued
by
miracles
withe
the
rest
.
The
which
ether
to
denie
were
ouer
muche
discredit
of
the
antiquitye
,
and
plaine
impudencie
:
or
elles
to
attribute
theyme
to
the
diuells
woorking
,
were
oppen
vntollerable
blasphemie
.
Yea
this
doctrine
hathe
brought
the
Churche
to
this
bewtifull
ordre
in
all
degries
as
we
haue
seene
.
All
the
noble
monuments
,
not
onely
in
oure
commōwelthe
,
but
through
Christes
churche
do
beare
sufficient
testimonie
of
,
oure
first
faithe
herin
.
This
doctrine
(
as
the
whole
worlde
knoweth
)
founded
all
Bisshoprikes
,
buylded
al
Churchies
,
raysed
al
Oratories
,
Yf
praing
for
the
deade
were
taken
away
there
shoulde
no
steppe
of
religigion
remaine
.
instituted
al
Collegies
,
indued
all
Schooles
,
maintened
all
hospitalles
,
set
forwarde
al
woorkes
of
charirye
and
religion
,
of
what
sorte
so
euer
they
bee
.
Take
a
way
the
praiers
and
practise
for
the
deade
,
ether
al
these
monuments
must
fall
,
or
elles
they
must
stand
agaynste
the
first
founders
will
and
meaninge
.
Looke
in
the
statutes
of
all
noble
foundacions
,
and
of
all
charitable
woorkes
,
euer
sithe
the
first
daie
of
oure
happy
calling
to
Christes
faithe
,
whether
they
doo
not
expressely
testifie
,
that
theire
worke
of
almose
and
deuotion
,
was
for
this
one
especiall
respect
,
to
be
prayde
and
songe
for
,
as
they
call
it
,
after
theire
deathes
.
Looke
whether
your
Vniuersites
protest
not
this
faithe
by
many
a
solemne
othe
,
bothe
priuatly
and
openlye
.
Looke
whether
all
preachers
that
euer
tooke
degrie
in
the
Vniuersity
before
these
yeres
,
are
not
bounde
by
the
holy
euangelistes
,
to
pray
for
certaine
noble
princies
and
praelates
of
this
realme
,
All
oure
superintendents
are
deeply
and
daily
periured
.
in
euery
of
their
sermons
at
Paules
,
or
other
placies
of
name
.
And
so
often
as
these
preachers
doo
omit
it
,
so
often
are
they
periured
:
so
often
as
they
ether
eate
or
drinke
of
theire
benefactors
cost
,
so
often
beare
they
testimony
of
theyre
owne
damnation
.
Answer
me
but
one
question
I
aske
yowe
:
Whether
the
firste
authors
of
suche
benefites
as
yowe
enioye
in
the
Churche
at
this
day
,
A
harde
question
proposed
to
the
Protestant
.
ether
of
bisshopricke
,
or
colledge
,
or
any
other
spirituall
liuelyhoodde
,
say
yowre
mindes
vnfeinedly
,
whether
they
euer
ment
that
suche
men
,
of
suche
a
religion
,
of
suche
lyfe
,
of
suche
doctrine
,
should
enioye
that
allmose
which
they
especially
ordeined
for
other
men
,
and
for
contrary
purpose
?
say
truethe
and
shame
the
deuill
,
thoughte
they
euer
to
make
roume
in
Collegies
for
your
wiues
,
ment
they
euer
to
mainteine
preachinge
against
the
masse
,
against
praiers
for
theire
owne
soules
?
when
they
purposely
vpon
that
grounde
began
so
godlye
a
woorke
?
if
they
in
deede
neuer
ment
it
,
as
I
knowe
theye
did
not
,
and
as
your
oune
consciencies
beare
witnesse
with
theim
,
and
against
your selues
that
they
did
not
,
howe
can
yowe
them
for
feare
of
goddes
highe
displeasure
,
against
theire
owne
willes
,
vsurpe
those
commodities
whiche
they
neuer
ment
to
suche
as
yow
be
.
A
lasse
good
men
,
thei
thought
to
make
frendes
of
wicked
mammon
,
and
full
dearly
,
with
bothe
landes
and
gooddes
,
haue
they
procured
enimies
to
theire
owne
soules
.
But
if
there
be
any
sense
in
those
good
fathers
and
founders
(
as
there
is
)
and
if
they
be
in
heauen
,
as
theyre
good
deseruing
I
trust
hathe
broght
theime
,
then
surely
they
accuse
yow
most
iustly
of
wicked
vniustice
before
the
face
of
God
,
for
deluding
the
people
,
for
breaking
theire
willes
,
for
vsurping
theire
commodities
,
against
theire
professed
mindes
and
meaninges
.
Or
if
they
be
in
hell
(
which
God
forfende
,
and
yet
yowe
must
needes
so
suppose
,
for
raysing
the
monuments
of
suche
superstition
)
then
blotte
oute
theire
memorie
and
names
,
that
haue
not
onely
in
theire
lyfe
mainteyned
horrible
abusies
,
but
allso
after
theire
deathe
haue
lefte
suche
open
steppes
of
superstition
,
to
all
posteritye
.
Suppose
I
pray
yowe
,
which
yet
I
would
be
lothe
shoulde
coom
to
proufe
or
passe
,
but
suppose
for
all
that
,
that
with
the
taking
a
way
of
this
oulde
faithe
of
praying
and
offering
for
the
deade
,
all
the
workes
of
the
same
faithe
which
isshued
downe
from
that
fountaine
,
might
shrinke
with
al
,
or
returne
to
the
fownders
againe
,
bicause
there
is
no
rowme
to
fullfill
theyre
willes
,
howe
many
Churchies
and
chappelles
,
what
Collegies
or
hospitalles
,
woulde
oure
newe
no
faithe
bring
forth
?
Would
not
euery
bisshoppes
wyfe
buylde
a
Churche
thinke
yowe
,
or
founde
a
College
in
such
a
necessitye
,
lest
theire
husbandes
should
be
driuen
to
serue
in
a
reformed
frensh
barne
?
Super
Aggaeum
.
One
of
these
mock
bishoppes
complaines
very
so●e
in
a
book
of
his
,
that
men
be
not
now
bent
with
suche
zele
and
deuotion
to
praeferre
goddes
honour
,
in
maintenaunce
of
his
Ministers
,
as
they
were
in
owlde
time
,
and
as
Constantinus
,
with
the
like
christian
Princies
in
the
primitiue
churche
,
were
.
But
the
good
man
marked
not
wherupon
this
could
deuotion
arisethe
:
he
considerethe
not
,
that
this
is
the
fructlesse
effecte
of
so
idle
a
faulse
faithe
,
as
his
owne
lordship
preacheth
:
he
woulde
not
see
that
the
maintenaunce
of
goddes
honoure
,
bothe
by
liefe
landes
and
gooddes
,
is
the
peculiare
fructe
of
that
charitable
louing
faith
,
which
the
Catholikes
doo
professe
:
he
weyed
not
well
,
that
the
greate
grauntes
of
Constantinus
,
were
made
to
Syluester
Bishop
of
Rome
,
and
not
to
the
maried
Bishope
of
Duresme
.
He
remembred
not
,
that
the
like
holy
workes
of
the
noble
kinges
of
oure
owne
coontrie
,
were
practised
vpon
suche
as
woulde
professe
the
trueth
,
and
serue
the
altare
,
and
not
vpon
faulse
pastors
,
that
were
destroyers
of
all
altars
.
Such
honorable
portions
were
parted
oute
for
goddes
lote
,
and
not
taken
from
the
world
,
to
go
to
the
worldely
ageine
.
Thinke
you
any
man
wer
so
minded
,
to
take
from
his
own
wiefe
and
children
,
ether
landes
or
gooddes
,
to
bestow
on
priestes
babbes
or
bedfellowes
?
No
no
God
knowethe
:
it
was
separated
from
theim
selues
to
the
sacrifice
,
to
the
priesthoodde
,
to
the
honoure
of
goddes
Church
and
ministerye
.
The
which
thinges
by
your
owne
preaching
(
my
lordes
)
decaide
,
would
you
haue
the
Prince
or
peoples
deuotion
towardes
yowe
,
as
is
was
,
and
would
be
still
,
if
you
wer
like
your
praedecessors
,
and
serued
the
altare
as
they
did
?
I
wisse
if
the
owlde
S.
Cuthbert
,
Wilfride
,
and
William
,
whome
they
compare
in
holinesse
to
horsies
(
so
good
is
their
opinion
of
their
holy
auncieters
)
had
bene
of
the
same
religion
that
the
occupiers
of
theire
roumes
nowe
be
,
all
the
praelates
in
England
might
haue
put
theire
rentes
in
a
halpeny
purse
.
Coom
in
ageyne
,
coom
in
for
Christes
sake
,
com
in
to
the
churche
ageyne
,
serue
the
altare
,
and
then
yow
be
worthy
to
lyue
of
the
altare
:
folowe
oure
fathers
,
and
yow
shall
beloued
as
oure
fathers
wer
,
confesse
that
religion
which
oure
own
Apostles
first
taught
,
and
we
all
haue
beleued
,
and
all
the
workes
of
goddes
Churche
protest
to
be
true
,
and
then
yowe
shall
be
blessed
of
God
,
and
honoured
of
men
.
But
let
theime
thinke
on
these
matters
theime
selues
.
I
will
turne
ageine
to
my
purpose
,
allthoughe
I
can
not
go
farre
from
my
matter
,
so
longe
as
I
am
in
the
behouldinge
of
that
faithe
which
oure
first
preachers
broght
vnto
vs
at
our
first
conuersion
,
or
in
any
stepp
of
th
antiquitye
:
which
we
wel
perceiue
to
be
the
fructe
onely
of
that
doctrine
which
we
haue
declared
,
and
an
euident
testimony
off
so
vndoubted
a
truethe
.
I
thinke
there
is
no
way
so
certaine
for
the
contentation
of
a
mannes
selfe
,
in
this
tyme
of
doubting
and
diuersitye
in
doctryne
,
as
in
all
maters
to
haue
an
eye
towardes
the
faythe
whiche
we
receiued
,
when
we
were
first
conuerted
.
And
for
that
point
,
I
woulde
wisshe
that
S.
Bedes
historye
were
familiare
vnto
all
men
that
hathe
vnderstanding
of
the
Latine
tonge
,
and
to
all
other
if
it
wer
possible
:
for
there
shall
they
plainely
see
,
the
first
beginning
,
the
increase
,
the
continuance
,
the
practise
,
the
woorkes
proceding
owt
of
the
catholike
faithe
:
feare
not
that
is
the
truethe
,
for
that
was
the
first
,
and
that
was
grownded
by
goddes
worde
,
and
openly
confirmed
by
miracule
.
And
that
pointe
must
be
considered
not
onely
for
oure
owne
contrye
,
but
for
all
others
that
be
,
or
hathe
bene
Christianed
.
For
in
to
the
selfe
same
faithe
were
they
first
ingraffed
allso
▪
as
by
the
peculiare
practising
of
euery
good
man
towardes
his
frend
and
louer
,
I
haue
alredye
declared
,
and
nowe
for
the
generall
vsage
of
goddes
Church
the
reader
shall
at
large
perceiue
,
that
nothing
may
wante
to
oure
cause
,
whereby
any
trueth
or
light
may
be
had
.
That
in
euery
ordre
or
vsage
of
celebration
of
the
blessed
sacrament
and
Sacrifice
,
through
owte
the
Christian
worlde
,
since
Christes
time
,
there
hath
bene
a
solemne
supplication
for
the
soules
departed
.
Cap.
11.
THerfore
let
vs
see
howe
the
churche
oure
moother
,
of
her
piety
vsethe
generall
supplication
in
all
seruice
,
and
solemne
administration
of
the
blessed
sacrament
,
euen
for
those
whole
frendes
haue
forgotten
theyme
:
whose
paines
and
trauell
worldely
men
remembre
not
:
whose
obscure
condicion
of
life
or
pouerty
,
woulde
not
suffer
theime
to
procure
prayers
,
by
theire
knowne
deedes
of
charity
or
almose
.
Those
men
I
say
,
that
doo
lacke
singulare
patronage
of
theire
frendes
,
those
hathe
she
remembred
in
the
rites
of
celebration
,
vsed
in
all
contries
,
and
in
euery
age
sithens
the
apostles
daies
.
Which
ordres
of
diuine
seruice
,
as
they
haue
bene
diuerse
in
forme
of
wordes
,
so
they
perfectly
and
wholy
agreed
in
the
substance
of
the
sacrifice
,
in
praying
and
offering
for
the
deade
,
and
supplication
to
sanctes
,
as
thowe
shalt
streght
waies
by
theire
vsed
ordre
of
wordes
perceiue
.
And
as
we
go
forward
herein
,
euer
let
vs
beare
this
rule
in
minde
.
Quòd
legem
credendi
,
lex
statuit
supplicandi
,
in
that
sense
speaketh
S.
Augustine
So
saith
S.
Augustin
often
against
the
Pelagians
.
often
against
haeretikes
:
the
ordre
of
the
churches
praier
,
is
euer
a
plaine
praescription
for
all
the
faithefull
what
to
belieue
.
And
the
motherlye
affection
that
the
Churche
bearethe
towardes
al
her
children
departed
,
the
saide
doctor
thus
expresseth
:
De
cura
pro
mort
.
Non
sunt
praetermittendae
supplicationes
pro
spiritibus
mortuorum
,
quas
faciendas
pro
omnibus
in
Christiana
&
Catholica
societate
defunctis
,
etiam
tacitis
nominibus
quorumcunque
,
sub
generali
commemoratione
suscepit
ecclesia
:
vt
quibus
ad
ista
desunt
parentes
,
aut
filij
,
aut
quicunque
cognati
,
vel
amici
,
ab
vna
eis
exhibeantur
pia
matre
communi
.
That
is
to
say
in
oure
tonge
.
Prayer
must
not
be
omitted
for
the
soules
departed
,
which
the
churche
hathe
customablye
taken
in
hand
for
al
men
passed
in
the
Christian
Catholike
society
,
by
the
way
of
a
generall
commemoration
,
theire
names
not
particularely
expressed
:
that
suche
thinges
may
be
prouided
by
oure
common
kinde
moother
,
to
all
those
which
doo
lacke
parents
,
children
,
kinsfolke
or
frendes
,
for
the
due
prouision
of
suche
necessary
dueties
.
By
this
holy
mannes
wordes
we
may
see
the
difference
betwixte
oure
owne
tender
natural
moother
,
and
the
cursed
cruell
steppe
dame
.
The
one
folowethe
her
children
withe
loue
and
affection
in
to
the
next
world
,
with
ful
sorowful
sighes
,
many
deuout
praiers
,
and
al
holy
workes
:
whiche
she
vseth
to
theire
needeful
helpe
:
the
other
being
but
an
vnnaturall
steppemoother
,
and
all
the
children
of
that
adoulterouse
seede
,
hath
theim
no
longer
in
mind
than
they
be
in
sight
:
whether
they
sinke
or
swhim
she
maketh
no
accompte
:
she
hathe
no
blessinge
of
her
owne
,
she
hinderethe
the
mercy
of
other
.
But
lette
vs
vewe
all
the
orders
,
that
we
finde
extant
or
vsed
throughe
the
Christian
worlde
,
for
the
celebration
of
the
blessed
Sacrament
and
sacrifice
,
whiche
nowe
commonly
in
oure
vulgare
speache
we
caull
the
Masse
,
and
see
whether
as
Augustin
said
,
there
hathe
not
bene
in
all
agies
an
especiall
supplication
of
the
prieste
and
people
,
for
the
dead
as
wel
as
for
the
lieue
.
First
S.
Clement
,
Constitut.
l.
8.
cap.
47.
the
Apostles
owne
scholare
,
reportethe
howe
they
prescribed
this
solemne
praier
in
theire
holy
ministery
for
the
departed
:
Pro
quiescentibus
in
Christo
,
fratres
nostri
rogemus
.
&c.
Let
vs
pray
(
saith
the
deacon
)
brethern
,
for
all
those
that
rest
in
peace
,
that
oure
mercifull
Lorde
,
that
hath
taken
theire
soules
in
to
his
hande
,
would
forgiue
them
al
theire
offensies
,
whether
they
were
willinglye
or
negligently
committed
:
and
so
hauing
compassion
vpon
theim
,
would
bringe
theime
to
the
land
off
the
holy
ones
,
and
happy
rest
with
Abraham
,
Isaac
and
Iacob
:
and
all
other
that
pleaced
him
from
the
beginning
▪
where
there
is
nether
sighing
,
sorowe
,
nor
sadnesse
.
And
a
litle
after
in
the
same
holy
action
,
the
Bishop
praieth
him selfe
,
in
this
forme
.
O
Lorde
looke
downe
vpon
this
thy
seruaunt
,
whome
thowe
hast
receiued
in
to
another
lyfe
:
and
pitefully
pardon
him
yf
ether
willingly
or
vnweetingly
he
hathe
offended
.
Let
him
be
guarded
by
peaceable
Angells
,
and
broght
to
the
Patriarches
,
Prophettes
,
and
Apostles
,
and
the
rest
of
all
theime
that
haue
pleaced
the
sith
the
worlde
began
.
Thus
reporteth
Clement
,
being
one
of
the
apostles
companie
,
and
continually
praesent
in
the
celebration
of
theire
mysteries
.
Againe
,
Eccles.
hierarch
.
Cap.
17.
Dyonisius
Ariopagita
of
whome
mention
is
mayde
in
the
actes
(
so
auncient
be
the
recordes
of
our
faith
)
hathe
not
onely
left
in
writinge
what
he
thoughte
in
this
matter
,
whiche
had
ben
enoughe
,
but
allso
what
the
Church
Apostolike
in
that
spring
of
religion
and
pure
deuotion
,
taught
and
ordeyned
to
be
vsed
,
and
that
by
the
Apostles
prescription
:
whom
he
there
termeth
the
heauenvly
gides
and
capitaines
of
trueth
.
For
in
the
laste
chapter
of
his
booke
,
titled
of
the
Ecclesiasticall
soueraintye
,
he
telleth
in
ordre
,
howe
first
the
body
is
placed
before
the
holy
altare
,
howe
the
solempne
misteries
withe
heuenly
psalmes
and
sonets
be
songe
and
saide
ouer
the
corps
,
howe
the
holy
Bisshop
geueth
thankes
to
god
,
makethe
comfortable
exhortation
to
the
assembly
,
to
continue
in
assured
hope
off
the
resurrection
:
howe
he
anoyntethe
the
bodye
withe
holy
oyle
,
and
laste
of
all
makethe
praiyers
for
him
,
and
so
committethe
hym
to
God
.
The
whiche
whole
ordre
off
the
sacrifice
,
ceremonies
,
and
misticall
praiers
,
exercised
as
well
in
burialls
,
as
at
other
times
in
the
reuerent
misteries
,
this
author
would
not
fully
sett
owte
in
writing
,
for
theire
sakes
that
coulde
not
for
the
weaknesse
of
faith
atteine
to
the
worthy
holynesse
of
so
highe
matters
,
as
he
him
sellfe
professethe
,
in
these
wordes
:
Praecationes
quae
in
misterijs
adhibentur
nephas
est
scripto
interpretari
,
&
misticam
eorum
intelligentiam
aut
vim
,
quae
in
eis
,
deo
authore
,
efficacitatatem
habent
,
ex
adyto
in
publicum
efferre
:
sed
quemadmodum
a
maioribus
nostris
traditum
accepimus
&c:
The
prayers
which
be
vsed
in
the
misteries
,
may
not
in
anywyes
be
sett
out
to
the
worlde
in
writinge
,
nether
may
the
singulare
efficacie
and
grace
of
theime
be
made
common
to
all
men
:
but
euen
as
we
haue
receiued
by
thandes
of
oure
eldres
.
And
as
longe
as
this
ordre
was
religiously
kept
in
goddes
Churche
,
the
solempne
secretes
of
the
blessed
sacraments
,
were
not
so
contemptible
as
oure
newe
oppen
communion
hathe
of
late
made
theime
,
where
there
is
nothing
so
holy
but
it
may
abyde
the
sighte
and
handeling
,
of
whoso
euer
is
the
worst
.
The
holy
and
heuenly
misteries
of
Christ
his
spouse
,
were
not
then
prophaned
by
the
praesumptiouse
babling
of
euery
idle
heade
:
Then
were
not
the
soueraigne
weghty
matters
handeled
in
alehowses
,
but
vsed
at
the
holy
altares
.
Then
the
idle
,
contentious
,
vngodly
,
and
vnproffitable
quirkes
and
quaestions
,
had
no
other
solution
but
sharpe
discipline
,
and
worthy
correction
:
then
were
not
the
Gydes
of
goddes
people
countrowled
by
euery
restlesse
felowe
,
In
homil
contra
Sabellian
.
Athan
:
ad
Epictetum
.
that
coulde
cracke
of
goddes
worde
:
but
it
was
enoghe
for
a
faithfull
mannes
contentation
to
say
with
Basil
the
greate
:
Dominus
ita
docuit
,
apostoli
predicauerunt
,
patres
obseruauerunt
confirmauerunt
martyres
,
sufficiat
dicere
ita
doctus
sum
.
Our
Lord
taught
so
,
the
apostles
so
preched
,
our
fathers
obserued
the
same
,
the
holy
martyrs
haue
sealed
it
,
It
is
sufficient
for
me
to
say
:
so
was
I
taught
.
O
Lord
,
that
this
simple
sincere
fidelitie
might
once
take
place
againe
in
oure
daies
,
for
the
coomforte
of
the
poore
faithfull
flocke
,
that
are
nowe
so
burdened
with
questions
of
infidelitye
,
that
the
sely
simples
soules
can
not
tell
howe
to
turne
theime
selues
,
nor
finde
meanes
to
kepe
theire
faithe
inuiolated
,
in
such
a
multitude
of
misbeleuers
.
Which
I
surely
hope
the
earnest
and
pitiful
praiers
of
so
many
good
men
that
doo
bewaile
this
miserie
,
shall
at
lengthe
after
due
poonishment
of
oure
sinnes
obteyne
at
goddes
gratiouse
handes
.
But
what
shifte
doo
the
aduersaries
here
make
,
with
this
euident
testimonie
of
this
so
auncient
a
writer
?
mary
sir
they
indeuoure
with
all
theire
mighte
,
to
robbe
this
excellent
auncient
and
diuine
writer
of
all
his
workes
,
which
haue
borne
the
title
of
his
name
euer
sithe
theye
were
writen
:
Ita
Suidas
testatur
which
chalenge
theire
own
author
by
that
graue
stile
that
no
other
man
,
as
the
skilfull
in
that
languange
doo
testifie
,
coulde
euer
lightly
atteyne
vnto
:
which
so
sauore
of
the
antiquity
,
and
the
apostolike
spirit
,
that
thowe
woulde
deeme
theyme
to
be
indited
by
sum
of
the
continuall
hearers
of
Christe
Iesus
.
But
it
were
vaine
to
stand
in
contention
for
this
matter
,
for
we
shoulde
neuer
haue
ende
,
if
we
should
be
put
to
proue
that
euery
man
made
the
bookes
which
be
extant
in
his
name
:
it
weere
to
muche
miscredit
of
antiquitie
,
and
vncertainty
of
all
thinges
.
Allthoughe
this
mannes
workes
haue
bene
bothe
named
,
Origen
Athan.
Damascen
.
Nicenum
.
2
and
certeyne
sentencies
alleaged
oute
of
theyme
,
by
most
auncient
doctors
and
councelles
.
With
whome
,
the
aduersaries
yf
they
list
be
busie
,
shall
wrestle
,
for
I
will
seeke
oute
as
my
purpose
was
,
whether
in
other
times
and
vsageis
of
celebration
,
this
kind
memoriall
of
the
deade
,
hathe
not
bene
kept
.
