A
CONFVTATION
OF
PVRGATORY
.
CAP.
I.
A
description
of
the
foure
Chambers
or
stages
which
the
Church
of
Rome
placeth
vnder
the
earth
:
and
particularly
of
the
place
called
Purgatory
.
THE
Doctors
of
the
Church
of
Rome
doe
hold
,
that
vnder
the
earth
,
there
bee
4.
severall
places
,
which
are
so
many
prisons
,
wherein
the
foules
are
either
broyled
,
or
shutt
vp
.
The
lowest
place
.
The
auctor
of
the
fire
of
Helie
.
p.
44.
The
lowest
place
is
hell
;
the
habitation
of
the
damned
:
and
the
same
is
divided
(
if
wee
beleeue
our
adversaries
)
into
two
parts
.
The
one
where
the
soules
are
tormented
in
fire
:
the
other
,
where
they
are
tormented
in
snowe
.
Throughout
al●
the
word
of
God
can
we
not
find
that
that
ever
any
came
out
of
this
place
▪
Yet
Pope
Gregory
the
first
,
in
the
first
Booke
of
his
Dialogues
,
cap.
12.
reporteth
that
S.
Severus
raised
a
dead
bodie
whome
the
Divels
had
carried
away
,
Also
Damascen
,
Thomas
,
Durand
,
and
Richard
,
doe
tell
vs
that
by
the
prayers
of
S.
Gregory
Traian
an
heathen
Emperour
was
fetched
out
of
hell
Gabriel
Biel
in
his
56.
Lesson
vpon
the
Cannon
of
the
Masse
,
holdeth
the
same
opinion
▪
And
Ciacconus
hath
written
an
Apologie
expresly
for
this
history
.
Cayer
and
the
Doctors
that
subscribed
to
his
book
,
do
approue
this
historie
:
Herehence
grewe
that
pennance
which
the
Priest
imposeth
vpon
the
sinner
,
which
do
farre
differ
from
the
pennance
vsed
in
the
primitiue
Church
which
was
publicke
,
of
long
continuance
and
rigorous
,
thereby
to
humble
the
sinner
and
to
repaire
the
scandall
to
the
Congregation
:
but
at
this
day
in
the
Church
of
Rome
they
impose
for
the
most
part
privat
pennances
,
and
the
same
either
very
easie
or
ridiculous
:
&
these
doe
they
make
vse
of
to
prevent
Purgatory
,
and
yet
to
pay
and
satisfy
Gods
iustice
.
The
formes
of
these
pennances
,
are
to
say
a
set
number
of
Anees
intermixed
with
Paters
vpon
a
paire
of
beads
:
to
scourge
their
bodies
:
or
vpon
t●e
bare
flesh
to
gird
themselues
with
a●cord
:
or
to
goe
in
pilgrimage
to
Saint
●●mes
in
Galicia
,
Remember
Lord
thy
servants
,
whose
soules
doe
rest
in
the
sleepe
of
peace
.
Hereby
it
appeareth
that
they
then
beleeved
that
the
paine
was
easie
,
or
rather
none
at
all
,
and
that
the
soules
for
whom
they
prayed
,
did
rest
in
peace
as
in
a
sleepe
.
Hereto
accordeth
the
saying
of
the
aforenamed
Gregory
,
who
advoweth
that
the
soules
of
S.
Severus
&
S.
Pascasius
wrought
miracles
in
the
Bathes
where
they
lay
in
Purgatory
.
Againe
,
the
Church
of
Rome
holdeth
this
torment
to
be
of
long
continuance
:
for
every
sinne
they
must
abide
there
seaven
years
:
besides
also
that
we
pray
for
some
that
died
many
hundred
yeares
since
.
And
in
this
regard
doth
the
Pope
grant
pardons
some
for
fifty
,
some
for
an
hundred
thousand
yeares
:
and
the
Frier
may
verie
well
remember
that
when
I
shewed
him
in
the
Masse
booke
a
praier
that
contained
foure
&
fiftie
thousand
yeares
of
pardon
thereto
adioined
,
he
did
not
onlie
advow
it
,
but
tooke
vpon
him
to
defend
these
so
●iberal
indulgences
.
In
the
Church
of
S.
Bibian
at
Rome
vpon
the
day
of
all
Saintes
they
haue
sixe
hundred
thousand
yeares
of
verie
pardon
for
the
space
of
one
whole
day
.
S.
Honorat
hangeth
to
be
seene
a
long
bedrole
of
pardons
:
wherein
among
other
is
contained
that
vpon
everie
daie
of
lent
there
are
to
bee
purchased
three
thousande
eight
hundred
sixtie
seaven
yeares
and
two
hundred
and
seaven
Quarentines
of
daies
of
verie
pardon
.
In
the
church
of
S.
Eusebius
at
Rome
they
haue
seaven
thousand
,
foure
hundred
fifty
and
foure
Quarenteins
of
daies
of
verie
pardon
for
such
as
shall
bring
thither
any
honest
offering
,
and
as
the
words
of
the
Bul
do
run
Manus
porrigentibus
adiutrices
for
such
as
shall
put
to
their
helping
hands
.
In
the
Church
of
S.
Mary
deliver
vs
from
the
paines
of
hell
[
for
that
is
the
Churches
name
]
there
are
dailie
granted
eleven
thousand
yeares
of
Indulgence
to
such
as
shal
bring
an
honest
offering
,
that
is
to
say
,
that
shal
giue
,
not
to
the
poore
indeed
,
but
to
the
rich
Moncks
:
not
to
those
that
weep
,
but
to
those
that
sing
:
for
now
almes
with
the
true
vse
thereof
hath
also
altred
the
signification
of
the
word
.
In
the
church
of
S.
Praxede
you
haue
dailie
twelue
thousand
yeares
of
verie
pardon
and
as
manie
Quarentines
of
daies
,
with
the
remission
of
the
third
part
of
your
sins
:
in
such
manner
that
visiting
this
church
three
daies
on
a
row
you
shal
purchase
plenarie
pardon
of
all
your
sins
and
six
and
thirtie
thousand
years
by
provision
besides
the
Quarentines
,
which
the
Popes
haue
since
encreased
to
sixscore
thousand
years
for
everie
daie
:
witnes
the
book
of
Indulgences
printed
at
Rome
in
the
house
of
Iulius
Accolto
,
an.
1570.
see
also
the
book
of
Romaine
Indulgences
sundrie
times
printed
at
Rome
,
namely
in
the
yeare
1519
the
second
of
Februarie
by
Marcell
Franck.
Yet
are
all
these
pardons
but
few
in
regard
of
those
that
belong
to
the
Church
of
S.
Iohn
of
Lateran
,
cap.
13.
Moreover
besides
all
this
,
the
selfe
doctors
of
the
Romish
Church
doe
agree
,
that
even
during
these
so
violent
torments
,
the
soules
neverthelesse
are
assured
of
their
salvation
,
&
out
of
the
danger
of
hell
:
neither
do
I
know
since
when
this
opinion
crept
into
the
church
of
Rome
:
for
in
the
Masse
for
the
dead
we
finde
a
clause
after
the
Gospell
that
contrarywise
doth
testifie
that
still
they
are
in
danger
.
These
be
the
words
.
O
Lord
deliver
the
soules
of
all
the
faithfull
departed
,
from
the
infernall
paines
,
&
from
the
deepe
lake
:
deliver
them
from
the
throat
of
the
lyon
,
least
the
gulph
of
hell
should
swallow
them
vp
,
&
so
they
fall
into
vtter
darknes
.
Tearms
over
bitter
to
signifie
Purgatory
:
and
such
as
may
in
no
case
stand
with
people
assured
of
their
salvation
.
We
haue
also
the
ordinary
prayers
said
●t
burials
,
yea
and
vsed
at
the
funerall
of
〈◊〉
Pope
,
wherein
we
find
no
mention
of
Purgatory
.
Indeed
this
soule
is
brought
●n
,
as
praying
to
be
delivered
from
hel
,
and
from
eternall
iudgement
,
in
these
words
.
Saue
me
o
Lord
from
eternall
death
●n
the
terrible
day
,
when
the
heauens
and
●he
earth
shall
bee
moved
,
and
when
thou
halt
come
to
iudge
the
world
by
fire
.
I
tremble
and
quake
,
and
doe
feare
when
the
examination
shall
come
,
and
the
day
of
wrath
,
of
calamitie
and
of
misery
:
that
great
and
wonderfull
better
day
.
Speeches
which
cannot
proceed
from
a
soul
assured
of
her
salvation
.
Surely
when
these
praiers
were
first
penned
,
these
matters
were
not
yet
well
considered
of
,
and
this
may
we
easily
gather
from
Pope
Gregory
the
first
,
who
in
his
dialogues
placeth
the
Purgatory
of
some
souls
in
bathes
,
of
some
vnder
the
leaues
,
and
of
some
vnder
the
Ice
:
and
this
do
these
three
champions
that
haue
assaulted
my
treatise
,
both
say
and
defend
:
for
nothing
to
them
is
to
hard
or
to
hot
.
Damian
speaketh
of
a
soule
that
had
her
Purgatory
in
a
river
,
but
whither
she
swam
with
the
stream
or
against
it
,
he
saith
not
.
The
Rosarie
of
Bernardine
hath
of
this
nature
many
revelations
:
and
the
Legend
of
S.
Patricke
telleth
vs
that
in
Ireland
there
is
a
caue
that
openneth
into
Purgatory
:
to
be
briefe
,
albeit
many
soules
are
returned
from
those
partes
,
which
haue
brought
news
,
yet
did
the
matter
still
rest
full
of
doubt
,
vntil
the
Councell
of
Florence
,
which
among
other
occasions
was
assembled
to
perswade
Purgatory
to
the
Greeke
Churches
,
who
both
before
and
yet
do
deny
it
,
albeit
their
deputies
in
the
Councell
did
agree
vnto
it
in
hope
of
succours
against
the
Turk
.
True
it
is
that
we
find
some
more
ancient
Councels
,
which
made
mention
of
prayer
for
the
dead
:
but
hereafter
we
shall
most
evidently
proue
that
these
prayers
make
nothing
for
Purgatory
:
also
that
such
prayers
as
we
find
among
the
ancients
doe
plainely
shewe
that
they
beleeved
no
Purgatory
.
Even
to
this
day
doe
the
Greek
Churches
pray
for
the
dead
:
yet
doe
they
deny
Purgatorie
.
In
the
last
session
therefore
of
this
Councell
holden
in
the
yeare
1539.
was
it
defined
,
that
wee
should
beleeue
Purgatory
:
In
which
Counsell
,
as
in
all
others
holden
within
these
fiue
hundred
yeares
,
the
Pope
sat
president
,
and
that
with
such
auctority
that
hee
grew
to
bee
adored
and
intituled
The
Divine
Maiestie
:
the
spouse
of
the
Church
:
the
Saviour
and
Lion
of
Iuda
:
the
king
&
Prince
of
all
the
world
,
having
all
power
both
in
heaven
and
in
earth
:
All
which
titles
were
attributed
to
Pope
Leo
the
10.
in
the
Councell
of
Lateran
.
Thus
in
all
these
Councels
nothing
passed
but
by
his
will
,
Iohn
Husse
in
the
Councell
of
Constance
,
notwithstanding
the
safe
conduct
and
faith
given
by
the
Emperour
and
al
the
Councell
.
But
to
returne
to
our
Matter
.
The
soules
thus
purged
in
this
fire
are
brought
into
Paradice
.
Howbeit
because
this
purgation
will
growe
somewhat
long
,
the
Popes
mercy
doth
sometimes
abridge
this
punishment
:
For
besides
that
the
paines
that
the
living
haue
vndergon
for
them
,
as
fastes
:
almes
:
whippings
,
pilgrimages
,
liberalities
to
the
Church
,
&c.
also
that
the
Masses
founded
for
the
deceased
,
which
leaue
any
rents
or
annuities
to
a
convent
or
abbey
,
or
other
religious
house
[
if
we
may
beleeue
those
that
sing
them
]
are
of
great
vse
to
mitigate
and
allay
the
heat
of
Purgatory
,
and
to
diminish
the
paines
thereof
,
yet
haue
the
Popes
found
out
a
more
ready
and
gallant
invention
to
the
same
end
:
and
this
it
is
.
Hee
raketh
together
all
the
superabundant
satisfactions
as
wel
of
Iesus
Christ
as
of
all
his
Saints
which
remain
in
the
treasurie
of
the
Church
,
whereof
himselfe
doth
carrie
the
keyes
:
and
these
doth
he
distribute
among
his
Indulgences
,
for
the
freeing
of
soules
out
of
the
fire
of
Purgatorie
.
To
the
same
vse
doth
he
also
apply
his
hallowed
graines
and
medals
which
hee
distributeth
abroad
,
granting
hundreds
and
thousandes
of
yeares
of
pardon
,
to
all
such
as
shal
kisse
or
reverently
keepe
them
.
And
these
pardons
serue
not
only
for
this
life
but
also
for
Purgatory
.
The
Church
of
the
Fevillants
at
Paris
haue
this
priviledge
,
That
the
Masses
in
that
church
said
for
the
dead
vpon
the
moonday
or
wednesday
,
doe
every
of
them
deliver
one
soule
out
of
Purgatorie
.
Many
such
Churches
doth
Rome
containe
.
S.
Potentian
:
S.
Laurence
without
the
walls
,
S.
Praxede
,
&c.
vpon
the
7.
of
May
,
anno
1586.
did
Pope
Sixtus
the
5.
grant
to
such
of
the
fraternitie
of
the
corde
of
S.
Frances
as
should
say
5
Paternosters
&
as
many
Ave
Marias
vpon
the
Saturday
before
palme
Sunday
:
and
vpon
the
feast
daies
of
St
Iohn
Evangelist
and
St
Iohn
Port
Latyn
plenary
Indulgence
for
all
their
sinnes
:
yea
and
more
then
then
that
:
for
they
shall
moreover
deliver
one
soule
out
of
Purgatorie
,
as
appeareth
in
the
booke
of
Indulgences
granted
to
that
reverend
Corde
,
printed
at
Paris
by
Iohn
le
Bouc
vpon
Mount
S.
Hillary
at
the
signe
of
diligence
ann.
1597.
And
these
priviledges
were
reconfirmed
by
other
letters
pattents
of
the
same
Pope
:
Given
at
S.
Markes
the
9.
of
August
.
ann.
1587.
But
the
principall
matter
that
we
are
herein
to
note
is
this
.
That
this
grace
is
not
conferred
to
any
that
is
not
of
that
fraternity
,
albeit
in
the
same
places
hee
should
say
the
5.
Paters
and
as
many
Avees
,
yea
and
fifty
more
and
that
with
farre
greater
devotion
then
that
fraternity
doth
.
Some
Alters
also
there
be
whereto
his
holinesse
hath
conferred
such
priviledges
that
vpon
the
saying
of
a
set
number
of
Masses
vpon
them
,
Virgin
Mary
:
and
among
al
other
preeminences
endued
with
this
singuler
priviledge
,
That
whosoever
is
entred
or
shall
vowe
to
enter
into
this
fraternitie
shall
no
longer
abide
in
Purgatorie
,
but
from
his
death
vntill
the
next
Saturday
following
.
A
priviledge
which
Cayer
with
tooth
and
naile
defendeth
in
his
Oven
of
Reverberate
,
&c.
and
promiseth
shortly
to
show
vs
the
Bull
of
that
Pope
which
graunted
this
priviledge
,
with
whom
the
Carmelites
are
vnited
who
thereto
haue
set
their
seales
,
and
among
the
rest
this
frier
Rampont
.
And
this
is
the
reason
that
they
vse
so
few
Masses
for
the
soules
of
their
brethren
,
especially
if
they
die
vpon
the
Friday
.
The
Pope
himselfe
sometimes
granteth
his
Buls
,
as
our selfe
haue
seen
whereby
at
the
petition
of
some
surviver
of
the
kindred
that
craveth
it
,
hee
fetcheth
the
soule
out
of
this
fier
.
Yet
for
the
expedition
of
such
Buls
,
as
also
of
all
other
Buls
of
Absolution
or
dispensation
the
Penitentiaries
,
Datum
Romae
for
if
they
wold
deale
truly
they
should
write
Venditum
Romae
.
Hereof
did
Aeneas
Silvius
complaine
before
he
was
Pope
saying
,
S.
Frances
(
in
their
booke
of
conformities
,
compared
with
Jesus
)
hath
greatly
contributed
to
the
redeeming
of
souls
out
of
Purgatory
.
For
the
Rosary
of
Barnardin
,
a
towne
in
the
Dutchy
of
Spoletum
wherein
dwelt
the
first
Franciscan
Friers
.
also
Thomas
vpon
the
fourth
booke
of
Sentences
doth
testifie
that
the
taking
of
S.
Frances
habit
is
of
like
vertue
as
Baptisme
▪
hereof
it
must
needs
ensue
that
whosoever
dieth
in
this
habit
doth
go
straight
into
Paradice
.
And
in
hope
hereof
there
haue
bin
some
who
in
the
verie
agonie
of
death
haue
cauled
themselus
to
be
shrowded
in
this
habit
.
Or
haue
at
the
least
thrust
an
arme
into
the
sleeue
thereof
.
Among
others
Robert
King
of
Sicill
,
as
Anthoninus
reporteth
.
To
this
Reverend
Saint
,
being
at
his
towne
of
Assisium
in
Italyan
ᵒ
,
1223
appeared
an
Angell
who
told
him
that
Iesus
Christ
,
the
Virgin
Mary
,
and
the
●ngels
attended
him
in
the
Church
●alled
St
Mary
of
the
Angels
:
wherevpō●e
being
come
thether
,
Iesus
Christ
●aid
vnto
him
,
Frances
,
demand
any
thing
concerning
the
salvation
of
soules
:
for
thou
art
set
to
be
a
light
to
the
Gentiles
.
Frances
answered
,
I
require
thee
to
grant
pardon
for
all
sinnes
to
every
one
that
shall
enter
into
this
Church
,
and
I
beseech
the
Virgin
Mary
,
the
advocate
of
mankind
,
to
assist
me
in
this
petition
.
Then
said
Iesus
vnto
him
,
Brother
Frances
,
thou
hast
desired
a
great
matter
:
but
thou
art
worthy
of
greater
:
Goe
therefore
to
my
Vicar
,
to
whome
I
haue
given
power
to
bind
and
lose
vpon
earth
and
in
heaven
,
and
on
my
behalfe
demand
of
him
this
Indulgence
:
Herevpon
this
good
Saint
repaired
to
Pope
Honorat
,
&
at
his
hands
craved
this
large
Indulgence
without
offerings
.
But
the
Pope
answered
him
that
it
might
not
bee
:
Bernardines
Rosary
,
and
Bellarmine
defendeth
it
in
his
second
booke
of
Indulgences
.
Thus
doe
we
with
griefe
behold
the
accomplishment
of
the
prophecie
of
S.
Paule
.
God
shall
send
them
strong
delusions
,
that
they
shall
beleeue
lies
,
and
that
for
a
punishment
,
because
they
haue
accompted
Godlinesse
to
be
a
gain
:
religion
a
marchandize
for
the
time
:
and
Gods
word
a
dangerous
booke
:
such
a
one
as
the
common
people
may
not
looke
into
,
so
long
as
such
vngodly
and
impious
●nventions
are
published
,
as
most
convenient
for
the
instruction
of
the
vn●earned
.
This
is
the
history
of
Purgatory
:
●hese
are
her
tenents
and
butteresses
:
and
herein
were
matter
sufficient
to
make
men
merry
:
had
they
not
a
grea●er
ground
of
sorrow
in
seeing
religiō●urned
into
fables
,
and
the
only
clean●ng
of
our
sinnes
,
which
is
the
bloud
of
●esus
Christ
,
be
as
it
were
degraded
and
●based
,
to
the
ende
to
make
a
gaine
to
●hose
who
in
the
Temple
haue
againe
●aised
vp
the
tables
of
the
mony
chan●ers
;
which
Iesus
Christ
did
once
over●hrowe
and
cast
downe
.
Of
the
Limbo
of
Children
.
The
third
stage
or
chamber
is
the
Limbo
of
children
deceased
without
●aptisme
:
The
fire
of
Helie
doth
resolue
vs
,
S.
Iohn
,
Whosoever
beleeveth
not
,
is
already
●udged
:
But
they
never
had
faith
:
then
be
they
already
fully
iudged
.
By
this
his
Maiesteriall
conclusion
,
he
also
maketh
the
children
that
die
soone
after
Baptisme
to
be
already
iudged
and
banished
into
Limbo
:
for
they
likewise
had
no
more
faith
then
the
former
that
died
a
●ittle
before
.
Then
maketh
he
one
step
of
a
Clarke
farther
,
because
hee
seeth
not
that
Not
to
beleeue
,
in
this
place
is
spoken
of
the
rebellious
and
incredulous
:
for
of
those
that
haue
not
beleeved
Iohn
speaketh
in
the
next
verse
following
.
They
loved
darknesse
more
then
light
:
that
is
to
say
,
errour
more
then
●ruth
;
which
cannot
bee
imputed
to
children
newe
borne
.
Thus
the
Church
of
Rome
by
excluding
children
that
dy
without
Baptisme
from
salvation
,
committeth
sundry
oversights
.
1.
First
in
so
doing
shee
tyeth
the
Grace
of
God
to
the
water
.
2.
Here
●y
also
shee
referreth
the
salvation
of
●he
child
to
the
power
of
man
,
or
of
a
midwife
:
for
if
they
list
to
baptize
the
childe
while
it
is
dying
,
it
shall
go
into
Paradise
:
if
they
list
not
to
baptize
it
it
shall
not
come
there
.
3.
Herein
also
they
accuse
God
,
that
he
provided
but
badly
for
the
salvation
of
children
born
vnder
the
old
Testament
,
in
that
hee
would
not
haue
them
to
bee
circumcised
before
the
eighth
day
.
4.
Neither
was
it
a
small
point
of
rashnesse
,
mixed
with
barbarisme
to
bring
in
the
custom
practised
at
Paris
,
where
they
cast
their
children
headlong
into
a
gulph
that
is
in
our
Ladies
hospitall
or
Gods
house
.
5.
Againe
these
our
Masters
doe
place
this
Limbo
vnder
the
earth
:
and
so
what
shall
become
of
it
when
the
earth
shal
haue
no
more
being
,
but
be
vtterly
consumed
with
fire
,
as
saith
S.
Peter
in
hi●
second
Epistle
,
S.
Iohn
Except
a
man
be
born
of
water
and
the
spirit
he
cannot
enter
into
the
kingdome
of
God
.
Wherin
the
church
of
Rome
is
contrarie
to
her selfe
:
for
shee
holdeth
that
many
are
saved
that
were
never
baptized
in
water
:
as
many
Martyrs
that
were
never
baptised
in
water
:
neither
will
it
serue
their
turne
to
say
that
those
Martyrs
were
baptized
in
their
blood
:
for
this
place
of
S.
Iohn
importeth
,
That
of
necessity
they
must
be
borne
againe
of
water
:
besides
that
this
baptisme
in
blood
is
contrary
to
the
cannons
of
the
Church
of
Rome
,
which
saith
that
the
Sacrament
is
no
Sacrament
if
hee
that
conferreth
it
hath
not
●n
intent
to
baptize
.
But
the
heathen
executioners
had
never
any
intent
to
baptize
.
Againe
sith
Baptisme
is
vnre●iterable
,
what
reason
is
it
that
the
martyrdome
of
a
man
not
baptized
should
be
Baptisme
?
Yet
will
wee
not
deny
but
●hat
the
Martyrs
are
baptized
in
their
●lood
:
alwaies
provided
that
this
word
to
baptize
be
taken
simply
to
wash
,
a●
that
is
the
signification
of
the
word
:
but
if
we
speake
of
Baptisme
as
it
is
a
Sacrament
of
the
Church
:
a
scale
of
the
covenant
:
exhibitiue
of
the
grace
of
God
in
Jesus
Christ
:
the
blood
of
a
sinnefull
man
cannot
bee
this
washing
:
for
the
blood
of
the
sonne
of
God
is
the
onlie
washing
of
our
sins
.
In
answere
to
this
place
of
the
third
of
S.
Iohn
,
I
say
that
if
it
be
spoken
of
Baptisme
,
it
cannot
bee
vnderstoode
but
in
case
of
contempt
.
That
is
to
say
,
if
any
man
that
may
bee
baptized
&
hath
opportunitie
to
cause
himselfe
to
be
baptized
,
doth
notwithstanding
in
contempt
reiect
it
,
such
a
one
cannot
be
saved
:
of
which
baptisme
,
S.
Peter
in
the
3.
chapter
of
his
first
Epistle
maketh
mention
:
likewise
of
this
washing
of
the
soule
speaketh
Zacharias
,
ca.
13.1
.
which
the
Church
of
Rome
calleth
Baptismus
flaminis
.
Whereas
in
the
7.
of
Iohn
Jesus
Christ
said
that
Out
of
his
belly
that
beleeved
in
him
should
flow
rivers
of
life
,
S.
Iohn
addeth
that
by
this
water
he
meant
the
holy
Ghost
,
which
they
shoulde
receiue
that
beleeved
in
him
:
also
as
in
the
3.
of
Matthew
,
v.
11.
It
is
said
,
that
Jesus
Christ
baptizeth
or
washeth
vs
with
the
holy
Ghost
&
with
fire
,
is
meant
with
the
holy
ghost
warming
&
purifying
our
harts
;
so
that
to
bee
borne
of
water
and
the
holy
Ghost
signifieth
to
be
regenerat
by
the
holie
Ghost
washing
and
cleansing
our
harts
which
is
a
phrase
of
speech
familiar
among
men
,
and
vsed
in
the
Gospell
,
as
in
S.
Iohn
the
14.
&
6.
verse
,
I
am
the
waie
the
truth
,
the
life
,
in
liew
of
saying
,
I
am
the
true
way
to
the
life
.
Of
the
limbo
of
the
Fathers
.
The
fourth
place
is
the
Limbo
of
the
fathers
&
mothers
,
that
is
to
say
,
Adam
,
Eue
,
Noah
,
Abraham
,
&c.
vntill
that
Jesus
Christ
vpon
the
day
of
his
resurrection
in
his
returne
from
hell
delivered
them
out
of
this
prison
:
himselfe
also
[
say
our
adversaries
]
by
his
ascention
,
brought
them
into
heaven
:
For
they
suppose
that
the
way
into
heaven
was
not
open
,
vntil
that
Christ
by
his
ascention
entered
in
.
But
because
Jesus
Christ
said
vnto
the
thiefe
,
This
day
thou
shalt
be
with
me
in
Paradice
,
wherby
it
appeared
that
the
thiefe
passed
into
Paradice
forty
daies
before
the
ascention
of
Jesus
Christ
,
our
Monke
preventeth
him
by
vsing
his
priviledge
:
hee
will
haue
vs
hereby
Paradice
to
vnderstande
the
lower
parts
,
that
is
to
say
,
Limbo
or
Purgatorie
.
For
page
95.
he
saith
wheresoever
the
presence
of
God
is
there
is
Paradice
,
as
much
as
if
he
should
say
,
The
thiefe
being
on
the
Crosse
was
in
Paradice
,
because
Jesus
Christ
was
there
present
:
and
that
Jesus
Christ
did
but
mocke
him
,
in
promising
him
that
hee
should
shortly
be
in
Paradice
,
sith
hee
was
there
already
.
Now
in
as
much
as
it
was
forty
daies
betweene
Christs
resurrection
and
his
ascention
,
It
may
be
said
that
these
souls
being
come
out
of
Limbo
were
set
sentinels
in
some
corner
or
other
:
or
that
peradventure
they
walked
their
stations
here
below
:
for
of
this
matter
we
find
no
decision
of
the
Popes
,
Into
this
Limbo
entred
two
sorts
of
soules
:
The
one
sort
,
such
as
without
need
of
purgation
came
directly
in
:
the
other
,
they
that
after
their
purgation
and
satisfaction
in
Purgatory
,
came
neverthelesse
thither
.
In
those
daies
was
the
torment
of
Purgatory
of
much
longer
continuance
then
in
this
age
it
is
:
For
then
the
soveraigne
high
Priests
gaue
no
Indulgences
,
neither
fetched
any
soules
out
of
Purgatory
:
whereby
it
appeareth
that
God
being
now
more
liberall
,
they
doe
wrong
to
call
the
first
age
The
golden
age
.
Of
this
Limbo
would
our
men
make
Iacob
to
speake
in
the
37
of
Genesis
,
where
[
according
to
the
Roman
translation
]
he
saith
I
shall
go
down
into
hell
,
bewailing
my
sonne
:
wherevpon
[
say
we
]
that
it
followeth
that
in
the
42
Chapter
,
where
these
words
are
repeated
.
Iacob
spake
of
this
Limbo
:
&
yet
he
there
saith
that
his
white
haires
shall
go
downe
.
The
soules
then
are
hairy
,
for
these
good
fathers
went
downe
into
Limbo
with
gray
haire
:
whereof
we
are
also
to
presuppose
that
in
that
country
they
haue
barbers
:
And
all
this
absurdity
groweth
of
this
,
that
they
wil
not
vnderstand
that
Sheol
in
Hebrew
,
namely
in
these
places
,
signifieth
sometimes
the
state
of
the
dead
:
and
somtime
the
Sepulcher
,
albeit
they
be
driven
to
it
by
sundry
places
of
the
scripture
:
as
in
the
14
Psal.
ver.
7.
and
in
the
30.
vers.
4.
&
in
many
other
places
:
They
also
produce
the
9.
of
Zachary
and
the
4.
of
S.
Paule
to
the
Ephes.
but
they
do
only
quote
the
places
and
so
leaue
the
reader
to
guesse
at
the
matter
:
and
good
reason
:
for
of
Limbo
there
is
no
speech
throughout
al
the
scriptures
but
contrarywise
we
finde
that
Moses
and
Elias
talked
with
Jesus
Christ
vpon
the
mountaine
,
wherby
it
appeareth
that
they
were
not
in
a
corner
vnder
the
earth
.
Againe
if
the
death
of
Iesus
Christ
were
of
force
to
deliver
the
fathers
of
the
old
Testament
out
of
hell
,
why
not
out
of
Limbo
,
which
they
say
is
a
more
easie
prison
?
As
concerning
the
passage
in
the
ninth
of
Zachary
there
is
no
speech
of
Limbo
,
but
of
the
deliverance
from
hell
,
vnder
the
figure
of
the
deliverance
from
the
Captivitie
of
Babilon
:
The
words
of
the
prophet
are
these
.
In
the
blood
of
thy
covenant
thou
hast
delivered
thy
prisoners
out
of
the
lake
where
is
no
water
.
They
also
obiect
vnto
vs
the
4.
of
S.
Paule
to
the
Ephes.
Where
speaking
of
the
Incarnation
and
habitation
of
Jesus
Christ
vpon
earth
,
hee
saith
,
that
he
descended
into
the
lowest
parts
of
the
earth
,
accommodating
to
our
Savior
Christ
the
words
of
David
in
the
Psalme
.
139.
v.
15
;
where
he
saith
that
he
was
formed
in
the
lowest
parts
of
the
earth
:
that
is
,
in
his
mothers
womb
and
according
to
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
superlatiue
:
but
what
communitie
hath
this
with
Limbo
?
Much
lesse
is
it
meant
of
the
fetching
of
the
Fathers
out
of
Limbo
,
which
is
in
the
eight
verse
Hee
led
captivitie
captiue
,
for
would
he
haue
led
captiue
the
soules
of
the
fathers
,
considering
that
they
would
that
hee
should
haue
brought
them
out
of
captivitie
?
For
in
the
Greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
lead
into
captivity
those
whom
they
haue
taken
at
the
swordes
point
.
These
captiues
then
are
the
divels
,
death
,
&c.
The
Auctor
of
the
fire
of
Helie
giveth
it
vs
brauely
:
he
maketh
S.
Paul
,
Heb.
11.
v.
39.
&
40.
to
say
that
these
fathers
are
not
rewarded
before
vs
:
but
neither
there
nor
in
any
other
place
shall
wee
find
any
word
thereof
.
Thus
is
this
place
now
emptie
,
if
we
cannot
find
any
to
lodge
in
it
.
And
because
it
is
likely
that
the
Franciscans
,
according
to
their
rule
,
doe
not
goe
into
Purgatory
single
,
but
by
two
and
by
two
.
This
Limbo
,
lying
in
the
way
to
Purgatory
,
seemeth
a
very
convenient
place
to
lodge
him
,
who
being
departed
hence
alone
,
must
attend
his
companion
.
Besides
these
foure
places
,
Bellarmine
who
lately
writ
at
Rome
,
Such
therfore
is
the
building
which
our
Masters
haue
erected
vnder
ground
,
making
,
by
an
order
contrary
to
nature
,
the
lowest
chambers
to
be
the
hottest
:
digging
without
any
autoritie
of
the
Gospell
,
sundry
compartiments
vnder
the
earth
,
like
to
mouldwarpes
,
blinded
with
the
sunshine
of
Gods
word
.
In
this
place
I
would
entreat
the
reader
,
throughout
all
this
mysterie
to
take
note
of
a
certaine
kinde
of
soules
,
which
should
haue
more
agilitie
&
experience
then
their
fellowes
:
so
many
walkes
and
turnings
are
they
put
vnto
.
These
are
those
soules
,
who
departing
from
their
bodies
vnder
the
old
Testament
,
were
first
presented
before
the
Iudge
,
and
thence
sent
into
Purgatory
:
but
escaping
thence
,
after
a
scalding
fire
entered
into
a
bright
meddow
,
ful
of
recreation
.
Afterwards
from
this
medow
they
passed
into
Limbo
:
&
thence
came
forth
with
Iesus
Christ
:
then
did
they
follow
him
40
daies
vpon
the
earth
,
&
finally
entered
into
Paradice
.
Let
vs
therefore
finde
no
farther
fault
with
Plato
or
his
Metempsychosis
:
for
his
revolutions
and
passages
of
soules
,
are
nothing
so
prodigious
:
&
indeed
our
Masters
doe
carry
away
the
bell
for
invention
from
all
Poets
.
These
matters
thus
dispatched
and
set
out
as
it
were
in
a
table
,
it
resteth
that
wee
now
examine
this
Purgatory
,
and
the
abuses
therevpon
depending
,
and
proue
that
the
word
of
God
is
a
spring
more
then
sufficient
to
quench
this
the
Popes
so
profitable
a
fire
.
Here
may
our
Reader
,
if
it
please
him
,
note
that
Purgatory
is
by
our
adversaries
placed
among
the
Articles
of
our
beleefe
,
so
as
vnlesse
wee
beleeue
therein
,
CAP.
2.
That
the
holy
scripture
is
a
sufficient
iudge
for
this
question
,
as
also
for
all
other
controversies
concerning
faith
:
and
that
therein
is
no
mention
of
Purgatory
,
or
of
any
Indulgence
whereby
to
release
soules
out
of
the
torment
thereof
.
to
a
iudge
that
beareth
them
so
smal
favour
,
they
many
times
giue
it
some
gird
.
Thus
saith
the
Auctor
of
the
fire
of
Helie
.
Albeit
there
bee
no
mention
of
Purgatory
in
the
Scripture
,
yet
cannot
Du
Moulins
conclusion
bee
but
bad
,
in
saying
there
is
no
Purgatory
.
And
here
he
raketh
togither
a
number
of
things
,
which
(
saith
he
)
are
not
in
the
holy
Scripture
.
Yea
so
presumptuous
is
our
Franciscans
ignorance
,
as
to
say
that
throughout
the
old
Testament
there
is
not
one
expresse
word
of
the
immortalitie
of
the
soule
.
S.
Paul
,
2.
Tim.
3.
saith
,
is
able
to
instruct
vs
and
to
make
vs
wise
to
salvation
:
To
ioine
therfore
to
the
holy
scriptures
an
vnwritten
word
,
and
to
make
the
traditions
of
the
Romish
Church
equal
with
the
bookes
of
the
olde
and
new
Testament
,
is
a
great
disparagement
to
the
Maiestie
of
the
holy
Scripture
:
It
is
as
much
as
to
do
that
which
expresly
is
forbidden
in
the
law
of
Moses
,
that
is
to
plow
with
an
oxe
and
an
asse
:
to
yoake
togither
things
very
vnequall
:
to
make
man
equall
with
God
,
and
the
lead
of
the
Popes
Buls
with
the
pure
steele
of
the
spiritual
sword
of
the
Gospel
.
True
it
is
that
they
tearme
these
Traditions
the
word
of
God
and
traditions
of
the
Apostles
:
but
they
shewe
not
when
or
to
whom
God
did
first
inspire
them
.
They
deliver
vnto
vs
the
Canon
of
the
Masse
for
an
Apostolical
tradition
,
wherein
neverthelesse
they
name
some
persons
that
lived
three
hundred
yeares
after
the
Apostles
time
.
Thus
the
Indulgences
:
the
forgiunesse
of
all
sins
at
the
end
of
every
25.
yeares
.
The
communion
vnder
one
kinde
:
The
fetching
of
souls
out
of
Purgatory
by
Popish
Indulgences
:
The
prohibiting
of
the
lay
people
from
reading
of
the
holy
Scriptures
:
The
custome
to
pray
in
a
tongue
vnknown
even
to
him
that
praieth
:
The
feast
of
God
;
The
Elevation
and
walking
of
their
consecrated
cake
vp
and
downe
:
The
hallowed
Graines
and
Medals
:
The
fraternity
of
S.
Frances
Corde
loaden
with
so
manie
pardons
and
priviledges
and
such
like
trash
,
The
last
Councell
of
Lateran
sess.
9.
Divinae
Maiestatis
tuae
conspectus
.
which
them selues
do
confesse
were
brought
in
long
since
the
Apostles
time
;
shal
by
this
reckoning
be
holden
for
the
word
of
God
and
the
Tradions
of
the
Apostles
:
And
that
with
good
reason
,
sith
the
Pope
assumeth
to
himselfe
the
name
of
God
and
his
holinesse
:
The
divine
Maiestie
:
and
in
infinite
places
in
his
Cannons
The
Spouse
of
the
Church
:
yea
,
as
saith
Bellarmine
de
Pontif.
Rom.
lib.
1-cap
.
9.
etiam
Christo
secluso
even
Jesus
Christ
excluded
or
set
aside
.
Sith
that
likewise
the
Pope
tearmeth
office
Apostolat
,
all
his
furniture
Apostolicall
,
as
his
chamber
,
his
letters
,
his
chaire
:
his
cloake
:
his
Pallace
.
And
vnlesse
God
take
pitty
vpon
vs
,
they
will
shortly
call
his
hose
and
points
Apostolicall
.
Now
that
in
all
this
the
drift
of
our
Masters
tendeth
only
to
shunne
the
holy
scriptures
which
condemne
them
,
it
appeareth
in
these
words
:
The
vnwritten
word
.
For
what
is
the
vnwritten
word
but
a
Chimera
in
the
aire
:
an
imperceptible
Idea
?
For
where
can
we
finde
this
vnwritten
word
?
If
we
must
seeke
it
(
as
they
say
)
at
the
mouth
of
the
vniversall
Church
,
when
shal
I
haue
gathered
together
the
vniversall
Church
to
instruct
me
?
Or
if
the
people
must
haue
recourse
to
their
Curat
,
how
shal
they
know
whether
their
Curate
agreeth
with
the
vniversall
Church
?
What
side
shall
we
take
where
the
doctors
do
disagree
?
As
do
now
these
three
doctors
,
who
are
growne
to
censure
and
in
their
pulpits
to
disclaime
one
of
them
▪
Or
if
one
bee
borne
in
an
hereticall
Church
:
or
betweene
two
Churches
grounded
vpon
contrary
Traditions
,
as
betweene
the
Greeke
and
the
Romain
?
But
if
wee
must
seeke
this
vnwritten
word
of
God
in
the
bookes
of
ancient
doctors
,
then
it
is
written
:
and
albeit
these
bookes
be
subiect
to
errour
,
yet
the
Traditions
of
the
Romish
Church
as
the
afore
named
and
Purgatory
are
not
there
to
be
found
,
as
hereafter
we
shall
proue
.
Moreover
in
as
much
as
they
would
make
vs
beleeue
that
the
Pope
hath
such
letters
of
credence
,
that
wee
must
therefore
do
all
that
he
commandeth
,
and
beleeue
all
that
he
list
to
perswade
vs
,
albeit
this
bee
not
found
in
the
holie
scripture
,
yet
when
the
church
of
Rome
hath
neede
of
Reformation
in
capite
&
membris
:
[
as
it
is
the
ancient
complaint
]
what
meanes
is
there
to
proceed
,
considering
that
he
that
is
to
bee
reformed
is
the
maker
of
the
lawes
,
&
soveraigne
Iudge
in
all
matters
of
Religion
,
&
consequently
in
his
owne
cause
?
God
forbid
that
man
should
bee
iudge
over
the
cause
of
God
:
or
that
all
the
Popes
inventions
for
the
advancing
of
their
Empire
,
should
be
holden
for
the
word
of
God
,
and
the
rule
of
our
faith
.
But
let
vs
here
the
productions
of
these
doctors
&
all
those
things
that
they
say
are
not
contained
in
the
Scripturs
.
Our
observantin
Moncke
shall
march
formost
and
haue
the
first
place
.
He
saith
that
thorough
out
all
the
old
Testament
there
is
not
one
expresse
worde
concerning
the
Immortalitie
of
the
soule
.
Admit
it
were
so
:
yet
what
interest
had
he
to
search
out
the
defects
of
the
holy
scripture
?
But
had
he
sought
wel
,
he
might
haue
found
these
wordes
in
the
last
of
Daniell
.
Many
of
them
that
sleepe
in
the
dust
of
the
earth
shall
awake
,
some
to
everlasting
life
,
and
some
to
shame
&
contempt
.
What
can
bee
spoken
more
expresly
?
And
in
the
12.
of
Ecclesiastes
,
v.
7.
And
dust
returne
to
the
earth
as
it
was
,
and
the
spirit
returne
to
God
that
gaue
it
.
And
in
the
23.
of
Numbers
,
Balaam
desireth
to
die
the
death
of
the
righteous
.
An
evident
proofe
that
he
held
their
death
to
be
blessed
.
But
were
this
frier
Minor
as
well
acquainted
with
the
holy
Scriptures
as
he
is
with
the
rule
of
S.
Frances
,
he
would
never
haue
vttered
a
speech
so
impertinent
and
ful
of
impietie
:
for
the
which
hee
deserveth
to
change
his
order
,
and
from
the
Observantine
fryerie
to
be
sent
to
the
ignorant
friers
.
The
auctor
of
the
fire
of
Helie
broaceth
it
much
deeper
,
he
demandeth
how
by
the
holy
scriptures
wee
canne
proue
this
proposition
,
That
the
holy
Scripture
containeth
all
that
we
ought
to
beleeue
.
But
this
is
not
our
saying
:
for
we
may
and
ought
to
beleeue
many
things
that
are
not
contained
in
the
holy
Scripture
.
In
such
maner
do
we
beleeue
that
Romulus
with
a
troope
of
theeues
built
Rome
:
Stella
.
Platina
.
The
booke
of
Indulgences
printed
at
Rome
.
wee
beleeue
the
history
of
Pope
Io●e
,
as
a
history
advowed
by
many
auctors
,
both
friends
and
servants
to
the
Popes
,
and
of
whom
there
yet
remaine
manie
traces
and
causes
of
remembrance
:
wee
beleeue
that
Alexander
.
3.
did
set
his
foot
vpon
the
throat
of
Fredericke
Barberossa
,
S.
Markes
Church
at
Venice
,
where
this
his
so
heroical
exploit
is
to
this
day
represented
:
we
beleeue
those
histories
that
recorde
howe
the
Emperour
Henrie
the
7.
was
poysoned
in
their
consecrated
cake
:
S.
Paul
,
who
in
the
2.
to
Tim.
cap.
3.
v.
15.
saith
It
is
able
to
make
vs
wise
to
salvation
:
what
more
can
we
demand
?
The
same
Apostle
,
1.
Cor.
4
,
6.
teacheth
vs
Not
to
presume
aboue
that
which
is
written
:
&
toward
the
end
of
the
new
Testament
we
find
these
words
.
I
protest
vnto
every
one
that
heareth
the
Prophecie
of
this
booke
,
that
if
any
man
shal
adde
vnto
these
things
,
God
shal
adde
vnto
him
the
plagues
that
are
written
in
this
booke
,
whereto
our
adversaries
can
frame
no
other
reply
,
The
protestation
of
the
Apostle
Iohn
in
the
Revelation
,
vnder
the
title
of
one
booke
hath
relation
to
the
whole
course
of
both
the
Testaments
,
saying
,
if
any
man
adde
,
&c.
Againe
,
he
challengeth
me
to
proue
by
the
holy
Scriptures
these
8
things
,
which
vnderhand
he
supposeth
to
bee
necessary
to
salvation
.
1.
The
baptisme
of
young
children
:
which
neverthelesse
is
proved
by
the
Iesuits
and
Doctors
of
the
Vniversitie
of
Lovaine
,
also
by
the
Catechisme
of
the
Councell
of
Trent
,
&
by
many
passages
of
the
holy
Scripture
.
Thus
this
Doctor
opposeth
himselfe
against
a
corporation
of
Romish
Doctors
,
an
Vniversity
,
and
the
Councell
of
Trent
.
2.
The
not
reiterating
of
baptisme
against
the
Anabaptists
:
which
is
the
same
with
the
baptisme
of
young
children
:
for
the
Anabaptists
doe
rebaptise
those
whom
we
haue
baptised
:
as
holding
baptisme
in
infancie
to
bee
no
baptisme
.
3.
The
proceeding
of
the
holy
Ghost
:
which
is
proved
by
the
places
where
he
is
called
the
spirit
of
God
and
the
spirit
of
Christ
:
and
the
comforter
whom
the
father
sendeth
in
the
name
of
the
sonne
:
which
taketh
of
the
sonne
&c.
4.
The
consubstantialitie
of
the
father
and
of
the
sonne
.
Which
is
proued
in
this
.
That
the
sonne
is
God
,
Ioh.
1.1
.
Even
our
great
God
,
Tit.
2
,
13.
consequently
one
God
with
the
father
,
for
there
is
but
one
God
.
1.
Cor.
8.6
.
and
being
one selfe
God
,
they
are
by
consequence
one selfe
substance
.
Wee
haue
also
S.
Iohn
in
his
first
Epistle
cap.
5.
who
saith
thus
.
There
be
three
that
bear
record
in
heauen
:
the
Father
,
the
Word
,
and
the
holy
Ghost
,
and
these
three
are
one
.
5.
The
perpetuall
virginitie
of
the
Virgin
Mary
against
the
Anti
marianites
:
but
this
is
no
point
necessary
to
salvation
:
The
seemelinesse
,
rather
then
any
necessitie
induceth
vs
to
beleeue
it
.
6.
The
translation
of
the
Sabaoth
to
the
Sonday
.
An
article
not
necessary
to
salvation
:
Revel.
1.10
.
and
by
the
1.
Cor.
16.1
.
and
by
the
Act.
20.7
.
that
this
Institution
was
made
in
the
time
of
the
Apostles
.
7.
The
celebration
of
the
feast
of
Easter
against
the
Quarto
Decimanis
.
Which
also
is
of
no
greater
importance
to
salvation
:
witnesse
the
censure
and
reprimendum
sent
by
Ireneus
to
Victor
Bishop
of
Rome
,
who
skirmished
fiercly
in
that
quarrell
.
This
Epistle
of
Ireneus
is
extant
in
the
Ecclesiasticall
historie
of
Eusebius
,
lib.
5.
cap
:
23.8
.
That
there
are
but
three
persons
in
the
Trinitie
a
matter
which
neither
the
holy
Scripture
,
nor
any
man
that
ever
had
any
one
drop
of
common
sense
did
ever
studie
to
perswade
:
for
in
a
dualitie
there
can
be
but
two
,
in
a
Trinitie
three
.
9.
Lastly
he
bringeth
in
The
washing
of
the
Apostle's
feet
,
which
(
saith
hee
)
wee
cannot
proue
to
be
no
sacrament
,
&
therevpon
hee
great
lights
:
A●axagor
as
doe
draw
all
things
out
of
al
things
,
could
they
not
aswell
proue
these
eight
points
by
the
scripture
,
as
we
with
all
our
doltishnesse
,
haue
found
them
out
without
any
difficultie
?
But
the
truth
is
that
it
was
no
want
of
invention
in
them
,
but
lack
of
good
meaning
.
And
these
defects
in
the
Scriptures
doe
they
seek
out
,
the
rather
that
we
might
not
thinke
much
,
that
in
the
Scriptures
there
is
no
speech
of
painting
of
the
Trinitie
:
of
worshipping
of
Images
:
of
fetching
soules
out
of
Purgatory
by
Popish
Indulgences
:
of
their
Pastors
abstinence
from
marriage
:
of
th●●
〈◊〉
●ctions
of
meats
:
to
be
brief
〈◊〉
their
traditions
:
In
these
consi●●●●ns
it
standeth
them
vpon
to
ab●●●
authori●●
of
the
Scriptures
,
〈◊〉
accus●
〈◊〉
of
imperfection
.
Yet
is
it
their
sur●●
course
to
prohibit
the
people
from
re●ding
of
them
,
and
from
learning
any
thing
but
at
their
mouthes
who
haue
most
interest
in
the
suppressing
of
them
and
doe
reape
most
commodity
of
the
peoples
ignorance
.
I
could
therefore
wish
that
the
auctors
of
these
torrents
,
fires
and
furnaises
,
would
lay
their
hā●●
to
their
consciences
(
if
they
can
find
any
)
and
vpon
their
doctorall
faith
tell
vs
whether
this
vnwritten
words
&
these
letters
of
credence
be
not
a
means
prepared
by
the
Pope
,
thereby
to
forg●●
new
articles
for
his
commodity
?
A
secret
corner
wherein
to
coine
false
mony
,
and
to
clip
the
word
of
God
?
The●●
consciences
must
say
yes
;
they
are
ove●
wise
to
be
ignorant
thereof
:
but
worldly
reasons
carry
them
away
:
in
som●
hope
of
gaine
:
in
some
feare
,
and
in
some
worldly
devises
doe
speake
lowder
,
and
haue
greater
voice
in
the
Chapter
house
,
then
conscience
.
In
as
much
therefore
as
the
word
●f
God
contained
in
the
old
and
newe
●estament
,
is
the
only
and
sufficient
rule
●f
our
faith
,
and
that
Purgatory
(
if
wee
●eleeue
our
adversaries
)
is
to
bee
belee●ed
as
an
article
of
our
faith
,
&
that
vn●er
paine
of
damnation
;
it
is
strange
●hat
God
in
the
old
Testament
,
having
●rdained
sacrifices
,
&
expiations
for
al
●orts
of
sinnes
and
pollutions
,
even
to
●he
Leprosie
:
to
the
bloody
flixe
,
●nd
to
the
touching
of
any
dead
●ody
,
&c.
did
never
ordaine
any
expi●tion
,
sacrifice
,
satisfaction
or
pray●r
for
the
soules
that
were
in
Purgatorie
.
The
ancient
Patriarkes
&
good
●ervants
of
God
,
Abraham
,
Isaac
,
Iacob
,
●oseph
,
Moses
,
Aaron
,
Iosua
,
Samuell
,
or
David
,
never
desired
after
their
deathes
●o
be
prayed
for
,
neither
did
themselues
pray
for
any
that
was
dead
,
that
God
would
vouchsafe
to
bring
them
out
of
Purgatory
.
True
it
is
that
they
bewai●ed
their
dead
:
but
among
al
their
mournings
,
weepings
,
fastings
,
and
lamentations
,
wee
find
no
path
to
purgatory
,
neither
any
one
prayer
to
fetch
the
soules
of
the
deceased
out
of
Purgatory
:
and
indeed
such
lamentations
and
fastings
,
were
made
even
for
the
wicked
,
&
such
as
died
in
Gods
displeasure
:
As
for
Saul
,
to
whom
it
was
said
by
the
Pithonesse
not
many
houres
before
his
death
,
that
God
was
against
him
,
who
also
died
soone
after
his
consultation
with
the
witch
:
David
likewise
bewailed
Absalon
,
who
died
in
rebellion
and
treason
against
his
owne
father
:
yet
for
such
[
saith
the
Church
of
Rome
]
wee
must
not
pray
.
How
grievous
were
the
teares
vpon
the
death
of
Iacob
and
Moses
,
who
as
holy
and
rare
lights
of
the
Church
,
could
never
bee
confined
into
Purgatory
?
