Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	soul_n	5,612	5	5.5561	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20964	The waters of Siloe To quench the fire of purgatory and to drowne the traditions, limboes, mans satisfactions and all popish indulgences, against the reasons and allegations of a Portugall frier of the order of St. Frances, supported by three treatises. The one written by the same Franciscan and entituled The fierie torrent, &c. The other two by two doctors of Sorbon. The one intituled The burning furnasse. The other The fire of Helie. By Peter Du Moulin minister of Gods word. Faithfully translated out of French by I.B.; Accroissement des eaux de Siloé. English	Du Moulin, Pierre, 1568-1658.; Barnes, John, fl. 1600-1621, attributed name.; I. B., fl. 1612.	1612 (1612)	STC 7343; ESTC S111086	158,344	552

afflicted he went a stray but after his afflictions he kept the commandements of God And againe It is good for mee that I haue beene afflicted that I may learne thy Statuts 2. Chro. 33 Was not Manasses for his conversion endebted to his captivitie And are not we for Davids Psalmes endebted to Saul and Absalon For the building of the Church of God in our daies are not we endebted to the Martyrdome and torments that our fathers endured for the Gospell By the word of God and experience we finde other ends of our afflictions then satisfaction and redemption to the iustice of God Therefore saith Chrysostome in his Homely of confession pennance that God punisheth vs not for the sinnes past Non exigens supplicium de peccatis sed ad futura nos corrigens but correcteth vs for that that is to come Here doe our adversaries rouse themselues and seeke all meanes to vnderprop their so ruinous a cause and to perswade that to pardon a sinne yet to punish it with satisfactory paines to acquit a debt and yet to make the debter pay it are things compatible such as doe well agree This doth the Frier proue by a Theologicall reason Among all the workes of God saith he doe equally shine his mercy and his iustice a propositioÌ„ that beareth many exceptions Pag. 75. As in the punishment of Divels we find soveraign iustice without mercy And God doth often minister the one without the other as himself saith in the Epistle of S. Iames cap. 2. There shall be iudgement mercilesse to him that sheweth no mercy Only in the worke of redemption is this proposition true his mind is that in the Iustification of a sinner Gods mercy should be displaied in conferring vnto him the first grace and remission of eternall paines And to giue some way to his iustice he will haue it to take some satisfaction of the sinner by punishing him with temporall paines as well in this life as in Purgatory Wherein I beseech the Reader to consider the nature of the vntruth which consisteth in wrangling and iarring with his owne principles The frier said that among al the works of God his mercy his iustice did shine equally but here he maketh them altogether vnequall In that mercy revealeth her selfe in pardoning an infinite paine but iustice sheweth herselfe in making theÌ„ suffer temporall punishments which neverthelesse may be abridged and redeemed by some fasts and slight offerings made by the survivers for the dead Was it meete to seeke place for the iustice of God where wee might abase it so low and dishonor it in paying it in such base coine and clipped monyâ— Even this might serue for an evident and most mightie testimony to the truth if wee proue that according to our beliefe gathered out of the word of God the Iustice of God and his mercy doe equally shine in the worke of our redemption are likewise infinit For God hath shewed himselfe infinitly iust in accepting at the hands of our pledge and redeemer Iesus Christ a sufficient price for all our offences also infinitly mercifull in allowing to vs this payment as made in our name His wisdome hath vnited things which otherwise seemed hardly to agree having found a meanes to punish all our sins and withall to forgiue them all by giving to vs his son the obiect of his iustice for an argument and matter of his mercy But to pardon a man all his sins and yet to make the same man to beare one part of the deserved punishment for satisfactioÌ„ for the same are matters contradictory The fire of Helie speaketh no better to the purpose Adam saith he had pardon for his sinne and yet both he and his posterity haue incurred many calamities 1. Hereto we do answere that to no ende hee here commeth in with the paines and sorrowes that are coÌ„mon to all men sith that in this place wee deale only with punishments proper to the children of God 2. He deceiveth himselfe in thinking that the evils and paines for al men are punishments for the sinne of Adam For they are punishmeÌ„ts because men do persist in the sin of Adam God never punisheth one man for another mans sin The child shall not beare the iniquity of his father saith Ezechiell 18.20 True it is that so manie Calamities had never befallen maÌ„kind had not Adam sinned but yet this staÌ„deth ever firme That God never punisheth any before they haue throughly deserved it 3. He presupposeth that which is false and yet in question namely that the paines whereto the faithful be subiected by the sin of Adam be satisfactions payments and redemptions to the Iustice of God For of this kinde of paines do we now entreat because they make Purgatory to be of this nature We say then that al these evils labours diseases yea even death it selfe do alter their nature in the faithfull and of evils become medicines Of satisfactorie pains they are made healthsome exercises to the soule God by the wounds of the body healeth the woundes of the soule even in like manner as a triakle composed of venimous Ingrediences yet tempered by a skilfull Physition becommeth a very healthsome preservatiue The like do we say of the death of the faithfull It resembleth the passage over the red sea where Gods enemies are swallowed vp but his children doe finde way to the promised inheritance Farthermore if it be a punishment to satisfie the iustice of God wherfore do the faithful expect it with Ioie and in their desires even hasten the comming of it as did the Apostle S. Paule Phil. 1.13 Besides these reasons they alleadge many examples as of Mary Moses David who were punished after their offences were forgiven Namely David whose example they do vrge 2. Sam. 12. Where God having forgiven him his sinne said neverthelesse vnto him The sword shall not depart from thy house because thou hast despised me Againe Because thou hast given the Lordes enemies cause to blaspheme his name thy childe shall die There is not say they to the end thou shouldest not cause to blaspheme Likewise in the 7. of Micheas I will beare the wrath of the Lorde because I haue sinned against him wherein their iudgement fayleth them for they labour to proue that which we do grant Who denieth but that the sins of the faithfull are the efficient causes of the chastisementes that God layeth vpon them And that they fall vpon them because they haue sinned But our controversie dependeth not vpon the efficient cause but vpoÌ„ the finall They say that it is to the end that Gods iustice may be satisfied by the punishment of the sinne we say that it is to the end A sinner may amend They will haue it That God punisheth as a iust iudge we that he punisheth vs as a loving father not to exercise his Iustice but correct our vnrighteousnesse for as for the satisfaction due to his Iustice the merits of

hee should rather come with lamentation and sorrow yea even with execration What shall God entreat the wicked with more gentlenes And shall my horse or my mony exeÌ„pt me out of a burning fire of many hundred yeares continuance Shall God shew favour to a soule not after the stedfast faith or burning charitie thereof but according to the time when it shall depart whether in the yeare 1599 or in the yeare 1601 And yet we must with sileÌ„ce adore that which crieth for vengeance before God and which testifieth how farre covetise hath enchroched vpon religion Shall Romish pollutions be given vs for rellickes blasphemies for oracles and the same compared with the misteries of God election and healthsome vocation Indeed if of two wicked ones God will pardon the worst no man can accuse him yet surely he will not pardon any such before he giue him repentance and grace to become an honest man But to say that of two elect and children of God he will in a tedious and hot horrible fire roast him that hath beene the most vertuous and bring the worst strait into Paradice because hee had money or a horse to carry him to the Iubile or for that he died soone after the Iubile it is as much as to spit God in the face to paint out prophane toies in his temple for God will iudge every man according to his workes not according to his wealth his horse or his aboade Now as one absurditie once set downe a thousand will ensue so the whole discourse of the doctor vpoÌ„ this place is even a web of blasphemies For soone after he saith The mercy of God is in al places to be found Pag. 76. but not alike for in the Temple God giueth better eare to our prayers then elsewhere Is it for that God is neerer to the Temple or because in those places God hath his hearing better Mat. 6.6 How then doth Iesus Christ counsell vs to enter into our closets to pray if God doth better heare our prayers in a Temple then in a closet Yet put the case it were so still the inconvenience that we haue propouÌ„ded doth remain For why should God pardon sinnes in one Temple rather then in another When throughout the world there was but one Temple where the true God was served it was no marvail that the faithfull were bound to goe to it but in the Gospell where doe wee finde that ever God subiected vs to goe to seeke remission of sinnes in a Temple farre of and to leaue those Churches that bee at hand Who seeth not that this is done for gaine because the sum dispearsed in many places and passing through many hands would insensibly vanish and weare away and so could not serue those purposes which the Pope and his Prelats had before set downe In all the premises it appeareth that the Doctor doth but mocke and beleeueth nothing of all that hee hath said neither is this the first tract wherin he discovereth himselfe Pag. 60. for whereas Beda Dionise the Charterhouse Monk Bellarmine and with them Cayer the fire of Helie do place a floured sweet field at the end of Purgatory I asked him how these flowers grewe vnder earth without sun or raine this venerable Doctor answered that in me it was meere doltishnesse to aske such a question for saith he these flowers are not really vnder the earth but the Lord by an Analogie instructeth vs of things in the other world Let vs beare with his rusticall Philosophy this licence to call Purgatory the other world which neverthelesse hee placeth vnder earth sometime in Bathes sometime in Rivers sometime in Ice sometime vnder the leaues of trees But who can endure that the dreames of a few Monks should bee tearmed the word of God Either that when they tell vs these fables it is God that instructeth vs All this the frier passeth over without any answer but meerely excuseth himselfe saying that he will speak more thereof the next Lent in his lenten sermons The like answere hee might haue made to the whole booke never troubled the Iesuits of Tournon for their helpe 23 Finally admit Purgatory should breed none of these mischiefes yet surely it cannot bring any good for what benefit can grow of being tormented in the fire To say it purgeth our sinnes that matter is already answered convicted not only of impietie but of contradiction and impossibilitie for themselues doe also say that the sinnes bee not purged but the paines And S. Iohn telleth vs that the blood of Iesus Christ doth purge vs from all sinne And the punishment or torment for a sinne is no purgation from that sinne nether were the whip or gibbet ever tearmed a purgation 24 To the same purpose It seemeth that all punishment is either for satisfaction and his revenge that punisheth or causeth to bee punished Aul. Gel. lib. 6. cap. 14. Clem. Alexand lib. 4. stromatum versus finem or else for the correction and punishment of him that is punished either else for an example to others But the fire of Purgatory yeldeth no satisfaction or revenge to God considering that hee hath already taken satisfaction and revenge for our sinnes in the death of his sonne Iesus Christ neither for the amendment or correction of the soules that are in this fire for they are already iust and without sinne neither for any example to the living for no man seeth any thing neither to make vs the more honest by holding vs in feare for God desireth not to be served for feare of punishment but in loue and voluntary obedience besides if it were a matter that stood vpoÌ„ feare hell were sufficient to terrifie vs. Pag 80. Pag. 109. The fire of Helie the frier impute to mee that I should say that I beleeue not Purgatory because I see nothing but where said I so but I say I beleeue none because I so find it in the word of God and therefore the Monkes amplifications to this purpose are cold and grounded vpon a slander Bellarmine with him my adversaries doe imagine that they haue found a commoditie in Purgatory for say they It is profitable to the glory of God that the secundary causes should worke that is to say that our soules should contribute soÌ„ewhat towards the purchasing of salvation God then belike honoureth his creatures in making them to be tormeÌ„ted sith that to bee tormented is the way to contribute towardes the purchase of salvation They then that doe longest abide in torments do coÌ„tribute most and God sheweth more favor to them then to those whom hee tormenteth lesse or whom by the Popes Indulgences hee fetcheth soonest out of the fire As for this principle it is a point in natural Philosophy but not alwaies true in Divinity wherein it were better to receiue supernaturall graces from God then to put forth our forces and so to worke naturally Howbeit let vs accept of this