S.
Cipriane
shal
not
be
called
to
recorde
for
the
Church
of
Aphrike
or
Carthage
,
bicause
we
hearde
his
iudgement
before
:
who
plainely
commaunding
the
priestes
vnder
his
iurisdiction
not
to
celebrate
for
certeyne
notoriouse
offenders
,
Epi.
9.
li.
1
geueth
vs
to
witte
,
that
of
right
and
custom
it
belonged
in
his
prouince
to
others
that
,
passed
hense
in
obedience
and
pietye
.
The
which
was
continued
in
that
parte
of
the
worlde
till
Augustines
time
,
De
cura
pro
mortuis
.
et
alibi
saepè
.
being
about
.cc.
yeares
after
him
.
Thus
breffely
he
telleth
yow
the
practise
of
his
Church
.
In
praecibus
sacerdotis
quae
domino
deo
ad
eius
altare
funduntur
,
locum
suum
habet
etiam
commendatio
animarum
.
In
the
prayers
of
the
priest
,
which
are
made
to
oure
Lorde
God
at
his
altare
,
the
commendation
of
the
departed
hathe
a
place
.
Nowe
for
the
greeke
Churchies
and
the
easte
,
S.
Chrisostom
and
Basill
in
theire
Massies
(
for
so
nowe
the
worde
lyturgia
is
vsed
of
all
the
diuine
writers
,
and
so
Erasmus
translateth
it
,
and
so
it
muste
needes
be
taken
)
beare
sufficient
witnesse
of
the
Apostolike
tradition
in
this
point
.
For
in
S.
Chrisostoms
seruice
thus
the
prayer
is
made
for
the
deade
:
Lyturgia
Chrisosto
.
Remember
good
Lorde
oure
spirituall
father
and
all
the
brotherhoodde
in
Christe
,
and
all
those
that
are
departed
hense
in
faithe
,
oure
fathers
and
oure
bretherne
&
cae
.
And
agayne
in
the
same
Masse
after
warde
,
thus
he
praythe
:
Remembre
all
those
,
good
Lorde
,
which
haue
taken
theire
slepe
in
the
hope
of
resurrection
,
and
liefe
euerlastinge
:
Cause
theim
to
take
rest
,
wher
the
lighte
of
thy
cowntenaunce
is
shewed
.
Lyturgia
Basilia
.
In
S.
Basilles
Masse
which
the
Syrians
vse
,
ther
is
also
prayers
for
the
departed
:
in
which
the
minister
desirethe
God
to
remembre
all
theime
which
be
passed
oute
of
this
worlde
:
and
that
he
woulde
refresshe
theim
in
his
holy
tabernacle
,
saffely
leade
theime
through
the
horrible
and
fearefull
dwellinges
,
and
place
theime
in
quiet
and
ioyfull
abydinge
:
that
he
would
deliuer
theim
from
the
lande
of
darkenesse
,
troble
,
and
sorowe
:
that
he
entre
not
in
to
iudgement
with
theime
,
finallye
that
he
woulde
mercifully
remitte
and
pardon
,
what
so
euer
they
committed
throughe
the
vesture
of
the
flesshe
,
that
was
woorthye
punishment
.
This
prayer
was
pithie
,
and
toucheth
the
placies
of
poonishment
and
purgation
in
the
next
liefe
,
So
there
is
extant
an
other
ordre
of
diuine
seruice
and
Celebration
of
the
communion
,
called
the
general
Canon
,
vniuersalis
Canon
.
vsed
in
Aethiopia
:
which
lately
with
the
rest
was
set
forthe
in
latine
:
in
that
so
generall
an
vsage
,
there
is
supplication
made
to
God
for
the
soules
also
.
Remembre
Lord
(
saith
the
minister
)
all
those
which
are
a
slepe
,
and
rest
in
the
faithe
of
Christe
,
place
theire
soules
,
we
besiche
the
,
in
the
bosom
of
oure
fathers
Abraham
,
Isaac
,
and
Iacob
.
So
likewise
in
the
seruice
of
the
Armenians
,
Lyturgia
Amentorum
.
consonant
for
the
most
parte
to
the
greeke
vsage
,
after
supplication
in
the
time
of
the
holy
oblation
for
the
lyuinge
,
streght
way
praiers
be
deuoutly
made
for
the
deade
.
First
the
deacon
saithe
.
Rogate
dominum
pro
animabus
quae
requiescunt
in
pace
,
inprimis
episcoporum
hic
quiescentium
.
That
is
to
say
:
pray
vnto
oure
Lorde
for
the
soules
which
rest
in
peace
,
namely
and
before
al
other
,
for
the
Bishoppes
resting
in
this
place
.
And
then
he
prayeth
thus
:
Remembre
Lord
and
haue
mercy
,
and
shewe
thy
fauourable
grace
to
all
the
soules
deceased
,
pacifie
and
illuminate
theime
,
adioyne
theime
to
the
company
of
holy
sanctes
in
heauen
,
and
make
theime
woorthy
of
thy
loue
.
But
S.
Ambrose
in
his
praeparatory
prayer
towardes
the
holy
oblation
,
In
prima
prece
praeparatoria
ad
missam
.
geuethe
vs
an
excellent
token
of
his
churchies
faith
,
and
a
singulare
example
to
folowe
in
the
time
of
the
dreadfull
misteries
,
when
we
remembre
oure
frindes
departed
:
thus
he
saithe
.
Rogamus
te
sancte
pater
,
pro
spiritibus
fidelium
defunctorum
,
vt
sit
illis
salus
aeterna
ac
perpetua
sanitas
,
gaudium
&
refrigerium
sempiternum
,
hoc
magnum
pietatis
sacramentum
.
domine
Deus
meus
sit
illis
hodie
magnum
&
plenum
gaudium
de
te
pane
viuo
&
vero
qui
de
coelo
descendisti
,
&
das
vitam
mundo
:
A
notable
solemne
prayer
of
S.
Ambrose
for
the
soules
departed
.
de
carne
sancta
&
benedicta
,
agni
videlicet
immaculati
,
qui
tollis
peccatum
mundi
:
&
potare
de
fonte
pietatis
tuae
,
qui
per
lanceam
militis
de
latere
emanauit
crucifixi
Christi
,
domini
nostri
,
vt
consolati
exultent
in
laude
&
gloria
tua
sancta
.
This
in
englishe
:
we
beseche
the
most
holy
father
for
the
soules
of
al
faithefull
departed
,
that
this
highe
and
greate
sacrament
of
piety
,
may
be
vnto
theime
helthe
and
salfty
for
euer
,
ioye
,
release
,
and
perpetuall
refresshinge
:
O
my
Lorde
God
geue
theime
this
daye
greate
and
perfect
comforte
of
thee
,
which
arte
the
bread
that
came
downe
from
heauen
,
and
geuest
liefe
to
the
worlde
.
Let
theim
take
ioye
of
thy
holy
and
blessed
flessh
,
that
is
to
say
of
the
lambe
that
takethe
a
waie
the
sinnes
of
the
world
.
Geue
theim
to
drinke
of
the
springe
of
thy
piety
,
which
by
the
prick
of
the
souldiers
speare
,
did
abundantly
isshue
out
of
the
side
of
oure
sauiour
Christe
and
lorde
crucified
,
that
they
being
so
comforted
,
may
reioyse
in
thy
lande
and
glory
euerlastinglie
.
To
be
briefe
,
al
the
Christian
world
agreeing
,
as
Isiodorus
saithe
,
vpon
one
waie
for
the
celebration
of
diuine
mysteries
,
makethe
intercession
for
the
faithfull
departed
,
De
ecclesi
.
officijs
li.
1
Cap.
15.
that
by
the
blessed
sacrifice
,
they
may
obteine
pardon
and
remission
of
theire
sinnes
.
For
I
assure
the
good
reader
,
that
all
realmes
which
nowe
by
Goddes
grace
are
in
true
faithe
,
and
theire
Christianity
continuing
,
or
elles
before
haue
bene
,
and
nowe
by
schisme
do
forsake
the
same
,
that
all
those
nations
as
they
receiued
one
faithe
,
so
in
substance
they
haue
euer
agreede
vniformely
in
ordre
of
seruice
,
which
they
receiued
at
theire
first
conuersion
from
the
waie
of
gentilitie
,
by
the
good
prouision
of
suche
,
as
wrought
vnder
God
in
theire
happy
turne
to
the
Christian
faithe
,
and
religion
.
The
same
men
that
brought
in
the
faith
of
Iesus
,
with
all
brought
in
,
this
way
of
worshipping
Christe
in
the
same
faithe
,
take
away
then
this
ordre
of
worship
,
and
solempne
supplication
which
they
planted
,
thowe
must
needes
ouerthrowe
the
faithe
whiche
they
taught
also
.
This
I
say
was
euer
fownd
,
in
the
celebration
of
the
fearefull
mysterie
of
Christes
body
an
bloode
,
besides
the
oblation
of
that
holy
host
for
the
quick
and
dead
,
both
namely
for
certaine
,
and
generally
for
all
departed
in
Christe
,
a
solemne
praier
and
supplication
.
Which
no
doubt
Christ
instituted
at
his
last
supper
,
which
the
holy
goste
afterward
secretly
suggested
to
the
Apostles
,
whiche
they
againe
faithfully
deliuered
to
the
nations
conuerted
by
their
preaching
,
and
to
diuerse
of
theire
owne
disciples
:
by
whom
the
same
was
deriued
downe
to
our
daies
,
taught
in
all
nations
,
and
carefully
practised
of
al
people
.
Whereof
we
haue
worthy
witnessies
for
all
contries
allmost
.
For
so
the
godly
doctors
Tertulian
,
Cyprian
,
Augustin
,
both
taught
and
worshipped
in
Africke
,
the
same
doothe
Hieron
and
Damascene
in
Syria
,
Origen
and
Athanasius
in
Egypte
.
Denyse
the
auncient
,
and
Bernarde
in
Fraunce
,
Chrisostome
in
in
Thrase
,
Basil
and
his
bretherne
in
Cappadocia
,
Ambrose
and
Gregory
the
greate
in
Italy
,
Augustine
oure
Apostle
and
Bede
in
oure
contrie
of
England
:
with
the
rest
of
all
nations
baptized
,
whome
I
named
before
,
and
might
doo
yet
a
numbre
:
what
shoulde
I
say
a
numbre
?
all
that
euer
were
cownted
Catholikes
since
the
beginning
,
were
of
the
same
sense
in
that
cause
.
And
to
name
the
residew
where
these
do
not
serue
,
it
were
lost
labour
.
For
whome
they
can
not
moue
,
I
can
not
tell
what
may
perswade
him
in
any
matter
.
Or
if
he
dare
not
bestowe
his
credet
on
these
mens
doinges
,
whome
may
he
salfely
trust
?
Yff
the
communion
and
faithefull
felowship
,
of
so
many
godly
and
gracious
men
so
vniformely
consentinge
bothe
in
the
teaching
and
practising
of
this
matter
,
can
not
sattell
and
quiet
a
mannes
conscience
,
who
can
appeace
his
disquieted
vnstedfast
minde
and
cogitation
?
If
in
the
construing
of
Goddes
worde
and
scriptures
,
so
many
of
suche
graue
idgement
,
of
so
approued
wisedom
,
of
so
passing
learning
,
of
such
earnest
studyie
in
triall
of
the
truethe
,
of
so
vertuous
a
liefe
,
of
so
heauenly
a
gifte
and
grace
in
the
expounding
of
Goddes
worde
,
may
not
be
salfely
folowed
in
this
oure
searche
,
whome
should
we
folowe
,
or
to
whome
shoulde
the
simple
addicte
theime
selues
,
in
so
greate
a
turmoyle
of
learned
men
:
one
sort
craking
so
fast
of
scripture
,
and
the
other
sort
,
when
the
matter
commes
to
triall
,
alleaging
so
many
,
with
so
auncient
and
graue
testimony
for
the
true
meaninge
of
the
same
?
to
which
I
say
,
is
it
wisdom
to
geue
consent
and
credet
?
yf
not
to
suche
as
faithfully
bothe
folowe
and
recite
the
scripture
withe
the
agreement
of
the
worlde
for
the
true
sense
thereof
.
S.
Augustine
writing
against
Parmenianus
the
Donatiste
,
much
wonderethe
in
that
cleare
light
of
truethe
and
the
Churchies
doctrine
,
the
heretikes
coulde
be
blinde
,
or
not
see
the
euidence
of
that
,
whiche
all
the
worlde
but
theime
selues
sawe
.
And
in
many
placies
he
reakeneth
the
most
horrible
poonishment
in
the
world
,
Lib.
2.
cap.
3.
contra
epistolam
Parmeniani
.
to
be
the
caecity
and
blindnesse
which
God
stricketh
the
stubborne
mannes
hearte
with
all
,
in
forsaking
the
feloweship
of
the
Churcheis
children
.
But
he
that
considereth
the
processe
of
oure
cause
,
may
a
thowsand
times
more
maruaile
and
feare
Goddes
heuy
iudgement
,
in
the
blinding
of
the
disobedient
mennes
heartes
and
sensies
for
sinne
.
If
they
theyme
selues
were
of
their
consciencyes
examined
,
what
elles
they
would
wisshe
for
the
triall
of
any
doubte
,
I
am
sure
they
coulde
name
no
one
pointe
,
nor
any
meanes
in
the
worlde
,
which
our
cause
woulde
not
suffer
and
admitte
.
For
by
what
waye
so
euer
,
any
truethe
in
Goddes
Churche
was
seuerally
in
the
auncient
times
auouched
against
the
aduersary
haeretike
,
I
am
sure
we
haue
the
same
with
the
aduauntage
.
And
for
this
last
point
of
prayers
in
the
Massies
of
all
nations
,
it
is
so
euident
,
that
no
man
can
gaine
saye
it
:
and
so
generally
pactised
,
that
the
vsage
of
praying
coulde
in
no
matter
euer
so
clearely
set
owte
the
certaintie
of
oure
beliefe
,
as
in
this
.
The
haeretikes
of
oure
tyme
and
contry
,
be
yet
further
vrged
with
the
practise
of
praiers
for
the
deceased
,
theire
contrary
communion
is
compared
with
the
oulde
vsage
of
Celebration
:
They
are
ashamed
of
the
firste
originall
of
theire
Christian
faithe
,
they
are
weery
of
theire
owne
seruice
,
they
are
kepte
in
ordre
by
the
wisdom
of
the
Ciuile
magstrates
,
and
are
forced
flatly
to
refuse
all
the
doctors
.
Cap.
12.
THe
chiefe
argument
,
that
the
Churche
of
god
vsed
in
oulde
tyme
against
Pelagius
th
enimy
of
goddes
grace
,
was
this
:
that
at
the
holy
altare
the
Priest
praied
to
god
,
for
to
conuert
heretikes
and
infidiles
to
the
faithe
,
and
euell
liuers
wicked
conuersation
to
vertue
and
honesty
:
the
which
prayers
had
bene
to
no
purpose
,
if
the
grace
of
God
had
not
borne
the
principall
stroke
in
the
chaunging
of
mannes
harte
.
But
being
assured
of
this
as
a
grounde
,
that
the
prayer
of
the
Prieste
in
the
whole
Churchies
name
at
the
altare
,
can
not
but
beare
singulare
strenghte
and
truethe
,
it
is
necessarily
concluded
,
that
seeing
the
publike
minister
so
praieth
,
that
we
must
needes
beleeue
,
that
God
hathe
mannes
hearte
in
his
hand
,
and
may
turne
it
to
the
beliefe
of
his
worde
,
or
loue
of
his
will
,
as
he
liketh
and
listethe
:
not
withstanding
the
perfect
freedom
of
mannes
wil
,
which
by
goddes
grace
is
neuer
perished
,
but
alwaied
perfected
.
And
in
this
assured
foundation
of
the
publke
praiers
,
S.
Augustine
who
then
was
the
souldier
of
grace
,
so
triumphed
against
one
Vitalis
a
Pelagian
,
that
he
ringeth
him
this
peale
.
Exerce
contra
oratio
nes
ecclesiae
disputationes
tuas
,
&
quando
audis
sacerdotem
dei
ad
altare
exhortantem
populum
dei
orare
pro
incredulis
,
subsanna
pias
voces
ecclesiae
,
&
dic
te
non
facere
quod
hortatur
:
Epist.
107.
contra
Vital
.
&
homo
in
Carthgaiensi
cruditius
ecclesia
,
etiam
beatissimi
Cypriani
librum
de
oratione
dominica
condemna
.
Holde
on
felowe
,
exercise
thy
contentious
taulke
against
the
vsuall
praiers
of
goddes
Churche
,
and
when
thowe
hearest
the
Priest
of
God
at
is
altare
exhort
the
people
to
pray
for
the
misbeleuers
,
scoffe
at
the
holie
wordes
,
and
make
him
answer
,
thow
willte
not
pray
as
he
biddes
the
:
And
being
broght
vppe
in
the
Churche
of
Carthage
,
condemne
with
all
,
S.
Cyprians
worke
vpon
oure
Lordes
praier
,
wherin
he
teacheth
the
same
.
I
tary
nowe
the
longer
on
this
point
,
that
thowe
maist
learne
to
kepe
an
haeretike
at
the
bay
:
and
to
fasten
thy
stroke
so
surely
vpon
him
,
that
which
way
so
euer
he
shift
,
he
shall
beare
thy
blowe
vpon
his
neck
and
shoulders
.
It
is
not
for
oure
cause
taken
in
hand
,
that
I
nowe
so
muche
trauell
,
for
that
is
longe
sith
made
sure
enoghe
,
for
all
the
diuels
in
hell
,
or
theire
folowers
in
earthe
.
But
I
would
in
this
one
example
of
praying
for
the
deade
,
geue
the
studious
a
taste
of
all
suche
waies
,
as
the
truethe
of
all
other
pointes
in
controuersy
,
may
be
bothe
surely
defended
,
and
so
planely
proued
and
vpholden
,
that
the
aduersary
shall
not
be
able
to
say
baff
vnto
any
one
of
the
leaste
of
all
the
groundes
,
whrereupon
Goddes
truethe
standethe
.
Handeling
then
oure
good
men
as
S.
Augustine
did
the
lyke
,
say
to
theyme
bouldely
:
that
the
same
Churche
which
exhortethe
the
people
to
pray
sor
the
misbeleeuers
,
doothe
geue
vs
example
to
pray
for
the
soules
departed
:
Vitalis
and
Pelagius
were
haeretikes
for
withstanding
the
one
,
they
must
needes
be
as
very
haeretikes
for
refusing
the
other
.
It
was
the
greatest
extremitie
that
Pelagius
could
be
driuen
to
by
force
of
Augustines
argument
,
to
mocke
at
the
priestes
prayer
made
at
goddes
altare
,
and
that
which
then
was
so
foule
an
absurditye
for
those
faulse
teachers
,
can
it-be
borne
out
of
oures
withe
honestie
?
Vitalis
the
Pelagian
had
a
foule
foyle
by
S.
Augustine
,
when
he
charged
him
with
the
contempt
of
S.
Cyprians
authoritye
Bisshoppe
of
Carthage
,
being
him
sellfe
a
chyeld
of
the
same
Church
:
And
shall
they
go
away
so
smouthly
nowe
adaies
,
not
only
with
contempt
of
theire
own
Englishe
patrons
and
Apostles
,
but
with
impudent
deniall
of
al
the
doctors
at
once
,
that
euer
were
gydes
of
goddes
Churche
sith
Christes
faithe
was
taught
?
It
was
of
Augustine
counted
a
singulare
arrogancy
not
to
praie
in
that
forme
as
goddes
church
and
ministers
at
the
altare
both
praie
theim selues
,
and
exhorte
other
to
pray
:
and
shal
it
be
such
praise
for
our
preachers
to
erecte
a
newe
seruice
to
be
checke
mate
with
the
oulde
,
to
controele
the
rites
and
vsage
of
solempne
supplication
in
all
coontryes
Christianed
,
and
withe
the
true
woorship
to
banishe
together
our
fathers
faithe
?
I
would
learne
by
what
Churchies
example
they
haue
letfe
oute
of
theire
newe
fangled
phantasticall
seruice
,
the
offering
and
praying
for
the
departed
.
One
of
theyme
was
so
inpudent
,
to
say
in
an
open
booke
that
the
lyturgies
of
the
fathers
made
all
against
the
Catholikes
,
and
for
the
proufe
of
theire
faulse
assertions
.
Where
in
sir
I
pray
yow
tel-me
?
I
would
call
yowe
by
your
name
,
if
I
knewe
who
you
were
▪
there
you
were
ashamed
of
yowr
own
name
,
I
gesse
it
was
M.
Pilkington
of
Duresm
.
therfor
ye
shal
lacke
the
glory
of
your
assertion
.
But
who
so
euer
yow
be
,
I
pray
yowe
what
affinitie
betwixt
their
office
of
celebration
and
yours
,
doo
yow
finde
?
they
offer
the
holy
hoste
,
they
worship
it
,
they
shewe
it
,
they
pray
vnto
it
,
which
of
all
these
doo
yowe
?
they
blesse
it
withe
the
signe
of
the
holy
crosse
,
they
practise
the
action
vpon
an
altare
,
how
wel
folowe
yowe
these
?
they
pray
for
the
deade
,
they
make
inuocation
solempnely
to
sanctes
,
they
ioyne
with
all
catholike
churcheis
in
the
worlde
,
where
is
your
cause
here
amended
,
or
oures
not
plainely
proued
?
If
theire
seruice
like
yowe
so
well
,
or
at
least
better
then
S.
Gregories
Masse
,
yowe
might
withe
more
honestie
haue
cosed
for
any
one
of
theim
,
then
haue
forged
a
newe
one
of
your
owne
:
which
in
deede
is
directly
repugnaunt
to
all
other
rites
in
the
Christian
worlde
.
Which
yow
may
wel
terme
the
seruice
of
contradiction
and
damnation
,
as
one
that
nether
communicateth
with
the
sanctes
in
heauen
,
with
the
soules
in
purgatory
,
nor
with
the
faithfull
aliue
.
And
being
ashamed
of
the
Latine
Church
,
yow
chalenge
an
other
origine
of
faith
owt
of
the
Easte
parte
:
as
thoughe
your
matter
wer
wel
amended
,
if
yowe
might
shake
of
that
faithe
and
worship
which
oure
contrie
in
her
conuersion
first
receiued
,
and
in
which
till
this
day
she
hathe
happely
lyued
,
and
make
the
heade
of
oure
holy
tradition
vncertaine
,
by
referring
vs
vnto
an
vnknowen
origine
.
Euery
man
in
the
primitiue
churche
counted
the
spring
of
his
faith
more
pure
,
and
agreate
deal
more
cleare
,
if
he
could
ageinst
an
haeretike
declare
by
good
testimony
that
his
beliefe
did
at
lengthe
by
iust
counte
,
faule
into
the
Romane
church
.
So
dothe
Irenaeus
ageinst
the
Valentinians
,
so
doothe
Cyprian
ageinst
the
Nouatians
,
so
doth
Tertulian
and
Vincentius
ageinst
all
haeretikes
,
so
doothe
Augustin
and
Optatus
ageinst
the
Donatistes
,
so
dothe
Hierom
and
all
the
reste
,
ageinst
the
Arians
.
All
these
thought
they
had
a
greate
vauntage
,
if
they
cowld
by
plaine
accompt
proue
ageinst
an
haeretike
that
theire
doctrine
isshued
from
the
bishop
of
Rome
.