The
high
Priest
of
the
Law
never
granted
Indulgences
,
neither
made
any
intercession
to
abridge
this
so
scalding
a
punishment
:
neither
did
they
that
died
make
any
foundations
of
services
,
In
liew
of
seeking
the
true
light
in
the
law
of
Grace
,
that
is
to
say
,
the
Gospell
,
we
looke
for
it
in
the
darke
and
obscure
law
of
Moses
.
To
speak
plainly
,
he
refuseth
the
old
Testament
,
as
an
incompetent
Iudge
,
for
the
darkenesse
thereof
.
But
to
this
obiection
,
wee
doe
answer
,
that
indeed
the
prophecies
of
things
to
come
,
and
the
ceremonies
of
the
old
Testament
,
are
not
so
cleere
&
easie
as
the
Gospel
yet
are
Gods
Commandements
therein
laid
down
in
plain
and
open
tearmes
.
Wee
therefore
demand
what
commandement
of
God
he
can
find
throughout
the
old
Testament
,
wherein
it
is
commanded
to
pray
for
the
dead
,
or
to
offer
any
sacrifice
for
them
,
either
among
them
to
distribute
the
superabundant
merits
and
satisfactions
of
holy
men
deceased
as
Abraham
or
Moses
,
to
helpe
them
out
of
Purgatory
?
Here
our
adversaries
are
at
a
stand
and
bite
the
bit
:
for
were
there
any
commandement
that
might
bear
wreasting
to
that
sence
,
they
that
can
so
cunningly
rack
the
Scriptures
to
their
purposes
would
no
doubt
haue
produced
it
.
Here
doth
our
Frier
frie
in
his
greace
,
&
would
faine
shift
it
of
with
blasphemies
,
as
they
that
are
beset
with
fires
would
gladly
leap
out
at
the
windows
.
He
doth
no
longer
accuse
the
olde
Testament
of
obscuritie
,
but
of
omission
and
impection
.
How
many
things
(
saith
he
)
hath
God
left
vnmentioned
in
the
olde
Testament
,
to
the
end
,
to
take
from
the
people
all
occasion
of
Idolatry
?
and
yet
are
necessarie
to
saluation
?
As
invocation
of
the
Trinitie
:
the
immortalitie
of
the
soule
,
&c
Againe
he
saith
,
vnder
the
law
prayers
for
the
dead
were
not
so
frequent
&
publike
,
least
they
should
giue
the
Iewes
occasion
with
the
Gentils
,
to
thinke
that
they
ought
to
sacrifice
to
the
infernall
powers
.
Secondly
,
that
in
regard
that
before
the
redemption
of
man
kind
the
estate
of
the
deceased
,
was
not
so
well
knowne
,
as
after
that
our
Saviour
Iesus
Christ
descended
into
hell
.
And
thirdly
,
because
they
had
not
so
good
means
to
relieue
the
dead
,
as
they
had
after
that
the
merits
of
the
death
and
passion
of
our
Lord
were
committed
into
the
hands
of
the
Church
to
apply
them
:
So
many
wordes
so
many
monsters
and
blasphemies
.
First
in
that
hee
denieth
that
in
the
old
Testament
there
is
any
mention
of
the
Immortality
of
the
soule
,
wee
haue
before
heard
the
depositions
of
Daniell
,
Salomon
,
and
the
Prophet
Balaam
prophecying
.
Let
vs
hereto
adioine
the
taking
vp
of
Enoch
and
Elias
into
heaven
,
proofes
of
their
immortality
.
The
wordes
of
Iacob
on
his
death
bed
,
Lord
I
haue
waited
for
thy
salvation
:
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Iacob
:
God
is
not
God
of
the
dead
[
saith
Jesus
Christ
]
but
of
the
liuing
.
The
only
name
of
Religion
importeth
the
Immortality
of
the
soule
:
which
being
taken
away
,
what
is
Religion
but
an
intollerable
yoake
:
a
scrupelous
feare
,
a
superfluous
labour
?
If
in
this
life
only
(
saith
S.
Paul
)
we
haue
hope
in
Christ
,
wee
are
of
all
men
the
most
miserable
:
But
what
shall
we
say
to
the
discretion
of
our
Moncke
,
who
maketh
God
marveilous
provident
,
in
that
he
would
not
speake
of
the
Immortalitie
of
the
soule
,
so
to
take
from
the
Jewes
all
occasion
of
Idolatry
:
alas
poore
man
!
God
cureth
not
one
evill
by
an
other
,
much
lesse
a
smaller
evill
by
a
greater
:
Idolatry
by
Atheisme
:
or
superstition
by
Irreligion
the
mother
of
all
excesse
.
As
if
it
should
be
forbidden
to
speak
of
God
,
either
good
or
evill
,
for
feare
of
blaspheming
him
:
or
as
if
a
man
should
cut
of
his
head
for
saving
the
wearing
of
a
cap.
What
discretion
!
to
loose
the
principall
for
saving
of
the
dependant
?
To
sell
the
horse
for
saving
of
the
hay
?
God
provideth
not
against
evils
in
such
manner
as
the
Popes
:
who
will
[
saie
they
]
prevent
heresies
by
prohibiting
the
vse
of
Gods
word
:
the
diminishing
of
Ecclesiasticall
profits
by
prohibiting
marriage
of
the
Cleargie
,
S.
Paul
.
1.
Tim.
3.2
.
howbeit
if
God
followed
this
precept
of
discretion
in
the
old
Testament
,
why
did
he
alter
his
mind
in
the
new
?
where
with
too
much
simplicity
[
if
we
beleue
this
Moncke
]
he
doth
in
every
place
inculcate
Eternall
life
?
Are
men
since
the
daies
of
Jesus
Christ
lesse
bent
to
Idolatry
?
Nay
which
is
more
,
The
opinion
of
the
death
of
the
soule
&
Idolatry
do
for
the
most
part
follow
each
other
,
&
between
them
there
is
a
fraternity
.
The
heathen
that
had
little
or
no
hope
of
eternal
life
were
Idolaters
:
did
not
Pope
Iohn
24.
celebrating
his
Masse
kneele
to
the
bread
,
yet
did
he
beleeue
that
the
souls
of
men
died
,
as
the
souls
of
beasts
:
for
which
small
sin
togither
with
54.
others
,
That
which
ensueth
is
ferial
&
smelleth
of
the
friery
.
He
yeeldeth
an
other
reason
why
in
the
old
Testament
prayers
and
sacrifices
for
the
deade
were
so
vnfrequented
.
It
was
(
saith
he
)
because
before
the
redemption
of
mankinde
ehe
estate
of
the
dead
was
not
so
well
knowne
,
as
after
that
Christ
descended
into
Hell
.
He
doth
therefore
presuppose
that
Jesus
Christ
when
he
came
from
hell
,
brought
assured
news
:
as
if
that
Jesus
Christ
before
his
death
knew
not
the
state
of
the
dead
as
well
as
after
his
resurrection
:
or
els
that
either
he
would
not
,
or
could
not
instruct
his
disciples
of
the
estate
of
the
dead
as
wel
before
his
death
,
as
after
.
But
now
I
pray
you
what
be
the
news
that
Jesus
Christ
brought
?
vndoubtedly
even
the
same
that
the
golden
legend
and
the
booke
of
the
life
and
death
of
Jesus
Christ
do
report
:
how
he
came
to
hel
gates
and
the
good
thiefe
Dinas
carying
a
Crosse
before
him
:
how
hee
made
the
gates
to
be
opened
:
how
hee
beat
and
hampered
the
Divels
:
how
he
entertained
the
fathers
whom
he
found
in
this
Limbo
with
goodly
discourses
,
&
a
thousande
such
Iolly
gallant
histories
after
the
imitation
of
the
Romanes
,
all
which
the
Evangelists
had
forgotten
:
for
either
of
these
,
or
of
any
other
news
that
ever
Jesus
Christ
brought
out
of
Limbo
,
out
of
Purgatory
or
out
of
Hell
we
finde
not
one
sillable
in
all
the
newe
Testament
.
The
souldier
raised
again
of
whom
S.
Gregory
Dialogue
4.
cap.
36.
doth
make
mention
,
and
one
Nicholas
mentioned
in
the
legend
of
S.
Patricke
who
by
a
Caue
that
he
found
in
Ireland
,
entred
into
Purgatory
,
at
their
returne
related
his
things
as
they
had
seen
below
,
more
exactly
:
As
that
they
had
seen
men
fryed
in
frying
pans
:
others
fluttering
about
the
chimnies
like
small
flames
:
a
bridge
of
yce
of
two
fingers
broad
,
vnder
the
which
ran
a
torrent
of
fire
,
and
over
this
bridge
must
they
passe
that
were
to
enter
into
Paradice
.
Thus
grew
the
world
very
skilfull
and
a
good
boy
:
but
to
the
detriment
of
the
purity
and
simplicity
of
the
Gospell
.
Lastly
he
saith
that
Vnder
the
olde
Testament
they
had
no
such
meanes
to
releeue
the
dead
,
as
they
had
after
that
the
merites
of
Iesus
Christ
were
committed
into
the
handes
of
the
Church
to
apply
them
.
These
are
three
principles
forged
in
the
Vatican
to
vnderprop
the
Popes
greatnes
&
to
bring
in
the
traffique
for
soules
:
first
that
the
dead
could
not
bee
so
well
relieved
before
the
comming
of
Jesus
Christ
as
now
they
are
Secondly
,
that
the
merits
of
Jesus
Christ
are
nowe
in
the
Churches
hands
to
apply
them
.
Thirdly
that
these
merits
of
the
death
and
passion
of
Iesus
Christ
were
never
passed
over
to
the
Church
vntill
since
the
comming
of
Iesus
Christ
,
since
which
time
the
dead
haue
beene
the
better
relieved
.
And
this
is
to
bee
noted
,
that
by
the
Church
we
are
to
vnderstand
the
Pope
,
who
taketh
vpon
him
to
be
the
Guardian
and
treasury
of
this
treasure
of
the
Church
,
where
he
shutteth
vp
the
merits
and
supererogatorie
satisfactions
both
of
Iesus
Christ
and
of
the
Saints
&
Monks
.
And
this
we
cannot
finde
very
strange
:
and
in
the
last
councel
of
Lateran
,
sess.
9.
Extrav
.
De
facund
.
Eccl.
Can.
quoniam
.
for
having
assumed
to
himselfe
the
name
of
God
,
&
of
the
divine
Maiesty
:
and
the
name
of
Jesus
Christ
,
and
tearming
himself
the
Spouse
of
the
church
,
it
is
no
great
matter
for
him
to
take
the
name
of
the
Spouse
of
Jesus
also
.
Let
vs
now
therfore
proceed
to
the
examination
of
these
three
principles
.
For
the
first
.
That
the
dead
could
not
bee
so
well
relieved
before
the
comming
of
Iesus
Christ
as
since
:
I
demande
whether
he
speaketh
of
the
reliefe
of
man
,
or
of
the
reliefe
of
God
.
To
say
that
God
hath
now
better
meanes
to
relieue
the
dead
then
he
had
before
is
Blasphemy
.
His
power
and
goodnesse
are
ever
infinite
and
without
encrease
,
and
craue
no
helpe
of
any
new
means
:
but
if
he
speak
of
the
reliefe
of
man
,
I
aske
him
who
imparted
to
them
now
those
meanes
that
their
forefathers
had
not
?
The
Monke
no
doubt
wil
say
that
God
gaue
them
to
them
:
them
belike
God
had
them
.
If
he
had
then
I
suppose
he
would
then
haue
bestowed
them
as
wel
as
men
do
in
these
daies
:
whereof
it
must
follow
that
the
faithfull
that
liued
before
Iesus
Christ
,
might
by
praiers
and
sacrifices
haue
entreated
God
to
employ
those
means
which
since
he
hath
committed
into
hands
the
of
men
.
Wherefore
did
they
not
?
Wherefore
was
there
in
the
law
no
sacrifice
for
the
dead
?
Nor
no
publike
service
instituted
by
God
?
Thus
doth
this
difficulty
still
remaine
vnresolved
.
The
second
principle
is
,
That
the
merits
of
Iesus
Christ
were
committed
into
the
hands
of
the
Church
to
apply
them
.
That
Iesus
Christ
offered
himselfe
〈◊〉
ransome
to
God
for
vs
to
whom
wee
were
endebted
and
enthralled
to
eternall
paine
and
emprisonment
.
This
ransome
then
did
God
receiue
at
his
sonnes
hands
:
If
he
receiued
it
,
when
did
he
againe
dispossesse
himselfe
of
it
,
to
passe
it
over
into
the
Popes
hands
?
May
it
be
lawful
for
vs
in
a
matter
of
such
importance
,
which
concerneth
the
participation
in
the
merites
of
Jesus
Christ
,
to
speake
without
the
authority
of
the
worde
of
God
.
Againe
,
what
prodigious
dealing
is
this
:
that
a
creditor
having
received
of
his
debtors
surety
the
ransome
for
many
prisoners
,
shoulde
deliver
the
same
over
into
the
handes
of
some
one
of
his
prisoners
,
to
apply
it
to
the
rest
?
It
is
a
matter
not
only
without
example
,
but
even
besides
all
reason
.
All
men
do
know
that
in
such
a
case
it
is
enough
that
the
creditor
or
detainer
receiue
the
ransome
,
and
that
the
debter
or
prisoner
reape
and
enioy
the
benefit
.
God
hath
for
me
receaved
the
full
ransom
by
the
hands
of
my
surety
&
redeeme●
Iesus
Christ
:
God
then
hath
it
with
himselfe
,
therefore
will
I
go
neither
to
the
Pope
nor
to
any
other
to
entreat
them
to
distribute
it
to
me
,
but
will
rely
onlie
vpon
Iesus
Christ
and
will
trust
to
his
death
,
and
in
acknowledgement
of
so
great
a
favour
,
will
consecrate
my
life
to
his
service
.
The
pastors
are
set
over
vs
to
preach
this
benefit
to
the
penitent
sinner
,
&
to
let
him
vnderstand
that
he
is
reconciled
to
God
:
also
that
whosoever
beleeveth
in
Iesus
Christ
,
shal
through
his
name
obtaine
remission
of
his
sinnes
.
The
third
principle
is
the
worst
,
and
as
it
were
vpon
the
highest
step
of
impietie
:
and
therefore
it
is
our
dutie
to
cast
it
downe
headlong
.
The
merits
of
Iesus
Christ
(
saith
hee
)
were
not
in
the
hands
of
the
Church
vnder
the
old
Testament
,
as
now
they
are
,
and
therefore
there
were
not
so
good
meanes
to
relieue
the
dead
.
But
here
we
wil
set
down
another
principle
,
gathered
out
of
the
word
of
God
.
That
is
,
that
the
merits
of
Iesus
Christ
were
of
power
sufficient
to
saue
the
faithfull
even
from
the
beginning
of
the
world
,
as
saith
St.
Paule
,
2.
Cor.
5.19
.
God
was
in
Christ
and
reconciled
the
world
to
himself
,
not
imputing
their
sinnes
vnto
them
.
Therefore
in
the
Revelation
is
he
called
,
The
Lambe
slaine
from
the
beginning
of
the
world
.
This
merite
was
then
with
God
and
ful
of
efficacy
,
before
the
comming
of
Iesus
Christ
in
the
flesh
.
Let
vs
then
by
this
rule
examine
our
Doctors
principle
.
Before
the
comming
of
Iesus
Christ
in
the
flesh
,
the
merit
of
Iesus
Christ
was
with
God
:
not
in
the
hands
of
the
Church
.
Then
[
saith
this
Doctor
]
the
dead
had
the
lesse
helpe
:
but
since
the
Pope
and
his
Prelats
had
these
merits
in
their
hands
,
the
dead
haue
beene
much
better
relieved
,
the
merits
therfore
of
Iesus
Christ
are
in
better
hands
and
more
liberall
.
Is
it
because
God
is
not
so
well
affected
to
the
dead
as
the
Pope
?
Or
because
the
Pope
is
more
liberal
of
anothers
goods
then
the
true
owner
?
O
spirit
of
Satan
!
O
dulnesse
of
man
!
O
patience
of
God!
And
shall
not
God
revenge
such
abominable
prophanation
of
his
glory
?
Or
such
evident
corruption
of
his
worde
?
Let
vs
lament
&
confesse
that
our
sins
haue
deserued
a
greater
blindnesse
.
Yet
in
the
meane
time
we
must
not
forget
that
our
adversaries
doe
commit
the
merits
of
Jesus
Christ
into
the
Popes
hand
,
that
he
may
apply
them
both
to
the
quicke
and
to
the
dead
:
&
that
they
say
,
that
since
he
was
treasurer
the
dead
haue
beene
much
better
relieved
,
it
must
needes
followe
that
not
only
the
dead
before
the
comming
of
Iesus
Christ
were
but
slenderly
relieued
but
also
the
living
:
so
with
like
reason
may
wee
say
that
the
praiers
for
the
living
vnder
the
old
Testament
were
nothing
so
frequent
and
publicke
as
they
haue
beene
since
the
merits
of
Iesus
Christ
fell
into
the
handes
of
the
Church
to
apply
them
:
but
this
the
frier
dare
not
advow
.
Thus
is
falsehood
detected
and
laid
open
,
and
the
spirit
of
blasphemy
put
to
confusion
.
Now
in
all
this
discourse
the
Friers
drift
tendeth
to
yeeld
some
probable
reason
why
the
prayers
and
sacrifices
for
the
dead
are
not
so
frequent
in
the
old
Testament
:
wherein
he
practiseth
two
frauds
.
First
in
saying
they
were
not
frequent
,
he
vnderhand
leaues
it
to
be
presupposed
that
they
were
vsed
somtimes
,
which
is
false
.
For
therof
we
find
neither
example
,
nor
commandement
in
all
the
olde
Testament
.
Secondly
,
in
seeking
to
excuse
the
want
in
the
old
Testament
,
he
giueth
occasion
to
the
ignorant
to
thinke
that
the
same
were
very
frequent
in
the
new
,
which
also
is
false
.
For
in
the
new
Testament
we
heare
no
more
newes
thereof
then
in
the
old
.
Only
there
is
one
place
that
instructeth
vs
how
the
faithfull
should
beare
themselues
towardes
the
dead
,
wherein
there
is
not
any
speech
of
suffrages
,
Purgatory
,
or
Indulgences
.
The
place
is
in
the
Thessalonians
,
1.4.13
.
in
these
words
.
I
would
not
brethren
haue
you
ignorant
as
concerning
them
that
are
asleepe
.
That
you
sorrow
not
,
even
as
others
that
haue
no
hope
:
for
if
we
beleeue
that
Iesus
is
dead
,
and
is
risen
againe
,
even
so
then
which
sleepe
in
Iesus
will
God
bring
with
him
.
Herein
is
nothing
that
commeth
any
thing
neere
the
trafficke
and
trade
of
these
daies
.
The
whole
sum
of
this
Chapter
is
this
,
that
the
holy
Scripture
is
sufficient
to
instruct
vs
to
salvation
:
that
it
ought
to
decide
these
controversies
:
that
the
sacrifices
&
suffrages
for
the
dead
,
with
the
fetching
of
soules
out
of
Purgatory
by
Buls
and
Indulgences
,
are
neither
by
God
instituted
or
commanded
,
and
that
even
by
the
confessions
of
our
adversaries
;
who
in
al
their
burning
books
cannot
produce
any
commandement
of
God
touching
the
same
;
but
to
shroud
themselues
doe
produce
other
points
,
which
they
pretend
to
be
omitted
in
the
holy
Scriptures
.
Being
deprived
of
these
weapons
,
which
are
their
surest
,
they
shelter
themselues
vnder
others
:
and
wanting
the
Commandements
of
God
,
they
haue
recourse
to
examples
,
allegories
,
&
coniectures
,
even
as
men
that
catch
vp
stones
,
when
they
haue
no
swords
.
Wee
will
shewe
you
as
it
were
at
high
noone
,
that
their
examples
are
false
,
their
allegories
frivolous
,
their
coniectures
vaine
,
&
their
consequences
violent
and
strained
against
the
haire
.
This
is
it
which
in
the
fourth
Chapter
wee
will
proue
.
But
now
let
vs
quench
their
Purgatory
with
the
waters
of
Gods
word
:
for
that
once
extinguished
their
Indulgences
&
Masses
for
the
dead
,
must
needes
fall
and
decay
.
CAP.
3.
That
the
holy
Scripture
subverteth
Purgatory
:
and
that
there
is
no
satisfaction
or
washing
away
of
sinnes
,
but
only
the
blood
of
Iesus
Christ
,
and
consequently
,
that
the
Popes
Indulgences
are
of
no
vse
to
the
dead
.
IN
the
18.
If
the
wicked
will
returne
from
all
the
sinnes
that
hee
hath
committed
,
&
keep
all
my
statutes
,
and
doe
that
which
is
lawfull
and
right
,
he
shall
surely
liue
&
not
dy●
I
will
not
remember
all
his
iniquities
.
Call
yee
it
not
to
remember
any
more
,
when
yee
put
the
sinner
to
feele
his
punishment
in
a
burning
fire
of
so
long
continuance
,
and
to
keepe
him
in
a
prison
from
the
which
[
as
our
adversaries
say
]
he
shall
not
be
delivered
vntill
hee
hath
paid
the
vttermost
penny
?
The
Frier
could
by
no
meanes
avoid
this
place
but
by
corrupting
of
the
text
.
For
insteed
of
these
words
returne
from
all
his
sinnes
,
he
saith
,
doe
pennance
:
and
by
this
pennance
,
he
vnderstandeth
to
scourge
himselfe
:
to
fast
:
to
run
on
pilgrimage
to
giue
to
the
Church
,
&c.
But
if
hee
could
haue
read
the
Hebrew
,
he
should
haue
found
Iashuv
,
hee
shall
returne
,
or
turne
aside
:
As
indeed
amendment
of
life
is
the
true
and
necessary
pennance
,
which
is
a
returning
to
God
,
commended
vnto
vs
by
S.
Iohn
Baptist
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Repent
you
,
or
Amend
you
,
and
St.
Iohn
,
Revel.
2.
speaking
to
the
Church
of
Ephesus
,
which
had
lost
her
first
charitie
,
commandeth
her
to
repent
,
and
to
doe
her
first
workes
.
But
in
our
daies
that
pennance
which
them
was
a
vertue
,
is
now
become
a
ceremony
,
and
from
a
spirituall
changing
is
now
become
a
bodily
exercise
.
Superstition
hath
now
brought
religion
to
the
fingers
ends
,
to
counterfeitings
,
to
gestures
,
to
scourgings
,
to
fastings
,
to
pilgrimages
,
to
pecuniary
satisfactions
,
to
weare
a
haire-shirt
,
to
a
friers
coule
,
to
a
walking
vp
and
downe
with
a
wallet
,
&c.
Here
hence
grew
the
condemnation
of
Luther
in
the
end
of
the
Councel
of
Lateran
,
Amendment
of
life
was
the
best
,
Rent
your
hearts
and
not
your
clothes
:
Also
that
the
true
fast
consisted
in
losing
the
bands
of
wickednes
,
and
breaking
his
bread
to
the
hungry
.
From
this
fountaine
proceedeth
the
vse
to
weare
some
words
of
the
Gospel
about
mens
neckes
,
when
they
should
keepe
the
substance
of
them
in
their
heartes
:
to
weare
a
crosse
on
the
brest
or
in
the
hat
,
when
they
should
take
vp
the
crosse
of
Christ
and
reioice
in
his
sufferingt
.
Thus
our
Monke
by
doing
of
iustice
and
iudgement
,
which
signifieth
to
deale
vprightly
,
and
to
giue
to
every
man
his
owne
,
vnderstandeth
it
to
chastise
a
mans
selfe
,
shewing
himselfe
a
Novice
in
the
phrase
of
the
old
Testament
where
this
word
Iudgement
signifieth
equitie
and
vpright
dealing
.
As
in
Deut.
32
4.
Daniel
.
4.37
.
The
Auctor
of
the
fire
of
Helie
answereth
otherwise
:
[
for
they
seldome
concurre
in
their
answers
]
he
will
haue
these
words
I
will
no
more
remember
to
signifie
,
I
will
not
punish
as
an
enimie
,
that
is
to
say
,
with
eternall
punishment
.
By
his
account
the
keeping
of
a
man
many
thousands
of
yeares
in
a
fire
for
his
sinne
,
signifieth
not
to
remember
his
sinne
.
How
often
did
David
pray
to
God
to
remember
his
sinnes
and
wickednesse
of
his
enimies
:
yet
not
so
that
he
desired
that
God
should
punish
them
with
eternall
punishment
.
After
all
this
the
frier
maketh
a
digression
,
wherein
hee
chargeth
vs
with
sundry
slanders
,
but
all
besides
the
matter
.
2
Gods
Angell
,
Revelat.
14.13
,
saith
thus
,
Blessed
are
the
dead
that
hereafter
dy
in
the
Lord
,
yea
truly
,
the
spirit
saith
that
they
rest
from
their
labours
,
&
their
works
follow
them
.
Surely
if
they
rest
from
their
labours
,
they
goe
not
into
a
burning
fire
.
This
speech
concerneth
not
the
Martyres
only
,
as
our
adversaries
doe
faine
:
for
throughout
that
whole
chapter
there
is
not
any
word
of
the
Martyres
,
but
of
all
such
as
keepe
the
commandements
of
God
,
&
faith
of
Iesus
,
as
it
is
said
one
line
before
.
But
if
the
Martyres
only
doe
die
in
the
Lord
,
in
whom
doe
the
rest
of
the
faithfull
die
?
Bellarmine
saith
they
die
in
part
in
the
Lord
,
and
in
part
not
in
the
Lord
:
3
Esay
,
cap.
57.
v.
1.
&
2.
saith
,
The
righteous
perisheth
and
is
taken
away
from
the
evill
,
then
he
addeth
,
Hee
shall
enter
in
peace
,
or
,
peace
shall
come
:
they
shall
rest
in
their
beds
,
every
one
that
hath
walked
before
him
.
Why
did
he
not
except
those
that
goe
to
Purgatory
?
or
what
peace
or
rest
is
there
in
a
burning
fire
?
And
this
is
the
point
wherein
the
Frier
is
brought
into
such
a
straight
that
his
only
recourse
is
to
his
ordinary
boldnesse
,
Peace
shall
come
,
he
saith
,
let
peace
come
,
also
for
They
doe
rest
he
saith
,
let
them
rest
contrary
to
the
truth
of
the
original
Hebrew
,
which
hath
Iavo
,
that
is
to
say
,
shal
come
and
Ianuchu
,
they
shall
rest
.
Yet
let
vs
thus
farre
yeeld
all
this
to
his
ignorance
in
the
Hebrew
tongue
:
but
herein
doth
he
shew
his
bad
meaning
,
even
in
this
,
that
hee
affirmeth
it
to
bee
a
prayer
of
Esay
:
sith
by
the
words
ensuing
it
appeareth
that
they
bee
the
wordes
of
God
,
who
saith
Yee
witches
children
come
hither
,
yee
seed
of
the
adulterer
and
of
the
whore
drawe
neere
:
Whome
haue
yee
mocked
&c.
and
againe
.
Can
I
be
content
with
all
these
things
,
and
thou
hast
discovered
thy selfe
behind
mee
?
Throughout
all
this
Chapter
God
opposeth
the
blessed
estate
of
the
righteous
against
the
curse
prepared
for
the
wicked
.
4
S.
Paule
to
the
Corinthians
saith
.
If
our
earthly
habitation
be
destroied
,
we
haue
an
eternall
building
in
heaven
.
But
why
did
he
not
adde
,
but
that
shall
bee
after
you
are
purged
with
fire
?
5
The
Apostle
in
the
9.
to
the
Hebrewes
,
saith
.
It
is
ordained
that
all
men
shall
once
die
,
&
after
that
the
iudgement
:
He
forgat
Purgatory
,
that
should
haue
gon
betweene
.
For
throughout
the
holy
Scripture
we
find
not
any
other
iudgment
spoken
of
after
death
,
but
the
last
and
vniversall
iudgement
.
6
In
the
20.
Matt.
the
laborers
doe
all
receaue
their
promised
wages
towards
the
end
of
the
day
,
that
is
to
say
,
in
the
end
of
their
liues
and
when
their
works
is
done
:
but
Purgatory
can
bee
no
part
of
this
labour
,
as
the
auctor
of
the
fire
of
Helie
would
haue
it
to
be
:
for
in
that
place
they
speake
only
of
labouring
in
the
Lords
vinyard
,
which
is
his
church
:
which
hath
no
communitie
with
any
torment
in
fire
.
Againe
,
Purgatory
cannot
be
the
last
houre
of
the
day
,
because
they
make
it
continue
much
longer
then
all
the
life
.
Besides
that
even
in
this
last
houre
some
labourers
are
called
and
hired
,
but
in
Purgatory
no
man
is
called
to
the
service
of
God
.
7
In
the
holy
Scriptures
we
haue
many
examples
of
men
receaved
into
Paradice
immediatly
after
their
decease
,
but
no
example
of
any
soule
sent
into
Purgatory
:
Messias
.
S.
Paul
.
2.
Tim.
4.
saith
,
that
after
he
had
fought
the
good
fight
there
remained
no
more
but
to
receaue
the
crowne
of
glory
.
And
S
,
Luk
,
cap.
1●
saith
that
the
Angels
carried
the
soule
of
Lazarus
into
Abrahams
bosome
:
where
hee
was
comforted
whiles
the
●ich
man
was
tormented
,
but
of
any
passage
to
Purgatory
,
either
to
or
fro
,
we
heare
no
newes
.
8
Iesus
Christ
said
to
the
good
theif
This
day
thou
shalt
be
with
me
in
Paradice
.
This
thiefe
was
surely
a
great
sinner
,
&
satisfied
civill
iustice
either
for
theft
or
murder
.
But
where
had
hee
made
satisfaction
to
God
for
all
his
sinnes
committed
all
the
daies
of
his
life
?
Hee
that
was
converted
to
God
in
the
very
article
of
his
death
?
But
God
requireth
no
satisfactory
paines
of
such
as
doe
repent
:
but
for
them
hee
doth
accept
of
the
obedience
and
death
of
Iesus
Christ
who
hath
sufficiently
satisfied
aswell
for
our
sinnes
as
for
the
punishment
due
to
our
sinnes
.
The
auctor
of
the
fire
of
Helie
,
with
the
rest
will
needes
haue
this
priviledge
to
bee
granted
to
this
thiefe
in
regard
of
the
greatnesse
of
his
faith
,
of
his
hope
,
of
his
charitie
,
of
his
zeale
,
&c.
wherein
they
doe
the
more
accuse
themselues
.
2.
By
exalting
the
faith
of
the
thiefe
,
they
do
at
vnawares
confesse
that
in
case
we
haue
a
stedfast
faith
in
Iesus
Christ
we
shall
not
come
in
Purgatory
.
3.
Herein
also
they
do
confesse
that
it
standeth
with
the
iustice
of
God
freely
and
without
imposing
any
satisfactory
paines
to
pardon
,
alwaies
provided
that
the
sinner
haue
a
stedfast
faith
and
hope
in
Iesus
Christ
.
4.
How
could
this
thiefe
at
Gods
hand
merite
this
privilege
by
his
faith
and
hope
:
considering
that
God
endued
him
with
this
faith
?
For
what
kind
of
merit
is
this
,
to
receaue
the
gifts
and
graces
of
God
with
a
stedfast
faith
,
which
faith
also
God
gaue
him
,
who
giueth
not
only
the
benefits
,
but
also
the
means
to
receaue
them
?
And
the
same
doe
I
say
also
of
other
vertues
which
were
the
gifts
and
effects
of
the
spirit
of
God
in
him
:
For
it
is
God
that
worketh
the
will
and
the
deed
saith
S.
Paul
,
and
without
him
wee
cannot
thinke
any
good
,
saith
the
same
Apostle
.
5.
Let
vs
step
yet
farther
.
We
demande
how
,
where
,
or
when
the
thiefe
bare
the
satisfactory
paines
for
his
sinne
towards
God
?
But
here
in
liew
of
answering
directly
they
stand
vpon
the
magnifying
and
extolling
of
the
faith
,
charitie
,
and
zeale
of
this
thiefe
:
but
to
what
purpose
,
seeing
vertues
are
no
satisfactory
paines
,
but
rather
lenitiues
,
and
proppes
to
strengthen
and
fortify
the
soule
against
all
the
griefes
thereof
.
6.
That
which
I
hold
to
be
the
principall
in
this
case
is
this
.
That
these
our
Masters
doe
make
the
charitie
,
zeale
&
patience
of
this
thiefe
in
a
moment
to
be
of
so
great
merit
as
to
exempt
him
from
the
torments
of
Purgatory
:
yet
that
they
will
not
graunt
that
the
charitie
of
the
faithfull
that
are
in
this
burning
fire
,
their
zeale
,
or
any
other
the
vertues
which
in
these
soules
were
in
greater
perfection
then
they
were
in
the
thiefe
[
in
that
hee
was
yet
a
sinner
]
could
haue
any
merit
,
or
power
to
draw
them
out
of
this
fire
.
But
wherefore
should
they
by
their
magisterial
auctoritie
take
from
these
poore
soules
the
power
of
meriting
but
only
by
prolonging
the
torments
of
the
dead
,
the
consciences
of
the
living
being
the
more
astonished
,
might
bee
stirred
vp
to
redeeme
them
whiles
they
may
by
masses
,
anniversaries
,
&
gifts
to
the
Church
?
yea
and
that
so
far
forth
as
to
perswade
the
people
that
an
offering
for
the
dead
being
by
a
surviver
offred
,
was
of
power
and
merit
to
free
the
dead
from
that
torment
:
and
yet
that
in
the
dead
himselfe
neither
his
faith
,
neither
his
charitie
,
neither
his
patience
,
no
not
the
torments
of
many
yeares
haue
any
merit
,
or
can
moue
God
to
abridge
this
torment
?
7.
Hereto
let
vs
also
adioine
thus
much
,
that
the
punishment
that
the
thiefe
suffered
,
being
deserved
,
inevitable
and
by
civill
iustice
imposed
vpon
him
,
could
not
bee
counted
for
a
satisfactorie
worke
to
God
:
for
hee
ought
voluntarily
to
haue
vndergon
it
,
and
by
order
of
the
Church
,
not
by
sentence
of
the
Magistrate
,
especially
according
to
the
doctrine
of
the
Romish
Church
.
●
.
Moreover
is
it
not
a
meere
mockage
●o
say
that
the
exemption
from
ente●ing
into
Purgatory
was
a
privilege
granted
to
this
thiefe
,
Our
Reverend
writers
of
fires
,
furnaises
and
torrents
doe
giue
way
to
the
maine
body
of
these
reasons
as
being
to
great
,
too
strong
,
and
too
close
set
together
,
and
having
hidden
themselues
,
doe
afterward
make
semblance
to
appeare
,
S.
Longin
,
who
pierced
the
side
of
Iesus
Christ
and
so
recovered
his
sight
for
of
that
speare
the
Church
of
Rome
hath
made
a
speareman
,
and
of
that
speereman
a
Saint
.
And
why
not
?
sith
that
of
Deucalion
&
Pirrhaes
casting
of
stones
behind
them
men
and
women
sprang
vp
?
That
which
he
here
produceth
concerning
the
baptisme
of
the
thiefe
on
the
Crosse
is
already
confuted
in
the
first
Chapter
:
and
this
man
maketh
the
heathen
Executioners
to
be
baptizers
of
Christians
.
By
all
this
it
doth
appeare
that
togither
with
this
thiefe
,
Purgatory
was
crucified
:
for
I
am
ashamed
to
produce
the
argument
of
these
Doctors
,
who
doe
make
even
this
thiefe
an
advocate
for
Purgatorie
.
he
craved
succours
,
not
in
this
life
,
for
death
was
even
betweene
his
iawes
already
:
but
after
his
death
:
he
therfore
beleeved
that
after
death
the
soules
stood
in
need
of
succours
.
Hereto
doe
we
answer
that
he
craved
indeed
no
succour
for
this
life
,
neither
for
after
this
death
:
but
even
for
the
death
it selfe
,
and
for
the
departure
of
his
soule
,
which
Iesus
Christ
entring
into
Paradice
,
tooke
and
brought
with
him
into
the
coelestiall
glory
.
But
who
can
here
forbeare
laughing
at
this
Portugall
,
9
S.
Iohn
in
his
first
Epistle
chap.
1.
saith
The
blood
of
Iesus
Christ
purgeth
or
cleanseth
vs
from
all
sinne
.
Our
sinnes
are
the
spots
and
vncleanesse
of
our
soules
,
and
there
be
no
other
.
Iesus
Christ
purgeth
and
taketh
them
all
away
(
saith
S.
Iohn
)
then
is
there
no
more
to
purge
so
no
more
Purgatory
.
For
albeit
after
all
our
offences
pardoned
there
should
yet
remaine
some
paine
to
be
endured
for
the
satisfying
of
the
iustice
of
God
yet
could
not
this
punishment
be
called
a
Purgation
,
for
who
did
ever
here
the
whip
or
the
gibbet
called
a
Purgation
for
theft
or
murder
?
Whereas
wee
say
that
the
punishment
of
a
sinne
cannot
be
called
a
Purgation
,
the
frier
affirmeth
the
contrary
,
Iesus
Christ
hath
by
himselfe
purged
our
sinnes
.
In
this
place
[
if
we
beleeue
him
]
purgation
signifieth
punishment
:
whervpon
it
must
follow
that
Jesus
Christ
hath
made
the
punishment
for
our
sinnes
,
whereas
he
did
only
beare
it
.
Moreover
sith
this
punishment
and
passion
of
Iesus
Christ
was
the
cause
of
the
purgation
of
our
sinnes
,
it
is
not
the
purgation
it selfe
.
And
indeed
himselfe
[
though
falsely
]
maketh
Ieremie
to
say
,
The
chastisements
serue
to
purge
vs
:
Then
is
the
chastisement
one
thing
and
the
purgation
an
other
:
for
the
end
of
a
matter
is
divers
from
the
meanes
to
attaine
therto
.
Now
follow
two
places
out
of
Ecclesiasticus
the
7.
Purge
thy selfe
by
thine
owne
arme
:
&
purge
thee
of
thy
negligence
.
That
is
to
say
(
saith
the
Moncke
)
Chastise
thy selfe
.
Let
vs
overpasse
the
follie
of
this
explication
:
for
both
the
places
are
falsely
alleadged
.
And
in
the
Gteek
which
is
the
Original
of
this
booke
we
finde
no
one
word
of
all
this
:
neither
in
any
of
the
translations
but
the
Roman
:
with
the
like
falshood
haue
they
alleadged
out
of
the
47.
chapter
of
the
same
booke
ver.
11.
these
words
:
Christ
purged
his
sinnes
.
But
in
the
Greeke
it
is
,
The
Lord
hath
taken
away
his
sinnes
.
The
same
likewise
is
false
that
they
alleadge
out
of
the
third
of
Malac.
The
Lord
shal
purge
the
sonnes
of
Levy
.
For
endevouring
to
perswade
that
to
purge
signifieth
to
punish
,
he
hath
suppressed
the
words
following
,
which
do
proue
that
to
purge
,
in
that
place
signifieth
to
purifie
,
after
the
manner
as
they
purge
mettals
.
The
whole
place
is
this
.
He
shall
even
fine
the
sonnes
of
Levy
and
purifie
them
as
gold
&
silver
.
He
here
speaketh
of
purifying
&
cleansing
the
hearts
by
the
efficacie
of
the
spirit
of
God
,
as
saith
S.
Peter
,
Act.
15.
God
purifieth
the
harts
by
faith
.
After
so
many
falsifications
our
Monke
triumpheth
and
croweth
like
a
cocke
on
his
owne
dunghil
saying
that
we
be
the
spirits
of
Satan
,
beasts
and
in
his
iudgement
fooles
:
Let
this
passe
,
for
it
is
the
priviledge
of
that
Robe
:
&
this
Monke
is
like
his
wallet
that
hath
nothing
but
belly
and
throat
.
He
therfore
runneth
on
his
course
,
and
would
faine
proue
that
a
torment
may
iustly
be
called
a
Purgatory
or
purgation
:
These
be
his
words
.
Is
not
the
Medicine
an
affliction
of
the
patient
,
which
serveth
to
evacuat
his
corrupt
humors
?
In
some
he
wil
haue
the
physicke
to
be
a
punishment
,
which
we
deny
,
especially
considering
that
in
this
question
of
purgatory
,
we
intreat
only
of
punishment
imposed
to
satisfie
the
party
offended
:
for
who
ever
tooke
physicke
to
the
end
thereby
to
be
punished
,
vnlesse
you
wil
haue
Socrates
poyson
taken
for
physick
?
Or
who
ever
tooke
phisicke
to
be
a
satisfaction
for
an
offence
?
Let
vs
glorifie
God
and
acknowledge
Gods
iudgements
vpon
his
adversaries
,
who
after
the
losse
of
their
consciences
,
haue
lost
also
al
common
sense
.
And
this
will
more
manifestly
appeare
if
wee
call
to
minde
that
here
our
question
concerneth
only
that
purgation
for
sinne
that
is
performed
in
Purgatory
.
We
heare
deale
only
with
the
purgation
of
sins
past
:
of
a
clensing
of
vncleanenesse
that
doth
no
longer
remaine
:
as
wel
because
the
souls
that
doe
roast
in
this
imaginarie
fire
are
already
righteous
and
do
sin
no
more
,
as
because
the
sinnes
that
are
purged
in
this
fire
were
heretofore
committed
:
whereof
do
ensue
two
evident
absurdities
:
The
one
that
this
serveth
to
purge
the
vncleanenesse
that
is
not
,
and
to
purifie
the
souls
already
pure
&
free
from
sinne
:
the
other
,
that
the
fire
doth
grosly
mistake
in
the
examples
&
passages
afore
alleadged
,
which
speake
of
the
purging
of
such
vncleannesses
as
are
still
remaining
in
effect
:
for
everie
physicall
medicine
serveth
to
purge
the
humors
offending
,
that
actually
are
in
the
body
.
And
God
saith
that
hee
will
purge
the
sonnes
of
Levy
as
men
purge
gold
,
that
is
,
from
those
vncleannesses
that
in
effect
are
,
not
from
those
that
are
taken
away
.
Thus
is
this
marchandise
blowne
vp
,
&
this
purgation
grown
ridiculous
:
&
that
doth
more
manifestly
appeare
by
the
extravagant
forme
of
the
Monks
speech
,
where
he
saith
:
That
the
paines
doe
serue
to
purge
vs
from
those
obligations
of
sin
whereto
it
left
vs
subiect
:
for
yet
was
there
never
man
that
had
his
iudgement
so
farre
out
of
ioint
,
as
to
say
that
he
purgeth
himselfe
of
an
obligation
when
hee
dischargeth
all
that
he
was
bound
vnto
.
But
to
monstrous
divinity
wee
must
vse
monstrous
tearmes
.
They
therfore
that
reap
most
profit
by
this
purgatory
,
may
do
wisely
to
seek
it
out
some
other
name
:
because
herein
we
find
nothing
to
be
purged
.
10
Saint
Paul
saith
,
Rom.
3.24
.
that
we
are
FREELY
iustified
by
the
redemption
that
is
in
Iesus
Christ
:
If
it
be
FREELY
then
do
we
pay
nothing
.
The
same
Apostle
,
Colloss.
2.13
.
saith
God
hath
forgiven
or
remitted
all
our
trespasses
:
In
the
Greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gratis
largitus
est
he
pardoned
freely
:
for
so
much
the
word
importeth
.
The
same
Apostle
also
in
the
second
to
the
Corinthians
,
2.10
.
vsing
the
same
word
,
saith
,
that
hee
pardoned
the
incestuous
,
to
whom
he
imposed
no
satisfactorie
paine
after
the
pardon
.
He
saith
moreover
All
our
offences
that
wee
may
knowe
that
God
doth
not
pardon
to
halfes
.
All
our
offences
thus
taken
away
and
pardoned
,
the
satisfactory
punishment
is
also
taken
away
:
for
there
cannot
be
any
such
punishment
but
in
regard
of
the
offence
and
the
cause
,
which
is
the
offence
,
that
only
produced
this
effect
,
being
taken
away
,
this
effect
is
also
taken
away
.
Here
vnto
also
compare
the
saying
of
our
adversaries
:
that
in
Purgatory
veniall
sinnes
are
remitted
:
for
if
this
be
true
,
then
S.
Paule
abused
the
Colossians
in
telling
them
that
al
their
offences
were
remitted
.
Againe
is
this
any
remission
of
sins
,
to
punish
them
in
a
fire
?
The
frier
in
liew
of
answering
,
setteth
downe
some
principles
,
but
so
strange
as
the
very
propounding
of
them
may
serue
for
a
sufficient
Confutation
.
God
,
saith
he
,
pardoneth
vs
freely
,
but
there
resteth
an
obligation
to
his
iustice
,
which
must
of
necessity
be
satisfied
.
As
if
he
should
haue
said
,
God
doth
pardon
and
acquit
vs
freely
,
yet
not
freely
,
be
cause
we
are
not
acquitted
of
the
Obligation
to
the
paine
,
but
that
we
must
satisfie
the
same
.
This
is
even
the
like
:
God
,
saith
he
,
doth
freely
pardon
our
offences
,
but
yet
he
dischargeth
vs
not
of
the
Obligation
to
satisfie
to
his
iustice
:
Could
he
more
evidently
contradict
himselfe
?
Considering
that
to
pardon
a
criminall
person
.
is
no
more
but
to
free
him
from
the
pain
wher
to
by
the
iustice
of
the
Law
hee
standeth
bound
?
Thus
the
auctor
of
the
fire
of
Helie
saith
,
That
God
forgiveth
al
our
debts
,
yet
,
saith
he
,
with
some
contribution
of
our
parts
.
Now
if
that
which
we
contribute
be
holden
for
payment
and
satisfaction
,
as
our
Doctors
would
haue
it
,
who
perceiveth
not
that
God
acquitteth
vs
not
of
all
our
debts
?
Thus
doth
the
spirit
of
Contradiction
confound
it selfe
.
But
what
need
so
many
by
waies
,
when
they
might
cut
it
cleane
of
&
franckly
say
that
God
doth
not
acquit
vs
freely
.
As
indeed
the
Frier
in
many
places
saith
as
much
:
in
his
99
,
page
in
these
words
.
God
pardoneth
the
sinne
,
howbeit
for
the
satisfaction
of
his
iustice
,
he
appointeth
the
chastisement
:
The
●ing
pardoneth
a
gentleman
for
some
mur●er
committed
,
yet
condemneth
him
in
great
●ines
.
Sith
then
the
pardon
,
wherby
the
capitall
paine
is
converted
into
pecuni●ry
,
and
so
is
no
full
pardon
,
but
a
diminution
of
pain
,
it
manifestly
appeareth
that
our
adversaries
doe
hold
that
the
pardon
which
God
graunteth
vs
is
no
full
or
free
pardon
.
Hereto
come
their
words
.
That
God
doth
freely
remit
the
fault
but
not
the
pain
:
the
eternal
pain
,
but
not
the
temporal
:
for
he
that
freely
forgiveth
his
debtour
the
one
part
of
his
debt
,
but
not
all
,
cannot
be
said
freely
to
giue
or
acquite
the
whole
debt
.
Neither
can
the
pardon
be
said
to
be
ful
when
there
is
a
necessity
imposed
vpon
the
debtor
to
pay
or
suffer
punishment
for
the
sinne
,
be
it
in
the
whole
,
or
in
a
part
.
11
Herein
also
appeareth
the
folly
of
their
distinction
between
the
fault
and
the
paine
.
The
Frier
saith
,
Laban
for
what
sinne
of
mine
?
What
fault
haue
I
committed
?
And
the
like
throughout
all
the
holy
scripture
.
Now
let
the
reader
iudg●
whether
the
fryer
had
dined
when
hee
writ
or
no
;
when
he
saith
that
sin
bringeth
with
it
the
fault
,
that
is
to
say
sin
.
1
The
vniustnesse
hereof
is
evident
:
for
no
man
is
iustly
punished
but
for
his
fault
:
and
the
fault
taken
away
the
offender
is
no
longer
guilty
:
and
being
no
longer
guilty
,
he
cannot
iustly
bee
punished
.
These
Doctors
therefore
do
blemish
&
dry
vp
the
righteousnesse
of
God
.
2
The
Incompatibility
hereof
is
likewise
manifest
,
In
that
they
say
God
doth
forgiue
vs
all
our
offences
:
yet
punisheth
them
in
a
burning
fire
:
both
to
pardon
and
yet
to
punish
one selfe
offence
,
are
matters
incompatible
.
And
when
we
forgiue
our
neighbour
all
his
offences
against
vs
we
vse
not
to
say
,
I
forgiue
thee
the
fault
,
yet
wil
I
punish
thee
:
or
I
acquit
thee
of
thy
debt
,
yet
shalt
thou
pay
me
.
But
as
saith
Tertullian
in
his
fifth
booke
of
baptisme
,
Exemp
to
reatu
,
eximitur
poena
.
3
Againe
sith
our
sinnes
be
debtes
to
the
Iustice
of
God
,
as
Iesus
Christ
witnesseth
where
he
teacheth
vs
to
say
Forgiue
vs
our
debts
,
of
which
debts
the
payment
was
paine
&
satisfaction
,
shal
we
not
sin
even
against
common
sense
,
if
we
affirme
that
God
forgiveth
al
the
debt
,
but
not
all
the
payment
?
Thus
do●
our
Masters
shadow
vs
forth
Chimeraes
and
monsters
in
the
aire
.
4
Let
vs
proceed
.
How
is
it
possible
that
by
the
death
of
Iesus
Christ
we
should
be
purged
,
quit
,
and
delivered
from
all
our
trespasses
,
but
not
from
the
punishment
due
to
our
trespasses
Considering
that
he
did
not
otherwise
beare
our
sins
and
offences
,
but
by
bearing
the
paine
due
to
them
:
&
if
he
did
beare
the
paine
,
did
he
not
beare
it
to
the
end
to
discharge
vs
from
it
?
Si
tulit
,
abstulit
.
He
hath
borne
our
infirmities
&
carryed
our
sorrowes
,
saith
Esay
53.4
.
To
what
end
?
Even
to
discharge
vs
from
them
.
And
this
is
it
that
S.
Austin
saith
in
his
37
sermon
vpon
the
words
of
the
Lord.
Iesus
Christ
taking
vpon
him
the
punishment
but
not
the
sinne
,
hath
abolished
both
the
sinne
and
the
punishment
.
5
Throughout
all
this
discourse
this
is
to
be
noted
,
that
all
our
speech
concerneth
such
paines
as
are
paiments
,
redemptions
and
satisfactions
to
the
iustice
of
God
:
for
these
our
Doctours
do
tearme
Purgatory
a
payment
&
satisfaction
to
the
Iustice
of
God
:
These
be
the
punishments
which
we
say
to
be
in
compatible
with
a
full
pardon
.
There
is
an
other
kinde
of
punishment
which
is
tearmed
castigatory
,
and
this
is
inflicted
for
amendment
of
the
sinner
,
and
hath
great
affinity
with
the
full
pardon
:
for
God
doth
chastise
his
children
,
even
after
he
hath
pardoned
them
.
Such
chastisements
are
not
payments
and
satisfactions
to
content
the
Iustice
of
God
,
but
fatherly
corrections
to
bring
the
sinner
to
amendment
.
They
are
not
executions
of
his
iustice
,
but
testimonies
of
his
fatherly
loue
&
care
:
not
wounds
but
salues
:
and
these
can
in
no
wise
concurre
with
the
tormenrs
of
Purgatory
,
wherein
it
is
said
that
the
soules
are
already
iust
and
can
amend
no
more
.
As
therefore
we
vse
to
strike
a
man
fallen
into
an
Apoplexy
,
not
to
get
any
satisfaction
at
his
hands
,
but
to
awaken
him
:
so
God
smiteth
his
children
,
when
they
sleep
in
their
sinnes
,
to
make
them
feel
their
negligence
.
He
that
otherwise
interpreteth
the
afflictions
that
God
sendeth
and
taketh
them
not
for
corrections
,
health
some
to
his
soule
,
but
for
satisfactions
necessary
to
the
iustice
of
God
,
he
maketh
his
afflictions
bitter
,
&
dippeth
their
edges
in
gall
,
taking
from
them
the
spirituall
consolations
,
glory
and
ioy
,
that
supporteth
the
children
of
God
in
this
combat
.