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

plain and open tearmes Wee therefore demand what commandement of God he can find throughout the old TestameÌ„t wherein it is commanded to pray for the dead or to offer any sacrifice for them either among them to distribute the superabundant merits and satisfactions of holy men deceased as Abraham or Moses to helpe them out of Purgatory Here our adversaries are at a stand and bite the bit for were there any coÌ„mandement that might bear wreasting to that sence they that can so cunningly rack the Scriptures to their purposes would no doubt haue produced it Here doth our Frier frie in his greace would faine shift it of with blasphemies as they that are beset with fires would gladly leap out at the windows He doth no longer accuse the olde Testament of obscuritie but of omission and impection How many things saith he hath God left vnmentioned in the olde Testament Pag. 16. to the end to take from the people all occasion of Idolatry and yet are necessarie to saluation As invocation of the Trinitie Pag. 18. the immortalitie of the soule c Againe he saith vnder the law prayers for the dead were not so frequeÌ„t publike least they should giue the Iewes occasioÌ„ with the Gentils to thinke that they ought to sacrifice to the infernall powers Secondly that in regard that before the redemption of man kind the estate of the deceased was not so well knowne as after that our Saviour Iesus Christ descended into hell And thirdly because they had not so good means to relieue the dead as they had after that the merits of the death and passion of our Lord were committed into the hands of the Church to apply them So many wordes so many monsters and blasphemies First in that hee denieth that in the old Testament there is any mention of the Immortality of the soule wee haue before heard the depositions of Daniell Salomon and the Prophet Balaam prophecying Let vs hereto adioine the taking vp of Enoch and Elias into heaven proofes of their immortality The wordes of Iacob on his death bed Lord I haue waited for thy salvation Gen. 49.18 Iob. 18.26 The hope of Iob who assured himselfe that after his skinne should be consumed he should yet see God in his flesh The words of God himselfe who saith I am the God of Abraham the God of Isaac Mat. 22.32 and the God of Iacob God is not God of the dead saith Jesus Christ but of the liuing The only name of Religion importeth the Immortality of the soule which being taken away what is Religion but an intollerable yoake a scrupelous feare a superfluous labour If in this life only saith S. Paul we haue hope in Christ wee are of all men the most miserable 1. Cor. 17.19 what was the old Testament but the ReligioÌ„ of Gods people It doth therefore presuppose and as it were in the forehead beare written this title The Immortality of the soule As for Invocation of the Trinity it is commanded in the old Testament for there we are commaunded to call vpon God and he that calleth vpon God calleth vpon the Trinitie But what shall we say to the discretion of our Moncke who maketh God marveilous provident in that he would not speake of the Immortalitie of the soule so to take from the Jewes all occasion of Idolatry alas poore man God cureth not one evill by an other much lesse a smaller evill by a greater Idolatry by Atheisme or superstition by Irreligion the mother of all excesse As if it should be forbidden to speak of God either good or evill for feare of blaspheming him or as if a man should cut of his head for saving the wearing of a cap. What discretion to loose the principall for saving of the dependant To sell the horse for saving of the hay God provideth not against evils in such manner as the Popes who will saie they prevent heresies by prohibiting the vse of Gods word the diminishing of Ecclesiasticall profits by prohibiting marriage of the Cleargie Dist 18 Can Sirac vxor filii per quos Ecclesiast solet periclitari substantia contrarie to the doctrine of S. Paul 1. Tim. 3.2 howbeit if God followed this precept of discretion in the old Testament why did he alter his mind in the new where with too much simplicity if we beleue this Moncke he doth in every place inculcate Eternall life Are men since the daies of Jesus Christ lesse bent to Idolatry Nay which is more The opinion of the death of the soule Idolatry do for the most part follow each other between them there is a fraternity The heathen that had little or no hope of eternal life were Idolaters did not Pope Iohn 24. celebrating his Masse kneele to the bread yet did he beleeue that the souls of men died as the souls of beasts for which small sin togither with 54. others Consil Const Sess 11. the Councell of Constance in their eleventh session condemned him That which ensueth is ferial smelleth of the friery He yeeldeth an other reason why in the old Testament prayers and sacrifices for the deade were so vnfrequented It was saith he because before the redemption of mankinde ehe estate of the dead was not so well knowne as after that Christ descended into Hell He doth therefore presuppose that Jesus Christ when he came from hell brought assured news as if that Jesus Christ before his death knew not the state of the dead as well as after his resurrection or els that either he would not or could not instruct his disciples of the estate of the dead as wel before his death as after But now I pray you what be the news that Jesus Christ brought vndoubtedly even the same that the golden legend and the booke of the life and death of Jesus Christ do report how he came to hel gates and the good thiefe Dinas carying a Crosse before him how hee made the gates to be opened how hee beat and hampered the Divels how he entertained the fathers whom he fouÌ„d in this Limbo with goodly discourses a thousande such Iolly gallant histories after the imitation of the Romanes all which the Evangelists had forgotten for either of these or of any other news that ever Jesus Christ brought out of Limbo out of Purgatory or out of Hell we finde not one sillable in all the newe Testament The souldier raised again of whom S. Gregory Dialogue 4. cap. 36. doth make mention and one Nicholas mentioned in the legend of S. Patricke who by a Caue that he found in Ireland entred into Purgatory at their returne related his things as they had seen below more exactly As that they had seen meÌ„ fryed in frying pans others fluttering about the chimnies like small flames a bridge of yce of two fingers broad vnder the which ran a torrent of fire and over this bridge must they passe that were to enter into Paradice Thus grew

the world very skilfull and a good boy but to the detriment of the purity and simplicity of the Gospell Lastly he saith that Vnder the olde Testament they had no such meanes to releeue the dead as they had after that the merites of Iesus Christ were committed into the handes of the Church to apply them These are three principles forged in the Vatican to vnderprop the Popes greatnes to bring in the traffique for soules first that the dead could not bee so well relieved before the coÌ„ming of Jesus Christ as now they are Secondly that the merits of Jesus Christ are nowe in the Churches hands to apply theÌ„ Thirdly that these merits of the death and passion of Iesus Christ were never passed over to the Church vntill since the comming of Iesus Christ since which time the dead haue beene the better relieved And this is to bee noted that by the Church we are to vnderstand the Pope who taketh vpon him to be the Guardian and treasury of this treasure of the Church where he shutteth vp the merits and supererogatorie satisfactions both of Iesus Christ and of the Saints Monks And this we cannot finde very strange Dist 95. causa satis and in the last councel of Lateran sess 9. Extrav De facund Eccl. Can. quoniaÌ„ for having assumed to himselfe the name of God of the divine Maiesty and the name of Jesus Christ and tearming himself the Spouse of the church it is no great matter for him to take the name of the Spouse of Jesus also Let vs now therfore proceed to the examination of these three principles For the first That the dead could not bee so well relieved before the comming of Iesus Christ as since I demande whether he speaketh of the reliefe of man or of the reliefe of God To say that God hath now better meanes to relieue the dead then he had before is Blasphemy His power and goodnesse are ever infinite and without encrease and craue no helpe of any new means but if he speak of the reliefe of man I aske him who imparted to them now those meanes that their forefathers had not The Monke no doubt wil say that God gaue them to them theÌ„ belike God had theÌ„ If he had then I suppose he would then haue bestowed them as wel as men do in these daies whereof it must follow that the faithfull that liued before Iesus Christ might by praiers and sacrifices haue entreated God to employ those means which since he hath committed into hands the of men Wherefore did they not Wherefore was there in the law no sacrifice for the dead Nor no publike service instituted by God Thus doth this difficulty still remaine vnresolved The second principle is That the merits of Iesus Christ were coÌ„mitted into the hands of the Church to apply them 1. Tim. 2.6 A doctrine as farre repugnant from the gospell as helping to the Popes commodity For by the scripture it plainely appeareth That Iesus Christ offered himselfe ã€ˆâ—Šã€‰ ransome to God for vs to whom wee were endebted and enthralled to eternall paine and emprisonment This ransome then did God receiue at his sonnes hands If he receiued it when did he againe dispossesse himselfe of it to passe it over into the Popes hands May it be lawful for vs in a matter of such importance which concerneth the participation in the merites of Jesus Christ to speake without the authority of the worde of God Againe what prodigious dealing is this that a creditor having received of his debtors surety the ransome for many prisoners shoulde deliver the same over into the handes of some one of his prisoners to apply it to the rest It is a matter not only without example but even besides all reason All men do know that in such a case it is enough that the creditor or detainer receiue the ransome and that the debter or prisoner reape and enioy the benefit God hath for me receaved the full ransom by the hands of my surety redeemeâ— Iesus Christ God then hath it with himselfe therefore will I go neither to the Pope nor to any other to entreat them to distribute it to me but will rely onlie vpon Iesus Christ and will trust to his death and in acknowledgement of so great a favour will consecrate my life to his service The pastors are set over vs to preach this benefit to the penitent sinner to let him vnderstaÌ„d that he is reconciled to God also that whosoever beleeveth in Iesus Christ shal through his name obtaine remission of his sinnes Act. 10.43 If our frier shall yet invent any reason to proue it to bee necessarie that the Pope or his Prelates should be the treasurers and dispensers of the merits of Iesus Christ he shal but skirmish with him selfe for he shal find the same necessities before the comming of Iesus Christ considering that both quick and dead in that age stoode in no lesse necessity of Gods graces then they that liue in these daies Againe if the Pope haue in his treasury the merits of Iesus Christ his Saints to distribute them to others how commeth it that he taketh none to himselfe Or why doth he not keepe for himselfe so many as may serue to keepe him out of Purgatorie How is it that after his death they saie so many Masses for his soule Must sillie Priests by their Masses and suffrages apply bestow the merits of Iesus Christ and his Saints vpon him who distributing them to others yea even so farre forth as to graunt to some one an hundred thousand yeare of plenary pardoÌ„ could not reserue enough for himselfe albeit if we list to beleeue him himself continually carryed the keies of this treasure even to his last gaspe Where note withall that if the distributing and applying of the merits of Iesus Christ to the faithfull be a part of the Pastors charge it followeth that the dead haue no part in this the Popes liberality considering that he is no longer their pastor Now let the reader iudge whether this gay principle be not a butteresse or prop to support tiranny that the people may thinke that they cannot participate in the merits of Iesus Christ but by the hands of the Pope or of such as he doth authorize therevnto The third principle is the worst and as it were vpon the highest step of impietie and therefore it is our dutie to cast it downe headlong The merits of Iesus Christ saith hee were not in the hands of the Church vnder the old Testament as now they are and therefore there were not so good meanes to relieue the dead But here we wil set down another principle gathered out of the word of God That is that the merits of Iesus Christ were of power sufficient to saue the faithfull even from the beginning of the world as saith St. Paule 2. Cor. 5.19 God was in Christ and reconciled the world to himself not imputing their sinnes