Go
whether
thowe
wilt
(
saithe
Tertulian
)
and
thow
shalt
finde
sum
apostolik
seat
to
instruct
thy
conscience
:
De
prescri
.
aduers
.
haereti
.
thowe
hast
harde
by
the
Philippos
,
or
Ephesus
,
or
Rome
,
and
there
lo
fetche
we
the
authority
of
oure
faithe
.
S.
Augustine
that
knewe
best
howe
to
fetche
an
haeterike
ouer
the
coles
,
Epist.
165
vrgethe
him
euer
to
reduce
his
doctrine
to
sum
bishop
of
Rome
:
when
he
had
him
once
at
that
strait
,
then
lo
,
he
goethe
throughe
the
whole
ranke
of
holy
Bishoppes
by
name
,
to
the
nomber
of
xlty
wel
neare
.
Bring
me
once
an
euident
declaration
that
your
faithe
isshued
from
any
one
bishoppe
of
that
sea
,
and
then
yowe
may
passe
throwe
the
longe
lyne
of
that
succession
with
owte
bracke
,
or
any
rupture
in
the
world
.
I
could
make
accompt
(
saith
Irenaeus
)
of
many
successions
of
Apostolik
churches
:
but
that
were
to
longe
,
onely
Rome
shal
serue
,
that
is
the
greatest
,
the
auncientst
,
and
best
knowne
,
Lib.
3.
ca.
3
and
by
the
tradition
of
that
churche
confundimus
omnes
eos
,
we
vtterly
confownde
all
haeretikes
.
It
is
a
straunge
thing
,
that
the
fathers
hauing
store
of
Apostolike
successions
,
did
euer
chuese
owte
for
the
warrant
of
theire
faithe
from
emongest
the
rest
,
the
Roman
seate
:
And
nowe
when
ther
is
no
apostolike
churche
lefte
in
the
whole
world
but
it
,
that
they
will
seeke
to
churchies
wherof
there
is
nether
certaynty
,
Note
.
nor
succession
:
when
by
plaine
open
dealing
we
may
reduce
,
and
most
needes
referre
our
faithe
to
that
,
which
was
euer
of
all
other
most
farre
from
faulshood
.
Bring
my
faithe
once
to
S.
Gregory
,
and
the
very
streame
shall
driue
me
to
S.
Peter
and
Paule
,
maugre
al
theire
beardes
.
In
which
ordre
of
Bishops
,
finde
me
one
that
setforthe
by
decrie
any
practise
of
contrary
doctrine
,
to
that
which
is
next
praedecessor
did
before
him
mayteine
,
and
I
will
go
seeke
with
the
stray
,
a
new
moother
Churche
to
fownde
my
faith
vpon
.
Yf
all
be
in
this
succession
salfe
and
sownde
,
what
a
folly
wer
it
to
forsake
oure
owne
mother
,
and
springe
of
our
beliefe
,
to
seeke
other
which
haue
often
erred
when
they
stoode
,
and
now
be
almost
wholy
decaide
.
But
yet
it
is
wisdom
for
fallse
teachers
with
all
force
to
flie
from
so
greate
light
,
as
may
arise
to
the
trueth
by
the
recognising
of
that
sownd
succession
,
and
going
the
iuste
contrarye
way
from
the
oulde
doctors
faithe
,
it
is
not
to
be
thought
straunge
,
that
they
directly
seeke
to
ouer
throwe
that
bulwarck
,
which
they
euer
leaned
vnto
in
the
stormes
of
schisme
and
haeresie
.
The
shrewes
doo
knowe
full
wel
the
might
of
truethe
in
that
seate
and
succession
,
to
haue
beaten
downe
all
theire
forefathers
,
the
haeretikes
of
all
agies
.
They
feare
theire
faule
,
whose
steppes
they
follow
.
They
vtter
muche
malice
,
and
torment
theim selfe
in
euery
sermon
in
vaine
:
that
Church
feeleth
no
sore
,
but
in
sorow
of
compassion
towards
her
forsakers
:
she
hath
bidden
greater
stormes
than
this
,
first
by
tyrauntes
,
then
by
haeretikes
,
last
and
most
by
the
euill
liefe
of
her
own
Bishoppes
.
In
al
which
she
yet
standethe
,
and
euer
riseth
to
honour
,
as
she
is
most
impugned
.
Their
own
preaching
hath
singularely
opened
the
might
of
god
in
the
defense
of
that
seate
of
vnity
.
When
they
first
began
to
touche
and
taunte
the
Pope
in
euery
sermon
,
in
euery
playe
,
in
booke
and
balate
,
men
that
before
liuing
in
faithefull
simplicitie
much
medled
not
withe
his
matters
,
nor
often
hearde
of
his
name
,
began
streghte
vppon
theyre
busy
ralinge
,
to
conceiue
by
reasonable
discretion
,
that
there
lay
sum
greate
grownde
of
matter
and
weght
of
trueth
vpon
that
point
which
they
cowld
not
digest
in
so
many
yeres
bawling
and
barking
at
his
name
:
thei
saw
the
Pope
euer
in
their
way
,
neuer
owt
of
their
mouth
,
and
they
doubted
not
but
that
singular
hatred
grew
vpon
sum
greate
importance
:
and
so
admoneshed
luckely
by
the
aduersaries
,
they
sought
the
bottom
of
that
perfecte
and
deepe
hatered
,
and
fownde
that
it
was
the
owld
sore
of
the
Arians
,
and
disease
of
the
Donatistes
,
and
common
to
all
haeretikes
:
they
perceiued
by
S.
Cyprian
that
the
first
attempte
of
suche
men
,
De
simplicit
.
praelatorum
.
was
to
driue
away
the
pastore
,
that
they
might
with
owte
resistance
deuoure
and
destroie
the
flock
.
And
which
was
the
pricke
of
all
theire
endeuoures
,
to
take
from
vs
the
acknowleging
of
the
greate
and
singulare
benefite
of
oure
conuersion
to
the
faithe
:
that
in
stopping
the
heade
of
that
condethe
,
and
plentifull
well
of
our
faithe
,
they
might
in
heate
of
contention
and
haeresi
,
By
haeretikes
preaching
many
are
become
catholikes
.
easely
drie
vpp
the
whole
isshue
therof
.
And
this
earnest
consideration
causeth
many
at
this
daie
to
forsake
theire
haeresies
:
and
to
be
agreate
deale
moe
at
this
time
,
which
know
the
trueth
of
this
matter
,
then
when
they
began
first
to
preache
therof
.
But
I
wil
not
presse
them
ouer
sore
:
suppose
I
graunte
theim
that
which
they
woulde
so
gladly
winne
:
that
we
hadde
not
oure
faithe
first
from
Rome
,
thoughe
it
be
as
false
,
as
God
is
true
.
But
suppose
it
were
not
so
,
and
I
geue
yowe
leaue
to
father
your
faithe
where
yow
will
.
Yf
it
be
not
vpon
Latimer
(
whome
a
foulishe
felowe
,
in
the
booke
of
conference
betwixte
Latymer
and
Ridley
,
termeth
th
englishe
Apostle
:
as
one
more
worthye
of
that
name
(
as
he
saith
)
then
Augustine
,
but
elles
where
yowe
wil
:
and
when
yowe
haue
doone
,
proue
me
that
your
moother
Churche
prayeth
not
for
the
departed
in
her
masse
and
solempne
seruice
,
and
yowe
shall
be
exalted
vpp
foreuer
.
And
at
your
next
chaunge
frame
your
newe
communion
after
that
ould
vsage
on
goddes
blessinge
:
If
yow
can
find
any
forme
of
celebration
farre
enoughe
from
oures
,
followe
it
and
spare
not
But
I
am
sure
,
yowe
shall
neuer
be
hable
to
fynde
any
oulde
seruice
in
the
worlde
fit
for
your
newe
diet
.
They
be
all
to
muche
lyke
oure
Masse
for
your
purpose
,
Oure
Masse
is
al
one
with
the
Masses
of
all
other
coontries
and
times
as
in
deede
alone
in
euery
pointe
of
importaunce
with
oures
.
As
the
Churchies
to
whome
they
belonged
,
perfectly
before
theire
decay
,
in
faithe
and
vnity
agreed
with
oures
.
I
am
sure
when
yow
can
not
like
your
own
communion
,
ye
would
not
be
pleaced
with
one
of
an
others
making
.
But
another
yowe
muste
needes
haue
,
and
further
yowe
must
go
from
vs
,
walke
forward
yow
will
to
the
extreme
ende
off
haeresie
,
and
vtter
denyinge
of
Christianitye
.
All
the
worlde
can
not
stoppe
yowe
faulling
from
the
hill
of
Goddes
Churche
,
tyll
yowe
coome
in
the
bottomlesse
pit
of
hell
.
I
would
be
lothe
to
sclaunder
theime
withe
the
brute
of
the
worlde
,
whiche
thoughe
it
be
in
euery
mans
mouth
,
that
they
like
not
this
communion
,
yet
vpon
that
rumour
I
would
not
haue
sayd
so
farre
,
but
that
they
haue
vttered
their
owne
meaning
,
in
a
treatise
of
theire
owne
making
,
in
these
wordes
:
Ageynste
the
Chester
man
.
In
mariage
as
in
all
oher
thinges
beside
,
we
are
but
to
muche
like
vnto
theim
:
that
is
our
fault
generally
that
we
differ
not
more
from
theime
in
all
oure
ministerie
.
These
wordes
vtter
theyre
greefe
that
they
can
got
no
forther
from
vs
in
theyre
seruice
:
and
that
yowe
be
not
deceiued
,
the
author
of
this
booke
where
this
complainte
is
made
,
knowethe
well
the
meaning
of
his
felowes
herin
,
and
howe
gladde
they
woulde
be
shiftinge
forwarde
.
They
sit
on
thornes
til
they
be
dooing
wythe
a
newe
gise
.
It
is
no
worse
man
then
the
B.
of
Duresme
that
taketh
coulde
in
so
longe
a
stand
of
theire
communion
.
My
simple
head
could
not
deuise
how
they
might
possibly
go
forward
,
and
kepe
theime
with
in
any
bond
of
Cbristianity
.
What
they
caste
in
theire
braine
for
theire
forther
proceding
I
can
not
tell
,
the
serpent
is
suttel
,
and
oure
sinnes
be
greate
.
I
muche
maruaill
not
nowe
,
to
see
the
temporall
Magistrates
of
their
wisedoms
,
to
hedge
these
mens
wantonnesse
in
all
theire
ordre
of
lyfe
:
for
they
are
so
dronken
and
drowned
in
haeresie
,
that
they
haue
no
sense
of
common
reason
.
What
a
doo
had
the
magistrates
to
make
these
wylde
men
go
in
priestelyke
apparell
,
to
kepe
theire
Rotchettes
,
to
obserue
sum
steppe
of
antiquitye
in
theire
maners
?
Howe
they
were
driuen
to
tempre
theire
lustes
in
prouision
for
sum
ordrely
choise
of
theire
wyeues
:
that
seeing
theyme
haue
no
respecte
on
what
woomen
they
light
,
Looke
the
Iniunction
for
the
mariage
of
priestes
and
other
thinges
.
that
by
Iusticies
of
peace
yet
,
they
might
be
bestowed
,
iff
not
well
,
yet
with
theire
lesse
dishonestie
,
vpon
persons
not
openly
infamous
.
Suche
felowes
are
more
fit
to
be
gouerned
,
then
to
beare
rule
ouer
other
:
in
whome
withe
owte
constraint
youe
shall
nether
finde
coomlynesse
in
maners
,
ordre
in
liefe
,
nor
constancy
in
religion
.
God
of
his
mercye
geue
theime
sum
light
to
see
their
own
misery
,
and
the
spirite
of
humilitie
to
subiect
theime
selues
in
time
to
goddes
Church
,
that
is
so
careful
ouer
theym
,
thoughe
to
theire
owne
great
harme
,
they
so
deadly
hate
her
.
They
can
showe
no
cause
in
the
worlde
,
why
they
nede
in
any
one
pointe
of
al
those
whiche
at
this
day
be
in
controuersie
betwixt
theyme
and
theire
owne
moother
,
rather
to
credet
theire
owne
phantasies
,
then
her
graue
authoritye
:
which
onely
with
out
farther
quaestioning
,
with
obedient
children
makethe
more
,
then
all
argument
or
eloquence
of
man
,
in
the
earthe
.
And
for
suche
as
may
for
theire
simplicite
be
sone
deceiued
by
folowinge
other
mens
errours
,
The
yongers
▪
must
thus
pose
theire
maisters
.
with
whom
the
names
of
doctors
,
or
the
onely
bare
bragge
of
scrptures
,
are
as
good
as
the
allegation
of
placies
:
Let
theim
aske
of
theire
teachers
howe
they
can
shifte
theime
selfe
when
they
see
the
practise
of
goddes
churche
generally
so
plaine
for
all
Catholike
assertions
,
as
for
the
article
of
praying
for
the
dead
,
emongst
many
other
the
like
,
is
nowe
before
proued
.
Call
vpon
theim
,
and
aske
theim
in
earnest
,
because
it
lieth
vpon
thy
saluation
,
whether
thowe
muste
geue
any
credet
to
the
perpetuall
agreement
and
consent
of
all
auncient
doctors
?
If
they
saye
yea
:
desire
theime
to
answer
first
to
all
these
placies
,
so
euidently
confirming
oure
purpose
,
that
they
can
not
abyde
any
clowde
or
couer
of
mannes
sutteltye
,
for
theire
shifting
to
any
forged
sense
.
If
they
can
not
,
yet
let
theime
alleage
sum
place
of
any
auncient
writer
theime
selues
,
whiche
doo
expressely
denye
purgatory
or
praiers
for
the
deade
:
as
we
for
they
confirming
thereof
haue
doone
in
plaine
termes
with
owte
crafte
or
colour
many
.
If
they
be
not
able
to
doo
so
much
,
yet
go
further
withe
theime
:
aske
theyme
whether
they
haue
any
expresse
wordes
in
scripture
that
denie
praiers
to
be
proffitable
for
the
dead
,
not
by
a
fonde
gesse
of
theire
own
heades
,
corrupt
consciencies
,
or
praeiudicate
mindes
,
expounded
to
that
prupose
,
but
I
say
by
expresse
wordes
:
or
at
least
(
which
is
liberty
enoughe
)
expounded
for
that
meaning
by
any
one
man
of
all
the
antiquitie
.
If
they
can
alleage
thee
but
one
worde
of
scripture
construed
of
any
one
,
I
say
in
all
agies
,
to
confirme
theire
vnderstanding
to
be
currant
,
and
not
framed
for
theire
phantasy
,
to
serue
the
necessity
of
theire
cause
,
be
bould
to
folow
theim
.
I
would
not
put
theime
to
the
paines
to
make
discourse
throughowte
all
agies
,
churches
,
tymes
,
and
doctors
,
as
we
haue
doone
:
but
onely
let
theime
to
kepe
theire
credet
and
scholars
,
and
to
saue
theire
honesties
,
bring
but
one
or
two
of
all
that
euer
wrote
in
the
compasse
of
Goddes
Churche
,
and
thowe
maiste
with
lesse
daunger
,
and
better
reason
,
folowe
theire
doctrine
.
But
there
is
no
one
suche
place
,
I
assure
the
good
reader
,
neither
in
scripture
,
doctour
,
nor
councell
,
nor
contrye
,
nor
age
sith
the
world
began
.
I
wil
go
so
farre
in
this
point
:
where
ther
was
euer
stepp
of
any
true
worship
of
God
,
there
was
praier
fownd
for
the
dead
also
.
They
can
not
shewe
me
any
forme
of
ministration
in
the
Christian
worlde
,
that
was
approued
,
whiche
hath
it
not
expressely
:
if
it
be
knowne
that
it
was
in
deede
the
seruice
of
any
auncient
Churche
,
not
corrupted
by
theime
selues
.
The
same
I
dare
be
boulde
to
auouche
for
the
lawe
of
nature
,
and
Moises
,
bicause
it
is
proued
already
.
All
theire
bragging
of
th
example
of
the
primitiue
Church
,
the
massies
of
other
contryes
,
of
the
doctors
,
of
the
scriptures
,
of
the
councelles
,
is
but
an
vntollerable
delusion
and
abuse
of
the
simplicity
of
such
,
as
be
not
skilfull
in
the
authors
whome
they
name
.
For
when
the
matter
comes
to
an
isshue
,
when
they
be
harde
houlden
,
ether
in
this
or
in
any
other
matter
:
than
the
doctors
(
whome
they
chalenged
before
the
simple
for
theire
partakers
)
were
but
men
,
then
they
might
erre
,
then
they
haue
learned
onely
to
credit
the
holy
scriptures
,
then
there
is
nothing
but
goddes
worde
and
booke
with
theime
:
which
elles
full
faine
would
haue
the
doctors
consent
,
out
of
whome
it
were
but
a
meane
place
which
they
would
not
alleage
for
theire
purpose
,
if
it
might
be
fownde
.
Then
if
deniall
of
all
the
doctors
iudgements
serue
not
theire
turne
,
In
accusationem
ipsarum
scripturarum
conuertuntur
:
they
will
not
stick
bowldely
to
condemne
the
holy
scriptures
with
all
.
Irenaeus
Lib.
3.
Ca.
2.
But
if
yowe
thinke
that
I
feane
of
theyme
,
yowe
shall
see
what
shameful
shiftes
the
maisters
and
captaines
of
the
contrary
assertion
haue
deuised
for
the
defense
of
theime
selues
:
I
dare
say
if
the
studious
be
but
any
whit
indifferent
,
he
will
leaue
their
schoole
for
euer
.
The
chiefe
Capitane
of
all
these
contentious
heades
,
lyke
an
vnshamefast
childe
,
affirmethe
that
the
doctors
praised
and
folowed
the
common
errours
of
the
ignorant
people
,
in
allmose
and
praiers
for
the
departed
.
Brentius
answerethe
,
that
Tertulian
making
mention
of
yearly
oblations
for
the
deceased
,
In
confessione
Wittenber
.
tooke
his
error
of
the
hethen
vsage
of
the
gentility
.
And
Augustin
(
he
saithe
)
affirmed
purgatory
,
praiers
,
and
almose
for
theime
,
for
th
affiance
that
he
had
in
mennes
merites
towardes
the
remission
of
sinnes
.
In
Apologia
.
Melancthon
(
as
thoughe
he
were
no
man
that
might
erre
him selfe
)
saithe
the
doctors
were
men
,
and
discented
emongest
theime
selues
.
As
for
the
vsage
of
any
celebration
in
the
world
,
what
roume
can
it
haue
with
these
champians
,
Instit.
de
Coena
.
when
Caluin
confesseth
in
plaine
termes
,
that
the
celebration
of
the
Sacrament
hathe
bene
contaminated
euen
in
a
maner
sithe
the
apostles
tyme
,
and
first
planting
of
our
religion
?
and
to
reduce
it
to
the
puritie
againe
,
the
man
frames
a
newe
one
of
his
owne
:
so
farre
from
superstition
,
that
it
hath
no
steppe
of
religion
or
true
woorship
of
God
.
But
well
,
the
worde
of
God
it
yet
safe
with
theyme
,
there
a
man
may
houlde
theyme
.
No
surely
:
they
are
as
saulsy
with
the
very
scripture
it selfe
,
when
so
euer
it
makethe
against
theime
.
Brentius
before
named
,
is
not
ashamed
to
saye
that
he
pardoneth
the
author
of
the
Machabeis
of
his
errour
and
ignorance
.
And
that
thowe
may
see
the
perfect
image
of
a
prowde
haeretike
,
Caluine
saithe
thus
:
as
for
the
booke
of
the
Machabeis
I
will
not
vouchsalfe
to
make
answer
to
it
.
Mercifull
God
what
faithfull
hearte
or
eare
coulde
abide
these
blasphemous
tonges
?
who
of
vntolerable
arrogancy
doo
so
deface
the
examples
and
doctrine
,
not
onely
of
the
pillours
of
the
whole
Christian
Churche
,
whome
they
impudently
for
lacke
of
a
more
reasonable
answere
,
condemne
not
onely
of
simple
ignoraunce
and
errour
in
this
point
,
with
the
residew
of
the
whole
faythfull
people
,
which
surely
is
ouer
muche
to
say
of
suche
lerned
and
godly
men
as
they
were
,
but
allso
of
wilfull
errour
and
superstition
,
in
bearing
and
maintenaunce
of
the
common
ignoration
,
and
ethnike
persuation
of
the
worlde
in
theire
daies
:
and
following
the
heathen
vsage
of
the
gentilitie
.
And
yet
not
content
therwith
,
these
lying
maisters
of
theire
meere
mercy
be
content
to
offer
a
pardon
to
the
author
of
that
booke
for
his
error
,
which
booke
the
whole
catholike
Churche
of
God
throughe
oute
Christiandom
taketh
for
canonicall
scriptuture
.
Which
arrogancy
and
passing
bowldnesse
,
allthough
I
persuade
my
sellfe
no
vertuous
man
will
in
theyme
alowe
,
sith
they
nowe
being
put
to
theyre
shiftes
,
vtterly
doo
condemne
those
fathers
,
whose
names
with
great
oftentation
they
often
to
the
simple
repeate
to
make
theyme
suppose
they
be
not
with
oute
scripture
or
doctors
for
the
proufe
of
theire
wilfull
heresies
,
yet
euen
the
very
answer
it
sellfe
which
they
imagine
her
in
to
disgrace
the
doctors
:
and
delude
the
ignoraunt
,
is
contrary
to
it
sellfe
in
sundry
points
.
For
they
one
while
affirme
that
S.
Augustine
and
others
allowed
that
erroure
which
the
people
by
their
superstious
deuotion
hadde
before
theyre
tyme
broght
in
to
the
prayers
of
the
Churche
:
and
●n
other
while
,
that
Iudas
Machabaeus
did
institute
it
,
who
was
before
these
●uthors
diuers
hundereths
of
yeares
:
●nd
sumwhile
that
they
borowed
it
of
●he
gentilitye
,
all
which
pointes
be
re●ugnant
eche
to
other
.
For
nether
●ould
that
begin
in
oure
Christian
do●tours
dayes
,
which
was
vsed
before
Christes
birthe
:
nether
neede
they
to
●orowe
it
of
the
heathen
which
was
in
●stimation
and
praysed
emongest
the
●ewes
.
That
the
prayng
for
the
dead
was
apoin●ed
to
be
had
in
the
holy
sacrifice
,
by
the
Apo●les
commaundement
and
praescription
:
And
●hat
our
doctors
by
the
maiesty
of
theyr
na●e
,
beare
downe
oure
light
aduersaries
.
Cap.
13.
BVt
that
this
falshood
may
better
appeare
in
these
men
,
we
will
by
good
testimony
trye
owte
,
when
and
by
whome
,
the
oblation
and
sacrifice
with
other
ordinarie
reliefes
of
the
departed
were
so
vniformely
vsed
throughe
the
Christian
world
:
as
like
wise
it
shall
be
profitable
to
consider
,
who
were
the
first
authors
of
the
contrary
opinions
.
And
that
the
holygost
by
the
apostles
owne
preaching
and
praescription
,
was
the
first
author
of
this
solempne
supplication
in
massies
of
all
vsagies
for
the
departed
,
I
might
first
proue
by
this
general
rule
of
S.
Augustine
:
Epistol.
ad
Ianuar.
et
de
Baptis
.
contra
donatist
.
Lib.
4.
Cap.
24.
Quod
vniuersa
tenet
ecclesia
,
nec
concilijs
institutum
sed
semper
retentum
est
,
non
nisi
authoritate
apostolica
traditum
rectissime
credimus
▪
that
which
the
whole
Church
obserueth
,
and
hathe
allwaies
so
bene
kept
,
being
not
instituted
by
any
councell
,
it
can
not
otherwise
be
had
,
but
by
th
apostles
authoritie
and
tradition
.