Necessitie
is
a
miserable
consolation
,
It
hardneth
the
sore
,
but
healeth
it
not
:
It
raiseth
the
courage
against
the
paine
,
but
asswageth
it
not
.
For
what
mitigation
is
it
to
the
afflicted
to
tell
him
that
his
sore
is
past
cure
:
and
that
of
necessitie
hee
must
satisfie
the
iustice
of
God
?
Or
how
could
S.
Paule
haue
so
boasted
of
his
tribulations
,
had
hee
beleeued
they
had
beene
payments
which
God
did
exact
of
him
for
his
sinnes
?
This
doctrine
being
so
healthfull
,
so
full
of
consolation
,
and
so
evidently
laid
downe
in
the
holy
Scripture
,
namely
that
God
chastiseth
vs
for
our
amendment
,
yet
this
frier
Minor
with
a
desperate
presumption
dareth
avouch
it
to
be
a
reason
forged
in
our
owne
braine
without
the
word
of
God
,
without
autoritie
,
God
chastneth
vs
for
our
profit
,
to
the
end
we
may
be
partakers
of
his
holinesse
.
Againe
,
Discipline
bringeth
the
quiet
fruit
of
righteousnesse
to
those
that
are
exercised
therein
.
How
often
doth
God
say
that
he
chastneth
those
whom
he
loveth
.
It
is
good
for
mee
that
I
haue
beene
afflicted
,
that
I
may
learne
thy
Statuts
.
God
punisheth
vs
not
for
the
sinnes
past
,
but
correcteth
vs
for
that
that
is
to
come
.
Here
doe
our
adversaries
rouse
themselues
and
seeke
all
meanes
to
vnderprop
their
so
ruinous
a
cause
,
and
to
perswade
that
to
pardon
a
sinne
,
&
yet
to
punish
it
with
satisfactory
paines
:
to
acquit
a
debt
and
yet
to
make
the
debter
pay
it
are
things
compatible
,
&
such
as
doe
well
agree
.
This
doth
the
Frier
proue
by
a
Theologicall
reason
.
Among
all
the
workes
of
God
[
saith
he
]
doe
equally
shine
his
mercy
and
his
iustice
:
a
proposition
that
beareth
many
exceptions
.
S.
Iames
,
cap.
2.
There
shall
be
iudgement
mercilesse
to
him
that
sheweth
no
mercy
.
Only
in
the
worke
of
redemption
is
this
proposition
true
:
his
mind
is
,
that
in
the
Iustification
of
a
sinner
Gods
mercy
should
be
displaied
in
conferring
vnto
him
the
first
grace
and
remission
of
eternall
paines
.
And
to
giue
some
way
to
his
iustice
,
he
will
haue
it
to
take
some
satisfaction
of
the
sinner
by
punishing
him
with
temporall
paines
as
well
in
this
life
as
in
Purgatory
.
Wherein
I
beseech
the
Reader
to
consider
the
nature
of
the
vntruth
,
which
consisteth
in
wrangling
and
iarring
with
his
owne
principles
.
The
frier
said
that
among
al
the
works
of
God
his
mercy
&
his
iustice
did
shine
equally
:
but
here
he
maketh
them
altogether
vnequall
:
In
that
mercy
revealeth
her selfe
in
pardoning
an
infinite
paine
,
but
iustice
sheweth
herselfe
in
making
them
suffer
temporall
punishments
,
which
neverthelesse
may
be
abridged
and
redeemed
by
some
fasts
,
and
slight
offerings
made
by
the
survivers
for
the
dead
.
Was
it
meete
to
seeke
place
for
the
iustice
of
God
where
wee
might
abase
it
so
low
,
and
dishonor
it
in
paying
it
in
such
base
coine
and
clipped
mony●
Even
this
might
serue
for
an
evident
and
most
mightie
testimony
to
the
truth
,
if
wee
proue
that
according
to
our
beliefe
,
gathered
out
of
the
word
of
God
,
the
Iustice
of
God
and
his
mercy
doe
equally
shine
in
the
worke
of
our
redemption
&
are
likewise
infinit
.
For
God
hath
shewed
himselfe
infinitly
iust
in
accepting
at
the
hands
of
our
pledge
and
redeemer
Iesus
Christ
a
sufficient
price
for
all
our
offences
:
also
infinitly
mercifull
,
in
allowing
to
vs
this
payment
,
as
made
in
our
name
.
His
wisdome
hath
vnited
things
which
otherwise
seemed
hardly
to
agree
:
having
found
a
meanes
to
punish
all
our
sins
,
and
withall
to
forgiue
them
all
,
by
giving
to
vs
his
son
,
the
obiect
of
his
iustice
,
for
an
argument
and
matter
of
his
mercy
.
But
to
pardon
a
man
all
his
sins
and
yet
to
make
the
same
man
to
beare
one
part
of
the
deserved
punishment
for
satisfaction
for
the
same
,
are
matters
contradictory
.
The
fire
of
Helie
speaketh
no
better
to
the
purpose
.
Adam
[
saith
he
]
had
pardon
for
his
sinne
,
and
yet
both
he
and
his
posterity
haue
incurred
many
calamities
.
1.
Hereto
we
do
answere
,
that
to
no
ende
hee
here
commeth
in
with
the
paines
and
sorrowes
that
are
common
to
all
men
,
sith
that
in
this
place
wee
deale
only
with
punishments
proper
to
the
children
of
God
.
2.
He
deceiveth
himselfe
in
thinking
that
the
evils
and
paines
for
al
men
are
punishments
for
the
sinne
of
Adam
.
For
they
are
punishments
because
men
do
persist
in
the
sin
of
Adam
.
God
never
punisheth
one
man
for
another
mans
sin
.
The
child
shall
not
beare
the
iniquity
of
his
father
,
saith
Ezechiell
.
18.20
.
True
it
is
that
so
manie
Calamities
had
never
befallen
mankind
,
had
not
Adam
sinned
:
but
yet
this
standeth
ever
firme
,
That
God
never
punisheth
any
before
they
haue
throughly
deserved
it
.
3.
He
presupposeth
that
which
is
false
and
yet
in
question
:
namely
that
the
paines
whereto
the
faithful
be
subiected
by
the
sin
of
Adam
,
be
satisfactions
,
payments
and
redemptions
to
the
Iustice
of
God
.
For
of
this
kinde
of
paines
do
we
now
entreat
,
because
they
make
Purgatory
to
be
of
this
nature
.
We
say
then
that
al
these
evils
,
labours
,
diseases
,
yea
even
death
it selfe
,
do
alter
their
nature
in
the
faithfull
:
and
of
evils
become
medicines
.
Of
satisfactorie
pains
they
are
made
healthsome
exercises
to
the
soule
:
God
by
the
wounds
of
the
body
healeth
the
woundes
of
the
soule
:
even
in
like
manner
as
a
triakle
composed
of
venimous
Ingrediences
,
yet
tempered
by
a
skilfull
Physition
becommeth
a
very
healthsome
preservatiue
.
The
like
do
we
say
of
the
death
of
the
faithfull
.
It
resembleth
the
passage
over
the
red
sea
,
where
Gods
enemies
are
swallowed
vp
:
but
his
children
doe
finde
way
to
the
promised
inheritance
.
Farthermore
if
it
be
a
punishment
to
satisfie
the
iustice
of
God
wherfore
do
the
faithful
expect
it
with
Ioie
,
and
in
their
desires
even
hasten
the
comming
of
it
,
as
did
the
Apostle
S.
Paule
.
Phil.
1.13
.
Besides
these
reasons
they
alleadge
many
examples
as
of
Mary
,
Moses
,
David
who
were
punished
after
their
offences
were
forgiven
.
Namely
David
whose
example
they
do
vrge
:
2.
Sam.
12.
Where
God
having
forgiven
him
his
sinne
,
said
neverthelesse
vnto
him
,
The
sword
shall
not
depart
from
thy
house
,
because
thou
hast
despised
me
.
Againe
,
Because
thou
hast
given
the
Lordes
enemies
cause
to
blaspheme
his
name
,
thy
childe
shall
die
.
There
is
not
say
they
,
to
the
end
thou
shouldest
not
cause
to
blaspheme
.
Likewise
in
the
7.
of
Micheas
:
I
will
beare
the
wrath
of
the
Lorde
,
because
I
haue
sinned
against
him
:
wherein
their
iudgement
fayleth
them
:
for
they
labour
to
proue
that
which
we
do
grant
.
Who
denieth
but
that
the
sins
of
the
faithfull
are
the
efficient
causes
of
the
chastisementes
that
God
layeth
vpon
them
?
And
that
they
fall
vpon
them
because
they
haue
sinned
?
But
our
controversie
dependeth
not
vpon
the
efficient
cause
but
vpon
the
finall
.
They
say
that
it
is
to
the
end
that
Gods
iustice
may
be
satisfied
by
the
punishment
of
the
sinne
:
we
say
that
it
is
to
the
end
A
sinner
may
amend
.
They
will
haue
it
.
That
God
punisheth
as
a
iust
iudge
:
we
that
he
punisheth
vs
as
a
loving
father
:
not
to
exercise
his
Iustice
,
but
correct
our
vnrighteousnesse
:
for
as
for
the
satisfaction
due
to
his
Iustice
,
the
merits
of
Jesus
Christ
are
a
sufficient
satisfaction
.
The
father
that
punisheth
his
children
to
take
satisfaction
,
putteth
of
his
naturall
affections
&
correcteth
them
,
not
for
their
amendment
,
but
to
satisfie
his
owne
content
.
Now
if
this
bee
an
Inhumane
iustice
in
a
father
,
what
shall
wee
thinke
of
our
heavenly
father
who
is
bounty
it selfe
?
And
who
in
his
worde
assureth
vs
that
albeit
the
mother
shoulde
forsake
the
fruit
of
her
wombe
,
yet
will
hee
never
forsake
vs
?
Never
shall
wee
serue
God
with
a
filial
obedience
,
vnlesse
we
bee
fully
perswaded
of
his
fatherly
loue
toward
vs
.
The
Fryer
alleadgeth
yet
two
examples
more
,
This
maine
thus
overthrown
which
made
the
body
and
principal
of
our
adversaries
reasons
,
let
vs
now
thrust
forward
and
yeelde
the
truth
an
absolute
victorie
.
12
God
commanding
vs
to
pray
that
he
would
forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
,
sheweth
that
wee
are
to
attend
from
him
forgiuenesse
in
like
manner
as
hee
willeth
vs
to
forgiue
our
neighbours
,
that
is
to
say
,
without
revenging
our selues
,
or
taking
any
satisfaction
or
amends
in
all
or
in
part
.
After
therefore
that
hee
hath
forgiven
vs
all
our
offences
,
as
S.
Paule
witnesseth
,
shall
hee
yet
draw
one
payment
out
of
so
tedious
&
burning
a
fire
?
13
Farther
yet
to
vrge
this
matter
presupposing
that
there
is
a
purgatory
,
I
demand
whether
Iesus
Christ
doth
in
heaven
intercede
for
the
soules
there
tormented
,
S.
Paul
teacheth
vs
that
Iesus
Christ
sitteth
at
the
right
hand
of
God
making
intercession
for
vs
.
Dare
they
say
that
he
intercedeth
no
more
for
those
souls
,
and
that
in
their
behalfes
he
hath
given
over
the
office
of
a
mediatour
?
But
if
he
pray
for
them
,
no
doubt
but
God
heareth
him
,
14
Againe
sith
the
death
of
Iesus
Christ
is
sufficient
to
redeeme
vs
,
even
out
of
Purgatory
,
why
may
it
not
serue
to
that
vse
?
Iesus
Christ
hauing
paid
all
the
paine
and
penaltie
that
we
did
owe
will
not
God
receaue
this
payment
&
ransome
for
so
much
as
it
is
worth
?
God
who
saved
vs
when
wee
were
his
enemies
,
envieth
not
our
good
,
neither
abateth
any
part
of
the
price
of
the
death
of
his
sonne
neither
will
hee
ever
permit
that
Iesus
Christ
hauing
paid
enough
wholly
to
satisfie
his
iustice
and
to
exempt
vs
from
Purgatory
,
that
in
this
case
the
benefit
of
his
sonne
should
be
shortned
vnto
vs
.
Also
the
Apostle
to
the
Hebrewes
,
cap.
7.
v.
15.
saith
,
He
is
able
perfectly
to
saue
them
that
come
to
God
by
him
,
seeing
hee
ever
liveth
to
make
intercession
for
them
.
If
hee
then
can
perfectly
saue
vs
,
why
will
hee
not
doe
it
?
and
being
able
fully
to
acquit
vs
towards
God
,
shall
his
power
to
doe
it
be
greater
then
his
willingnesse
?
Can
he
be
content
to
see
his
brethren
,
his
members
,
his
spouse
for
one
sinne
tormented
seaven
yeares
in
a
fire
like
to
that
of
hell
?
To
such
forcible
reasons
my
adversaries
doe
answer
very
coldly
,
or
rather
not
at
all
.
For
they
answere
themselues
,
not
my
obiections
:
They
labour
to
shew
how
our
satisfactions
and
the
paines
of
their
Purgatory
may
no
way
derogatfrō
the
merits
of
Iesus
Christ
:
but
they
answer
nothing
to
my
demand
;
what
the
reason
is
that
Iesus
Christ
hauing
paid
enough
wholly
to
satisfie
the
Iustice
of
God
&
to
exempt
vs
from
Purgatory
,
they
will
not
suffer
that
his
benefite
should
stead
vs
so
much
?
Yet
doe
we
shew
them
that
they
doe
not
only
fly
,
but
also
in
flying
doe
blaspheame
,
blemish
the
brightnesse
,
and
curtal
the
perfection
of
the
merits
and
satisfaction
of
Iesus
Christ
.
Then
say
they
that
the
merit
of
Iesus
Christ
is
indeed
sufficient
:
but
it
must
be
applied
vnto
vs
,
and
that
cannot
be
but
by
meanes
:
then
among
other
meanes
they
come
in
with
our
satisfactions
and
paines
,
and
the
torments
of
Purgatory
.
1.
Hereto
wee
say
,
Thus
do
these
bellowes
of
the
fire
of
Purgatory
,
these
his
holynesse
factors
,
chatter
about
the
benefit
of
Iesus
Christ
with
craft
and
subtilty
,
and
pleasantly
seeke
to
colour
their
fact
,
and
sweenten
the
superficies
with
poyson
:
for
at
the
shutting
vp
of
all
they
doe
abase
and
bring
to
naught
the
benefit
of
Iesus
Christ
.
And
indeede
in
the
fire
of
Helie
it
is
said
that
this
principle
That
Iesus
Christ
hath
wholy
satisfied
,
S.
Paule
tolde
vs
an
vntruth
when
he
said
that
Iesus
Christ
gaue
himselfe
a
ransome
for
vs
;
There
is
no
salvation
in
any
other
,
saith
S.
Peter
.
And
Hebrews
10.
With
one
offering
hath
he
for
ever
consecrated
them
that
are
sanctified
.
Againe
,
We
haue
one
God
and
one
mediatour
betweene
God
&
man
,
which
is
the
man
Iesus
Christ
who
gaue
himselfe
a
ransome
for
vs
,
saith
S.
Paul
.
1.
Tim.
2.5.6
.
howe
then
dare
our
adversaries
say
that
sinfull
man
is
a
redeemer
of
himselfe
:
S.
Iohn
Baptist
said
that
of
stones
God
could
raise
vp
children
vnto
Abraham
:
but
these
men
wil
bring
the
children
of
Abraham
to
be
stones
,
insensible
and
brutish
.
I
will
praise
thee
O
Lord
for
thou
art
displeased
with
me
.
Let
all
the
iniuries
that
they
lay
vpon
me
be
true
if
throughout
the
whole
chapter
there
be
one
word
to
that
purpose
:
but
with
him
such
falshoode
is
ordinary
.
Yea
and
were
this
place
true
,
yet
maketh
it
nothing
against
vs
,
who
confesse
that
God
is
to
be
praised
and
lauded
for
his
chastisements
,
wherewith
he
correcteth
and
amendeth
vs
.
But
what
correspondence
hath
this
with
Purgatory
,
where
none
can
amend
?
And
so
let
this
bee
spoken
in
answere
to
all
other
like
passages
.
This
is
the
question
whervpon
him selfe
doth
in
some
sort
make
me
an
honorable
amends
.
For
in
our
conference
having
often
said
and
stiffe
and
sto●tlie
affirmed
that
Iesus
Christ
had
not
satisfied
,
but
for
so
much
as
we
were
not
able
to
satisfie
;
for
now
he
denieth
it
and
so
seemeth
as
if
he
would
entreat
Iesus
Christ
more
favorably
;
wherein
in
sundry
sorts
he
wrongeth
himselfe
:
for
first
he
sheweth
to
those
that
haue
been
his
assistants
and
are
not
altogither
forget
full
,
that
corrupt
meaning
is
with
him
turned
to
a
habitude
;
and
even
growne
into
a
complexion
.
Then
disadvowing
this
principle
he
contradicteth
the
auctor
of
the
fire
of
Helie
,
who
mainetaineth
it
and
himselfe
also
:
for
in
an
other
place
he
speaketh
the
same
thing
almost
in
the
same
tearmes
.
The
fire
of
Helie
page
69.
saith
thus
.
Bellarm.
de
Purgat
.
lib.
1.
cap.
10.
pag.
78.
If
Iesus
Christ
hath
satisfied
for
all
the
faults
and
punishments
,
[
so
as
for
our
parts
there
is
no
more
to
do
]
why
then
after
the
offence
rem●●ted
do
we
endure
so
much
evill
?
And
this
he
speaketh
from
Bellarmine
.
Si
Christus
satisfie
it
pro
omni
●ulpa
,
cur
post
remissam
culpam
tam
multa
mala
patimur
?
The
Frier
also
saith
,
That
for
that
part
for
the
which
we
can
satisfie
the
divine
Iustice
,
our
Lord
hath
not
otherwise
satisfied
but
in
applyed
to
vs
his
merites
,
by
the
which
our
satisfactions
doe
supply
that
temporall
paine
:
but
he
giveth
vs
power
to
satisfie
:
and
to
giue
a
man
power
to
beare
the
deserued
punishment
,
and
to
make
the
satisfaction
to
be
of
force
,
implyeth
not
to
satisfie
or
to
be
punished
for
him
.
But
the
Friers
memory
faileth
him
:
much
more
his
respect
to
the
word
of
God
,
in
that
he
endevoureth
to
frame
vs
new
articles
of
faith
,
yea
which
is
more
,
even
in
that
that
is
of
greatest
importance
,
and
is
as
it
were
the
soule
and
principall
part
of
Religion
,
without
any
auctority
of
the
holy
scriptures
:
saying
that
Iesus
Christ
did
not
otherwise
satisfie
for
temporal
punishment
,
that
is
Purgatory
,
but
by
applying
to
vs
his
merits
,
whereby
wee
do
satisfie
.
Thus
much
for
the
agreement
of
Purgatory
and
mans
satisfactions
with
the
merits
of
Iesus
Christ
:
from
which
argument
before
I
depart
I
cannot
forbeare
but
must
of
necessity
propounde
one
excellent
note
that
Cardinal
Bellarmine
setteth
downe
in
his
booke
De
poenitentia
where
he
laboureth
to
shewe
that
the
sinnes
committed
before
baptisme
are
redeemed
by
the
blood
of
Iesus
Christ
without
our
satisfactions
:
S.
Iohn
the
Evangelist
instructing
a
yong
man
,
who
after
baptisme
had
committed
many
Ryots
,
he
exhorted
him
to
fasting
and
to
praier
,
as
saith
Eusebius
.
And
herevpon
the
Cardinall
setteth
downe
this
note
.
S.
Iohn
commanded
him
not
that
which
the
Lutherans
doe
vse
to
command
:
that
is
,
that
hee
should
certainely
beleeue
that
his
sinnes
were
purged
by
the
blood
of
Iesus
Christ
:
but
he
enioyned
him
to
fasting
and
praier
.
In
this
regard
then
are
wee
called
Lutherans
and
Heretickes
.
Thus
also
shall
the
Apostle
himselfe
be
found
a
Lutheran
and
worthy
the
Inquisition
,
because
he
saith
,
The
blood
of
Iesus
Christ
purgeth
vs
from
all
sinnes
:
for
he
writ
to
the
faithful
and
to
the
baptized
,
and
to
those
whom
hee
calleth
his
children
.
These
our
Masters
matters
thus
discovered
,
and
themselues
convict
of
prophaning
the
merits
of
Iesus
Christ
:
to
be
revenged
they
vse
this
recrimination
.
The
Frier
saith
that
We
doe
so
assure
the
soules
in
this
blood
,
that
the
only
remembrance
of
baptisme
once
received
,
is
a
remedy
against
all
sinne
,
without
need
of
any
other
matter
.
A
slander
forged
in
the
shop
of
the
father
of
Lyes
▪
as
is
also
the
same
which
the
fire
of
Helie
chargeth
vs
withall
:
namely
that
It
is
enough
that
Iesus
Christ
suffered
,
and
so
for
our
parts
we
need
do
nothing
:
and
herevpon
they
heap
vp
many
passages
&
proofes
for
the
necessity
of
pennance
and
good
works
:
but
all
in
vaine
,
considering
wee
beleeue
nothing
of
that
they
accuse
vs
of
,
but
do
affirme
that
the
only
way
to
life
is
to
obey
the
commandements
of
God
:
It
is
necessary
that
we
heare
his
word
,
and
obey
him
:
that
we
repent
vs
of
our
sinnes
and
convert
vnto
God
:
That
we
subdue
the
flesh
,
and
quench
the
heate
of
the
concupiscence
therof
:
that
we
suffer
with
Iesus
Christ
and
for
Iesus
Christ
,
to
the
end
we
may
be
glorified
with
Iesus
Christ
.
For
albeit
our
paines
and
good
workes
bee
no
sufficient
price
to
purchase
salvation
,
yet
are
they
necessary
for
the
attaining
thereto
.
In
that
we
extoll
the
excellencie
of
the
satisfaction
of
Iesus
Christ
,
we
doe
it
not
to
make
vs
negligent
,
in
good
workes
:
but
to
invite
and
stirre
vs
vp
to
loue
God
and
to
acknowledge
his
graces
:
God
is
not
good
to
vs
to
the
end
we
should
be
wicked
to
him
.
His
benefits
are
to
vs
as
bonds
.
Iesus
Christ
is
vnto
vs
not
only
matter
to
hope
well
,
but
also
a
rule
to
liue
well
.
If
he
haue
bought
vs
,
it
is
to
the
end
we
should
be
his
,
and
how
his
by
seruing
the
divell
?
The
pascall
Lambe
must
be
all
eaten
,
for
Iesus
Christ
cannot
bee
divided
:
wee
cannot
participate
in
the
fruit
of
his
death
if
we
be
not
made
conformable
to
his
resurrection
by
newnesse
of
life
:
neither
can
we
enioy
his
promises
vnlesse
wee
keepe
his
commandements
.
And
there fore
saith
David
,
There
is
forgiuenesse
with
thee
that
thou
maist
be
feared
.
There
by
shewing
vs
that
the
mercy
of
God
towards
vs
must
be
by
vs
accompanied
with
his
feare
.
According
to
this
Franciscans
doctrin
David
should
haue
said
There
is
no
full
forgiuenesse
with
thee
that
thou
maist
be
feared
.
He
then
that
of
Gods
mercy
shall
make
an
exemption
from
wel
doing
,
or
shal
put
of
his
amendment
from
day
today
,
thinking
that
it
is
not
yet
time
to
become
an
honest
man
,
wil
find
himselfe
deceaved
:
for
repentance
is
a
guift
of
God
which
hee
giueth
not
to
scorners
:
And
ordinarily
such
as
seek
to
reserue
to
God
the
last
part
of
their
daies
and
as
it
were
the
lees
and
dreggs
of
their
liues
are
surprised
by
death
before
they
attaine
thereto
:
as
being
a
matter
iust
and
equall
that
they
should
haue
no
portion
in
God
,
who
did
so
vnequally
divide
with
him
.
In
the
meane
time
to
heare
these
men
dispute
of
the
necessitie
of
good
workes
,
you
would
thinke
them
to
bee
saints
or
pettie
Gods
,
and
our
Church
to
be
a
harbour
to
all
wickednesse
:
and
a
schoole
of
excesse
:
as
if
sinne
were
a
matter
lawfull
among
vs
.
Indeed
to
our
great
griefe
we
confesse
that
wee
haue
but
over
many
bad
examples
among
vs
.
We
could
earnestly
wish
that
as
the
high
Priest
disrobed
himselfe
at
the
entring
into
the
holy
place
;
so
that
every
of
vs
could
put
of
his
olde
sinnes
and
rellicks
of
wickednesse
at
the
entry
into
the
Church
of
God
:
but
the
perversitie
of
this
age
together
with
the
contagion
and
haunt
that
wee
hold
with
such
as
be
yet
out
of
the
Church
doe
corrupt
the
manners
of
many
:
yet
dare
I
say
thus
much
,
that
among
vs
you
shall
find
more
examples
of
charitie
,
of
sobrietie
,
and
of
diligent
reading
the
word
of
God
then
among
our
adversaries
:
that
the
pillars
of
the
Church
of
Rome
are
more
polluted
then
the
pauement
of
ours
:
that
our
spend
thrifts
are
more
tollerable
then
the
sobrietie
of
those
that
reproue
vs
:
that
our
vices
are
even
vertues
in
regard
of
the
riotous
excesse
of
the
Roman
Prelats
.
The
murderers
of
Kings
were
not
of
our
flocke
.
Vices
and
sinnes
against
nature
haue
no
place
among
vs
.
Trading
and
Pride
haue
in
the
Court
of
Rome
put
of
the
habit
of
vices
and
are
now
accompted
for
honest
carriage
,
activitie
and
ordinary
occupation
ietting
vp
and
downe
in
the
cloake
of
of
discretion
and
wisedome
.
St.
Bernard
,
who
tearmeth
the
traine
of
the
Court
of
Rome
,
the
traine
of
the
whore
of
Babylon
and
of
Antichrist
.
And
after
all
this
must
these
people
with
a
Romish
Catholike
zeale
,
come
and
preach
to
vs
the
necessitie
of
good
workes
and
complaine
that
wee
open
●he
gate
to
all
vice
,
Faelicia
saecula
quaevos
●oribus
opponunt
,
habeas
iam
Roma
pu●orem
.
But
what
if
we
shall
proue
that
the
●octrine
of
the
Church
of
Rome
is
a
●octrine
of
Licentiousnesse
,
and
open●th
vnto
men
a
large
gate
to
escape
at
.
●ow
much
people
feeling
the
approch
●f
the
Iubile
do
embolden
themselues
vn●er
the
assurance
of
plenary
pardon
?
●hat
a
gate
of
licentiousnes
do
they
opē●o
the
rich
,
who
assure
themselus
that
by
●iving
to
the
Church
after
their
deaths
●hey
may
haue
masses
enough
song
for
●hem
and
so
abridge
the
paines
of
Pur●atory
?
And
doth
not
the
custome
of
●uying
other
mens
praiers
make
a
man
●egligent
in
praying
for
himselfe
?
Yea
●nd
which
is
more
,
by
enioining
the
sin
●er
for
his
penance
to
fast
and
pray
do
●hey
not
make
that
a
punishment
which
●ught
to
be
a
consolation
?
Also
when
●hey
make
but
seaven
mortal
sinnes
,
cal●ing
the
rest
venial
and
easie
sins
,
such
as
may
be
blotted
out
with
an
Aue
o●
a
little
holy
water
,
do
they
not
entertaine
the
sinner
in
wickednes
:
and
sow
cushions
vnder
his
elbowes
to
lul
him
the
faster
a
sleepe
in
his
vice
?
Or
terrifying
the
consciences
with
the
feare
o●
Purgatory
do
they
not
therby
corrupt
piety
vnder
the
colour
of
establishing
it
?
Making
it
not
a
filiall
and
voluntary
obedience
,
but
a
servile
feare
?
Led
o●
not
for
the
loue
of
God
but
for
fear
o●
punishment
:
not
for
hate
to
the
sin
,
bu●
for
terror
of
the
torment
.
15
The
same
fire
blasteth
and
aba●eth
the
mercy
of
God
,
as
not
pardo●ing
vs
at
the
full
;
sith
our selues
must
●n
a
fire
beare
part
of
the
punishment
.
Wherefore
shall
we
limit
the
mercies
of
God
in
matters
wherein
hee
will
bee
pleased
and
glorified
by
doing
vs
good
?
16
The
iustice
of
God
is
likewise
●iolated
therein
,
in
that
they
make
it
to
exact
two
payments
for
one
debt
.
The
first
which
it
receaved
of
Iesus
Christ
,
and
was
sufficient
for
all
the
punishments
due
to
our
sinnes
:
what
interest
therefore
haue
these
people
,
that
they
are
so
willing
to
enter
into
this
fire
a●●
the
charge
of
the
glory
of
God
,
who●
could
be
content
freely
to
pardon
th●●
through
Iesus
Christ
?
17
Againe
,
every
payment
and
satisfaction
that
is
acceptable
to
Go●
must
be
voluntary
,
and
not
forced
,
otherwise
he
accepteth
it
not
:
But
th●
paine
of
Purgatory
[
say
our
people
]
〈◊〉
vnto
those
,
that
haue
not
sufficient●
satisfied
in
this
life
,
inevitable
:
and
whether
they
will
or
no
,
they
must
of
nec●●sitie
passe
that
way
.
Then
is
it
not
a
pa●ment
acceptable
with
God
.
And
albe●●
these
men
say
that
the
poore
soules
d●
patiently
beare
those
paines
,
yet
c●●
we
hardly
beleeue
but
that
they
had
other
presently
be
in
Paradice
,
then
to
●bide
a
thousand
or
two
thousand
yea●●
broiling
in
a
fire
.
18
Hereof
ariseth
another
reason
,
namely
that
those
soules
do
not
satisfie
God
:
but
that
God
rather
satisfieth
him selfe
in
punishing
them
against
their
wills
.
19
By
the
same
doctrine
also
the
consciences
are
in
perpetuall
torment
through
the
apprehension
of
this
fire
:
for
what
would
not
we
giue
to
avoid
a
fire
of
an
houre
long
?
how
much
more
if
it
should
last
a
moneth
?
Yet
what
were
this
in
regard
of
many
hundreds
and
thousands
of
yeares
:
and
that
in
a
fire
as
hot
as
the
fire
of
of
hell
,
saith
our
frier
?
Saint
Paul
.
Galat.
5.22
.
My
adversaries
doe
contradict
themselues
in
their
answers
,
which
indeed
are
no
answers
but
recriminations
.
20
Purgatory
likewise
bringeth
with
it
many
inconveniences
:
for
in
that
it
teacheth
that
the
fasts
,
offerings
,
and
almes
deeds
of
the
living
doe
serue
to
bring
soules
out
of
Purgatory
,
the
same
maketh
many
to
bee
more
negligent
,
&
to
relie
vpon
their
friends
that
surviue
.
Daily
examples
we
haue
many
of
people
that
buy
Masses
,
&
hire
men
to
pray
for
their
soules
,
whiles
in
the
meane
time
they
take
license
to
practise
all
excesse
,
dissolution
and
rapine
.
All
Doctor
Du
Valles
answer
stil
resteth
in
recriminations
.
Iesus
Christ
hath
fully
satisfied
,
and
that
on
our
behalfe
there
is
nothing
to
satisfie
.
Hereto
I
haue
before
fully
answered
and
at
large
.
Yea
I
doe
protest
that
we
hold
no
such
beliefe
.
Hee
farther
saith
that
the
prayers
made
for
such
as
are
in
Purgatory
make
not
men
more
carelesse
,
then
the
same
which
in
this
world
one
maketh
for
another
:
whereto
we
say
that
it
is
true
,
that
the
prayers
of
the
living
,
one
for
another
make
the
sinner
to
be
more
negligent
,
when
these
prayers
are
taken
for
payments
,
redemptions
,
and
satisfactions
.
Herevpon
the
Auctor
of
the
fire
of
Helie
to
shaddow
his
purposes
,
in
liew
of
speaking
of
fasts
&
offerings
,
speaketh
only
of
prayers
,
which
peradventure
he
would
haue
beene
ashamed
to
reckon
among
the
redemptions
and
payments
for
other
mens
offences
&
sins
.
21
By
this
gate
also
came
in
the
trafficke
,
and
the
exchange
was
opened
in
the
Church
.
The
rich
do
build
obits
and
anniversaries
for
their
soules
:
for
them
are
the
privat
Masses
song
:
the
poore
must
be
content
with
the
generall
praiers
,
wherein
the
rich
also
haue
their
shares
.
Al
the
Churches
shal
ring
with
peales
,
praiers
and
diriges
after
the
decease
of
a
man
that
hath
been
extraordinary
liberall
and
bountifull
to
the
Clergie
:
but
for
one
that
hath
giuen
nothing
ye
shal
never
heare
so
much
as
one
Masse
:
neither
will
the
orders
of
begging
Friers
presse
to
a
poore
mans
house
.
By
these
means
haue
the
church
of
Rome
heaped
togither
so
much
goods
that
one
only
hospital
(
entituled
of
the
Spirit
in
Rome
)
may
in
rents
dispende
foure
thousande
crownes
a
day
.
His
holynes
keies
are
of
gold
:
a
mettall
that
openeth
both
heaven
&
Purgatory
:
for
this
good
prelate
and
his
factors
&
followers
are
better
studyed
in
the
golden
number
,
then
in
the
dominicall
letter
,
which
is
the
holy
scripture
.
Should
a
poore
beggerly
soule
participate
in
those
graces
which
his
holinesse
hath
reserved
for
the
greatest
Lords
?
It
were
a
goodly
sight
to
see
some
porter
or
pointmaker
or
some
such
base
fellow
sollicite
in
the
Court
of
Rome
for
to
purchase
buls
of
delivery
of
the
soule
of
some
poore
kinsman
of
his
out
of
Purgatory
,
and
indeed
the
booke
of
rates
in
the
Popes
chancery
hath
sundry
clauses
of
this
nature
:
Sed
hoc
tantum
pro
qualificatis
,
Blessed
are
the
poore
considering
that
the
rich
haue
such
goodly
priviledges
&
by
them
do
so
soon
enter
into
Paradice
.
This
traficke
also
doth
appeare
in
this
,
that
the
Church
of
Rōedoth
hold
that
children
dying
soone
after
Baptisme
do
go
straight
into
Paradice
,
which
notwithstanding
,
the
Priests
do
not
forbeare
to
take
money
for
their
Masses
for
such
children
:
also
in
that
the
Cleargie
pay
least
for
the
souls
of
their
friends
,
there
by
acknowleging
the
slightnes
of
their
marchandize
.
Du
Vall
confesseth
there
is
abuse
:
so
daintyly
doth
he
speake
of
so
horrible
and
publike
abhomination
.
The
Frier
knowing
that
this
traficke
,
the
more
it
is
stirred
the
more
it
stincketh
,
saith
nothing
at
all
of
it
.
23
The
same
errour
maketh
God
more
favourable
to
those
that
shal
liue
in
the
day
of
Iudgment
then
to
others
,
for
they
shall
not
come
in
Purgatorie
at
all
:
to
the
Carmelite
Friers
then
to
the
Franciscans
:
for
they
pretend
a
priviledge
to
abide
there
but
vnto
the
next
saterday
after
their
deathes
:
to
those
that
haue
meanes
and
friendes
to
procure
them
Masses
,
then
to
others
.
For
why
should
a
poore
man
giue
sixe
pence
to
be
named
in
the
memento
of
the
Masse
,
if
hee
did
not
hope
of
some
good
that
he
should
haue
lost
if
he
had
not
beene
therein
named
?
Yet
had
hee
not
bin
named
if
he
had
given
nothing
:
for
with
them
No
peny
no
paternoster
.
Let
vs
also
consider
that
by
this
doctrin
such
as
die
immediately
after
they
haue
ended
their
Iubile
go
straight
to
Paradice
and
are
exempt
from
Purgatory
:
but
that
man
,
peradventute
not
so
vitious
,
neither
oppressed
with
so
many
sinnes
,
yet
dieth
before
the
yeare
of
Iubile
,
goeth
into
Purgatory
and
is
deprived
of
so
great
a
benefite
:
likewise
that
he
that
is
wel
horsed
and
dwelleth
not
far
from
the
place
where
these
pardons
are
to
be
had
,
doth
much
more
easily
obtaine
pardon
for
his
sinnes
then
he
who
dwelling
three
hundred
leagues
of
,
hath
never
a
horse
.
The
same
abuse
also
tyeth
the
mercy
of
God
to
one
certain
place
,
as
that
al
sinnes
are
remitted
at
the
Franciscans
,
but
not
at
the
Carmelites
,
or
Iacobins
.
Yea
so
far
doth
some
pardon
stretch
that
hee
that
in
the
Covent
of
the
Franciscans
shall
say
the
praiers
in
the
bull
ordained
,
obtaineth
plenary
pardon
for
al
his
sinnes
:
but
though
he
say
ten
times
more
praiers
in
an
other
couvent
,
yea
and
that
with
much
greater
devotion
,
yet
shal
he
(
al
this
notwithstanding
)
obtaine
thereby
no
remission
of
sinnes
.
For
like
a
foole
he
went
to
seeke
remission
of
his
sinnes
in
places
that
the
Pope
had
not
appointed
.
Herevpon
the
auctor
of
the
fire
of
Helie
taketh
vs
at
the
first
rebound
and
saith
,
You
say
not
well
,
for
mercy
hath
regard
to
the
offence
and
eternall
punishment
,
but
iustice
hath
regard
only
to
the
temporall
.
Wel
spoken
of
this
doctor
.
What
?
hath
not
Gods
iustice
regard
likewise
to
eternall
paine
?
Now
,
as
one
absurditie
once
set
downe
,
a
thousand
will
ensue
:
so
the
whole
discourse
of
the
doctor
vpon
this
place
is
even
a
web
of
blasphemies
.
For
soone
after
he
saith
,
The
mercy
of
God
is
in
al
places
to
be
found
,
but
not
alike
:
for
in
the
Temple
God
giueth
better
eare
to
our
prayers
then
elsewhere
.
Is
it
for
that
God
is
neerer
to
the
Temple
:
or
because
in
those
places
God
hath
his
hearing
better
?
Beda
,
Dionise
the
Charterhouse
Monk
,
Bellarmine
and
with
them
Cayer
&
the
fire
of
Helie
do
place
a
floured
&
sweet
field
at
the
end
of
Purgatory
.
I
asked
him
how
these
flowers
grewe
vnder
earth
without
sun
or
raine
,
this
venerable
Doctor
answered
that
in
me
it
was
meere
doltishnesse
to
aske
such
a
question
:
for
,
saith
he
,
these
flowers
are
not
really
vnder
the
earth
,
but
the
Lord
by
an
Analogie
instructeth
vs
of
things
in
the
other
world
.
Let
vs
beare
with
his
rusticall
Philosophy
:
this
licence
to
call
Purgatory
the
other
world
;
which
neverthelesse
hee
placeth
vnder
earth
,
sometime
in
Bathes
:
sometime
in
Rivers
:
sometime
in
Ice
,
&
sometime
vnder
the
leaues
of
trees
.
But
who
can
endure
that
the
dreames
of
a
few
Monks
should
bee
tearmed
the
word
of
God
?
Either
that
when
they
tell
vs
these
fables
it
is
God
that
instructeth
vs
?
All
this
the
frier
passeth
over
without
any
answer
,
but
meerely
excuseth
himselfe
,
saying
,
that
he
will
speak
more
thereof
the
next
Lent
in
his
lenten
sermons
.
The
like
answere
hee
might
haue
made
to
the
whole
booke
,
&
never
troubled
the
Iesuits
of
Tournon
for
their
helpe
.
23
Finally
,
admit
Purgatory
should
breed
none
of
these
mischiefes
,
yet
surely
it
cannot
bring
any
good
:
for
what
benefit
can
grow
of
being
tormented
in
the
fire
?
To
say
,
it
purgeth
our
sinnes
that
matter
is
already
answered
,
&
convicted
not
only
of
impietie
but
of
contradiction
and
impossibilitie
:
for
themselues
doe
also
say
that
the
sinnes
bee
not
purged
,
but
the
paines
:
And
S.
Iohn
telleth
vs
that
the
blood
of
Iesus
Christ
doth
purge
vs
from
all
sinne
.
And
the
punishment
or
torment
for
a
sinne
is
no
purgation
from
that
sinne
:
nether
were
the
whip
or
gibbet
ever
tearmed
a
purgation
.
24
To
the
same
purpose
.
It
seemeth
that
all
punishment
is
either
for
satisfaction
and
his
revenge
that
punisheth
or
causeth
to
bee
punished
:
Now
albeit
I
haue
spoken
and
inculcated
these
things
the
more
expresly
to
cut
of
sclanders
,
and
that
I
haue
said
&
do
yet
say
that
the
faithful
ought
to
contribute
and
to
bring
whatsoever
their
care
&
labor
toward
the
work
of
their
salvation
,
yet
is
bad
dealing
so
turned
into
nature
with
our
frier
minor
that
he
dare
sclander
&
impute
to
me
a
contrary
speech
to
that
which
indeede
I
spake
.
That
for
our
parts
we
ought
to
contribute
nothing
,
and
that
the
holy
scripture
teacheth
vs
to
go
to
Iesus
Christ
,
&c.
And
withall
he
exclaimeth
saying
,
Why
do
you
thus
abuse
the
people
?
A
prodigious
shāelesnes
.
Thus
is
the
cause
of
Jesus
Christ
handled
as
some
oration
over
a
box
of
triakle
,
or
a
game
at
gobelets
.
The
auctor
of
the
fire
of
Helie
doth
likewise
wrest
my
words
:
He
maketh
as
he
were
abashed
[
saith
he
]
because
wee
saie
that
the
soules
in
Purgatory
doe
satisfie
by
their
paines
:
because
they
doe
not
,
but
only
they
suffer
.
But
I
never
spake
it
.
25
Vpon
this
fire
already
quenched
,
we
poore
,
as
a
surplussage
,
this
aspersion
taken
out
of
a
booke
indeed
Apocriphal
,
yet
such
a
one
as
our
adversaries
do
hold
for
Canonical
.
Thus
speaketh
the
booke
of
Wisdome
cap.
3.
v.
1.
of
the
soules
of
the
faithful
.
The
soules
of
the
righteous
are
in
the
hands
of
God
,
&
no
torment
shall
touch
them
:
then
shall
they
not
go
into
Purgatory
.
He
addeth
,
At
their
departure
they
enter
into
peace
:
then
not
into
a
fire
.
CAP.
4.
Against
mans
satisfactions
in
generall
.
PVrgatory
thus
razed
,
which
is
the
forest
and
most
scortching
satisfaction
,
let
vs
go
forward
and
search
it
even
to
the
roote
,
reversing
in
generall
all
the
satisfactory
paines
that
our
adversaries
do
impose
vpon
the
sinner
.
And
now
that
we
are
come
to
the
word
satisfie
you
are
to
vnderstand
that
there
are
two
sorts
of
satisfying
:
The
Monke
beareth
himselfe
after
his
ordinary
manner
in
a
ridiculous
insolent
ignorance
.
These
be
his
wordes
.
In
this
place
I
coniure
the
reader
without
passion
to
consider
the
grossnesse
of
the
minister
:
for
hauing
brought
him
into
such
tearmes
that
he
could
not
vnsay
himselfe
,
he
bethought
him
of
the
most
notable
cavill
in
the
world
:
namely
,
that
where
the
ancients
doe
vse
this
word
Satisfie
,
they
vse
it
in
this
signification
to
haue
faulted
,
as
who
would
say
Nolim
factum
:
yea
hee
hath
presumed
to
set
this
downe
in
writing
,
these
last
words
he
addeth
that
himself
might
giue
vent
to
the
slaunder
:
for
Throughout
my
writing
is
there
any
mention
that
Satisfie
should
signifie
to
haue
done
amisse
?
But
I
say
that
to
Satisfie
signifieth
to
confesse
to
haue
don
amisse
and
to
aske
forgiuenesse
.
Now
let
vs
see
whether
his
coniurations
without
holy
water
be
not
frivolous
,
and
how
hee
discovereth
my
grossenesse
.
What
Calepine
,
saith
he
,
did
ever
deliver
such
an
interpretation
?
Hee
vnderhand
confesseth
that
he
is
well
seene
in
Calepine
:
but
we
need
no
Calepine
in
words
that
little
boies
are
skilfull
enough
in
.
Suetonius
in
Iulius
Caesar
,
cap.
73.
Valerium
Catullum
,
à
quo
sibi
vesiculis
de
Mamurra
perpetua
stigmata
imposita
non
dissimulaverat
,
satisfacientem
eadem
die
admisit
cenae
.
And
in
Tiberius
,
cap.
27.
Consularem
satisfacientem
sibi
,
ac
per
genua
orare
conantem
,
ita
suffugit
vt
caderet
supinus
.
And
in
Claudius
,
cap.
38.
Ostiensibus
graviter
correptis
,
cuque
cum
invidia
,
vt
in
ordinem
se
coactum
scriberet
,
repente
tantum
non
satisfacientis
modo
veniam
dedit
.
And
read
Torrentius
vpon
the
first
passage
,
where
he
saith
.
Solebant
qui
verbis
aliquem
laeserant
,
Martial
.
lib.
12.
Epigram
.
79.
In
Plautus
Amphitruo
Alemena
iniuried
by
her
husband
,
saith
thus
,
Aut
satisfaciat
mihi
atque
adiuret
insuper
se
nolle
esse
dicta
quae
in
me
insontem
protulit
.
Tertullian
in
his
booke
de
poenitentia
saith
,
Satisfactio
confessione
disponitur
.
Exomologesis
;
Gehennam
exomologesis
extinguit
.
But
peradventure
our
Monke
wil
thinke
these
latin
auctors
to
bee
tainted
with
heresie
,
or
to
be
incompetent
iudges
&
of
smal
skil
in
his
latin
tonge
which
now
we
must
learne
out
of
Scot
,
Holcot
,
Bricot
,
or
the
rule
of
S.
Frances
where
it
is
elegantly
said
,
Fratres
possunt
vestimenta
repeciare
de
saccis
&
alijs
pecijs
cum
benedictione
Dei
.
It
is
now
therfore
meere
simplicity
in
our
younger
schollers
to
offer
to
speake
latin
in
the
presence
of
the
Franciscans
:
for
that
which
is
said
in
the
tenth
chapter
of
the
same
rule
That
friers
vnlearned
,
must
not
care
to
learne
:
is
spoken
for
that
time
when
ignorance
was
meritory
.
But
because
these
witnesses
be
but
of
smal
auctority
,
let
vs
here
Bellarmine
in
his
fourth
booke
De
poenitentia
cap.
16.
vpon
these
words
of
S.
Ambrose
:
S.
Ambrose
by
this
word
satisfaction
meaneth
excuse
or
defence
:
no
payment
or
redemption
then
,
as
our
frier
woulde
haue
it
,
who
to
mainetaine
his
speech
produceth
such
passages
of
the
Scripture
as
make
against
him
,
wherein
to
satisfie
signifieth
not
to
pay
or
redeem
.
He
saith
,
that
Pilat
meaning
to
satisfie
the
Iewes
delivred
Barrabas
&
S.
Paul
defending
himselfe
before
his
Iudge
Felix
saith
that
he
will
satisfie
for
himselfe
,
in
Greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
defend
my self
.
Yet
in
al
this
haue
we
no
speech
of
paiment
or
redemption
.
What
is
now
become
of
our
Coniurations
,
and
the
demonstrations
of
my
grossenesse
?
Learn
brother
Minor
and
thanke
me
.
Now
let
vs
wrastle
with
these
humane
satisfactions
taken
for
redemptions
&
payments
to
the
Iustice
of
God
for
the
payments
due
to
our
sins
:
hereto
serveth
al
that
hath
beene
spoken
against
the
satisfaction
of
Purgatory
&
for
the
sufficiency
of
the
only
satisfaction
of
Iesus
Christ
:
now
let
vs
thereto
adioine
the
reasons
.
2
By
the
holy
scripture
we
learne
that
Salvation
is
a
gift
,
yea
a
free
gift
:
Du
Val
answereth
not
:
The
frier
saith
that
the
two
first
passages
are
false
,
and
that
there
is
not
such
a
worde
,
let
vs
therefore
looke
vpon
the
passages
at
large
.
In
the
6.
to
the
Rom.
v.
23.
S
Paule
saith
,
the
gift
of
God
is
eternal
life
through
Iesus
Christ
.
In
the
12.
of
S.
Luke
,
v.
32.
Iesus
Christ
saith
.
Feare
not
litle
flock
,
for
it
is
your
fathers
pleasure
to
giue
you
the
kingdome
.
Am
I
a
falsifier
,
or
hee
a
slanderer
?
You
see
it
is
:
his
hope
was
that
the
reader
woulde
never
haue
searched
out
the
places
:
for
their
prohibition
that
none
shall
read
the
holy
scripture
emboldeneth
him
in
this
liberty
:
yet
doth
it
not
serue
his
turne
:
for
having
so
falsely
accused
me
of
falshood
in
the
next
line
himselfe
committeth
a
notable
falshood
,
corrupting
this
excellent
passage
of
S.
Paul
to
the
Ephes.
cap.
2.
For
by
grace
are
yee
saved
through
faith
,
and
that
not
of
your selues
,
It
is
the
gift
of
God
.
Then
NOT
BY
WORKES
,
least
any
man
should
boast
him selfe
:
But
this
Frier
to
breake
the
force
of
this
passage
,
and
to
entangle
it
,
maketh
the
Apostle
to
speak
thus
.
The
salvation
wrought
by
our
Lord
,
proceeded
of
the
only
grace
of
God
,
&
of
his
mercy
and
loue
.
He
perverteth
the
sense
and
taketh
away
the
words
of
most
importance
,
that
it
is
not
by
workes
that
wee
are
saved
,
but
by
the
gift
of
God
.
Where
is
truth
and
plaine
dealing
become
?
Where
is
conscience
?
O
God
how
long
shal
thy
advesaries
tread
thy
holy
word
vnder
foot
?
3
Against
this
so
wholsome
doctrine
,
which
appeaseth
our
consciences
and
giueth
to
God
the
glory
of
our
redemption
our
adversaries
doe
obiect
the
Counsell
that
Daniell
gaue
to
Nabuchadnezar
.
Redeeme
thy
sinnes
by
alms
.
1.
But
this
redemption
was
not
toward
God
,
but
toward
men
whome
hee
had
robbed
,
and
was
therefore
to
recompence
them
by
liberalitie
.
2.
Againe
here
the
question
concerneth
satisfactory
paines
,
in
which
ranck
Almes
hath
no
place
,
albeit
it
is
a
worke
commanded
to
all
,
and
an
exercise
pleasing
to
the
faithfull
.
Never
will
any
man
exercise
charitie
as
he
ought
,
so
long
as
hee
thinke
it
a
punishment
or
satisfactorie
paine
.
Is
that
helpe
where
one
member
helpeth
another
,
as
the
hand
doth
the
foot
,
a
paine
?
We
all
are
members
of
one selfe
bodie
saith
Saint
Paul
.
3.
Which
is
more
,
our
adversaries
will
haue
our
satisfactions
to
serue
to
redeeme
from
the
iustice
of
God
not
the
sinnes
,
but
the
punishment
for
the
sinnes
.
Now
here
it
is
,
Redeeme
thy
sinnes
.
Here
therefore
haue
we
need
of
a
glosse
after
the
Romish
manner
,
that
Sinne
here
signifieth
the
punishment
of
sinne
as
who
should
call
Theft
the
whip
.
Murder
,
the
gallows
.
For
everie
absurdity
is
good
with
these
men
,
provided
that
yee
beleeue
a
Purgatory
.
4.
The
principall
point
is
this
,
that
this
king
Nabuchadnezar
beeing
a
heathen
needed
no
satisfactions
,
which
they
say
,
serue
but
to
redeem
temporal
paines
,
and
that
after
baptisme
,
or
after
Circumcision
,
but
this
king
was
never
circumcised
,
&
being
out
of
the
Church
,
needed
not
these
meanes
to
avoide
eternal
paine
.
The
frier
produceth
yet
other
passages
,
as
in
the
Proverbs
,
cap.
5.
v.
29.