sufferingt Thus our Monke by doing of iustice and iudgement which signifieth to deale vprightly and to giue to every man his owne vnderstandeth it to chastise a mans selfe shewing himselfe a Novice in the phrase of the old Testament where this word Iudgement signifieth equitie and vpright dealing As in Deut. 32 4. Daniel 4.37 The Auctor of the fire of Helie answereth otherwise for they seldome concurre in their answers he will haue these words I will no more remember to signifie Pag. 6. I will not punish as an enimie that is to say with eternall punishment By his account the keeping of a man many thousands of yeares in a fire for his sinne signifieth not to remember his sinne How often did David pray to God to remember his sinnes and wickednesse of his enimies yet not so that he desired that God should punish them with eternall punishment After all this the frier maketh a digression wherein hee chargeth vs with sundry slanders but all besides the matter 2 Gods Angell Revelat. 14.13 saith thus Blessed are the dead that hereafter dy in the Lord yea truly the spirit saith that they rest from their labours their works follow them Surely if they rest from their labours they goe not into a burning fire This speech concerneth not the Martyres only as our adversaries doe faine for throughout that whole chapter there is not any word of the Martyres but of all such as keepe the commandements of God faith of Iesus as it is said one line before But if the Martyres only doe die in the Lord in whom doe the rest of the faithfull die Bellarmine saith they die in part in the Lord and in part not in the Lord Bellarm. de Purgat lib. 6. cap. 1. hee was ashamed to say in part in the Lord and in part in the divell 3 Esay cap. 57. v. 1. 2. saith The righteous perisheth and is taken away from the evill then he addeth Hee shall enter in peace or peace shall come they shall rest in their beds every one that hath walked before him Why did he not except those that goe to Purgatory or what peace or rest is there in a burning fire And this is the point wherein the Frier is brought into such a straight that his only recourse is to his ordinary boldnesse Pag. 19. and laboureth to make this passage a meanes to establish his Purgatory Hee affirmeth it to bee a prayer of Esay for the dead and to make it the more probable in liew of these words Peace shall come he saith let peace come also for They doe rest he saith let them rest contrary to the truth of the original Hebrew which hath Iavo that is to say shal come and Ianuchu they shall rest Yet let vs thus farre yeeld all this to his ignorance in the Hebrew tongue but herein doth he shew his bad meaning even in this that hee affirmeth it to bee a prayer of Esay sith by the words ensuing it appeareth that they bee the wordes of God who saith Yee witches children come hither yee seed of the adulterer and of the whore drawe neere Whome haue yee mocked c. and againe Can I be content with all these things and thou hast discovered thy selfe behind mee Throughout all this Chapter God opposeth the blessed estate of the righteous against the curse prepared for the wicked 4 S. Paule to the Corinthians saith 2. Cor. 5.1 If our earthly habitation be destroied we haue an eternall building in heaven But why did he not adde but that shall bee after you are purged with fire 5 The Apostle in the 9. to the Hebrewes saith It is ordained that all men shall once die after that the iudgement He forgat Purgatory that should haue gon betweene For throughout the holy Scripture we find not any other iudgment spoken of after death but the last and vniversall iudgement 6 In the 20. Matt. the laborers doe all receaue their promised wages towards the end of the day that is to say in the end of their liues and when their works is done but Purgatory can bee no part of this labour as the auctor of the fire of Helie would haue it to be for in that place they speake only of labouring in the Lords vinyard which is his church which hath no communitie with any torment in fire Againe Purgatory caÌ„not be the last houre of the day because they make it continue much longer then all the life Besides that even in this last houre some labourers are called and hired but in Purgatory no man is called to the service of God 7 In the holy Scriptures we haue many examples of men receaved into Paradice immediatly after their decease but no example of any soule sent into Purgatory Luk. 2.26 Simeon had a promise that he should not see death before hee had seene the Messias S. Paul 2. Tim. 4. saith that after he had fought the good fight there remained no more but to receaue the crowne of glory And S Luk cap. 1â— saith that the Angels carried the soule of Lazarus into Abrahams bosome where hee was comforted whiles the â—ich man was tormented but of any passage to Purgatory either to or fro we heare no newes 8 Iesus Christ said to the good theif This day thou shalt be with me in Paradice This thiefe was surely a great sinner satisfied civill iustice either for theft or murder But where had hee made satisfaction to God for all his sinnes committed all the daies of his life Hee that was converted to God in the very article of his death But God requireth no satisfactory paines of such as doe repent but for them hee doth accept of the obedience and death of Iesus Christ who hath sufficiently satisfied aswell for our sinnes as for the punishment due to our sinnes The auctor of the fire of Helie with the rest will needes haue this priviledge to bee granted to this thiefe in regard of the greatnesse of his faith of his hope of his charitie of his zeale c. wherein they doe the more accuse themselues 2. By exalting the faith of the thiefe they do at vnawares confesse that in case we haue a stedfast faith in Iesus Christ we shall not come in Purgatory 3. Herein also they do coÌ„fesse that it standeth with the iustice of God freely and without imposing any satisfactory paines to pardon alwaies provided that the sinner haue a stedfast faith and hope in Iesus Christ 4. How could this thiefe at Gods hand merite this privilege by his faith and hope considering that God endued him with this faith For what kind of merit is this to receaue the gifts and graces of God with a stedfast faith which faith also God gaue him who giueth not only the benefits but also the means to receaue them And the same doe I say also of other vertues which were the gifts and effects of the spirit of God in him For it is God

that worketh the will and the deed saith S. Paul Phil. 2.13 2. Cor. 3.6 and without him wee cannot thinke any good saith the same Apostle 5. Let vs step yet farther We demande how where or when the thiefe bare the satisfactory paines for his sinne towards God But here in liew of answering directly they stand vpon the magnifying and extolling of the faith charitie and zeale of this thiefe but to what purpose seeing vertues are no satisfactory paines but rather lenitiues and proppes to strengthen and fortify the soule against all the griefes thereof 6. That which I hold to be the principall in this case is this That these our Masters doe make the charitie zeale patience of this thiefe in a moment to be of so great merit as to exempt him from the torments of Purgatory yet that they will not graunt that the charitie of the faithfull that are in this burning fire their zeale or any other the vertues which in these soules were in greater perfection then they were in the thiefe in that hee was yet a sinner could haue any merit or power to draw them out of this fire But wherefore should they by their magisterial auctoritie take from these poore soules the power of meriting but only by prolonging the torments of the dead the consciences of the living being the more astonished might bee stirred vp to redeeme them whiles they may by masses anniversaries gifts to the Church yea and that so far forth as to perswade the people that an offering for the dead being by a surviver offred was of power and merit to free the dead from that torment and yet that in the dead himselfe neither his faith neither his charitie neither his patience no not the torments of many yeares haue any merit or can moue God to abridge this torment 7. Hereto let vs also adioine thus much that the punishment that the thiefe suffered being deserved inevitable and by civill iustice imposed vpon him could not bee counted for a satisfactorie worke to God for hee ought voluntarily to haue vndergon it and by order of the Church not by sentence of the Magistrate especially according to the doctrine of the Romish Church â— Moreover is it not a meere mockage â—o say that the exemption from enteâ—ing into Purgatory was a privilege granted to this thiefe Bellarm. lib. 1. cap 8 Privilegia paucorum legem non faciunt considering that â—hroughout all the worde of God wee caÌ„not find the example of any one that ever went into Purgatory Privileges are extraordinary but here they seeke to make that which is ordinary and without exception in the word of God to passe for a priviledge 9 In this also doe they much forget themselues that they wil here bring in privileges where the matter concerneth the Iustice of God which saith these men after the pardon of the fault will neverthelesse haue vs to satisfie for the paine If then Gods iustice hath suffered one man to enter into Paradise without any satisfactory paine for his sinnes why should it not suffer two If two why not ten If ten whie not a hundred or a thousand and so forth infinite Our Reverend writers of fires furnaises and torrents doe giue way to the maine body of these reasons as being to great too strong and too close set together and having hidden themselues doe afterward make semblance to appeare Pag. 68 but farre enough of The auctor of the fire of Helie no griefe to his person hath made vs a little merry for supposing that hee hath found some newe matter to make this privilege currant saith that the blood of Iesus Christ which they boiled and sprang vpon the thiefe carried him immediatly into eternall felicitie Where found he this Did the blood of Iesus Christ spring forth but on one side and so the eviâ— thiefe through disgrace could obtainâ— no aspersion of it Or how could a few drops of blood moistning the outward parts of the body bring forth so wholâ—some an effect Considering that in the Masse they hold that the wicked do receaue all Iesus Christ inwardly and yâ—â— are never the better nor more happy But now I remember where he found this fable hee remembred that blessed S. Longin who pierced the side of Iesus Christ and so recovered his sight for of that speare the Church of Rome hath made a speareman and of that speereman a Saint And why not sith that of Deucalion Pirrhaes casting of stones behind them men and women sprang vp That which he here produceth concerning the baptisme of the thiefe on the Crosse is already confuted in the first Chapter and this man maketh the heathen Executioners to be baptizers of Christians By all this it doth appeare that togither with this thiefe Purgatory was crucified for I am ashamed to produce the argument of these Doctors who doe make even this thiefe an advocate for Purgatorie The sire of Helie p. 67 For say they he craved succours not in this life for death was even betweene his iawes already but after his death he therfore beleeved that after death the soules stood in need of succours Hereto doe we answer that he craved indeed no succour for this life neither for after this death but even for the death it selfe and for the departure of his soule which Iesus Christ entring into Paradice tooke and brought with him into the coelestiall glory But who can here forbeare laughing at this Portugall The boldnesse of this fire p. 95. who would haue the worde Paradice here to signifie hell Or how can he faiâ— of an answer that suffereth himselfe soliceÌ„tiously to interpret the Scriptures 9 S. Iohn in his first Epistle chap. 1. saith The blood of Iesus Christ purgeth or cleanseth vs from all sinne Our sinnes are the spots and vncleanesse of our soules and there be no other Iesus Christ purgeth and taketh them all away saith S. Iohn then is there no more to purge so no more Purgatory For albeit after all our offences pardoned there should yet remaine some paine to be endured for the satisfying of the iustice of God yet could not this punishmeÌ„t be called a Purgation for who did ever here the whip or the gibbet called a Purgation for theft or murder Pag 69. A stander The fire of Helie slandering vs answereth and maketh vs to say that it is enough that Iesus Christ satisfied for vs so as for our parts wee need doe nothing at all An opinion which we abhorre and leaue to the prophane and Libertines Whereas wee say that the punishment of a sinne cannot be called a Purgation the frier affirmeth the contrary Pag 97. saying that it is never called otherwise and to that end he alleageth many places wherin he preteÌ„deth that to purge signifieth to punish and chastise Passages which I am even ashamed to confute The first maketh cleane against him all the rest are false The Apostle to the Hebrewes chap. 1.3

