these S. Patrick went up into an high mountaine in Connaght called Chruaghan-aigle on the top of which mountaine very many were accustomed to fast and watch thinking they should never after enter into the gates of hell which they think by the prayers and merits of S. Patrick to have been obtained from God Some also who have slept there report that they have endured most greivous torments by which they conceive themselves to be purged from their sinnes whence some of them call that place S. Patrick's Purgatory Thus Iocelin And who seeth not here two distinct places the one in Vlster that which we treate off the other in Connaght of which Iocelin that in an Island within a lake this on the top of a mountaine So that it is most cleare that Iocelin hath not one word of this great Purgatory which also will seem most strange he falling into a discourse of that other S. Patrick's Purgatory which probably evinceth that either then it was not or not credited But how shall we helpe this patching will not serve the turne as I shewed before how then Messingham steps in here and first seemeth to recall something of that which before it may be unawares he had granted As it is most certaine that there was an extraordinary Purgatory found out by Patrick in Ireland so it is also certaine that Iocelin in his life doth either passe it over in silence or butlightly glance at it a Glance rather than nothing But it is most certaine that it is not so much and that more certaine than that that Purgatorie was found by Patrick This is too plaine to be denied and therefore in the next place he doth confesse or rather grant and avoid it for notwithstanding this saith he Yet doe we not therefore think that the Common Tradition of our owne Countrey-men and strangers concerning this Purgatory is thereby weakened how common the Tradition hath been since the time of Iocelin I question not but what Tradition was before I cannot see when as there was not any memory of it extant for ought appearing for more than 700. yeares after Patrick it is true that it did begin to be on foot about 45. yeares or lesse before Iocelin in Henry of Saltry's time but yet in all likelihood as soone rejected as it was moved which may well be gathered out of this our Authors silence so that a plea of Tradition here will scarcely be admitted or if it be where is your Authors exactnesse you so much boast off but notwithstanding say you we doe not think that Iocelin ought to be accounted the Author of an imperfect worke when as we may excuse him sufficiently and not incongruously by that speech of Iohn spoken of our Lord which may fitly be applyed to Patrick the Lords servant saying that there are many other things that Patrick did which are not written in this booke made by Iocelin for the causes before remembred in the expounding of that text of the Gospel and what are those reasons Some yea many things he either knew not or he wittingly omitted them as being before known but whether of these shall we sticke unto to say Iocelin did not know of it would too much discover the weaknesse of the cause or if he did yet would passe this by making choice of sleighter matters I doubt not better knowne than this was would question either his exactnesse or blemish his Judgement too much what then shall we say heare then the last evasion Besides not without great probability doe we say that Iocelin did not handle any thing of S. Patrick's Purgatory in that book which he did write of the life of S. Patrick because he was deceived by the opinions of others who did think that it was not Patrick the Apostle but another Patrick both in time and dignitie to him inferior that was the finder of this Purgatory First then we have it here granted and that with great probability that Iocelin doth not write of any such thing Next for the rest we have onely confident surmises without any probabilitie at all that Iocelin was misled by any such error to mistake the Author of this Purgatory and consequently to omit it selfe but rather we finde probabilities to the contrary for whereas Iocelin doth not doubt to attribute to S. Patrick that Purgatory in Connaght how should he doubt of the Author of this other Purgatory for there is none that I know who esteemeth them to come from different hands And for this Thyraus shall be insteed of many At this day among other places of punishment found by Patrick there are two extant being above others famous for pilgrimages The one in Connaght the other in Ulster Of the first which is placed on the top of a certaine craggie and steep mountaine I will here repeat the words of Iocelin on the top of this mountaine c. the place before spoken off So that we finde but one Author for both Purgatories Neither is there any that doth mislead us but Roth onely who would herein if he could deceive his Reader It would be therefore by farre the fairer course to confesse what cannot well be denyed then to think by forgeries and frivelous evasions to delude us And this will yet seeme more strange if we but looke back a little into the time of Iocelin's writing The first word that we heare of S. Patrick's Purgatory is in Henry of Saltry anno 1140. upwards of 700. yeares as was said after S. Patrick in whose time the contention was great and all meanes used for setting up the credit thereof yet notwithstanding all the noise and bustling that then was it was as soone husht againe and within 45. yeares after in the time of Iocelin buried in deep silence so that either there was no such thing then acknowledged or otherwise it was as too too ridiculous by Iocelin omitted But I rather think the first seeing he maketh no great choice of his matter and standeth not much on examining the probabilitie of many things he hath written wherein let me use Campion the Iesuits words who I know not on what grounds thought that Giraldus Cambrensis did omit to write of this Purgatory whereas we know he did yet will I make use of the inference thereupon and may well apply the same to what now I have in hand That although a negative authoritie be not invincible yet considering the property of that man and what a sort of trifles he taketh paines to justifie it may serve for a vehement suspition that the place was either then not found or not miraculous Thus Campion of Giraldus and thus we of the rest But from the Time to come to the consideration of the thing it selfe for as I have shewed it improbable that in such learned times among so many learned men and of them some writing purposely of S. Patricks Life the mention of this Purgatory should so passe as it hath if it had
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
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
