world is the middle of these the two extremes are to each other contrary and by no fellowship to be joyned for what fellowship can light have with darknesse or Christ with Belial but the middle hath some similitude with both extremes c. for in this world there is a mixture of good and bad but in the Kingdome of God are no bad but all good in Hell no good but all bad and both these places are supplyed by the middle for of the men of this world some ascend up into Heaven others are cast downe into Hell like are joyned to like that is to say good to good and bad to bad just men to just Angels and transgressing men to transgressing Angels the servants of God to God the servants of the devill to the devill The blessed are called to a Kingdome prepared for them from the beginning of the world The cursed are driven out into the fire prepared for the Devill and his Angels In all which you see there is not any mention of this suppose his or any other Purgatory Neither I confesse is it necessary that all Writers of that no more than of the after ages should mention this Purgatory perhaps it not being sutable to their subject treated off yet surely may it well be expected at their hands who have proposed to themselvs to write of S. Patricks life and who doe observe the memorable passages thereof How this should escape their pens it may well be wondred The first Author we finde in this kinde is Probus an Irishman an author in the Iudgement of all men most worthy credit if we credit Messingham He as it seemed flourished about the time of Beâ—…e anno 731. being 299. yeares after S. Patrick and did write the life of S. Patrick the Apostle of the Irish I might well make a stand and not pawn my credit with Messingham upon the truth of all that Probus doth set down in that Treatise and how little cause I had to doe it I doe referre to the Iudgement of the Reader certainely he that shall peruse that his book may well imagine the whole endeavour of the man to be not to passe by any thing although never so triviall and triviall matters to set forth to the best sometimes beyond all bounds Yet of this Purgatory although as was said one principall meanes of the conversion of the people it also exhibiting so many and wonderfull things to be seene and heard being flocked unto from farre and neare and so strangely made or found that also by S. Patrick himselfe Yet of this Purgatory I say we finde not in Probus so much as one word it is not once mentioned by him no not so much as by Heresay Neither is this observation mine alone but we finde it as a marginall Annotation to Antoninus Archbishop of Florence in the life of S. Patrick The Historie so common concerning S. Patricks Purgatorie is not in the Author that is joyned to Bede he meaneth this Probus whose work we finde in the Volumes of Venerable Bede in whose dayes if this History had been so common as in after ages no man I thinke that readeth him will judge it likely to slip his pen or to be passed over in that deep silence that it is But that which may seem above all others most strange is that Iocelin esteemed a most exact writer Writing of the life of S. Patrick from his infancie even to his death and that most exactly yet of this hath not one word any where saith Roth and yet lived this Iocelin anno 1183. being 751. yeares after S. Patrick and after Probus 452. yeares whose works whosoever shall take the paines to peruse will perceive it impossible that a Relation of this consequence should drop by especially so many leaves being stuffed with such matters as will be there met withall This so great an omission hath been and not without good cause much taken into consideration by later Writers the earnest defenders of this Purgatory who contend so much for the Antiquitie thereof as may appeare by the Apollogies made for Iocelin in this respect And yet we finde all of them to come short of helping the matter although some have practised to insert more than enough of it into Iocelins works As for the later in a Manuscript copie of Iocelin which I have seen in The now most learned Primate's Librarie I doe finde two Chapters of this Subject viz. Cap. 198. 199. The words are these p While S. Patrick preached through Ireland and had found but small fruit of his labours he did beseech the Lord to shew some signe by which although by terrour they might be brought to repentance By the command therefore of the Lord with the staffe of Iesus a Rod like that of Moses for doing Miracles he did make a great Circle in a certaine place And behold the earth within the Circle did open of it selfe and there appeared a great and most deep pit in that place It was also revealed to S. Patrick that a certaine place of Purgatorie was there into which who so would descend needed no other repentance for his sinne neither should he feele any other Purgatory whence many were never to returne and they that did must first continue there from morning to the morning of the next day many therefore went in that never came backe This is the 198. Chapter and in the next there is a Relation of one that did goe into S. Patrick's Purgatory telling what there hapned unto him after which within 30 dayes he dyed what can be more plain could there any thing be more fully said who then can say that in Iocelin we reade