Almes
purgeth
sinne
:
but
this
place
is
false
&
the
whol
verse
left
out
of
the
Hebrew
:
yea
even
the
Romane
translation
it
hath
no
speech
of
Almes
.
2.
To
what
purpose
speake
we
of
purgation
where
the
question
is
of
redemption
.
3.
Finally
we
confesse
that
amendment
of
life
purgeth
sinne
,
so
farre
forth
as
by
this
meanes
the
sinner
becommeth
cleane
,
as
cleanlynes
purgeth
the
body
,
succeeding
after
foulnesse
,
as
they
say
in
the
schooles
non
efficienter
,
but
formaliter
.
But
where
the
question
concerneth
such
a
purging
of
sinnes
as
by
vertue
thereof
we
shall
appeare
cleane
and
innocent
in
the
day
of
iudgement
there
the
holy
Scripture
saith
that
The
blood
of
Iesus
Christ
purgeth
vs
from
all
our
sins
.
Almes
redeemeth
iniquitie
:
whereto
I
haue
already
answered
vpon
the
place
of
Daniel
:
besides
the
passage
is
falsely
set
downe
,
for
according
to
the
Hebrew
it
is
thus
,
There
shal
bee
propitiation
for
iniquitie
by
gratuitie
and
truth
.
Yea
even
in
the
Romane
translation
there
is
no
speech
of
almes
.
That
which
hee
addeth
out
of
the
12.
of
Toby
,
That
almes
maketh
vs
to
finde
eternall
life
,
is
not
in
the
greeke
originals
:
neither
is
it
to
the
purpose
:
for
we
do
confesse
that
almes
and
all
other
good
workes
are
the
way
to
salvation
,
and
consequently
to
make
vs
finde
salvation
:
but
here
our
question
concerneth
the
price
of
our
redemption
from
the
paine
due
to
our
sinnes
:
which
also
may
bee
an
answer
to
that
which
he
hath
alleaged
out
of
the
4
of
Tobie
:
Almes
deliuereth
from
death
,
and
suffereth
vs
not
to
come
into
darkenesse
.
For
so
it
is
in
the
greeke
.
Surely
no
man
doth
deny
but
that
good
works
be
the
way
to
salvation
,
and
in
applying
our selues
to
them
,
we
withdraw
our selues
from
perdition
.
Let
vs
goe
on
,
and
sith
the
old
serpent
,
though
cut
asunder
knitteth
himselfe
againe
,
let
vs
not
cease
mangling
of
him
with
the
word
of
God
and
sword
of
the
Gospell
.
4
God
commanding
vs
to
pray
that
he
would
forgiue
our
offences
,
as
wee
forgiue
them
that
haue
offended
vs
,
doth
thereby
shewe
that
wee
must
looke
for
like
forgiuenesse
from
him
as
we
doe
giue
to
our
neighbours
,
that
is
,
without
revenging
or
exacting
satisfactory
paines
.
5
But
what
if
I
should
proue
to
these
advocats
of
mans
satisfactions
,
that
man
by
satisfactory
paines
cannot
satisfie
God
for
paines
due
to
the
least
sinne
?
For
if
slandering
of
our
neighbor
or
calling
of
our
brother
fool
,
be
in
the
Church
of
Rome
veniall
sinnes
,
&
yet
S.
Paul
.
saith
in
the
first
to
the
Corinthians
the
6.
that
backbiters
shall
not
inherit
the
kingdome
of
God
:
&
Iesus
Christ
saith
that
hee
that
calleth
his
brother
fool
,
is
punishable
in
hel
fire
,
when
shal
we
haue
satisfied
for
the
paine
due
to
such
a
sinne
,
which
many
times
even
the
best
doe
incurre
?
Or
when
shal
we
haue
endured
paines
satisfactory
for
hel
fire
,
or
for
a
sinne
that
deserveth
deprivation
from
eternall
life
?
To
the
ende
also
that
our
adversaries
should
not
make
cursing
a
mortall
sinne
by
their
glosses
and
consequences
,
their
owne
decree
distinct.
25.
maketh
a
long
list
of
veniall
sinnes
,
among
which
cursing
hath
his
place
saying
:
Si
cum
omni
facilitate
vel
temeritate
maledicimus
,
quoniam
scriptum
est
,
nec
Maledici
possidebunt
regnum
Dei
.
By
the
iudgement
therefore
of
their
own
Canons
cursing
is
of
two
natures
:
The
one
that
it
is
veniall
:
the
other
,
that
it
is
excluded
out
of
the
kingdome
of
heauen
,
and
consequently
deserveth
eternall
death
.
Whereas
our
frier
doth
coniecture
&
granteth
that
the
calling
of
a
mans
brother
foole
,
draweth
with
it
the
sinne
of
wrath
consummate
,
hee
shall
hold
vs
excused
although
we
admit
not
his
coniectures
for
rules
:
besids
I
will
returne
him
to
Cayer
,
Goe
and
sinne
no
more
.
Dismissing
her
hee
did
not
impose
vpon
her
any
satisfactory
paines
,
no
more
then
S.
Paul
when
hee
pardoned
the
incestuous
man
.
That
which
particularly
maketh
against
Purgatory
is
this
:
That
if
neither
Iesus
Christ
,
not
S.
Paul
imposed
any
satisfactory
paines
vpon
the
sinners
,
even
when
in
apparance
they
might
haue
beene
profitable
for
amendment
,
howe
much
lesse
will
God
impose
satisfactory
paines
vp
on
his
children
in
a
burning
fire
,
when
there
is
no
farther
place
for
amendment
?
Here
doth
our
Monk
come
forth
with
such
an
answer
as
hitteth
himselfe
and
his
fellowes
on
the
knuckles
,
saying
.
The
griefe
may
ly
so
heauie
on
the
sinner
,
that
it
may
satisfie
for
the
whole
obligation
of
the
paine
.
For
besides
that
hee
doth
thus
coniecture
of
the
womans
cogitation
,
he
also
evidently
accuseth
the
Popes
and
Priests
of
manifest
iniustice
&
rashnesse
,
in
that
they
impose
satisfactory
paines
vpon
the
sinner
that
protesteth
sorrow
and
repentance
.
For
what
know
they
whether
the
sinner
bee
so
oppressed
with
sorrow
as
that
heauinesse
may
serue
for
satisfaction
?
Or
what
knowe
they
whether
she
hath
sufficiently
satisfied
,
sith
they
wot
not
how
grievous
her
sorrow
was
?
7
Againe
who
hath
given
the
Pope
or
his
Priests
auctority
to
impose
corporal
or
pecuniary
punishments
vpon
sinners
?
Let
them
shew
vs
any
commandement
from
God
or
his
Apostles
.
The
Primitiue
Church
indeed
reproved
sin
,
by
excluding
men
for
a
time
from
the
communion
of
the
faithful
,
and
that
after
the
example
of
S.
Paule
,
who
for
a
time
cut
of
the
incestuous
person
from
the
Church
of
Corinth
:
but
after
absolution
to
impose
Corporal
or
pecuniary
punishment
:
or
to
enioine
men
to
pilgrimages
or
scourgings
we
find
no
example
.
The
old
Testament
doth
indeed
furnish
vs
of
some
examples
of
such
as
haue
fasted
and
wept
for
their
sins
,
because
weeping
proceedeth
from
sorrow
and
fasting
is
a
helpe
to
devotion
and
freedome
of
minde
:
but
as
I
said
,
after
forgiuenes
to
impose
punishments
vpon
the
sinner
whereby
to
redeeme
the
paines
of
Purgatory
and
so
to
satisfie
the
Iustice
of
God
I
finde
no
example
.
8
And
it
seemeth
that
these
our
masters
haue
compounded
with
God
,
&
that
they
are
assured
that
God
wil
be
content
with
any
summe
of
mony
,
or
any
pilgrimage
,
and
so
wil
bee
appeased
toward
the
sinner
.
But
if
this
seem
hard
to
be
beleeved
,
how
can
mens
consciences
be
at
quiet
?
How
shal
they
be
assured
that
God
wil
be
content
with
such
satisfactions
imposed
by
the
Priest
?
Whosoever
vndertaketh
to
pay
his
debts
must
first
inquire
what
he
oweth
,
as
also
consider
of
the
valew
of
coines
that
he
giveth
to
his
creditor
:
but
the
sinner
knoweth
not
howe
much
temporal
paine
he
oweth
to
God
,
neither
the
value
of
every
of
his
satisfactions
.
How
shal
he
then
know
when
he
hath
sufficiently
satisfied
?
What
knoweth
he
how
neere
every
fast
bringeth
him
to
Paradice
?
every
pilgrimage
:
every
scourging
:
and
indeed
we
see
how
these
consciences
whom
they
haue
captivated
are
in
perpetual
disquiet
,
and
so
haue
recourse
to
the
satisfactions
of
others
:
to
buy
Masses
for
after
their
decease
,
&
to
depart
hence
in
marveilous
feare
&
anguish
.
A
iust
punishment
for
choosing
for
the
foundation
of
their
hope
other
props
and
stayes
then
the
only
satisfaction
of
Iesus
Christ
.
9
Againe
in
as
much
as
some
condemned
to
corporal
pennances
,
can
exchange
them
into
pecuniary
,
how
shall
we
be
assured
that
God
,
in
liew
of
corporal
punishments
,
will
be
content
with
money
.
A
rich
man
may
redeeme
one
fasting
day
for
two
shillings
,
but
an
extreame
poore
man
must
giue
at
the
lest
foure
pence
.
Thus
may
the
poore
man
when
he
hath
paid
his
money
fast
for
more
.
10
If
in
absolution
they
pretende
to
loosen
the
sinner
,
how
doe
they
in
loosing
his
bonds
entangle
him
farther
,
and
by
pardoning
him
,
condemne
him
to
greater
paines
?
11
I
would
farther
demand
whether
the
satisfactions
that
they
impose
be
good
works
or
no.
If
they
bee
not
good
why
do
they
enioine
them
?
If
they
bee
good
why
doeth
the
Pope
release
them
,
and
by
his
Indulgences
dispense
with
them
?
Can
we
without
horrour
read
that
which
Bellarmine
hath
written
in
his
booke
De
poenitentia
.
Matthew
.
Bring
forth
fruits
worthy
repentance
:
for
sith
they
will
needes
haue
it
so
that
this
saying
,
Bring
forth
fruits
worthy
repentance
,
to
signifie
to
chastise
a
mans
owne
selfe
,
and
the
Pope
doth
dispense
with
this
chastisement
,
it
plainly
appeareth
that
the
Pope
dispenseth
with
Gods
Commandements
.
12
And
here
I
beseech
you
consideratly
to
way
howe
farre
superstition
hath
encroached
vpon
the
auctority
of
the
Gospel
.
Our
enemies
do
make
a
ceremony
and
a
sacrament
of
Penance
,
which
indeed
is
of
it selfe
a
vertue
.
Being
demaunded
whether
Penance
were
a
sacrament
before
the
comming
of
Christ
,
they
say
no
:
S.
Iohn
Baptist
did
preach
:
for
they
indeed
,
when
sinners
came
to
them
,
imposed
no
satisfactory
paines
.
Note
likewise
that
the
same
which
when
Iesus
Christ
preached
it
,
was
a
vertue
is
nowe
become
a
Ceremony
;
and
from
a
changing
of
the
soule
is
come
to
be
an
Exercise
of
the
body
:
and
now
set
down
for
the
redemption
of
our
soules
,
as
before
we
heard
in
Bellarmine
,
that
men
are
Redeemers
of
themselues
.
Neither
may
we
omit
that
this
their
sacrament
of
penance
serveth
but
for
the
sins
committed
after
Baptisme
:
whereof
it
followeth
that
if
an
old
Pagan
should
convert
to
the
faith
he
should
be
received
without
penance
or
repentance
.
13
There
is
yet
more
.
For
as
it
were
Ridiculous
to
sowe
a
piece
of
friese
vpon
a
satten
garment
,
so
is
it
a
matter
that
can
hardly
agree
to
ioine
our
satisfactions
,
our
fasts
,
our
scourgings
,
a
haire
cloath
,
a
corde
,
a
friers
coule
,
a
roasting
of
soules
with
the
passion
of
the
only
son
of
God
,
to
make
vp
the
total
of
the
redemption
of
our
souls
and
of
satisfaction
vnto
God
.
14
In
this
matter
our
adversaries
do
still
retire
to
their
withered
and
olde
beaten
principle
:
that
is
,
that
God
after
he
hath
pardoned
the
sin
requireth
satisfaction
to
his
iustice
by
the
punishment
of
the
sinne
.
We
haue
already
shewed
that
to
forgiue
a
sinne
,
and
then
to
exact
satisfactorie
punishment
for
the
same
are
things
incompatible
.
That
God
never
required
any
such
satisfaction
of
the
theefe
,
neither
Iesus
Christ
of
the
woman
taken
in
adultery
:
neither
S.
Paule
of
the
Incestuous
person
after
he
had
forgiven
him
.
That
Iesus
Christ
hath
satisfied
for
all
the
paines
due
to
our
sinnes
.
That
the
iustice
of
God
accepteth
of
no
payment
but
such
as
shal
be
most
exact
and
to
the
proofe
of
his
righteousnes
.
But
there
is
no
satisfaction
sufficient
to
vndergoe
that
examen
,
but
only
the
satisfaction
of
the
son
of
God
by
Ieremy
called
The
eternall
,
our
righteousnesse
.
And
therefore
that
our
travailes
and
afflictions
are
profitable
to
exercise
,
proue
,
amend
,
and
humble
vs
,
but
not
to
redeeme
vs
,
or
to
satisfie
to
Gods
Iustice
,
which
is
already
fullie
satisfied
by
Iesus
Christ
,
and
which
requireth
not
two
paymentes
for
one
debt
.
15
Yea
which
is
more
,
themselues
do
acknowledge
that
in
baptisme
God
forgiveth
both
the
fault
and
the
punishment
and
requireth
not
of
the
sinner
any
satisfactory
paine
:
16
But
in
as
much
as
this
is
one
of
the
greatest
abuses
in
popery
That
God
by
Baptisme
doth
pardon
both
the
fault
&
the
punishment
of
sinnes
committed
before
Baptisme
:
yet
that
wee
must
satisfie
and
pay
the
Iustice
of
God
for
the
sins
committed
after
Baptisme
,
It
is
necessary
we
should
a
little
crush
out
this
impostume
.
1.
de
Poenitentia
saith
that
it
cannot
be
:
yet
doth
Spaine
furnish
vs
of
many
examples
thereof
,
where
the
Mahumetan
Marannes
do
cause
themselues
dissemblingly
to
be
baptized
.
2.
Againe
let
vs
represent
to
our selues
a
heathen
man
,
a
murderer
,
a
sacrilegious
person
,
&c.
One
who
sinneth
not
of
ignorance
,
or
of
feare
,
but
of
meere
malice
,
and
at
the
last
in
his
old
age
repenteth
,
frameth
himselfe
to
Christianity
and
receiveth
baptisme
:
which
as
our
adversaries
do
say
is
of
such
vertue
,
that
God
doth
simply
and
without
satisfaction
forgiue
him
all
his
sins
committed
before
his
baptisme
:
but
for
the
sins
that
he
shall
afterward
commit
,
albeit
smal
and
of
in
firmity
yet
God
requireth
that
he
beare
the
punishment
as
well
here
as
in
Purgatory
.
Doth
it
stande
with
the
iustice
of
God
simply
and
without
satisfaction
to
pardon
the
greater
sinnes
committed
of
malice
at
one
time
:
and
at
another
time
to
impose
fiery
torments
for
much
lesser
offences
committed
ignorantly
or
of
infirmitie
?
Moreover
,
when
by
baptisme
we
haue
put
on
Christ
,
as
saith
S.
Paule
.
Galat.
3.27
.
haue
wee
put
him
on
only
for
that
time
,
or
for
all
the
daies
of
our
life
?
Or
is
the
benefite
of
Christs
death
of
lesse
effect
after
baptisme
then
in
baptisme
?
4.
Wherein
I
pray
you
consisteth
the
vertue
of
baptisme
but
in
this
,
that
thereby
wee
are
made
partakers
in
the
merits
of
the
death
of
Iesus
Christ
,
being
by
baptisme
buried
with
him
in
his
death
?
Also
if
in
the
holy
supper
,
Anthony
Augustin
Bishop
of
Aragon
vpon
the
poenitentiall
Canons
of
the
Roman
Poenitential
:
and
namely
Benedictus
Summe
of
sinnes
,
which
is
in
every
shop
.
Also
the
19.
book
of
Burchard
Bishop
of
Wormes
,
which
entreateth
of
confessions
,
and
then
call
mee
a
deceauer
,
a
beast
,
the
spirit
of
Satan
,
as
the
Frier
doth
,
if
you
finde
not
all
kinde
of
abominations
curiously
set
forthwith
the
vices
against
nature
,
the
secrets
of
religious
houses
,
and
the
subtil
sleights
of
Nunnes
exactly
taught
vnder
the
shaddow
of
Reprehension
.
These
matters
will
I
leaue
to
such
as
are
past
shame
:
yet
can
I
not
forbeare
but
must
of
necessitie
touch
some
of
the
most
tollerable
,
that
by
them
you
may
iudge
of
the
rest
.
The
Roman
Penitentiall
demandeth
of
the
sinner
in
his
shrift
,
Fecisti
fornicationem
cum
equa
,
velasina
?
If
hee
haue
so
done
,
the
pennance
is
to
fast
with
bread
and
water
fortie
daies
.
In
Burchard
the
Priest
saith
to
the
woman
Fe●isti
quod
quaedam
Multeres
facere
solent
?
Prosternunt
se
in
faciem
&
discoopertis
natibus
iubent
vt
super
nudas
nates
confiotatur
panis
,
&
eo
decocto
tradunt
maritis
ad
comedendum
;
hoc
ideo
faciunt
vt
plus
in
amorem
earum
exardescantisi
fecisti
duos
annos
per
legitimas
ferias
poeniteas
.
Againe
he
asketh
Fecisti
quod
Mulieres
quaedam
facere
solent
?
Tollunt
piscem
vivum
&
eum
ponunt
in
&c.
Againe
,
Fecisti
quod
quaedam
Mulieres
facere
solent
?
vt
cum
filiolo
tuo
parcuùlo
fornicationem
faceres
?
Let
the
reader
seeke
the
rest
if
he
list
,
but
by
my
counsell
he
shall
never
goe
about
it
:
for
if
it
be
lawfull
to
speak
of
that
a
man
hath
not
seene
,
I
thinke
the
discipline
of
Tiberius
in
his
secrets
of
Capreae
,
the
Sibariticall
bookes
and
Aretins
tables
for
the
which
hee
was
surnamed
.
Il
Divino
Aretino
,
are
in
regard
of
these
,
but
modesty
and
simplicity
.
But
this
mischiefe
is
not
so
done
:
for
after
shrift
they
giue
absolution
and
do
pardon
after
the
manner
of
Iudges
that
pronounce
sentence
of
remission
:
wheras
they
ought
to
pronounce
pardon
,
as
herehaughts
of
the
grace
of
God
,
preaching
to
the
penitent
sinner
that
God
is
reconciled
vnto
him
through
the
blood
of
Iesus
Christ
:
and
as
ministers
loosen
the
sinner
:
not
as
Iudges
,
but
as
preachers
of
the
grace
of
God
,
which
is
purchased
for
them
through
the
death
of
Iesus
Christ
:
for
it
lieth
not
in
mee
to
pardon
offences
committed
against
another
:
but
the
party
against
whome
they
be
committed
is
to
pardon
them
:
much
lesse
then
can
man
that
is
vile
&
perverse
,
pardon
sinnes
committed
against
God
,
who
is
righteousnes
it selfe
.
If
a
sinner
doe
earnestly
and
hartely
repent
,
God
will
forgiue
him
although
the
Priest
will
not
:
but
if
he
doe
not
repent
,
God
will
not
forgiue
him
,
albeit
the
Pope
himselfe
should
.
Now
doe
I
leaue
it
to
your
consideration
in
what
manner
the
Pope
can
giue
pardons
by
his
letters
patents
,
sealed
in
forme
of
Decrees
,
considering
that
himselfe
knoweth
not
whether
his
pardons
be
acceptable
with
God
and
may
stand
the
sinner
in
any
stead
:
neither
is
hee
sure
that
the
sinner
haue
true
repentance
,
without
the
which
there
is
no
forgiuenesse
,
saith
God
in
Esay
cap.
43.
for
it
is
God
only
that
can
pardon
sinne
,
as
saith
St.
Cyprian
.
Let
no
man
deceaue
himselfe
,
there
is
but
one
God
only
that
can
forgiue
sinne
.
And
Tertullian
in
his
booke
of
shamefastnesse
,
cap.
21.
saith
,
Who
forgiveth
sinne
but
God
only
?
This
absolution
thus
given
,
the
priest
imposeth
vpon
him
satisfactory
paines
either
corporal
or
pecuniary
:
herein
lieth
the
tyranny
:
for
by
this
meanes
,
albeit
vnder
other
titles
,
they
haue
encroached
a
civil
dominion
over
al
people
:
yea
even
so
far
forth
as
to
cut
them
off
from
some
sorts
of
meates
:
to
enioine
them
abstinence
from
the
duties
of
marriage
:
to
condemne
them
to
pilgrimages
:
to
girt
a
cord
vpon
their
bare
flesh
:
to
giue
some
portion
of
mony
to
some
Church
,
or
religious
house
.
Then
having
thus
imposed
corporall
paines
,
either
vpon
favour
or
vpon
covetize
,
they
convert
the
same
into
pecuniary
:
or
peradventure
they
wil
licence
them
to
hire
some
other
to
perfourme
their
penance
,
or
to
be
scourged
for
them
:
as
at
Rome
in
the
passion
weeke
,
which
they
call
the
great
weeke
,
you
may
see
whole
troopes
of
hired
persons
,
who
masked
and
disguised
with
their
faces
hidden
do
publikely
mangle
their
backs
with
scourgings
,
Tertullian
ad
Martyres
saith
that
this
manner
of
scourging
is
taken
from
the
Lacedemonians
who
customably
vsed
such
whippings
.
Now
as
the
Pope
is
the
greatest
,
so
doth
he
smite
the
greatest
blowes
:
for
by
these
meanes
the
hath
encroached
a
dominion
over
Emperours
,
kings
and
Princes
,
whom
either
in
person
,
or
by
their
Embassadours
he
forceth
to
take
the
stripes
and
beatings
in
his
own
presence
.
Fredericke
Barbarossa
to
humble
himselfe
at
his
feet
:
yea
he
set
his
foot
vpon
his
throat
:
nay
more
:
They
haue
proceeded
so
far
as
to
depriue
kings
and
Emperours
of
their
estates
:
which
is
a
grievous
satisfaction
,
and
never
followed
by
any
Indulgence
.
The
more
we
read
,
the
more
abhomination
.
And
it
falleth
out
with
vs
in
these
matters
as
with
such
as
begin
to
count
the
stars
in
the
beginning
of
the
evening
:
but
after
by
the
multitude
that
shoot
forth
are
vtterly
confounded
.
Alas
!
how
hath
Satan
wonne
so
much
from
the
Church
of
God
?
Had
we
ever
greater
cause
with
the
Prophet
Ieremie
to
wish
that
our
eies
were
fountaines
to
bewaile
these
wounds
of
the
church
?
so
great
abuse
?
so
heavy
a
yoke
laid
vpon
mens
consciences
?
O
eternall
son
of
God
take
in
hand
thine
owne
cause
:
deliver
so
many
captived
soules
:
and
let
the
light
of
thy
gospel
shine
among
vs
.
But
least
we
should
stray
too
far
,
let
vs
returne
to
our
principal
matter
,
&
boldly
enter
the
Bishop
of
Romes
quarters
.
We
purpose
to
lay
open
his
marchandize
&
vsurpations
in
matter
of
Indulgences
where
by
he
draweth
the
soules
out
of
Purgatory
.
And
as
these
people
haue
at
the
confines
of
Purgatory
placed
a
field
all
diapred
with
flowers
,
as
a
dependance
or
withdrawing
chamber
thereof
so
shall
the
chapter
ensuing
be
a
dependance
of
the
question
of
Purgatory
.
For
this
fiery
prison
was
purposedly
built
,
that
the
Pope
might
bee
the
Iaylor
thereof
:
and
from
thence
fetch
foorth
the
soules
by
the
hookes
of
his
buls
&
Indulgences
,
which
be
of
more
charge
to
the
living
then
profit
to
the
dead
.
Purgatory
is
the
matter
wherof
,
and
Indulgences
the
cause
for
which
we
do
dispute
.
CAP.
5.
Against
Indulgences
and
the
fetching
of
soules
out
of
Purgatory
.
THE
Pope
at
the
petition
of
the
kindred
and
friends
of
the
deceased
[
if
they
be
of
ability
and
calling
]
doth
many
times
grant
Indulgences
wherewith
to
fetch
the
soule
of
the
deceased
out
of
Purgatory
:
yea
which
is
more
,
he
conferreth
such
grace
to
certaine
aulters
that
whosoever
shall
procure
a
stinted
number
of
Masses
to
bee
said
thereon
,
he
shall
fetch
one
soul
out
of
Purgatory
:
himselfe
hath
also
some
times
granted
to
such
as
beene
crossed
to
the
holy
land
,
priviledge
to
fetch
one
or
more
soules
out
of
Purgatory
at
their
choice
.
A
grace
and
favor
which
is
also
conferred
to
the
fraternity
of
the
Corde
.
Cardinall
Caietan
in
the
beginning
of
the
booke
of
Indulgences
acknowledgeth
that
in
all
antiquity
there
was
nothing
to
be
found
concerning
Indulgences
.
Durand
,
Antoninus
and
Roffensis
do
say
that
Indulgences
were
not
knowne
in
the
daies
of
S.
Ierome
,
and
S.
Augustin
,
or
during
the
first
fiue
hundred
years
:
Gabriell
Byel
vpon
the
Canon
of
the
Masse
saith
as
much
:
&
making
a
question
wherefore
now
a
daies
they
should
be
so
frequent
;
he
answereth
himselfe
with
the
words
of
Iesus
Christ
:
It
is
not
for
you
to
knowe
the
times
and
seasons
which
the
Lorde
hath
put
in
his
owne
power
.
With
this
bridle
he
restraineth
our
curiosity
.
Besides
my
adversaries
who
will
vse
the
fathers
in
despight
of
their
hearts
,
haue
not
yet
produced
the
example
of
any
one
fetched
out
of
Purgatory
vnder
the
primitiue
Church
:
As
for
that
which
the
fire
of
Helie
telleth
of
Silvester
and
Gregory
is
false
,
and
hath
not
the
testimony
of
any
ancient
autor
.
Now
to
furnish
so
notable
a
liberality
,
the
Pope
hath
laide
a
bottomelesse
foundation
,
which
he
nameth
The
treasury
of
the
Church
:
and
it
is
composed
of
the
superabundance
of
the
merits
&
suffrings
both
of
Iesus
Christ
and
of
his
Saints
.
This
he
distributeth
among
the
souls
of
the
dead
,
to
helpe
them
out
of
Purgatory
,
&
it
is
manifestly
laid
down
in
the
Extravagants
of
Clement
the
sixt
which
beginneth
Vnigenitus
.
To
enter
therefore
into
the
examination
of
this
new
Gospell
.
1.
We
aske
who
gaue
the
Pope
power
to
fetch
soules
out
of
Purgatory
?
2.
Let
them
produce
either
commandement
or
example
of
any
Indulgences
given
to
the
deade
by
the
Apostles
or
by
their
first
successours
.
3.
If
it
bee
a
new
benevolence
,
how
commeth
it
that
God
is
now
become
more
liberall
then
heretofore
?
4.
If
al
the
power
that
the
Pope
assumeth
to
himselfe
were
first
promised
in
these
words
,
I
will
giue
thee
the
kayes
,
&c.
when
was
it
actually
conferred
?
It
was
[
say
they
]
when
Iesus
Christ
said
to
Peter
,
Feed
my
Lambs
.
Admit
it
was
spoken
to
the
Pope
,
and
that
S.
Peter
only
had
the
charge
of
feeding
our
Lords
Lambs
:
must
wee
therefore
reckon
the
dead
among
these
Lambes
?
Yea
,
will
some
say
,
because
the
Pope
therevpon
sheareth
them
:
be
it
so
:
but
is
the
pulling
of
them
out
of
the
fire
,
feeding
?
5.
Moreover
in
that
the
Pope
armeth
his
power
with
the
words
of
Iesus
Christ
,
Whatsoever
yee
shall
loose
on
earth
shall
be
loosed
in
heaven
?
Doth
he
not
condemne
him selfe
,
in
that
he
goeth
beyond
his
commission
?
for
Christ
saith
All
that
thou
shalt
loose
on
earth
:
hee
saith
not
,
All
that
thou
shalt
loose
vnder
earth
.
It
must
be
saide
that
for
the
avoiding
of
this
obiection
,
Pope
Gregorie
,
&
after
him
our
doctors
haue
placed
Purgatory
in
bathes
,
in
ice
,
&
in
the
winde
.
6.
Out
of
this
groweth
an
other
absurdity
and
this
it
is
,
The
Pope
looseth
&
delivereth
the
souls
out
of
prison
,
which
neverthelesse
he
could
not
binde
:
how
commeth
it
that
the
Popes
power
is
is
halfe
decayed
toward
these
souls
,
and
that
he
reserved
himselfe
no
more
power
but
to
loosen
?
The
answer
is
evident
:
for
by
binding
of
soules
and
imposing
punishment
vpon
them
hee
could
get
nothing
:
for
no
man
will
giue
mony
to
be
tormented
,
but
to
be
released
from
torment
:
he
therefore
reserved
to
himselfe
so
much
as
is
profitable
.
7.
Againe
if
he
be
able
to
draw
out
any
soules
out
of
this
fire
,
howe
chaunceth
it
that
hee
drawes
out
no
more
?
What
humanity
is
this
in
him
that
is
tearmed
The
holy
father
,
and
is
the
head
of
the
Church
,
to
let
his
children
lie
frying
in
the
horrors
of
a
flaming
fire
,
and
yet
is
able
to
help
them
out
?
And
he
who
saith
that
if
by
his
bad
courses
hee
shoulde
carry
innumerable
troopes
of
souls
into
hell
with
him
,
Against
so
many
such
pregnant
obiections
our
Doctors
do
shroud
themselues
vnder
a
miserable
distinction
,
as
vnder
a
wet
net
against
the
raine
.
They
say
that
the
Pope
delivereth
no
soules
out
of
Purgatory
by
any
Iuridicall
authoritie
,
but
by
suffrages
:
And
the
Doctor
Du
Val
expoundeth
this
dictinction
by
a
similitude
:
he
saith
,
If
the
french
King
were
desirous
to
redeeme
out
of
Spaine
a
prisoner
there
detained
for
debts
,
he
would
not
offer
to
fetch
him
thence
by
authoritie
or
iurisdiction
,
but
by
suffrage
and
entreatie
,
offering
his
debt
to
the
king
of
Spaine
.
Here
he
compareth
our
King
to
the
Pope
,
the
king
of
Spaine
to
God
,
and
Spaine
it selfe
to
Purgatory
:
but
that
wee
must
say
is
in
regard
of
the
Inquisition
.
Now
albeit
this
distinction
hath
no
more
force
against
such
maine
obiections
then
their
holy
water
against
the
divels
yet
must
I
open
the
falsehood
and
absurditie
thereof
.
For
an
excommunicate
person
for
whom
his
parents
doe
entreat
the
letters
of
absolution
,
the
charge
is
one
duckat
and
nine
Carolus
.
Also
Michael
Medina
a
Doctor
of
note
among
our
adversaries
,
doth
hold
that
the
soules
in
Purgatory
are
vnder
the
Popes
iurisdiction
.
See
also
the
wordes
of
Bonaventure
alleaged
by
Gabriel
Biel.
If
any
man
maintaineth
that
the
Vicar
of
Iesus
Christ
hath
power
of
Iurisdiction
over
the
dead
,
wee
must
not
greatly
contradict
him
.
Thus
our
people
are
of
contrary
minds
:
but
reason
and
practise
are
on
Cayers
side
.
Reason
,
because
these
words
,
to
pardon
informe
of
suffrage
or
intercession
,
beare
no
sense
,
besides
that
there
is
contradiction
in
them
:
for
how
is
it
possible
to
pardon
a
man
by
entreating
for
him
?
to
pardon
by
forme
of
petition
or
intercession
?
hee
that
hath
interceded
to
the
king
for
a
criminall
person
,
will
never
say
that
he
pardoned
him
:
The
same
doth
common
practise
convince
:
for
what
meaneth
a
pardon
given
to
the
soule
by
buls
&
patents
sealed
in
forme
of
a
decree
?
Doe
wee
not
also
reade
in
Maior
and
Wesselus
,
Noah
,
Abraham
,
Isaac
,
Iacob
,
Ioseph
,
&c.
to
be
lost
?
And
sith
the
satisfaction
of
Iesus
Christ
was
more
then
sufficient
to
redeeme
vs
,
what
neede
we
adde
the
satisfactions
of
Friers
,
Monks
and
Martyrs
?
Considering
that
if
these
Friers
,
Monks
and
Martyrs
be
in
Paradice
,
they
haue
already
received
infinitly
more
glory
then
ever
they
could
deserue
or
merit
:
and
so
they
are
superaboundantly
satisfied
,
and
therefore
can
haue
nothing
left
for
the
redemption
of
others
.
Hereto
the
Frier
maketh
no
answer
,
only
he
saith
,
I
raue
and
am
at
the
last
cast
:
let
vs
therfore
haue
some
hallowed
graines
,
or
one
of
the
partes
of
S.
Frances
breeches
,
that
thereby
we
may
die
in
the
state
of
grace
.
He
also
saith
that
the
blood
of
Iesus
Christ
is
sufficient
to
redeeme
a
thousand
worlds
:
the
the
surplussage
therefore
of
our
Saviours
merits
,
is
not
to
be
lost
,
but
rather
to
bee
laide
vp
in
the
treasury
of
the
church
.
But
then
commeth
the
Doctor
Du
Val
to
the
rescue
&
laieth
open
his
subtleties
:
yet
doth
he
not
tell
vs
who
raked
vp
these
superaboundant
sufferings
of
the
Saints
and
Monkes
:
who
committed
them
into
the
Popes
custodie
:
who
autorised
them
to
distribute
them
for
the
redemption
of
paines
due
to
others
:
when
he
received
this
autority
:
or
when
he
began
this
distribution
.
All
this
he
passeth
over
quietly
,
as
indeed
it
were
over
much
to
enquire
of
.
Marke
therefore
what
he
saith
.
The
Saints
are
rewarded
in
Paradice
for
their
workes
,
so
farre
forth
as
they
were
meritory
:
but
so
farre
forth
as
they
were
satisfactorie
,
if
any
Saint
hath
sinned
lesse
and
satisfied
more
,
this
surplussage
of
satisfaction
is
not
to
be
left
:
for
the
divine
mercy
and
equity
layeth
it
vp
in
the
treasury
of
Indulgences
.
Therefore
it
serveth
for
others
merits
.
He
speaketh
as
if
he
should
saie
vnto
me
:
See
here
is
a
house
that
cost
two
thousand
crownes
:
also
a
prisoner
that
lieth
in
the
Iayle
for
two
thousand
crownes
:
herevpon
commeth
a
man
with
two
thousand
crownes
,
which
he
will
make
serue
both
to
buy
the
house
,
and
to
redeeme
the
prisoner
:
but
you
will
say
:
that
cannot
be
:
but
the
fire
of
Helie
saith
yes
:
and
he
findeth
this
expedient
for
it
:
The
crosse
side
of
the
mony
shall
buy
the
house
,
and
the
pyle
side
shall
redeeme
the
prisoner
:
so
shall
it
be
acquisitory
on
the
one
side
,
and
satisfactory
on
the
other
.
Even
so
[
saith
the
Doctor
]
the
merits
of
Saints
doe
purchase
heaven
,
[
and
that
is
to
buy
it
at
an
easie
rate
]
and
yet
the
same
merits
do
stand
for
the
payment
and
redemption
of
others
.
Thus
doth
he
dally
with
God
and
man
,
yet
bringeth
no
proofe
out
of
the
word
of
God
.
The
same
Doctor
produceth
a
passage
out
of
the
sixt
of
Iob
,
to
proue
that
Saintes
haue
suffered
more
then
they
needed
to
satisfie
to
God
for
their
sins
.
Oh
that
my
sinnes
and
my
miseries
were
laid
togither
in
one
ballance
,
my
miseries
would
exceede
my
sinnes
.
By
his
favour
this
passage
is
false
and
in
the
Hebrew
Originals
it
is
not
so
,
no
neither
in
the
Roman
translation
.
In
the
Hebrew
thus
it
is
.
Oh
that
that
which
provoketh
me
were
well
wayed
,
and
that
my
breaking
were
laide
togither
in
the
ballance
,
for
it
woulde
bee
more
heavy
then
the
sand
of
the
sea
.
The
same
doctor
defendeth
this
treasure
composed
of
the
satisfactions
both
of
Iesus
Christ
and
of
the
Saints
.
The
Church
[
saith
he
]
is
a
kingdome
,
then
hath
it
a
treasure
.
Iesus
Christ
in
the
12
of
Luke
shall
answere
for
me
lay
vp
your
treasure
in
heaven
:
them
not
in
the
Popes
coffers
:
neither
is
there
in
that
place
,
neither
in
any
other
,
any
speech
of
Indulgences
.
Againe
if
this
Imaginarie
treasure
belongeth
to
the
Church
,
why
doe
they
sell
to
her
that
which
is
her
owne
?
Why
do
they
exhort
the
people
to
purchase
the
Indulgences
,
if
they
belong
to
them
?
for
no
man
buyeth
that
that
is
his
owne
.
This
doctor
addeth
.
The
Church
is
a
spouse
,
why
then
doe
they
take
from
her
that
right
that
beseemeth
her
,
which
is
this
treasure
composed
of
the
merits
&
satisfactions
of
her
master
,
with
the
satisfactions
of
the
Saints
?
We
answer
that
the
church
is
indeed
a
spouse
:
but
the
spouse
of
Iesus
Christ
,
not
of
Saints
:
for
they
also
are
the
spouse
:
It
belongeth
to
God
the
father
of
this
spouse
&
to
Iesus
Christ
her
spouse
to
endow
her
,
and
he
hath
endowed
her
with
celestiall
and
eternall
goods
:
but
admit
the
Saints
were
bound
to
endowe
the
Church
:
must
the
Pope
neverthelesse
be
treasurer
of
this
endowment
?
it
would
be
dangerous
:
for
in
his
Cannons
hee
tearmeth
himselfe
The
spouse
of
the
Church
.
And
Bellarmin
,
The
Pope
is
the
spouse
of
the
Church
:
etiam
Christo
secluso
:
even
Iesus
Christ
beeing
excluded
and
set
aside
.
The
same
fire
of
Helie
saith
that
in
the
old
law
they
had
a
treasury
in
the
Temple
,
where
vpon
he
inferreth
that
the
Church
of
Rome
must
also
haue
her
treasury
composed
of
the
satisfactions
of
Iesus
Christ
and
his
Saints
.
A
gallant
shift
.
But
the
Pope
who
hath
sixe
and
twenty
thousande
crownes
a
day
to
spend
;
hath
hee
not
a
treasury
of
like
substance
as
the
temple
of
Salomon
?
Howbeit
vpon
Apostolicall
simplicity
on
the
day
of
his
coronation
he
scattereth
among
the
people
batocchi
&
bagatini
halfe
pence
and
farthings
:
Lib.
Cerem
.
sacrarum
c.
Of
the
Popes
Coronation
.
saying
with
S.
Peter
Act.
3.6
Silver
&
gold
I
haue
none
,
but
such
as
I
haue
I
giue
thee
.
Let
vs
consider
likewise
what
entereth
into
this
spirituall
treasury
.
Stripes
,
pilgrimages
,
wallets
,
labours
and
travailes
,
with
fasts
superaboundant
.
What
dreames
?
What
husbandry
?
And
al
this
to
bee
mixed
with
the
merits
of
Iesus
Christ
:
so
well
must
they
be
accompanied
.
What
shall
we
say
of
the
prodigious
tearmes
of
their
pardons
,
amounting
even
to
millions
of
yeares
?
Yea
somtimes
with
manifest
scorne
,
adding
to
the
yeares
so
many
monthes
and
so
many
daies
,
as
if
this
people
did
very
exactly
calculat
with
God
?
And
that
this
scorn
may
the
better
appeare
,
they
grant
pardons
that
giue
plenary
remission
and
six
thousand
yeares
to
boot
.
See
the
very
words
of
the
book
of
Roman
Indulgences
printed
at
Rome
by
Iulius
Accoltus
,
anno
,
1570.
In
the
moneth
of
February
vpon
Quinquagesima
Sunday
yee
shall
haue
the
stations
at
S.
Peters
,
with
plenary
Indulgence
and
28
thousand
years
of
Indulgence
,
and
as
many
Quarentines
.
Leo
Bishop
of
Rome
,
let
no
man
prescribe
any
measure
,
or
define
any
time
to
the
mercy
of
God
.
To
this
question
the
Frier
is
stil
,
for
(
saith
he
)
hee
must
preach
vpon
it
this
next
lent
.
The
fire
of
Helie
having
acknowledged
some
abuse
in
the
excessiue
length
of
these
Indulgences
(
as
indeed
it
is
but
a
newe
invention
,
and
a
testimony
howe
farre
mans
spirit
will
proceed
,
when
God
hath
given
it
over
)
yet
soone
after
hee
vndertaketh
their
defence
:
and
to
that
ende
hee
alleageth
the
sinne
of
Adam
,
the
punishment
whereof
hath
continued
aboue
fiue
thousand
yeares
.
This
he
saith
to
confound
himself
.
For
if
the
Pope
neither
could
,
neither
yet
can
remit
to
any
this
punishment
,
which
hath
continued
aboue
fiue
thousand
yeares
,
no
nor
exempt
him
any
one
day
therefro
,
how
dare
he
presume
without
any
autority
of
the
Scriptures
to
exempt
soules
for
some
thousands
of
yeares
from
a
torment
infinitly
more
grievous
?
Besides
wee
haue
already
shewed
that
the
calamitie
and
miseries
of
the
world
are
not
punishments
for
Adams
sinne
,
but
punishments
for
that
the
world
ensueth
the
sinnes
of
Adam
.
The
same
doe
we
say
of
the
Amalekites
destroyed
foure
hundred
yeares
after
their
sinnes
committed
in
the
wildernesse
:
for
albeit
God
did
againe
call
to
mind
the
offence
before
committed
,
yet
was
there
no
man
rooted
out
that
had
not
well
deserued
it
.
But
to
what
purpose
is
all
this
?
What
resemblance
betweene
the
delaying
of
a
punishment
foure
hundred
yeares
,
and
pardons
for
sixe
hundred
thousand
yeares
?
That
which
he
addeth
passeth
all
absurditie
.
Hee
saith
that
the
daughter
of
the
Canaanite
was
afflicted
with
a
divel
in
her
infancie
for
the
sin
of
Cham
who
died
three
thousand
yeares
before
.
He
ought
to
haue
produced
his
autor
for
this
so
lame
a
fable
.
By
the
way
let
him
learne
that
if
C
ham
died
about
the
time
of
his
brother
Sem
it
was
but
eighteene
hundred
yeares
or
a
little
more
,
betweene
his
death
and
the
birth
of
this
daughter
of
Canaan
,
and
thus
was
hee
wide
twelue
hundred
yeares
in
his
calculation
.
Hee
farther
proceedeth
and
saith
,
That
I
mistake
if
I
thinke
that
this
great
number
of
yeares
should
bee
for
Purgatory
,
for
(
saith
he
)
they
are
for
the
pennances
enioined
by
the
Confessors
or
that
should
haue
beene
enioined
,
had
they
observed
the
severitie
of
the
ancient
Cannons
,
&c.
Wherein
he
counterfeiteth
the
ignorant
:
for
hee
knoweth
well
enough
that
in
the
Church
of
Rome
they
doe
hold
that
if
any
man
in
his
life
time
hath
not
satisfied
the
pennance
enioined
,
hee
must
afterward
finish
this
satisfaction
in
Purgatory
:
whereof
it
ensueth
that
the
Pope
releasing
those
pennances
,
doth
also
exempt
from
Purgatory
him
who
being
by
death
preverted
,
had
no
time
to
accomplish
them
.
Moreover
if
a
man
should
gather
togither
all
the
longest
penances
imposed
by
the
ancient
Canons
,
yet
doe
I
think
it
vnpossible
to
draw
them
to
amount
to
the
summe
of
six
hundred
thousand
yeares
,
which
is
the
pardon
purchased
at
Rome
in
the
Church
of
S.
Bibian
vpon
Alhallon
day
.
Surely
this
so
long
a
tearme
doth
shew
that
this
pardon
is
not
a
release
for
paines
enioined
only
in
this
life
,
but
also
for
the
paines
after
this
life
.
This
doth
Bellarmine
teach
in
his
first
booke
of
Indulgences
,
Cap.
9.
parag
.
Existit
.
Finally
hee
alleageth
Scripture
to
proue
these
Indulgences
granted
to
the
dead
.
In
the
20.
of
S.
Iohn
,
Whatsoever
you
shall
lose
vpon
earth
shall
be
losed
in
heauen
.
And
then
hee
leaveth
vs
to
conclude
that
the
Pope
may
lose
vnder
the
earth
and
fetch
the
soules
out
of
Purgatory
.
And
other
as
welfavored
.
In
the
first
to
the
Corinthians
the
third
Chapter
,
Let
a
man
so
thinke
of
vs
as
of
the
ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
Then
may
the
Pope
giue
Indulgences
to
the
dead
,
as
who
should
say
,
Masses
for
horses
are
wholsome
:
then
is
the
Pope
God
vpon
earth
.
Yee
subtle
Doctors
that
haue
passed
by
the
examen
of
Logick
tell
me
in
kindnesse
,
in
what
figure
are
these
syllogismes
?
but
they
knowe
well
enough
that
these
mysteries
whereof
S.
Paul
speaketh
are
the
doctrine
of
the
Gospell
.
He
addeth
that
S.
Paul
2.
Cor.
2.
Released
that
which
hee
had
enioyned
to
the
Incestuous
of
Corinth
.
To
what
purpose
is
al
this
for
papal
Indulgences
&
fetching
of
souls
out
of
Purgatory
?
1.
The
incestuous
lived
,
these
in
Purgatory
are
dead
.
2.
S.
Paule
released
that
which
himselfe
had
enioined
[
saith
the
doctor
]
but
the
Pope
fetching
the
soules
out
of
Purgatory
,
released
that
which
he
had
not
enioyned
.
3.
S.
Paule
remitted
a
sin
to
one
whose
repentance
he
knew
well
.
The
Pope
giveth
Indulgences
to
such
as
he
knoweth
not
:
as
when
vpon
his
coronation
day
hee
distributeth
pardons
for
some
thousand
yeares
to
the
presse
of
people
that
is
in
S.
Peters
street
.
S.
Paule
never
prescribed
any
tearme
of
ten
or
twenty
thousand
yeares
:
only
after
Excommunication
he
received
the
penitent
sinner
into
the
Church
againe
.
5.
S.
Paule
gaue
no
Indulgences
by
buls
sealed
in
Autenticke
manner
:
but
to
the
penitent
sinner
he
preached
remission
of
his
sinnes
through
Iesus
Christ
.
6.
S
Paule
never
added
the
clauses
and
cautions
that
the
Pope
doth
:
namely
that
such
a
pardon
is
given
Manus
porrigentibus
adiutrices
.
To
those
that
shal
giue
and
contribute
.
●
.
S.
Paule
never
tyed
remission
of
sinnes
●o
any
certain
day
,
to
any
certain
place
,
or
to
any
certaine
yeare
,
as
the
Pope
doeth
to
the
fiue
and
twentieth
yeare
,
which
he
calleth
Iubile
.
As
if
God
were
more
mercifull
in
the
yeare
1600
then
he
was
in
the
yeare
1509
8.
S.
Paule
distributed
no
hallowed
graines
,
no
hal●owed
crosses
or
medalles
,
with
a
thousand
such
bables
,
as
the
Pope
doth
at
this
day
,
which
wosoever
weareth
or
kisseth
,
hee
shal
obtaine
certaine
hundred
yeares
of
pardon
.
9.
S.
Paule
never
consecrated
any
Agnus
Dei
that
had
vertue
to
purge
sinne
,
as
the
Pope
doth
from
seaven
yeares
to
seaven
yeares
.
10.
S.
Paule
never
priviledged
any
parsons
that
they
should
not
go
into
Purgatory
:
or
that
they
should
come
forth
incontinently
,
as
the
Pope
doth
to
the
Carmelites
and
the
fraternity
of
the
Cord.
11.
S.
Paule
receiving
againe
the
incestuous
that
was
cut
of
from
the
Church
,
never
imposed
any
paines
after
his
reconciliation
,
but
contented
himselfe
with
that
punishment
that
he
had
vndergone
before
his
absolution
.
The
Pope
contrarywise
pardoning
sins
,
imposeth
paines
and
in
one selfe
action
first
looseth
and
then
bindeth
againe
.
12.
S.
Paule
never
reserved
to
himselfe
only
the
autority
to
giue
Indulgences
and
pardons
,
as
knowing
that
Iesus
Christ
spake
to
al
the
Apostles
and
pastors
,
when
he
said
Whatsoever
yee
shall
binde
on
earth
,
shall
bee
bound
in
heaven
.
Mat.
18.18
.
Also
whose
sinnes
you
shall
forgiue
they
shall
be
forgiven
.
Ioh.
20.23
.
Therefore
also
when
he
forgaue
he
craved
no
leaue
nor
autority
of
Peter
or
of
any
other
who
had
the
only
managing
of
the
treasure
of
the
Church
.
13.
Lastly
,
S.
Paul
distributed
not
to
the
sinner
any
of
the
superaboundant
merits
or
sufferings
of
the
Saintes
for
the
redemption
of
his
sin
:
for
all
his
skil
,
and
all
his
hope
is
in
Iesus
Christ
crucified
:
neither
doth
hee
tell
vs
of
any
other
redeemers
.
With
what
conscience
then
can
they
bring
in
the
example
of
S.
Paul
to
establish
their
Indulgences
and
the
fetching
of
souls
out
of
Purgatorie
?
As
for
mee
who
by
these
our
Masters
am
provoked
and
challenged
in
so
manie
places
:
may
not
I
now
challenge
them
to
shew
me
in
al
these
oppositions
that
I
haue
exhibited
,
any
correspondence
betweene
S
Paule
and
the
Pope
?
But
they
will
not
deale
:
this
they
will
gently
passe
over
,
and
in
liew
of
reasons
lay
vp
on
me
Invectiues
and
slanders
enough
.
Cayer
only
hath
bethought
himselfe
of
a
proofe
for
the
fetching
of
soules
out
of
Purgatory
:
that
is
,
that
vnder
the
law
there
was
an
altar
of
propitiation
:
as
indeede
the
others
are
but
dunces
to
him
.
Here
wee
are
to
note
wherein
the
principall
abuse
and
heape
of
Impietie
doth
rest
.
That
is
that
the
Popes
Indulgences
haue
no
community
with
the
remission
of
sinnes
propounded
in
the
Gospell
.
For
the
faithfull
pastours
doe
preach
to
the
sinner
,
vpon
his
repentance
,
remission
of
sinnes
,
and
in
vertue
of
their
ministery
doe
pronounce
forgiuenesse
of
the
same
,
inviting
the
sinner
to
participate
in
this
grace
,
as
herehaughts
of
the
pardon
purchased
by
Iesus
Christ
.
But
the
Pope
giveth
his
pardons
kinglike
,
in
letters
patents
sealed
with
lead
in
forme
of
decrees
,
&
those
letters
dispatched
in
chancery
.
And
the
office
of
this
chamber
is
farmed
out
at
a
very
high
rate
:
Tyare
.
Il
regno
:
as
also
in
the
last
Councell
of
Lateran
he
is
named
the
king
,
Emperor
and
Prince
of
all
the
world
.
Doctor
Du
Val
goeth
farther
then
al
this
,
and
saith
that
these
be
only
fleabitings
,
and
that
I
trouble
my selfe
without
any
ground
in
medling
against
the
Pope
.