And
so
by
the
like
saing
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
Churche
by
generall
custom
of
deuotion
kept
and
mainteined
,
it
came
out
of
the
Apostles
tradition
,
and
doctrine
of
the
holygost
.
But
I
will
seeke
with
theim
by
certaine
demonstration
,
and
plaine
ordre
of
reason
that
it
must
needes
so
be
.
Prayinge
for
the
deade
was
inuented
by
no
man
sithe
the
apostles
dayes
:
A
sure
way
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
deade
.
Let
him
fay
wher
he
list
:
this
man
or
that
man
was
the
first
that
euer
praide
for
the
deade
in
Christes
churche
:
if
I
can
not
shewe
an
other
before
him
so
named
,
to
haue
praide
allso
,
we
will
take
him
for
the
first
author
,
and
then
he
fully
stoppeth
oure
course
that
we
can
not
bring
this
obseruation
so
highe
as
the
Apostles
dayes
.
But
if
the
aduersary
can
apoint
me
owte
no
time
nor
person
that
began
this
vsage
,
before
which
I
am
not
hable
to
proue
it
was
practised
,
then
they
can
not
let
vs
but
we
must
needes
driue
it
vpward
,
to
the
apostles
and
Christes
owne
institution
.
Yf
they
answer
me
,
that
this
vsage
is
crept
in
to
the
church
sith
the
Apostles
time
,
thoughe
the
firste
author
can
not
be
knowne
:
I
wil
also
prouide
,
that
there
no
shift
shall
serue
theim
.
Therfore
I
aske
theime
whether
that
man
which
first
preached
it
,
was
resisted
by
the
rest
of
Goddes
churche
which
before
his
preaching
belieued
the
contrarie
,
or
no
?
That
is
it
say
,
this
doctrine
of
prayng
for
the
deade
when
it
first
came
in
to
the
churche
,
did
any
of
the
true
pastors
free
from
the
same
error
,
barke
like
a
good
sheperd
against
the
beginner
of
that
,
which
they
cownt
so
greate
a
corruption
of
trueth
?
Or
all
the
Church
was
corrupted
with
it
on
one
daye
?
say
what
yowe
thinke
likest
in
this
case
,
answer
with
any
probability
or
reason
if
yow
can
say
plainely
,
was
oure
doctrine
euer
preached
ageinste
,
or
neuer
?
if
it
neuer
wer
preached
againste
,
then
it
neuer
began
as
any
noueltye
or
newe
doctrine
?
For
it
coulde
not
be
that
the
Church
being
free
from
that
doctrine
,
shoulde
streght
withe
owte
contradiction
alowe
that
,
whiche
they
lyked
not
before
.
Howe
can
any
man
arise
in
the
commonwelth
,
and
bring
the
vtter
decay
of
all
the
oulde
ordres
whiche
he
findethe
,
and
erecte
vppe
a
newe
deuise
of
his
owne
,
and
neuer
man
speake
a
worde
against
him
,
but
al
in
one
moment
allowe
and
lyke
the
same
,
and
that
with
owte
all
recorde
by
memory
or
monument
of
any
chaung
?
But
this
thinge
is
most
farre
from
the
Churchies
and
Goddes
pastors
diligence
,
that
neuer
receiued
faulse
doctrine
withoute
oppen
contradiction
,
and
plaine
noting
the
party
that
first
began
it
,
as
we
shall
plucke
our
gentlemen
by
the
slieue
a
none
.
All
those
that
haue
any
skyl
in
the
antiquitie
,
wil
beare
me
recorde
,
that
the
pastors
did
neuer
houlde
theire
peace
when
any
wolfe
did
but
once
oppen
his
mouthe
ageinste
the
sheepe
.
They
can
tell
,
that
she
did
neuer
beare
the
preaching
or
practise
of
any
faulse
and
erronious
doctrine
for
one
day
together
▪
then
it
must
needes
consequently
folowe
,
that
the
doctrine
off
purgatory
and
oblation
for
the
departed
with
still
consent
of
all
nations
receiued
in
the
Catholyke
Churche
,
had
no
beginning
after
the
firste
institutition
of
our
faith
and
woorship
of
god
,
but
hathe
ioyned
from
the
firste
grownde
of
oure
Christian
institution
in
Christes
faithe
,
with
that
sacrifice
and
due
honour
off
God
which
the
apostles
by
the
sugestion
of
the
holy
gost
planted
in
al
nations
with
the
same
faith
.
Thus
I
make
my
argument
:
Note
.
euery
faulse-hood
was
preached
against
,
and
withstanded
when
it
is
firste
entered
,
but
this
doctrine
of
purgatory
and
praying
for
the
deade
being
alwaies
vsed
,
was
neuer
controwled
,
nor
gainsaide
in
goddes
churche
therfore
it
is
no
faulshood
,
nor
euer
hadd
any
later
institution
then
the
Apostles
owne
prescription
.
But
what
needes
all
this
a
doo
?
by
their
owne
consent
we
shall
drieue
this
doctrine
thirtene
c.
yeres
vpwarde
.
For
so
neare
was
Tertulian
the
Apostles
dayes
,
whome
they
confesse
to
haue
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
vs
to
his
forfathers
:
De
corona
militis
.
he
namethe
the
Apostles
for
the
authors
and
fownders
therof
,
as
of
many
other
thinges
,
which
he
there
reakenethe
beside
,
that
were
generally
receiued
,
and
nowe
be
of
haeretikes
likewise
contemned
.
We
might
yet
steppe
ij
.
c
.
yeare
forwarde
,
and
finde
emongest
the
Apostles
oun
hearers
,
the
same
doctrine
bothe
allowed
and
practised
,
but
that
they
will
make
exception
of
Dyonisius
and
Clements
woorkes
(
suche
shiftes
men
must
finde
that
will
defend
faulshood
)
Other
I
wil
name
,
that
be
owte
of
theire
exceptions
.
Who
I
thinke
as
wel
for
theire
time
,
knouledge
,
and
credit
,
as
theyre
excellent
vertue
,
bothe
can
and
wil
better
tel
the
origin
of
that
thing
,
the
authors
whereof
were
more
nigh
theyre
tyme
then
oures
.
If
they
woulde
beleue
S.
August
,
as
they
often
professe
they
will
,
the
matter
might
soone
be
ended
:
but
bicause
I
feare
they
stand
so
muche
in
the
corrupt
conceite
of
their
owne
singularitie
,
that
they
wil
be
bold
to
reiect
him
,
I
shall
both
lay
him
to
theire
charges
and
diuerse
other
of
greater
antiquitye
that
shall
in
expresse
words
affirme
this
vsage
to
coom
from
the
Apostles
owne
schoole
.
That
therby
they
may
ether
acknouledg
their
errours
,
or
elles
by
such
graue
and
vncorrupt
iudgies
,
be
condemned
of
willfull
malitious
blindnesse
.
Ser.
32.
de
ver.
Apost.
Thus
S.
Augustin
writeth
.
By
the
praiers
of
the
holy
churche
,
the
profitable
sacrifice
,
and
almose
bestowen
for
the
soules
departed
,
oute
of
all
doubt
the
deceased
be
releued
,
so
that
thereby
allmighty
God
may
deale
more
mercifully
with
theime
then
their
sinnes
required
.
For
this
practise
deliuered
vnto
vs
by
oure
fathers
,
is
obserued
vniuersally
in
Christes
Churche
,
that
for
suche
as
be
departed
in
the
communion
of
Christes
body
and
bloude
,
when
at
the
sacrifice
they
be
orderly
named
,
praiers
shoulde
be
made
,
and
the
same
sacrifice
mentyoned
to
be
done
for
theime
.
Here
,
by
his
wordes
thowe
vnderstandes
,
that
the
profit
rising
by
the
prayers
or
facrifice
to
the
departed
hath
no
doubte
in
it
.
They
wer
throughe
the
worlde
vsed
,
not
in
the
church
which
they
say
hathe
bene
for
ix
.
c
.
yeres
corrupted
by
supersticious
ignorance
,
but
in
that
Churche
,
which
oure
aduersaryes
doo
confesse
,
maugre
theyre
heades
,
to
haue
bene
holy
,
Catholyke
,
and
Apostolike
.
And
it
was
not
then
begon
,
but
receiued
by
the
prouision
of
goddes
holy
spirite
,
of
th
apostles
:
whome
he
calleth
the
fathers
of
our
faith
.
Athanasius
(
me
thinke
the
aduersary
part
should
quake
when
I
name
him
)
who
was
in
his
daies
terrible
to
the
wicked
,
odible
to
haeretikes
,
and
to
all
vertuous
men
an
especial
stay
in
the
troblesom
times
of
the
Church
,
whose
grace
was
so
great
that
he
abbrigeth
our
whole
faith
in
to
a
briefe
psalme
called
the
Crede
of
Athanasius
:
which
is
beleued
of
al
christian
men
no
lesse
then
the
holy
scriptures
of
the
new
testament
.
Who
as
he
right
well
knewe
howe
to
defend
him selfe
against
the
wicked
Arrians
by
the
doctrine
of
the
Catholike
Churche
,
so
he
hath
left
vs
in
writing
howe
to
arme
oure selues
against
the
like
aduersaries
of
truethe
,
with
his
minde
in
suche
other
points
of
weighte
,
as
in
his
dayies
were
not
doubted
of
,
whiche
yet
might
faul
in
question
,
by
the
contentious
wittes
of
many
,
that
can
not
quiet
theyme
selues
in
the
holsom
doctryne
of
christes
church
.
Emongest
other
thinges
,
what
this
holy
mannes
mynde
was
concerning
the
vtility
and
vsage
of
prayers
and
sacrifice
for
the
dead
,
and
who
were
the
institutors
thereof
,
thow
shalt
nowe
heare
.
I
will
recite
but
a
parte
of
his
heauenly
taulke
,
thoughe
the
whole
make
wholy
for
our
purpose
.
Allthoughe
(
saith
this
holy
doctour
)
he
that
Christianly
is
hense
in
faithe
departed
be
hanged
in
the
ayer
,
and
his
body
vnburied
,
yet
after
thy
prayiers
made
to
God
,
sticke
not
to
light
lampe
and
taper
at
his
sepulchre
:
for
these
thinges
be
not
only
acceptable
to
God
,
but
are
rewarded
.
For
the
oyle
and
waxe
be
to
him
as
an
holocaust
or
a
sacrifice
to
be
consumed
by
fyere
,
but
that
vnblouddy
hoste
is
a
propitiation
and
remission
to
the
partye
.
It
may
seeme
by
his
wordes
,
that
when
by
occasion
of
punishment
,
or
othewise
any
person
was
vnburied
,
yet
there
was
made
sim
hearse
or
monument
where
is
frendes
lighted
tapers
,
as
they
doo
at
this
daie
,
and
procured
the
holy
Masse
,
Hostia
incruenia
.
which
Athanasius
callethe
the
Vnbloudy
host
or
sacrifice
,
to
be
celebrated
in
his
behallfe
,
for
so
I
take
that
when
he
saiethe
that
a
man
being
hong
in
the
ayer
may
haue
tapers
and
Masse
at
his
sepulchre
:
though
sum
seeke
another
meaning
,
wich
may
wel
stand
too
,
and
it
skillethe
not
for
our
purpose
:
for
so
much
is
plane
,
that
in
Athanasius
his
daies
,
the
sacrifice
was
called
and
counted
propitiatory
euen
for
the
deade
.
But
nowe
a
litle
afterward
in
the
same
oration
,
he
instructeth
vs
for
the
first
authors
and
institutours
of
this
vsage
in
the
vnbloddy
sacrifice
,
The
Apostles
be
the
orderers
of
oure
sacrifice
.
and
in
the
burialles
of
Christian
men
.
All
these
holy
thinges
(
saith
he
)
th
apostles
of
Christe
,
those
heuenly
preachers
and
scholars
of
oure
Lorde
,
the
firste
orderers
of
oure
sacrifice
,
charged
to
be
obserued
in
the
memories
and
anniuersaries
of
the
departed
:
&c.
he
callethe
the
Apostles
,
Curatores
Sacrificiorum
,
as
yowe
woulde
saye
,
men
apointed
to
take
ordre
for
all
thinges
perteyning
to
the
solempne
ministerie
of
the
greate
and
highe
misterie
.
Psal.
49.
As
in
the
Psalme
,
the
spiritual
gouernoures
are
named
.
Ordinatores
testamenti
Dei
super
sacrificia
:
The
prouisours
of
goddes
testament
touching
the
sacrificies
.
The
residewe
of
his
holy
wordes
thowe
may
finde
in
Damascens
oration
of
the
departed
,
where
he
recyteth
bothe
the
Gregories
of
the
Greeke
church
,
S.
Denise
and
S.
Chrisostom
too
:
which
writers
doo
rather
serue
my
turne
nowe
then
the
Latines
,
bicause
they
may
put
vs
out
of
doubt
for
the
vsage
of
the
Greke
,
and
other
Churchies
,
whiche
afterwarde
by
schisme
fell
together
from
the
true
woorship
of
God
into
diuerse
errors
.
The
end
of
schisme
.
That
we
may
knowe
,
those
same
contryes
vnder
the
gouernement
of
these
excellent
blessed
men
,
to
haue
obserued
the
same
thinges
,
which
to
theire
owne
aeternall
miserye
,
and
decaye
of
theyre
Churche
and
contries
,
they
afterwarde
contemned
.
For
theire
dissension
and
diuision
bothe
in
this
point
and
others
of
no
lesse
importaunce
,
hath
procured
goddes
vengeaunce
so
muche
,
that
nowe
they
haue
allmost
no
churche
at
all
:
as
we
may
haue
right
good
cause
to
feare
what
will
becom
of
vs
,
that
folowe
theire
steppes
in
such
pointes
,
as
in
theime
haue
duely
deserued
goddes
greuous
plages
.
Amongest
other
,
for
that
Chrisostoms
authority
is
exceding
graue
,
I
will
lett
yowe
see
his
opinion
for
the
institution
of
these
beneficial
relieuinges
of
the
departeds
payn
.
These
be
his
wordes
:
Let
vs
sieke
out
al
meanes
whereby
we
may
best
helpe
our
brethern
departed
,
let
vs
for
theire
sakes
bestowe
the
most
present
remedie
,
that
is
to
say
almose
and
oblation
:
for
therby
to
theyme
ensueth
greate
cōmodtie
,
gaine
and
profett
:
for
it
was
not
rashly
nor
withoute
greate
cause
prouided
,
and
to
goddes
Churche
by
his
disciples
full
of
wisdom
deliuered
,
and
decried
,
that
in
the
dreadfull
misteries
there
should
be
especial
prayers
made
by
the
priest
for
all
those
the
slepe
in
faithe
.
For
it
is
a
singulare
benefite
to
theim
.
These
wer
Chrisostons
wordes
,
wherby
not
only
the
truth
of
the
cause
and
first
authors
of
the
practise
be
oppened
,
but
that
there
is
wonderfull
benefite
to
the
parties
for
whome
praiers
be
so
made
in
the
holy
sacrifice
.
The
which
thing
our
forefathers
well
knewe
,
when
they
were
so
ernest
after
theyre
departure
to
haue
a
memory
at
the
holy
altare
.
Now
adaies
haeresy
hathe
cankered
euen
the
very
deuotion
of
catholykes
,
who
allthoughe
they
thinke
it
to
be
true
that
goddes
Church
teacheth
herin
,
yet
the
zele
of
procuring
these
meanes
is
nothing
so
greate
as
th
importaunce
of
the
cause
requireth
.
But
if
they
note
well
those
carefull
admonitions
of
all
these
blessed
fathers
,
they
shall
perceiue
that
euery
time
that
Christes
holy
bloude
is
represented
vnto
God
in
the
Masse
for
the
departed
,
they
feele
a
present
benefite
and
release
of
theire
paines
:
Quaest.
34.
ad
Antioch
.
they
doo
reioyse
(
saithe
holy
Athanasius
)
when
the
vnbloudy
host
is
offered
for
theim
.
The
owlde
fathers
to
put
a
difference
betwixt
the
sacrificing
of
Christes
own
body
vpon
the
crosse
,
and
the
same
vppon
the
altare
in
the
Churche
,
doo
lightly
terme
this
way
of
offering
,
the
vnbloudy
sacrifice
:
and
the
thinge
offered
,
which
is
Christes
oune
blessed
body
,
they
call
lykewise
the
host
vnbloudie
.
And
Chrisostom
neuer
putting
any
doubt
of
the
firste
authors
of
offering
for
the
deade
,
prouethe
that
it
is
exceding
beneficiall
to
the
deceased
,
bicause
the
apostles
full
of
goddes
spirite
and
wisdom
,
woulde
elles
neuer
withe
suche
care
haue
commaunded
this
holy
action
to
be
doone
for
theime
.
Alasse
a
lasse
for
oure
deare
frendes
departed
,
that
they
must
lacke
this
comforte
:
But
wo
euerlasting
to
theyme
that
are
the
cause
of
so
muche
misery
.
But
heare
I
pray
yowe
what
notable
wordes
S.
Damascen
hathe
for
the
vtility
and
institution
of
these
thinges
.
Ibidem
.
The
holy
Apostles
and
disciples
(
saith
he
)
of
oure
sauiour
Christe
haue
decried
,
that
in
the
dread
soueraigne
,
vndefiled
,
and
lyuely
Sacraments
(
so
he
cauleth
the
Masse
)
there
shoulde
be
kept
a
memoriall
of
those
that
haue
taken
theire
slepe
in
faithe
:
the
which
ordinaunce
,
vntyll
this
day
withowt
gainsayng
or
controwlyng
,
the
Apostolike
and
Catholike
Churche
of
God
,
from
one
cost
of
the
wyde
worlde
to
another
,
hathe
obserued
,
and
shall
religiously
kepe
til
the
worlde
haue
an
end
.
For
doubtlesse
,
these
thinges
that
the
Christian
religion
which
is
with
owt
error
,
and
free
from
faulshod
,
hath
so
many
agies
and
worldes
continued
vnuiolably
not
with
oute
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
,
settyng
furthe
not
onely
his
owne
mynd
,
but
the
faithe
of
a
numbre
of
the
peeres
of
goddes
Churche
:
wherin
to
proue
this
doctrine
to
be
catholike
,
he
fitly
,
followeth
the
same
way
which
Vincentius
Lyrinensis
gaue
vs
once
for
a
ruele
to
trye
truethe
by
.
The
rule
of
trueth
.
Prouing
that
it
hathe
antiquitie
,
as
a
thing
that
came
and
hathe
continued
euen
from
the
beginnyng
of
the
Christian
religion
:
declaring
that
it
hathe
the
consent
of
all
nations
,
bicause
it
is
and
hath
bene
practised
throughe
owt
al
the
costes
and
corners
of
the
wyde
world
:
and
last
,
that
it
hath
the
approbation
of
the
wiseist
and
holiest
men
that
euer
were
in
the
Church
of
Christ
.
And
more
than
all
this
,
that
it
shal
so
continue
till
th
end
(
though
it
be
for
a
time
in
sum
peculiare
nations
omitted
)
bicause
it
is
receiued
into
a
parte
of
that
woorship
of
God
,
which
in
the
Church
can
not
perishe
.
And
this
praescription
of
trueth
our
aduersaries
can
not
auoyde
,
but
with
suche
vnseemely
dealing
as
I
trust
they
theim selues
now
be
ashamed
of
,
as
all
other
reasonable
men
are
.
For
now
let
theim
coom
with
brasen
facies
and
blasphemous
tonges
,
and
say
that
praiers
for
the
deade
be
vnprofitable
,
that
the
rites
of
the
burial
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
daies
,
that
they
all
erred
and
were
deceiued
,
that
the
church
of
Christe
hathe
bene
ledde
in
darke
ignorance
till
these
oure
daies
:
let
theime
bestowe
these
vayne
presumptious
wordes
where
they
may
take
place
,
for
nowe
all
wise
men
doo
perceiue
that
all
these
haue
theire
holy
institution
by
Christe
and
his
Apostles
,
practised
vniuersally
in
the
primitiue
Churche
,
embrased
of
all
godly
people
,
and
approued
to
be
wholy
consonant
to
goddes
worde
by
the
pillors
of
Christes
churche
:
who
so
consonantly
agree
together
in
this
point
,
as
well
for
the
practise
and
proufe
,
as
for
the
beginning
therof
,
that
to
dissent
from
theime
and
trust
in
these
reedes
of
oure
daies
were
mere
madnesse
,
that
are
pufte
to
and
fro
with
euery
blast
of
doctrine
,
that
care
not
what
they
say
,
so
that
they
say
not
as
other
theire
forefathers
sayed
,
that
had
rather
then
they
woulde
geue
ouer
a
singulare
opinion
of
theire
owne
imagination
,
refuse
and
denie
the
authoritye
of
so
many
notable
,
wise
,
auncient
,
godly
,
and
well
learned
fathers
,
whome
we
haue
named
.
Although
we
haue
left
owt
many
of
no
woorse
iudgement
,
planely
auouching
these
thinges
to
coom
in
to
Christes
Churche
,
and
woorship
,
by
the
ordinaunce
of
his
holy
Apostles
.
All
which
thinges
if
oure
aduersaries
haue
redde
,
then
they
are
in
a
most
miserable
and
heuy
taking
,
that
doo
withstand
an
open
knowne
truthe
,
Heretikes
doo
agaynst
theire
owne
consciences
and
as
I
feare
against
theire
owne
consciencies
too
.
Or
if
they
haue
not
redde
these
plaine
assertions
of
all
lerned
men
sithe
Christes
tyme
,
then
they
are
most
impudent
that
so
vainely
bragge
in
a
matter
whereof
they
are
not
skilful
.
But
I
trust
God
wil
open
their
eyes
,
and
breake
theire
prowde
hartes
to
the
obedience
of
his
holy
Churche
.
Yf
the
authors
be
past
hope
,
yet
their
folowers
shall
take
goodly
occasion
to
forsake
suche
wicked
maisters
,
and
be
ashamed
of
all
theire
vndecent
dealyng
,
if
they
note
and
consider
with
me
,
that
the
firste
preachers
of
this
peruerse
opinion
,
were
suche
,
that
none
of
all
theire
scholares
durst
euer
for
shame
for
the
profe
of
theire
assertion
,
name
theire
owne
doctors
.
Note
And
truely
a
man
might
well
meruel
why
haeretikes
hauing
sum
that
did
plainely
professe
theire
opinions
,
had
yet
rather
picke
owte
sum
darke
sentence
of
any
one
of
oure
holy
fathers
,
whome
they
knowe
to
be
directly
against
theime
,
then
oute
of
those
same
doctors
of
their
own
,
which
in
expresse
wordes
make
for
theime
.
Yow
shall
not
lightly
heare
an
haeretike
that
deniethe
prayng
to
sanctes
,
or
houldeth
with
open
breache
of
holy
vowes
,
alleage
Iouinianus
,
or
Vigilantius
.
Nor
a
Sacramentarie
,
seeke
for
the
autoritye
of
Berengarius
,
or
Wicleffe
,
thoughe
they
be
of
sum
antiquitie
,
and
with
out
colour
plainely
doo
mainteyne
the
doctrine
that
so
well
lyketh
theime
.
But
they
will
trauell
to
writhe
with
plaine
iniurie
to
the
author
,
Note
the
gile
of
an
heretike
.
sum
sentence
owt
of
Augustine
,
or
Ambrose
,
or
sum
other
that
by
theire
whole
lyfe
and
practise
open
theime
selues
to
the
worlde
to
beleue
the
contrary
:
and
al
this
by
sum
shewe
of
wordes
for
the
bearing
of
their
faulse
assertions
.