nothing of S. Patrick's Purgatorie But great cause have we to suspect that these two Chapters are but a patch pieced in out of the Goldâ— Legend and Petrus de Natalibus in both which books treating of the life of S. Patrick we have that discourse word for word Besides that in the printed Iocelins these two last Chapters are altogether omitted as acknowledged to be A new piece added to an old garment which hath made the rent worse for in the printed editions there are but 196. Chapters Neither doth Roth in his Elucidations upon Iocelin added unto Messinghams Florilegium mention any more Chapters he shutting up the Booke with the 196. Chapter containing S. Patrick's buriall in Downe but this was perhaps but forgotten or rather put off untill the next Edition of Iocelin in the meane time trying whether that manuscript might passe for Authenticall and unexamined It is true indeed and cannot be denyed that in the 172. Chapter of the printed Booke there is mention made of S. Patrick's Purgatory but it is as true and most apparant that it is not the same but farre different from this which we now looke after as also from that other Purgatory belonging to S. Brendan of which I have before spoken Iocelins Words are
Purgatory and that to this end that it should be every where divulged which concludeth with the former the words are these Awake thou man and remember my Rhyme in haste Let it spread East and West and be written with a pen. I am Patrick Chiefe or head of the Clergie who have obtained from God no small thing A gift large and liberall which was never found till I did come to it A Purgatory for punishment here and no other Purgatory to be after What boldnesse then what rashnesse who but an Innovator and one deserving to be hissed out of the company dare question who other than Patrick should be the finder or founder of this Purgatory It is you see concluded by a generall Tradition by the common consent of the Church and approved by a Vision an Argament in that Church not inferior to any other the thing I confesse do not deserve so much inke but I have the rather observed it that the confidence of these men may be seen imposing for undeniable verities matters doubtful most uncertain For notwithstanding all these loud-cryes to the Contrary we shall finde this not to be any new Question whether or not S. Patrick were the Author of this Purgatory The Originall of this den hath bred some difference among Writers saith a most judicious Writer and one favouring the cause but this is too generall Others finde us work denying that S. Patrick was either the beginner or finder of this monument saith the same Author And so obscure is the Question that a Jesuite findeth such difficulties and improbalities in their opinions who attribute it to S. Patrick that he clearly conceiveth it cannot be Two things I muse at saith he That neither the Time nor the Author of so strange Erection was preserved concerning the time one Record putteth it in anno Domini 302. which is 128. yeares before Patrick converted Ireland and sixtie and fix yeares before his birth So that it will not be I trust any absurditie in us to examine this and make some while a stand before we rashly assent with the vulgar to a thing it may be no lesse unlikely than Questionable especially seeing Roth himselfe even there where he seemeth most confident of this could not but tacitely confesse it not to be altogether so generally confessed as men usually esteemed it that is to say without Contradiction but this he must have to be understood with a Modification of Almost which we say useth to salve from a lye speeches too farre strained such as that is Neither is it without controversie to which of the Three Patricks if to any of them this Purgatory should be ascribed But to the second of that name doth Raâ—nlphus give it whom John Brampton followeth and both agree with Henry of Saltry yet doth not Henry mean him whom Ranulphus calleth the lesse who flourished about the yeare 850. as the Compiler of the Antiquities of Glastenbury hath it as it is observed by the now most learned Primate of all Ireland But he whom Henry nameth is that Great Patrick who converted the Irish to the Christisn Faith which no man will I suppose say was done 〈◊〉 850 being rather more than 400. yeares before that is to say in the year 432. for this Purgatory is said to be one chiefe meanes of the conversion of Ireland to which end it was supposed to be first instituted for so Thyreus out of others He did mollifie their unbridled minds with the terrour of infernall paines that so he might as it were force them to beleeve For He as undoubted Tradition and many credible Authors report did shew this signe to those incredulous men doubting of the paines and punishment of the damned and thereof requiring some visible demonstration for He made a Circle in the earth within the compasse whereof there was an opening of the earth great and terrible to be seene through whose secret and winding passages oft times are heard lamentations wailings and dolefull sounds where we have S. Patrick the Author the time at the first conversion of the Kingdome and the manner and thing it selfe wonderfull and miraculous But if we should call upon Thyreus for a confirmation of these so confidently delivered Assertions