Thus
in
liew
of
vnknitting
the
knot
,
he
cutteth
it
asunder
:
and
holdeth
the
encroaching
vpon
the
Maiestie
of
God
;
the
establishing
of
a
tyranny
in
the
Church
:
and
the
setting
to
sale
the
remission
of
sinnes
as
it
were
marchandize
,
to
be
but
small
abuses
and
fleabitings
.
The
Frier
might
haue
done
more
wisely
if
hee
had
imitated
his
companion
:
Indeed
in
his
running
away
he
hath
followed
him
and
answered
nothing
to
the
premises
:
yet
hee
addeth
a
childish
slaunder
,
saying
:
Du
Moulin
findeth
abuses
in
Indulgences
because
they
are
given
forth
in
writing
,
for
he
will
haue
them
promulgated
verbally
.
Who
did
ever
heare
such
a
folly
?
Or
where
spake
I
such
a
word
?
Lift
vp
your
cowl
goodman
and
learne
to
read
,
but
not
to
slander
:
his
iniuries
bring
mee
in
minde
of
Hecuba
,
who
was
said
togither
with
her
estate
,
to
haue
lost
her
humane
shape
:
and
changed
her
speeches
into
howlings
and
barkings
:
for
this
Observantine
finding
the
overthrow
of
his
cause
cannot
cease
to
barke
.
Let
vs
now
come
out
of
this
matter
,
as
out
of
a
shop
(
for
indeed
it
is
all
but
trash
and
trafficke
)
and
let
vs
requite
these
our
masters
and
Doctors
in
questions
,
such
as
being
handled
in
schools
in
Quodlibetary
manner
,
may
stand
then
insteed
of
Purgations
.
1.
I
will
aske
first
where
and
when
the
Pope
first
gathered
togither
the
merits
and
superabundant
satisfactions
of
Saints
,
&
Martyrs
,
and
who
gaue
him
commission
to
gather
together
this
treasure
,
or
commanded
them
to
gather
vp
these
supererogatory
satisfactions
for
the
redemption
of
the
punishments
due
to
other
mens
sinnes
?
2.
Secondly
,
who
told
him
that
God
would
accept
of
the
ierkes
and
lashes
that
a
penitent
giueth
himselfe
,
or
of
the
labours
of
S.
Frances
,
or
S.
Dominicke
,
in
payment
or
satisfaction
for
others
?
Will
a
Iudge
set
a
prisoner
at
libertie
because
some
friend
of
his
hath
scourged
himselfe
or
fasted
for
him
?
3.
Whether
the
pardons
that
the
Pope
giueth
,
without
enioining
any
penance
be
of
any
force
?
as
also
those
which
he
giueth
with
condition
to
work
some
wickednesse
as
in
the
yeares
1587
and
1588.
when
hee
gaue
seven
yeares
of
pardon
to
every
one
that
would
ioine
with
the
holy
Vnion
:
that
is
to
say
,
that
would
rebell
against
their
king
,
yet
he
a
Roman
Catholike
?
4.
Againe
,
In
as
much
as
these
superabundant
satisfactions
of
Saints
are
gathered
together
into
the
Popes
treasurie
(
because
God
will
haue
nothing
lost
)
how
haue
the
superabundant
satisfactions
of
such
holy
men
as
died
vnder
the
old
Testament
,
as
Moses
,
Abraham
,
&c.
beene
husbanded
?
be
those
also
in
the
Popes
treasury
?
But
where
were
they
laid
vp
before
the
Pope
had
them
?
Did
they
lie
lurking
in
some
corner
two
or
three
thousand
yeares
,
vntill
the
Pope
gathered
them
together
and
found
meanes
to
employ
them
?
It
were
not
amisse
also
to
enquire
the
reason
why
the
world
in
the
yeare
of
Iubile
maketh
such
hast
to
Rome
,
considering
that
at
Rome
they
may
at
all
times
obtaine
millions
of
yeares
of
Indulgences
,
and
full
remission
of
sinnes
and
some
six
hundred
thousand
yeares
of
plenary
pardon
.
Aboue
all
we
would
gladly
know
when
a
man
that
needeth
ten
thousand
yeares
of
pardon
doth
purchase
enough
for
fiftie
thousand
yeares
,
what
becommeth
of
the
fortie
thousand
yeares
that
remaineth
:
Cayer
saith
that
they
returne
into
the
treasurie
for
the
good
of
others
:
but
because
his
companions
doe
despise
&
disgrace
him
,
wee
would
willingly
bee
taught
by
some
substantiall
Doctor
,
the
rather
for
that
at
Rome
and
in
one selfe
place
a
man
may
obtaine
,
besides
the
plenary
pardon
,
certaine
thousands
of
yeares
of
surplussage
:
To
what
end
may
that
surplussage
serue
?
wil
the
Pope
therewith
pardon
sins
,
&
giue
Indulgences
by
provision
?
CAP.
6.
That
all
the
passages
of
holy
Scripture
by
our
adversaries
quoted
for
prayer
for
the
dead
and
for
Purgatory
are
either
false
or
vnprofitable
.
IN
all
the
Premises
wee
may
see
that
our
enimies
fight
but
faintly
&
that
they
are
armed
but
with
strawes
against
the
force
of
the
truth
:
how
much
lesse
shall
they
be
able
to
do
any
thing
when
they
shall
be
quite
stripped
,
and
that
little
armour
that
is
left
them
,
be
cleane
taken
away
?
This
is
it
which
in
this
Chapter
wee
will
with
Gods
helpe
performe
.
My
adversaries
therfore
whose
desire
of
gaine
induceth
them
to
practise
Pyrotechny
,
doe
heape
together
stubble
good
store
,
that
is
to
say
,
simple
proofs
to
kindle
this
fire
of
Purgatory
.
Of
these
proofes
,
some
concerne
prayer
for
the
dead
,
and
some
Purgatory
,
some
taken
out
of
the
old
,
some
out
of
the
new
Testament
:
we
will
then
without
dissimulation
propound
them
all
,
and
for
my
part
I
will
deale
with
them
with
as
much
equitie
and
sinceritie
as
they
haue
dealt
with
me
with
fraud
&
vniustice
,
which
consisteth
in
suppressing
my
best
obiections
and
corrupting
the
rest
.
Passages
produced
by
these
three
Doctors
to
proue
prayer
for
the
dead
.
All
that
my
adversaries
doe
alleage
concerning
prayer
for
the
dead
is
grounded
vpon
a
false
principle
,
namely
,
that
who
so
prayeth
for
a
dead
body
,
presupposeth
that
there
is
a
Purgatory
:
but
in
the
last
Chapter
wee
will
shew
that
the
prayers
for
the
dead
,
which
some
of
the
ancients
did
vse
,
were
even
against
Purgatorie
.
Here
might
we
dispense
for
answering
hereto
,
the
rather
for
that
albeit
they
should
obtaine
their
desires
,
yet
had
they
gained
nothing
toward
the
establishment
of
their
Purgatory
.
Howbeit
we
will
doe
them
thus
much
more
then
right
,
that
nowe
receaving
their
principle
we
wil
lay
open
the
falshood
and
impertinencie
of
their
proofes
therevpon
.
1.
Numbers
16.
v.
47.
&
.
48.
that
Aaron
reconciled
the
people
both
the
quick
and
the
dead
.
A
passage
false
and
by
him
invented
:
for
as
well
in
the
Hebrew
,
as
in
the
translations
,
even
in
the
Roman
,
it
is
thus
,
Aaron
standing
vpright
betweene
the
dead
and
the
living
,
besought
God
for
the
people
:
and
the
plague
ceased
.
2.
In
the
third
book
of
Kings
.
cap.
8.
v.
38.
There
is
a
manner
of
prayer
for
the
dead
(
saith
Cayer
)
in
these
words
.
Every
prayer
and
supplication
made
by
any
man
for
the
wound
of
his
heart
in
the
Church
,
it
shall
be
acceptable
to
God
.
Also
in
the
33.
verse
it
is
said
.
If
the
people
fall
before
their
enimies
,
in
praying
to
God
they
shal
be
heard
.
Were
not
this
passage
falsified
,
yet
shew
me
one
word
in
it
that
importeth
praying
for
the
dead
.
3.
Againe
he
saith
that
in
the
57.
of
Esay
the
Prophet
complaineth
that
they
did
not
pray
for
the
dead
.
This
also
is
false
,
neither
is
there
any
such
speech
throughout
all
the
Chapter
.
Looke
also
what
wee
haue
already
said
in
the
third
Chapter
and
third
Argument
4.
He
goeth
on
and
saith
that
in
the
third
Chapter
of
Baruch
it
is
set
downe
in
expresse
words
:
Heare
o
Lord
God
the
prayer
of
the
dead
Israelits
,
and
of
their
children
that
haue
sinned
before
thee
.
And
soone
after
,
Remember
not
the
iniquitie
of
our
Fathers
.
First
,
the
booke
is
Apocriphall
:
secondly
,
In
these
wordes
of
[
Israell
]
are
comprised
all
the
people
of
Israell
,
who
in
those
daies
through
the
extremitie
of
their
captivitie
&
misery
,
were
as
if
they
lived
not
,
as
it
appeareth
in
the
eleventh
verse
,
where
it
is
said
,
Israell
is
counted
with
them
that
go
downe
to
the
graue
.
Tearming
those
dead
,
after
the
ordinary
phrase
of
the
Scripture
,
that
are
oppressed
with
affliction
,
and
as
it
were
within
two
inches
of
death
:
As
David
in
the
88.
Psalme
,
albeit
aliue
,
counteth
himselfe
among
the
dead
and
those
that
goe
downe
to
the
pit
:
so
also
in
the
18.
Psalme
,
v.
5.
&
6.
and
in
the
116.
Psalme
,
v.
3.
hee
saith
that
he
is
environed
and
surprised
with
the
snares
of
death
and
with
the
bonds
of
the
sepulcher
.
Also
in
the
18.
Psalme
v.
19.
the
faithfull
doe
desire
of
God
that
he
would
restore
them
to
life
,
as
if
they
had
beene
dead
,
and
already
brought
to
the
graue
.
Thirdly
,
to
what
purpose
doth
hee
come
in
with
a
prayer
of
the
dead
,
considering
that
our
question
concerneth
only
the
prayer
of
the
living
for
the
dead
.
Fourthly
,
as
concerning
these
words
Remember
not
the
iniquitie
of
our
fathers
,
hee
prayeth
that
the
threats
of
the
lawe
,
which
denounce
that
God
will
visit
the
iniquitie
of
the
Fathers
vpon
the
children
be
not
executed
vpon
them
:
hee
therefore
prayeth
that
the
sinnes
of
the
fathers
be
no
cause
to
prolong
their
captivitie
,
as
plainely
appeareth
in
the
eight
verse
.
Cayer
produceth
yet
another
passage
out
of
the
second
of
the
Machabes
,
but
that
you
shal
find
among
the
passages
of
the
other
two
.
5.
The
Frier
having
discharged
all
his
anger
vpon
M.
Calvin
,
and
charged
that
good
man
with
infinit
slanders
,
wresting
the
Interpretion
of
sundry
his
passages
,
and
falsifying
others
,
even
so
far
forth
as
to
make
him
say
that
the
soules
departed
out
of
the
bodies
,
doe
not
enioy
the
beatitude
before
the
resurrection
,
albeit
that
Calvin
hath
beaten
down
this
error
in
a
treatise
which
he
wrot
expresly
vpon
that
argument
:
The
holy
Scripture
which
teacheth
vs
all
that
is
necessary
to
saluation
doth
withall
forbid
vs
any
thing
that
may
be
contrary
thereto
now
let
any
man
shewe
me
so
much
as
one
place
that
forbiddeth
to
pray
for
the
dead
.
The
fire
of
Helie
saith
the
same
:
The
holy
Scripture
commanding
that
which
is
necessary
to
saluation
,
doth
also
forbid
all
that
is
contrary
thereto
.
Which
we
deny
,
because
here
the
question
is
of
an
expresse
prohibition
.
For
the
Frier
requireth
that
we
should
shew
him
such
a
one
:
but
it
is
well
knowe
that
God
,
when
hee
hath
commanded
any
thing
,
doth
not
alwaies
in
expresse
words
adde
the
prohibition
of
the
contrary
:
he
wil
be
prayed
vnto
:
but
where
doth
he
forbid
that
we
should
not
pray
to
him
?
It
suffiseth
that
this
prohibition
follow
the
commandement
,
albeit
it
be
not
expressed
.
The
second
prohibition
is
also
false
,
That
prayer
for
the
dead
is
not
forbidden
.
For
any
addition
to
the
commandement
of
God
is
forbidden
Deut.
4.2
.
prayer
for
the
dead
is
an
addition
to
the
commandement
of
God
:
it
is
therefore
forbidden
,
because
it
is
not
commanded
.
Againe
,
Prayer
that
is
not
of
faith
,
cannot
be
acceptable
to
God
,
Iames
,
1.6
Hebrewes
,
11.6
.
Prayer
for
the
dead
is
made
without
faith
,
for
faith
commeth
of
the
word
of
God
and
is
grounded
therevpon
,
but
throughout
all
the
worde
of
God
prayer
for
the
dead
is
not
spoken
of
:
It
cannot
then
bee
acceptable
vnto
God
.
Which
is
more
,
by
the
same
argument
we
may
proue
al
things
:
we
may
say
that
all
that
is
in
Amadis
or
in
the
chronicle
of
S.
Frances
is
true
,
because
wee
find
not
that
it
is
there
contradicted
.
And
let
this
be
spoken
in
answer
to
Doctor
Du
Val
,
who
groundeth
his
Purgatory
vpon
this
,
that
Iesus
Christ
did
not
condemne
prayer
for
the
dead
?
which
[
saith
hee
]
was
put
in
practise
among
the
Iewes
,
&
yet
Iesus
Christ
never
reproued
them
for
it
.
True
it
is
that
the
Iewes
had
their
abuses
which
are
not
condemned
in
the
Gospell
.
Iosephus
Antiquitatum
,
lib
18.
cap.
2.
And
their
opinion
was
and
yet
is
,
That
the
Messias
should
be
a
great
Prince
,
that
should
conquer
the
nations
and
subdue
them
to
the
Iewes
.
Iosephus
also
in
his
12.
booke
and
2.
Chapter
.
of
the
warres
of
the
Iewes
saith
that
the
Pharises
taught
the
passage
of
the
soules
out
of
one
body
into
another
:
yet
did
not
Iesus
Christ
reproue
them
for
the
same
.
As
concerning
the
opinion
of
praying
for
the
dead
,
if
any
of
the
Iewes
were
tainted
therewith
,
yet
was
it
not
vniversall
doctrine
receaved
among
them
:
S.
Iames
in
his
fifth
Chapter
saith
,
Pray
one
for
another
that
yee
may
be
saued
.
Here
S.
Iames
tyeth
not
this
to
the
liuing
only
.
Hee
also
alleageth
S.
Augustine
in
his
20.
book
of
the
City
of
God
,
who
saith
,
that
the
soules
of
the
dead
are
not
seperated
from
the
Church
.
He
farther
demandeth
whoe
told
vs
whether
our
Lord
,
teaching
vs
to
say
,
forgiue
vs
our
trespasses
&c.
limited
this
prayer
for
the
living
or
for
the
dead
?
This
also
is
of
the
like
nature
and
full
of
subteltie
.
Iesus
Christ
,
saith
hee
,
taught
vs
to
pray
for
the
dead
,
when
hee
Instituted
the
Sacrament
of
the
Eucharist
.
Where
he
said
,
Drinke
yee
all
of
this
,
for
this
is
my
bloode
of
the
new
Testament
which
shall
be
shed
for
MANY
,
&
S.
Luke
saith
,
for
YOV
In
saying
for
you
&
for
many
,
he
meaneth
both
present
,
absent
,
and
to
come
:
therefore
it
is
not
for
you
to
limit
the
will
of
Iesus
Christ
only
to
the
living
.
To
answere
all
this
requireth
much
patience
,
though
smal
dexterity
:
for
we
are
driven
to
reduce
these
men
,
as
litle
children
,
to
the
ABC
of
reason
.
1.
First
this
passage
of
S.
Iames
is
falsified
:
for
S.
Iames
speaketh
of
the
cure
of
the
body
,
not
of
the
salvation
of
the
soule
,
as
appeareth
by
the
verse
next
before
.
Prayer
in
faith
shall
saue
the
sicke
,
and
the
Lorde
shall
raise
him
vp
againe
.
And
to
the
like
end
also
was
this
vnction
,
namely
to
cure
the
diseased
.
Thus
the
Apostle
healed
many
diseased
by
anointing
them
,
Marke
.
16.
13.
Tertullian
in
his
2.
booke
Scepula
c.
4.
speaketh
of
one
Proculus
,
who
cured
the
Emperour
Severus
by
annointing
him
with
oile
.
2.
I
would
aske
the
subtle
doctors
to
whom
S.
Iames
writ
:
whether
to
the
living
,
or
to
the
dead
,
or
to
both
?
Surely
he
writ
to
the
living
:
for
they
vse
to
carry
no
letters
into
Purgatory
:
then
they
whom
he
commanded
to
pray
were
living
.
3.
What
kinde
of
proofe
call
you
this
?
S.
Iames
excludeth
not
the
dead
,
neither
doth
he
forbid
to
pray
for
them
:
we
must
therefore
pray
for
them
.
Surely
if
this
reason
were
of
force
we
must
also
pray
for
the
Angels
for
the
Saints
,
yea
for
the
damned
:
for
S.
Iames
doth
not
forbid
to
pray
for
anie
of
the
〈◊〉
.
4.
The
same
answere
may
serue
for
that
which
they
say
That
the
dead
bee
of
the
Church
and
one
bodie
with
vs
:
for
who
denyeth
it
?
Must
we
alleadge
S.
Augustine
for
that
which
we
may
learne
in
the
word
of
God
?
At
length
the
truth
shall
rise
out
of
Democritus
well
:
you
deceaue
your selfe
,
good
man
,
she
rose
from
thence
even
in
the
time
of
the
Apostles
,
and
primitiue
Church
:
But
the
divel
hath
dealt
with
her
as
he
did
with
Ioseph
when
hee
came
out
of
the
well
:
she
hath
been
sold
to
strange
marchants
brought
into
bondage
,
and
put
in
subiection
,
not
as
Ioseph
was
to
an
Eunuch
,
but
to
the
father
of
lies
marveilous
fruitfull
.
(
8
)
This
now
decided
let
vs
into
our
way
againe
.
In
his
19.
page
hee
bringeth
in
a
prayer
for
the
dead
,
taken
out
of
Esay
,
57.1
.
&
2.
Cayer
also
pag.
24
citeth
the
same
place
,
but
contrarieth
the
Frier
,
saying
that
it
is
not
a
prayer
for
the
dead
,
but
a
lamentation
that
he
maketh
because
that
in
those
daies
in
Israel
they
prayed
not
for
the
dead
.
The
fire
of
Helie
is
content
to
say
only
that
this
passage
doth
not
condemne
Purgatory
.
S.
Augustine
knowing
,
in
his
question
against
Maximine
,
saith
in
his
third
booke
and
14.
Chapter
,
that
he
will
vse
the
Scriptures
,
non
quorumcunque
prop●ijs
,
sed
vtrique
communibus
.
Not
proper
to
such
,
or
to
such
,
but
common
to
both
Now
let
vs
returne
over
the
three
first
points
.
First
the
falsification
is
proued
by
reading
over
the
place
.
This
it
is
.
Iudas
sent
to
Hierusalem
the
summe
of
twelue
thousand
drachmes
of
silver
to
offer
sacrifises
for
the
sinne
,
hee
saith
,
for
the
sinne
not
as
the
Frier
saith
for
the
dead
.
Now
what
these
wordes
for
the
sinne
doth
signifie
shall
hereafter
appeare
.
That
the
book
is
not
Canonicall
,
we
haue
infinite
proofes
.
1.
First
,
these
books
are
not
in
the
Hebrewe
,
2.
Iesus
Christ
and
his
Apostles
,
whoe
vpon
every
occasion
did
alleage
the
passages
of
the
old
Testament
,
never
named
any
of
these
bookes
,
neither
out
of
them
cited
any
passage
.
3.
The
Autor
himselfe
cap.
2.
v.
19.
saith
that
his
purpose
is
to
abridge
the
fiue
bookes
of
Iason
the
Cirinean
into
one
booke
:
Now
if
Iasons
bookes
were
not
Canonicall
,
how
can
the
abstract
of
them
be
Canonicall
?
If
Trogus
or
Dyon
bee
prophane
bookes
,
how
can
Iustine
or
Xiphiline
be
sacred
.
S.
Paule
,
2.
Tim.
3.16
.
saith
All
Scripture
is
given
by
inspiration
of
God
:
But
what
inspiration
is
it
to
say
the
same
that
another
in
a
prophane
booke
hath
spoken
,
and
only
to
abridge
his
words
?
What
more
?
The
Autor
doubting
whether
he
had
said
well
,
toward
the
ende
concludeth
thus
.
If
I
haue
said
well
and
as
it
appertaineth
to
the
history
,
it
is
as
much
as
I
desire
.
Are
the
motions
of
the
spirit
of
God
so
insensible
or
doubtfull
as
to
leaue
the
mind
in
suspense
and
vncertaine
,
concerning
the
excellency
of
such
things
as
it
hath
suggested
;
a
little
after
hee
excuseth
the
simplicitie
of
his
stile
.
Will
God
who
hath
no
interest
to
be
beleeued
,
whose
naked
words
doe
farre
exceed
the
most
polished
words
of
man
excuse
the
poverty
of
his
owne
phrase
?
Or
shall
not
hee
that
made
the
tongue
haue
eloquence
enough
?
yes
,
for
hee
inspireth
his
servants
with
so
much
eloquence
as
he
thinketh
good
:
neither
is
it
for
vs
either
to
distast
it
or
to
bring
excuses
.
But
in
the
reading
of
these
books
how
many
things
doe
weaken
their
autority
?
In
the
second
of
the
Machabes
,
1.19
.
it
is
said
that
the
Iewes
were
led
captiue
into
Persia
,
where
hee
should
haue
said
Babylon
or
Chaldea
:
for
in
the
time
of
Nabuchadnezar
,
who
transported
them
,
Persia
was
not
yet
vnited
into
one
kingdome
with
Chaldea
:
Cyrus
some
seventy
yeares
after
,
vpon
his
taking
of
Babylon
vnited
these
two
kingdomes
:
an
errour
that
made
Chrysostome
to
stumble
in
his
sixt
homely
vpon
Matthew
,
where
hee
saith
that
the
Iewes
were
delivered
out
of
the
Persian
captivity
.
1.
Maccab.
1.7
.
he
saith
that
Alexander
devided
his
kingdome
among
his
friends
before
he
dyed
,
which
is
contrary
to
the
general
consent
of
all
historiographers
,
who
all
do
testifie
that
he
dyed
in
Babilon
without
disposing
of
any
thing
:
which
also
the
warres
succeeding
betweene
his
princes
and
domesticall
servants
about
the
division
of
his
conquests
do
sufficiently
shew
.
Read
Iustin
,
Curtius
,
Arrian
,
Plutarch
in
the
beginning
of
the
life
of
Eumenes
,
and
toward
the
end
of
the
life
of
Alexander
.
In
the
eighth
chapter
of
the
same
booke
he
speaketh
like
a
Clarke
at
Armes
,
and
saith
that
by
great
battailes
the
Romans
had
conquered
the
Galatians
:
yet
in
those
daies
they
had
set
no
foot
in
Gaule
to
conquer
it
.
Neither
can
he
by
the
Galatians
vnderstand
the
Galatians
or
Gallo-greekes
of
Asia
,
who
were
conquered
without
resistance
:
besides
in
that
place
he
also
speaketh
of
the
conquest
of
Spaine
,
as
neere
to
the
Gaules
.
In
the
said
place
it
is
also
said
that
they
had
taken
Antiochus
the
great
on
liue
,
Livy
,
Florus
,
Eutropius
,
and
others
.
Well
doe
they
confesse
that
Antiochus
lost
three
notable
battailes
:
one
in
Achaia
against
Accilius
Glabrio
:
another
vpon
the
seaes
vnder
the
conduct
of
Anniball
:
the
third
neere
to
Magnesia
a
town
in
Asia
against
Cornelius
Scipio
,
but
was
never
prisoner
or
captiue
to
the
Romans
.
In
the
same
Chapter
it
is
said
that
the
Romans
gaue
the
Indies
to
Eumenes
,
to
whome
were
giuen
only
certaine
townes
to
Natolia
,
before
wonne
from
Antiochus
.
For
as
for
the
Indies
the
Romans
never
sawe
them
:
and
when
their
Empire
was
at
the
highest
,
they
neverwent
far
beyond
Euphrates
.
But
the
most
notable
of
all
is
that
in
the
16.
verse
,
it
is
said
that
the
Romans
yearely
committed
their
estat
to
one
man
,
considering
it
is
manifest
that
yearely
they
created
two
Consuls
,
whereof
the
proofe
were
superfluous
.
In
the
2.
Chap.
of
the
2.
of
Machabes
it
is
said
that
Ieremy
hid
the
Arke
in
a
chest
of
the
mountaine
Nebo
,
that
it
might
be
found
after
the
captivitie
:
and
that
this
place
should
be
vnknowne
vntill
that
God
had
gathered
againe
the
congregation
of
the
people
,
which
is
contrary
to
the
10.
Chap.
v.
22.
of
the
4
of
Esdras
:
by
our
adversaries
accounted
Canonicall
,
which
saith
that
the
Arke
was
defaced
by
the
enimie
:
also
in
the
sermon
of
Onction
,
attributed
to
S.
Cyprian
it
is
said
Arca
ab
Allophilis
capta
est
:
The
Arke
was
taken
by
strangers
.
Experience
saith
as
much
:
for
after
the
returne
out
of
captivitie
we
find
no
mention
of
the
Arke
,
neither
was
there
any
in
the
Temple
,
as
all
the
Rabbins
do
testifie
:
who
complained
that
in
the
second
house
they
wanted
fiue
things
which
the
first
house
had
.
1.
Vrim
and
Thumim
.
2.
The
holy
fire
.
3.
The
Arke
.
4.
The
presence
of
the
divinitie
.
5.
The
spirit
or
Inspiration
:
which
so
tortureth
Bellarmine
,
that
he
proceedeth
so
far
as
to
say
that
this
Arke
is
yet
hidden
and
shall
bee
found
the
next
day
before
the
iudgement
:
hitting
the
counterfeiters
and
forgers
of
rellicks
,
a
shreud
knocke
over
the
knuckles
:
for
the
booke
of
Roman
Indulgences
printed
at
Rome
,
saith
that
the
Arke
is
reserved
at
Rome
among
the
rellicks
of
the
Church
of
Lateran
.
In
the
2.
of
Machabes
,
cap.
14.
the
act
of
Razias
is
commended
,
who
slew
himselfe
:
neither
can
we
say
that
his
valeancy
only
is
commended
:
for
it
is
there
expresly
delivered
that
hee
died
vertuously
.
And
I
see
that
this
opinion
beginneth
to
get
ground
among
some
of
our
adversaries
.
For
Carron
the
Divine
at
Burdeaux
,
otherwise
a
man
of
a
good
spirit
,
doth
stiffe
and
stoutly
maintaine
this
opinion
in
his
second
booke
of
wisdome
,
cap.
12.
especially
in
the
450
page
of
the
impression
of
Burdeaux
,
where
he
shutteth
vp
his
discourse
with
this
resolution
:
That
we
must
try
all
meanes
before
we
come
to
this
extremitie
:
also
that
it
is
a
point
of
wisdome
to
knowe
the
time
and
take
it
.
And
withal
he
scorneth
the
cowardlinesse
of
many
that
haue
outlived
their
glory
.
He
also
saith
page
405.
that
the
world
hath
long
lived
vnder
vniust
,
vngodly
and
extravagant
lawes
,
which
if
any
man
should
endeavour
to
reforme
,
he
should
shew
himselfe
an
enimie
to
the
Common-wealth
:
withall
that
turbulent
stirrers
vnder
pretence
of
reforming
do
marre
all
.
What
shall
we
say
of
the
strange
contradictions
in
these
bookes
?
Wee
finde
that
Antiochus
the
noble
died
three
times
.
In
the
first
booke
cap.
6.
hee
died
at
Babylon
in
his
bed
:
In
the
second
cap.
1
he
dieth
in
the
Temple
of
Nannea
in
Persia
,
where
hee
and
his
being
entrapped
and
enclosed
in
the
Temple
,
he
was
slaine
with
stones
.
Afterward
in
the
9.
Chapter
following
,
falling
from
his
chariot
in
his
returne
from
Persia
,
the
wormes
issued
out
of
his
body
and
hee
died
a
stranger
among
the
mountaines
.
Now
let
vs
see
in
what
account
these
bookes
were
holden
in
the
primitiue
Church
.
The
Councell
of
Laodicea
of
like
antiquitie
as
the
Councell
of
Nice
,
placeth
not
these
bookes
in
ranck
with
the
Canonicall
,
That
the
primitiue
Church
never
acknowledged
the
Machabes
be
Canonicall
.
The
falsehood
of
the
Frier
.
wherein
I
admire
the
little
faith
of
our
Frier
minor
,
who
in
the
22.
page
of
his
booke
,
dare
report
that
this
Councell
placeth
the
Machabes
among
the
Canonicals
:
for
they
are
not
so
much
as
there
named
.
Afterward
the
sixt
vniversall
Councell
approueth
and
confirmeth
all
the
contents
of
the
Councell
of
Laodicea
.
Hereto
agreeth
the
Councell
of
Carthage
,
wherein
S.
Augustine
was
present
.
True
it
is
that
the
Latine
copies
miserably
falsified
by
our
adversaries
,
doe
place
these
bookes
among
the
Canonicall
:
S.
Hierome
in
his
Prologue
vpon
the
Bible
,
As
the
Church
indeed
readeth
the
bookes
of
Iudith
,
of
Toby
,
and
of
the
Machabes
,
but
not
among
the
Canonicall
Scriptures
:
even
so
also
shee
readeth
these
two
volumes
,
for
the
edification
of
the
people
:
but
not
to
confirme
the
doctrine
of
the
Church
.
S.
Hillary
vpon
the
prologue
to
the
Psalmes
,
agreeth
with
S.
Hierome
,
and
saith
that
in
the
old
Testament
there
bee
as
many
bookes
as
there
be
letters
in
the
Hebrew
Alphabet
,
that
is
two
and
twentie
.
Athanasius
in
his
booke
entituled
Synopsis
S.
Scripturae
,
nameth
all
the
bookes
of
the
olde
Testament
vnto
two
and
twentie
and
saith
,
That
the
rest
of
the
bookes
of
the
olde
Testament
are
not
Canonicall
neither
read
to
any
but
to
the
Catechumeni
:
Manethon
●ishop
of
Sardis
giueth
vs
a
catologue
of
the
bookes
of
the
old
Testament
in
the
fourth
booke
of
Eusebius
,
cap.
25.
Where
in
the
Macchabees
are
not
named
.
Eusebius
in
his
thirde
booke
and
tenth
Chapter
speaking
of
the
bookes
of
the
old
Testament
saith
,
We
haue
no
infinite
number
of
discordant
bookes
,
but
only
two
and
twenty
.
And
farther
he
saith
that
whatsoever
is
written
since
the
time
of
Artaxerxes
,
is
not
worthy
like
credit
as
the
former
,
and
of
this
sort
are
the
Macchabees
.
Epiphanius
in
his
booke
of
measures
saith
as
much
:
&
nameth
all
the
bookes
of
the
old
Testament
,
but
speaketh
not
of
the
Macchabees
.
Among
the
works
of
S.
Ciprian
we
finde
a
treatise
of
the
exposition
of
the
Creed
,
which
seemeth
rather
to
bee
of
Ruffinus
.
Therein
the
autor
nameth
all
the
bookes
both
of
the
old
and
new
testament
&
then
saith
,
These
are
the
books
which
the
fathers
haue
encloased
in
the
Cannon
and
Rule
from
whence
wee
are
to
take
the
proofes
of
our
faith
:
yet
are
wee
to
vnderstand
that
there
be
other
bookes
not
Canonicall
,
but
Ecclesiasticall
,
among
which
are
the
bookes
of
Tobie
,
Iudith
&
the
Macchabees
,
&c.
What
woulde
wee
haue
more
?
Among
al
the
Bishops
of
Rome
even
Gregory
the
great
in
his
morals
vp
on
Iob.
lib.
19.
cap.
29.
purposing
to
alleadge
the
Macchabees
concerning
the
act
of
Eleazar
excuseth
himself
in
these
words
.
Wherein
we
speake
not
from
the
purpose
albeit
wee
produce
testimonies
out
of
the
bookes
not
Canonicall
:
but
written
for
the
edification
of
the
Church
:
he
wrot
sixe
hundred
yeares
after
Jesus
Christ
.
Even
Bellarmine
doth
confesse
that
Origen
,
Athanasius
,
Nazianzen
,
Epiphanius
&
Hierome
received
not
the
Macchabees
among
the
Canonical
.
Our
adversaries
make
a
buckler
of
S.
Augustine
&
set
him
in
counterpoize
against
all
antiquity
:
in
this
point
contemning
all
the
auctority
of
the
fathers
and
their
own
Popes
.
And
yet
herein
they
doe
him
wrong
:
for
this
good
father
never
straied
from
the
vniversall
consent
of
the
Church
in
his
time
.
The
Iewes
hold
not
this
booke
in
like
degree
as
the
law
,
the
Prophets
and
the
Psalmes
:
to
whom
Iesus
Christ
yeeldeth
testimony
,
as
to
those
that
heare
witnesse
of
him
:
but
this
booke
is
received
by
the
Church
not
vnprofitably
,
if
it
be
read
discreetly
,
especially
in
regarde
of
the
sufferings
of
certaine
Martyrs
.
Read
the
whole
page
,
and
yee
shal
see
that
S.
Augustines
intent
was
to
beate
downe
the
obiection
of
Gaudentius
,
who
armed
himselfe
with
the
auctority
of
this
booke
also
to
proue
that
Iesus
Christ
deferred
no
auctority
to
any
other
but
to
the
law
,
to
the
Prophets
and
to
the
Psalmes
.
Yet
do
our
adversaries
produce
some
passages
out
of
S.
Augustin
to
the
contrary
,
but
manifestly
falsified
.
In
his
eighteenth
booke
of
the
cittie
of
God
,
cap.
36.
he
saith
thus
.
The
supputation
of
this
time
,
from
the
new
building
of
the
temple
is
not
found
in
the
holy
scriptures
which
are
called
Canonicall
:
but
in
other
bookes
:
which
are
the
Macchabees
:
could
hee
more
expresly
raze
the
Macchabees
out
of
the
Canonical
scriptures
but
at
the
ende
hereof
let
vs
see
a
taile
most
botcherly
clapt
on
by
some
Monk
.
Which
booke
not
the
Iewes
,
but
the
Church
holdeth
for
Canonicall
:
O
grosse
Impostor
!
After
he
hath
saide
that
the
Macchabees
are
not
holy
scripture
,
nor
Canonicall
,
would
he
say
that
the
Church
receiveth
them
for
Canonicall
?
The
frier
saith
that
sundry
fathers
haue
vsed
these
books
and
do
cite
passages
out
of
them
.
To
what
purpose
is
this
?
Whosoever
alleadgeth
a
book
,
doth
he
therfore
hold
it
to
be
Canonicall
?
But
we
stand
now
vpon
much
stronger
tearms
.
For
this
passage
well
wayed
,
will
bee
found
contrary
to
Purgatory
.
He
saith
that
Iudas
offering
sacrifice
for
sinne
thought
vpon
the
resurrection
:
yea
hee
saith
that
otherwise
it
had
beene
a
folly
to
pray
for
the
dead
:
whereby
it
appeareth
that
the
auctor
never
imagined
that
Iudas
praied
to
bring
these
soules
out
of
Purgatory
:
but
that
he
praid
that
the
sinne
by
them
committed
might
not
hinder
them
from
rising
to
glory
and
salvation
:
for
any
man
that
is
demanded
wherefore
he
prayeth
for
the
dead
,
if
he
answer
that
it
is
for
the
resurrection
,
he
manifestly
sheweth
that
he
beleeveth
no
Purgatory
.
Otherwise
hee
would
not
haue
omitted
that
which
is
most
vrgent
,
but
would
haue
craved
to
be
released
out
of
such
long
and
horrible
torments
.
Aske
all
these
our
Masters
wherefore
they
pray
for
the
dead
.
I
am
sure
none
of
them
will
say
for
the
resurrection
.
for
the
dead
insteed
of
for
the
sinne
.
Iudas
therefore
prayed
that
the
sin
of
some
might
not
pull
downe
the
wrath
of
God
vpon
all
the
people
,
as
in
the
like
case
the
sin
of
Acham
had
procured
the
overthrow
of
all
the
people
of
Israell
.
Iosua
.
7.
10
The
frier
addeth
yet
one
passage
out
of
Toby
,
forgiving
Almes
for
the
dead
:
These
[
saith
he
]
are
the
wordes
of
Toby
.
Cast
thy
bread
and
thy
wine
vpon
the
graue
of
the
righteous
and
beware
thou
eate
not
with
sinners
.
I
am
Azarias
of
the
kindred
of
great
Ananias
,
and
of
thy
brethren
.
Yet
let
vs
admit
this
booke
were
Canonicall
,
and
consider
the
passage
Cast
thy
bread
&
wine
vpon
the
graues
of
the
righteous
:
then
[
saith
the
Monke
]
It
must
needs
be
there
were
almes
for
the
dead
.
1.
First
this
hath
no
such
sequence
,
neither
can
we
hereof
frame
any
good
Argument
.
2.
Againe
,
no
man
denieth
but
it
is
good
to
giue
almes
for
the
dead
:
that
is
to
say
,
not
only
inremēbrance
of
the
dead
,
but
also
for
and
insteed
of
the
dead
:
giving
to
the
poore
that
which
the
deceased
woulde
haue
given
if
he
had
lived
:
but
not
for
fetching
his
soule
out
of
Purgatory
:
for
therof
we
find
not
one
word
in
Toby
.
The
heathen
that
prayed
not
to
fetch
their
dead
out
of
Purgatory
yet
ceased
not
from
giving
almes
,
and
making
funeral
feasts
,
ferales
coenas
silicernia
.
Yea
even
among
the
Israelites
there
was
some
such
matter
,
not
for
the
redemption
of
the
soule
departed
,
but
for
the
Consolation
of
the
survivers
:
as
we
learne
in
Ieremy
,
Ierem.
167
Tertull.
de
Resur
.
carnis
c.
5.
vnigus
defunctos
atrocissimè
exaurit
,
quos
postmodum
Gulosissimè
nutriunt
.
Qui
in
memoriis
Martyr
se
inebriant
quemodo
a
nobis
approbari
possunt
&c.
Cyprianus
de
duplici
Martyrio
An
non
videmus
ad
Martyrum
memorias
Christianum
a
Christiano
cogi
ad
ebrietatem
.
where
hee
placeth
this
among
the
afflictions
prepared
for
the
Iewes
.
They
shall
not
stretch
out
the
hands
for
them
in
the
mourning
,
to
comfort
them
for
the
dead
:
neither
shall
they
giue
them
the
cup
of
Consolation
for
to
drink
for
their
father
or
for
their
mother
.
Neither
can
this
custome
be
reproued
in
case
there
be
neither
excesse
nor
superstition
.
3.
The
Christians
in
the
primitiue
Church
on
the
day
of
the
remembrance
of
the
Martyrs
,
tooke
their
repast
neer
to
the
graues
;
and
as
abuse
doth
commonly
intrude
it selfe
,
they
many
times
overdranke
themselues
and
buried
their
reasons
vpon
the
sepulchers
.
S.
Augustin
against
Faustus
the
Manichean
,
lib.
20.
cap.
21.
saith
.
How
can
wee
allow
of
those
that
drinke
themselues
drunken
at
the
memories
of
the
Martyres
?
considering
if
they
should
do
it
in
their
houses
,
al
true
doctrine
would
condemne
them
?
Hereby
it
appeareth
that
the
meats
set
vpon
the
sepulchers
were
not
a
price
or
offering
to
deliver
the
soules
of
the
dead
:
for
they
were
set
vpon
the
sepulchers
of
those
Martyres
for
whome
the
Church
of
Rome
holdes
that
wee
must
not
pray
.
4.
Consider
also
I
pray
you
whether
this
Monke
desired
to
be
beleeued
:
and
mocketh
not
himselfe
,
when
hee
saith
that
this
bread
and
wine
was
for
those
that
were
destined
to
weepe
for
the
deceased
,
and
to
pray
for
them
,
that
they
might
take
some
comfort
?
For
what
a
iest
is
this
,
to
buy
teares
with
bread
?
to
haue
certaine
persons
destined
and
affected
to
weeping
?
&
thus
to
bring
tears
to
be
an
occupation
?
and
so
of
an
affliction
to
erect
a
trade
?
A
course
indeed
practised
by
the
heathen
,
and
by
the
Iewes
imitated
,
yet
by
Chrysostome
condemned
:
which
also
the
Prophet
Ieremy
mocketh
,
saying
.
Call
for
the
mourning
women
and
let
them
come
.
But
what
appearance
is
there
that
these
teares
premeditated
and
hired
may
bee
accepted
for
a
payment
and
satisfaction
to
the
iustice
of
God
,
and
so
enable
to
redeem
a
soule
out
of
Purgatory
?
Saul
,
Ionathan
,
Abner
,
&c
,
Yet
among
all
these
lamentations
we
find
no
mention
of
prayer
for
the
dead
,
or
of
Purgatory
.
Besides
wee
haue
shewed
that
Saul
died
in
Gods
displeasure
:
that
Iacob
and
Moses
were
also
bewailed
,
who
neverthelesse
never
descended
into
Purgatory
:
and
for
such
the
Church
of
Rome
saith
we
must
not
pray
.
Places
out
of
the
new
Testament
for
prayers
for
the
dead
.
12
Now
follow
the
Friers
places
gathered
out
of
the
new
Testament
to
the
same
purpose
.
The
first
is
page
39.
and
is
taken
out
of
the
Gospell
of
S.
Iohn
,
where
Martha
saith
to
Iesus
Christ
Lord
if
thou
haddest
beene
here
,
my
brother
had
not
died
.
Yet
doe
I
now
know
that
what
soever
thou
askest
of
the
father
he
will
giue
it
thee
.
It
is
very
certaine
[
saith
hee
]
that
Martha
prayed
our
Lord
Iesus
Christ
to
make
some
prayer
for
her
brother
,
for
shee
beleeued
not
that
Iesus
Christ
could
of
himselfe
raise
him
againe
.
All
coniectures
:
All
false
propositions
:
and
yet
not
without
contradiction
.
For
if
Martha
beleeued
that
God
would
grant
to
Iesus
Christ
whatsoever
hee
demanded
,
shee
beleeued
that
Iesus
Christ
could
raise
him
againe
:
for
he
could
demand
it
.
In
this
place
the
Frier
prates
apace
,
and
doth
imitate
Cayer
,
The
intent
of
the
Ministers
[
saith
he
]
is
to
deny
both
Purgatory
and
Paradice
:
for
wee
know
that
at
Geneva
in
the
Italian
Church
after
they
had
argued
of
the
means
to
root
out
the
beliefe
of
Purgatory
,
one
of
their
Deacons
rising
vp
,
said
:
let
vs
doe
that
which
we
had
once
determined
:
let
vs
deny
the
Immortalitie
of
the
soule
:
so
shall
wee
soone
see
Purgatory
laid
along
.
The
fire
of
Helie
saith
,
it
was
not
a
Deacon
but
a
Minister
:
yea
&
he
saith
moreover
that
one
Perrat
a
Minister
of
Geneva
,
in
his
life
complained
that
among
vs
the
beasts
are
buried
with
greater
honour
then
men
:
But
he
speaketh
as
if
a
man
already
deceased
:
so
truely
hee
is
informed
:
but
the
man
yet
liveth
,
and
if
the
accuser
or
accusation
did
deserue
it
I
could
easily
from
himselfe
procure
the
confutation
of
so
cold
a
slander
.
Herevpon
were
the
Divell
our
principall
enimie
a
man
to
be
examined
,
I
would
demand
of
him
whether
our
fathers
that
suffered
martyrdome
for
the
Gospell
,
who
were
so
lavish
of
their
blood
,
and
so
sparing
of
the
glory
of
God
,
did
think
that
there
was
no
heaven
,
or
that
the
soules
were
mortall
?
But
in
as
much
as
wee
meddle
not
with
coniurings
or
making
the
spirits
to
appeare
,
as
our
adversaries
doe
,
let
the
Frier
take
his
place
and
be
our
Iudge
therein
.
Dare
hee
say
that
these
persons
did
not
aspire
to
eternall
life
?
The
two
Decij
,
Curtius
,
or
Empedocles
,
who
with
their
deathes
did
purchase
fame
&
voluntary
lost
their
liues
to
purchase
commendations
after
death
might
haue
done
it
without
hope
of
immortalitie
:
But
where
the
death
is
accompanied
with
infamy
&
the
ashes
overlaid
with
reproach
,
what
man
will
without
hope
of
immortalitie
seeke
an
inglorious
death
,
and
voluntarily
lose
both
his
life
and
his
honor
?
Moreover
,
who
be
our
slanderers
?
Even
the
props
and
pillers
of
the
Roman
sea
:
a
sea
that
hath
beene
blemished
with
Popes
that
haue
made
profession
to
teach
that
there
is
no
Paradise
,
and
that
the
soules
of
men
doe
die
together
with
their
bodies
as
doe
the
soules
of
beastes
.
Let
these
writers
of
fires
,
furnaces
,
&
torrents
acknowledge
whether
these
bee
not
the
very
words
of
the
Councell
of
Constance
,
Sess.
11.
Iohn
the
23.
Often
and
very
often
in
the
presence
of
sundry
prelats
and
other
good
and
honest
men
hath
said
,
supported
,
taught
,
and
obstinately
at
the
instigation
of
the
divell
,
maintained
that
there
is
no
eternall
life
,
neither
any
other
life
after
this
:
yea
he
hath
said
and
obstinately
beleeued
that
the
soule
of
man
dieth
with
his
body
and
is
extinct
as
those
of
brute
beasts
.
He
hath
also
said
that
man
once
dead
shall
neuer
rise
againe
at
the
last
day
,
&c.
And
afterward
it
is
said
that
all
this
is
publikely
and
well
knowne
.
O
how
the
pulpets
should
haue
rung
of
it
if
any
one
of
vs
had
spoken
but
the
hundreth
part
hereof
.
12
There
resteth
yet
one
place
taken
out
of
S.
Paule
.
1.
Cor.
15.29
.
What
shal
they
doe
that
are
baptised
for
dead
?
The
Frier
in
liew
of
these
wordes
for
dead
hath
set
downe
for
the
dead
.
The
fire
of
Helie
committeth
a
notable
falsehood
and
disguiseth
the
passage
thus
.
What
shall
they
doe
that
baptise
themselues
for
the
dead
?
And
then
expoundeth
that
which
he
hath
corrupted
in
this
maner
;
To
baptise
ones
selfe
signifieth
to
doe
laborious
and
satisfactory
workes
for
the
dead
:
and
withall
wee
must
vnderstand
that
it
is
to
fetch
them
out
of
Purgatory
.
Good
God
what
a
troublesome
thing
lying
is
?
This
interpretation
is
taken
from
Bellarmine
,
who
according
to
his
manner
,
hauing
alleaged
the
explication
of
a
number
of
the
fathers
as
Tertullian
,
Ambrose
,
Sedulius
,
Theodoret
,
Chrysostome
,
Oecumenius
,
Theophilact
,
&c
washeth
al
their
heads
,
and
for
the
establishment
of
his
owne
exposition
confuteth
all
their
explications
.
And
this
doth
the
Frier
confirme
with
the
autoritie
of
Turrian
the
Iesuite
,
who
maketh
vse
of
this
passage
.
An
excelent
testimonie
,
and
of
great
antiquity
.
But
the
sense
of
these
wordes
must
be
taken
of
the
Apostles
intent
:
S.
Paules
meaning
is
that
this
signe
were
in
vaine
if
there
were
no
resurrection
:
and
that
in
vaine
we
are
baptized
for
dead
,
or
as
dead
,
and
to
represent
vnto
vs
that
wee
are
in
death
,
if
there
be
no
hope
of
Resurrection
.
The
explication
of
Theodoret
growe●h
much
herevpon
,
which
also
Caietan
doth
follow
.
The
places
of
scripture
wherevpon
these
Doctors
doe
lay
the
foundations
of
their
Purgatory
.
1.
Cayer
pag.
5.
proveth
the
multitude
of
habitations
vnder
the
earth
by
the
creed
,
where
it
is
saide
Descendit
ad
Inferos
in
the
plurall
number
:
but
his
grammar
faileth
him
:
for
in
the
Greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
singular
,
and
Inferi
in
the
plurall
importeth
no
more
diversity
of
chambers
,
or
habitations
then
Superi
,
which
signifieth
those
that
liue
vpon
the
earth
.
Virgill
.
Aeneid
.
6.
Apud
superos
furto
laetatus
inani
.
2
Againe
,
vpon
the
last
of
the
Revelation
where
it
is
written
,
Out
of
the
throne
proceeded
a
river
of
water
cleare
as
christall
.
He
foundeth
Purgatory
in
rivers
,
in
bathes
,
in
yce
,
vnder
the
leaues
of
trees
,
&c
To
the
same
end
he
alleageth
the
92.
Psalme
.
The
righteous
shall
flourish
like
a
Palme
tree
.
And
this
passage
doeth
hee
make
to
serue
for
a
defence
of
his
flowred
medow
that
lieth
at
the
end
of
Purgatory
.
Let
vs
yeeld
:
3
Himselfe
defendeth
the
altars
wherevpon
the
saying
of
a
stinted
number
of
Masses
sufficeth
to
fetch
a
soule
out
of
Purgatory
:
4
In
page
23.
he
heapeth
vp
a
whole
bedroule
of
passages
for
Purgatory
,
as
if
they
were
paternosters
.
1.
Because
there
was
a
flaming
sworde
before
the
garden
of
Eden
:
and
the
same
passage
doth
the
fire
of
Helie
make
vse
of
2.
By
the
fire
of
sacrifices
after
the
law
of
nature
for
he
imagineth
that
the
making
of
sacrifices
by
fire
is
a
law
of
nature
,
&
thus
doth
he
confesse
that
he
hath
lost
his
humane
nature
,
because
he
doth
not
sacrifice
by
fire
.
3.
Because
the
law
was
given
in
fire
.
4.
By
the
perpetuall
fire
that
was
vpon
the
altar
.
5.
By
the
iudgement
of
God
that
must
be
in
fire
.
2.
Pet.
3.
Out
of
al
this
he
concludeth
that
there
is
a
purgatory
.
How
many
pens
&
sonnets
shall
wee
pin
vpon
this
doctor
in
reward
of
his
profound
subtlety
.
Some
few
other
passages
there
bee
but
they
wil
be
found
among
those
of
his
companions
.
The
auctor
of
the
fire
of
Helie
affordeth
vs
as
devout
ones
.
He
in
his
11.
page
endevouring
to
stall
his
proofes
,
which
[
saith
he
]
are
as
cleere
as
the
sun
,
compareth
me
to
Senecas
maide
,
but
I
trust
to
make
him
more
like
to
Plutarches
boy
who
plaid
the
Philosopher
whiles
they
be
laboured
him
.
5
Hee
cutteth
vp
his
reasons
with
this
knife
,
flourishing
at
the
gate
of
the
earthly
Paradice
.
This
sword
is
Purgatory
and
so
did
S.
Ambrose
vnderstand
it
:
but
hereafter
wee
shall
proue
it
false
.
6
Then
commeth
the
ninth
of
Esay
,
Impiety
is
kindled
as
fire
,
and
shall
destroy
the
bryers
and
thornes
.
This
fire
is
Purgatory
,
and
well
it
may
bee
because
it
is
compared
to
iniquity
.
7
Then
followeth
the
Prophet
Micheas
the
7.
Reioice
not
against
mee
O
mine
enemie
,
though
I
fall
I
shall
arise
:
when
I
shall
sit
in
darknesse
I
will
beare
the
wrath
of
God
,
vntill
hee
plead
my
cause
,
hee
will
bring
me
to
light
and
I
shall
see
his
righteousnesse
.
This
darknesse
and
this
wrath
are
Purgatory
,
and
these
be
the
wordes
of
those
poore
roasted
soules
speaking
to
their
enimies
that
doe
reioice
to
see
them
tormented
.
1.