of this fire howe chaunceth it that hee drawes out no more What humanity is this in him that is tearmed The holy father and is the head of the Church to let his children lie frying in the horrors of a flaming fire and yet is able to help them out And he who saith that if by his bad courses hee shoulde carry innumerable troopes of souls into hell with him Can. si Papa Dist 40. yet let no maÌ„ presume to reproue him for he that is iudge of all is not to be iudged of any Why doth hee not fetch theÌ„ out of Purgatory by troops 8. Neither are we here to alleadge that the Popes giue their pardons to the dead in forme of suffrages intercessioÌ„ but not of IurisdictioÌ„ absolute power for in this questioÌ„ that is of no import because it is holden that in whatsoever forme the Pope giveth these pardons they be alwaies of force and the soules be released by theÌ„ out of this fire there fore our continual demand is this why he offereth not his Indulgences or suffrages for more folkes and for longer time then he doth 9. At the least this remaineth sith the Pope pretendeth Iuridical power over the living and giveth them pardons with Iurisdiction and power to absolue from all temporall paine why doth he not take order that every maÌ„ may before his death receiue ful Indulgence And that everie the soules of the faithfull may carry along with it three or foure hundred thousand yeares of pardon for her better indemnitie why should the French or Spanish be in lesse favour with God then the enhabitants of Rome of whoÌ„ none goe to Purgatory vnlesse he be a very dolt considering that even at his dore he hath so many Churches where in in one day he may purchase two or three hundred thousand yeares of pardon 10. Again how is it that the Pope delivereth the soules that are not of his charge from so long and grievous a torment and yet cannot deliver the living that are as he saith of his charge from the smallest paines diseases and afflictions Hereto the Frier in liew of answer saith J am a foole and so overslippeth them with many frivolous demands to no purpose 11. Whereof also coÌ„meth it that our Doctors memories are so short as to forget that before hauing said that of necessitie the soules that haue not sufficiently satisfied in this life must be purged in Purgatory so to satisfie the Iustice of God they can now be content to permit the Pope by his pardons to fetch the soules out of this fire and thereby hinder both the purging of the soules and the satisfaction of Gods iustice But if they reply that Gods iustice is satisfied because the Pope presenteth for them the overplus of the merits of Iesus Christ and his Saints they runne themselues on the pikes for why did he not preseÌ„t to God the same merits before the soules departed out of their bodies so to exempt theÌ„ wholy out of Purgatory Or rather why should wee goe into Purgatory at all sith Iesus Christ sitting at the right haÌ„d of God and offering to his father his benefit for our redemptioÌ„ performeth all that the Pope pretendeth to doe Against so many such pregnant obiections our Doctors do shroud themselues vnder a miserable distinction as vnder a wet net against the raine They say that the Pope delivereth no soules out of Purgatory by any Iuridicall authoritie but by suffrages And the Doctor Du Val expoundeth this dictinction by a similitude he saith If the french King were desirous to redeeme out of Spaine a prisoner there detained for debts he would not offer to fetch him thence by authoritie or iurisdiction but by suffrage and entreatie offering his debt to the king of Spaine Here he compareth our King to the Pope the king of Spaine to God and Spaine it selfe to Purgatory but that wee must say is in regard of the Inquisition Now albeit this distinction hath no more force against such maine obiections then their holy water against the divels yet must I open the falsehood and absurditie thereof Pag. 41. 48. 75. For first herevpoÌ„ these Doctors do contradict themselues for Cayer fighteth against his companions and maintaineth that the Pope giueth his Indulgences to the dead by power of absolution and that hee pardoneth their sinnes as a king and indeed in the taxe of the Popes Chancery wee finde these words For an excommunicate person for whom his parents doe entreat the letters of absolution Pro mortuo excommunicato pro quo supplicaÌ„t coÌ„sanguinei litera absolut vaenit Duc. 1 Caro. 9. disp 7. c 34. disp 6. c. 41. Bielin Can. Missae lec 57 the charge is one duckat and nine Carolus Also Michael Medina a Doctor of note among our adversaries doth hold that the soules in Purgatory are vnder the Popes iurisdictioÌ„ See also the wordes of Bonaventure alleaged by Gabriel Biel. If any man maintaineth that the Vicar of Iesus Christ hath power of Iurisdiction over the dead wee must not greatly contradict him Thus our people are of contrary minds but reason and practise are on Cayers side Reason because these words to pardon informe of suffrage or intercession beare no sense besides that there is contradiction in them for how is it possible to pardon a man by entreating for him to pardon by forme of petition or intercession hee that hath interceded to the king for a criminall person will never say that he pardoned him The same doth common practise convince for what meaneth a pardon given to the soule by buls patents sealed in forme of a decree Doe wee not also reade in Maior and Wesselus Maior in 4. Dist 20. quaest 2. Clemens 6. In Bulla super Iubileo quod revocavit ad Annos 50. that Clement the sixt commanded the Angels to transport into Paradice the soules of those that died in the voiage to the holy land Nay more Toward the end of the Councel of Lateran holden vnder Innocent the 3 yee shall find a Bull wherein he promiseth to all chose that shall goe in the expedition to the holy land not only plenary remission of all their sinnes but also an augmentation and higher degree of glory in the kingdome of heaven but to such as would not goe themselues but send others at their charges he granteth only remission of sinnes yea he proceedeth so farre as against the gainesayers of the iourney hee denounceth that they shall answer him in the day of iudgement as if the Pope should then be iudge In all this it appeareth that the Pope pretendeth to haue power over the dead But what should we seeke for more proofe wheÌ„ Pope Sixtus the fourth in a Bull set downe in the first booke of sacred ceremonies in the chapter of the benediction of the sword vanteth that hee hath all power in heaven and in earth The same degree is also attributed to Pope Leo the tenth in the last

ensuing besides the aforesaid absurdities hath yet this particular that it presupposeth that the Lords praier is said for the dead also If so theÌ„ do we also pray that God would giue them their dayly bread As for bread it is the lesse strange because the fire of Purgatory is sufficient to bake it and sith in the Masse it is said that the soules do sleepe in this fire and rest in a slumber of peace it is like wheÌ„ they awake they haue a good appetite But I cannot comprehende howe this bread may be called Dayly sith there they haue neither day nor sun Hereto let vs adioine the same that our doctors haue confessed That God hath already pardoned those roasted soules from all their offences that he only requireth of them the paines due to the sins already pardoned how can we theÌ„ desire God to forgiue theÌ„ their sins which are already forgiven them A lyer must haue a good memory The last passage for subtiety beareth away the bel Iesus Christ saith the Monk shed his blood for many therefore for the dead What need he to seeke so farre set proofes to proue that which we confesse who denieth but the blood of Iesus Christ was shed for many for al the faithful for all the Saints and Martyrs How impertinent also is this collection that the Frier here maketh out of the ancients to proue that the Lords Supper is a sacrifice What maketh it for Purgatory Sith we grant that it is a sacrifice but as it is said in the Masse A sacrifice of praise and thanksgiving neither Propitiatory nor redemptory but by representation because the supper is a commemoratioÌ„ of the death of Iesus Christ the only propitiatorie sacrifice And in regard hereof this sacrifice was alwaies called Eucharistia that is A thaÌ„ksgiving As for the coÌ„memoration of the dead practised by some of the ancients in the supper I wil in the next chapter following proue that it maketh against Purgatorie for therein they also made a commemoration of the Apostles and Martyrs And in this place doth the Frier proue himselfe a most ridiculous flatterer in spreading abroad such Panegericks and praises of Monsieur Duranti one that deserveth commendations out of an honester mans mouth as also of our king who is too wise to thinke that such commeÌ„dations are other then shamelesse beginnings But what is become of those daies when men of his coat went in Procession in armes the pike in one hand the portuise in the other and were the firebrands of publike combustions encouraging the people against their king whilst we as good subiects even such as we will be to the death did shed our blood in his service Of like substance also is the fable that hee patcheth vp of a Masse song in England for the soule of the late Queene and the offerings contributed in her funerall wherevpon in full hope he exclaimeth At length the truth shall rise out of Democritus well you deceaue your selfe good man she rose from thence even in the time of the Apostles and primitiue Church But the divel hath dealt with her as he did with Ioseph when hee came out of the well she hath been sold to strange marchaÌ„ts brought into bondage and put in subiection not as Ioseph was to an Eunuch but to the father of lies marveilous fruitfull 8 This now decided let vs into our way againe In his 19. page hee bringeth in a prayer for the dead taken out of Esay 57.1 2. Cayer also pag. 24 citeth the same place but contrarieth the Frier saying that it is not a prayer for the dead but a lamentation that he maketh because that in those daies in Israel they prayed not for the dead The fire of Helie is content to say only that this passage doth not condemne Purgatory Pag. 66. Thus doe these our masters agree among themselus but in the third Chapter we haue shewed that the Frier falsifieth this place and that the same quite quencheth Purgatory 9 Nowe followeth the passage which all the 3 Doctors make vse of whereof they forme a mightie Bulwarke It is in the 2. of the Machabes the 12. where say they Iudas sent 12 thousand drachmes of silver to Hierusalem to be offered in sacrifice for the dead Hereto we answer 1. They falsifie the place The Frier pag. 10. 2. The book is not Canonicall 3. Were it Canonical yet maketh it nothing for Purgatory 4. They sinne against the naturall principles of the question For we never dispute against any but by the principles and autorities that we receaue Men dispute not with Iewes by the autoritie of the new Testament neither will the Gentils disputing against the Christians produce the testimony of Hesiods Theogony This S. Augustine knowing in his question against Maximine saith in his third booke and 14. Chapter that he will vse the Scriptures non quorumcunque propâ—ijs sed vtrique communibus Not proper to such or to such but coÌ„mon to both Now let vs returne over the three first points First the falsification is proued by reading over the place This it is Iudas sent to Hierusalem the summe of twelue thousand drachmes of silver to offer sacrifises for the sinne hee saith for the sinne not as the Frier saith for the dead Now what these wordes for the sinne doth signifie shall hereafter appeare That the book is not Canonicall we haue infinite proofes 1. First these books are not in the Hebrewe 2. Iesus Christ and his Apostles whoe vpon every occasion did alleage the passages of the old Testament never named any of these bookes neither out of them cited any passage 3. The Autor himselfe cap. 2. v. 19. saith that his purpose is to abridge the fiue bookes of Iason the Cirinean into one booke Now if Iasons bookes were not Canonicall how can the abstract of them be Canonicall If Trogus or Dyon bee prophane bookes how can Iustine or Xiphiline be sacred S. Paule 2. Tim. 3.16 saith All Scripture is given by inspiration of God But what inspiration is it to say the same that another in a prophane booke hath spoken and only to abridge his words What more The Autor doubting whether he had said well toward the ende concludeth thus If I haue said well and as it appertaineth to the history it is as much as I desire Are the motions of the spirit of God so insensible or doubtfull as to leaue the mind in suspense and vncertaine concerning the excellency of such things as it hath suggested a little after hee excuseth the simplicitie of his stile Will God who hath no interest to be beleeued whose naked words doe farre exceed the most polished words of man excuse the poverty of his owne phrase Or shall not hee that made the tongue haue eloquence enough yes for hee inspireth his servants with so much eloquence as he thinketh good neither is it for vs either to distast it or to bring excuses But in the reading of these

