saepe negemâ—â— 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 propouÌ„ded 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 The Index is printed at Antw. by Plantin 1571. by autority of K. Phil. the D Alua. B. where speaking of the purging of the book of Bertram they say thus 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 huÌ„dred 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 weapoÌ„s 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 opinioÌ„s 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 opeÌ„ their cares when wee speake of Origen Ambrose Tertullian c. But stop them when we speake of the Prophets or Apostles Bellarm. de verbo Dei lib. 4. cap. 12 The holy Bible say they is a booke for hereticks a sword for all hands a pecce of a rule a forrest of forraging yea saith the autor of the three truths It will make a man become an Atheist 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 Cum anima à corpore evellitur statim aut in Paradiso promeritis bonis collocatur aut certè pro peccatis in in ferni tartara praecipitatur 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 Sâ—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 Duo enim sunt loci nec tertius est vllus He saith he that is 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
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 whē 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 Pag. 46. Pag. 68. This pit without water is Purgatory why doth he feare to put water in Purgatory sith hee hath put snow in hell Therefore also doth the frier contradict him and saith that the most common expositiō speaketh of delivering soules out of Limbo They shall agree if they list 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 cōmentary 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 deliverāce 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 deliverāce 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 The Frier pag. 30. 10 The first passage that he alledgeth is out of 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 This hee saith p. 34. Pag. 60.16 Tophet saith the Frier is Purgatory this king is God and the breath of the Lord bringeth with it consolation the end and the beatitude c. But against this doth Cayer quarrell and saie that it concerneth the iudgement of God against the iniquity of Assur and confesseth that this king is the king of Assur Pag. 47. The fire of Helie returneth the ball to the Frier holdeth this passage to be a Noli me tangere but as I haue answered so I answer stil that we groūd no articles of faith vpon Allegories 2. Secondly 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 tormēt 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 taketh Assur to be a mās name not of a Country As if I had said the king Assur but I said the king of Assur That this king is the king of Assur or of Assiria of whō we spake not many lines before 6. That this king being an enimie to God and his people the torment that is provided for him cannot be Purgatory 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 Gen. 31.27 Exod. 15 10 Ios 18.34 but let him then learne what is written 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 Maldonat Lyra upon the 5. of Matth. least the parents should heare the crie of their children Therevpon did Iob complaining that hee was disdained and shouted at say that hee was made Tophet 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
that the theft was scourged Suetonius Iulius in segmento 73. Plautus in Aphitruone aut satisfaciat mihi aut adiuret in super nolle esse dicta quae in me in sontem protulit but not the thiefe That excogitatum Commentum signified a Commentary That the pardons of foure and fifty thousand yeares are good and receaueable That satisfacere signifieth not to acknowledg his fault to the partie offended or to testifie that he was sorry for it or when he saying vnto me that God should be vniust if there were no purgatorie I answered that then God should be vniust to such as should liue in the day of iudgmeÌ„t also to the Carmelites that dy vpoÌ„ the friday who as themselues report haue a priviledge that they shal remain in purgatory no longer but vntill the next saterday But who would thinke that vntruth could so farre exceed Verily I am one of the least amonge the servants of God yet would I be sorrie that my yeares or want of capacitie should any way preiudice the equity of my cause but the word of God is mighty even in the mouthes of babes Besides should I trouble my selfe with answering an vnlearned man vnseene in the Greeke and Hebrew as appeared when we were to haue recourse to the Originals in both those laÌ„guages wher vpon the Iesuits of Turnon tooke vpoÌ„ them to stuffe his booke with passages collected out of prophane auctors and the Rabbins into whoÌ„ hee never thrust his snowt which Iesuits neverthelesse were many times mistaken in diverse things The manner of these Doctors in answering as in place convenient shall appeare But how should they make faithful report of things spoken who make no coÌ„science to falsifie my writing See therefore how they entreat me They produce not my wordes they reverse the order of my speeches The frier beginneth with the last page of my booke here there they mangle snatch at my discourse one beginneth at one end an other in the middest If I speak any thing that biteth they can quietly passe it over with silence They obiect the matter that I answer but my answers they suppresse He that seeketh the truth ought to produce the very wordes of his adversary he should trace him step by step without counterfeiting curtalling or disseÌ„bling but these men by a certaine doctoral disposition do skippe as at their masse over whole leaues they conceale the most forcible and the sooner to lead the reader that followeth vs out of our tracke they shuffle the course of my reasons and bring the head forth last Then having thus sented my discourse they proclaime before the pallace their fiery burning magnificall and ridiculous titles Some coulor they might haue had