But
how
do
these
enimies
reioice
if
they
be
in
hel
?
2.
how
doe
they
speake
one
with
another
?
3.
If
these
enimies
be
living
,
who
ever
reioiced
in
his
enimies
death
,
because
he
was
in
Purgatory
?
Or
who
told
him
that
he
was
there
?
and
why
doth
he
not
rather
feare
then
persist
in
his
hatred
?
Why
is
he
not
rather
sory
that
he
is
not
in
hel
?
4.
How
commeth
it
to
passe
that
God
hath
not
yet
iudged
the
cause
of
these
poore
souls
against
their
enimies
?
5.
but
reade
the
whole
chapter
and
you
shall
perceiue
that
they
that
there
speake
be
the
living
and
not
the
dead
.
8
After
commeth
the
ninth
of
Zachary
,
In
the
blood
of
thy
covenant
thou
haste
delivered
thy
prisoners
out
of
the
pit
where
is
no
water
.
S.
Augustine
in
his
citty
of
God
,
lib.
18.
cap.
35.
shall
vnderstande
this
of
the
deliverance
from
sinne
and
from
the
miseries
of
this
life
.
S.
Hierome
in
his
commentary
vpon
this
place
,
vnderstandeth
it
of
hell
:
yet
were
it
better
that
Gods
word
should
be
the
iudge
.
S.
Matthew
21.
v.
5.
alleadging
the
former
verses
sheweth
that
this
passage
is
meant
of
Iesus
Christ
.
Now
what
is
the
deliverance
of
the
Church
through
the
bloode
of
Iesus
Christ
but
our
redemption
from
the
captivity
of
Satan
and
eternall
death
?
Of
this
deliverance
speaketh
Zacharie
,
albeit
vnder
the
figure
of
the
deliverance
from
the
captivity
of
Babilon
:
as
also
it
were
strange
that
Zachary
speaking
of
the
deliverance
of
the
Church
through
the
bloode
of
the
covenant
shoulde
speake
only
of
Purgatory
and
Limbo
,
and
make
mention
of
the
redemption
from
hell
and
eternall
death
.
9
That
which
followeth
is
verie
pleasant
.
Psal.
66.
We
went
through
fire
&
water
but
thou
broughtest
out
into
a
refreshing
.
In
the
former
passage
he
woulde
haue
no
water
in
Purgatory
:
now
he
will
haue
both
fire
and
water
there
.
Besides
,
the
place
is
falsified
.
For
according
to
the
Hebrew
text
it
is
,
Thou
haste
brought
me
out
into
a
plentifull
place
.
Other
passages
he
hath
which
are
to
bee
found
among
the
friers
passages
.
Esay
,
30.33
.
Tophet
is
prepared
of
old
,
It
is
even
prepared
by
the
king
he
hath
made
it
deepe
&
large
:
the
burning
thereof
is
fire
and
much
wood
:
the
breath
of
the
Lorde
kindling
it
like
a
river
of
brimstone
.
Tophet
is
a
place
neere
to
Hierusalem
in
the
valley
of
Hynnon
,
as
witnesseth
Iosua
.
15.
and
2.
King
.
23.
where
the
Idolaters
burned
their
children
to
Moloch
or
Baal
.
Wherevpon
the
Prophet
here
taketh
Tophet
for
the
torment
prepared
for
the
wicked
.
3.
That
in
the
whole
course
of
the
text
it
appeareth
that
Esay
speaketh
of
the
wicked
,
not
of
the
children
of
God
.
4.
That
the
frier
falsifieth
the
passage
in
saying
by
the
king
where
in
the
Hebrew
it
is
for
the
king
.
5.
The
Frier
in
all
this
reproveth
two
things
which
make
nothing
to
this
question
.
First
he
will
not
haue
Tophet
in
this
place
to
bee
the
place
where
they
made
their
children
to
passe
through
the
fire
:
2.
King
.
23.
Iosias
defiled
Tophet
which
was
in
the
valley
of
the
children
of
Hynnon
,
that
no
man
should
make
his
son
or
his
daughter
to
passe
through
the
fire
to
Moloch
.
This
word
Tophet
commeth
of
Toph
which
in
Hebrewe
signifieth
a
drumme
,
because
the
Priestes
of
the
Idoll
[
so
long
as
the
burning
of
the
children
lasted
]
made
a
noise
with
drums
and
basons
after
the
manner
of
the
Coribantes
,
a
tympanization
and
a
by-word
or
scorne
,
as
also
the
Greek
doth
so
translate
it
.
The
Roman
translation
turneth
it
and
saith
,
He
hath
made
me
an
example
:
The
Fryer
will
haue
this
tympanization
to
be
Purgatory
:
or
had
there
beene
here
any
speech
of
a
tub
,
or
of
a
lanthorne
,
hee
woulde
also
haue
found
some
shift
to
proue
that
those
things
signified
Purgatory
.
Iob
therefore
by
his
account
,
albeit
aliue
,
yet
complaineth
that
hee
was
placed
in
Purgatory
.
Secondly
he
doth
contest
that
the
children
were
not
burned
or
consumed
in
Tophet
,
but
only
purged
:
this
cannot
proceed
but
either
of
grosse
ignorance
,
or
of
extreame
malice
:
for
the
Scripture
is
full
of
proofes
to
the
contrary
.
Ieremy
,
7.31
.
saith
,
They
haue
built
the
high
place
of
Tophet
in
the
valley
of
the
sonnes
of
Hynnon
,
to
burne
their
sonnes
and
daughters
.
Againe
,
They
haue
built
the
high
places
of
Baal
to
burne
their
sons
with
fire
,
for
burnt
offerings
vnto
Baal
.
It
is
in
the
Hebrew
Baar
,
which
signifieth
to
burne
.
And
this
word
Holocaust
signifieth
a
sacrifice
which
they
burnt
and
wholy
consumed
.
But
because
of
late
they
begin
to
preferre
the
Roman
translation
before
the
Hebrew
text
,
that
is
to
say
,
a
corrupt
translation
before
the
originall
,
a
troubled
ditch
before
the
cleere
spring
:
Let
vs
produce
the
same
text
of
the
common
translation
:
Aedificaverunt
excelsa
Baalim
ad
comburendos
filios
suos
igni
in
Holocaustum
.
Here
the
Frier
hath
bethought
him
of
a
notable
fable
,
fetched
out
of
the
bottome
of
his
budget
.
Hee
saith
that
my selfe
being
reduced
to
a
shamefull
silence
,
An
Englishman
whome
I
had
brought
for
my
Gossip
,
whispered
me
in
the
eare
and
told
mee
that
lustare
signified
to
burne
.
This
is
a
double
vntruth
:
for
on
the
one
part
he
maketh
as
if
all
the
assistants
holp
him
,
and
that
I
was
in
a
maner
alone
:
on
the
other
part
there
was
never
an
Englishman
in
the
company
:
indeed
there
was
a
young
Flemming
,
whom
I
never
saw
before
:
when
the
Frier
said
that
Excogitatum
commentum
signified
a
Commentary
,
confirmed
this
explication
by
the
autoritie
of
Rabelais
,
who
said
,
waight
of
larde
with
a
Comment.
As
for
this
word
lustrare
I
maintained
that
it
ought
to
haue
beene
Cremare
,
to
burne
:
also
that
the
translation
was
false
,
and
I
suppose
I
needed
not
make
many
protestations
vpon
a
matter
so
vnworthy
the
meanest
scholler
.
In
vaine
therefore
did
hee
borrow
out
of
Calepin
and
from
the
Iesuits
of
Tournom
those
passages
where
lustrare
signifieth
to
purge
.
Wherein
neverthelesse
he
spitteth
nothing
but
barbarisme
and
blockishnesse
.
He
purified
his
army
by
the
sacrifice
of
one
sheep
or
three
bulls
.
But
had
hee
had
but
a
cast
of
antiquitie
,
he
might
haue
heard
of
a
kind
of
sacrifice
frequent
among
the
heathen
,
named
Suouetaurilia
and
he
would
not
haue
put
Oue
siue
tauris
insteed
of
Ouesuet
auris
,
but
this
passed
the
Monks
learning
and
capacitie
.
11
They
also
make
vse
of
the
first
of
Samuell
,
cap.
2.
in
the
song
of
Hannah
in
these
words
,
The
Lord
killeth
and
maketh
aliue
,
bringeth
downe
to
the
graue
&
raiseth
vp
.
Now
in
liew
of
graue
they
put
hel
,
and
this
hell
[
if
we
beleeue
the
]
signifieth
Purgatory
:
In
Hebrew
it
is
Shelo
which
signifieth
the
state
and
condition
of
the
dead
,
the
pit
,
the
Sepulcher
.
The
Roman
translation
still
translateth
it
hell
.
As
in
the
140.
Psalme
,
Our
bones
lie
scattered
along
the
hell
:
Thou
hast
brought
my
soule
out
of
Hell
:
Iacob
also
in
Genesis
saith
,
You
shall
bring
my
white
haires
into
hell
.
Againe
,
Psalme
49.
They
shall
be
laid
in
hell
,
or
in
the
sepulcher
like
sheepe
.
In
these
&
such
like
places
who
seeth
not
that
the
word
hell
is
evill
put
insteed
of
death
or
the
graue
.
As
for
the
passage
in
the
song
of
Hannah
the
Frier
confesseth
that
the
same
is
meant
of
tribulatitions
,
but
he
saith
,
If
it
be
by
comparison
,
who
euer
heard
of
things
don
,
that
are
not
?
He
saith
true
:
and
therefore
this
comparison
must
not
bee
taken
of
Purgatory
which
is
not
:
as
also
the
chiefe
interpreters
of
the
Romish
Church
Caietan
,
Lyra
,
and
the
ordinary
Glosse
,
doe
not
by
this
passage
mean
Purgatory
.
S.
Augustine
in
his
17.
booke
,
and
17.
Chapter
of
the
Cittie
of
God
expoundeth
this
Canticle
at
large
,
yet
speaketh
not
one
word
of
Purgatory
.
Rabbin
Isaac
Alfeci
the
Arabian
,
who
speaketh
of
two
hels
:
whervnto
albeit
I
could
haue
answered
and
proved
that
that
had
no
communitie
with
Purgatory
:
yet
I
thought
it
better
to
say
That
Gods
enimies
were
not
to
bee
iudges
in
the
cause
of
God
:
That
the
truth
borrowed
no
weapons
of
her
adversaries
:
that
Virgil
and
Plato
had
also
spoken
of
Purgatory
.
12
The
Frier
saith
he
hath
a
whol
sea
of
witnesses
:
hee
might
haue
said
a
forrest
:
for
that
would
haue
serued
to
kindle
Purgatory
:
he
thus
therefore
entereth
into
this
sea
,
the
sixt
Psalme
,
O
Lord
rebuke
me
not
in
thy
rage
,
neither
chasten
me
in
thy
wrath
.
This
rage
is
hell
,
this
wrath
Purgatory
:
with
a
law
[
saith
he
]
of
satisfaction
and
chastisement
of
the
faithfull
deceased
,
but
most
severe
.
S.
Augustine
vpon
the
sixt
Psalme
and
these
words
Rage
and
Wrath
saith
thus
.
Ego
puto
vnam
rem
duobus
verbis
significatam
:
I
think
that
one
thing
is
signified
by
these
two
words
.
As
for
the
purging
pains
whereof
in
some
places
he
speaketh
,
in
my
next
Chapter
I
will
shewe
that
my
adversaries
do
corrupt
and
wrong
him
.
The
like
we
say
of
S.
Hierom.
13
Then
followeth
an
other
out
of
the
fourth
of
Esay
.
The
Lord
shall
wash
the
filthinesse
of
the
daughters
of
Sion
:
and
purge
the
blood
of
Hierusalem
out
of
the
middest
thereof
by
the
spirit
of
iudgement
,
and
in
the
spirit
of
heate
.
This
purging
and
this
spirit
of
iudgement
and
of
heate
is
Purgatory
.
But
note
that
this
purging
is
made
in
the
midst
of
Hierusalem
.
There
then
is
Purgatory
:
not
vnder
the
earth
,
not
in
the
rivers
,
not
in
the
yce
:
for
it
is
too
hot
in
Iudea
.
14
Here
commeth
a
braue
one
out
of
Malachie
the
3.
Who
may
abide
the
day
of
his
comming
,
and
who
shall
endure
when
he
appeareth
?
For
he
is
like
a
blowing
fire
and
the
fullers
sope
.
This
blowing
fire
is
Purgatory
:
for
in
his
bible
he
hath
Ignis
conflans
,
that
is
,
by
the
explication
of
this
poore
doctor
,
a
blowing
fire
.
What
Regent
is
there
that
would
not
whip
his
scholler
for
such
a
grosse
fault
.
Learne
doctor
that
Conflare
signifieth
to
forge
,
or
bake
in
the
furnace
.
Et
curuae
rigidum
falces
conflantur
in
ensem
.
Surely
it
is
a
shame
to
overcome
a
man
so
impertinent
.
15
In
the
7.
of
Daniel
.
A
fiery
streame
ran
before
him
.
This
streame
is
Purgatory
:
why
did
he
forget
Gedeons
bottels
,
or
Sampsons
Iaw
bone
of
an
Asse
:
for
in
these
things
cold
he
by
the
subteltie
of
his
brain
haue
found
out
Purgatory
.
But
to
let
passe
these
toies
,
let
vs
see
whether
in
the
newe
Testament
they
can
find
any
proofes
more
apparant
.
16
The
first
passage
in
the
new
Testament
is
in
Matthew
the
5.22
.
Whosoever
is
angry
with
his
brother
vnadvisedly
shall
be
punishable
by
iudgement
:
and
whosoever
saith
to
his
brother
Racha
shall
bee
punishable
by
a
Counsell
,
&
who
so
shall
say
foole
shall
be
punishable
by
hell
fire
.
Here
see
I
never
a
word
of
Purgatory
.
Likewise
the
principall
Interpreters
of
the
Romish
Church
as
Lyra
,
Caietan
,
Maldonat
and
the
ordinary
Glosse
haue
otherwise
expounded
this
passage
,
as
also
S.
Hierome
,
S.
Chrysostome
,
S.
Hillary
&
Theophilact
,
who
writ
expresse
Commentaries
vpon
Matthew
:
but
against
all
these
doth
the
Frier
oppose
S.
Augustine
,
and
saith
that
in
this
place
he
hath
found
Purgatory
,
in
the
first
booke
of
the
words
of
our
Lord
vpon
the
mountaine
,
and
then
he
exclaimeth
S.
Augustine
found
it
:
Du
Moulin
denieth
it
:
I
had
rather
finde
it
with
this
holy
doctour
,
then
so
much
as
heare
the
blasphemy
of
the
deniall
,
from
this
tiercelet
of
an
hereticke
.
Herevpon
I
beseech
the
reader
to
see
the
place
of
S.
Augustin
wherin
in
truth
this
good
doctor
expoundeth
this
passage
,
but
he
speaketh
not
of
Purgatory
neither
of
the
torment
or
purgation
of
soules
separate
from
the
bodies
.
17
This
that
followeth
is
pleasant
and
proceedeth
from
the
same
Evangelist
and
the
same
chapter
.
and
from
S.
Luke
cap.
12.
v.
58.
who
saith
,
When
thou
goest
with
thy
adversary
to
the
ruler
,
as
thou
art
on
the
way
labour
to
bee
delivered
from
him
,
least
hee
bring
thee
before
the
Iudge
,
and
the
Iudge
deliver
thee
to
the
Iaylor
,
and
the
Iaylor
cast
thee
into
prison
:
I
tell
thee
thou
shalt
not
depart
thence
vntill
thou
hast
paid
the
last
penny
.
S.
Matthew
saith
,
Agree
quickly
with
thy
adversary
.
Insteed
of
these
words
,
labor
to
be
soone
delivered
from
him
:
The
allegory
pleaseth
them
to
say
the
adversary
is
the
divell
:
the
way
is
the
life
:
the
Magistrate
is
God
:
the
prison
is
Purgatory
.
1.
would
they
haue
vs
to
agree
with
the
Divell
:
or
if
the
divell
shall
be
the
executioner
,
who
shall
be
the
adverse
party
?
Some
weening
to
speake
skilfully
,
do
say
that
the
adverse
party
is
the
lawe
:
but
it
is
worse
.
2.
For
S.
Luke
saith
that
we
must
labour
to
be
delivered
from
this
adverse
party
whiles
wee
bee
on
the
way
with
him
:
Are
we
on
the
way
with
the
law
?
Or
do
we
go
to
the
Magistrate
with
it
?
3.
Where
shall
wee
labour
to
deliver
our selues
&
to
shake
of
this
yoake
?
Rather
should
shee
alwaies
rule
and
guide
vs
in
this
pilgrimage
.
4.
But
if
the
Divel
be
the
Iaylor
,
would
they
haue
the
Divell
to
lead
the
soules
into
Purgatorie
?
5.
How
dare
they
say
that
Purgatory
is
a
prison
,
from
whence
none
shall
depart
before
they
haue
paid
the
last
penny
,
considering
that
the
Pope
fetcheth
forth
the
soules
before
the
tearme
of
the
full
satisfaction
expired
?
The
sense
of
this
passage
is
cleere
.
Iesus
Christ
exhortet
vs
to
peace
&
atonement
with
our
neighbors
that
trouble
and
molest
vs
:
so
do
all
the
ancients
take
it
:
S.
Ambrose
vppon
this
place
saith
that
Iesus
Christ
speaketh
,
De
reconcilianda
pace
dissidentium
fratrum
:
of
knitting
againe
of
peace
betweene
disagreeing
brethren
.
Maldonat
the
Iesuit
the
same
.
S.
Hillarie
in
his
comment
vpon
this
place
is
more
expresse
.
Etiamsi
iniuria
affectus
fueris
,
ne
abeas
ad
tribunal
,
ne
ob
potentiam
adversarij
graviora
patiaris
.
Albeit
thou
hast
wrong
yet
goe
not
to
the
Iudiciall
seat
least
it
fal
out
worse
with
thee
through
the
power
of
thy
adversary
.
S.
Hierome
&
S.
Chrysostome
say
the
same
.
Hoc
etiam
paracletus
frequentissime
commendavit
.
For
he
vpholdeth
this
doctrine
vnder
the
auctority
of
Montanus
an
Arch-hereticke
,
who
nameth
himselfe
the
paraclete
&
holy
Ghost
.
The
same
Frier
committeth
a
notable
falshoode
in
that
to
defend
the
explication
of
this
passage
he
bringeth
the
auctority
of
S.
Cyprian
,
who
throughout
all
his
workes
hath
not
expounded
this
place
:
besids
those
words
of
S.
Cyprian
which
hee
hath
alleadged
,
he
hath
wrested
and
taken
in
a
contrarie
sense
to
kindle
Purgatory
,
as
in
our
last
Chapter
we
will
proue
.
After
all
this
the
frier
,
as
writing
the
Cock
to
the
Asse
,
in
liew
of
answering
accuseth
vs
that
we
do
beleeue
that
the
soules
shall
not
enioy
the
glory
vntill
the
day
of
iudgement
:
S.
Augustin
who
vpon
Genesis
in
his
twelfth
booke
,
cap.
35.
saith
,
They
see
not
God
as
the
Angels
do
see
him
,
because
they
haue
still
a
natural
desire
to
moue
their
bodies
,
which
withhold
them
,
&c.
A
reason
whereto
we
wil
not
subscribe
:
howbeit
we
see
that
hee
did
thinke
that
after
the
resurrection
,
the
Saints
shall
haue
an
encrease
of
glorie
.
Finally
hee
accuseth
vs
of
sclandering
Pope
Iohn
the
22.
22.
alias
23.
the
case
is
to
plaine
to
be
dissembled
:
William
Ockam
in
his
worke
of
53.
daies
,
and
Adrian
in
the
question
of
confirmation
,
doe
accuse
him
to
haue
held
that
the
souls
should
not
see
God
before
the
resurrection
:
Gerson
in
his
sermon
of
the
passeover
witnesseth
the
same
and
saith
that
the
Divines
of
Paris
,
with
the
assistance
of
Philip
the
long
,
king
of
France
,
forced
him
to
vnsay
it
.
Neither
doth
it
any
whit
helpe
the
Monke
to
search
whether
the
time
quoted
by
Calvin
be
free
from
error
▪
for
it
importeth
not
whether
Gerson
lived
in
the
time
of
the
said
Iohn
or
after
,
so
long
as
the
matter
is
true
:
as
Bellarmine
[
from
whom
the
Monke
borrowed
this
Arithmeticall
disputation
]
doth
confesse
in
his
fourth
booke
De
Pontifice
Rom.
in
these
words
.
In
the
behalfe
of
Adrian
I
answer
that
this
Iohn
did
indeed
beleeue
that
the
soules
shall
not
see
God
vntill
after
the
resurrection
.
18
They
do
yet
adde
one
passage
more
out
of
the
12
of
Matthew
.
v.
32.
Whosoeuer
shall
speak
against
the
holy
Ghost
it
shall
not
be
forgiuen
him
in
this
world
nor
in
the
world
to
come
.
This
would
not
Iesus
Christ
haue
spoken
[
say
our
masters
]
if
there
were
not
some
sinnes
that
shall
not
be
forgiven
in
this
world
,
but
shall
in
the
world
to
come
:
and
this
world
to
come
is
Purgatory
:
wherein
their
memory
faileth
them
:
for
they
say
that
Purgatory
was
already
in
the
time
of
Iesus
Christ
,
then
could
not
Iesus
Christ
call
it
in
the
world
to
come
.
But
if
our
mens
reply
be
true
,
that
Purgatory
is
the
world
to
come
,
in
regard
of
every
particular
living
person
to
whome
this
punishment
is
yet
to
come
,
there
shall
be
by
that
reason
a
thousand
millions
of
worlds
to
come
,
all
differing
in
beginning
and
in
continuance
.
This
at
the
least
doth
remaine
,
that
with
Iesus
Christ
[
who
spake
]
Purgatory
could
not
be
the
world
to
come
.
2.
Againe
Iesus
Christ
speaketh
of
a
world
wherein
sinnes
are
forgiuen
:
but
they
say
that
in
Purgatory
sinnes
are
punished
:
and
that
the
pardon
for
all
manner
of
sinnes
is
already
granted
in
the
life
through
Iesus
Christ
only
:
In
Purgatory
they
bear
the
punishment
of
the
sinnes
alreadie
pardoned
,
Thus
doe
they
runne
themselues
on
the
Pikes
,
as
also
they
answer
nothing
to
the
matter
.
And
as
for
the
Frier
his
answers
are
ridiculous
&
haue
no
correspondence
with
that
which
I
haue
said
.
The
autor
of
the
fire
of
Helie
doth
shew
by
the
example
of
David
&
Achab
that
the
sinner
obtaineth
mercy
by
the
punishment
:
but
hee
deceaueth
himselfe
:
for
it
is
true
as
concerning
such
paines
of
this
life
as
tend
to
the
amendment
of
the
sinner
:
but
not
of
Purgatory
,
where
there
is
no
amendment
:
neither
could
this
haue
bin
better
confuted
then
by
cyting
S.
Augustine
,
who
saith
,
Hie
vre
hic
seca
,
vt
in
aeternum
parcas
.
For
he
saith
Hic
,
not
in
purgatorio
.
3.
Thirdly
,
what
is
this
world
to
come
then
?
Let
vs
learne
it
,
not
of
these
people
which
transforme
all
things
into
matches
to
kindle
their
Purgatory
,
but
of
Iesus
Christ
himselfe
and
his
word
.
Iesus
Christ
Luke
,
20.35
.
telleth
vs
that
this
other
world
beginneth
by
the
resurrection
.
They
[
saith
he
]
that
shall
bee
counted
worthy
to
obtain
that
world
and
the
resurrection
of
the
dead
.
Neither
must
we
think
it
strange
that
it
is
said
that
in
that
day
sinnes
shall
be
forgiuen
.
S.
Paule
desireth
that
God
would
shewe
mercy
to
the
house
of
one
Sephorus
in
that
day
:
which
is
as
much
as
to
pardon
the
sinnes
.
2.
S.
Peter
also
Act.
3.19.20
.
saith
that
in
that
day
our
sinnes
shal
be
blotted
out
Amend
your
liues
that
your
sinnes
may
be
blotted
out
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
,
and
that
hee
shall
haue
sent
Iesus
Christ
who
was
before
preached
vnto
you
.
3.
19
The
passage
wherevpon
they
doe
most
insist
is
taken
out
of
the
first
to
the
Corinth
.
cap.
3.
where
S.
Paule
saith
Other
foundation
can
no
man
laie
them
that
which
is
laid
which
is
Iesus
Christ
.
If
any
man
build
vpon
this
foundation
,
gold
,
siluer
,
precious
stones
,
timber
,
hay
,
stubble
,
every
mans
worke
shall
be
made
manifest
:
for
the
day
shall
declare
it
,
because
it
shall
be
revealed
by
fire
:
and
the
fire
shall
try
every
mans
worke
of
what
sort
it
is
:
If
the
worke
of
any
that
hath
built
therevpon
doe
abide
,
he
shall
receaue
waies
.
If
any
mans
worke
burne
he
shall
lose
,
but
hee
shall
bee
safe
himselfe
,
howbeit
as
by
fire
.
For
fire
[
say
my
men
]
is
Purgatory
,
wherein
the
workes
are
tried
by
fire
:
for
it
is
said
,
If
any
mans
worke
burne
,
and
againe
,
Hee
shall
be
saued
,
but
as
it
were
by
fire
.
Al
this
is
full
of
impossibilities
and
absurdities
.
1.
First
an
article
of
faith
must
not
bee
grounded
vpon
allegories
saith
S.
Hierom
on
Mat.
lib.
2.
Nunque
Parobolae
&
du
bia
aenigmatum
intelligentia
potest
ad
autoritatem
dogmatum
proficere
.
&
so
saith
Tertullian
also
.
But
albeit
S.
Paul
,
who
by
revelation
receaved
the
sence
of
the
Scriptures
,
did
sometime
vse
the
Allegorie
as
in
the
fourth
to
the
Galathians
,
it
followeth
not
that
it
is
to
be
permitted
to
every
newe
commer
:
much
lesse
to
men
that
plead
for
their
owne
profit
.
Besides
,
the
selfe
same
thing
that
S.
Paule
teacheth
by
Allegories
is
elsewhere
proued
by
evident
demonstrations
.
this
fire
shall
bee
to
them
as
the
fiery
furnace
was
to
the
three
children
,
which
seemed
a
moist
wind
.
Thus
doth
this
doctor
imagin
or
mock
:
but
his
companions
say
nothing
.
6.
It
is
here
spoken
of
a
fire
that
burneth
the
worke
,
but
not
the
soules
:
and
vpon
this
place
it
was
that
the
Frier
being
demanded
whether
was
whipped
,
the
thiefe
,
or
the
theft
,
answered
[
with
the
mirth
of
all
the
assistants
]
that
it
was
the
theft
that
was
whipped
.
7.
Hereto
adioine
that
it
is
said
,
if
it
burne
the
workeman
shall
haue
losse
:
but
in
Purgatory
nothing
is
lost
besides
,
although
the
sins
were
burned
,
yet
in
such
burning
there
should
be
no
losse
.
8.
This
examen
and
triall
by
fire
is
called
Day
:
but
Purgatory
[
if
we
list
to
beleeue
them
]
is
vnder
earth
.
The
fire
of
Helie
denieth
that
this
fire
is
called
Day
:
but
note
these
words
of
the
Apostle
,
Every
mans
worke
shal
be
made
manifest
:
for
the
day
shall
declare
it
,
because
it
shall
be
revealed
by
fire
.
For
hee
setteth
this
proofe
in
the
day
&
in
sight
and
therefore
the
fire
of
Helie
hath
omitted
these
words
,
The
day
shall
declare
it
.
The
day
of
the
Lord
shal
declare
them
:
This
day
of
the
Lord
[
say
they
]
is
the
day
of
death
:
so
large
is
their
liberty
to
falsifie
,
and
to
wrest
.
For
whoe
did
ever
heare
death
called
the
day
of
the
Lord
?
Yea
and
admit
this
explication
were
receaueable
:
how
is
every
mans
worke
then
revealed
and
manifested
?
But
the
sense
of
this
word
,
day
,
must
bee
taken
from
the
same
Apostle
in
the
13.
verse
of
the
next
Chapter
,
where
this
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
triall
and
iudgement
.
9.
Againe
,
S.
Paul
saith
as
by
fire
,
it
is
not
then
by
fire
:
and
to
no
purpose
do
they
bring
vs
in
the
words
of
S.
Iohn
Vidimus
gloriam
quasi
vnigeniti
:
for
the
barbarisme
and
incongruities
of
the
vulgar
translation
must
not
be
admitted
for
a
rule
.
The
autor
of
the
fire
of
Helie
produceth
yet
another
passage
out
of
the
125
Psalme
,
where
this
word
Quasi
importeth
no
similitude
:
but
the
truth
it selfe
.
When
Syon
returned
out
of
captivity
we
were
as
comforted
:
but
according
to
the
Hebrew
originall
,
Wee
were
as
they
that
dreame
,
and
so
hath
Pagnine
and
Arias
,
and
all
good
translations
.
10.
Also
throughout
all
this
passage
there
is
not
one
word
whereby
it
may
appeare
that
this
tryall
is
made
after
this
life
:
I
confesse
that
the
rewarde
of
the
faithfull
is
after
this
life
:
and
the
fire
of
Helie
neede
not
to
admonish
vs
with
such
exclamations
:
for
the
question
concerneth
not
the
time
of
the
reward
,
but
the
time
of
the
triall
.
11.
Neither
is
there
any
word
that
speaketh
of
the
torment
of
the
soules
:
for
the
saide
fire
of
Helie
endevouring
to
proue
that
here
it
speaketh
of
torments
is
deceived
in
his
Logicke
.
For
these
be
his
words
.
Doth
not
S.
Paule
say
,
If
any
mans
works
burne
he
shall
incurre
damages
?
Is
not
hee
that
is
tormented
,
endamaged
?
An
argument
in
the
second
figure
,
composed
all
of
affirmatiues
.
He
that
is
tormented
endureth
damage
He
whose
works
burne
endures
damage
Then
he
whose
work
burneth
is
tormented
Besides
the
first
proposition
is
manie
times
false
and
particularly
in
this
matter
,
considering
that
the
torment
of
the
soules
in
Purgatory
is
[
if
wee
beleeue
these
men
]
without
losse
&
to
the
good
of
the
soules
.
Now
herein
I
must
frankly
confesse
that
the
auctor
of
the
fire
of
Helie
hath
yet
some
dexterity
in
sophistry
:
S.
Paule
speaketh
no
such
thing
.
Howbeit
in
the
end
he
must
haue
the
grace
of
it
,
&
admireth
my
slacknesse
,
as
being
incapable
to
comprehend
his
so
childish
principles
.
As
for
the
explication
of
this
passage
,
it
must
be
gathered
out
of
that
that
goeth
before
.
S.
Paule
in
the
5.
verse
of
this
chapter
speaketh
of
doctors
and
pastours
,
and
of
the
preaching
of
the
Gospell
.
And
particularly
of
Doctors
,
who
holding
a
good
foundation
,
which
is
Jesus
Christ
,
do
neverthelesse
adde
of
their
inventions
and
slight
doctrines
,
which
he
calleth
wood
,
hay
and
stubble
,
in
regard
of
the
pure
and
solide
doctrine
,
which
he
tearmeth
Gold
,
silver
and
pretious
stones
.
This
wood
therefore
&
this
stubble
being
examined
by
the
word
of
God
,
as
mettals
in
fire
,
can
not
subsist
,
but
must
needs
be
consumed
.
But
as
concerning
the
parson
of
the
pastor
he
shal
be
saved
in
regard
of
the
good
foundation
that
he
hath
holden
,
yet
after
triall
made
as
it
were
by
fire
.
This
explication
is
naturall
,
and
springeth
of
it selfe
:
and
every
one
that
knoweth
that
S.
Paule
here
speaketh
of
shepheards
whom
he
nameth
Builders
,
Saint
Ambrose
,
S.
Hierome
,
Sedulius
,
Tertullian
,
in
his
first
book
against
Marcion
,
cap.
6.
yea
even
the
chiefe
doctours
of
the
Romish
Church
,
Lyra
,
Thomas
,
Caietan
,
and
Bellarmine
in
his
first
booke
of
Purgatory
.
cap.
4.
They
all
hold
,
I
say
,
that
these
builders
are
the
pastours
and
the
preachers
,
The
reverent
father
Frier
Iames
an
Observantin
Portugall
:
Doctor
of
Divinity
and
preacher
ordinary
to
the
King
,
that
so
hee
may
with
the
greater
auctority
fight
against
his
owne
Doctours
and
all
antiquity
.
As
concerning
this
fire
S.
Augustine
and
Pope
Gregorie
the
first
doe
say
that
they
be
the
tribulations
of
this
life
:
Chrysostome
,
Nazianzen
,
Theophilact
&
Oecumenius
doe
vnderstand
it
of
hell
:
&
among
them
there
is
marvailous
discordance
:
It
is
also
a
pleasure
to
reade
Bellarmine
and
to
consider
how
hee
gathereth
the
opinions
of
the
fathers
and
confuteth
them
all
:
for
of
fiue
or
sixe
severall
opinions
sometimes
he
alloweth
never
a
one
,
but
bringeth
in
a
new
:
sometime
he
retaineth
that
which
hee
best
liketh
,
or
that
most
favoureth
Purgatory
.
20
The
Frier
also
citeth
this
passage
out
of
the
21.
of
the
Revelation
.
And
there
shall
enter
into
the
cittie
of
Hierusalem
no
vncleane
thing
,
how
little
soever
,
wherin
we
finde
a
double
falshood
,
for
these
words
how
little
soever
are
his
addition
:
afterward
in
this
passage
by
the
vncleane
are
meant
the
profane
and
reprobate
,
as
appeareth
by
that
which
is
added
thereto
.
There
shall
not
enter
therin
any
thing
that
is
vncleane
or
any
that
worketh
abhomination
or
falshood
.
This
last
word
might
haue
terrified
him
and
caused
him
to
haue
apprehended
the
punishment
denounced
against
falsifiers
.
Moreover
nothing
that
is
vncleane
shall
enter
into
Paradise
:
for
the
wicked
are
excluded
,
and
as
for
the
good
Jesus
Christ
purgeth
them
from
all
sin
.
21
Cayer
obstinately
armeth
himselfe
to
make
vse
of
the
resurrection
of
Lazarus
in
his
proofe
of
Purgatory
:
and
yet
is
this
argument
trivial
among
our
adversaries
:
The
soule
of
Lazarus
[
saie
they
]
where
was
it
before
it
did
rise
againe
?
It
was
not
in
hell
:
for
from
thence
none
commeth
againe
:
neither
in
Paradice
:
for
then
Iesus
Christ
shoulde
haue
done
him
wrong
to
fetch
him
from
thence
:
them
must
there
be
a
third
place
,
and
the
taile
that
they
here
adde
is
notable
:
that
is
,
that
this
third
place
is
a
place
of
torment
,
Iohn
11.4
.
saith
that
it
was
done
to
the
end
the
son
of
God
might
bee
glorified
:
for
the
glorie
of
God
ought
alwaies
to
take
place
aboue
all
particular
interest
:
besides
that
God
was
able
afterward
to
reward
him
with
greater
glory
:
The
best
is
that
our
adversaries
at
vnawares
do
argue
against
themselues
:
for
they
beleeue
that
Henoch
and
Elyas
men
already
blessed
,
shal
returne
downe
to
fight
against
Antichrist
,
and
shall
suffer
persecution
,
yea
and
death
it selfe
.
They
also
say
that
the
Pythonesse
fetched
the
soule
of
Samuel
from
his
rest
.
If
they
hold
that
God
permitted
this
to
a
witch
&
sorceresse
for
the
contenting
of
the
vngodly
curiositie
of
Saule
,
why
wil
they
not
permit
as
much
to
Iesus
Christ
for
the
glorie
of
God
and
the
advancement
of
the
Gospell
?
But
if
this
Lazarus
came
forth
of
a
burning
fire
,
why
brought
he
no
news
?
Or
could
hee
conceale
a
matter
of
such
importance
?
or
had
he
so
soone
forgotten
so
sensible
a
torment
?
There
are
yet
two
passages
that
are
common
to
all
these
doctors
,
S.
Paule
,
Philip.
2.10
.
saith
,
Like
as
at
the
name
of
Iesus
everie
knee
should
bowe
,
both
of
things
in
heaven
,
of
things
in
earth
,
and
of
things
vnder
the
earth
.
Also
in
the
fifth
of
the
Revelation
.
And
all
the
creatures
which
are
in
heaven
and
on
the
earth
,
or
vnder
the
earth
,
and
in
the
sea
,
yea
and
all
things
comprehended
in
them
heard
I
saying
:
to
him
that
sitteth
on
the
throne
,
and
to
the
lambe
be
praise
,
honor
,
&c.
With
these
passages
they
blow
their
Imaginary
fire
,
and
say
that
they
that
are
in
heaven
are
the
Saints
:
They
that
are
vpon
the
earth
are
the
people
living
.
That
they
are
vnder
the
earth
are
the
soules
that
are
tormented
in
Purgatory
.
1.
But
who
shall
bee
the
creatures
that
are
in
the
sea
?
The
fire
of
Helie
saith
.
They
be
the
inhabitants
of
the
Ilands
:
that
is
to
say
.
The
English
,
the
Corses
:
the
Candiots
,
&c.
He
taketh
these
people
to
bee
creatures
that
are
not
vpon
the
earth
.
Let
vs
not
laugh
but
proceed
and
heare
how
he
proveth
it
.
He
produceth
the
sixt
of
Esay
in
these
words
.
Thy
heart
shall
reioice
when
the
whole
multitude
of
the
sea
shall
come
vnto
thee
.
A
passage
for
the
purpose
.
But
read
over
all
the
whole
Chapter
and
I
will
turne
Munke
if
you
find
any
such
word
.
2.
But
why
doe
they
rather
say
that
they
be
the
soules
in
Purgatory
,
then
the
soules
of
children
that
died
without
baptisme
,
who
they
say
are
vnder
the
earth
.
3.
Withall
note
that
they
adde
a
prettie
patch
which
S.
Paule
and
S.
Iohn
had
forgotten
:
namely
that
they
that
are
vnder
the
earth
are
tormented
in
fire
for
a
time
:
for
in
defence
of
new
Divinitie
wee
must
seeke
new
Logicke
.
4.
Neither
are
we
to
omit
that
this
passage
is
become
a
paire
of
bellowes
to
Purgatory
.
Sith
they
hold
that
it
is
vnder
ground
:
for
according
to
Pope
Gregory
,
Alcuyne
,
Peter
Damyan
,
and
others
,
that
place
Purgatory
in
bathes
,
in
Rivers
,
in
the
Ice
,
in
the
winde
,
and
vnder
the
leaues
,
this
passage
is
to
no
vse
.
And
surely
the
fire
of
Helie
who
saith
that
the
Church
hath
defined
nothing
concerning
the
place
where
Purgatory
standeth
,
Now
to
proue
that
those
that
are
vnder
the
earth
are
not
the
divels
,
they
vrge
these
words
of
bowing
the
knee
also
these
words
of
giuing
praise
and
glory
which
the
Frier
falsely
accuseth
me
to
haue
omitted
.
They
say
then
that
the
divels
never
bow
their
knees
before
God
,
neither
praise
him
.
For
the
bowing
of
the
knee
doth
import
a
submission
and
voluntary
obedience
.
5.
In
answere
I
say
that
S.
Paule
himselfe
in
this
selfe
place
shall
decide
this
controversie
:
For
in
saying
that
every
knee
shall
bow
,
of
those
that
are
in
earth
,
he
evidently
comprehendeth
all
men
both
good
&
bad
:
whereby
it
appeareth
that
bowing
the
knee
doth
not
in
this
place
signifie
voluntarily
and
religiously
to
serue
,
but
only
to
bee
in
subiection
:
or
else
they
must
say
that
the
wicked
doe
voluntarily
serue
Iesus
Christ
.
6.
Also
in
this
place
S.
Paule
speaketh
of
the
soveraign
Empire
given
to
Iesus
Christ
over
all
creatures
,
then
withall
over
the
wicked
and
divels
which
haue
beene
and
shall
be
forced
to
giue
glory
to
Iesus
Christ
.
7.
Wee
haue
another
passage
of
the
same
Apostle
taken
out
of
the
fiue
and
forty
of
Esay
where
this
word
to
bowe
the
knee
is
plainely
expounded
:
We
shall
all
appeare
before
the
iudgement
seat
of
Christ
,
for
it
is
written
I
liue
saith
the
Lord
:
let
everie
knee
bow
before
me
,
and
every
tongue
giue
praise
vnto
God
.
In
this
place
S.
Paule
taketh
to
appeare
before
the
iudgement
seat
of
God
,
for
bowing
the
knee
before
God
.
The
wicked
therefore
&
the
divels
shall
bow
the
knee
because
they
shall
appeare
and
be
forced
to
acknowledge
the
iustice
of
God
.
In
this
regard
doth
Iustine
the
Martyr
in
his
dialogue
against
Triphon
say
that
the
Infernall
spirits
are
subiect
to
Iesus
Christ
bowing
their
knees
at
the
bare
pronountiation
of
the
Crosse
.
8.
As
for
the
praises
spoken
of
in
the
fifth
of
the
Revelation
,
they
are
the
praises
of
all
creaturs
:
of
whom
,
even
of
the
inanimate
,
as
of
the
heauens
,
the
earth
,
the
sonne
,
&c.
The
Scripture
in
aboue
a
hundred
places
saith
that
they
praise
the
eternall
:
I
heard
EVERT
CREATVRE
which
is
in
heauen
:
them
the
sunne
,
the
starres
,
the
Angels
,
&c.
he
also
saith
,
All
that
is
on
the
earth
,
vnder
the
earth
,
and
in
the
sea
,
yea
even
all
things
that
are
comprised
in
them
,
&c.
It
appeareth
then
that
he
speaketh
of
all
creatures
:
and
this
is
it
that
made
our
adversaries
to
omit
these
words
yea
all
things
that
are
comprised
in
them
,
with
a
notable
falsehood
according
to
their
custome
,
thereby
to
abate
the
edge
of
Gods
word
and
to
take
from
him
that
which
pierceth
the
very
vntruth
.
I
should
wrong
the
autor
of
the
fire
of
Helie
if
I
should
suppresse
one
invention
which
he
doth
very
gallantly
produce
to
shewe
that
the
divels
doe
not
bowe
to
Iesus
Christ
.
If
[
saith
he
]
Du
Moulin
himselfe
will
not
put
of
his
hat
when
wee
speake
of
the
name
of
Iesus
how
can
the
divels
be
forced
to
doe
it
?
The
divels
then
by
this
Doctors
saying
,
doe
wear
hats
,
but
they
will
not
put
them
of
when
we
speake
of
Iesus
.
Is
it
because
they
are
somewhat
surly
and
prowd
,
or
for
that
they
feare
the
aire
?
Note
also
that
by
this
argument
taken
from
the
more
to
the
lesse
,
hee
doeth
vs
this
honour
that
hee
holdeth
vs
lesse
wicked
then
the
divels
:
and
yet
wee
flee
not
for
his
holy
water
.
But
in
the
end
I
say
this
doctor
is
deceived
in
one
point
,
and
deceiveth
in
an
other
:
hee
is
deceived
in
that
he
thinketh
that
by
the
name
of
Iesus
Saint
Paule
in
this
place
meant
the
word
IESVS
considering
that
the
scripture
by
the
name
of
God
ordinarily
vnderstandeth
his
auctority
,
his
glory
,
his
strength
,
his
power
,
&c.
and
so
say
we
,
Our
helpe
be
in
the
name
of
God
also
hallowed
bee
thy
name
and
I
come
against
thee
in
the
name
of
the
Eternall
.
2.
Sam.
17.45
.
In
this
sense
we
honour
the
name
of
Iesus
:
but
our
adversaries
honor
the
syllables
:
and
thereof
commeth
the
feast
&
Masse
of
the
name
of
Iesus
:
for
as
concerning
his
parson
there
is
a
feast
apart
.
But
in
this
that
he
falsely
accuseth
vs
,
he
deceiveth
.
For
if
a
man
hearing
the
name
of
Iesus
putteth
of
his
hat
,
we
like
it
well
,
so
as
it
be
done
without
superstition
.
But
marke
what
it
is
.
They
vse
many
salutations
to
the
name
of
Iesus
,
whiles
in
the
mean
time
his
parson
is
wronged
and
his
benefite
abused
:
and
they
finde
out
other
redeemers
and
an
other
purging
for
our
sins
:
he
is
entreated
as
he
was
by
those
that
buffeted
him
saying
vnto
him
,
All
haile
:
Thus
is
Religion
corrupted
,
which
at
this
day
hold
her
handes
in
rule
and
giveth
godlinesse
her
pasport
.
Hereof
it
commeth
that
the
service
of
the
Church
of
Rome
,
namely
the
Masse
consisteth
in
gestures
,
in
a
set
number
of
bowings
in
frisking
from
one
end
of
the
alter
to
the
other
,
in
Allegoricall
habites
,
historied
at
pleasure
,
whiles
the
people
looking
on
learneth
nothing
:
and
is
entertained
with
gestures
,
when
they
should
be
instructed
by
the
intelligible
worde
.
Thence
commeth
also
the
gallant
Interpretations
of
Pope
Innocent
the
3.
of
Durands
Rationals
and
others
,
which
say
that
the
Priest
turneth
his
backe
to
the
people
because
God
said
to
Moses
,
Thou
shalt
see
my
backe
parts
.
That
the
miss
all
is
laid
vpon
a
Quisheon
because
it
is
written
,
Mat.
11.
My
yoake
is
easie
&
my
burden
light
.
That
he
that
serveth
the
Priest
at
Masse
moveth
and
steppeth
vp
and
downe
as
the
Priest
doth
because
Iesus
Christ
said
,
Where
I
am
there
shal
my
servant
be
also
.
That
the
Gospel
booke
is
laid
vpon
a
deske
in
forme
of
an
Eagle
because
it
was
written
in
the
18.
Psalme
,
Hee
flyeth
vpon
the
wings
of
the
winde
.
That
the
deakon
goeth
in
at
one
side
of
the
pulpet
&
commeth
out
at
the
other
,
because
it
is
written
,
Mat.
2.
They
were
warned
from
heauen
to
returne
an
other
way
.
And
he
that
serveth
a
Bishoppe
at
his
Masse
kisseth
his
shoulder
looking
a
scance
on
his
face
because
it
is
written
,
1.
Cor.
13.
Wee
see
now
in
part
.
Thus
is
the
whole
battery
of
our
adversary
dismounted
,
which
was
not
charged
but
with
stubble
and
hay
against
the
truth
:
and
here
would
I
shut
vp
this
chapter
,
did
not
the
falshoods
of
the
fire
of
Helie
detaine
mee
yet
a
while
,
so
extreamely
licentious
is
he
in
falsifying
.
Many
of
his
falshoods
haue
we
already
produced
,
yet
here
followe
some
more
.
In
the
pages
40
&
41.
to
proue
the
Limbo
of
the
fathers
he
alleadgeth
the
Apostle
in
the
11.
to
the
Hebrews
,
Having
beene
tryed
by
the
testimony
of
faith
,
they
received
not
the
promises
,
that
they
without
vs
should
not
be
made
perfect
and
salaried
.
In
the
43.
page
he
saith
that
God
by
the
leaues
of
the
figge
tree
closed
vp
Ezechias
sore
and
for
that
citeth
the
4.
of
Kings
26.
and
Esay
38.
In
page
44.
to
defende
Purgatory
in
bathes
,
in
yee
,
in
rivers
,
&c.
hee
alleadgeth
Iob.
24.
in
these
words
.
The
wicked
that
are
in
hel
from
a
heate
of
fire
do
passe
to
a
coldnesse
as
snow
.
Al
this
is
false
,
and
by
him
devised
.
In
the
same
place
where
S.
Peter
,
Act.
2.24
.
saith
that
God
raised
vp
Iesus
Christ
hauing
loosed
the
sorrows
of
death
,
he
saith
the
sorrowes
of
Hell
.
In
page
56.
to
proue
that
the
Pope
may
graunt
Indulgences
for
the
dead
,
he
maketh
S.
Paule
,
1.
Cor.
5.
say
The
stewardship
of
Indulgences
was
by
Iesus
Christ
left
to
the
Church
,
whereof
there
is
not
a
word
in
the
whole
chapter
.
In
page
66.
be
corrupteth
this
excellent
passage
of
Esay
,
57.
Whosoever
walketh
before
God
goeth
in
peace
,
he
maketh
him
say
Whosoever
walketh
before
God
walketh
in
peace
.
In
pages
69
&
70.
he
maketh
S.
Paule
say
to
the
Colossians
,
1.24
.
I
fulfill
in
my
flesh
that
which
wanteth
in
the
passion
of
the
Lorde
for
his
body
,
which
is
the
Church
.
Whereas
it
is
I
fulfill
the
rest
of
the
afflictions
of
Iesus
Christ
.
Let
the
reader
look
vpon
the
places
and
he
shall
finde
that
almost
every
where
he
corrupteth
and
changeth
the
wordes
of
the
scripture
:
for
of
many
,
we
deliver
but
few
examples
,
that
so
we
may
be
the
more
briefe
cal●ing
to
minde
the
commaundement
that
is
in
the
rule
of
S.
Frances
,
Dominus
fecit
verbum
abbreviatum
super
terram
,
Rom.
9.28
.
And
therefore
we
must
study
for
brevity
.
CAP.
7.
That
the
Doctours
of
the
foure
first
ages
knew
not
Purgatory
,
with
the
refutation
of
the
passages
alleadged
by
our
adversaries
.
Also
the
beginning
and
progresse
of
Purgatory
,
of
prayer
for
the
dead
,
of
Indulgences
and
satisfactions
,
&c.
OVR
controversies
do
not
consist
only
in
contrariety
of
opinions
but
also
in
diversity
of
means
to
search
out
the
truth
.
Our
adversaries
wil
haue
the
truth
to
be
iudged
by
antiquity
:
we
wil
haue
antiquity
iudged
by
truth
.
They
seeke
to
prooue
the
antiquity
of
their
doctrine
by
the
testimonies
of
men
:
we
proue
the
truth
of
ours
by
divine
testimonies
taken
out
of
the
holy
Scriptures
.
The
Antiquity
that
they
pretend
requireth
infinit
passages
out
of
divers
auctors
:
No
,
you
shall
not
die
.
And
that
we
may
speake
but
of
Christianitie
,
S.
Paule
,
2.
Thess.
2.7
.
telleth
vs
that
in
his
time
the
entrie
of
the
son
of
perdition
was
prepared
and
the
misterie
of
iniquitie
was
in
working
.
But
if
we
guide
our selues
only
by
the
time
,
what
is
there
in
the
Church
of
Rome
whereby
shee
may
oppose
against
Iudaisme
or
Paganisme
?
Againe
,
if
prescription
may
haue
place
in
Religion
,
let
them
tell
vs
how
manie
yeares
maie
suffice
to
auctorise
a
doctrine
?
Or
how
many
testimonies
of
men
shal
we
need
to
institute
an
article
of
faith
?
But
wee
say
that
lapse
of
time
giveth
no
autoritie
to
the
gospell
:
also
that
the
truth
is
of
as
great
force
alone
as
in
companie
:
That
for
the
decision
of
doubts
we
are
to
bring
the
ballance
of
reason
,
rather
then
the
calculation
of
yeares
.
Yea
I
say
that
he
that
teacheth
the
truth
but
vnderproppeth
it
with
the
testimonies
of
men
,
in
weening
to
establish
it
doth
overthrowe
it
:
Iesuits
,
Maldonat
,
Gregorie
of
Valentia
,
or
Bellarmine
,
and
he
shall
see
that
I
say
the
truth
.
This
manner
of
disputation
is
to
them
more
commodious
,
as
giving
than
meanes
in
their
need
to
find
a
starting
hole
:
for
it
is
an
infinite
field
,
a
bottomlesse
sea
,
a
thicke
darcknesse
wherein
to
shrowde
themselues
;
as
seeking
only
how
to
cavill
and
delay
their
plea.