beleeue neither heaven nor hell The intent of the Ministers saith he is to deny both Purgatory and Paradice for wee know that at Geneva in the Italian Church after they had argued of the means to root out the beliefe of Purgatory one of their Deacons rising vp said let vs doe that which we had once determined let vs deny the Immortalitie of the soule so shall wee soone see Purgatory laid along The fire of Helie saith it was not a Deacon but a Minister yea he saith moreover that one Perrat a Minister of Geneva in his life coÌ„plained that among vs the beasts are buried with greater honour then men But he speaketh as if a man already deceased so truely hee is informed but the man yet liveth and if the accuser or accusation did deserue it I could easily from himselfe procure the confutation of so cold a slander Herevpon were the Divell our principall enimie a man to be examined I would demand of him whether our fathers that suffered martyrdome for the Gospell who were so lavish of their blood and so sparing of the glory of God did think that there was no heaven or that the soules were mortall But in as much as wee meddle not with coniurings or making the spirits to appeare as our adversaries doe let the Frier take his place and be our Iudge therein Dare hee say that these persons did not aspire to eternall life The two Decij Curtius or Empedocles who with their deathes did purchase fame voluntary lost their liues to purchase commendatioÌ„s after death might haue done it without hope of immortalitie But where the death is accompanied with infamy the ashes overlaid with reproach what man will without hope of immortalitie seeke an inglorious death and voluntarily lose both his life and his honor Moreover who be our slanderers Even the props and pillers of the Roman sea a sea that hath beene blemished with Popes that haue made profession to teach that there is no Paradise and that the soules of men doe die together with their bodies as doe the soules of beastes Let these writers of fires furnaces torrents acknowledge whether these bee not the very words of the Councell of Constance Sess 11. Iohn the 23. Often and very often in the presence of sundry prelats and other good and honest men hath said supported taught and obstinately at the instigation of the divell maintained that there is no eternall life neither any other life after this yea he hath said and obstinately beleeued that the soule of man dieth with his body and is extinct as those of brute beasts He hath also said that man once dead shall neuer rise againe at the last day c. And afterward it is said that all this is publikely and well knowne O how the pulpets should haue rung of it if any one of vs had spoken but the huÌ„dreth part hereof 12 There resteth yet one place taken out of S. Paule 1. Cor. 15.29 What shal they doe that are baptised for dead The Frier in liew of these wordes for dead hath set downe for the dead The fire of Helie committeth a notable falsehood and disguiseth the passage thus Pag. 46. Falshoods What shall they doe that baptise themselues for the dead And then expoundeth that which he hath corrupted in this maner To baptise ones selfe signifieth to doe laborious and satisfactory workes for the dead and withall wee must vnderstand that it is to fetch them out of Purgatory Good God what a troublesome thing lying is This interpretation is taken from Bellarmine who according to his manner hauing alleaged the explication of a number of the fathers as Tertullian Ambrose Sedulius Theodoret Chrysostome Oecumenius Theophilact c washeth al their heads and for the establishment of his owne exposition confuteth all their explications And this doth the Frier confirme with the autoritie of Turrian the Iesuite who maketh vse of this passage An excelent testimonie and of great antiquity But the sense of these wordes must be taken of the Apostles intent This is bee seene in Mat. 5 16â— Marc. 1.10 his intent was to proue the resurrectioÌ„ here to hee imployeth baptisme which in those daies was celebrated by plonging the whole body in water in token that we are in death the comming forth of the water representeth the resurrection S. Paules meaning is that this signe were in vaine if there were no resurrection and that in vaine we are baptized for dead or as dead and to represent vnto vs that wee are in death if there be no hope of Resurrection The explicatioÌ„ of Theodoret groweâ—h much herevpon which also Caietan doth follow The places of scripture wherevpon these Doctors doe lay the foundations of their Purgatory 1. Cayer pag. 5. proveth the multitude of habitations vnder the earth by the creed where it is saide Descendit ad Inferos in the plurall number but his grammar faileth him for in the Greeke it is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ in the singular and Inferi in the plurall importeth no more diversity of chambers or habitations then Superi which signifieth those that liue vpon the earth Virgill Aeneid 6. Apud superos furto laetatus inani 2 Againe vpon the last of the Revelation where it is written Pag. 9. Out of the throne proceeded a river of water cleare as christall He foundeth Purgatory in rivers in bathes in yce vnder the leaues of trees c To the same end he alleageth the 92. Psalme The righteous shall flourish like a Palme tree And this passage doeth hee make to serue for a defence of his flowred medow that lieth at the end of Purgatory Let vs yeeld Peter Victor Palme Cayer this Doctor taketh vp the straw which is not like the palme albeit he assumeth that name but rather like the figge tree which Christ cursed it bare no more fruit 3 Himselfe defendeth the altars wherevpon the saying of a stinted nuÌ„ber of Masses sufficeth to fetch a soule out of Purgatory Pag. 17. because in the lawe there was an altar of propitiation 4 In page 23. he heapeth vp a whole bedroule of passages for Purgatory as if they were paternosters 1. Because there was a flaming sworde before the garden of Eden and the same passage doth the fire of Helie make vse of 2. By the fire of sacrifices after the law of nature for he imagineth that the making of sacrifices by fire is a law of nature thus doth he confesse that he hath lost his humane nature because he doth not sacrifice by fire 3. Because the law was given in fire 4. By the perpetuall fire that was vpon the altar 5. By the iudgement of God that must be in fire 2. Pet. 3. Out of al this he coÌ„cludeth that there is a purgatory How many pens sonnets shall wee pin vpon this doctor in reward of his profound subtlety Some few other passages there bee but they wil be found among those of

against his owne Doctours and all antiquity As concerning this fire S. Augustine and Pope Gregorie the first doe say that they be the tribulations of this life Chrysostome NazianzeÌ„ Theophilact Oecumenius doe vnderstand it of hell among them there is marvailous discordance It is also a pleasure to reade Bellarmine and to consider how hee gathereth the opinions of the fathers and confuteth them all for of fiue or sixe severall opinions sometimes he alloweth never a one but bringeth in a new sometime he retaineth that which hee best liketh or that most favoureth Purgatory 20 The Frier also citeth this passage out of the 21. of the RevelatioÌ„ And there shall enter into the cittie of Hierusalem no vncleane thing how little soever wherin we finde a double falshood for these words how little soever are his addition afterward in this passage by the vncleane are meant the profane and reprobate as appeareth by that which is added thereto There shall not enter therin any thing that is vncleane or any that worketh abhomination or falshood This last word might haue terrified him and caused him to haue apprehended the punishment denounced against falsifiers Moreover nothing that is vncleane shall enter into Paradise for the wicked are excluded and as for the good Jesus Christ purgeth them from all sin 21 Cayer obstinately armeth himselfe to make vse of the resurrection of Lazarus in his proofe of Purgatory and yet is this argument trivial among our adversaries The soule of Lazarus saie they where was it before it did rise againe It was not in hell for froÌ„ thence none commeth againe neither in Paradice for then Iesus Christ shoulde haue done him wrong to fetch him from thence theÌ„ must there be a third place and the taile that they here adde is notable that is that this third place is a place of torment Luk. 16.25 and a fire called Purgatory Hereto we say That the soule of Lazarus whom Christ raised was in the same place with the soule of the other Lazarus mentioned in the 16. of Luke that is in Abrahams bosome which is no place of torment for Abraham was there Iesus Christ saith that Lazarus after the miseries of this life was comforted Neither should our adversaries thinke it strange that God taketh a soule out of the place of rest to returne it for a short time into a place of combat and affliction sith Iesus Christ in Iohn 11.4 saith that it was done to the end the son of God might bee glorified for the glorie of God ought alwaies to take place aboue all particular interest besides that God was able afterward to reward him with greater glory The best is that our adversaries at vnawares do argue against themselues for they beleeue that Henoch and Elyas men already blessed shal returne downe to fight against Antichrist and shall suffer persecution yea and death it selfe They also say that the Pythonesse fetched the soule of Samuel from his rest If they hold that God permitted this to a witch sorceresse for the contenting of the vngodly curiositie of Saule why wil they not permit as much to Iesus Christ for the glorie of God and the advancement of the Gospell But if this Lazarus came forth of a burning fire why brought he no news Or could hee conceale a matter of such importance or had he so soone forgotten so sensible a torment There are yet two passages that are common to all these doctors S. Paule Philip. 2.10 saith Like as at the name of Iesus everie knee should bowe both of things in heaven of things in earth and of things vnder the earth Also in the fifth of the Revelation And all the creatures which are in heaven and on the earth or vnder the earth and in the sea yea and all things comprehended in them heard I saying to him that sitteth on the throne and to the lambe be praise honor c. With these passages they blow their Imaginary fire and say that they that are in heaven are the Saints They that are vpon the earth are the people living That they are vnder the earth are the soules that are tormented in Purgatory 1. But who shall bee the creatures that are in the sea The fire of Helie saith They be the inhabitants of the Ilands that is to say The English the Corses the Candiots c. He taketh these people to bee creatures that are not vpon the earth Let vs not laugh but proceed and heare how he proveth it He produceth the sixt of Esay in these words Thy heart shall reioice when the whole multitude of the sea shall come vnto thee A passage for the purpose But read over all the whole Chapter and I will turne Munke if you find any such word 2. But why doe they rather say that they be the soules in Purgatory then the soules of children that died without baptisme who they say are vnder the earth 3. Withall note that they adde a prettie patch which S. Paule and S. Iohn had forgotten namely that they that are vnder the earth are tormented in fire for a time for in defence of new Divinitie wee must seeke new Logicke 4. Neither are we to omit that this passage is become a paire of bellowes to Purgatory Sith they hold that it is vnder ground for according to Pope Gregory Alcuyne Peter Damyan and others that place Purgatory in bathes in Rivers in the Ice in the winde and vnder the leaues this passage is to no vse And surely the fire of Helie who saith that the Church hath defined nothing concerning the place where Purgatory standeth Pag. 33. hath greatly overshot himselfe in vsing this passage and defining that Purgatory is vnder the ground Now to proue that those that are vnder the earth are not the divels they vrge these words of bowing the knee also these words of giuing praise and glory which the Frier falsely accuseth me to haue omitted They say then that the divels never bow their knees before God neither praise him For the bowing of the knee doth import a submissioÌ„ and voluntary obedience 5. In answere I say that S. Paule himselfe in this selfe place shall decide this controversie For in saying that every knee shall bow Sclander of those that are in earth he evidently comprehendeth all men both good bad whereby it appeareth that bowing the knee doth not in this place signifie voluntarily and religiously to serue but only to bee in subiection or else they must say that the wicked doe voluntarily serue Iesus Christ 6. Also in this place S. Paule speaketh of the soveraign Empire given to Iesus Christ over all creatures then withall over the wicked and divels which haue beene and shall be forced to giue glory to Iesus Christ 7. Wee haue another passage of the same Apostle taken out of the fiue and forty of Esay where this word to bowe the knee is plainely expounded Luk 8.27.28 for in the 14. to the