Luda O holy society Abbot of the Cistercian Order Neither for ought I see is he unwilling to be deceived in this point it being that which of all others best fitted his humour and was most agreeable to the imagination of the man for he did perceive that for the most part men were rather terrified from vice by the feare of punishment than drawne by the love of vertue and therefore was hee accustomed to teach the people that nothing defiled can enter into the Kingdome of heaven and that punishment is so due to sinne that whosoever is stayned with any spot of sinne must satisfie the divine justice for his fault eyther in this life by well doing or in Purgatory by enduring punishment before he can have an entrance into that everlasting refreshing of heavenly happinesse And hence it was that he did write unto Henry Abbot de Sartis one Booke of Saint Patricks purgatory and one other Booke of the paines of Purgatory * saith the same Messingam you see the occasion that agreeable to what Salteriensis himselfe writeth to the same Abbot Because we read that holy Pope Gregory hath spoken of many things done to soules separated from their earthly bodie by which he would terrifie the mindes of the negligent with fearefull relations and with the report of what things are pleasant to inflame the affections of the just to devotion therefore will I perfect that more faithfully which you require for the benefit of the simple Fit indeed for the simple so that I may easily bee induced to beleeve the Character of the man aptly given by Baleus as most sutable to him Henry of Saltry a Benedictine Monke was borne and educated in Huntington-shire he was from his Cradle almost wholly given to superstition together with his profession of his Benedict having learned Aristotles inventions by the helpe of Platoe's Ideas he knew well how to frame a Chymera by the assistance of the fire of flaming mount Aetna and the foure Bookes of Gregory the great which as the foure Gospels hee esteemed he did become a cunning maker of a Purgatory Thus you see how fit an Author we have found for this subject to whom all appeale a fit scholler for two such Tutors as Florentianus and Gilbert he himselfe being deceived and of such that rule is true nimis credulus minus credendus But yet hee is not willing so to bee that he might deceive others Yet must not this be thought a fault in these men these piae fraudes being by them esteemed of no small use in religion especially towards the simple and of this sort doth Stephanus Forcatulus accompt this Purgatory making the thing it selfe as it is but a meere scarre-crow It may be saith he that among the fierce and wilde people Patricke used this witty device by which he might the better terrifie them from their sinnes by shewing that they had at their owne home a Revenger And indeed for simple people for whom Salteriensis saith hee intended it who might be like children affrighted with Bug-beares there could not bee a fitter subject chosen or invented than this Purgatorie If we could tell how to make truth and falshood consist But as I said here may be seene how partiall an Author we have met for this Purgatory and his owne affections occasioneth his credulity men easily beleeving what they would have to be You see his credulitie being a stranger wrought upon by two cunning Impesters he in the meane time shutting his eyes and not examining how probably it might be questioned as it was by those that did contradict it to himselfe we see lastly on how sandy a foundation all this is layd the bare word if not fiction of that Knight I may well say in this case Knight of the Poste who after so much fasting and stirre and being shut up twenty foure houres in that Cave might well be ashamed to returne without some newes which he had time and place enough to make neyther neede he doubt to make them credible none being willing to contradict if they could considering the age it selfe most addicted to the entertayning of visions and revelations of which this Purgatory affordeth matter more than enough All which considered it cannot be wondred why Ioceline of whom before living after this Henry yet would not take notice of this Purgatory notwithstanding all the noyse and bussing at this time for it But the wonder still remayneth if it were true that this Purgatory was of Saint Patricks foundation that it should not be spoken off seven hundred yeares after and when it was set on foote being enquired after on all hands what it was and how true there being at hand some who came out of Ireland and they religious men too that did disavow there somuch as hearing of any such thing in their countrie as we have seene reported to Salteriensis whose voyces must be cryed downe and quite rased out of all Records as farre as in these men doth lye as was shewed before Neyther will it suffice to say that these contradictions have relation onely to the history of the Knight without trenching on other Pilgrimages which might bee besides For besides the sound of the words themselves quod nunquam talia audierat that hee never heard the like things in his countrey we shall finde that the things happening to this Knight are no other than what wee read almost verbatins in others that were said since to have gone into this Purgatorie and for the greater credit of the businesse we are often told that in Saint Patricks owne dayes many went in thither who reported what grievous torments they did suffer and that they had there found joyes great and unspeakeable whose actions being recorded in the Abbey of that Purgatory must bee supposed to be the ground on which they who instruct the Pilgrimes tell them what is to bee done and what shall befall unto them for so saith the Director of the Spanish Viscount of whom after These things have wee heard to have happened to those who have returned from Purgatory The instructions then given being the same here given by the Prior to our Knight in his pilgrimage if we thinke him not to be rapt with a Propheticall spirit like one of Apollo's Pristes for we doe not read of any of themselves that have undertaken the labour to goe into that Purgatory to tell us any thing by their owne experience it being enough to make others ridiculous and not themselves his directions are these Behold thou shalt now enter in the name of IESUS CHRIST and shalt walke through the concavitie of the Cave untill going out in a large field thou shalt finde an Hall most artificially built into which having entred immediately thou shalt meete messengers sent to thee from God who shall tell thee what thou hast to doe What after-Pilgrimages report are such things and like things to these said to happen to the