For
among
so
manie
auctors
as
might
fill
a
house
it
is
an
easie
matter
to
finde
somewhat
to
wrest
to
a
mans
owne
advantage
,
and
never
to
be
perceived
,
because
few
men
haue
these
books
,
&
of
them
that
haue
them
few
do
read
them
,
and
of
those
that
read
them
fewest
of
all
doe
vnderstand
them
:
for
the
fathers
ordinarilie
are
repugnant
among
themselues
,
and
not
only
among
themselues
,
but
everie
man
in
himselfe
,
and
do
retract
&
confesse
his
ignorance
.
Yea
I
dare
say
there
is
never
an
heresie
,
howsoeuer
extravagant
,
for
the
which
wee
cannot
finde
some
especiall
passages
in
some
of
the
doctors
:
besides
these
divers
ages
haue
retained
the
ancient
words
,
but
altered
the
doctrine
:
as
also
the
phrase
of
many
of
them
is
obscure
&
subiect
to
sundrie
interpretations
:
besides
that
many
vsuall
words
haue
altered
their
significations
.
As
these
,
Indulgences
,
satisfaction
,
Pope
,
Bishopricke
,
aulter
,
oblation
,
sacrifice
,
merit
,
station
,
sacrament
,
excommunication
,
pennance
:
words
extant
in
many
auctors
,
but
in
an
other
sense
then
in
these
daies
:
and
yet
it
is
an
easie
matter
to
make
them
passe
for
such
,
as
at
this
day
wee
take
them
,
and
in
regarde
of
the
resemblance
of
the
marke
,
to
perswade
men
that
they
are
of
the
same
substance
.
Moreover
if
any
Doctor
hath
forgotten
him selfe
or
hath
vsed
any
difficult
tearmes
,
these
wil
our
adversaries
stand
vpon
,
and
vse
them
to
their
most
advantage
:
therin
resembling
such
beasts
as
can
liue
vpon
serpents
,
At
Paris
by
Nivel
.
in
S.
Iames
Street
at
the
storcks
1571.
Ex
sanctiss
.
concilii
Trid.
Decreto
veterum
patrum
Codices
sunt
expurgendi
Cum
in
Catholicis
veteribus
plurimos
feramus
erreres
,
&
extenu●mus
,
excusemas
excogitato
per
saepe
negem●●
.
or
beetles
:
or
Cham
who
discovered
his
fathers
shame
.
But
the
greatest
inconvenience
is
that
the
copies
are
divers
&
discordant
,
mangled
and
falsified
,
yea
&
so
farre
as
to
haue
some
tracts
of
other
men
suggested
and
inserted
into
them
:
wherevpon
I
remember
that
I
propounded
to
the
frier
the
preface
to
the
last
edition
of
S.
Augustine
,
wherin
our
masters
the
correctors
doe
confesse
that
they
haue
changed
some
things
and
taken
forth
the
errours
intruded
by
the
malice
of
hereticks
:
that
is
to
say
,
al
that
mislike
them
:
and
in
plaine
tearms
they
say
that
The
bookes
of
the
ancient
fathers
must
bee
purged
according
to
the
decree
of
the
tridentine
Councell
,
and
to
the
same
purpose
I
alleadged
the
Confession
of
the
doctors
of
Doway
in
their
Expurgatory
Index
in
the
letter
.
Considering
that
in
all
other
Catholick
autors
we
beare
with
many
errors
,
which
we
do
extenuat
,
shake
of
,
and
often
times
,
excogitato
commento
,
deny
by
some
faigned
Invention
,
and
do
insert
into
them
some
commodious
sense
,
wee
see
no
reason
wherefore
Bertram
deserveth
not
the
like
equity
,
and
the
same
diligent
review
.
And
this
was
the
place
where
the
Monke
said
that
Excogitatum
Commentum
signified
a
Commentary
.
But
in
this
booke
page
1.
Hee
saith
that
it
is
an
explication
devised
contrary
to
the
text
.
Thus
doth
he
confesse
that
it
is
his
occupation
to
bring
in
such
explications
,
vnlesse
hee
should
shrinke
from
the
vnion
of
those
purgers
auctorised
by
his
holinesse
.
Here
might
I
alleadge
a
great
heape
of
falsifications
brought
in
by
these
correctors
,
albeit
we
know
not
the
hundred
part
.
Yet
are
we
greatly
to
praise
God
,
who
hath
not
suffered
them
to
compasse
their
intents
:
but
among
the
fathers
hath
yet
left
vs
sufficient
weapons
to
fight
with
the
Church
of
Rome
:
And
that
is
it
that
in
this
chapter
wee
are
to
produce
:
yet
with
this
protestation
,
that
I
alleadge
not
the
doctors
&
fathers
,
as
meaning
vpon
their
auctorities
to
hang
the
truth
of
my
cause
:
but
to
shew
how
our
adversaries
doe
abuse
them
and
make
them
to
speake
manie
things
contrary
to
their
owne
opinions
.
I
take
them
not
to
bee
advocates
in
my
cause
:
but
am
my selfe
their
advocate
:
For
Iesus
Christ
Iohn
.
5.14
.
telleth
vs
that
he
craveth
not
the
testimonies
of
men
,
neither
doth
his
word
neede
their
witnesse
.
The
truth
that
those
good
men
haue
spoken
we
do
beleeue
,
not
because
they
spake
it
,
but
because
wee
finde
it
in
the
word
of
God
.
And
this
is
the
reason
that
I
reserved
this
tract
to
the
end
,
least
I
shoulde
mixe
divine
auctority
with
humane
.
This
is
a
chapter
rather
not
superfluous
then
necessarie
:
which
we
giue
not
to
the
necessity
of
the
matter
,
but
to
the
stiffneckednesse
of
the
age
,
wherein
the
holy
scripture
is
growne
into
suspition
:
and
men
open
their
cares
when
wee
speake
of
Origen
,
Ambrose
,
Tertullian
,
&c.
But
stop
them
when
we
speake
of
the
Prophets
or
Apostles
.
Passages
of
the
ancient
Doctors
against
Purgatory
.
Iustin
Martyr
in
his
75
question
.
After
the
departure
of
the
soule
out
of
the
body
there
is
immediatly
made
a
distinction
betweene
the
good
and
the
bad
:
for
by
the
Angels
they
are
brought
into
the
places
worthy
for
them
:
the
soules
of
the
good
into
Paradice
,
where
is
the
haunt
and
viewe
of
the
Angels
:
the
soules
of
the
bad
into
hell
Himselfe
in
his
60.
question
saith
,
that
men
cannot
after
the
soule
is
departed
from
the
body
by
any
provision
care
,
or
study
,
get
help
and
succour
.
S.
Augustine
in
his
book
of
the
vanitie
of
the
world
.
tom.
9.
c.
1.
Knowe
yee
that
when
the
soule
parteth
from
the
body
,
shee
is
for
her
good
workes
instantly
placed
in
Paradice
,
or
for
her
sinnes
cast
headlong
into
the
pit
of
hell
.
And
our
masters
the
Expurgators
in
their
last
edition
at
Paris
found
themselues
so
puzled
with
this
saying
that
they
set
down
in
the
margent
.
Vbi
nunc
Purgatorium
.
Where
now
Purgatory
is
.
Himselfe
in
his
first
Chapter
of
his
second
sermon
of
Consolation
over
the
dead
saith
.
Recedens
anima
ab
Angelis
suscipitur
&
collocatur
aut
in
sinu
Abrahae
&c.
Tertium
penitus
ignoramus
immo
nec
necesse
esse
in
Scripturis
sanctis
venimus
.
The
soule
at
her
departure
,
if
shee
bee
faithfull
,
is
by
the
Angels
taken
and
carried
into
Abrahams
bosome
:
if
a
sinner
,
into
the
charter
of
the
infernall
prison
.
Himselfe
in
the
fifth
book
of
his
Hypognostique
saith
The
Catholick
faith
grounded
vpon
diuine
autority
beleeueth
the
first
place
which
is
the
kingdome
of
heaven
,
from
whence
all
that
are
baptised
are
excluded
:
also
the
second
,
which
is
hell
,
where
every
Apostata
&
such
as
are
estranged
from
the
faith
of
Christ
shall
endure
eternall
punishments
.
For
any
third
place
we
knowe
none
,
neither
doe
we
finde
any
such
place
throughout
the
holy
Scriptures
.
Yea
and
which
is
more
:
In
this
place
S.
Augustine
maintaineth
that
Children
not
baptised
are
excluded
out
of
the
kingdome
of
heaven
,
&
therevpon
gathereth
this
consequence
S●th
they
are
not
in
Paradice
they
must
of
necessitie
be
in
hell
and
in
eternal
torment
,
because
there
is
no
third
place
.
Surely
hee
would
never
haue
beene
so
rigorous
towards
these
children
,
had
he
knowne
of
any
place
of
punishment
more
gentle
and
easie
,
as
Limbo
or
Purgatory
.
The
fire
of
Helie
pag.
37.
saith
that
S.
Augustine
denieth
any
such
place
as
Pelagius
doth
paint
forth
.
A
matter
that
this
Doctor
very
presumptuously
hath
invented
:
for
hee
there
doth
simply
deny
and
saith
that
there
is
no
third
place
at
all
neither
doth
hee
there
speake
of
any
delights
,
as
hee
would
make
vs
beleeue
.
In
his
14.
sermon
vpon
the
words
of
the
Apostle
hee
tearmeth
the
right
hand
the
kingdome
of
heaven
and
the
left
damnation
with
the
Divell
:
and
then
addeth
There
is
no
middle
place
where
thou
maist
put
the
children
.
And
soone
after
,
Nullum
medium
locum
in
Evangelio
novimus
.
We
find
not
any
middle
place
in
the
Gospell
.
In
his
18.
Sermon
he
reproueth
those
who
taking
liberty
to
doe
evill
,
haue
nevertheles
some
hope
.
such
a
man
let
him
chuse
where
hee
will
dwell
whiles
yet
bee
hath
time
to
change
,
for
there
are
but
two
habitations
,
the
one
in
the
eternall
kingdome
,
the
other
in
everlasting
fire
.
In
his
232.
sermon
,
which
is
against
drunkennesse
,
Deere
brethren
,
let
no
man
deceaue
himselfe
for
there
are
but
two
places
and
no
third
.
He
that
hath
not
deserued
to
raign
with
Christ
shall
no
doubt
perish
with
the
divell
.
In
his
booke
of
the
deserts
of
sinne
and
of
the
forgiuenesse
of
the
same
,
cap.
28.
There
is
no
middle
place
,
and
therefore
hee
that
dwelleth
not
with
Iesus
Christ
cannot
abide
any
where
but
with
the
divell
.
Our
adversaries
say
that
S.
Augustine
speaketh
of
eternall
places
and
acknowledgeth
but
two
:
wherin
they
doe
diversly
deceaue
vs
.
1.
Read
the
passages
and
you
shall
see
that
hee
speaketh
in
generall
of
all
the
places
whatsoever
.
2.
Had
he
known
of
any
place
of
temporall
punishment
,
when
hee
so
often
said
that
there
were
but
two
,
and
no
third
at
all
;
hee
would
surely
haue
added
some
restriction
,
as
that
he
meant
not
to
exclude
Purgatory
,
and
the
places
of
temporall
torment
but
spake
this
only
of
the
eternall
places
.
3.
Which
is
more
,
wee
see
by
these
passages
that
he
excludeth
the
childrens
Limbo
,
which
cannot
bee
eternall
:
for
the
Church
of
Rome
placeth
it
vnder
the
earth
,
which
also
cannot
be
eternal
,
but
according
to
the
Scriptures
,
must
perish
.
4.
But
what
an
absurditie
is
it
to
say
that
he
speaketh
but
of
the
eternall
places
?
For
that
is
it
that
we
maintaine
:
neither
could
he
speak
but
of
these
two
eternall
habitations
Heaven
and
Hell
,
because
there
is
no
other
.
5.
Finally
wee
haue
alleaged
such
passages
as
can
in
no
sort
admit
this
distinction
:
as
where
he
saith
that
instantly
after
death
they
are
carried
either
into
Paradice
or
into
Hell
.
But
let
vs
againe
heare
the
same
Father
.
Hesichius
.
In
like
estate
as
the
last
day
of
mans
life
shall
find
him
,
in
like
estate
also
shall
the
last
day
of
the
world
take
hold
of
him
:
for
such
as
a
man
shall
die
in
that
day
,
such
shall
he
bee
iudged
in
the
last
day
.
Conferre
this
with
that
which
our
adversaries
doe
say
:
and
represent
to
your selues
a
man
that
dieth
loaden
with
many
sins
,
for
the
which
hee
must
be
a
long
time
tormented
and
purged
in
Purgatory
:
at
the
end
of
which
Purgation
he
shall
come
forth
purged
and
cleansed
:
Surely
I
say
that
the
soule
of
such
a
one
cannot
in
the
day
of
iudgement
appeare
such
as
shee
came
forth
of
his
body
for
[
say
our
men
]
she
came
forth
vncleane
and
in
need
of
purging
,
but
now
she
is
represented
cleane
and
purged
in
the
day
of
iudgement
,
&
so
this
saying
must
be
false
,
Qualis
moritur
talis
in
die
illo
iudicatur
.
Such
as
hee
dieth
such
shall
he
be
iudged
in
the
day
of
iudgement
.
Himselfe
in
the
9.
booke
of
his
confessions
cap.
3.
saith
that
his
friend
Nebrides
deceased
liveth
in
Abrahams
bosome
,
sine
fine
foelix
,
for
ever
happy
.
Againe
in
the
fifth
of
his
50.
homilies
Let
vs
be
at
one
with
the
word
of
God
while
we
are
in
this
life
:
for
when
wee
are
gon
out
of
this
world
there
shall
bee
no
more
compunction
or
satisfaction
:
there
remaineth
no
more
but
the
Iudge
,
the
serieant
and
the
prison
.
But
Purgatory
is
the
principall
and
grievous
satisfaction
of
the
church
of
Rome
.
After
this
life
there
is
no
satisfaction
saith
S.
Augustine
,
then
no
Purgatory
.
This
is
also
to
be
noted
that
this
good
Doctor
saith
this
in
his
exposition
vpon
that
passage
of
Matthewe
which
our
adversaries
doe
make
most
vse
of
for
their
Purgatory
.
Agree
with
thy
adversary
quickly
whiles
thou
art
in
the
way
with
him
,
least
thy
adversary
deliver
thee
to
the
Iudge
,
&c.
It
is
much
to
be
marvailed
that
throughout
all
this
homely
he
speaketh
not
of
Purgatory
:
but
how
much
more
is
it
that
even
there
he
overthroweth
it
?
Himselfe
in
his
37.
sermon
vpon
the
wordes
of
the
Lord
,
wresteth
from
our
adversaries
their
chiefest
principle
,
which
is
the
sole
foundation
of
Purgatory
.
That
Iesus
Christ
hath
indeed
discharged
&
acquitted
vs
from
the
fault
,
but
not
from
the
punishment
.
But
he
saith
.
Iesus
Christ
taking
vpon
him
the
punishment
,
but
not
the
fault
hath
there
by
blotted
out
both
the
faulte
and
the
punishment
.
And
this
after
Tertullian
in
the
fourth
Chapter
of
his
book
of
baptisme
.
Exempto
reatu
,
eximitur
&
poena
.
Now
all
these
sentences
of
the
doctor
should
be
taken
for
so
many
resolutions
vpon
a
doubt
that
somtimes
had
troubled
him
:
Whether
after
this
life
there
were
any
temporall
torment
and
a
purging
fire
.
In
his
manual
to
Laurentius
cap.
68.
he
saith
that
this
fire
which
tryeth
everie
mans
worke
,
and
is
spoken
of
by
S.
Paule
.
1.
Cor.
3.
is
the
triall
of
affliction
&
he
saith
it
is
in
this
life
.
In
the
next
chapter
following
,
It
is
not
altogither
incredible
but
that
some
such
matter
may
happen
after
this
life
:
and
a
man
may
doubt
or
enquire
whether
it
be
so
:
whether
it
may
be
found
,
or
whether
it
bee
a
matter
hidden
,
that
some
faithfull
haue
beene
saved
by
some
purging
fire
either
sooner
or
later
according
as
they
haue
more
or
lesse
loved
the
transitorie
goods
.
Againe
in
his
first
question
of
his
booke
of
Dulitius
8.
questions
.
Be
it
that
men
do
suffer
such
afflictions
only
in
this
life
,
or
that
some
such
punishments
may
follow
after
this
life
,
it
is
not
a
matter
as
I
thinke
altogither
estranged
from
apparance
of
truth
,
thus
to
vnderstand
this
sentence
.
In
this
26.
Chapt.
of
his
21.
book
of
the
citty
of
God
hee
is
yet
in
greater
doubt
:
&
having
doubted
whether
men
are
to
suffer
a
fire
of
transitory
tribulations
,
whether
there
only
,
that
is
,
to
say
after
this
life
,
or
both
here
and
there
:
or
here
to
the
end
not
there
,
he
lastly
concludeth
without
conclusion
,
I
do
not
reproue
it
,
for
peradventure
it
may
be
true
.
As
for
some
other
passages
wherein
hee
seemeth
to
speake
for
Purgatory
,
wee
will
come
to
them
hereafter
.
Tertullian
is
so
farre
from
beleeving
that
the
souls
after
their
departure
out
of
their
bodies
are
sent
into
any
temporall
fire
,
that
hee
doth
even
thinke
that
the
soule
cannot
suffer
any
torment
so
long
as
it
is
separate
from
the
body
.
The
soule
alone
can
suffer
no
thing
,
without
some
solide
matter
[
that
is
]
without
flesh
.
Hilary
vpon
the
seconde
Psalme
toward
the
end
saith
.
Hell
receaveth
vs
at
the
very
instant
:
and
if
we
haue
lived
so
when
we
depart
out
of
this
body
we
perish
from
the
right
way
.
Hereof
haue
wee
for
witnesse
the
rich
man
and
the
poore
in
the
Gospell
of
whom
the
one
was
by
the
Angels
placed
in
the
seat
of
the
blessed
,
and
in
Abrahams
bosome
:
the
other
was
received
into
the
Region
of
torments
.
Theodoret
in
the
fifth
booke
of
his
history
,
cap.
9.
Christ
the
son
of
God
,
our
Lord
hath
by
his
passion
conferred
to
mankinde
a
most
accomplished
salvation
,
to
the
end
to
deliver
from
all
sinne
man
whollie
possessed
with
all
sinne
.
But
this
must
bee
false
,
if
the
faithfull
shal
yet
endure
torments
to
satisfie
to
God
for
their
sins
.
We
haue
also
S.
Cyprian
,
a
mighty
enemie
to
Purgatory
.
In
his
works
he
hath
an
excellent
tract
of
mortality
,
wherein
we
are
to
note
that
he
therewith
conforteth
his
auditory
in
a
time
of
Contagion
,
&
speaketh
of
the
death
,
not
of
the
Martyrs
,
but
of
such
as
dyed
by
sicknesse
.
Lord
now
leauest
thou
thy
seruant
in
peace
,
protesting
and
prouing
that
the
seruants
of
God
do
them
enter
into
peace
,
yea
into
a
free
and
quiet
rest
,
when
being
taken
out
of
the
troubles
of
this
world
,
they
arriue
in
the
hauen
of
Eternal
rest
,
and
when
from
this
mortality
they
enter
into
immortality
.
And
againe
,
God
doth
promise
thee
immortality
at
thy
departure
out
of
this
world
,
and
dost
thou
doubt
of
it
?
Then
dost
thou
not
know
God
.
Againe
wishing
the
living
not
to
weepe
over
their
dead
brethren
,
he
saith
,
accersione
dominica
de
saeculo
liberatos
.
That
God
having
called
them
to
him
,
they
are
deliuered
from
this
world
.
Non
amitti
,
sed
praemitti
.
That
they
be
not
lost
but
sent
before
.
That
we
should
not
put
on
blacke
garments
when
our
friends
put
on
white
:
that
death
is
the
passage
to
eternity
.
How
cold
woulde
these
comfortes
bee
to
such
as
shoulde
thinke
their
deceased
friends
to
be
tormented
in
a
fire
?
Surely
such
haue
great
cause
to
lament
as
thinke
that
their
friends
are
in
such
horrible
flames
and
of
so
long
continuance
:
Hee
may
feare
death
that
will
not
goe
to
Christ
Iesus
.
It
is
not
for
him
to
be
willing
to
go
to
Iesus
Christ
who
beleeueth
not
that
he
doth
begin
to
raigne
with
Iesus
Christ
.
Aevi
temporalis
fine
completo
ad
aeternae
vel
mortis
vel
immortalitatis
hospitia
dividimur
.
Amplectamur
diem
qui
assignat
singulos
domicilio
suo
,
qui
nos
laqueis
secularibus
exutos
paradiso
restituit
&
regno
celesti
.
Quando
istinc
excelsum
fuerit
nullus
iam
locus
poenitentiae
est
,
nullus
satisfactionis
effectus
.
Tusub
ipso
licet
exitu
,
&
vitae
temporalis
occasu
pro
delicto
roges
Deum
,
venia
confitenti
dabitur
,
&
credenti
Indulgentia
salutaris
de
divina
pietate
conceditur
,
&
ad
immortalitatem
sub
ipsa
morte
transitur
.
In
the
same
place
speaking
of
death
,
Ad
refrigerium
iusti
vocantur
ad
supplicium
rapiuntur
iniusti
.
Datur
velocius
tutela
fidelibus
,
perfidis
poena
.
That
is
,
the
righteous
are
called
to
a
refreshing
:
the
wicked
are
haled
to
torments
.
Safety
is
soone
granted
to
the
faithfull
:
and
to
the
transgressors
punishment
.
The
same
in
his
tract
against
Demetria
,
This
temporall
life
ended
,
we
are
seuered
into
the
habitations
either
of
death
or
of
Eternall
life
:
hee
also
speaking
of
the
day
of
death
,
saith
.
Let
vs
embrace
the
day
that
bringeth
every
man
into
his
house
,
which
hauing
drawne
vs
out
of
the
snares
of
this
world
returneth
vs
into
Paradice
and
into
the
kingdome
of
heauen
.
Also
toward
the
end
of
the
same
treatise
.
Being
departed
hence
,
there
is
no
farther
place
for
penance
neither
any
fruit
and
effect
of
satisfaction
.
Then
he
addeth
,
If
at
Gods
hand
thou
cravest
pardon
for
thy
sin
,
were
it
euen
at
thy
end
and
departure
out
of
this
temporal
life
,
yet
vpon
thy
confession
it
should
be
graunted
thee
,
and
through
the
Divine
goodnes
salutary
forgiuenes
is
giuen
to
all
beleeuers
:
and
in
death
it selfe
we
passe
to
immortality
,
What
could
hee
haue
spoken
more
expresly
against
Purgatory
?
Againe
in
his
aforesaid
sermon
of
mortality
,
Qualem
te
inuenerit
Deus
cum
vocat
,
talem
iudicabet
,
such
as
God
shall
find
then
when
he
calleth
such
will
he
iudge
thee
.
He
there
speaketh
of
the
day
of
iudgement
.
One
place
of
Cyprian
doe
our
adversaries
alleadge
,
but
they
corrupt
it
,
as
wee
will
hereafter
shew
.
Cyrill
of
Alexandria
in
his
12.
booke
vpon
Iohn
cap.
36.
saith
,
The
souls
of
the
Saints
departed
from
their
bodies
remaine
not
vpon
earth
[
then
not
in
a
fire
vnder
the
earth
,
but
are
in
the
handes
of
God
the
father
.
And
then
he
addeth
,
For
Iesus
Christ
hath
returned
his
soule
in
to
the
hands
of
his
father
,
to
the
end
that
the
beginning
being
made
by
her
we
may
haue
a
stedfast
hope
hereof
:
stedfastly
beleeving
that
after
death
we
shall
be
in
the
hands
of
God
and
shall
for
ever
liue
with
Christ
in
a
far
better
life
.
S.
Hierome
in
his
Epistle
to
Marcella
concerning
the
death
of
Lea
,
their
souls
do
already
enioy
the
eternall
beatitude
,
that
they
are
already
entred
into
the
light
,
that
they
were
receiued
by
a
quier
of
Angels
.
Himselfe
vpon
the
9.
of
Amos.
When
the
soule
freed
from
the
bonds
of
this
body
hath
her
liberty
,
in
regard
of
the
thinnesse
or
lightnes
of
her
substance
to
fly
where
shee
list
,
or
at
the
least
where
she
is
enforced
to
go
then
shall
she
be
led
into
the
hell
whereof
it
is
written
:
sinners
shall
be
reduced
or
cast
into
hell
:
or
els
she
shall
be
exalted
into
the
Coelestiall
heavens
.
Bellarmin
in
his
first
booke
of
Purgatory
cap.
9.
alleadgeth
this
place
and
falsifieth
it
both
in
the
words
and
in
the
sense
.
He
saith
that
S.
Hierom
speaketh
of
the
vnbinding
of
the
soule
that
is
made
by
speculation
:
not
of
the
transporting
of
the
soule
in
her
substance
,
but
by
imagination
:
and
to
set
the
greater
shew
vpon
this
glosse
and
contemplation
,
hee
omitteth
these
words
propter
tenuitatem
substantiae
,
which
do
proue
that
S.
Hierom
spake
of
the
transport
of
the
soule
in
her
substance
:
with
all
that
contemplation
doeth
not
deliver
the
soule
from
the
body
,
neither
necessarily
transporteth
her
into
Paradice
,
or
into
hell
:
for
Contemplation
hath
infinite
other
obiects
.
S.
Hierom
and
these
be
the
words
.
In
this
present
world
we
know
that
we
may
helpe
one
another
,
either
by
praier
or
by
Councell
:
but
when
we
shall
come
before
the
tribunall
seat
of
Christ
,
neither
Iob
,
nor
Daniell
,
nor
Noah
can
pray
for
any
but
every
one
shal
bear
his
owne
burden
.
But
the
decree
hath
clowted
on
a
taile
and
saith
that
S.
Hierom
spake
of
the
impenitent
.
But
how
can
that
be
?
For
S.
Hierom
putteth
himselfe
in
the
number
saying
,
But
when
wee
shall
come
.
Gregory
Nazianzen
in
the
Epitaph
of
his
brother
Caesarius
saith
.
I
beleeue
the
words
of
the
wise
,
namely
that
every
honest
soule
that
loueth
God
,
when
it
is
delivered
from
this
body
that
is
tyed
thereto
,
and
is
departed
away
IMMEDIATLY
it
is
admitted
to
the
fruition
and
contemplation
of
that
good
that
attend
it
,
and
doth
reioice
in
admirable
pleasure
.
Vpon
this
principle
doeth
hee
ground
his
stedfast
perswasion
that
his
brother
is
already
blessed
.
Now
was
he
neither
Martyr
nor
Saint
,
nor
otherwise
qualified
then
the
ordinary
of
the
faithfull
.
The
like
he
speaketh
in
the
Epitaph
of
his
sister
Gorgonia
.
S.
Ambrose
hath
written
an
excellent
treatise
of
the
benefite
of
death
,
De
bono
mortis
.
Vt
corpus
resolvatur
acquiescat
,
anima
autem
convertatur
in
requiem
suam
.
which
is
no
other
but
a
refutation
of
the
Purgatory
of
the
Romish
Church
.
And
it
is
to
bee
noted
that
he
speaketh
of
the
death
of
all
the
faithfull
:
but
omitteth
the
Saints
and
Martyres
more
priviledged
by
God
.
In
this
third
Chapter
he
doth
thus
define
death
:
Death
is
a
separation
of
the
soule
from
the
body
.
Then
he
addeth
,
Now
what
doth
this
separation
saving
that
the
body
dissolveth
and
resteth
but
the
soule
is
set
in
quiet
and
free
,
who
if
shee
be
faithfull
shall
be
with
Christ
.
In
the
fourth
Chapter
he
saith
that
Death
is
a
haven
after
a
storme
:
and
that
shee
reserveth
vs
to
iudgement
,
such
as
shee
founde
vs
:
and
addeth
that
by
her
Transitura
corruptione
ad
incorruptionem
:
à
mortalìtate
ad
immortalitatem
:
à
perturbatione
ad
tranquillitatem
.
We
passe
from
corruption
to
incorruption
:
from
mortalitie
to
immortalitie
:
from
trouble
to
rest
.
Againe
in
the
7.
The
foole
doth
feare
death
as
the
soveraigne
evill
:
the
wise
man
doth
desire
it
as
a
rest
after
labour
,
and
the
ende
of
all
calamities
.
In
the
same
place
.
Death
is
the
fulnesse
of
wages
:
the
sum
of
rewards
:
the
favour
or
grant
of
dispensation
or
license
.
In
the
tenth
Chapter
he
mocketh
such
as
thinke
that
the
habitation
of
soules
is
vpon
earth
and
saith
Animarum
superiora
esse
habitacula
,
scripturae
testimonijs
varijs
probatur
.
It
appeareth
by
many
testimonies
of
the
scriptures
that
the
habitation
of
the
soules
is
aboue
.
In
the
last
Chapter
speaking
of
himselfe
and
of
al
that
beleeue
in
Iesus
Christ
,
hee
saith
,
When
that
day
shall
come
let
vs
goe
boldly
to
Abraham
our
father
;
to
the
assembly
of
Saints
:
and
congregation
of
the
righteous
:
for
wee
shall
goe
to
our
fathers
;
to
the
schoolemasters
of
our
faith
,
to
the
ende
that
albeit
our
workes
faile
vs
,
yet
faith
may
succour
vs
and
the
inheritance
be
kept
for
vs
.
And
to
the
ende
no
man
should
thinke
that
he
speaketh
only
of
the
most
holy
and
perfect
,
he
saith
Etiamsi
opera
desint
,
albeit
workes
faile
vs
:
and
soone
after
he
saith
that
it
doth
appertaine
to
all
the
beleevers
in
God
,
and
that
When
the
day
of
death
shall
come
:
to
the
end
the
Popes
factors
should
not
put
of
that
day
to
the
issue
out
of
Purgatory
.
Also
that
our
adversaries
may
no
longer
shrowd
themselues
vnder
this
passage
in
the
12.
of
Matthew
,
Blasphemy
against
the
holy
Ghost
shall
not
be
forgiuen
,
neither
in
this
world
nor
in
the
world
to
come
:
he
saith
in
the
second
Chapter
of
the
same
booke
Qui
hic
non
acceperit
remissionem
peccatorum
,
illic
non
erit
.
Hee
that
will
not
here
receaue
remission
of
sinnes
shall
not
bee
there
.
S.
Chrysostome
hom.
75.
in
Matth.
If
we
now
doe
not
that
we
should
,
when
wee
come
there
,
we
shall
haue
no
meanes
to
satisfie
.
Againe
,
hom.
22.
ad
populum
Antiochenum
.
Read
the
Scriptures
of
our
Saviour
,
and
learne
that
none
can
helpe
vs
when
we
depart
hence
.
Also
in
his
2.
hom.
vpon
Lazarus
.
Pay
all
here
,
that
without
trouble
thou
maist
come
to
that
tribunall
seat
,
while
we
are
here
we
haue
great
hope
:
but
so
soone
as
wee
are
departed
to
goe
thether
it
remaineth
no
longer
in
our
power
to
doe
pennance
,
or
to
blot
out
,
or
amend
that
we
haue
done
amisse
.
Hereto
Bellarmine
answereth
that
Chrysostome
speaketh
of
the
remission
of
mortal
sinnes
which
no
man
saith
are
remitted
in
Purgatory
.
And
all
this
is
false
:
for
Chrysostom
speaketh
of
all
sinnes
:
and
in
any
of
all
these
places
:
never
maketh
distinction
betweene
mortall
and
veniall
sinnes
:
&
indeed
hee
speaketh
of
the
wicked
rich
man
,
who
was
not
punished
for
one
sinne
only
but
for
all
his
sinnes
:
withall
that
our
adversaries
do
hold
that
in
Purgatory
they
may
beare
the
punishment
for
mortall
sinnes
:
but
that
by
the
mercy
of
God
of
eternall
they
be
made
temporall
.
Yea
they
proceed
so
far
as
to
limit
the
time
of
this
punishment
,
namely
seaven
yeares
for
every
sinne
,
as
wee
shewed
in
the
first
Chapter
.
Likewise
vpon
the
23.
of
Matthew
,
hom.
25.
hee
saith
that
pennance
after
death
is
as
vnprofitable
as
the
Phisitian
,
who
after
death
can
doe
no
good
.
The
same
he
saith
vpon
the
first
of
Genes.
hom.
5.
Also
vpon
the
fourth
to
the
Romans
,
hom.
8.
Where
there
is
grace
,
there
is
forgiuenesse
:
where
there
is
forgiuenesse
there
is
no
punishment
.
Now
punishment
being
taken
away
and
righteousnesse
through
faith
granted
,
nothing
may
hinder
vs
but
that
we
shall
be
made
heires
of
this
promise
which
is
by
faith
.
Himselfe
vpon
Matth.
hom.
32.
asketh
of
the
parents
of
the
deceased
these
questions
:
Wherefore
after
the
death
of
thy
friends
,
dost
thou
call
them
poore
?
Why
dost
thou
desire
the
Priest
to
pray
for
them
?
I
knowe
that
thou
wilt
answer
,
it
is
to
the
ende
the
deceased
may
obtaine
rest
,
and
find
his
iudge
favourable
?
&
thou
weenest
that
thou
must
weepe
for
these
matters
:
but
seest
thou
not
that
even
in
the
same
thou
dost
wrong
him
?
For
considering
that
thou
thinkest
he
is
gon
into
the
flowred
fields
,
why
dost
thou
yet
stir
vp
great
stormes
against
him
?
Againe
in
his
70.
hom.
ad
populum
Antiochenum
:
speaking
of
the
funerals
and
the
duty
that
we
performe
to
the
dead
with
torches
and
hymnes
,
he
saith
.
What
is
the
meaning
of
these
flaming
lamps
?
No
other
but
that
we
convey
the
Champions
after
the
combat
ended
?
and
these
hymnes
,
but
that
in
them
we
glorifie
God
and
giue
him
thankes
that
he
hath
crowned
the
dead
,
and
freed
him
from
all
sorrowes
?
that
he
now
keepeth
him
about
him
hauing
taken
from
him
all
vncertainties
?
all
which
are
actions
of
ioy
.
Hee
hath
almost
the
same
words
in
the
moralitie
of
his
fourth
homily
on
the
Hebrewes
.
Both
there
and
in
his
third
homily
on
the
Philippians
,
hee
gathereth
that
the
duties
that
wee
performe
to
the
dead
,
do
testifie
that
their
soules
are
in
rest
:
for
the
people
say
Convertere
anima
mea
in
requiem
,
My
soule
returne
into
thy
rest
.
Againe
in
his
32.
homily
vpon
Matthew
.
Teares
and
lamentations
beseeme
the
enemy
,
not
thee
that
goest
to
rest
:
&
surely
Death
is
a
quiet
hauen
from
all
troubles
:
Againe
,
There
is
the
spirituall
bride
bed
,
and
coelestiall
.
And
he
saith
that
after
death
there
is
no
more
sorrow
.
To
bee
briefe
.
In
Nilus
B●shop
of
Thessalonica
we
haue
an
expresse
book
against
Purgatory
,
which
is
an
Apology
for
the
Greeke
Churches
:
wherein
they
saie
that
this
temporall
fire
was
condemned
in
the
fifth
Councel
:
as
also
to
this
day
,
the
Churches
of
the
Greeks
and
Russians
,
the
Abissines
and
the
Armenians
knowe
not
what
this
Imaginary
fire
meaneth
.
There
also
the
Greeke
Churches
do
protest
that
S.
Chrysostome
never
beleeved
any
such
matter
,
nether
any
of
their
ancient
Doctors
:
whereof
we
doe
gather
that
some
places
of
this
doctour
,
which
seeme
to
make
for
Purgatory
either
must
bee
vnderstoode
of
an
other
kind
of
Purgatory
,
such
as
was
the
purging
fire
of
Origen
and
Ambrose
,
which
shall
be
spoken
of
hereafter
,
or
els
that
those
passages
are
corruptly
inserted
and
suggested
:
Tunc
est
tentatio
finienda
quando
finitur
&
pugna
&
tunc
est
finienda
pugna
,
quando
post
hanc
vitam
succedet
secura
victoria
:
&
paulo
post
,
milites
Christi
labori
osa
peregrinatione
transacta
regnant
felices
in
patria
.
Illis
omnia
remissa
sunt
delicta
,
nihil
ob
delicta
puni●is
.
for
likewise
in
the
counsell
of
Florence
,
where
the
Greekes
armed
them selues
with
the
auctority
of
their
Doctours
,
the
Latins
would
not
haue
forborne
to
bring
in
these
passages
to
convince
them
.
Prosper
in
his
first
book
of
Contemplatiue
life
cap.
1.
saith
,
Temptation
shall
end
,
when
the
Combat
is
ended
:
and
the
Combut
shall
end
when
after
this
life
an
assured
victory
shall
succeed
.
Againe
soone
after
he
saith
,
The
souldiours
of
Iesus
Christ
after
they
haue
finished
their
laborious
pilgrimage
,
do
raigne
happyly
in
their
Countrey
.
Procopius
vpon
Exodus
.
To
those
who
by
faith
are
entred
into
the
number
of
their
confederates
and
brethren
,
and
haue
beene
made
partakers
of
the
divine
nature
by
the
participation
of
the
holy
Ghost
,
all
their
sinnes
are
pardoned
,
&
they
haue
received
no
punishment
for
their
offences
.
Epiphanius
in
his
second
book
of
heresies
,
heresie
39
,
which
is
the
same
of
the
Catares
and
Novatians
,
seemeth
to
haue
taken
a
smatch
in
the
Confutation
of
Purgatory
,
where
he
saith
,
In
the
age
to
come
after
a
mans
death
there
is
no
more
helpe
by
fasting
;
no
more
vocation
of
pennance
:
no
more
exhibition
of
Almes
:
hee
also
saith
,
It
is
as
the
corne
that
swelleth
not
after
it
is
reaped
:
neither
can
be
spoiled
with
the
winde
.
Finally
he
concludeth
,
The
Garners
are
sealed
vp
:
the
time
is
past
,
the
combat
is
finished
:
the
lists
are
voided
,
and
the
Garlands
are
given
.
Now
,
saith
hee
,
all
this
is
finished
at
the
departure
out
of
the
body
:
after
which
departure
our
adversaries
do
impose
grievous
penances
,
and
augment
the
difficulty
of
the
fight
and
torments
,
and
doe
deferre
the
giuing
of
the
Crownes
vntill
the
comming
out
of
Purgatory
:
that
is
to
say
,
many
hundreds
and
thousands
of
yeares
after
death
.
Arnobius
in
his
second
book
against
the
gentils
saith
,
that
Plato
after
this
life
hath
set
downe
Rivers
of
fire
,
in
quibus
animas
asseverat
volui
,
mergi
,
exuri
:
where
the
soules
are
tossed
,
plunged
,
and
burned
.
But
himselfe
contrarywise
doth
holde
that
the
souls
out
of
the
bodies
can
endure
no
sorrow
.
Quis
hominum
non
videt
quod
sit
immortale
,
quod
simplex
,
nullum
posse
dolorem
admittere
.
Wherein
albeit
he
erreth
not
,
yet
doeth
it
sufficiently
shewe
that
hee
beleeveth
not
that
the
soules
without
bodies
can
after
this
life
bee
cast
into
a
fire
.
Note
also
that
throughout
all
antiquity
wee
finde
no
mention
of
buls
:
of
fetching
of
soules
out
of
Purgatory
,
of
Indulgences
for
the
dead
,
aulters
,
and
of
fraternities
that
haue
priviledge
to
fetch
a
soule
out
of
Purgatory
:
As
this
is
but
lately
invented
,
and
as
old
age
encreaseth
in
covetousnesse
,
so
hate
Avarice
beene
more
inventiue
in
this
declining
old
age
of
the
world
:
for
it
is
credible
,
that
the
Apostles
and
their
first
successours
omitted
the
fetching
of
foules
out
of
this
fire
by
indulgences
,
for
want
either
of
knowledge
,
either
of
abilitie
,
either
else
of
good
will
.
Also
that
togither
with
their
greatnesse
and
riches
,
skill
,
spirituall
power
,
pietie
,
and
charitie
haue
growne
vp
in
the
Bishops
of
Rome
.
That
the
Doctours
in
the
primitiue
Church
in
this
matter
had
their
errors
,
which
the
Church
of
Rome
reiecteth
namely
in
this
,
that
for
the
most
part
they
beleeved
that
the
soules
are
detained
in
dennes
or
corners
vntil
the
day
of
iudgment
:
whereof
neverthelesse
it
appeareth
that
they
knew
not
Purgatory
.
Irineus
toward
the
end
of
his
fourth
and
last
booke
condemneth
two
opinions
:
the
one
that
hell
is
in
the
world
:
the
other
,
that
the
soule
which
hee
calleth
the
inward
man
comming
out
of
the
body
ascended
into
the
region
that
is
aboue
the
heauens
.
Then
he
addeth
,
For
sith
our
Lord
went
into
the
middest
of
the
shadow
of
death
,
where
the
soules
of
the
dead
remained
,
and
is
since
corporally
risen
againe
,
and
after
his
resurrection
was
receaued
on
high
:
It
is
evident
therefore
that
the
soules
of
his
disciples
,
for
whom
Iesus
Christ
acted
and
suffered
these
things
,
shall
also
goe
into
an
invisible
place
to
them
appointed
by
God
,
where
they
shall
remaine
vntil
the
resurrection
:
afterward
being
perfectly
,
that
is
,
corporally
raised
as
Iesus
Christ
was
,
they
shall
appeare
in
the
presence
of
God
:
for
no
disciple
is
aboue
his
master
,
&c.
In
summe
his
meaning
is
that
herein
the
condition
of
the
faithfull
deceased
shall
bee
conformable
to
that
of
Iesus
Christ
,
whose
soule
came
not
into
the
presence
of
God
before
his
resurrection
,
but
was
in
darknesse
and
in
the
shadow
of
death
:
herevpon
also
doth
Erasmus
in
his
preface
to
the
fifth
booke
of
Irineus
note
that
Irineus
did
suppose
that
the
soules
dismissed
from
the
bodies
did
not
immediatly
enioy
the
sight
of
God
,
but
are
reserued
in
some
secret
place
vntil
the
resurrection
The
same
father
in
the
same
booke
not
farr
from
the
beginning
saith
that
God
hath
placed
man
in
Paradice
,
which
is
the
garden
of
Eden
,
from
whence
for
his
disobedience
he
was
driven
into
the
world
:
and
then
he
addeth
,
Therefore
the
ancient
fathers
that
were
the
Apostles
disciples
,
do
say
that
such
as
are
translated
from
hence
,
are
translated
into
that
place
.
Hee
therefore
did
thinke
that
the
garden
of
Eden
from
whence
Adam
was
expelled
,
was
the
secret
corner
where
the
soules
are
hidden
vntil
the
resurrection
.
A
frivolous
doctrine
,
yet
such
as
testifieth
that
in
his
time
there
was
yet
no
speech
of
purgatory
:
which
Erasmus
also
hath
noted
in
the
same
preface
.
Origen
in
his
seventh
homily
vpon
Leuiticus
saith
thus
.
The
Saints
no
not
the
Apostles
themselues
haue
not
yet
receaued
their
ioy
,
but
they
expect
vntil
I
bee
made
participant
thereof
with
them
.
And
in
his
second
book
of
his
principles
toward
the
end
he
saith
with
Irineus
That
the
saints
after
their
decease
are
transported
into
the
earthly
Paradice
.
Eam
Regionem
sinum
dico
Abrahae
:
et
si
non
coel●stem
sublimiocem
tamen
inferis
interim
refrigerium
praebituram
animabus
iustorum
,
donec
comsummatio
rerum
resurrectionem
omnium
plenitudine
mercedis
expungat
.
Quae
infra
terram
iacent
neque
ipsa
sunt
digestis
&
ordinatis
potestatibus
vacua
.
Locus
enim
est
quo
piorum
animae
&
impiorum
ducuntur
,
&c.
Tertullian
in
his
fourth
book
against
Marcion
,
cap.
34.
I
call
Abrahams
bosome
that
region
,
albeit
not
celestiall
,
yet
higher
then
the
hels
:
which
nevertheles
must
giue
rest
to
the
soules
of
the
righteous
,
vntil
the
consummation
of
things
accomplish
the
resurrection
through
the
fulnes
of
reward
.
The
same
he
repeateth
in
his
fourth
poeticall
booke
against
Marcion
.
cap.
6.
&
in
his
booke
of
the
soule
cap.
55.
Constituimus
omnem
animam
apud
inferos
sequestrari
in
Diem
Domini
.
Wee
hold
assured
that
every
soule
is
sequestred
into
the
lower
partes
vnto
the
day
of
the
Lord
.
The
same
hee
also
saith
,
cap.
56.57.58
.
Nouatian
in
his
booke
of
the
Trinity
and
is
to
bee
found
among
the
bookes
of
Tertullian
,
cap.
1.
saith
.
The
things
that
are
vnder
the
earth
,
are
not
void
of
powers
digested
and
ordered
.
For
it
is
the
place
whether
the
soules
both
of
the
faithfull
and
of
the
wicked
are
brought
,
feeling
already
the
foreiudgement
of
the
iudgement
to
come
.
Now
were
it
to
no
purpose
to
say
that
Novatian
was
an
hereticke
:
for
it
is
well
knowne
hee
was
never
holden
to
be
an
hereticke
for
this
opinion
,
but
because
hee
refused
reconciliation
to
the
Church
to
those
that
were
once
fallen
.
Chrysostome
on
the
first
to
the
Corinthians
,
hom.
39.
If
the
body
riseth
not
againe
the
soule
shall
not
be
crowned
,
but
be
kept
out
of
the
celestiall
beatitude
.
The
same
he
saith
hom.
28.
vpon
the
Epistle
to
the
Hebrewes
.
In
the
same
father
we
finde
some
sentences
to
the
contrarie
:
as
indeed
it
was
his
fault
,
to
be
of
smale
constancy
:
and
yet
all
that
he
saith
doth
yet
make
more
against
Purgatory
.
And
in
his
homily
vpon
the
Epistle
to
the
Philippians
.
The
righteous
whether
it
bee
here
,
or
whether
it
be
there
,
are
ever
with
the
king
,
but
there
much
more
yea
&
more
neer
:
not
as
it
were
by
the
way
:
not
in
faith
:
but
face
to
face
.
And
wee
consequently
doe
say
,
not
in
a
fire
,
not
in
a
prison
vnder
earth
.
Theophil●ot
,
a
follower
of
Chrysostom
,
vpon
the
11.
to
the
Hebrews
.
The
saints
haue
not
yet
obtained
the
celestiall
promises
Let
no
man
thinke
that
the
soules
be
iudged
immediatly
after
death
:
for
they
are
all
detained
in
a
common
prison
vntil
the
time
come
that
the
great
iudge
taketh
the
examination
of
what
they
haue
deserved
.
Victor
in
Martyr
vpon
the
sixt
of
the
Revelation
,
saith
that
Saint
Iohn
saw
vnder
the
alter
the
soules
of
the
Martyrs
,
and
those
that
were
slaine
:
and
these
words
sub
ara
hee
doth
expound
sub
terra
.
Thus
then
hee
placeth
the
soules
of
the
Martyrs
and
Saints
vnder
earth
.
S.
Hillary
vpon
the
38.
It
is
the
law
of
necessity
where
to
man
is
subiect
that
the
soules
should
descend
into
the
lower
parts
,
after
the
dead
be
buried
.
Which
law
Iesus
Christ
for
the
accomplishment
of
a
very
perfect
man
,
did
not
refuse
.
Neither
may
we
say
that
hee
speaketh
of
the
fathers
of
the
old
Testament
:
for
in
all
that
place
hee
hath
not
a
word
of
them
:
besides
he
would
haue
said
This
was
the
law
:
but
he
saith
,
This
is
the
law
:
Finally
saying
it
is
a
humane
necessitie
,
which
Iesus
Christ
vnderwent
,
to
become
very
man
hee
sheweth
that
it
is
a
condition
imposed
vpon
all
man
kind
,
which
if
Iesus
Christ
had
not
vndergon
,
hee
had
not
participated
in
all
that
was
proper
to
mankind
.
Hee
also
vpon
the
second
Psalme
saith
.
The
dai●
of
iudgement
is
the
eternall
retribution
of
beatitude
,
or
of
punishment
:
but
the
houre
of
death
in
the
meane
time
,
holdeth
every
one
vnder
her
lawes
,
whiles
the
bosome
of
Abraham
,
or
the
paine
reserveth
every
one
to
iudgement
.
Euthimius
vpon
Luke
.
16.
saith
that
the
history
of
Lazarus
is
a
parable
,
wherein
is
described
vnto
vs
what
shall
bee
done
in
the
day
of
iudgement
.
And
vpon
the
23.
Psalme
,
he
saith
,
None
of
the
righteous
haue
receaued
the
promises
,
and
the
kingdome
shal
be
giuen
in
the
day
of
the
vniversall
retribution
.
Wherevpon
also
Io.
Hentenius
a
Monke
of
the
order
of
S.
Hierom
hath
noted
in
the
margent
that
Euthimius
as
a
Greek
followeth
the
errors
of
the
Greekes
.
S.
Bernard
in
his
3.
sermon
of
all
Saints
maketh
three
habitations
for
soules
.
Primum
in
Tabernaculis
,
secundum
in
Atrijs
,
tertium
in
C●●lis
.
The
first
in
Tabernacles
,
that
in
,
this
body
,
the
second
in
Porches
,
the
third
in
heaven
:
these
receptacles
hee
tearmeth
hals
.
As
for
S.
Ambrose
and
S.
Augustine
,
we
finde
them
wavering
and
vnlike
to
themselues
sometimes
speaking
according
to
the
truth
,
sometime
carried
away
with
the
common
error
.
Ambrose
indeed
hath
before
told
vs
that
the
habitation
of
the
souls
separated
is
aboue
and
in
the
11
Chapter
he
saith
,
Incer●●
supremi
Iudicij
non
verentur
eventum
.
But
in
his
second
booke
of
Abell
and
Cain
,
cap.
2.
he
saith
thus
.
The
Pilot
arrived
at
the
shore
,
thinketh
not
himselfe
at
the
ende
of
his
travaile
:
for
immediatly
hee
seeketh
a
beginning
of
another
iourney
.
The
soule
is
losed
from
the
body
,
but
yet
abideth
in
suspense
vpon
the
doubt
and
vncertainty
of
the
future
iudgement
.
If
this
be
so
,
then
doth
she
not
inioy
felicitie
before
the
day
of
iudgement
.
S.
Augustine
is
of
the
same
mind
for
in
him
we
finde
sundry
places
,
wherein
speaking
of
the
soules
of
some
persons
deceased
he
thinketh
them
to
bee
translated
into
heaven
,
and
to
bee
with
God
:
but
wee
find
more
places
where
he
holdeth
the
contrary
and
followeth
the
common
error
,
vpon
the
36.
Psalme
he
saith
that
the
soule
departed
from
the
body
,
shal
not
be
in
the
kingdome
of
heauen
:
well
it
may
be
in
Abrahams
bosome
with
Lazarus
:
for
so
doth
he
cal
this
receptacle
and
to
shew
that
this
was
the
common
opinion
,
he
saith
that
no
man
was
ignorant
thereof
:
These
be
his
words
.
Post
vitam
islam
parvam
,
nondum
eris
vbi
erunt
sancti
,
quibus
dicetur
venite
Benedicti
,
&c.
Non
dum
ibi
eris
:
Quis
nescit
?
So
in
the
ninth
booke
of
his
Confessions
cap.
3.
he
thus
speaketh
to
God
,
Thou
hast
losed
Nebridius
out
of
this
flesh
,
Nebridiu●
carne
solvisti
&
nunc
ille
vivit
in
sinu
Abrahae
,
quicquid
illud
est
quod
ille
significatur
.
Tempusquod
inter
hominis
mortem
&
vltimam
resurrectionem
interpositum
est
animas
abditis
receptaculis
continet
.
Socratis
animarum
receptaculis
sedibusque
requiescit
.
Secundum
apertissimam
Domini
sententiam
etiam
ipse
sentit
tunc
visuros
faciem
Dei
,
cum
in
Angelos
profecerimus
,
1.
aequales
Angelis
facti
fuerimus
,
quod
erit
vtique
in
resurrectione
mortuorum
and
now
he
liveth
in
Abrahams
bosome
:
whatsoever
it
is
that
is
signified
by
this
bosome
.
Here
he
speaketh
as
doubting
.
In
his
manuell
to
Laurentius
cap.
108.