These be his words in the 48. chapt of his Apologeticall The soule alone can suffer no thing without some solide matter that is without flesh Hilary vpon the seconde Psalme toward the end saith Hell receaveth vs at the very instant and if we haue lived so wheÌ„ we depart out of this body we perish from the right way Hereof haue wee for witnesse the rich man and the poore in the Gospell of whom the one was by the Angels placed in the seat of the blessed and in Abrahams bosome the other was received into the Region of torments Theodoret in the fifth booke of his history cap. 9. Dominus nostâ—â— humano generi absolutissimam contulit salutem vt hominem totumÃ toto peccato occupatum Ã toto peccato liberaret citeth an Epistle of Damasus which saith Christ the son of God our Lord hath by his passion conferred to mankinde a most accomplished salvation to the end to deliver from all sinne man whollie possessed with all sinne But this must bee false if the faithfull shal yet endure torments to satisfie to God for their sins We haue also S. Cyprian a mighty enemie to Purgatory In his works he hath an excellent tract of mortality wherein we are to note that he therewith coÌ„forteth his auditory in a time of Contagion speaketh of the death not of the Martyrs but of such as dyed by sicknesse Lord novv leauest thou thy seruant in peace protesting and prouing that the seruants of God do theÌ„ enter into peace Expuncta hac morte ad immortalitatem venimus yea into a free and quiet rest vvhen being takeÌ„ out of the troubles of this vvorld they arriue in the hauen of Eternal rest and vvheÌ„ from this mortality they enter into immortality And againe God doth promise thee immortality at thy departure out of this vvorld and dost thou doubt of it TheÌ„ dost thou not knovv God Againe wishing the living not to weepe over their dead brethren he saith accersione dominica de saeculo liberatos Non exitus sed transitus temporali itinere de cursu ad aeterna transgressus That God having called them to him they are deliuered from this vvorld Non amitti sed praemitti That they be not lost but sent before That vve should not put on blacke garments vvhen our friends put on vvhite that death is the passage to eternity How cold woulde these comfortes bee to such as shoulde thinke their deceased friends to be tormented in a fire Surely such haue great cause to lament as thinke that their friends are in such horrible flames and of so long continuance Eius est mortem timere qui ad Christum nolitire Eius est ad Christum nolle ire quise non credit cum Christo incipere regnare who caÌ„not be said to put on white but red robes wheÌ„ they shall bee throwne into such scortching flames and scalding heates In the same sermon Hee may feare death that vvill not goe to Christ Iesus It is not for him to be vvilling to go to Iesus Christ who beleeueth not that he doth begin to raigne with Iesus Christ Aevi temporalis fine coÌ„pleto ad aeternae vel mortis vel immortalitatis hospitia dividimur Amplectamur dieÌ„ qui assignat singulos domicilio suo qui nos laqueis secularibus exutos paradiso restituit regno celesti Quando istinc excelsuÌ„ fuerit nullus iam locus poenitentiae est nullus satisfactionis effectus Tusub ipso licet exitu vitae temporalis occasu pro delicto roges Deum venia confitenti dabitur credenti Indulgentia salutaris de divina pietate conceditur ad immortalitatem sub ipsa morte transitur In the same place speaking of death Ad refrigerium iusti vocantur ad supplicium rapiuntur iniusti Datur velocius tutela fidelibus perfidis poena That is the righteous are called to a refreshing the wicked are haled to torments Safety is soone granted to the faithfull and to the transgressors punishmeÌ„t The same in his tract against Demetria This temporall life ended we are seuered into the habitations either of death or of Eternall life hee also speaking of the day of death saith Let vs embrace the day that bringeth every man into his house which hauing dravvne vs out of the snares of this world returneth vs into Paradice and into the kingdome of heauen Also toward the end of the same treatise Being departed hence there is no farther place for penance neither any fruit and effect of satisfactioÌ„ Then he addeth If at Gods hand thou cravest pardon for thy sin were it euen at thy end and departure out of this temporal life yet vpon thy confession it should be graunted thee and through the Divine goodnes salutary forgiuenes is giueÌ„ to all beleeuers and in death it selfe we passe to immortality What could hee haue spoken more expresly against Purgatory Againe in his aforesaid sermon of mortality Qualem te inuenerit Deus cum vocat talem iudicabet such as God shall find then when he calleth such will he iudge thee He there speaketh of the day of iudgement One place of Cyprian doe our adversaries alleadge but they corrupt it as wee will hereafter shew Cyrill of Alexandria in his 12. booke vpon Iohn cap. 36. saith The souls of the Saints departed from their bodies remaine not vpon earth then not in a fire vnder the earth Firmitur credentes in manibus Dei nos post mortem futuros vitamque multo meliorem ac perpetuo cum Christo victuros not in bathes not in rivers crept but are in the handes of God the father And then he addeth For Iesus Christ hath returned his soule in to the hands of his father to the end that the beginning being made by her we may haue a stedfast hope hereof stedfastly beleeving that after death we shall be in the hands of God and shall for ever liue with Christ in a far better life S. Hierome in his Epistle to Marcella concerning the death of Lea Scimus Nepotianum esse cuÌ„ Christo also in his Epitaph of Nepotian and Basill saith that their souls do already enioy the eternall beatitude that they are already entred into the light that they were receiued by a quier of Angels Himselfe vpon the 9. of Amos. When the soule freed from the bonds of this body hath her liberty Quando anima vinculis relaxata corporis volandi quo velit seu quo ire compellitur propter tenuitatem substantiae habis erit libertateÌ„ aut ad inferna ducetur aut certe ad sublimia sublevabitur in regard of the thinnesse or lightnes of her substance to fly where shee list or at the least where she is enforced to go then shall she be led into the hell whereof it is written sinners shall be reduced or cast into hell or els she shall be exalted into the Coelestiall heavens Bellarmin in his first

booke of Purgatory cap. 9. alleadgeth this place and falsifieth it both in the words and in the sense He saith that S. Hierom speaketh of the vnbinding of the soule that is made by speculation not of the transporting of the soule in her substance but by imagination and to set the greater shew vpon this glosse and contemplation hee omitteth these words propter tenuitateÌ„ substaÌ„tiae which do proue that S. Hierom spake of the traÌ„sport of the soule in her substance with all that contemplation doeth not deliver the soule from the body neither necessarily traÌ„sporteth her into Paradice or into hell for Contemplation hath infinite other obiects Can. in praesenti In the decrees of the Romish Church Causs 13. Quest 2 there is a Canon taken out of S. Hierom and these be the words In this present world we know that we may helpe one another either by praier or by Councell but when we shall come before the tribunall seat of Christ neither Iob nor Daniell nor Noah can pray for any but every one shal bear his owne burden But the decree hath clowted on a taile and saith that S. Hierom spake of the impenitent But how can that be For S. Hierom putteth himselfe in the number saying But when wee shall come Gregory Nazianzen in the Epitaph of his brother Caesarius saith I beleeue the words of the wise namely that every honest soule that loueth God when it is delivered from this body that is tyed thereto and is departed away IMMEDIATLY it is admitted to the fruition and contemplation of that good that attend it and doth reioice in admirable pleasure Vpon this principle doeth hee ground his stedfast perswasion that his brother is already blessed Now was he neither Martyr nor Saint nor otherwise qualified then the ordinary of the faithfull The like he speaketh in the Epitaph of his sister Gorgonia S. Ambrose hath written an excellent treatise of the benefite of death De bono mortis Vt corpus resolvatur acquiescat anima autem coÌ„vertatur in requiem suaÌ„ which is no other but a refutation of the Purgatory of the Romish Church And it is to bee noted that he speaketh of the death of all the faithfull but omitteth the Saints and Martyres more priviledged by God In this third Chapter he doth thus define death Death is a separation of the soule from the body Then he addeth Now what doth this separation saving that the body dissolveth and resteth but the soule is set in quiet and free who if shee be faithfull shall be with Christ In the fourth Chapter he saith that Death is a haven after a storme and that shee reserveth vs to iudgement such as shee founde vs and addeth that by her Transitura corruptione ad incorruptionem Ã mortalÃ¬tate ad immortalitatem Ã perturbatione ad tranquillitateÌ„ We passe from corruptioÌ„ to incorruption from mortalitie to immortalitie from trouble to rest Againe in the 7. Requies post labores finis malorum Mors stipendiorum plenitudo summa mercedis gratia missionis Chapter The foole doth feare death as the soveraigne evill the wise man doth desire it as a rest after labour and the ende of all calamities In the same place Death is the fulnesse of wages the sum of rewards the favour or grant of dispensation or license In the tenth Chapter he mocketh such as thinke that the habitation of soules is vpon earth and saith AnimaruÌ„ superiora esse habitacula scripturae testimonijs varijs probatur It appeareth by many testimonies of the scriptures that the habitation of the soules is aboue In the last Chapter speaking of himselfe and of al that beleeue in Iesus Christ hee saith Intrepide ad AbrahamuÌ„ patrem nostrum cum Dies advenerit proficisca mur intrepide pergamus ad illum sanctorum coetuÌ„ c. When that day shall come let vs goe boldly to Abraham our father to the assembly of Saints and congregation of the righteous for wee shall goe to our fathers to the schoolemasters of our faith to the ende that albeit our workes faile vs yet faith may succour vs and the inheritance be kept for vs. And to the ende no man should thinke that he speaketh only of the most holy and perfect he saith Etiamsi opera desint albeit workes faile vs and soone after he saith that it doth appertaine to all the beleevers in God and that When the day of death shall come to the end the Popes factors should not put of that day to the issue out of Purgatory Also that our adversaries may no longer shrowd themselues vnder this passage in the 12. of Matthew Blasphemy against the holy Ghost shall not be forgiuen neither in this world nor in the world to come he saith in the second Chapter of the same booke Qui hic non acceperit remissionem peccatorum illic non erit Hee that will not here receaue remission of sinnes shall not bee there S. Chrysostome hom 75. in Matth. If we now doe not that we should when wee come there we shall haue no meanes to satisfie Againe hom 22. ad populum Antiochenum Read the Scriptures of our Saviour and learne that none can helpe vs when we depart hence Also in his 2. hom vpon Lazarus Pay all here that without trouble thou maist come to that tribunall seat while we are here we haue great hope but so soone as wee are departed to goe thether it remaineth no longer in our power to doe pennance or to blot out or amend that we haue done amisse Hereto Bellarmine answereth that Chrysostome speaketh of the remission of mortal sinnes which no man saith are remitted in Purgatory And all this is false for Chrysostom speaketh of all sinnes and in any of all these places never maketh distinction betweene mortall and veniall sinnes indeed hee speaketh of the wicked rich man who was not punished for one sinne only but for all his sinnes withall that our adversaries do hold that in Purgatory they may beare the punishment for mortall sinnes but that by the mercy of God of eternall they be made teÌ„porall Yea they proceed so far as to limit the time of this punishment namely seaven yeares for every sinne as wee shewed in the first Chapter Likewise vpon the 23. of Matthew hom 25. hee saith that pennance after death is as vnprofitable as the Phisitian who after death can doe no good The same he saith vpon the first of Genes hom 5. Also vpon the fourth to the Romans hom 8. Where there is grace there is forgiuenesse where there is forgiuenesse there is no punishment Now punishment being taken away and righteousnesse through faith granted nothing may hinder vs but that we shall be made heires of this promise which is by faith Himselfe vpon Matth. hom 32. asketh of the parents of the deceased these questions Wherefore after the death of thy friends dost thou call them poore Why dost thou desire the Priest to pray for them