Marke
it
well
(
I
saye
)
in
heretikes
that
they
can
not
for
shame
of
theime
selues
,
Note
.
euer
name
any
of
the
plaine
auouchers
of
theire
owne
opininions
.
The
cause
is
,
that
the
onely
vpholding
of
their
opinions
made
theime
infamous
to
the
whole
posterity
:
And
if
any
honoure
grewe
vnto
theime
emongest
the
simple
,
bicause
they
lacked
not
the
waies
to
procure
the
peoples
consent
,
with
admiration
of
theire
eloquence
,
or
other
plausible
and
populare
qualities
in
theire
daies
,
yet
truethe
folowing
tyme
,
theire
fame
raised
vpon
so
light
causies
easely
decayd
,
and
the
grownde
of
perpetuall
infamie
sattled
in
wise
mens
heartes
by
the
wickednesse
of
theire
attemptes
,
remained
for
a
testimony
to
all
posteritye
of
theire
shame
and
ignominye
.
And
this
I
speake
not
onely
of
the
authors
of
oure
common
sectes
,
for
they
neuer
atteined
to
any
shade
of
famous
report
in
theire
daies
,
bicause
they
coulde
deceiue
none
but
simple
weemen
,
but
I
meane
by
Arius
him selfe
,
and
Pelagius
with
the
lyke
,
who
in
theire
owne
time
being
of
greate
aesteme
emongest
many
whom
they
deceiued
,
yet
after
their
death
more
and
more
they
grew
to
shame
and
infamie
:
so
farre
,
that
who
so
euer
were
of
theire
opinions
afterward
,
durste
not
yet
for
shame
vse
their
name
or
authority
for
proufe
of
their
own
doctrine
.
See
yow
not
in
our
daies
how
freshe
the
name
of
Luther
,
Caluin
,
Buser
with
that
rable
,
was
emongest
the
rude
people
,
whome
they
had
woonne
ether
with
speache
,
or
pleasure
of
licentious
doctrine
:
and
lo
nowe
it
decayeth
in
a
maner
or
their
bones
be
coulde
.
The
peoples
sensies
raueshed
with
the
praesent
pleasure
of
suche
as
they
heard
last
,
lyke
theyme
so
longe
as
they
heare
theime
,
afterwarde
theire
memory
remaineth
onely
to
malediction
.
Vidi
im
pium
superexaltatum
&
eleuatum
sicut
Cedros
Libani
,
Psal.
36.
transiui
&
ecce
non
est
:
quaesiui
&
non
est
inuentus
locus
eius
.
I
haue
seene
the
wicked
exalted
and
set
vppe
as
the
cedre
treese
of
libanus
,
I
passed
by
,
and
loe
owt
of
hand
he
is
no
body
:
I
sought
him
,
and
his
abyding
can
not
be
fownde
.
Who
so
euer
shall
seeke
for
our
glorious
preachers
with
in
this
C.
yeare
,
he
shall
find
theime
in
suche
estimation
then
,
as
theire
forefathers
be
nowe
:
that
is
to
say
,
to
be
vnworthy
the
naming
of
theire
owne
adherents
,
if
any
of
that
secte
liue
and
last
so
longe
.
For
let
theime
neuer
look
to
com
to
the
infamous
fame
of
Arrius
,
the
best
of
all
these
secte
maisters
not
worthy
to
be
scholare
to
a
hundreth
of
his
folowers
.
Thus
loe
is
the
case
of
haeretikes
,
liked
of
fooles
when
they
be
alieue
,
contemned
of
all
men
when
they
are
deade
.
Now
in
the
doctors
of
Goddes
Churche
it
is
cleane
contrarie
,
and
no
lesse
worthy
to
be
noted
for
oure
purpose
:
for
theire
honoure
and
estimation
rising
vpon
the
sure
vnfallible
grownde
of
Goddes
truethe
,
by
yeares
and
time
gathereth
suche
force
,
that
not
onely
theire
memorie
is
in
perpetuall
benediction
before
God
,
but
theire
woorkes
folowe
theyme
in
the
mindes
of
theire
posterity
,
to
theire
owne
aeternall
praise
,
and
benefite
of
all
theire
folowers
.
And
which
is
muche
more
to
be
wondered
at
,
they
haue
so
passed
enuy
and
malice
of
man
,
that
euen
those
whiche
deadly
hate
theyme
,
dare
not
but
praise
theyme
.
And
suche
as
mislike
theire
doctrine
,
and
knowe
of
theire
owne
conscience
that
they
be
directly
ageinste
theim
,
yet
dare
not
openly
charge
theime
withe
faulshoode
,
as
they
doo
vs
theire
scholars
,
but
rather
(
as
I
sayde
)
seeke
sum
sentence
owte
of
theime
to
helpe
theire
owne
cause
,
then
with
theire
plaine
condemnation
of
faulshode
to
refuse
their
authoritie
.
S.
Augustine
busyed
much
with
the
Pelagians
:
,
and
charged
by
theime
in
disputation
that
he
defended
the
Manicheis
doctrine
concerning
originall
sin
,
for
his
defense
and
warraunt
,
proueth
vnto
theime
that
Sancte
Ambrose
taught
the
same
doctrine
that
he
did
,
and
yet
they
durste
not
be
so
bowlde
to
call
him
a
Manichie
.
Dic
huic
Ambrosio
si
audes
,
quae
mihi
tam
petulanter
obiectas
:
Thow
haeretike
(
saith
he
)
say
the
same
by
S.
Ambrose
,
if
thow
dare
for
shame
whiche
thowe
so
saulsely
and
wantonly
obiectes
to
me
.
Lib.
2.
contra
Iulian.
Looke
I
pray
yowe
,
Ambrose
was
but
newe
deade
when
his
onely
name
did
feare
the
heretike
,
when
other
alyue
of
as
good
lerning
,
was
contemned
of
him
,
and
by
wordes
of
reproche
charged
with
the
Manichaeis
sect
,
who
was
a
wyked
man
of
horrible
sectes
not
long
before
those
dayes
.
Pelagius
owte
of
doubt
thought
no
better
of
Ambrose
and
Cyprian
deade
,
than
he
did
of
Augustine
and
Innocentius
a
liue
,
bicause
theyre
doctrine
was
all
one
:
but
yet
the
men
departed
wer
of
more
authority
in
goddes
churche
,
then
the
liuing
:
of
whose
continuance
to
the
ende
men
were
vncertayne
before
the
proufe
thereof
:
and
theyre
wordes
being
deade
might
easely
be
wrasted
to
sum
shew
of
theyre
purpose
,
when
the
authority
off
the
lyuing
coulde
not
admitte
any
suche
faulse
dealinge
,
theime
selues
bearing
witnesse
of
the
meaning
of
theire
owne
wordes
.
Well
then
oure
doctoures
of
goddes
Churche
,
being
all
of
holy
aestimation
and
blessed
memory
,
doo
so
dase
the
eyes
euen
of
theire
owne
aduersaries
,
that
being
of
the
very
same
doctrine
that
we
(
who
by
Goddes
grace
be
membres
of
the
Catholike
Church
)
be
of
,
yet
they
are
past
the
malice
of
those
which
like
not
theire
dooing
and
doctrine
.
For
the
heretikes
well
knowing
theim
to
be
the
authors
,
or
at
the
least
especiall
mainteiners
of
this
oure
assertion
of
the
valewe
of
praiers
and
the
holy
sacrifice
for
the
departed
,
yet
they
dare
not
but
clokedly
reprehende
theyme
,
when
they
flowe
ageinst
the
poore
Catholikes
nowe
alyue
,
withe
wordes
off
infinite
blasphemye
,
and
sclaunderous
reproche
.
Therfore
I
now
will
call
vpon
theime
with
S.
Augustines
wordes
.
Coom
on
all
the
packe
of
yow
,
who
so
euer
is
the
prowdest
protestant
vpon
the
earth
,
call
if
he
dare
S.
Denise
,
Sanct
Clement
,
Athanas
.
Chrisostom
,
Ambrose
Gregory
,
Bede
,
we
are
not
ashamed
of
theire
names
as
yowe
be
of
your
Maisters
,
Call
these
papistes
for
praying
for
theire
frendes
,
call
theime
Idolaters
,
call
theime
superstitious
,
call
theime
enimies
of
Christes
passion
:
say
they
be
iniurious
to
his
death
by
prouiding
a
newe
sacrifice
for
sin
:
tell
theime
they
inuented
Anniuersaries
,
monthes
mindes
,
and
yearly
offeringes
,
for
theire
own
gayne
:
call
theime
masse
mungers
,
call
theime
blynde
gydes
.
No
yowe
dare
not
for
your
eares
,
yowe
dare
not
disprayse
oure
heuenly
gydes
:
yowe
dare
not
once
name
your
owne
.
Suche
force
hath
the
truethe
,
and
such
feare
there
is
in
faulshood
:
and
yet
these
doctors
must
needes
be
in
a
thousande
times
worse
case
then
wee
be
,
if
the
doctrine
of
purgatory
and
prayers
be
not
true
.
We
may
be
saued
or
at
least
reasonably
excused
,
by
folowing
:
they
in
leading
vs
in
faulshod
,
can
haue
no
excuse
of
theire
impietye
.
But
howe
gladde
may
all
we
Catholikes
be
in
oure
heartes
,
that
haue
the
full
consent
of
all
theime
in
the
proufe
of
oure
belyfe
,
oute
of
whose
workes
the
aduersaries
woulde
be
gladde
of
one
lyklye
sentence
.
And
whose
lyfe
and
doctrine
are
so
glorious
in
goddes
Churche
,
that
theire
oune
aduersaries
raling
at
vs
alyue
,
yet
dare
not
but
with
greate
feare
once
blemish
theire
names
departed
:
Thoughe
sumtimes
it
brastithe
oute
in
sum
one
of
theime
to
their
owne
miscredit
.
So
beutifull
is
the
light
of
trueth
.
And
on
the
other
side
,
howe
miserable
is
theire
carefull
case
that
folowe
and
defend
that
doctrine
,
the
authors
wherof
they
dare
nether
acknouledge
nor
name
:
whome
all
good
men
with
open
mouthe
bouldely
doo
reprehend
,
and
theire
owne
scholares
dare
not
defende
.
Such
a
glorious
maiesty
this
doctrine
of
theires
beareth
,
that
pricketh
vppe
with
pryde
those
that
be
alyue
,
and
blottethe
out
of
honest
memorie
,
her
doctours
that
be
deade
.
The
first
Author
of
that
secte
which
denieth
prayers
for
the
departed
is
noted
,
his
good
condicions
and
cause
of
his
error
be
opened
,
what
kind
of
men
haue
bene
most
bent
in
all
agies
to
that
secte
.
And
that
this
haeresy
is
euer
ioyned
as
a
fit
companion
to
other
horrible
sectes
.
Cap.
14.
BVt
yet
,
bicause
they
haue
diffamed
oure
practise
in
praing
and
offering
for
the
deade
,
by
referring
it
to
a
latter
origin
then
the
apostolike
authority
and
tradition
,
seeing
we
haue
fathered
oure
vsage
vpon
suche
as
the
aduersaries
dare
not
blame
,
we
will
helpe
theime
to
seeke
owte
the
fathers
of
theyre
faithles
persuasion
,
lest
by
the
feare
and
bashfullnesse
of
theire
owne
scholares
,
they
be
vnkindly
forgotten
.
Mary
to
find
owte
these
obscure
loyterers
it
wil
be
sumwhat
painefull
,
bicause
as
theeues
doo
,
they
kepe
by
wayes
:
and
lightly
treade
not
in
honest
mennes
pathes
.
For
the
finding
owte
of
recordes
for
the
testimony
of
our
truethe
,
we
kepte
the
day
light
,
the
highe
waye
of
Goddes
Churche
.
All
the
knowne
notable
personagies
,
in
the
holy
Citye
of
God
offered
theyme
selues
bothe
to
witnesse
,
and
proue
with
vs
.
We
droue
this
truethe
from
oure
daies
throughe
the
middest
of
that
holy
communitie
whiche
S.
Augustine
callethe
the
Citye
of
God
:
and
oure
aduersaries
will
not
saye
otherwise
but
they
were
the
liuely
membres
of
that
happy
and
heauenly
felowship
.
The
high
way
of
trueth
.
We
brought
the
practise
of
it
to
the
holy
Apostles
by
plaine
accompte
,
we
went
with
the
truethe
of
our
cause
to
the
lawe
of
Moyses
,
from
thense
by
like
light
to
the
lawe
of
nature
.
But
now
for
the
other
sorte
,
we
must
leaue
the
cyty
of
God
and
the
feloweship
of
these
noble
personagies
,
of
doctors
,
Apostles
,
Prophets
,
and
Patriarches
,
and
seeke
on
the
lyfte
hand
in
the
other
citie
,
whiche
is
of
Augustine
named
the
cyty
or
commonwelthe
,
as
a
man
migh
call
it
of
the
deuil
:
in
whiche
body
,
all
practise
of
mischiefe
and
origin
of
erroure
,
isshuing
from
that
vnhappy
heade
to
the
corrupt
and
deadly
limmes
therof
,
is
to
be
fownde
.
We
shall
heare
of
the
aduersary
persuasion
then
,
The
by
way
of
haeresy
.
in
the
company
of
Anabaptistes
,
of
Arrians
,
of
Saduceis
,
of
Epicures
:
where
so
euer
the
weedes
of
the
common
enemies
corrupte
seede
growethe
,
there
shal
we
finde
amongest
breares
and
brembles
,
this
choking
weede
with
all
.
For
as
the
true
preachers
,
the
Apostles
of
Christe
Iesu
,
did
sowe
in
the
beginninge
of
the
Christian
church
,
which
was
the
springe
of
the
worde
of
lyfe
and
truethe
,
amongest
other
heauenly
seedes
of
true
doctrine
,
that
profitable
practise
for
the
reliefe
of
suche
,
as
were
hense
departed
in
the
slepe
of
peace
,
with
the
decent
ordre
which
euer
sithens
the
Catholyck
churche
hathe
obedyently
folowed
,
euen
so
,
Math.
13.
Inimicus
homo
superseminauit
zizania
:
the
common
enemy
came
afterwarde
and
ouersewe
darnell
,
and
cockle
,
ether
for
the
vtter
choking
,
or
elles
for
the
especiall
lette
of
that
good
seede
,
which
the
Maister
of
this
field
by
his
houshoulde
seruauntes
had
plentifully
sowen
before
.
This
common
aduersarye
,
as
our
maister
him
sellfe
expoundeth
it
,
is
the
Deuil
:
who
,
as
he
in
all
other
thinges
beneficiall
to
mankinde
is
a
greate
stay
,
so
Christian
mennes
commoditye
in
this
point
he
notably
hindereth
by
his
wicked
suggestions
and
deuilishe
diuise
,
wherby
he
prouokethe
many
vnder
the
shewe
of
Goddes
worde
or
bare
name
thereof
(
for
that
is
the
lambes
cote
which
this
wyely
woolfe
boroweth
to
maske
in
)
to
be
vnkīd
,
vnnatural
,
and
with
owt
all
godly
affection
towards
their
departed
frendes
.
The
whiche
contrary
corrupt
sede
of
false
doctrine
we
right
wel
know
came
of
the
sayd
aduersary
,
bicause
it
was
longe
after
ouersowen
:
Tert.
de
prescrip.
lerning
further
of
Tertulian
,
Id
verum
esse
quodcumque
primum
,
id
adulterinum
quod
posterius
.
That
to
be
true
that
was
first
taught
,
and
that
to
be
faulse
and
forged
,
which
came
latter
.
And
yet
besydes
that
generall
and
moste
certeine
instruction
,
lerned
Damascen
,
helpeth
vs
to
the
trial
of
this
peculiare
case
.
Doubting
not
to
affirme
,
that
al
such
cogitations
as
do
entre
into
mannes
head
against
the
praiers
or
charitable
woorkes
for
the
departed
,
be
the
deuilles
enuious
and
subtill
suggestions
,
for
the
hinderaunce
off
oure
brethern
departed
from
the
heauenly
ioyes
.
For
thus
he
writeth
in
a
sermon
for
the
same
purpose
.
That
oulde
serpent
(
saith
he
)
whose
endeuoure
is
to
corrupt
and
deface
the
good
and
acceptable
woorkes
of
God
,
and
to
lay
snares
for
the
entrapping
of
mennes
soules
,
who
is
muche
perced
through
brotherly
loue
,
and
brasteth
in
sunder
for
the
enuy
that
he
beareth
towardes
our
faithe
,
and
finially
is
madded
by
oure
naturall
compassion
one
towardes
an
other
,
as
one
that
is
the
vtter
renouncer
of
all
good
lawes
,
he
enspireth
to
som
,
a
fayned
and
faulse
imagination
cleane
contrary
to
the
holy
constitutions
:
that
is
to
say
,
that
al
good
and
acceptable
workes
,
before
God
,
shoulde
no
whit
proffet
the
departed
soules
.
Our
protestantes
be
inspired
by
Damascens
iudgement
.
Yf
this
writers
iudgement
be
good
,
as
it
is
sure
most
sounde
,
then
must
al
our
vnnaturall
and
vnkynd
preachers
haue
an
especiall
inspiration
of
the
deuill
him selfe
,
so
often
as
they
hinder
fauoure
and
grace
from
the
deade
.
For
as
he
reduced
oure
origin
to
the
Apostles
,
so
he
doubteth
not
to
auouche
,
the
contrary
persuation
to
be
euidently
moued
by
the
oulde
serpent
,
of
especiall
enuie
towardes
mannes
saluation
.
And
nowe
if
thowe
list
knowe
in
whome
this
subtill
suggestion
tooke
first
place
and
roote
,
Of
the
author
of
this
new
sect
.
after
the
longe
vsage
of
the
other
,
according
to
the
Apostles
planting
:
we
shall
make
the
for
thy
especial
comfort
partaker
therof
also
.
We
will
not
vse
the
aduersaries
,
as
they
doo
vs
:
charging
vs
with
later
preaching
or
doctrine
then
the
Apostles
planted
,
and
yet
can
nether
tell
,
where
,
nor
by
whome
it
began
.
But
we
shall
by
open
euidence
call
the
wolfe
by
his
name
.
Let
an
heretike
but
set
owte
fout
,
and
once
open
mouthe
,
thoughe
he
doo
no
harme
at
all
,
yet
the
watcheman
of
Israell
hath
him
by
the
backe
streght
.
The
dogges
were
neuer
so
doom
in
goddes
Churche
,
but
they
woulde
barke
at
the
first
apparance
of
any
straunge
cattell
.
For
that
,
the
notation
of
his
arising
and
name
,
was
not
onely
a
warning
to
the
present
time
to
take
heede
to
theire
faithe
,
but
an
admonition
to
all
the
posteritye
to
beware
of
the
lyke
.
And
it
was
euer
counted
a
refutation
of
an
haeresye
to
the
full
,
to
reduce
it
to
a
latter
infamous
author
,
by
the
certaine
recorde
of
the
churchies
historie
.
The
which
kind
of
reason
bothe
emongest
the
lerned
hathe
singulare
strenghte
,
and
is
sensible
for
the
people
,
and
of
the
aduersarie
vtterly
inuincible
.
Irenaeus
vseth
it
against
the
haeresyes
of
his
tyme
,
as
a
demonstration
of
muche
force
.
What
,
saith
he
,
before
Valentinus
there
was
none
of
that
his
faulse
secte
,
Li.
3.
Ca.
4
and
he
came
in
with
his
seede
,
after
the
first
preaching
of
oure
faithe
a
good
while
.
I
can
tell
when
he
began
,
howe
he
increased
,
howe
long
he
continued
.
Both
he
and
that
other
Cerdon
entered
first
vnder
the
gouernement
of
Hyginius
,
The
trial
of
false
preachers
.
grewe
vpwarde
vnder
Pius
,
and
continued
tyll
Anicetus
tyme
:
and
so
making
the
lyke
accompte
of
other
archeheretikes
,
at
lenght
thus
he
concludeth
:
all
these
rose
vppe
in
theire
apostacie
longe
after
that
the
Church
was
ordered
in
faith
and
doctrine
.
In
this
sense
spake
Irenaeus
.
But
the
ruele
is
common
and
certaine
as
any
can
be
in
the
worlde
,
and
I
woulde
stand
vpon
the
grounde
therof
against
all
faulse
doctrine
in
the
worlde
,
A
general
rule
to
knowe
haeresi
by
.
and
thus
it
is
:
Any
opinion
,
that
may
be
truely
fathered
vpon
any
priuate
man
,
that
was
longe
after
the
trueth
was
first
preached
by
the
apostles
,
if
it
be
vpon
a
point
of
our
faithe
,
and
contentiously
mainteyned
,
it
is
an
haeresye
.
And
thus
againe
:
who
so
euer
was
withstand
in
his
first
arising
and
preaching
,
by
suche
as
were
in
the
vnitye
of
the
Churche
,
he
was
a
faulse
teacher
,
and
his
abettours
be
heretikes
.
And
the
force
of
this
conclusion
is
so
greate
,
that
the
heretikes
theime
selues
if
they
can
get
any
likly
shew
of
raysing
of
any
doctrine
,
or
practise
of
goddes
Churche
in
these
latter
daies
,
they
thinke
they
haue
a
good
argument
against
the
Catholikes
.
Therefore
they
would
father
transubstantiation
vpon
this
Councel
,
the
adoration
of
the
Sacrament
vpon
that
Pope
,
indulgencies
vpon
that
bisshop
,
&c.
For
they
be
as
saulcie
with
goddes
Church
,
Councells
,
and
chefe
gouernors
,
as
we
be
with
the
Iacke
strawes
of
Geneua
.
And
yet
when
they
haue
traueled
to
theire
heartes
ake
,
they
can
find
no
one
thing
first
inuented
by
any
of
theim
,
whome
they
faulsely
name
to
be
the
authors
therof
.
But
well
seeing
it
is
so
stronge
an
argument
of
haeresye
,
to
haue
the
ofspring
of
a
later
author
,
with
plane
prouisò
of
goddes
Churche
for
his
markinge
,
let
vs
adde
so
muche
strengthe
to
oure
cause
,
to
haue
the
father
of
the
contrary
faulshodde
knowen
,
and
noted
of
th
antiquity
,
by
his
name
.
Cap.
75.
Lib.
3.
In
Anacephal
.
Epiphanius
that
notable
man
in
his
book
that
he
wrote
for
the
confutation
of
all
the
haeresies
that
were
before
his
time
,
and
in
other
of
his
woorkes
too
,
nameth
an
obscure
felowe
one
Aërius
to
be
the
first
author
of
this
haeresie
,
that
prayers
and
sacrifice
profitethe
not
the
departed
in
Christe
.
But
what
maner
a
felowe
he
was
,
and
howe
lickly
to
be
the
founder
of
such
a
schoole
,
thow
shalte
perceiue
best
by
the
writers
wordes
.
When
Aërius
coulde
not
obteyne
the
bisshoprick
of
Eustathius
deposed
,
after
that
he
was
once
perfectly
well
skilled
in
Arius
doctrine
,
he
inuented
newe
sectes
of
his
owne
:
affirming
that
there
shoulde
be
no
offering
for
the
departed
.
and
of
him
lo
the
scholares
were
called
Aërians
.
Lett
not
the
simple
(
whome
I
woulde
helpe
in
this
cause
)
be
deceiued
by
the
lyknes
of
these
two
names
,
Arius
:
and
Aërius
:
Arius
.
Aërius
.
for
this
later
was
the
author
of
their
secte
,
and
was
a
folower
of
the
first
called
Arius
in
his
doctrine
beside
.
And
of
the
same
sect
and
sectmaster
,
S.