for their flight had my first booke been either tedious or ful of wordes The chardges of the Impression with the readers impatiencie might haue serued them in steede of figge leaues to cover their shame but my writing contained few pages the Arguments lay close for I studied to lay the bones bare that the sinewes might bee the better seene Their vnfaithfull dealing doth proceed yet farther for they forge other obiections then mine and of mine do they take away the edge by propounding them in other manner then I did Thus do they skirmish and sport them in answering of themselues much like vnto the Bulles in the amphitheater to whoÌ„ they cast men made of straw vpoÌ„ whoÌ„ being provoked they dischardged their rage As if they should say vnto me you are too rough The Church of Rome must be more gently entreated Take away your forcible argumeÌ„ts for these reasons lie to hard vpon vs so wil we commune with you Thus and thus must you obiect that so wee may answere with some coulor but they forgat to giue this warning before I doe therefore protest that these writings of these Doctors doe not coÌ„cerne me for that I never spake manie things that they impute to me they haue either fearefully dissembled or malitiously corrupted my best obiections Neither can I thinke my selfe sufficiently satisfied vntill I see my own writing perfect in the writings of my adversaries and their answer set down article to article reason to reason without cutting of or altering my wordes or disordering the order of my discourse Reverend Doctors I beseech you in curtesie None of these Doctors haue yet answered therfore the victory yet resteth with the Aâ—uctor yea I adiure you by the relicks of your coÌ„sciences to entreat me with more equirie take this booke which againe I offer vnto you encreased amplified and corroborated with reasons and some passages of Scriptures and answer it in such wise as that my reasons may not be mangled nor thrust out of order but that all men may see your answers at the foot of my obiections If your desire to bring the truth to light faileth you not no more then your leasures meanes books and support albeit all these faile vs wee shall soone perceaue which of vs hath the word of God to warrant and from the encounter of our reasons truly and vprightly reported wil proceed the sparks of the truth The Lord God vouchsafe to direct our pennes and dispose our hearts to propound such matters as may bee profitable to the salvation of his people proper to the glory of God and comfortable to the truth of his word THE CONTENTS OF THIS BOOKE 1. A description of the foure chambers or stages which the Church of Rome placeth vnder the earth Namely of Hell of the Limboe of Children of the Limboe of the fathers and of Purgatory Also of the meanes to get out of Purgatory 2. That in this controversie as in all other that concerne faith the holy Scripture ought to bee iudge also that the same speaketh not of Purgatory nether of any temporall torment after this life nether of any Indulgences wherewith to fetch soules out of this torment 3. That the holy Scripture overthroweth Purgatory and that there is no other purgation of our sinnes but the blood and death of Iesus Christ and consequently that papall Indulgences are vnprofitable to the deceased 4. Against mans satisfactions in general 5. Against Popish Indulgences and the extraction of soules out of Purgatory 6. A confutation of such passages of the holy Scripture as these Doctors haue alleaged 7. What the Doctors of the foure first ages after Iesus Christ did hold and beleeue concerning this matter and that they never beleeued any Purgatory Also of prayer for the dead of Indulgences and of the satisfactions of the primitiue Church 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
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 The flowred meddow and as it were in the Popes bosome with the approbation and commendation of all the Church of Rome but particularly of al our Doctors in the 7. Chap. of his second booke of Purgatory hath found out a fifth place that is to say a bright and cleere meddow all diapred with sweet smelling flowers which hee maketh to be a dependance of Purgatory and as it were a withdrawing chamber wherein those doe take their rest who are most kindly entreated most gently dealt withall and groundeth himself vpon the auctoritie of venerable Beda and Dionise a Charterhouse Monk an auctor of great credit whoe is full fraught with fantasticall revelations he should haue added how these flowers doe spring without sun or raine frō whence that goodly brightnesse could pierce into those deepe partes of the earth Out of this meddow do the souls immediately passe into Paradice but before the comming of Iesus Christ they went thence into Limbo a matter of great compassion that passing out of a bright meddow full of recreation they should come to bee shut vp in a darke prison Such therfore is the building which our Masters haue erected vnder groūd 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 Bellarm. de Purgat lib. 2 cap. 12. Haec sunt we cannot bee saved that the importance of the matter may tie him to attention So shall we breake one of the legges of this Colossus one of the principall pillers of Babylon CAP. 2. That the holy scripture is a sufficient iudge for this question as also for all other cōtroversies 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 Pag. 61. 