our best answer would be that we must relie on undoubted Tradition and on the testimonies of credible Authors how undoubted the Tradition hereof is shall likewise hereafter appeare But who are these Authors in this is he silent for in very truth we finde neither credible Authors nor any Author at all that for more than 700. yeares after S. Patrick doth write one word of this Purgatory which will seeme incredible to any that shall consider either the Times or the Subject to be treated off As for the Times whether we consider that in which S. Patrick lived or those next following no ages were if not this more learned and Christianitie planted here by S. Patrick had so good progresse that if we beleeve Iocelin writing of S. Patricks life In a very short time there was no wildernesse nor almost any corner of the land or place in the Island so remote which was not with perfect Monks and Nuns replenished insomuch as Ireland was by a speciall name and that deservedly called the Island of Saints for they lived according to the Rule by S. Patrick prescribed unto them they contemning the world and desiring heavenly things with an holy mortifying of the flesh and denying their owne wills Equall were they both in merit and number to those Egyptian Monks so as by doctrine and life they did informe and teach forraigne and farre distant Nations Thus Iocelin And can it be imagined that among so many learned and devout men living in the same or the next following ages to S. Patrick there should not be so much as any one found that doth but once mention this Purgatory if then it had been likely it is it would not have been hid especially in the first rising of it it being of so great observation that the whole Kingdome is pretended to be moved with it and converted by it Object If it be said that although those ages might afford learned men yet perhaps not many Writers or if such there were yet might their works not come to our hands and so This passe unobserved Reas. Which things were they so and that many such writings might miscarry yet what shall we thinke of them whose works doe appeare or if no other Writer would do it why doth not our great Patrick himself write of it or but glance at it he having so fit an occasion to doe it in his booke intituled De tribus habitaculis said to be his The words I doe insert There are three dwelling places under the command of Almighty God The Highest Lowest and the Middle whereof the highest is called the Kingdome of God or the Kingdome of Heaven The lowest is called Hell this present
Viscount to that Purgatory to be purged with him But this is not all For secondly after the decease of Charles the fourth King of France there succeeded in the yeare 1328. Phillip of Valois to whom in England Edward the third was Contemporary this Edward began his Reigne anno 1326. two yeares before and dyed in the fifty first yeare of his Reigne To him succeeded Richard the second here spoken off And in a Parliament held anno 1385. which was the ninth year of Richards Reigne was Roger Mortimer Earle of March proclaimed Heire apparant to the Crowne Shortly after which this Roger sailed into Ireland where he was Deputy at which time this pilgrimage was said to be for from the French King he brought letters to Richard and from Richard to the Earle of March then Deputy But deducting two yeares from the fifty and one yeares of Edward the third the remaine is fortie nine to which adde nine yeares of Richards Reigne at which time the Earle of March was Deputy it maketh up fifty and eight yeares so that by this computation this Pilgrimage must have beene 58. yeares before this yeare of Richard and as many before the Earle of March for so long is there between the yeare 1328. 1386. The time of his being Deputy and how these things will hang together I see not Neither can this be supposed to be such a mistake as that the figures might be mis printed 1328. for 1386. for in the Margent of that Legend the figures are 1328. but in the body of the Discourse it is thus at large I did set forward in the yeare after the birth of our Lord One thousand three hundred twenty and eight And the same Author in another booke set out since relating the same story hath it in the same words at large In the yeare one thousand three hundred twenty and eight not in figures But it is yet more inconsistent For Richard King of England is said to be Sonne in Law to the then French King unto whom Letters recommendatory are brought by the Viscount from his Father in Law True it is that Richard was affianced unto Isabell daughter of Charles the sixt of France but that was so farre from being in the yeare One thousand three hundred twentie and eight that is was in the year one thousand three hundred ninty six that is sixty and eight years after Neither could it be when the Earle of March was Deputie of Ireland which was about the yeare One thousand three hundred eightie and five nine or ten yeares before so that either Richard was not Son in Law to the French King or the Earle of March was not Deputy when the Viscount came into Ireland Neither is it lesse absurd which is added That the Earle of March the Deputy having received the King and Queene of Englands letters did honourably receive him For what Letters could the Queen write shee