Augustine
thus
saithe
,
folowinge
Epiphanius
:
The
Aérians
were
so
named
by
one
Aérius
,
In
li.
de
haeres
.
ad
Quod
vult
.
who
taking
snoffe
that
he
could
not
get
a
bisshoprike
,
fell
in
to
the
haeresy
of
Arius
first
:
and
then
added
therevnto
,
other
haeresies
of
his
owne
makinge
:
saing
that
we
should
not
offer
sacrifice
for
the
dead
,
nor
obserue
the
solempne
apointed
fastes
of
the
Church
,
but
that
euery
man
should
absteane
when
he
liste
.
And
there
bothe
he
and
Epiphanius
do
recken
moe
of
his
holy
opinions
,
which
I
omitte
.
For
it
is
enoughe
for
oure
purpose
,
and
to
confownde
all
the
haeretikes
of
oure
dayes
,
that
this
opinion
was
noted
as
it
spronge
vp
in
the
primitiue
Church
for
heresie
,
One
that
hathe
for
saken
the
Churche
is
indifferent
to
what
haeresy
yow
will
.
and
the
authors
not
onely
condemned
as
heretikes
in
that
point
,
but
in
many
other
thinges
beside
.
For
I
neuer
readde
of
,
nor
yet
knew
any
heretike
,
but
if
he
once
mistrusted
the
catholike
Church
,
the
Deuil
was
hable
to
perswade
withe
him
as
well
in
a
numbre
of
matters
as
in
one
.
And
that
is
the
cause
that
any
man
seduced
,
And
therfore
they
call
theire
doinges
,
Proceding
.
falleth
from
one
faulshood
to
an
other
,
till
he
wholy
be
drowned
in
the
waues
of
tempesteous
doctrine
.
And
when
he
commeth
once
at
the
bottom
,
then
(
God
knoweth
)
he
settith
light
by
the
matter
,
contemneth
it
,
and
is
often
past
recouery
,
Prouer.
18.
as
it
is
sayde
:
Peccator
cum
in
profundum
venerit
,
contemnit
.
Euen
so
did
this
Aërius
,
first
throughe
ambitious
pride
faule
to
the
Arians
secte
,
but
bicause
he
counted
it
nothing
glorious
to
be
a
scholare
,
he
would
be
a
master
,
and
that
of
a
misheuous
matter
,
and
a
matter
repugnant
to
the
sense
of
all
Christes
churche
,
which
before
his
preaching
,
generally
as
after
,
receiued
and
faithfully
vsed
prayers
and
oblation
for
the
dead
.
Of
which
consent
of
the
vniuersall
worlde
,
and
the
heretikes
folye
in
withstanding
the
same
,
the
sayde
Epiphanius
saith
thus
:
Vbi
sup.
13
I
will
report
his
wordes
in
latine
,
bicause
they
sownde
very
well
,
thoughe
him selfe
wrote
not
in
that
language
:
Assumpsit
ecclesia
in
toto
mundo
,
assensus
est
factus
antequàm
esset
Aerius
,
&
qui
ab
ipso
appellantur
Aeriani
:
quis
autem
magis
de
his
nouit
,
hic
neseductus
homo
qui
etiam
superest
nunc
,
an
qui
ante
nos
testes
fuerunt
?
&
cae
.
Thus
in
English
.
The
Churche
hath
receiued
this
trueth
through
the
wide
worlde
,
it
was
sattled
in
all
mens
mindes
before
Aërius
was
borne
,
or
any
of
his
sect
that
be
nowe
called
Aërians
.
And
who
I
pray
yowe
is
most
like
to
knowe
the
truethe
of
these
thinges
,
this
faulse
wretche
yet
liuing
at
this
daye
,
or
elles
the
faithfull
witnessies
that
were
before
oure
time
?
Behoulde
here
your
woorshipfull
master
,
yowe
may
suerly
take
greate
cause
of
conforte
in
his
lyuely
worde
:
mary
sir
he
might
haue
bene
an
Archebisshop
in
our
daies
,
for
he
loued
nether
fasting
nor
praying
.
He
was
fayne
to
be
an
haeretike
for
anger
,
bicause
he
coulde
not
be
made
a
bisshoppe
then
,
who
now
if
he
were
in
this
happy
age
,
when
the
light
is
more
plentifully
powred
vpon
the
people
,
mighte
haue
bene
promoted
at
Caluins
decease
to
the
ouerlooking
of
Geneua
.
But
his
opinion
was
so
notorious
fallse
,
that
it
grewe
to
no
greate
heade
at
that
time
,
or
elles
it
was
not
so
much
regarded
bicause
it
was
ioyned
to
that
horrible
faulshod
of
Arrius
,
against
the
blessed
Godhood
of
Christe
Iesus
oure
sauioure
.
Note
wel
Euery
greate
waste
of
religion
hathe
many
faulse
opinions
knitte
together
,
emongest
which
one
being
as
principall
grounde
,
shadoweth
the
other
lesser
branchyes
:
as
nowe
the
blasphemy
of
the
holy
Sacrificie
and
Sacrament
,
being
the
fountayne
of
theire
haeresies
,
in
a
maner
couerethe
the
meaner
puddelles
of
theire
stinking
doctrine
.
And
emongest
other
,
this
vnnaturall
affection
of
forbiddinge
the
relyfe
of
the
parted
,
seemethe
euer
to
be
ioyned
as
an
appendix
to
other
faulshooddes
.
For
in
holy
Damascenes
daies
this
secte
appeared
againe
with
other
faulse
doctrine
,
as
a
companion
of
all
mischiefe
.
And
to
proue
it
to
be
an
haeresie
,
he
seeketh
oute
the
first
founder
thereof
,
Damascen
.
in
oratione
pro
defunctis
&
de
haeres
.
and
findeth
euen
as
before
,
that
vnder
the
deuill
this
Aerius
was
the
father
of
that
faythlesse
assertion
.
Whome
he
bayteth
wellfauourdly
in
a
whole
oration
and
so
driues
the
woolfe
in
to
the
wodde
againe
.
Then
for
many
a
day
together
this
doctrine
was
dashte
til
the
time
of
holy
S.
Bernard
and
Petrus
the
reuerent
Abbate
of
Cluny
,
by
whiche
two
notable
howsekeping
dogges
,
that
were
neuer
doume
in
the
Churchies
neede
,
this
woolfe
appearing
once
ageine
was
both
noted
and
oppenly
vanquished
.
Note
wel
how
this
faulshood
euer
ioyneth
it
selfe
to
other
horrible
sectes
.
And
in
theire
dayes
,
this
faulsehod
that
before
was
a
companion
of
the
Arrians
(
marke
well
the
course
of
thinges
good
reader
)
was
nowe
matched
with
the
Anabaptistes
:
who
in
that
time
,
as
the
saide
writers
doo
recorde
,
did
call
theime
selues
Apostolici
,
that
is
to
say
apostolike
or
folowers
of
the
apostles
,
so
they
would
be
termed
to
delude
the
ignorant
by
the
bewty
of
that
glorious
name
,
as
nowe
theire
ofspring
cal
theime
selues
,
Euangelici
:
that
is
to
say
,
gospellers
,
and
the
pure
preachers
of
the
worde
,
and
ghospell
.
S.
Bernarde
touched
theim
to
the
quick
in
a
sermon
,
by
these
wordes
,
Lo
(
saith
he
)
these
miscreants
,
lo
these
dogges
,
Sermone
.
66
super
●antic
.
they
laughe
vs
to
skorne
that
we
baptise
infants
,
that
we
pray
far
the
dead
,
that
we
require
the
helpe
of
holy
sanctes
,
they
exclude
Christes
grace
in
all
sortes
and
euery
kinde
,
in
oulde
and
yong
,
in
the
liue
and
in
the
deade
.
Looke
yowe
nowe
,
with
theire
gospell
lyke
name
they
were
counted
no
better
then
prophane
dogges
of
this
holy
father
,
that
laught
so
skornefullye
at
Christes
church
for
praying
for
the
deade
and
inuocation
of
sanctes
:
and
shall
we
make
suche
Iuels
of
theire
scholars
nowe
a
dayes
?
In
all
agyes
since
this
wielde
seede
was
first
sowne
,
the
true
preachers
,
the
woorkmen
of
goddes
haruest
,
haue
euer
plucked
it
vpp
,
as
it
first
appeared
:
The
which
wede
was
better
knowne
from
the
corne
,
bicause
it
euer
grewe
emongest
the
bundels
of
briers
and
brembles
,
and
was
of
that
waisting
nature
,
that
it
could
not
be
tolerated
with
owte
the
vtter
choking
of
the
wheate
.
This
doctrine
(
I
say
)
being
of
it self
very
perniciouse
,
yet
it
is
euer
in
company
of
other
mischiefe
.
For
the
principall
author
of
this
secte
was
an
Arian
,
then
the
folowers
as
Bernard
witnessith
,
were
Anabaptistes
or
worse
.
To
whome
all
men
muche
meruell
that
God
shulde
rather
reueale
suche
misteryes
of
truethe
,
then
to
other
that
were
sownde
in
faithe
.
And
in
dede
I
would
gladly
meete
withe
sum
one
good
fellowe
or
other
of
that
secte
,
that
weere
lerned
with
al
,
that
he
might
resolue
me
in
this
doubt
,
why
this
conclusion
of
not
offering
or
praying
for
the
deade
,
of
not
keping
th
ordinarie
fastes
,
of
contemning
the
Sanctes
helpe
in
heauen
,
and
the
residewe
of
your
newe
Creede
,
why
God
(
seeing
al
light
of
truethe
commethe
of
his
grace
)
openethe
these
misteries
alwaies
and
onely
,
to
suche
as
yowe
your selues
can
not
deny
to
be
haeretikes
.
I
trowe
no
protestant
can
answer
with
reason
to
this
point
Why
did
he
reueale
in
the
primitiue
Churche
that
doctrine
to
an
Arian
,
being
an
open
enymie
of
his
holy
name
,
and
not
to
Athanasius
or
Epiphanius
or
som
other
blessed
men
of
that
time
?
I
stand
the
longer
vpon
this
point
,
that
the
worlde
and
who
so
euer
is
the
simplest
,
may
behoulde
your
miserie
and
shame
:
for
I
knowe
yowe
can
say
nothing
in
this
case
for
your
defense
,
but
euen
beare
with
black
blotted
consciencies
the
infamy
of
wilfull
blyndnesse
.
Howe
say
yow
,
did
not
your
doctrine
afterwarde
appeare
againe
emongest
wicked
Anabaptistes
,
that
deny
emongest
other
thinges
,
the
baptisinge
of
infantes
?
it
was
nether
reueled
to
Bede
nor
Bernard
I
warrant
yowe
.
Here
this
secte
ioyneth
wih
the
sacramentaries
a●d
the
rest
of
miscreauntes
But
com
lower
yet
to
oure
owne
time
:
yow
knowe
full
well
we
haue
store
of
Anabaptistes
,
of
Arians
,
of
Saduceys
,
of
Epicures
,
and
of
al
other
sectes
that
the
deuill
euer
deuised
(
suche
light
of
truethe
hath
our
happy
age
by
your
praeaching
)
tell
me
trueth
nowe
,
be
not
all
these
whome
yowe
cownte
haeretikes
as
wel
as
we
doo
,
be
they
not
all
I
say
of
your
opinion
in
this
matter
and
not
one
of
theime
of
oures
?
Nay
I
will
pose
yowe
further
,
is
not
your
preachinge
the
very
redy
waye
to
all
suche
extreeme
blasphemies
,
as
they
bowldely
mainteyne
?
did
euer
man
fawle
from
the
Catholike
Churche
to
those
further
haeresies
then
yowe
yet
openly
professe
,
but
he
tooke
youres
by
the
way
,
as
a
plane
passage
to
extreme
infidelitye
?
yea
your
opinions
doo
so
well
stande
with
the
other
,
that
they
neede
not
afterward
to
refuse
any
one
pointe
of
al
your
doctrine
to
mainteyne
theire
owne
.
There
is
no
article
of
Catholike
doctrine
,
but
it
is
as
much
hated
of
theim
,
as
of
your selues
.
Helpe
your selues
here
my
maisters
,
Marke
well
.
or
elles
all
the
worlde
will
take
yowe
to
be
in
your
heartes
,
of
the
same
sectes
wherevnto
your
faithe
is
allwaies
so
dearely
ioyned
.
Put
your
heades
together
,
and
tell
vs
whie
your
doctrine
is
so
deare
to
the
Arians
,
and
all
wicked
men
,
and
so
hated
of
the
holy
fathers
of
Christes
Church
?
Yf
you
frame
not
your
answer
wel
,
yow
liese
your
credites
,
your
scholares
,
and
your
honesties
.
Wel
,
thus
haue
I
pointed
owt
your
author
,
his
name
was
Aërius
:
yowe
must
be
cauled
Aërians
:
yow
may
kepe
the
name
of
protestauntes
or
Euangelistes
besyde
.
For
a
holy
newe
calling
is
lightly
ioyned
to
suche
men
.
Wherby
though
sum
simple
be
deceyued
,
yet
wise
men
be
warned
.
Or
if
the
owlde
authors
of
this
sect
be
not
so
glorious
as
these
newe
reuiuers
,
if
they
list
and
like
so
,
they
may
cal
theime
selues
Lutherans
,
or
Caluinistes
,
or
what
they
will
,
but
Catholikes
.
Althoughe
Martyn
Luther
graunted
purgatorye
and
praiers
,
whith
this
error
:
that
suche
as
were
there
,
might
yet
by
theire
diuers
deseruings
,
win
or
lose
lyfe
euerlastinge
,
as
men
of
doubtefull
state
,
as
they
were
before
in
the
worlde
:
playne
agaynst
oure
sauiours
admonition
,
Vide
Hieronimum
sup.
3.
ad
galathas
.
Ioan.
9.
and
carefull
warninge
,
veniet
nox
quando
iam
nullus
operari
potest
.
Woorke
whiele
the
day
lasteth
,
for
the
night
shall
coom
when
no
man
can
labour
.
But
I
neede
not
to
stand
vpon
this
point
,
which
of
nether
parte
is
muche
regarded
.
Nether
will
I
spend
any
more
time
in
gettinge
theyme
an
author
of
theire
secte
,
seeing
they
haue
choise
of
diuers
.
Let
theime
go
owt
of
the
Citye
of
God
,
from
emongest
the
holy
company
,
and
turne
on
the
lifte
hand
,
and
look
emongest
the
owtcastes
of
al
agies
,
and
they
shal
haue
frendes
and
fellowes
enowe
.
That
theire
falsehood
is
condemned
,
and
the
Catholike
trueth
approued
by
the
authority
of
holy
Councelles
.
Theire
pride
in
contemning
,
and
the
Catholikes
humility
in
obedient
receyuing
the
same
.
And
a
sleight
wherby
the
haeretikes
deceyue
the
people
,
is
detected
.
Cap.
15.
ANd
for
oure
parte
it
is
sufficient
,
good
reader
,
that
we
knowe
the
first
founder
thereof
,
and
that
we
be
now
right
well
assured
,
that
he
in
his
time
,
and
his
scholares
in
theres
,
haue
ben
noted
,
called
,
and
condemned
for
haeretikes
,
in
this
as
in
other
fonde
peruerse
opinions
beside
,
not
onely
by
the
singulare
iudgements
of
diuers
lerned
men
,
but
by
the
common
sense
and
consent
of
the
worlde
,
and
by
auncient
councells
bothe
general
and
particulare
,
as
we
may
reade
in
the
Councels
of
Carthage
the
iiij
.
of
Bracharense
,
and
Vase
.
Cap.
79.
Cap.
34.
Cap.
2.
the
decrees
of
which
,
by
occasion
we
rehersed
once
before
.
They
are
bothe
auncient
and
of
greate
authoritye
,
and
honoured
with
the
presence
of
many
notable
fathers
,
as
Augustine
and
other
.
But
especially
for
the
approuing
of
our
faith
,
and
condemnation
of
the
aduersaries
part
,
the
whole
processe
of
the
greate
councell
of
Florence
must
be
noted
.
for
there
the
question
of
purgatory
and
praiers
for
the
deade
,
was
fullye
handeled
,
by
the
most
learned
of
both
the
Latine
and
Greke
church
,
the
Patriarche
of
Constantinople
him self
,
with
the
legates
of
Armenia
and
other
nations
of
that
parte
,
being
present
:
and
fully
condescending
with
the
Romane
church
vpon
the
truth
of
purgatory
,
and
other
graue
mysteries
:
in
to
the
doubt
of
which
,
that
part
of
the
churche
by
schisme
and
miscredet
of
theire
forefathers
,
had
faullen
into
,
not
long
before
:
and
so
made
perfect
protestation
of
theyre
faithe
,
Note
with
th
abiuring
of
the
contrary
,
as
haeresie
.
But
omittting
that
longe
processe
and
large
treatie
of
the
matter
,
for
the
establishing
of
euery
mannes
conscience
,
I
will
conclude
vp
all
the
matter
with
the
councell
and
the
holy
gostes
determination
of
all
the
whole
cause
,
in
these
words
:
Si
verè
poenitentes
in
Dei
charitate
decesserint
,
antequam
dignis
poenitentiae
fructibus
de
commissis
satisfecerint
,
et
omissis
,
eorum
animas
poenis
purgatorijs
purgari
,
&
vt
à
poenis
huiusmodi
releuentur
p●odesse
eis
viuorum
fidelium
suffragia
,
missarum
scilicet
sacrificia
,
orationes
,
&
eleemosynas
,
&
alia
pietatis
officia
,
quae
a
fidelibus
pro
alijs
fidelibus
fieri
consueuerunt
,
In
initio
Concilij
Florentini
.
secundum
ecclesiae
instituta
,
We
define
and
determine
,
The
holy
Councell
of
Trent
hath
allso
determined
the
same
againste
the
haeretikes
of
oure
tymes
.
that
true
poenitents
departing
in
the
fauoure
of
God
,
before
they
satisfied
for
theire
negligencies
or
faultes
committed
by
worthy
fructes
of
poenaunce
,
shal
be
clensed
by
purgatory
paines
:
and
lykewise
for
the
release
thereof
,
the
praiers
of
the
faithfull
,
the
sacrifice
of
the
blessed
masse
and
allmose
,
withe
other
thinges
customably
practised
by
the
faithful
for
theire
frendes
decessed
,
according
to
the
ordinaunce
of
Goddes
churche
,
to
be
profitable
.
The
which
graue
determination
if
any
man
be
so
willfull
to
contemne
,
Let
him
knowe
,
that
he
dispicethe
,
being
but
a
mortall
fraile
man
,
the
grauest
iudgement
that
God
hath
left
in
earthe
for
the
determination
of
any
matter
.
Let
him
be
ashamed
that
he
being
but
one
man
,
taketh
vpon
him
to
controule
diuers
hundrethes
of
the
most
chosen
for
vertue
,
for
lerning
,
for
experience
in
the
whole
Churche
of
God
:
yea
let
him
if
he
haue
any
affection
of
grace
,
tremble
and
feare
to
deface
the
dealing
of
that
honourable
and
vniuersall
parlament
,
that
repraesentith
vnto
vs
Goddes
holy
whole
churche
,
hauing
the
assured
promise
of
the
holy
gostes
assistance
for
theire
giding
in
all
truethe
.
Yet
I
see
before
hand
the
aduersaries
wil
not
admitte
the
iudgement
of
these
or
any
other
Councelles
:
nether
in
suche
men
doo
I
much
meruell
to
finde
so
litle
humility
,
and
so
muche
impudencie
.
For
all
haeretikes
condemned
by
councelles
did
euer
condemne
,
as
they
coulde
,
the
same
councelles
againe
.
So
were
the
first
iiij
.
councelles
whiche
all
Christian
men
with
S.
Gregory
accepte
as
the
holy
gospelles
of
God
,
All
haeretikes
doo
condemne
councels
.
vtterly
refused
by
the
parties
in
theim
condemned
:
The
Arians
by
greate
force
of
worldely
princies
and
many
assemblies
,
deuilishly
withstood
the
Councell
of
Nice
,
the
Macedonians
reiected
the
councell
of
Constantinople
the
first
,
the
Nestorians
nothing
aestemed
the
councell
of
Ephese
,
Eutiches
and
Dioscorus
litle
regarded
the
councell
of
Chalcedon
:
in
which
they
and
theire
folowers
were
condemned
of
haeresy
for
sondry
pointes
,
which
nowe
were
ouerlonge
,
and
not
for
oure
purpouse
to
reherse
.
Then
by
refusing
the
heauenly
sentence
of
the
churches
iudgement
,
they
win
nothing
elles
but
the
assured
marke
of
an
haeretike
.
They
declare
theime
selues
,
that
as
they
be
in
haeresy
as
deepe
as
the
beste
,
so
they
in
pride
and
bouldenesse
,
The
humble
obedience
of
Catholikes
to
the
gouernoures
of
Goddes
Churche
be
not
behinde
the
worste
.
But
all
Catholikes
and
faithfull
beleeuers
,
as
soone
as
they
knowe
the
determination
of
suche
a
numbre
of
so
well
learned
fathers
gathered
in
the
vnitye
of
goddes
Churche
and
spirite
,
streght
way
they
receiue
it
,
and
submit
theime
selues
,
as
to
the
iudgement
and
reuelation
of
the
holy
gost
.
For
so
the
Christian
bretherne
that
were
molested
by
the
contentious
clamors
of
certeine
troublesome
heades
at
Antioche
,
being
on●e
certified
by
the
letters
of
that
first
Christian
councell
,
what
was
decried
●nd
enacted
concerning
the
matters
●●lled
in
quaestion
,
they
then
regarded
●o
more
what
the
aduersaries
thought
●herin
,
but
owt
of
hand
Ganisi
sunt
su●r
Consolatione
,
they
reioysed
in
that
●omforte
of
theire
agrement
.
And
●uffinus
writeth
,
that
when
Constan●●nus
the
greate
vnderstoode
the
determination
of
the
doubtes
proposed
in
●he
greate
councell
of
Nire
,
he
receiued
it
as
the
oracle
of
God
:
Ruff●n
.
Defertur
ad
Constantinum
sacerdotalis
concilij
sententia
,
ille
●aquam
a
Deo
prolatam
veneratur
:
the
decree
(
saith
he
)
of
the
priestes
was
shewed
to
Constantine
,
and
he
streght
withe
al
reuerence
accepted
it
,
as
goddes
owne
sentence
.
And
if
oure
aduersa●ies
coulde
learne
a
little
humilitye
,
they
might
quickly
be
dispatched
of
●
greate
deale
of
haeresie
.
The
which
as
●t
first
began
with
the
conceite
of
singularitie
and
contempt
of
other
,
so
it
procedith
with
maliperte
bouldnesse
,
and
endeth
in
plaine
disobedience
of
of
the
Churche
,
of
the
councelles
,
of
the
scriptures
,
and
goddes
own
spirite
.
Whom
with
owt
moe
wordes
I
would
nowe
geue
ouer
vnto
God
,
hauing
(
as
I
trust
)
alredy
geuen
theime
sufficient
occasion
by
the
euident
proufe
of
my
matter
,
to
remembre
theire
misery
and
heuy
condition
,
but
that
I
must
remoue
oute
of
the
simples
waie
,
suche
stoombling
stockes
,
as
perhappes
might
sumwhat
trouble
the
vnlerned
,
who
for
lacke
of
deepe
iudgement
,
be
moste
subiecte
to
the
aduersaries
deceites
.
Howe
they
practise
with
the
simple
.
And
with
suche
thus
they
lightely
practise
:
first
by
lofty
lookes
and
highe
chalengies
,
they
crake
and
boste
with
passing
bowldnes
,
that
the
learned
men
of
the
world
,
the
sage
fathers
of
the
auncient
times
,
al
the
graue
councelles
,
the
whole
vsage
of
the
primitiue
Church
,
Great
impudency
in
haeretikes
.
with
plaine
scripture
,
to
be
on
theire
parte
.