The
time
that
is
betweene
death
and
the
last
resurrection
,
containeth
the
soules
in
secret
receptacles
,
according
as
every
one
is
worthy
of
rest
,
or
of
affliction
.
And
in
his
17.
booke
of
the
Citty
of
God
,
cap.
9.
This
part
of
the
citty
of
God
which
is
gathered
together
from
among
mortall
men
,
&
must
bee
conioined
with
immortall
Angels
,
is
now
a
traveller
vpon
earth
,
being
subiect
to
death
:
whereas
for
those
that
are
dead
,
they
rest
in
the
hidden
receptacles
or
seats
of
souls
.
In
his
Epistle
to
Fortunatianus
According
to
the
most
evident
sentence
of
our
Lord
,
and
S.
Paule
holdeth
that
wee
shall
see
the
face
of
the
Lord
when
we
shal
be
advanced
even
to
the
Angels
,
that
is
to
say
,
that
we
be
made
equal
to
the
Angels
,
which
shall
be
in
the
resurrection
of
the
dead
.
I
will
therefore
make
any
man
of
vnderstanding
iudge
whether
,
the
wordes
wherewith
at
this
day
they
pray
in
the
masse
for
the
soules
in
Purgatory
doe
not
testifie
that
when
this
praier
was
penned
,
the
beliefe
of
the
latin
Church
was
not
concordant
with
it
.
Remember
O
Lord
thy
servants
that
are
gone
before
vs
in
the
sign
of
faith
,
and
do
sleepe
in
the
slumber
of
peace
:
To
them
O
LORD
and
to
all
that
rest
in
Christ
,
wee
beseech
thee
to
graunt
place
of
refreshing
,
of
light
,
and
of
peace
.
Could
this
bee
spoken
of
soules
so
long
tormented
in
a
fire
,
like
to
hell
fire
?
What
rest
what
quiet
sleepe
in
fire
seaven
times
more
hot
then
our
ordinary
fire
?
A
fire
that
continueth
hundreds
and
thousands
of
yeares
?
Vndoubtedly
this
praier
was
made
for
the
soules
that
they
thought
to
be
in
the
hidden
receptacles
,
where
they
rested
in
expectation
of
the
resurrection
:
and
felt
some
refreshing
by
the
praiers
of
the
living
:
Indeed
wee
haue
heard
that
such
was
the
opinion
of
Tertullian
,
who
also
vseth
the
like
tearmes
in
his
booke
of
Monogamy
and
willeth
the
wise
to
pray
for
her
husband
In
refrigerium
&
adpostulet
,
vt
in
prima
resurrectione
consortium
,
entreating
some
refreshing
for
him
,
and
that
he
may
accompany
her
in
the
first
resurrection
.
For
this
doctour
beleeved
that
all
the
faithfull
shoulde
not
rise
togither
,
as
in
the
last
chapter
of
his
booke
of
the
soule
hee
doth
expresly
say
,
yea
even
all
the
Greek
Church
is
yet
of
that
opinion
:
who
denying
Purgatory
do
neverthelesse
pray
for
the
dead
,
This
was
it
that
induced
Pope
Iohn
the
23.
to
maintaine
this
opinion
,
&
to
prohibit
the
divines
of
Paris
from
teaching
otherwise
:
as
witnesseth
Gerson
in
his
pascal
sermon
,
&
Iohn
Villanus
in
the
tenth
booke
of
his
history
.
This
is
one
of
the
heroical
actions
of
the
Colledge
of
Sorbon
and
one
of
her
last
gaspes
of
her
dying
liberty
:
for
[
saith
Erasmus
in
his
preface
to
the
fifth
book
of
Ireneus
]
Iohannes
coactus
,
opere
Theologorum
Parisiorum
,
ad
palinodiam
coram
Galliarum
Rege
Philippo
:
non
sinc
buccina
.
By
al
the
premisses
it
appeareth
how
irresolute
the
ancients
are
in
this
question
:
how
vnfit
they
are
to
decide
it
:
&
into
what
Laberinthes
they
that
sende
vs
to
the
fathers
to
be
directed
by
them
do
endevour
to
entangle
the
consciences
.
It
also
appeareth
that
the
prayers
for
the
dead
,
that
are
to
be
found
in
these
doctors
doe
make
nothing
for
Purgatory
:
but
were
made
for
their
refreshings
in
those
receptacles
,
and
for
their
salvation
in
the
day
of
Iudgement
:
also
for
other
intents
whereof
we
wil
speak
hereafter
.
This
is
one
degree
of
the
bad
dealing
of
my
adversaries
in
their
citing
of
the
fathers
.
That
divers
of
the
fathers
beleeved
that
the
fire
in
the
last
iudgment
should
purge
the
soules
of
all
men
:
even
of
the
Apostles
and
Saints
.
Clement
of
Alexandria
was
the
first
that
declined
from
the
purity
&
simplicity
of
the
doctrine
of
the
Gospell
,
intermingling
Platonicall
Philosophy
there
with
:
also
his
wheeling
and
capricious
stile
did
blast
and
corrupt
all
that
was
naturall
or
forcible
in
the
simplicity
of
Gods
word
yea
he
proceeded
so
far
as
to
say
in
the
sixt
booke
of
his
Tapisseryes
that
the
Greekes
were
iust
,
by
Philosophy
:
also
that
Philosophy
was
given
vnto
them
in
liew
of
the
Testamentes
.
By
the
same
vanity
was
hee
likewise
induced
in
the
same
booke
to
say
that
Christ
and
his
Apostles
descended
into
hell
and
there
preached
the
Gospell
to
the
soules
of
the
Gentils
and
Infidels
,
who
[
saith
he
]
were
by
that
preaching
converted
:
hee
also
holdeth
that
the
souls
of
Infidels
that
are
in
hell
may
yet
be
converted
and
come
to
salvation
.
S.
Augustin
in
his
booke
of
heresies
[
wherin
he
rancketh
Origen
among
the
heretickes
]
in
43
heresie
saith
,
Many
doctrins
hath
this
Origen
which
the
Catholike
church
doth
not
receiue
,
whereof
he
is
not
wrongfully
reproved
,
neither
can
his
defenders
excuse
him
:
but
principally
in
the
point
of
purgation
and
deliverance
.
Now
let
all
men
iudge
with
what
conscience
our
adversaries
can
vse
the
auctority
of
Origen
to
establish
their
Purgatory
.
Now
albeit
this
doctrin
was
reiected
by
such
as
came
after
,
yet
the
actiue
and
quicke
spirit
of
Origen
drew
many
to
admire
him
,
and
into
the
mindes
of
some
infused
the
sparkes
of
this
purgatiue
fire
:
yet
such
as
hath
no
resemblance
with
the
Purgatory
of
the
Church
of
Rome
.
Wheras
he
limiteth
an
end
to
the
purgation
of
the
divels
,
and
then
will
haue
them
to
be
saved
,
therein
he
is
not
followed
:
otherwise
he
hath
followers
so
farre
forth
as
he
wil
haue
the
fire
in
the
last
iudgement
to
serue
to
purge
even
the
Saints
and
Apostles
,
We
haue
already
heard
one
opinion
of
Tertullian
in
his
last
chapter
of
his
book
of
the
soule
that
commeth
neere
to
this
,
where
he
saith
,
They
shall
pay
even
their
least
sinnes
by
the
delay
of
their
resurrection
.
Lactantius
in
his
seaventh
book
cap.
21.
When
God
shall
haue
iudged
the
righteous
,
he
shall
examine
them
by
fire
,
thō
they
whose
sinnes
shall
prevaile
either
in
waight
or
number
shal
by
the
fire
be
singed
and
lightly
scortched
.
He
speaketh
of
a
fire
that
is
not
yet
,
but
shall
beginne
at
the
day
of
Iudgement
.
The
Frier
page
63.
vseth
this
passage
for
his
Purgatory
but
he
doth
but
quote
it
,
for
he
coulde
not
for
shame
alleadge
it
at
large
.
S.
Ambrose
vpon
the
36
Psalme
is
as
plaine
as
any
.
The
sonnes
of
Levy
shall
bee
purged
by
fire
,
and
Ezechiell
,
and
Daniell
.
And
these
,
is
they
shall
be
examined
by
fire
shall
also
say
,
We
haue
passed
through
fire
&
water
.
Two
things
he
here
delivereth
.
The
one
that
even
the
most
holy
must
passe
by
this
fire
:
The
other
,
that
this
purgation
of
the
Saints
,
of
Ezechiel
and
of
Daniell
,
&c.
is
not
yet
:
for
hee
saith
,
Purgabuntur
,
Examinabuntur
.
They
shall
be
purged
and
examined
.
Againe
in
his
20
sermon
vpon
the
118
Psalm
he
saith
thus
,
All
must
of
necessity
passe
through
the
flames
,
yea
were
it
Iohn
the
Evangelist
whom
our
Lord
loved
:
or
were
it
Peter
,
to
whom
he
delivered
the
keyes
.
And
there
hee
still
speaketh
of
a
fire
which
is
not
yet
:
which
also
must
bee
even
for
the
most
holy
.
Again
in
the
same
place
he
vseth
the
Allegory
of
the
flaming
sword
placed
in
the
entring
into
the
earthlie
Paradice
,
and
that
with
farre
more
dexteritie
then
our
adversaries
,
who
practise
to
make
vse
of
it
for
their
Purgatorie
:
for
Ambrose
who
referreth
this
purging
fire
to
the
day
of
iudgement
hath
some
smal
colour
for
his
Allegorie
because
the
last
iudgement
is
the
entry
&
as
it
were
the
gate
into
the
Eternall
kingdome
,
as
this
sword
was
in
the
entry
into
the
terestriall
Paradice
:
But
there
is
no
more
proportion
betweene
this
sword
and
the
roasting
of
souls
after
death
,
then
betweene
S.
Peter
&
the
Pope
.
S.
Hierom
taketh
the
same
course
,
and
as
he
was
a
great
imitator
of
Origen
,
so
doth
he
follow
him
in
this
:
excepting
so
much
as
concerneth
the
purging
of
divels
and
Infidels
.
He
therefore
in
the
last
lines
of
his
Commentary
vpon
Esay
setteth
down
two
sorts
of
Impious
and
wicked
persons
.
The
one
that
are
Christians
:
the
other
that
are
not
.
The
same
father
vpon
the
46.
of
Ezechiell
tearmeth
the
last
day
,
which
is
the
day
of
the
Resurrection
,
The
Sabaoth
and
the
seaventh
day
,
and
saith
,
Every
creature
in
comparison
of
the
Creator
is
vncleane
,
and
must
bee
purged
by
divine
fire
.
He
then
here
telleth
vs
two
things
:
one
that
this
fire
is
for
every
creature
,
and
consequently
for
the
Saintes
and
Martyrs
:
the
other
,
that
this
fire
is
not
yet
,
for
he
saith
purganda
and
expreslie
he
specifieth
that
it
shal
bee
in
the
last
day
which
he
tearmeth
The
Sabaoth
&
the
seaventh
day
.
S.
Hilary
vpon
the
119.
Psalme
,
in
the
pause
Gimel
expoundeth
how
many
things
are
to
bee
vsed
in
the
purging
of
vs
from
our
sinnes
,
besides
Baptisme
:
and
there
hee
bringeth
in
the
holy
Ghost
sanctifying
of
vs
,
and
the
fire
of
Iudgement
that
doth
purifie
vs
.
And
in
the
same
pause
or
section
hee
doth
more
plainly
deliver
his
opinion
:
which
is
,
that
the
fire
in
the
day
of
iudgment
must
bake
and
burne
the
faithfull
,
yea
even
the
Virgin
Mary
.
These
be
his
words
.
An
cum
ex
omni
otioso
verbo
rationeu●
simus
praestituri
,
diem
Iudicij
concupiscimus
in
quo
nobis
est
indefessus
ille
ignis
obeandus
in
quo
subcunda
sunt
gravia
illa
expiandae
à
peccatis
animae
supplicia
.
Againe
soone
after
.
Si
in
Iudicij
severitatem
capax
illa
Dei
virgo
ventura
est
,
desiderare
quis
à
Deo
audebit
Iudicari
?
To
bee
briefe
,
his
feare
of
the
heate
of
this
fire
,
which
must
burne
even
the
Virgin
Mary
doth
keepe
him
[
saith
he
]
from
desiring
the
day
of
iudgement
.
Of
this
fire
then
doth
Gregory
Nazian
speak
in
the
passage
alleadged
by
the
Frier
page
84.
Whereout
I
gather
two
things
.
First
how
easily
mans
spirit
is
misled
,
when
it
strayeth
from
the
word
of
God
:
secondly
that
my
adversaries
do
abuse
the
people
and
perswade
them
that
these
Doctors
doe
speake
of
Purgatory
.
They
do
indeed
speak
of
the
fire
of
the
last
iudgment
:
likewise
that
they
make
mention
of
a
torment
reserved
to
those
only
that
haue
not
sufficiently
satisfied
in
this
life
when
they
speake
but
of
a
torment
or
purgation
common
to
all
the
faithfull
,
to
the
saints
,
to
the
Martyrs
and
to
the
Virgin
Mary
.
And
this
is
a
second
degree
of
their
vnfaithfulnesse
in
their
allegations
.
S.
Augustine
,
who
throughout
the
whole
course
of
this
question
,
hath
shewed
himselfe
inconstant
in
his
20.
book
of
the
Citty
of
God
,
cap.
25.
saith
well
that
in
the
day
of
iudgement
the
fire
shall
to
some
only
stand
insteed
of
the
paines
of
Purgatory
.
Ex
his
quae
dicta
sunt
videtur
evidentius
ap
parere
in
illo
Iudicio
quasdam
quorundam
poenas
purgatorias
futuras
.
The
Frier
pag.
37.
citeth
this
passage
,
but
to
dissemble
that
S.
Augustine
spake
of
the
day
of
iudgement
,
he
concealeth
these
words
,
In
illo
Iudicio
.
Againe
in
his
16.
booke
of
the
citty
of
God
.
cap.
24.
Significatur
isto
igne
dies
Iudicij
dir
imens
carnales
salvandos
per
ignem
&
igne
damnandos
.
This
day
signifieth
the
day
of
iudgement
,
which
must
discerne
the
carnall
men
who
are
to
bee
saved
by
the
fire
,
and
who
to
bee
condemned
into
the
fire
.
There
is
nothing
so
evident
.
This
error
is
condemned
then
by
the
Church
of
Rome
,
which
could
not
fit
it selfe
to
this
Purgatory
that
beginneth
not
vntil
the
day
of
the
resurrection
:
very
well
foreseeing
that
the
Popes
Indulgences
&
dispensations
could
haue
no
colour
,
if
they
should
dispense
with
this
purging
:
whereto
the
fathers
subiected
the
Apostles
,
yea
even
the
blessed
Virgin
,
which
also
is
of
so
short
continuance
.
And
therefore
it
was
requisit
to
make
a
Purgatory
that
should
begin
immediatly
after
death
,
and
a
torment
equall
with
the
torments
of
hell
,
long
and
horrible
,
from
whence
the
Pope
might
exempt
and
fetch
forth
by
his
Indulgences
such
as
it
pleased
him
.
That
the
Fathers
doe
speake
of
another
purgation
by
fire
,
which
is
in
this
life
The
ancients
doe
often
vse
the
Allegoricall
wordes
of
S.
Paul
,
1.
Corin.
3.
namely
of
stubble
,
hay
,
wood
,
of
triall
by
fire
,
and
they
tearme
the
afflictions
and
pennance
of
this
life
a
fire
,
or
a
triall
or
purgation
by
fire
,
S.
Hierom
vpon
the
3.
of
Matthew
speaking
of
this
fire
saith
that
when
the
children
of
Levi
shall
be
purged
,
they
shall
offer
sacrifices
acceptable
to
God
for
Iuda
and
for
Hierusalem
,
which
cannot
be
done
but
in
this
life
and
that
by
fire
.
S.
Augustine
in
the
21.
booke
of
the
citty
of
God
,
cap.
13.
Wee
confesse
that
in
this
life
there
be
Purgatory
paines
:
but
such
as
are
purging
to
those
who
being
exercised
in
them
,
doe
amend
their
liues
.
And
in
cap.
26.
Such
delights
and
carnall
loues
shall
be
burned
by
the
fire
of
tribulation
.
To
this
fire
doe
belong
the
losse
of
kindred
and
all
sorts
of
calamitie
.
Marke
this
Canon
of
Pope
Siricius
which
is
to
be
seene
in
Luityrandus
and
others
.
Hee
commanded
that
the
Monkes
should
immediatly
bee
driven
out
of
the
Monasteries
:
to
the
ende
that
being
shut
vp
in
their
workehouses
they
might
bee
baked
in
the
Purgatory
fire
of
pennance
.
He
tearmeth
the
labour
of
a
Monke
shut
vp
in
a
shop
and
tied
to
travaile
[
as
it
was
the
custome
of
the
first
Monks
to
haue
an
occupation
and
to
labour
with
their
hands
]
a
Purgatory
fire
.
S.
Gregory
in
his
fourth
dialogue
,
cap.
39.
speaking
of
the
fire
whereby
men
be
saved
,
saith
,
It
may
be
meant
of
the
fire
of
the
tribulations
of
this
life
.
And
S.
Augustine
in
his
Manuel
to
Laurentius
cap.
68.
Est
ignis
tribulatio
tentationis
,
This
fire
is
the
temptation
of
afflictions
.
Againe
soone
after
he
saith
that
This
fire
is
in
this
life
.
S.
Cyprian
in
his
fourth
booke
and
2.
Epistle
speaking
of
Ecclesiasticall
pennance
imposed
vpon
such
as
for
feare
had
revolted
to
Idolatrie
,
compareth
the
condition
of
those
penitents
,
which
he
saith
are
to
be
purged
by
fire
,
with
the
condition
of
such
as
never
shrunke
,
but
suffered
martyrdome
:
And
hee
holdeth
the
condition
of
such
Martyrs
to
be
more
blessed
then
the
condition
of
those
penitents
:
marke
his
comparison
.
It
is
one
thing
standing
vp
,
to
aske
forgiunesse
[
as
did
these
penitents
after
their
revolt
]
another
thing
to
attaine
to
the
glory
[
as
they
did
that
persevering
receaved
Martyrdome
]
One
thing
it
is
,
being
cast
into
prison
,
not
to
come
forth
vntill
thou
hast
payd
the
vttermost
farthing
,
another
thing
immediatly
to
receaue
the
reward
of
thy
faith
and
vertue
.
One
thing
it
is
being
afflicted
by
a
long
sorrow
for
sinne
,
to
be
corrected
and
purged
a
long
time
by
fire
:
and
another
to
be
cleansed
from
all
sin
by
passion
and
martyrdome
.
To
bee
briefe
One
thing
it
is
long
to
hang
in
suspense
concerning
the
sentence
that
the
Lord
shall
giue
in
the
day
of
iudgement
:
and
another
to
be
incontinently
crowned
by
the
Lord
.
According
to
the
manner
of
the
ancients
,
he
tearmeth
pennance
and
long
affliction
after
sinne
,
a
purging
fire
,
&
opposeth
it
against
the
present
and
assured
glory
of
the
Martyres
,
as
against
a
condition
more
assured
and
farre
more
blessed
.
And
this
said
he
to
the
end
that
such
as
were
prisoners
for
Christ
,
shold
not
revolt
vpon
this
perswasion
that
afterwards
repenting
they
should
enioy
like
blisse
and
assurance
as
others
that
suffered
martyrdome
.
But
of
temporall
torment
after
this
life
,
or
of
any
purgation
of
soules
separated
from
the
bodies
,
there
is
not
one
word
throughout
that
Epistle
,
neither
elsewhere
throughout
all
Cyprian
,
who
in
puritie
giueth
place
to
none
of
the
Ancients
.
And
indeed
wee
need
not
to
seeke
farther
then
the
same
Epistle
,
wherein
hee
willeth
that
the
penitents
[
confessing
their
fault
]
should
be
receiued
.
For
,
saith
he
,
Apud
inferos
confessio
non
est
,
nec
Exomologests
illic
fieri
potest
.
Which
is
more
none
of
the
wordes
vttered
in
this
passage
can
in
any
wise
stand
with
our
adversaries
Purgatory
.
1.
For
he
saith
Longo
dolore
cruciatum
emendari
&
purgari
diu
igne
.
The
penitent
long
time
tormented
is
amended
and
purged
by
the
fire
:
Now
our
adversaries
say
that
the
soules
doe
not
or
cannot
amend
themselues
in
their
Purgatory
.
2.
It
is
also
said
that
hee
that
is
thus
purged
resteth
in
suspense
and
doubt
of
the
Lords
sentence
in
the
day
of
iudgement
.
S.
Cyprian
.
3.
Finally
sith
hee
speaketh
of
such
as
doe
pennance
after
their
revolt
,
it
is
not
possible
hee
should
speake
of
soules
separated
from
their
bodies
,
either
of
Purgatory
.
Wrongfully
therfore
doe
my
adversaries
make
so
many
brags
of
this
passage
for
it
is
most
vniustly
and
fraudulently
alleaged
.
As
also
the
Frier
,
pag.
63.
citeth
S.
Hierom
vpon
the
fourth
of
Ieremy
and
in
his
second
booke
against
Iovinian
:
also
Nazianzen
in
his
39.
oration
,
and
Basil
in
his
oration
vpon
the
9.
of
Esay
,
where
hee
speaketh
of
purging
torments
and
afflictions
,
&
of
a
fire
that
trieth
the
faithfull
:
but
in
this
life
,
or
at
the
day
of
iudgement
.
And
here
doe
our
adversaries
shew
the
third
degree
of
their
bad
consciences
in
their
allegations
of
the
Doctors
.
Of
Commemoration
and
prayer
for
the
dead
,
practised
by
divers
of
the
ancients
:
and
that
it
maketh
nothing
for
their
Purgatory
.
Throughout
the
bookes
of
my
adversaries
there
is
nothing
more
grosse
than
their
false
presuppositions
that
they
make
aboue
an
hundred
times
:
wherby
so
soone
as
they
haue
alleadged
any
father
that
speaketh
of
Commemoration
,
Almes
,
Oblations
,
or
Sacrifice
for
the
dead
,
they
strait
conclude
,
Then
is
there
a
Purgatory
.
A
matter
false
,
and
that
for
sundry
reasons
.
1.
Wherefore
did
Saint
Augustine
in
writing
a
whole
tract
of
the
care
for
the
dead
set
downe
never
a
word
therin
of
Purgatory
?
2.
Why
did
they
offer
for
the
Apostles
,
Prophets
&
Martyrs
,
and
made
sacrifices
for
them
?
As
witnesseth
Cyprian
in
his
third
book
Epist.
6.
and
in
his
fifth
booke
Epist.
4.
dare
my
adversaries
therevpon
inferre
that
the
primitiue
Church
beleeved
that
the
Apostles
were
in
Purgatory
?
3.
Epiphanius
accuseth
Arrius
of
heresie
because
hee
reiected
praier
for
the
deade
,
and
bringeth
many
reasons
to
proue
that
this
prayer
made
for
the
Patriarches
,
Prophets
,
Apostles
and
al
the
faithful
is
profitable
&
to
bee
received
:
yet
speaketh
hee
not
one
word
of
Purgatory
:
albeit
that
was
the
place
where
to
speak
of
it
,
or
not
at
all
.
4.
Denis
[
falsly
tearmed
]
Areopagite
disputing
of
the
commodity
of
prayer
for
the
dead
,
still
presupposeth
that
those
for
whom
wee
pray
,
are
blessed
&
propounded
for
examples
to
the
living
,
and
for
matter
of
thanksgiving
:
but
of
Purgatory
,
or
of
any
fire
that
purgeth
soules
he
hath
not
a
word
.
5.
We
haue
heard
in
the
second
of
the
Macchabees
that
to
pray
for
the
dead
is
but
meere
madnesse
:
vnlesse
we
haue
regard
to
the
Resurrection
:
so
not
to
the
torment
of
Purgatory
.
6.
The
Greeke
churches
do
pray
for
the
dead
:
yet
do
they
denie
Purgatory
.
7.
Wee
heard
before
by
Chrysostome
in
his
32.
homily
vpon
Matthew
that
such
as
procured
praiers
for
their
dead
parents
,
did
beleeue
that
they
were
in
flowred
meddowes
:
&
in
that
homily
in
aboue
twenty
places
,
he
saith
,
that
Death
is
the
entrie
to
rest
and
an
end
of
sorrow
.
S.
Augustin
in
the
ninth
book
of
his
Confessions
praieth
for
his
mother
Monica
:
and
S.
Ambrose
for
the
Emperour
Valentinian
,
yet
do
they
protest
that
they
beleeue
that
these
parsons
deceased
are
with
God
,
&
do
enioy
the
pleasures
of
Eternall
life
.
But
the
matter
of
greatest
consideration
is
that
S.
Ambrose
saith
that
Valentinian
dyed
without
Baptisme
.
Ambrose
,
He
is
in
coelestiall
felicity
.
9.
Wee
haue
heard
that
most
of
the
ancients
shut
vp
the
soules
of
all
men
in
certaine
hidden
receptacles
,
where
they
desired
refreshing
:
thervpon
had
they
some
ground
to
pray
for
the
dead
,
albeit
they
did
not
beleeue
Purgatorie
:
wherin
appeareth
the
corrupt
faith
of
the
Frier
:
for
he
sets
a
brag
vpon
the
words
of
S.
Augustine
in
the
110.
chapter
of
his
Manual
.
Wee
must
not
deny
but
that
the
soules
of
the
dead
are
relieued
by
the
piety
of
the
liuing
:
but
hee
was
wiser
then
to
alleadge
the
wordes
going
before
,
namely
The
soules
are
in
hidden
receptacles
euen
from
their
decease
vntill
the
resurrection
.
For
so
it
woulde
haue
appeared
that
the
opinion
of
S.
Augustin
touching
praier
for
the
dead
,
was
grounded
vpon
an
error
which
the
Church
of
Rome
reiecteth
,
also
that
from
an
error
will
soone
spring
an
abuse
.
10.
We
haue
alreadie
heard
the
opinion
of
Origen
and
his
followers
touching
the
fire
of
the
daie
of
Iudgement
,
that
should
scortch
and
burne
the
soules
even
of
the
most
holy
and
perfect
.
Also
wee
haue
shewed
howe
fearefull
S.
Hillary
was
of
this
fire
.
All
this
therfore
might
haue
ministred
vnto
them
argument
sufficient
to
haue
praied
for
the
deade
,
as
trembling
at
the
punishment
to
come
.
11.
What
more
can
we
desire
?
Let
vs
make
our
adversaries
our
iudges
in
this
case
.
Do
not
the
Priests
many
times
receiue
money
for
saying
Masses
for
the
young
children
that
dyed
soone
after
Baptisme
,
who
neverthelesse
[
as
they
beleeved
]
were
neither
in
Limbo
,
nor
in
Purgatory
?
Let
them
now
choose
whether
they
will
confesse
their
error
,
or
acknowledge
their
Avarice
;
their
want
of
knowledge
,
or
their
bad
consciences
.
12.
Do
they
not
in
their
dailie
Masse
pray
for
the
soules
that
sleepe
in
a
slumber
of
peace
and
therfore
are
not
in
the
horror
of
flames
.
13.
Let
vs
therfore
heare
the
forme
of
the
ordinarie
praiers
of
the
Church
of
Rome
for
the
dead
.
Saue
them
O
Lorde
from
Eternall
death
in
that
terrible
day
when
the
heavens
and
the
earth
shall
bee
moved
:
when
thou
shalt
come
to
iudge
the
world
by
fire
:
I
tremble
and
feare
when
the
triall
shall
come
:
and
the
wrath
to
come
,
that
day
of
wrath
,
of
calamity
,
of
misery
;
that
great
and
mervailous
bitter
day
.
They
pray
that
the
souls
of
the
dead
may
be
saved
from
eternall
death
and
the
last
iudgement
:
&
which
is
more
.
Throughout
all
the
publicke
praiers
of
the
Church
of
Rome
for
the
dead
we
finde
not
one
word
of
Purgatory
:
which
proveth
that
it
was
not
yet
established
in
the
Church
at
that
time
,
when
they
praied
onlie
for
the
refreshing
of
souls
in
their
hidden
receptacles
:
or
for
the
last
iudgement
,
or
to
eschew
Eternall
death
.
14.
Finally
,
is
it
not
a
matter
mervailous
notable
that
among
such
a
multitude
of
the
passages
of
the
fathers
,
by
our
adversaries
quoted
for
praier
for
the
dead
,
there
is
not
one
that
saith
that
these
praiers
were
made
to
redeeme
soules
out
of
Purgatory
?
This
then
is
the
fourth
degree
of
the
deceipts
and
fraudulent
allegations
that
our
adversaries
do
make
,
when
at
every
speech
they
still
inculcate
praier
for
the
dead
for
proofe
of
their
Purgatory
:
&
there
vpon
haue
they
spent
at
the
least
three
quarters
of
their
allegations
.
Now
as
concerning
this
praier
for
the
dead
,
the
truth
is
that
the
Apostles
in
the
celebration
of
the
Lords
Supper
retained
the
institution
of
Iesus
Christ
:
and
Pope
Gregorie
hath
before
testified
vnto
vs
that
to
that
Institution
that
is
set
downe
in
the
holy
Gospell
they
added
only
the
Lords
praier
,
which
argueth
an
vntruth
in
Chrysostome
,
who
saith
that
the
Commemoration
of
the
dead
in
the
Eucharist
is
an
Apostolicall
tradition
.
Soone
after
Martyrdome
encreasing
,
for
the
better
encouragement
of
the
Christians
,
they
brought
in
a
custome
in
the
celebration
of
the
sacrament
,
to
name
the
Martyrs
with
the
Prophets
and
Apostles
,
and
in
everie
.
Church
they
had
a
list
or
double
tables
called
Diptiches
,
wherin
were
writ
ten
the
names
of
all
such
deceased
as
were
to
be
mentioned
in
Commemoration
,
and
so
far
there
was
no
harme
.
The
custome
encreasing
,
the
parents
and
friends
of
the
deceased
beganne
to
giue
almes
vpon
the
day
of
the
Commemoration
of
the
deceased
.
The
almes
togither
with
the
commemorations
they
called
oblations
of
the
dead
:
also
sacrifices
for
the
dead
:
as
we
may
see
in
the
sixt
epistle
of
the
third
book
of
S.
Cyprian
,
speaking
of
the
Martyrs
deceased
in
prison
Celebrentur
à
nobis
oblationes
et
Sacrificia
in
Commemorationem
eorum
.
Let
vs
celebrate
sacrifices
and
oblations
in
commemoration
of
them
.
Likewise
in
the
fifth
Epistle
of
his
fourth
booke
,
speaking
of
Laurence
,
We
doe
offer
sacrifice
for
them
alwaies
,
and
so
often
as
from
yeare
to
yeare
we
doe
celebrate
the
daies
and
passions
of
the
Martyrs
.
In
summe
this
is
it
.
The
almes
called
in
the
Scripture
sacrifices
,
were
offered
for
the
dead
,
that
is
to
say
in
remembrance
of
them
,
and
in
their
steed
,
as
if
the
dead
gaue
them
.
Thus
in
the
eight
booke
of
the
Institutions
of
Clement
,
cap.
18.
The
Bishop
or
minister
prayeth
,
We
doe
offer
vnto
thee
for
all
those
that
haue
pleased
thee
from
the
beginning
of
the
world
,
for
the
Saints
,
Patriarkes
,
Prophets
,
righteous
men
,
Apostles
,
Martyrs
.
&c.
For
such
doth
the
Church
of
Rome
hold
that
wee
ought
not
to
pray
or
to
offer
.
That
these
oblations
and
sacrifices
were
almes
it
appeareth
by
two
Canons
:
Such
as
detaine
the
oblations
of
the
dead
,
&
are
slack
in
bringing
them
to
the
Churches
,
are
to
be
cut
of
from
the
Church
as
Infidels
,
because
they
doe
depriue
the
faithfull
of
the
accomplishment
of
their
vowes
,
and
the
poore
of
their
food
and
substance
.
That
of
Agatha
condemneth
those
that
detaine
the
oblations
of
their
deceased
parents
,
as
murderers
of
the
poore
.
Burchard
in
his
fifth
booke
alleageth
many
examples
.
Nowe
because
part
of
these
offerings
were
imployed
in
the
Communion
of
the
holy
supper
,
S.
Cyprian
in
his
sermon
of
Almes
complaineth
that
the
rich
offering
nothing
,
yet
came
to
take
part
of
the
sacrifices
offered
by
the
poore
.
Domini
cum
sine
sacrificio
venis
,
partem
de
sacrificio
quod
pau
per
obtulit
sumis
.
Now
that
this
nomination
of
the
dead
in
the
administration
of
the
sacrament
tended
not
to
fetch
him
out
of
Purgatory
it
appeareth
even
by
the
same
that
our
adversaries
alleage
out
of
Cyprian
,
namely
for
that
hee
would
not
permit
any
nomination
of
of
a
certaine
deceased
person
,
who
had
charged
a
clarke
with
a
tutorship
:
for
surely
it
had
beene
excessiue
inhumanitie
to
depriue
a
soule
tormented
in
fire
from
ordinary
reliefe
for
so
slight
an
offence
,
and
where
it
was
rather
want
of
consideration
then
of
piety
:
as
also
to
hold
such
a
one
for
that
sinne
to
be
damned
were
a
rash
and
precipitat
iudgement
.
It
was
therefore
a
deprivation
of
honour
among
the
living
,
not
a
prohibition
from
succouring
of
the
soule
of
the
deceased
.
And
yet
in
all
this
there
is
no
harme
.
In
those
daies
sprang
vp
the
error
of
the
receptacles
of
soules
,
and
of
the
fire
of
the
last
iudgement
,
that
should
purge
even
the
Virgin
Mary
and
the
Apostles
,
&
began
to
take
footing
in
the
church
.
Hereby
mens
minds
growing
into
feare
and
being
perplexed
concerning
the
estate
of
the
dead
,
prayers
for
the
succor
of
the
dead
soone
after
came
to
bee
adioined
to
the
oblations
,
sacrifices
,
and
almes
.
And
thus
errour
begat
abuse
,
which
sprang
from
the
loue
of
friends
,
yet
without
any
conceit
of
Purgatory
:
and
without
any
foresight
of
such
abuses
as
might
ensue
,
and
did
befall
in
the
daies
of
Gregory
Bishop
of
Rome
,
who
lived
in
the
yeare
of
Iesus
Christ
six
hundred
.
For
then
learning
being
smothered
by
the
inundation
of
the
barbarous
nations
,
the
Gothes
,
the
Hunnes
,
the
French
,
the
Vandales
,
&c.
And
these
lights
of
the
primitiue
Church
extinct
,
whiles
there
were
no
more
Basils
,
Cyprians
,
or
Augustins
&c.
The
divell
taking
his
time
,
and
making
vse
of
the
covetise
of
the
Clergie
,
cosened
the
world
with
visions
and
aparitions
of
soules
returning
from
Purgatory
,
as
we
see
in
Gregories
dialogues
,
and
Beda
his
workes
:
who
made
report
of
a
soul
that
appeared
musled
in
a
cloke
of
fire
:
of
an
other
that
had
beene
a
master
of
the
bathes
,
and
being
there
in
Purgatory
,
offered
to
pull
of
a
mans
hose
.
They
also
tell
vs
a
fable
of
one
Nocholas
who
getting
forth
of
Purgatory
by
a
hole
that
is
in
Ireland
,
reported
that
hee
had
seene
soules
,
some
broiled
,
some
fried
,
get-some
roasted
,
&c.
Gregory
in
the
fourth
of
his
dialogues
cap.
41.
putteth
to
him selfe
this
question
.
Quid
hoc
est
quaeso
,
quod
in
his
extremis
temporibus
tam
multa
de
animabus
clarescunt
,
quae
ante
latuerant
?
And
ordinarily
these
souls
in
their
appearance
shewed
the
cause
of
their
torment
:
ether
that
they
had
not
paid
the
Church
what
they
ought
,
or
had
vowed
:
and
so
entreated
the
living
to
satisfie
for
them
:
or
that
they
had
withstood
the
Bishop
of
Rome
&c.
Then
began
these
great
donations
to
the
Church
:
especially
after
the
stations
and
Indulgences
of
Rome
were
added
,
which
are
of
the
topgallant
,
&
the
last
&
supream
top
of
all
Babylon
.
Against
this
progresse
of
abuse
what
better
remedy
then
to
reduce
the
people
to
the
spring
head
,
which
is
the
holy
Scripture
?
And
to
say
as
Iesus
Christ
said
to
the
Saduces
Mat.
22.
You
erre
,
not
knowing
the
scriptures
:
but
from
the
beginning
it
was
not
so
.
For
throughout
the
old
Testament
,
that
is
,
for
the
full
space
of
foure
hundred
yeares
there
was
no
prayer
either
for
the
dead
,
or
to
fetch
any
soule
out
of
Purgatory
:
neither
in
the
daies
of
Iesus
Christ
or
his
Apostles
,
nor
of
a
long
time
after
.
Thus
shall
we
attribute
the
glory
to
God
&
to
his
word
,
&
cleere
the
peoples
minds
from
all
doubts
or
difficulties
,
&
withal
cut
of
the
pathes
that
lead
to
this
trafficke
.
How
vniustly
the
Frier
and
his
fellowes
doe
make
vse
of
the
example
of
the
primitiue
Church
,
in
matter
of
Indulgences
.
In
the
times
of
persecutions
,
the
primitiue
Church
sought
all
meanes
possible
to
honour
martyrdome
and
to
encourage
the
Christians
thereto
.
Among
other
meanes
they
had
taken
vp
a
custome
that
such
as
for
any
notorious
offence
were
cut
of
from
the
Church
for
some
long
time
did
resort
to
the
prisons
wherein
such
as
suffered
for
the
gospel
were
detained
,
&
there
besought
these
Martyres
to
make
intercession
to
the
Church
that
the
time
of
their
pennance
and
excommunication
might
be
abridged
:
and
thus
did
the
Bishops
vse
at
the
intercessions
of
these
prisoners
appointed
to
martyrdome
,
to
readmit
the
penitent
into
the
Congregation
.
S.
Cyprian
in
his
sermon
of
the
fallen
,
also
in
the
second
Epistle
of
his
fourth
booke
,
and
Tertullian
in
his
booke
De
pudicitia
,
doe
disallow
this
custome
,
&
thinke
thay
they
yeeld
too
much
to
these
imprisoned
Martyrs
.
Yea
Tertullian
speaketh
thereof
in
his
book
of
the
Martyrs
.
cap.
1.
Our
adversaries
,
like
the
Israelites
that
gathered
straw
vnder
the
bondage
of
Pharao
,
for
want
of
more
substantiall
proofes
,
doe
make
vse
of
this
custome
in
their
establishing
of
the
Popes
Indulgences
,
and
in
the
distribution
of
the
overplus
workes
and
superabundant
satisfactions
of
the
Saints
collected
into
the
Popes
treasurie
and
converted
into
paimentes
for
others
:
S.
Cyprian
spak
of
,
were
yet
aliue
those
that
our
adversaries
spake
of
are
dead
.
2.
Wee
cannot
finde
that
ever
the
paine
of
any
sinner
was
abridged
by
the
merits
and
superabundant
sufferings
of
these
Martyres
,
who
would
never
haue
vndergon
those
torments
,
had
they
not
beleeved
that
God
called
them
thereto
,
and
consequently
that
they
were
bound
to
endure
them
,
&
so
it
followeth
that
they
neither
did
,
nor
suffered
any
thing
supererogatory
.
for
they
could
not
doe
otherwise
,
vnlesse
they
would
haue
denied
the
Gospell
.
3.
These
imprisoned
Martyrs
commended
to
the
Church
this
or
that
penitent
,
and
besought
that
they
might
be
receaued
into
the
Communion
:
but
they
neither
paid
for
them
nor
redeemed
them
:
as
our
adversaries
doe
say
that
the
Saints
by
their
sufferings
are
in
some
sort
our
redeemers
.
4.
These
Martyrs
entreated
only
that
the
sinner
might
bee
admitted
to
the
Communion
:
not
that
he
might
be
exempt
from
Purgatory
.
5.
In
those
daies
there
was
no
speech
of
this
worthie
treasure
of
the
Church
,
composed
of
the
superabundant
satisfactions
of
Iesus
Christ
and
his
Saints
.
6.
Every
Bishop
imposed
or
abridged
the
pains
or
excommunications
in
his
owne
flocke
without
expecting
either
advice
or
buls
from
the
Bishop
of
Rome
.
7.
In
those
daies
men
knew
not
the
meaning
of
pardons
hanged
vpon
certain
Churches
by
his
holinesse
autoritie
.
O
what
a
goodly
sight
it
would
haue
beene
in
those
daies
to
haue
seene
such
buls
set
vp
and
fixed
vpon
the
Church
dores
,
or
some
one
that
might
haue
instructed
the
people
in
this
new
Gospell
:
namely
that
his
Papall
holinesse
,
having
in
his
treasury
all
the
superabundant
satisfactions
of
Iesus
Christ
&
his
Saints
,
doth
giue
ten
thousande
or
fiftie
thousande
yeares
of
plenary
pardon
,
and
as
many
quarentines
,
with
the
third
of
all
their
sinnes
,
or
even
full
Indulgence
to
every
one
that
shall
say
a
stinted
number
of
Paters
or
Avees
,
or
his
rosary
or
beads
,
or
weare
or
kisse
some
halowed
grains
:
or
contribute
some
peece
of
mony
;
or
that
shall
ioine
himselfe
to
the
fraternitie
of
the
Corde
:
likewise
that
such
a
stinted
number
of
Masses
said
vpon
a
certaine
priviledged
altar
shal
fetch
out
of
Purgatory
any
one
soule
,
even
such
a
one
as
he
shall
chuse
that
must
pay
for
it
:
also
that
such
venerable
pardons
are
to
be
purchased
in
such
a
Church
&
vpon
such
a
day
,
even
vntill
sun
set
:
besides
that
he
that
shall
buy
these
pardons
may
chuse
him
a
ghostly
father
,
such
a
one
as
in
the
houre
of
death
shall
absolue
him
from
all
his
sinnes
,
both
from
the
paine
and
from
the
fault
?
Surely
I
say
if
any
man
in
the
primitiue
Church
should
shaue
preached
so
prodigious
a
doctrine
,
even
the
little
children
would
haue
hissed
after
him
or
the
Phisitians
would
haue
felt
his
pulse
,
so
to
haue
learned
the
cause
of
his
frensey
,
and
to
purge
his
hypochondriall
humour
:
for
as
yet
it
was
not
the
custome
to
burne
any
man
for
heresie
.
Now
in
our
enterview
the
Frier
alleaged
vnto
me
this
intercession
of
the
Martyrs
for
the
penitent
to
defend
papall
Indulgences
:
I
answered
that
that
intercession
had
no
resemblance
with
the
Popes
Indulgences
besides
that
that
custome
did
Tertullian
condemne
.
Then
did
he
take
me
vp
in
a
most
impudent
manner
,
saying
that
I
was
deceaued
:
also
that
I
tooke
Tertullian
for
S.
Cyprian
:
but
I
told
him
that
both
the
one
and
the
other
condemned
this
custome
:
howbeit
wee
wanted
bookes
to
satisfie
the
assistants
vpon
this
point
.
This
did
not
the
Frier
forget
in
his
booke
,
and
therefore
marke
his
words
,
pag.
12.
The
Minister
should
remember
what
a
Novice
be
shewd
himselfe
in
the
reading
of
the
fathers
,
how
hee
mistooke
himselfe
in
citing
them
,
quoting
Tertullian
for
S.
Cyprian
.
But
let
him
nowe
learne
that
which
he
yet
knewe
not
,
&
so
confesse
himselfe
to
be
the
Novice
.
Tertullian
in
his
book
de
Pudicitia
,
cap.
22
,
complaineth
of
this
custome
at
large
,
even
so
farre
forth
as
to
say
That
diverse
procured
their
own
imprisonment
,
that
so
they
might
be
Intercessors
for
some
of
their
friends
:
or
that
they
might
commit
folly
with
women
detained
in
the
same
prison
Violantur
viri
&
feminae
in
tenebris
plane
ex
vsu
libidinum
notis
.
Et
pacem
ab
his
quaerunt
paenitentes
,
qui
de
sua
periclitantur
.
In
the
end
hee
concludeth
thus
.
Sufficiat
Martyri
propria
delicta
purgasse
.
Ingrati
vel
superbi
est
in
alios
quoque
spargere
quod
pro
magno
fuerit
consequutus
.
Quis
alienam
mortem
sua
soluit
,
nisi
solus
Dei
filius
,
&c.
that
is
to
say
,
Let
it
suffise
the
Martyr
that
hee
hath
purged
his
owne
sinnes
.
It
is
the
part
of
an
vnthankfull
and
proud
person
to
seeke
to
impart
to
others
that
which
hath
beene
granted
to
himselfe
for
a
great
grace
.
What
man
did
ever
by
his
owne
death
satisfie
for
anothers
death
,
but
the
only
sonne
of
God
.
In
al
this
appeareth
both
the
Monks
ignorance
in
common
matters
;
as
also
his
assurance
in
speaking
that
which
he
knoweth
not
;
besides
his
childish
waunting
of
prevailing
in
so
slight
a
cause
.
For
had
I
named
Tertullian
for
Cyprian
,
can
the
weakenesse
of
my
braine
amend
his
cause
?
but
it
is
memory
that
fayleth
him
;
or
rather
knowledge
:
but
especially
conscience
.
Note
in
the
meane
time
how
well
these
Indulgences
are
vnderpropped
with
antiquitie
:
for
my
adversaries
in
all
their
three
burning
bookes
do
not
bring
from
the
Fathers
any
other
proofes
,
but
this
custome
,
to
support
their
Indulgences
:
Indeed
the
fire
of
Helie
saith
that
Sylvester
Bishop
of
Rome
gaue
Indulgences
:
but
that
is
false
:
neither
can
hee
hereof
produce
any
good
author
that
lived
in
the
time
of
the
said
Sylvester
,
or
a
long
time
after
.
I
knowe
that
this
worde
Indulgence
is
to
be
found
in
sundry
ancients
:
yea
,
it
is
to
be
found
in
Cicero
.
But
the
point
is
to
proue
whether
the
Bishop
of
Rome
in
the
first
ages
of
the
Christian
Church
gaue
any
pardons
throughout
Christendome
:
and
the
same
tied
to
some
one
Church
&
some
one
day
:
and
vpon
condition
to
contribute
,
or
to
say
a
set
number
of
Paters
or
Aves
,
or
to
wear
some
halowed
grains
:
also
whether
by
Indulgences
he
fetched
soules
out
of
Purgatory
,
or
distributed
to
others
the
surplussage
of
the
sufferings
of
Saints
,
laid
vp
in
his
treasury
?
Here
are
they
all
quiet
:
for
never
an
ancient
will
depose
for
a
matter
so
frivolous
.
That
our
adversaries
for
the
establishing
of
their
satisfactions
,
doe
corrupt
the
Fathers
.
The
ancient
Christians
found
them selues
much
troubled
in
preventing
such
fainthearted
people
as
to
avoide
persecution
did
for
the
time
fit
themselues
to
Paganisme
,
&
the
storme
once
over
,
returned
to
Christianisme
.
To
those
they
enioined
many
yeares
of
penance
,
and
quartered
them
apart
by
them selues
in
the
Church
,
so
as
they
were
a
long
time
excluded
from
the
Communion
.
Hereof
read
Zozomenus
,
lib.
7.
c.
16.
where
he
describeth
the
forme
of
publike
penance
in
his
time
.
Their
behaviours
and
testimonies
of
repentance
are
many
times
tearmed
Satisfactions
,
of
which
word
we
haue
before
spoken
,
and
shewed
that
it
signifieth
confession
of
the
fault
,
or
humiliation
,
and
asking
of
forgiuenesse
.
Read
the
sermon
of
S.
Cyprian
concerning
the
fallen
,
where
this
word
is
common
:
hee
inviteth
the
sinners
ad
precem
satisfactionis
,
to
a
praier
of
acknowledgement
of
their
fault
.
Againe
,
According
to
our
adversaries
exposition
,
we
should
turne
it
.
A
prayer
of
payment
,
which
beareth
no
sense
Dominus
orandus
.
Dominus
nostra
satisfactione
placandus
.
Wee
must
pray
to
God
:
wee
must
appease
God
with
our
satisfactions
.
In
the
same
sermon
.
Let
not
the
sinner
cease
from
doing
pennance
,
and
intreating
for
the
mercy
of
God
,
least
sinne
that
seemeth
small
,
growe
great
through
contempt
of
satisfaction
.
Who
seeth
not
that
he
here
taketh
entreating
for
the
mercy
of
God
,
and
satisfaction
for
one
only
thing
?
And
againe
,
Illi
se
anima
prosternat
;
illi
maestitia
satisfaciat
.
He
saith
that
humiliation
and
sorrow
doe
satisfie
God
and
appease
him
.
Fraudulently
then
doe
they
alleage
the
Fathers
for
the
laying
of
the
foundation
of
their
satisfactions
,
which
they
say
to
be
payments
,
redemptions
and
purchases
towards
the
iustice
of
God
:
and
endeavour
out
of
a
bad
grammer
to
gather
as
bad
divinitie
:
by
the
corruption
of
one
latin
word
,
a
perverting
of
Christian
faith
.
If
Origen
,
or
any
man
after
him
hath
said
that
our
good
workes
,
or
that
Repentance
doth
redeeme
our
sins
,
it
is
to
be
vnderstood
in
the
same
manner
as
wee
say
,
to
redeeme
a
mans
peace
by
praier
:
or
to
redeeme
the
time
by
diligence
:
in
which
forme
of
speech
this
word
to
redeeme
importeth
neither
payment
nor
redemption
.
We
must
therefore
mollifie
whatsoever
the
ancients
haue
spoken
over
harsh
:
&
beat
with
the
impropriety
of
their
wordes
.
If
neverthelesse
anie
of
them
,
were
hee
in
never
so
great
estimation
with
vs
,
did
ever
meane
that
there
was
anie
other
redemption
from
the
paine
due
to
our
sins
,
but
the
blood
of
the
son
of
God
:
or
that
hath
beleeved
that
a
sinfull
man
may
be
the
redeemer
either
of
himselfe
or
of
any
other
,
S.
Paule
,
Gal.
1.
If
an
Angell
from
heaven
shall
preach
anie
other
Gospel
than
the
Apostles
haue
preached
vnto
vs
,
let
him
be
to
thee
accursed
.
Now
would
I
wish
the
curious
reader
to
examine
the
passages
of
the
fathers
quoted
by
these
doctors
,
so
shall
he
find
that
still
they
doe
pervert
the
passages
in
some
one
of
the
sixe
formes
that
wee
haue
represented
:
so
it
be
not
in
passages
vainly
alleaged
to
no
purpose
,
or
vpon
matters
by
vs
granted
:
besides
that
a
great
part
of
their
allegations
are
false
and
the
passages
either
maimed
or
changed
.
And
hereof
haue
wee
set
down
many
examples
as
a
tast
,
thereby
to
iudge
of
the
rest
.
The
confession
of
the
Portugall
Frier
page
40.
where
in
he
acknowledgeth
that
in
the
olde
Testament
there
is
no
speech
of
Purgatory
.
His
words
be
these
The
olde
Testament
hath
not
proued
the
immortality
of
the
soule
:
neither
Paradice
:
neither
the
creation
of
Angels
,
neither
many
other
like
things
;
as
wel
for
the
reasons
before
alleaged
,
as
because
the
Doctors
of
the
law
,
that
taught
others
,
never
doubted
of
them
.
In
like
sort
must
we
vnderstand
it
of
Purgatory
.
The
Reasons
that
he
alleageth
,
are
the
same
that
are
contained
page
18.
&
19
1.
First
for
that
it
was
for
feare
of
giving
occasion
to
the
Iewes
together
with
the
Gentils
to
thinke
that
wee
should
sacrifice
to
the
Infernall
powers
.
2.
Secondly
by
reason
that
before
the
redemption
of
mankind
the
estat
of
the
dead
was
not
so
well
knowne
,
as
after
that
our
Lord
descended
into
hell
.
3.
Thirdly
because
men
had
not
so
great
meanes
to
succour
them
before
,
as
they
had
after
that
the
merits
of
the
death
and
passion
of
our
Lord
were
committed
into
the
hands
of
the
Church
to
apply
them
.
FINIS
.