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 Pag. 16. In this regard it is requisite that before we proceed any farther we trie these Doctors in this case to the quicke and defend the perfection of the holy Scripture Amid the corruptions of the world wee haue yet this honor that we be the advocates of Gods cause and of the worthinesse of his word Which as S. Paul 2. Tim. 3. saith is able to instruct vs and to make vs wise to salvatiō Initio lib. 2. adversus Gentes which also saith Athanasius abundantly suffiseth to instruct vs in all truth Wherein as saith Chrysostome vpon the second Chapter of the 2. to the Thessalonians is cleerly cōtained al that is necessary For was it possible that aforetime the fiue books of Moses were sufficient to instruct the Church to salvation that now the same fiue bookes together with the Prophets Evangelists and Apostles cannot suffice hath God forbiddē to adde or diminish to the bookes of Moses Deut. 4.1 and nowe that both in the old and new Testament we haue much larger instruction shal it be tollerable to adde an vnwritten word Other Canonicall bookes Other articles of faith Jf the Gospell be sufficient to saue vs who shal be so bold as to say that the new Testament doth containe but part of the Gospel To alleadge either the tiranny of custome or the antiquity of a traditiō without the word of God what is it but to alleadge the antiquitie of Error and to arme both Iewes Gentils with the like reasons cōsidering that vntruth is very ancient yea it hath beene even from the beginning also that against the truth no prescription of time may take place 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 Testamēt is a great disparagemēt to the Maiestie of the holy Scripture It is as much as to do that which expresly is forbiddē 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 hūdred 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 Can. satis Dist 96. Gloss Clem. cum inter Sacr. Cerem sect 7. cap. 6. sedes Dei sedes Apostolica 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 eveÌ„ 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 theÌ„ 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 wheÌ„ the church of Rome hath neede of Reformation in capite membris as it is the ancient coÌ„plaint 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 advaÌ„cing of their Empire should be holden for the word of God and the rule of our faith But let vs here the productioÌ„s of these doctors all those things that they say are not coÌ„tained in the Scripturs Our observaÌ„tin 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 Dan. 12.2 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 demaÌ„deth 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 IndulgeÌ„ces printed at Rome wee beleeue the history of Pope Ioâ—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 Volateran Sabellicus Martianus Polonus vpon the staires of 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 Their God poisoned with a thousand such like histories both old and newe whereof the scripture never made mentioÌ„ Only we say that the holy scriptures doe containe all documents and instructions necessary to salvation This doe we say with 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 Consilium foro Iulii but that this curse extendeth no farther but to the booke of the Revelation Yet doth the councell of Triuly bridle them in these words 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 In the Index Biblicus printed at Anwerp by Plantin 1588. p. 5. 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
principle least our people shoulde overlabour them selues to defend it for as wel it maketh against Purgatory It were better say they that the soules should do but in Purgatorie they suffer they are miserably roasted certaine hundreds of yeares Admit that to roast were to do yet were it better to doe in heaven and so to haue the action of Angels As for the Contribution that we shal bring to the attaining of salvation the holy scripture prescribeth vs other meanes to attaine thereto It willeth vs to beleeue in Iesus Christ to carry his Crosse leaving al worldly cogitations to tend to the aime of supernatural vocation and to make perfect our salvation with trembling and with feare Thus is there a meanes to labour for our salvation yet such as our labour shal not be accounted a payment or satisfaction neither our soules be roasted in a fire Now albeit I haue spokē and inculcated these things the more expresly to cut of sclanders and that I haue said do yet say that the faithful ought to cōtribute 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 cōtrary speech to that which indeede I spake That for our parts we ought to cōtribute nothing Slander 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 cōe to the word satisfie you are to vnderstand that there are two sorts of satisfying Expositiō of the word Satisfie the one for debt the other for offence Debt wee satisfy by paying offence by confessing the fault and craving pardon this in true speech is to make satisfactiō Now in this questiō we deale with the means how to satisfie God for our offences which is not by paying or redemption but by humbling of our selues with amendment and asking forgiuenesse As therefore we doe admit this kind of satisfaction which signifieth the confessing of our faults and humiliation before God so on the other side we reiect such satisfactions as are holden for redemptions and payments to Gods iustice Pag 80. 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 A slander 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 coniuratiōs 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. Valeriū 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 tantū non satisfacientis modo veniam dedit And read Torrentius vpon the first passage where he saith Solebant qui verbis aliquem laeserant Ni◠in te scripsi Bithinice credere non vis iurare iube Malo satisfacere iurare nolle se ea dicta esse atque ita satisfacere This is the sense of the worde in 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 Confession And that which hee calleth satisfaction in the same booke he calleth 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 tōgue 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 tēth chapter of the same rule That friers vnlearned must not care to learne is spokē 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. vpō these words of S. Ambrose Ambros Nomine satisfactionis excusationem siue defensionem apertissime designavit lachrimas Petri lego satisfactionem non lego saith that S. Ambrose by this word satisfaction meaneth excuse or defēce no paymēt 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