I knowe that thou wilt answer it is to the ende the deceased may obtaine rest and find his iudge favourable thou weenest that thou must weepe for these matters but seest thou not that even in the same thou dost wrong him For considering that thou thinkest he is gon into the flowred fields why dost thou yet stir vp great stormes against him Againe in his 70. hom ad populum Antiochenum speaking of the funerals and the duty that we performe to the dead with torches and hymnes he saith What is the meaning of these flaming lamps No other but that we convey the Champions after the combat ended and these hymnes but that in them we glorifie God and giue him thankes that he hath crowned the dead and freed him froÌ„ all sorrowes that he now keepeth him about him hauing taken from him all vncertainties all which are actions of ioy Hee hath almost the same words in the moralitie of his fourth homily on the Hebrewes Both there and in his third homily on the Philippians hee gathereth that the duties that wee performe to the dead do testifie that their soules are in rest for the people say Convertere anima mea in requiem My soule returne into thy rest Againe in his 32. homily vpon Matthew Teares and lamentations beseeme the enemy not thee that goest to rest surely Death is a quiet hauen from all troubles Againe There is the spirituall bride bed and coelestiall And he saith that after death there is no more sorrow To bee briefe In Nilus Bâ—shop of Thessalonica we haue an expresse book against Purgatory which is an Apology for the Greeke Churches wherein they saie that this temporall fire was coÌ„demned in the fifth Councel as also to this day the Churches of the Greeks and Russians the Abissines and the Armenians knowe not what this Imaginary fire meaneth There also the Greeke Churches do protest that S. Chrysostome never beleeved any such matter nether any of their ancient Doctors whereof we doe gather that some places of this doctour which seeme to make for Purgatory either must bee vnderstoode of an other kind of Purgatory such as was the purging fire of Origen and Ambrose which shall be spoken of hereafter or els that those passages are corruptly inserted and suggested Tunc est tentatio finieÌ„da quando finitur pugna tunc est finienda pugna quando post hanc vitam succedet secura victoria paulo post milites Christi labori osa peregrinatione traÌ„sacta regnant felices in patria Illis omnia remissa sunt delicta nihil ob delicta puniâ—is for likewise in the couÌ„sell of Florence where the Greekes armed them selues with the auctority of their Doctours the Latins would not haue forborne to bring in these passages to convince them Prosper in his first book of Contemplatiue life cap. 1. saith Temptation shall end when the Combat is ended and the Combut shall end when after this life an assured victory shall succeed Againe soone after he saith The souldiours of Iesus Christ after they haue finished their laborious pilgrimage do raigne happyly in their Countrey Procopius vpon Exodus To those who by faith are entred into the number of their confederates and brethren and haue beene made partakers of the divine nature by the participation of the holy Ghost all their sinnes are pardoned they haue received no punishmeÌ„t for their offences Epiphanius in his second book of heresies heresie 39 which is the same of the Catares and Novatians seemeth to haue taken a smatch in the ConfutatioÌ„ of Purgatory where he saith In the age to come after a mans death there is no more helpe by fasting no more vocation of pennance no more exhibition of Almes hee also saith It is as the corne that swelleth not after it is reaped neither can be spoiled with the winde Finally he coÌ„cludeth The Garners are sealed vp the time is past the combat is finished the lists are voided and the Garlands are given Now saith hee all this is finished at the departure out of the body after which departure our adversaries do impose grievous penances and augment the difficulty of the fight and torments and doe deferre the giuing of the Crownes vntill the comming out of Purgatory that is to say many hundreds and thousands of yeares after death Arnobius in his second book against the gentils saith that Plato after this life hath set downe Rivers of fire in quibus animas asseverat volui mergi exuri where the soules are tossed plunged and burned But himselfe contrarywise doth holde that the souls out of the bodies can endure no sorrow Quis hominum non videt quod sit immortale quod simplex nulluÌ„ posse dolorem admittere Wherein albeit he erreth not yet doeth it sufficiently shewe that hee beleeveth not that the soules without bodies can after this life bee cast into a fire Note also that throughout all antiquity wee finde no mention of buls of fetching of soules out of Purgatory of Indulgences for the dead aulters and of fraternities that haue priviledge to fetch a soule out of Purgatory As this is but lately inveÌ„ted and as old age encreaseth in covetousnesse so hate Avarice beene more inventiue in this declining old age of the world for it is credible that the Apostles and their first successours omitted the fetching of foules out of this fire by indulgences for want either of knowledge either of abilitie either else of good will Also that togither with their greatnesse and riches skill spirituall power pietie and charitie haue growne vp in the Bishops of Rome That the Doctours in the primitiue Church in this matter had their errors which the Church of Rome reiecteth namely in this that for the most part they beleeved that the soules are detained in dennes or corners vntil the day of iudgmeÌ„t whereof neverthelesse it appeareth that they knew not Purgatory Irineus toward the end of his fourth and last booke condemneth two opinions the one that hell is in the world the other that the soule which hee calleth the inward man comming out of the body ascended into the region that is aboue the heauens Then he addeth For sith our Lord went into the middest of the shadow of death where the soules of the dead remained and is since corporally risen againe and after his resurrection was receaued on high It is evident therefore that the soules of his disciples for whom Iesus Christ acted and suffered these things shall also goe into an invisible place to them appointed by God where they shall remaine vntil the resurrection afterward being perfectly that is corporally raised as Iesus Christ was they shall appeare in the presence of God for no disciple is aboue his master c. In summe his meaning is that herein the condition of the faithfull deceased shall bee conformable to that of Iesus Christ whose soule came not into the presence of God before his resurrection but was in darknesse and

in the shadow of death herevpon also doth Erasmus in his preface to the fifth booke of Irineus note that Irineus did suppose that the soules dismissed from the bodies did not immediatly enioy the sight of God but are reserued in some secret place vntil the resurrection The same father in the same booke not farr from the beginning saith that God hath placed man in Paradice Quapropter dicunt presbyteri quisuÌ„t Apostolorum discipuli eos qui sunt traÌ„stati illuc translatos esse which is the gardeÌ„ of Eden froÌ„ whence for his disobedience he was driven into the world and theÌ„ he addeth Therefore the ancient fathers that were the Apostles disciples do say that such as are translated from hence are translated into that place Hee therefore did thinke that the garden of Eden from whence Adam was expelled was the secret corner where the soules are hidden vntil the resurrection A frivolous doctrine yet such as testifieth that in his time there was yet no speech of purgatory which Erasmus also hath noted in the same preface Origen in his seventh homily vpon Leuiticus saith thus Nondum saÌ„cti receperuÌ„t laetitiam suaÌ„ c. The Saints no not the Apostles themselues haue not yet receaued their ioy but they expect vntil I bee made participant thereof with them And in his second book of his principles toward the end he saith with Irineus That the saints after their decease are transported into the earthly Paradice Eam Regionem sinuÌ„ dico Abrahae et si non coelâ—stem sublimiocem tamen inferis interim refrigerium praebituram animabus iustorum donec comsummatio rerum resurrectionem omnium plenitudine mercedis expungat Quae infra terram iaceÌ„t neque ipsa sunt digestis ordinatis potestatibus vacua Locus enim est quo piorum animae impiorum ducuÌ„tur c. Tertullian in his fourth book against Marcion cap. 34. I call Abrahams bosome that region albeit not celestiall yet higher then the hels which nevertheles must giue rest to the soules of the righteous vntil the consummation of things accomplish the resurrection through the fulnes of reward The same he repeateth in his fourth poeticall booke against Marcion cap. 6. in his booke of the soule cap. 55. Constituimus omnem animam apud inferos sequestrari in Diem Domini Wee hold assured that every soule is sequestred into the lower partes vnto the day of the Lord. The same hee also saith cap. 56.57.58 Nouatian in his booke of the Trinity and is to bee found among the bookes of Tertullian cap. 1. saith The things that are vnder the earth are not void of powers digested and ordered For it is the place whether the soules both of the faithfull and of the wicked are brought feeling already the foreiudgement of the iudgement to come Now were it to no purpose to say that Novatian was an hereticke for it is well knowne hee was never holden to be an hereticke for this opinion but because hee refused reconciliation to the Church to those that were once fallen Chrysostome on the first to the Corinthians hom 39. If the body riseth not againe the soule shall not be crowned but be kept out of the celestiall beatitude The same he saith hom 28. vpon the Epistle to the Hebrewes In the same father we finde some sentences to the contrarie as indeed it was his fault to be of smale constancy and yet all that he saith doth yet make more against Purgatory And in his homily vpon the Epistle to the Philippians The righteous whether it bee here or whether it be there are ever with the king but there much more yea more neer not as it were by the way not in faith but face to face And wee consequently doe say not in a fire not in a prison vnder earth Theophilâ—ot a follower of Chrysostom vpon the 11. to the Hebrews The saints haue not yet obtained the celestiall promises Omnes in vna communi que custodia detinentur donec temp adveniat quo maximus iudex meritorum faciat examen Lactantius lib. 7. cap. 11. Let no man thinke that the soules be iudged immediatly after death for they are all detained in a common prison vntil the time come that the great iudge taketh the examination of what they haue deserved Victor in Martyr vpon the sixt of the Revelation saith that Saint Iohn saw vnder the alter the soules of the Martyrs and those that were slaine and these words sub ara hee doth expound sub terra Thus then hee placeth the soules of the Martyrs and Saints vnder earth S. Hillary vpon the 38. Haec humanae lex necessitatis est vt sepultis corporib animae ad inferos descendant c Psalme It is the law of necessity where to man is subiect that the soules should descend into the lower parts after the dead be buried Which law Iesus Christ for the accomplishment of a very perfect man did not refuse Neither may we say that hee speaketh of the fathers of the old Testament for in all that place hee hath not a word of them besides he would haue said This was the law but he saith This is the law Finally saying it is a humane necessitie which Iesus Christ vnderwent to become very man hee sheweth that it is a condition imposed vpon all man kind which if Iesus Christ had not vndergon hee had not participated in all that was proper to mankind Hee also vpon the second Psalme saith The daiâ— of iudgement is the eternall retribution of beatitude or of punishment but the houre of death in the meane time holdeth every one vnder her lawes whiles the bosome of Abraham or the paine reserveth every one to iudgement Euthimius vpon Luke 16. saith that the history of Lazarus is a parable wherein is described vnto vs what shall bee done in the day of iudgement And vpon the 23. Psalme he saith None of the righteous haue receaued the promises and the kingdome shal be giuen in the day of the vniversall retribution Wherevpon also Io. Hentenius a Monke of the order of S. Hierom hath noted in the margent that Euthimius as a Greek followeth the errors of the Greekes S. Bernard in his 3. sermon of all Saints maketh three habitations for soules Primum in Tabernaculis secundum in Atrijs tertium in Câ—â—lis The first in Tabernacles that in this body the second in Porches the third in heaven these receptacles hee tearmeth hals As for S. Ambrose and S. Augustine we finde them wavering and vnlike to themselues sometimes speaking according to the truth sometime carried away with the common error Ambrose indeed hath before told vs that the habitation of the souls separated is aboue and in the 11 Chapter he saith Incerâ—â— supremi Iudicij non verentur eventum But in his second booke of Abell and Cain cap. 2. he saith thus The Pilot arrived at the shore thinketh not himselfe at the ende of his travaile for