was but seven years old when he was as I said affianced to Richard and not full twelve when by the Lord Henry Piercy she was brought backe into France after Richards death Neither could she write to the Earle of March being Deputy of Ireland unlesse we should suppose her to have written three or foure yeares before she was borne And as foolishly is the Earle of March made to be Richards brothers Sonne Richard having no Brother he being the sole surviving Sonne of Edward the black Prince And Roger Mortimer being the great grandchild of Edward the Third descended from Philip daughter of Lionell third sonne of Edward the Third which Lionell was brother to that Edward the black Prince and Uncle to Richard So that considering this Masse of absurdities from first to last any one I suppose may well guesse how false this Legend is and this Imposture may give just cause to suspect this and all others of the like Fables But I much wonder that the translator O Sullevan whose faculty was singular that way did not helpe out the matter better than he hath done but either he saw it not or if he did he thought it dangerous to stirre in it and to raise up any doubts supposing it might as well passe after as hitherto it had without discovery thinking it may be that none would so farre question it Neither could O Sullevan be so simple as to conceive such a childish dreame could passe without some observation therefore to prevent it he laboureth to cast a mist before his Readers eyes If this History saith he be in any thing which we have shewed in many things if not in all hard to be beleeved what then Let him that desireth to be satisfied reade Dionysius Carthusianus who reporteth like Histories of others who returned from this Purgatory But what are like Histories to this what if they be as false as this But Dionysius saith he doth prosecute the matter at large answering all Arguments and doubts that can be made against it This indeed is to some purpose if so it prove but I rather suspect this to be O Sullevans cunning to direct the Reader and take him off from prying too neare into that of the Viscount yet least we may seeme to prejudicate him let us heare what Dionysius doth say to this purpose First saith he Dionysius confirmeth this by the like Relations He indeed among other Histories proving that Soules departed are purged in such flames giveth us one of Tondall an Irish Knight who lived about Henry of Saltry's dayes He Balaeus speaking of that Henry flourished then when Tondall the Carthusian in Ireland being revived returned to his owne from Purgatory reporting visions calling him a Carthusian whom in others we reade a Knight it may be as Owen the Knight putting himselfe into the Cistercian Order so he into the Carthusians Neither were they farre distant from each other both Owen and Tondall being in K. Stevens dayes this last being about the twelfth yeare of his Reigne both which administred abundant matter for Henry to write The Legend of Tondall is this in effect that his Soule was separated from his bodie three dayes like that which we before did reade of Tymarchus whose Soule was sent on the like errand two dayes and one night In this differing from that of Owen whose body also went along This Soule of Tondall is by an Angell conducted into Purgatory where it saw many strange things among the rest a beast of incredible greatnesse which may easily be believed whose mouth seemed capable of nine thousand armed men just nine thousand within whom were many thousands of men and women grievously tormented this was a thing not observed by Owen the Knight or that our Viscount for this Purgatory is beholding to these great Titles of Viscounts and Knights for the upholding of the credit of it but to goe on This Soule of Tondall is brought to a place where over a lake there was a bridge two miles long and but one palme broad full
nothing in this Purgatory certaine and as for those subterraneall passages we are as farre to seek for them here as in the former demolished Purgatory the matter is to our hands confessed That in our dayes and in the farthest of mans memory the bottom of the Cave was levelled and made even with the other part of the earth Yet saith Roth when the place was first made it was deeper But how doth that appeare It is the Tradition of some of the Elders and how commeth it to be altered It was raised by directions of the Bishops it may be of the Diocese And with the consent of the Apostolicall Sea To which adde out of the Margent The pavement or floore of the Purgatory was made up by authoritie from the Pope Where the cunning of these men is to be observed who to conceale the former destruction of the former Cave done by authority from the Pope and by the Bishop of the Diocese doe make the Popes act to be a Command onely for the levelling of the ground and taking away the passage into the lower Purgatory which why he should doe I cannot easily imagine if the matter were of that consequence as we have been borne in hand it was unlesse he feared that the great merit of that Pilgrimage might hinder the Mart of his Indulgences But how miserable these shifts be who seeth not there is nothing here to give any certainty of the place or the pretenteded merits of it and yet must this be still a secret to the people