And
as
for
the
contrary
teaching
,
that
it
came
in
of
late
with
the
decay
of
lerning
and
light
of
truethe
,
in
these
barbarous
tymes
when
superstition
and
darke
ignorance
had
wasted
the
doctrine
of
the
yeares
past
.
And
in
this
bragge
they
stand
,
till
som
Catholike
man
encounter
with
theime
.
By
whome
when
they
see
theim selues
so
driuen
from
the
standinge
which
they
kept
with
greate
glory
before
,
that
they
must
be
wholy
naked
and
destitute
in
the
face
of
the
worlde
of
al
such
helpes
,
as
they
accompted
to
haue
for
the
owtewarde
shewe
of
theire
deceitful
doctrine
,
then
in
plaine
wordes
they
confesse
theire
teachig
not
to
hange
on
the
antiquitye
,
not
on
councelles
,
not
on
Doctors
,
nor
on
any
man
,
but
on
Goddes
holy
spirite
and
worde
,
which
can
not
deceiue
theime
.
And
so
at
th
ende
,
the
owlde
vse
of
the
primitiue
churche
,
the
fathers
,
and
the
generall
councelles
arrogantly
contemned
,
or
rather
vnworthely
condemned
(
marke
well
theire
prety
conceites
)
they
make
then
a
matche
betwene
theime
selues
with
goddes
worde
on
the
one
partye
,
and
the
doctors
and
fathers
withe
owte
Godde●
worde
,
The
sophistry
of
haeretikes
.
on
the
other
partye
.
Affirming
that
they
be
not
bound
to
beleue
theime
but
where
they
agree
with
the
scriptures
of
God
.
And
then
turning
theire
taulke
to
the
simple
,
thus
they
preache
vnto
theime
by
a
captious
and
foolishe
demaunde
,
whether
they
thinke
it
more
reason
or
conuenient
to
beleeue
the
scriptures
,
or
doctors
:
the
determination
of
the
true
and
liuelye
worde
of
God
,
or
elles
the
decrie
of
a
generall
councel
:
which
deceitfull
wreasting
of
the
state
of
our
quaestion
,
somwhat
troobles
the
vnlearned
,
which
can
not
perceiue
herby
that
they
betray
theime
selues
,
and
deface
theire
own
dooinges
,
in
so
rude
a
defense
.
For
who
seethe
not
nowe
,
that
they
renounce
all
that
helpe
of
Councelles
and
Doctors
which
with
vauntes
they
clamed
before
,
whiles
they
impudently
make
a
diuision
or
contrarietie
betwixte
theime
and
the
holy
scripture
?
And
we
take
it
at
theire
hand
as
an
open
acknouleging
of
theire
lacke
,
●her
wher
they
praetēdid
greatest
store
.
The
whiche
thinge
if
they
likewise
woulde
confesse
openly
in
pulpit
and
●n
plaine
wordes
,
as
they
meane
nothing
lesse
when
they
shewe
the
people
that
they
were
but
men
,
that
they
might
●rre
,
that
they
folowed
the
custom
of
the
common
people
in
their
time
,
that
they
are
not
to
be
receiued
but
where
they
agree
with
scripture
,
and
that
thēi
selues
must
trie
whether
they
be
consonant
to
the
worde
of
God
or
no
:
if
they
woulde
,
I
say
,
with
owt
suche
cloked
wordes
bouldely
pronounce
as
Luther
theyr
Master
did
,
that
they
cared
not
for
a
hundreth
Augustines
or
Hieroms
,
that
they
aestemed
not
the
consent
of
all
nations
,
that
they
would
be
tried
by
the
iudgement
of
no
councel
,
that
they
woulde
purposely
ronne
Contrarye
to
the
Councels
decrye
in
al
causies
,
that
they
would
take
that
for
th
onely
trueth
which
is
conteined
in
the
holy
scriptures
,
and
that
for
scripture
which
theime
selues
thought
good
,
and
last
of
all
,
that
for
the
true
meaninge
which
agreed
best
to
the
vphoulding
of
errour
and
haeresye
,
then
woulde
the
people
leaue
these
lewde
masters
on
the
plaine
field
,
which
now
they
kepe
with
them
,
one
while
by
the
praysies
of
the
doctors
and
antiquitye
,
and
sumwhiles
by
thabasing
of
theime
ageine
,
and
deceyt
full
referring
all
to
the
onely
scriptures
,
to
which
they
saye
credet
may
salfely
be
gyuen
,
where
the
docters
with
owt
daunger
can
not
be
forther
followed
,
then
as
they
benot
fownde
to
disagree
with
goddes
worde
.
So
that
the
cause
seemethe
nowe
to
be
driuen
to
this
isshue
in
the
eyes
of
th
ignorant
,
whether
men
shoulde
rather
beleue
the
scripture
or
the
doctors
,
the
worde
of
God
that
can
not
be
faulse
,
or
the
fathers
that
weere
but
men
,
and
therfore
might
erre
,
deceiue
,
and
be
deceiued
.
But
this
is
not
the
state
of
oure
controuersie
,
nor
of
any
question
betwixte
the
Catholikes
and
theime
.
And
that
they
knowe
full
well
,
thoughe
they
craftelie
cloke
it
with
chaunge
of
wordes
▪
for
we
acknowledge
most
gladly
,
that
if
any
Doctor
,
Prophet
,
Apostle
or
Angell
(
if
it
were
possible
)
preache
vnto
vs
any
thing
against
the
word
and
trueth
of
goddes
scripture
,
that
he
is
accursed
of
God
,
and
to
be
reiected
of
men
.
But
here
is
the
stand
,
and
the
point
of
al
oure
doubtes
in
generall
(
note
it
well
master
protestaunt
)
whether
the
auncient
fathers
,
sum
of
theime
being
in
Christes
time
,
diuers
of
theime
scholars
to
his
apostles
,
here
lieth
the
doubt
and
diuer
siti
betwixte
haeretikes
and
Catholikes
.
many
within
one
hundrethe
or
two
of
yeres
afterward
,
most
of
theime
more
then
a
thowsand
yeres
since
(
I
speake
of
suche
as
we
haue
named
in
oure
cause
)
and
all
wonderfully
learned
as
well
in
the
knouledge
of
the
secrets
of
goddes
mysteries
,
as
the
tonges
:
all
mercifully
indued
withe
greate
giftes
and
gracyes
,
all
exceding
studious
in
the
scriptures
,
all
hauing
the
same
testament
and
written
worde
of
god
that
we
nowe
haue
,
all
vsing
meruelous
diligence
in
the
conference
of
diuers
placies
,
for
the
true
meaning
and
vnderstanding
of
the
same
,
all
hauing
feruent
zele
in
teaching
the
christian
people
,
al
at
times
appoynted
resortinge
together
from
diuers
partes
of
the
world
to
sum
one
generall
search
,
in
wich
,
by
humble
conferens
together
and
praier
,
thei
doubted
not
to
obteine
the
spirite
of
truth
,
as
it
was
by
our
maister
promised
:
the
question
is
nowe
then
,
I
saie
,
whether
those
holy
men
,
thus
holpen
by
nature
,
diligens
,
tyme
,
and
grace
,
be
not
more
lyke
to
vnderstand
the
scripture
than
these
men
,
wich
ether
lacke
all
these
helpes
,
or
moste
of
theyme
.
Secondly
it
foloweth
there
vpon
,
whether
we
shoulde
rather
geue
credit
to
theim
,
affirminge
purgatory
and
praiers
for
the
deade
to
be
not
onely
consonant
,
but
planely
proued
by
the
scriptures
,
or
elles
to
oure
newe
aduersaries
,
auouching
these
thinges
to
be
agaynst
the
scripture
.
Wherbye
yow
see
,
we
must
not
nowe
reason
,
whether
we
ought
to
beleue
the
doctors
or
the
seriptures
better
,
but
whether
for
the
true
sense
,
we
must
not
beleue
the
owlde
fathers
,
better
then
these
newe
fooles
.
An
answer
to
suche
arguments
as
the
haeretikes
doo
frame
of
the
holy
scriptures
not
well
vnderstanded
,
against
the
practise
of
Goddes
Churche
,
in
praying
for
the
deade
,
or
the
doctrine
of
Purgatory
.
Cap.
16.
THerfore
to
stoppe
their
waye
at
euery
turne
,
and
bicause
they
taulke
so
fast
of
scripture
,
full
fayne
woulde
I
heare
what
scriptures
they
haue
,
that
make
ether
expressely
agaynst
purgatory
and
praiers
for
the
deade
,
or
elles
by
any
one
lerned
man
in
all
the
world
,
was
euer
expounded
for
any
such
sense
.
And
lo
now
(
good
reader
)
what
scriptures
they
alleage
that
can
abide
nothinge
but
scripture
.
Firste
owte
of
Ecclesiastes
.
Cap.
11.
The
tree
whether
it
faule
to
the
southe
or
the
north
,
it
lyeth
ever
wher
it
lighteth
.
Then
they
alleage
owt
of
S.
Matthews
ghospell
,
Cap.
7.
that
there
be
two
waies
,
one
to
bring
to
heauen
,
and
thother
leading
streght
to
helle
.
And
then
owte
of
the
seconde
to
the
Corinthians
,
they
bring
in
;
Cap.
5.
howe
we
must
all
stande
before
the
iudgement
seat
of
Christe
:
there
to
receiue
eche
of
vs
according
to
our
workes
and
life
:
and
that
by
other
mennes
labour
,
oure
state
can
not
be
amended
.
Again
they
alleage
this
sentence
of
the
Apocalipse
.
Cap.
14.
Beati
mortui
&c.
blessed
be
the
deade
that
dye
in
our
Lorde
,
for
after
that
,
the
spirite
saithe
,
that
they
shall
rest
from
trauelles
.
All
which
textes
,
and
the
lyke
of
that
sorte
,
make
no
more
ageinst
purgatory
,
then
they
doo
ageinst
hell
or
heauen
:
excepte
,
that
a●
Anaxagoras
the
philosopher
saide
,
Phisic
.
1.
l.
all
thinges
were
in
euery
thinge
,
so
these
diuines
can
finde
euery
texte
of
scripture
to
make
for
what
purpose
they
liste
:
and
yet
if
the
Catholikes
alleage
a
number
of
scriptures
,
and
theime
with
the
mind
and
iudgement
of
the
whole
worlde
,
that
doubteth
not
but
they
proue
that
,
for
whiche
they
be
recited
,
yet
they
set
light
by
theime
,
and
impudently
with
clamors
beare
men
in
hand
,
that
they
haue
no
scriptures
at
all
.
Which
thinges
as
they
smelle
of
muche
arrogancie
in
al
men
,
so
in
these
foulke
that
so
malepertly
controwle
others
,
where
theyme
selues
haue
no
scripture
at
all
,
it
is
vntolerable
.
And
for
these
,
which
they
here
or
elleswhere
alleage
,
I
aske
theyme
sincerely
,
and
desire
theime
to
tell
me
faithefully
,
what
doctour
or
wise
learned
man
of
the
whole
antiquity
,
euer
expounded
these
textes
recited
,
or
any
one
of
theyme
,
or
any
other
whiche
yowe
bring
in
elles
when
,
ageinst
Purgatory
or
practise
for
the
deade
?
Yff
they
did
not
,
howe
can
yowe
for
sinne
and
shame
dissent
from
the
whole
Churche
off
Christe
,
vpon
so
light
grounds
?
Or
howe
dare
yowe
be
so
boulde
,
that
seeke
in
euery
controuersy
expresse
scripture
,
to
alleage
these
placies
,
whiche
wyse
men
,
nor
I
think
your selues
take
for
any
suche
purpose
?
Or
howe
may
yow
for
shame
reiecte
the
euident
word
of
God
,
by
vs
truely
reported
for
the
triall
of
oure
matter
,
your selues
hauing
almost
nothing
,
that
can
be
wraasted
to
youre
sense
?
An
answer
to
the
first
place
.
If
yow
stande
to
the
triall
of
youre
alleaged
testimonies
,
yowe
will
be
muche
abasshed
I
knowe
.
For
howe
can
yowe
imagine
,
that
the
place
recited
out
of
Ecclesiastes
,
should
further
youre
intent
any
thing
at
all
?
Seeing
,
that
euen
then
when
the
wyseman
spake
those
wordes
,
the
soule
of
man
streght
after
her
departure
,
and
the
faule
of
the
bodye
,
continued
not
where
it
first
fell
:
for
the
iuste
had
a
place
of
abidinge
and
rest
in
the
inferiour
partes
,
whiche
was
called
of
Ezechias
the
gate
of
helle
.
Isai.
38.
In
the
ghospel
Sinus
Abrahae
,
the
bosom
of
Abraham
,
and
nowe
Lymbus
Patrum
:
in
whiche
they
all
abode
till
they
were
deliuered
by
the
bloude
and
trauell
of
oure
sauioure
Iesus
.
Bern.
ser.
4
de
fest
omnium
sanct
Amb.
super
5.
ad
Romanos
.
Withe
whome
,
they
after
were
translated
to
the
aeternal
ioyes
of
heauen
.
Whiche
thinge
if
it
be
true
,
as
it
can
not
but
be
true
and
certaine
,
whiche
the
whole
course
of
scripture
,
the
article
of
oure
faithe
in
Christes
descension
in
to
hel
,
and
al
the
auncient
fathers
doo
constantly
setforth
,
what
blindnes
be
they
in
then
,
that
bring
this
place
againste
Purgatorie
,
which
as
it
is
a
stay
of
certaine
for
a
time
from
heauen
,
so
the
other
before
Christe
,
was
the
staye
off
all
.
And
therefore
,
it
is
plaine
,
that
this
faulynge
of
the
tree
meanithe
nothinge
lesse
,
then
that
euery
man
shoulde
streght
vpon
his
departure
be
conueyde
ether
to
hell
or
heauen
.
Or
if
any
wedded
to
Caluines
blasphemous
and
vnfaithefull
paradoxies
,
doo
with
Purgatory
deny
the
fathers
place
of
abode
,
before
the
cooming
of
Christe
,
and
impugne
the
beleefe
of
Goddes
churche
so
muche
,
that
he
withstand
the
article
of
oure
Crede
,
for
Christes
descendinge
in
to
hell
,
or
turne
the
cause
of
his
going
into
hel
,
to
sum
other
purpose
then
the
lowsing
of
theire
captiuity
that
there
were
in
expectation
of
his
ioyfull
apparance
,
Caluins
absurde
doctrin
is
refuted
.
yet
I
woulde
demaunde
so
much
of
Caluins
successor
or
scholare
,
seeing
he
wil
of
this
figuratiue
speach
of
the
trees
fauling
gether
so
grounded
and
generall
a
rule
,
that
with
owt
delay
euery
man
must
to
heauen
or
hel
streght
after
his
death
,
there
to
remaine
in
perpetuall
state
of
his
faule
in
the
nexte
life
,
ether
good
or
badde
,
I
woulde
aske
of
him
(
I
saye
)
what
he
thinketh
by
all
those
,
that
were
by
the
Prophets
,
Apostles
,
or
Christe
him selfe
,
raysed
vppe
againe
from
deathe
to
lyfe
.
Who
receiuing
by
death
that
faule
,
by
theire
accompt
must
needes
abide
where
they
first
fell
:
and
so
not
in
case
to
be
reuoked
,
by
this
theire
faulse
conclusion
they
diminishe
the
powre
of
the
spirite
in
woorking
their
raisinge
againe
.
Or
elles
they
must
impute
deceite
to
the
holy
men
,
and
oure
master
Christe
(
whiche
abhorreth
me
●o
speake
)
for
that
they
raysed
theyme
not
beinge
perfectely
deade
,
but
in
sum
deadlye
traunce
,
or
apparance
of
deathe
.
But
bicause
the
soule
of
Lazarus
,
was
nowe
iiij
daies
owte
of
his
bodye
before
Christe
wroght
vpon
him
,
The
state
of
such
in
the
next
worlde
as
by
goddes
omnipotency
were
raised
to
lyfe
againe
.
it
is
sure
and
most
certaine
,
that
it
had
sum
place
of
abyding
after
the
separation
from
the
fleshe
.
I
can
not
thinke
that
his
soule
was
in
heauen
:
nor
it
is
not
like
,
that
oure
sauioure
woulde
so
muche
abase
the
happy
condicion
of
him
whome
he
loued
so
well
,
as
to
reduce
him
to
the
vncertaine
state
of
this
lyfe
.
I
will
define
,
in
this
my
ignorance
,
nothing
touching
the
secrettes
of
goddes
wisdom
herin
.
But
very
like
it
is
,
that
the
parties
raysed
from
theire
faule
and
deathe
,
were
not
in
the
ioyes
of
heauen
.
As
before
Christes
death
,
I
am
sure
they
were
not
,
but
I
speake
of
Tabitha
also
or
other
reuoked
by
th
apostles
handes
,
that
then
after
Christes
passion
might
full
well
,
diyng
in
perfect
state
of
lyfe
,
go
streght
to
heauen
,
of
suche
I
say
it
is
very
reasonable
,
that
they
were
not
in
the
ioyes
of
th
elect
.
For
elles
Tabitha
shoulde
not
haue
had
suche
a
benefite
by
her
almose
,
as
the
fathers
doo
witnesse
she
hadde
.
And
they
vse
her
for
an
example
,
of
the
benefite
which
may
rise
to
one
after
departure
,
by
charitable
woorkes
doone
in
this
lyfe
.
It
had
bene
a
smaule
pleasure
to
haue
plucked
her
from
hauen
to
this
mortalitye
againe
,
and
misery
of
oure
common
lyfe
:
and
I
trowe
no
man
may
auouche
withe
salfety
of
his
belefe
,
that
she
or
any
other
raysed
againe
miraculously
,
was
reuoked
from
the
desperate
estate
of
the
damned
soules
,
then
she
muste
necessarily
be
called
from
some
meane
condicion
of
her
present
abode
,
and
perhappes
from
paine
too
,
to
this
former
state
of
lyfe
againe
.
But
as
in
this
secrett
of
god
,
no
man
with
owte
iust
reprehension
may
deeply
wade
,
so
it
may
reasonably
be
gathered
●hat
the
faule
of
the
tree
before
menti●ned
,
can
not
induce
withe
any
proba●ilitie
,
the
necessity
of
the
soules
abi●ing
in
all
respectes
,
where
it
first
ligh●e
.
Marye
we
freely
graunt
with
diuers
of
the
auncient
fathers
,
that
the
faule
of
the
tree
into
the
southe
parte
,
may
●ignifie
vnto
vs
the
departure
of
man
in
the
happy
state
of
grace
,
and
the
nor●he
side
lykewise
,
the
cursed
and
damnable
state
of
the
wicked
:
and
that
he
which
passethe
hense
in
ether
of
these
estates
and
condicions
(
as
euery
lyuing
man
doothe
)
can
not
procure
by
other
,
nether
deserue
by
him
sellfe
,
the
chaunge
of
his
happy
lote
,
or
his
vnlucky
happe
,
otherwise
then
in
his
lyfe
time
he
deserued
.
That
is
to
say
,
if
he
passe
this
worlde
an
electe
person
,
in
the
loue
and
grace
of
God
,
he
is
oute
of
doubt
of
all
damnation
,
or
rather
oute
of
possibilitye
to
be
reiected
:
and
so
the
case
of
the
forsaken
is
vtterly
remedilesse
.
And
further
by
that
figuratiue
speache
yowe
had
not
best
on
your
owne
heade
be
ouer
boulde
,
least
som
Saduceie
of
your
secte
,
gather
the
perpetuall
reste
of
the
body
,
with
owte
all
hope
of
resurrection
.
I
can
not
tell
howe
it
faulethe
,
but
yet
so
it
doothe
,
that
your
doctrine
and
arguments
minister
ouer
muche
occasion
of
erroure
,
and
that
,
to
the
deceiued
in
the
depest
matters
of
our
faithe
.
But
I
will
rubbe
yow
no
more
on
thatsore
.
I
warned
yowe
before
,
to
take
heede
to
the
resurrection
.
An
Answer
to
the
second
text
.
Nowe
for
the
other
text
recited
oute
of
S.
Matthewes
gospell
of
the
double
waie
,
th
one
to
perdicion
,
an
the
other
to
saluation
:
there
is
allmost
none
so
simple
,
but
he
seeth
that
it
maketh
no
more
for
your
purpose
,
then
the
other
.
For
there
,
as
oure
aduersary
can
not
but
knowe
(
though
to
deceiue
he
liste
dissemble
)
mention
is
made
,
and
the
meaning
is
onelye
of
these
ij
waies
in
this
worlde
and
lyfe
,
in
one
of
which
,
being
full
of
ease
and
libertye
,
the
wicked
waulkethe
towardes
hell
or
damnation
:
In
the
which
way
,
the
riche
man
and
vnmercifull
tooke
his
tyme
:
of
whome
Abraham
saide
,
that
he
had
receiued
good
in
his
dayes
.
In
the
other
,
being
bothe
straite
and
harde
,
the
smal
numbre
of
the
chosen
take
their
iourney
towardes
heauen
.
And
yet
if
yowe
thinke
good
,
yowe
may
ioyne
the
place
of
temporall
punishment
for
sinne
in
the
worlde
to
coom
,
to
the
straite
and
painefull
passage
of
the
electe
,
though
perhappes
all
they
entre
not
therby
.
And
so
shall
yowe
find
this
place
not
onely
nothing
to
forther
theire
cause
,
but
sumwhat
to
helpe
oures
.
And
so
for
the
other
taken
oute
of
the
fyft
to
the
Corinth
:
S.
Augustine
shal
answer
yowe
,
and
beare
me
witnesse
,
An
Answer
to
the
third●
argument
.
it
makethe
nothing
for
yowe
,
his
wordes
be
these
in
his
Encheridion
:
This
practise
that
Goddes
Churche
vseth
in
the
commendations
of
the
deade
,
Cn.
is
nothing
repugnant
to
the
sentence
of
the
Apostle
,
where
he
saithe
that
we
all
shall
stand
before
the
iudgement
seate
of
Christe
,
that
euery
one
may
receiue
according
to
his
desertes
in
the
bodye
,
ether
good
or
euill
:
for
this
in
his
lyfe
and
before
deathe
he
deserued
,
that
these
woorkes
after
his
death
might
be
profitable
vnto
him
,
for
in
deede
they
be
not
profitable
for
allmen
,
and
why
so
?
but
bicause
of
the
difference
and
diuersitye
of
mens
liues
,
whilest
they
were
in
this
flesh
,
&c.
And
this
same
sentence
the
Doctor
often
repeteth
,
allmost
in
the
same
forme
of
wordes
in
diuers
placies
,
bothe
to
correcte
theire
ignorance
that
might
take
a
way
praiers
for
the
dead
,
bicause
they
finde
the
sentence
of
goddes
iudgement
to
be
executed
on
man
according
to
the
deseruing
of
this
lyefe
:
and
no
lesse
to
geue
monition
to
the
carelesse
,
that
they
omitte
not
to
doo
well
in
this
lyfe
,
vppon
hope
or
presumtion
of
other
mennes
works
after
their
decease
:
which
as
they
be
exceding
beneficial
to
many
,
so
they
helpe
none
suche
,
as
in
their
owne
lyfe
woulde
not
helpe
theime
selues
.
The
lyke
declaration
of
this
pointe
hathe
S.
Denyse
in
the
7.
chapter
of
his
Ecclesiastical
soueraignty
:
whiche
I
omitte
,
lest
in
this
point
,
by
S.
Augustine
sufficiently
auouched
,
I
weerye
the
reader
without
cause
.