they must be told that this is the very place appointed by S. Patricke from whose time even untill now it had continued That the frequenting of it is beyond all degrees meritorious for which no labour watching fasting or paine is to bee refused as wee have shewed to bee used in the latter Pilgrimages Pitty it is so great zeale should be so misguided for the gaining a few nay not a few pence into private purses Considering therefore the grossenes of this Superstition and the blindnesse by which so many poore soules were seduced it suited well with the wisedome of our state to looke more narrowly into the matter and to take away the occasion of so great an errour I speake nothing how dangerous in point of state it might be to permit such frequent meetings in such a place But in the former respects to take away the ground of so many errours at once as it argued the care of the Government both of the estates and soules of the people so in the pulling downe of all there was no new thing done nothing but what was before by themselves in the same case practised as was before shewed I will therefore here insert an Historicall Relation of the manner and proceedings therein by an Abstract thereof taken out of the Councell booke of this Kingdome that after-Ages may not be surprized with another Purgatory starting up they know not how as formerly and thereby men be deluded with reports of I know not what Antiquity The words out of the Records are these The State observing the popish Superstitions used at S. Patricks Purgatory to grow an insufferable height did by their Letters of the 21. of May 1632. directed to the Lo. Balfoure St. William Stuart and others require them to seize it and to make fast the doores and entrance into it hoping that that might take away the continuance of the abuse there To these Letters Sir William Stuart returneth Lucij 8. 1632. Answere to this effect To the Right Honorable ADAM Lord Viscount of ELY Lord Chancellor and RICHARD Earle of CORKE Lords Iustices of this Kingdome and to the Lords and others of his Majesties Honourble Privic COUNCELL Right Honorable I Have received a Coppy of a Letter sent by my Lord Balfoure directed to his Lordship my selfe others for seizing unto his Majesties use S. Patricks Purgatory and his Lordship appointed me to meete him neare the Lough the fifth day of this month whither I accordingly came and staid in the comfortlesse place almost two dayes and one night none comming And then I got intelligence that the Abbot Priests and Fryars which were in the Island had gotten knowledge of your Lordships directions whereupon in the night time they stole out of the Island in a boat which at the least would carry 40. persons Whereupon I sent to search for the said Boate which was found and brought unto me And perceiving that none of the rest mentioned in your Lordships Letters were likely to come and being confident that you would take it in good part that I should rather upon such occasion varie from your directions than leave your intentions unperformed I caused to land some men upon a little Island where Fryars doe inhabit neare unto the other Island which is called S. Patrickes Purgatory where I found foure hundred seventy one persons doing such fooleries as is not to be imagined could be done among Christians a taste whereof your Lordship may perceive by this inclosed description All the fore said number of persons I have caused to be put safe to shore which was done without any kinde of violence For seeing the Priests and Fryars had left the Islland and carryed with them all manner of Provision and goods that therein was the people were willing and desirous to be put on shore The which being done I did cause the Boate which was the safeguarde of the Island to be drawne on shore and delivered the same unto the friends and servants of one Master Magrath unto whom the Boate Island and Countrie doth belong and told them that it was your Lordships directions that the same should not bee medled withall nor the Island any more frequented untill his Majesties pleasure were further knowne And that your Lordships would signifie the same more at large All things being thus fairely done I hope your Lordships will not dislike that I adventured my selfe alone to doe that which was trusted unto me and others And I am well assured if I had slipt that occasion your intentions should not have beene executed So humbly desiring to be excused for what is done amisse I take leave and will ever remaine Your Lordships ready and humble servant William Stuart September 13. 1632. An Order is made by the Lords Iustices and Councell for the demolishing of the place in these words By the Lords Iustices and Councell Adam Loftus Canc. R. Corke FOr as much as the frequent and publike resort of people in great numbers to that place or Island called S. Patrickes Purgatory there performing superstitious ceremonies pilgrimages and offerings is so extreamely abusive and superstitious as is not fit to be endured We therefore taking the same into our due Consideration and foreseeing that albeit there may be a seeming cessation there for a time from those abuses and superstitions in regard they observe the State to resent the same Yet many times the seduced people will secretly finde opportunitie to