The
last
obiection
,
An
answer
to
the
last
scripture
.
of
the
angelles
words
in
the
Apocalipse
,
affirming
the
state
of
all
those
that
dye
in
our
Lorde
to
be
happy
,
to
be
past
trauel
,
and
in
rest
and
peace
:
they
be
properly
spoken
there
,
of
holy
men
that
sheede
theire
bloude
in
the
times
of
persecution
for
Christes
sake
:
to
geue
theime
assured
comforte
,
after
a
litle
toleration
and
patience
in
the
rage
of
Antichrist
,
of
blessed
and
aeternal
rest
,
and
so
the
circumstance
of
the
letter
plainely
geueth
,
and
so
dooth
S.
Augustin
expounde
it
.
Cap.
9.
lib.
20.
de
ciui
.
And
for
suche
holy
martyrs
it
is
needlesse
to
pray
,
as
to
pray
vnto
theime
is
most
profitable
.
Albeit
the
wordes
are
true
,
and
may
be
wel
verified
of
all
that
passe
hense
in
the
happy
state
of
grace
,
being
past
the
cares
of
this
troblesom
world
,
and
which
is
the
greatest
trauell
of
all
other
,
vtterly
dispatched
of
the
toile
that
sinners
take
in
theire
waies
of
wickednesse
:
with
freedom
from
sin
,
and
al
feare
of
sinne
and
damnation
,
for
euermore
.
So
that
this
rest
from
laboure
,
is
no
more
but
a
happy
ioy
of
conscience
,
with
securitye
of
saluation
and
peace
in
Christe
Iesu
.
For
which
cause
in
the
holy
Canon
of
the
Masse
,
it
is
saide
,
Christianos
dormire
in
somno
pacis
,
&
in
Christo
quiescere
,
That
Christian
folkes
doo
sleepe
in
the
sleape
of
peace
,
and
rest
in
Christ
,
thoughe
for
all
that
,
in
the
same
place
,
we
aske
Requiem
&
refrigerium
,
rest
and
refreshing
for
theyme
.
And
this
holy
peace
from
all
toyle
of
the
worlde
,
and
woorme
of
tormented
conscience
,
the
electe
children
of
God
in
theire
fathers
correction
,
being
assured
of
his
aeternall
loue
do
blessedly
enioye
.
But
the
wicked
be
in
contrary
case
,
of
whome
it
is
saide
,
non
est
pax
impijs
,
there
is
no
rest
or
quietnesse
to
the
wicked
:
no
not
in
theire
daies
of
ioye
,
much
lesse
in
their
infinite
miserie
of
their
euerlasting
torments
in
the
world
to
coom
.
Of
whose
vnhappy
state
,
Isai.
57.
the
prophet
warneth
vs
thus
againe
.
Impij
quasi
mare
feruens
quod
quiescere
non
potest
:
The
wicked
be
right
like
vnto
the
toomblinge
and
tossinge
sea
,
that
neuer
restethe
.
The
place
of
S.
Iohn
then
,
being
namely
spoken
of
holy
martyrs
that
streght
with
owte
all
paine
after
this
lyfe
passe
to
heauen
,
may
yet
very
fitly
stand
with
the
happy
case
of
all
those
that
dye
in
the
fauoure
of
God
,
and
assurance
of
their
saluation
:
thoughe
they
abyde
sharpe
,
but
swhete
paine
of
fatherly
discipline
,
for
theire
better
qualifiyng
to
the
ioyes
prepared
for
theime
and
all
other
the
elect
.
So
that
nowe
,
the
mouing
of
these
doubtes
hathe
so
little
aduauntaged
our
aduersaries
,
that
it
hathe
sumwhat
geuen
occasion
of
forther
declaration
of
oure
matter
,
then
otherwise
perchaunce
we
shoulde
haue
hadde
.
An
answer
to
theire
negatiue
argument
,
with
the
Conclusion
of
the
booke
Cap.
17.
BVt
yett
one
common
engine
they
haue
,
as
well
for
the
impugnation
of
the
truethe
in
this
point
,
as
for
the
sore
shakinge
of
the
weake
waules
of
the
simples
faithe
,
all
most
in
all
their
fight
that
they
kepe
against
the
Catholikes
.
Which
,
thoughe
it
be
not
stronge
,
yet
it
is
a
merueilous
fit
reasoning
for
so
fond
a
faithe
.
For
if
thowe
caste
an
earnest
eye
vpon
theire
whole
doctrine
,
thowe
shallte
finde
that
it
principally
,
and
in
amaner
wholy
constithe
,
in
taking
a
waye
or
waasting
an
other
faithe
that
it
fownde
before●
:
Theire
newe
no
faithe
is
vphoulden
by
a
negatiue
argument
so
that
the
preachers
thereof
,
must
euer
be
destroyers
,
pluckers
downe
,
and
rooters
vp
of
the
truethe
grownded
before
.
Will
yowe
see
then
,
what
a
protestants
faithe
and
doctrine
is
?
deny
only
and
make
a
negation
of
som
one
article
of
oure
beliefe
,
and
that
is
a
forme
of
his
faithe
,
which
is
lightelye
negatiue
.
There
is
no
free
will
,
ther
is
no
woorkes
needefull
to
saluation
,
A
protestantes
Crede
.
there
is
no
Churche
knowne
,
there
is
no
chiefe
gouernour
therof
,
there
be
not
.
7.
sacraments
,
they
do
not
conferre
gratiam
,
geue
grace
.
Baptisme
is
not
necessary
to
saluation
,
Christe
is
not
present
on
the
aultare
,
there
is
no
sacrifice
,
there
is
no
preesthood
,
there
is
no
altare
,
there
is
no
profit
in
prayers
to
sanctes
,
or
for
the
dead
,
there
is
no
purgatory
,
Christe
went
not
downe
to
hel
,
there
is
no
limbus
,
finallye
yf
yow
liste
go
forwarde
in
your
negatiue
faithe
,
there
is
no
hell
there
is
no
heauen
,
there
is
no
God
.
Do
yow
not
see
here
a
trim
faith
and
a
substantiall
?
looke
in
Caluins
institutions
and
yowe
shall
find
the
whole
frame
of
this
waasting
faithe
.
There
is
nothing
in
that
blasphemous
boke
,
nor
in
their
apologies
,
but
a
gathered
bodie
of
this
no
faithe
.
For
so
it
must
needes
be
that
teacheth
no
truthe
,
but
pluckethe
vppe
a
that
truth
wiche
before
was
planted
.
Is
it
not
a
prety
doctrine
that
Caluine
makes
of
the
sacraments
,
when
he
tellethe
not
the
force
of
any
of
theime
all
,
but
onely
standethe
like
a
fearce
monstruous
swhine
,
rootyng
vppe
oure
fathers
faithe
therin
?
This
negatiue
faith
hath
no
grownd
nor
confidence
of
thinges
to
be
hoped
for
,
nor
any
certayntye
of
suche
thinges
as
doo
not
yet
appeare
,
but
it
is
an
euident
ouerthrowe
of
all
our
hope
,
and
a
very
canker
of
th
expectation
of
thinges
to
coom
.
This
faith
therfor
of
these
pluckers
downe
,
must
needes
vse
a
convenient
instrument
to
destroye
,
and
not
to
builde
:
to
plucke
vp
and
not
to
plante
,
to
improue
and
not
to
make
profe
.
But
what
way
is
that
?
Like
faith
like
argument
.
mary
by
way
of
negatiue
profe
,
they
confirme
theire
negatiue
and
no
faith
.
Purgatory
,
say
they
,
nor
prayers
for
the
dead
be
not
so
much
as
once
named
in
all
the
scripture
,
ergo
there
is
nether
of
theime
to
be
beleued
.
Which
forme
of
argument
serued
the
Arians
against
the
consubstantiall
vnitye
of
God
the
father
,
and
his
son
our
sauiour
.
It
helped
the
Anabaptistes
against
the
baptisme
of
infantes
,
it
was
proffitable
to
Heluidius
against
the
perpetual
virginitie
of
goddes
moother
:
and
it
helpeth
all
pluckers
downe
,
but
it
neuer
seruith
a
buylder
.
The
vanity
wherof
is
so
wel
knowne
,
that
I
will
not
stand
to
talke
therof
:
namely
,
seeing
it
hathe
no
place
in
our
cause
,
for
which
we
haue
broughte
diuerse
scriptures
,
all
construed
by
most
learned
fathers
for
that
sense
:
and
som
so
euident
,
that
they
droue
our
aduersaries
to
the
open
deniall
of
the
holy
canonicall
scripture
.
But
yet
one
of
these
ouerthrowers
frameth
(
as
he
supposethe
)
his
negatiue
argument
,
Maister
Grindall
in
his
funerall
sermon
.
to
the
more
sure
shake
of
oure
faithe
herein
,
after
this
sorte
.
In
the
owlde
lawe
,
all
sacrificies
and
expiations
bothe
appointed
and
reakoned
euen
for
the
smaulest
offensies
that
man
coulde
committ
,
yet
there
was
neuer
no
sacrifice
for
the
purgation
of
the
deade
.
How
Lorde
lyke
Master
Grindall
made
his
Argument
here
?
Where
he
shoulde
plainely
haue
inferred
the
contrarye
after
this
sorte
.
There
was
no
sin
so
smaule
vnpardoned
,
but
there
was
sum
sacrifice
of
release
or
expiation
thereof
in
the
owlde
lawe
,
ergo
if
any
man
weere
bounde
with
sin
,
weere
it
neuer
so
smaule
,
whether
he
were
alyue
or
deade
,
there
was
sum
appointed
purgation
therefore
.
For
there
is
no
consequence
nor
any
apparance
of
right
deduction
,
to
inferre
vpon
the
naming
or
rehersall
of
all
sinnes
,
the
peculiare
mentioning
or
plaine
rehersal
of
suche
persons
as
may
be
burdened
with
those
sinnes
.
There
were
sacrificies
then
in
the
owlde
law
for
weemen
as
well
as
men
,
for
the
Princies
no
lesse
then
for
the
poore
,
for
the
priest
and
for
the
people
,
for
the
dead
as
well
for
the
lyue
.
And
where
there
was
no
difference
nor
respecte
of
persons
,
in
that
pointe
there
was
no
peculiare
mention
to
be
made
,
for
the
distiction
of
states
.
The
peculiare
rehersall
therefore
,
was
onely
made
for
the
diuersity
of
offensies
,
and
not
allwaies
for
the
difference
of
persons
.
And
nowe
the
departed
in
faithe
being
but
distincted
by
state
of
lyfe
,
and
not
by
bonde
of
sin
from
those
that
be
alyue
,
must
needes
in
the
case
of
lyke
sinne
,
for
the
vnitye
whiche
he
is
in
,
haue
the
lyke
remedy
as
the
lyeue
hath
for
the
same
sinne
.
Note
And
therefore
to
help
your
ignorance
sum
thing
,
thus
yowe
must
learne
:
that
there
was
no
peculiare
sacrifice
for
the
dead
,
as
thoughe
they
were
not
of
the
common
body
with
the
liuinge
,
but
they
had
the
same
sacrifice
doone
for
theime
that
the
liuing
in
this
worlde
in
the
like
case
of
sin
,
or
pounishement
for
offensies
,
had
.
Do
yowe
not
see
Goddes
Churche
,
Master
Grindall
,
sacrifice
for
the
deade
?
One
sacrifice
for
the
lyue
and
the
deade
.
but
not
for
theyme
by
a
peculiare
meanes
of
offeringe
,
but
the
very
self
same
oblation
she
euer
vsethe
for
her
Children
departed
,
that
she
practisethe
for
her
faithfull
flocke
a
lyue
.
And
in
all
other
practises
,
there
is
a
perfecte
communitye
of
all
benefites
betwixte
the
deceased
and
theire
bretherne
remayning
yet
in
this
worlde
.
And
therefore
when
yow
seeke
for
sacrifice
in
the
oulde
law
,
looke
not
for
any
distincte
waye
of
handeling
theire
offensies
,
which
is
not
common
with
the
lyuing
.
But
consider
what
there
was
practised
for
the
release
of
the
smaller
trespassies
,
and
that
was
vsed
for
bothth
liue
and
dead
,
withoute
distinction
.
Marke
what
sacrifice
was
for
the
abating
of
any
pain
due
for
great
offensies
,
and
the
same
shal
be
well
vnderstande
,
to
be
with
owte
difference
practised
,
for
the
liue
and
deade
together
.
That
therby
we
may
by
good
reason
conclude
,
seeing
sacrifice
was
then
offered
for
purgation
of
euery
light
offense
,
that
it
was
doone
for
all
states
of
persons
that
were
ether
in
this
lyfe
,
or
after
theire
death
to
be
perfectelie
clensed
from
the
same
.
Although
the
facte
of
Iudas
Machabeus
be
a
playne
proufe
that
there
was
a
common
knowne
ordre
of
sacrifice
:
for
elles
howe
coulde
he
haue
conceyued
any
such
sacrifice
neuer
hearde
of
before
?
howe
could
he
lymite
the
valewe
of
procurement
thereof
,
by
a
certaine
summe
for
euery
soule
deceased
?
howe
coulde
he
gather
in
pretence
of
a
thinge
neuer
vsed
before
,
the
peoples
almose
withe
owte
theire
murmoure
or
motion
therein
?
Why
would
he
haue
sent
mony
to
Hierusalem
to
procure
that
whiche
had
no
example
in
the
lawe
,
or
vse
in
the
church
?
was
he
so
ignorant
that
he
knewe
not
theire
ordre
herein
,
or
so
vnwise
to
haue
sent
his
monie
for
nothing
?
S.
Augustine
Answering
an
haeretike
,
Lib.
2.
de
Orig.
Animae
Cap.
11.
that
by
th
authoritye
of
the
facte
of
Iudas
,
woulde
haue
prooued
,
that
by
sacrifice
men
might
be
saued
thoughe
they
died
vnbaptized
,
or
in
deadly
sinne
,
saithe
vnto
him
:
that
he
is
not
hable
to
prooue
,
that
Iudas
or
any
other
in
the
lawe
,
offered
for
his
frend
,
or
any
man
elles
being
vncircuncised
,
no
more
then
the
Church
nowe
practisethe
for
any
man
not
baptised
.
Wherby
he
plainely
confessethe
,
that
the
lawe
had
a
sacrifice
for
the
deade
:
which
,
beyng
vrged
by
that
heretike
,
he
might
haue
denied
withe
good
helpe
of
his
cause
,
and
answer
to
the
aduersary
:
but
that
the
contrary
case
was
so
cleare
,
not
onely
by
that
booke
which
he
tooke
for
Canonicall
scripture
,
as
before
is
proued
,
but
also
by
the
fulle
consent
of
all
the
Churche
of
God
,
which
bothe
by
plaine
practise
,
and
most
graue
ordinaunce
,
had
from
Christes
time
set
forthe
and
approued
the
vndoubted
truethe
therof
.
The
conclusion
of
the
vnhole
booke
,
with
an
admonition
to
the
reader
.
But
here
will
I
nowe
make
an
ende
,
desiring
thee
(
gentle
reader
)
with
suche
indifferency
to
weighe
the
dooing
and
dealing
of
bothe
parties
,
as
the
importaunce
of
the
cause
,
the
loue
of
trueth
,
the
necessary
care
of
thyn
owen
saluation
,
and
thy
duety
towardes
God
and
his
Churche
requireth
.
There
is
none
of
al
those
pointes
,
which
the
vnfaithful
contention
of
our
miserable
age
hath
made
doubtefull
,
in
which
thow
maiste
better
beholde
howe
vprighte
the
waies
of
truethe
and
vertue
be
,
and
howe
pernicious
,
double
,
and
deceitfull
,
the
dealing
of
haeresy
is
.
The
one
is
vpholden
by
the
euident
testimony
of
holy
scripture
,
the
other
mainteyneth
her
trayne
by
bowlde
deniall
of
scriptures
:
the
one
seketh
with
humility
the
mening
at
their
mouthes
,
whom
God
hathe
vndoubtedly
blessed
with
the
gifte
of
vnderstanding
and
interpretation
,
the
other
by
singulare
pride
fowndethe
her
vnfaithfulnesse
,
vpon
the
phantasies
of
lighte
and
lewde
persons
,
that
are
pufte
too
and
fro
with
euery
blaste
of
doctrine
.
The
one
resteth
vpon
the
practise
of
al
nations
,
the
vsage
of
all
agies
,
and
the
holy
woorkes
both
of
God
and
man
,
thother
holdethe
wholy
by
contempte
of
oure
elders
,
flatery
of
the
present
daies
and
vphappy
waaste
of
all
woorkes
of
vertue
,
religion
,
and
deuotion
:
th
one
foloweth
the
gouernours
and
appointed
pastours
of
oure
soules
,
whose
names
be
blessed
in
heauen
and
earthe
,
thother
ioyneth
to
suche
,
as
for
other
horrible
haeresies
and
wicked
lyfe
,
are
condemned
bothe
a
lyue
and
deade
,
of
the
vertuous
,
and
can
not
for
shame
be
named
of
theire
owne
scholars
.
The
one
hath
the
warraunt
of
Goddes
whole
Church
,
the
other
standeth
on
curse
and
excommunication
by
the
grauest
authority
that
euer
was
vnder
God
in
earthe
.
To
be
shorte
,
trueth
:
is
the
Churchis
dearlinge
,
haeresy
must
haue
her
mainteinaunce
abrode
.
This
one
,
holy
,
Catholike
,
and
Apostolike
Churche
is
it
,
wherunto
we
owe
all
duety
and
obedience
both
by
Goddes
commaundement
,
and
by
the
bonde
of
oure
first
faith
and
profession
.
There
is
no
force
of
argument
,
no
probability
of
reason
,
no
subtelty
of
wit
,
no
depe
compase
of
worldely
wisdom
,
no
eloquence
of
man
,
nor
Angell
,
nor
any
other
motion
that
can
be
wrought
in
the
world
,
that
shoulde
make
a
man
doubte
of
any
article
approued
by
her
authority
.
And
if
thow
yet
feare
to
geue
ouer
thy
whole
sense
,
and
thyne
owne
sellfe
to
so
carefull
a
moother
,
in
whom
thow
wast
begotten
in
thy
better
birthe
,
compare
oure
Churche
with
theires
,
compare
her
authority
and
theres
,
her
maiesty
and
theires
.
Oures
is
that
Church
,
that
hath
borne
downe
hethen
Princies
,
that
hathe
destroyed
Idolatrie
,
that
hath
conuerted
all
nations
to
Christes
faith
,
that
hath
waded
in
bloude
,
that
hath
liued
in
welth
,
that
hath
bene
assalted
by
hel
,
by
euil
lyfe
,
by
haeresy
,
and
yet
she
standeth
.
Take
a
way
all
this
,
compare
her
constancy
in
doctrine
,
with
theire
inconstant
mutability
:
compare
the
noble
army
of
Martyrs
,
the
holy
company
of
Confessours
,
the
glorious
trayne
of
so
many
blessed
,
wise
,
and
learned
Doctoures
,
of
many
thowsand
saintes
that
euer
accompany
her
maiesty
:
compare
(
I
say
)
all
these
with
the
raskall
soul
diars
of
the
contrary
campe
:
Vbicunqu●
fuerit
corpus
,
Mat.
24.
illic
congregabuntur
&
aquila
.
I
warraunt
the
,
gentle
reader
,
feare
nothing
,
for
wher
so
euer
so
honorable
a
personage
is
,
there
is
the
kingly
company
of
egles
.
Beholde
her
grace
of
miracles
,
her
workes
,
and
her
wonders
,
her
authority
in
discipline
,
her
wisdom
in
gouerment
,
her
acquability
in
al
estates
:
and
I
am
sure
thow
shallt
confesse
Quod
dominus
est
in
loco
isto
,
Gene.
28.
&
ego
nesciebam
.
Our
Lord
suerly
is
in
this
place
,
and
I
was
not
aware
therof
.
For
Christes
loue
,
if
thowe
hast
folowed
,
or
yet
haue
any
phantasy
to
the
seuered
company
,
grope
with
owte
flatery
of
thy
sellfe
,
the
depthe
of
thyne
owne
conscience
:
feele
whether
God
hath
not
suffered
the
to
faule
for
som
sin
.
Coom
into
this
Church
,
and
at
the
same
time
thowe
shalt
be
healed
to
thy
aeternal
reioysing
.
Touche
once
the
hemme
of
Christes
garment
,
adore
his
foutstoole
,
cleaue
vnto
the
alltare
,
and
if
thowe
●nde
not
comfort
of
conscience
,
ease
●f
harte
,
and
light
of
trueth
,
neuer
cre●et
me
more
.
Proue
once
what
is
In
●orto
concluso
,
&
fonte
signato
,
in
the
gar●en
enclosed
,
and
the
wellspring
so
su●ely
sealed
vp
.
Cantic.
4.
Ioyne
withe
the
sanctes
●n
heauen
,
with
the
soules
in
Purgatory
,
with
the
fathers
of
thy
faithe
in
earthe
,
with
al
holy
men
both
alyue
and
deade
.
And
thow
shalt
thinke
thy self
all
ready
in
heauen
,
to
match
with
that
happy
and
blessed
felowship
,
owte
of
whiche
,
there
is
nether
light
,
lyfe
,
nor
any
hope
of
saluation
.
Merueile
not
,
that
the
maisters
of
dissension
will
not
returne
:
whome
,
throughe
pride
of
harte
,
disobedience
to
Goddes
Church
,
and
willfull
withstanding
the
knowne
trueth
,
by
the
heuy
hande
of
Goddes
vnsercheable
iudgement
,
we
see
to
be
stricken
withe
blindnesse
of
minde
,
and
exceding
darkenesse
of
vnderstandinge
.
Learne
to
feare
God
betyme
,
that
haste
before
thyne
eyes
in
these
forsakers
,
an
image
and
a
perfect
platte
of
damnable
desperation
.
Mightily
hathe
God
executed
this
sentence
of
iudgement
,
vpon
al
sortes
of
men
that
hath
withstand
the
trueth
.
The
Iewes
feeling
it
till
this
day
,
the
folowers
of
Mahomet
,
the
Arians
,
and
all
other
haeretikes
that
haue
forsaken
the
felowship
of
the
faithfull
,
The
lamentable
case
of
haeretikes
.
and
haue
left
the
fowntaine
of
lyfe
,
cowld
neuer
be
reduced
to
the
truethe
,
coulde
neuer
see
theyre
owne
misery
,
bicause
God
hath
giuen
theime
ouer
for
their
withstanding
.
And
let
not
the
forsakers
wonder
that
I
shoulde
compare
theire
case
to
the
misery
of
the
Iewes
,
August
.
in
psal.
30
,
seeing
S.
Augustine
confesseth
,
that
all
haeretikes
be
much
more
blinded
then
they
,
bicause
the
Prophets
speake
more
plainely
of
the
Churche
,
which
properly
all
haeretikes
doo
impugne
,
then
they
doo
of
Christe
him self
,
whome
the
prowde
Iewes
doo
contemne
.
And
therefore
let
vs
that
be
Catholikes
,
blesse
Goddes
name
for
euer
:
that
he
hath
not
taken
his
mercye
from
vs
:
that
he
hathe
not
dealte
with
vs
according
to
oure
sinnes
.
We
haue
offended
surely
,
and
haue
deserued
this
plage
:
our
Priestes
haue
offended
,
our
Princies
haue
offended
,
and
oure
People
haue
offended
:
yet
for
his
own
name
sake
he
hath
loked
vpon
vs
,
and
hathe
kept
vs
withe
in
the
howsehould
of
saluation
.
Glory
and
honoure
be
to
his
holy
name
for
euer
more
.
Amen
.
FINIS
.