immediatly hee seeketh a beginning of another iourney The soule is losed from the body Solvitur corpere anima ad huc tameÌ„ futuri iudidii ambiguo suspenditur but yet abideth in suspense vpon the doubt and vncertainty of the future iudgement If this be so then doth she not inioy felicitie before the day of iudgement S. Augustine is of the same mind for in him we finde sundry places wherein speaking of the soules of some persons deceased he thinketh them to bee translated into heaven and to bee with God but wee find more places where he holdeth the contrary and followeth the common error vpon the 36. Psalme he saith that the soule departed from the body shal not be in the kingdome of heauen well it may be in Abrahams bosome with Lazarus for so doth he cal this receptacle and to shew that this was the common opinion he saith that no man was ignorant thereof These be his words Post vitam islam parvam nondum eris vbi erunt sancti quibus dicetur venite Benedicti c. Non dum ibi eris Quis nescit So in the ninth booke of his Confessions cap. 3. he thus speaketh to God Thou hast losed Nebridius out of this flesh Nebridiuâ— carne solvisti nunc ille vivit in sinu Abrahae quicquid illud est quod ille significatur Tempusquod inter hominis mortem vltimam resurrectionem interpositum est animas abditis receptaculis continet Socratis animarum receptaculis sedibusque requiescit Secundum apertissimam Domini sententiam etiaÌ„ ipse sentit tuÌ„c visuros facieÌ„ Dei cum in Angelos profecerimus 1. aequales Angelis facti fuerimus quod erit vtique in resurrectione mortuoruÌ„ and now he liveth in Abrahams bosome whatsoever it is that is signified by this bosome Here he speaketh as doubting In his manuell to Laurentius cap. 108. The time that is betweene death and the last resurrection containeth the soules in secret receptacles according as every one is worthy of rest or of affliction And in his 17. booke of the Citty of God cap. 9. This part of the citty of God which is gathered together from among mortall men must bee conioined with immortall Angels is now a traveller vpon earth being subiect to death whereas for those that are dead they rest in the hidden receptacles or seats of souls In his Epistle to Fortunatianus According to the most evideÌ„t seÌ„teÌ„ce of our Lord and S. Paule holdeth that wee shall see the face of the Lord when we shal be advanced even to the Angels that is to say that we be made equal to the Angels which shall be in the resurrection of the dead I will therefore make any man of vnderstanding iudge whether the wordes wherewith at this day they pray in the masse for the soules in Purgatory doe not testifie that when this praier was penned the beliefe of the latin Church was not concordant with it Qui nos praecesserunt in signo fidei dormiunt in somno pacis These bee the words Remember O Lord thy servaÌ„ts that are gone before vs in the sign of faith and do sleepe in the slumber of peace To theÌ„ O LORD and to all that rest in Christ vvee beseech thee to graunt place of refreshing of light and of peace Could this bee spoken of soules so long tormented in a fire like to hell fire What rest what quiet sleepe in fire seaveÌ„ times more hot then our ordinary fire A fire that coÌ„tinueth hundreds and thousands of yeares Vndoubtedly this praier was made for the soules that they thought to be in the hiddeÌ„ receptacles where they rested in expectation of the resurrection and felt some refreshing by the praiers of the living Indeed wee haue heard that such was the opinion of Tertullian who also vseth the like tearmes in his booke of Monogamy and willeth the wise to pray for her husbaÌ„d In refrigerium adpostulet vt in prima resurrectione consortium entreating some refreshing for him and that he may accompany her in the first resurrection For this doctour beleeved that all the faithfull shoulde not rise togither as in the last chapter of his booke of the soule hee doth expresly say yea eveÌ„ all the Greek Church is yet of that opinion who denying Purgatory do neverthelesse pray for the dead Vide Concil Ferrariense seu Florentinum NiluÌ„ de Purgatorio as not yet enioying coelestiall felicity And Guido in his summe of heresies attributeth the same errour to the Churches of Armenia This was it that induced Pope Iohn the 23. to maintaine this opinion to prohibit the divines of Paris from teaching otherwise as witnesseth Gerson in his pascal sermon Iohn Villanus in the tenth booke of his history This is one of the heroical actions of the Colledge of Sorbon and one of her last gaspes of her dying liberty for saith Erasmus in his preface to the fifth book of Ireneus Iohannes coactus opere Theologorum Parisiorum ad palinodiam coram GalliaruÌ„ Rege Philippo non sinc buccina By al the premisses it appeareth how irresolute the ancients are in this question how vnfit they are to decide it into what Laberinthes they that sende vs to the fathers to be directed by them do endevour to entangle the consciences It also appeareth that the prayers for the dead that are to be fouÌ„d in these doctors doe make nothing for Purgatory but were made for their refreshings in those receptacles and for their salvation in the day of Iudgement also for other intents whereof we wil speak hereafter This is one degree of the bad dealing of my adversaries in their citing of the fathers That divers of the fathers beleeved that the fire in the last iudgment should purge the soules of all men even of the Apostles and Saints Clement of Alexandria was the first that declined froÌ„ the purity simplicity of the doctrine of the Gospell intermingling Platonicall Philosophy there with also his wheeling and capricious stile did blast and corrupt all that was naturall or forcible in the simplicity of Gods word yea he proceeded so far as to say in the sixt booke of his Tapisseryes that the Greekes were iust by Philosophy also that Philosophy was giveÌ„ vnto them in liew of the Testamentes By the same vanity was hee likewise induced in the same booke to say that Christ and his Apostles descended into hell and there preached the Gospell to the soules of the Gentils and Infidels who saith he were by that preaching converted hee also holdeth that the souls of Infidels that are in hell may yet be converted and come to salvation Orig hom 3. in Psal 36. Omnes nos necesse est venire ad illuÌ„ ignem etiam si vel Paulus sit vel Petrus Origen his disciple succeeded him in time but outstript him in heresies and to this Platonicall humour hath added thus much more The wresting of al the scriptures into allegories

doubt of the Lords sentence in the day of iudgement The Friers falshood But our adversaries say that the soules in Purgatory are assured of their salvation and therefore the Frier pag. 56. omitteth these last words of S. Cyprian 3. Finally sith hee speaketh of such as doe pennance after their revolt it is not possible hee should speake of soules separated from their bodies either of Purgatory Wrongfully therfore doe my adversaries make so many brags of this passage for it is most vniustly and fraudulently alleaged As also the Frier pag. 63. citeth S. Hierom vpon the fourth of Ieremy and in his second booke against Iovinian also NazianzeÌ„ in his 39. oration and Basil in his oratioÌ„ vpon the 9. of Esay where hee speaketh of purging torments and afflictions of a fire that trieth the faithfull but in this life or at the day of iudgement And here doe our adversaries shew the third degree of their bad consciences in their allegations of the Doctors Of Commemoration and prayer for the dead practised by divers of the ancients and that it maketh nothing for their Purgatory Throughout the bookes of my adversaries there is nothing more grosse theÌ„ their false presuppositioÌ„s that they make aboue an hundred times wherby so soone as they haue alleadged any father that speaketh of CommemoratioÌ„ Almes Oblations or Sacrifice for the dead they strait conclude Then is there a Purgatory A matter false and that for sundry reasons 1. Wherefore did Saint Augustine in writing a whole tract of the care for the dead set downe never a word therin of Purgatory 2. Why did they offer for the Apostles Prophets Martyrs and made sacrifices for them As witnesseth Cyprian in his third book Epist 6. and in his fifth booke Epist 4. dare my adversaries therevpon inferre that the primitiue Church beleeved that the Apostles were in Purgatory 3. Epiphanius accuseth Arrius of heresie because hee reiected praier for the deade and bringeth many reasons to proue that this prayer made for the Patriarches Prophets Apostles and al the faithful is profitable to bee received yet speaketh hee not one word of Purgatory albeit that was the place where to speak of it or not at all 4. Denis falsly tearmed Areopagite disputing of the coÌ„modity of prayer for the dead still presupposeth that those for whom wee pray are blessed propounded for examples to the living and for matter of thanksgiving but of Purgatory or of any fire that purgeth soules he hath not a word 5. We haue heard in the second of the Macchabees that to pray for the dead is but meere madnesse vnlesse we haue regard to the Resurrection so not to the torment of Purgatory 6. The Greeke churches do pray for the dead yet do they denie Purgatory 7. Wee heard before by Chrysostome in his 32. homily vpoÌ„ Matthew that such as procured praiers for their dead parents did beleeue that they were in flowred meddowes in that homily in aboue tweÌ„ty places he saith that Death is the entrie to rest and an end of sorrow S. Augustin in the ninth book of his CoÌ„fessions praieth for his mother Monica and S. Ambrose for the Emperour ValeÌ„tinian yet do they protest that they beleeue that these parsons deceased are with God do enioy the pleasures of Eternall life But the matter of greatest consideratioÌ„ is that S. Ambrose saith that Valentinian dyed without Baptisme Oratione de obitu Valentiniani Valentinian I say who was a great Emperour and a Christian even from his birth having so many cleargy men at his command at whose hands to haue received Baptisme who then did better deserue to bee confined into Limbo or Purgatorie then he yet saith Ambrose He is in coelestiall felicity 9. Wee haue heard that most of the ancients shut vp the soules of all men in certaine hidden receptacles where they desired refreshing thervpon had they some grouÌ„d to pray for the dead albeit they did not beleeue Purgatorie wherin appeareth the corrupt faith of the Frier for he sets a brag vpon the words of S. Augustine in the 110. chapter of his Manual Wee must not deny but that the soules of the dead are relieued by the piety of the liuing but hee was wiser then to alleadge the wordes going before namely The soules are in hidden receptacles euen from their decease vntill the resurrection For so it woulde haue appeared that the opinion of S. Augustin touching praier for the dead was grounded vpon an error which the Church of Rome reiecteth also that froÌ„ an error will soone spring an abuse 10. We haue alreadie heard the opinioÌ„ of Origen and his followers touching the fire of the daie of Iudgement that should scortch and burne the soules eveÌ„ of the most holy and perfect Also wee haue shewed howe fearefull S. Hillary was of this fire All this therfore might haue ministred vnto theÌ„ argument sufficient to haue praied for the deade as trembling at the punishment to come 11. What more can we desire Let vs make our adversaries our iudges in this case Do not the Priests many times receiue money for saying Masses for the young children that dyed soone after Baptisme who neverthelesse as they beleeved were neither in Limbo nor in Purgatory Let them now choose whether they will confesse their error or acknowledge their Avarice their want of knowledge or their bad consciences 12. Do they not in their dailie Masse pray for the soules that sleepe in a slumber of peace and therfore are not in the horror of flames 13. Let vs therfore heare the forme of the ordinarie praiers of the Church of Rome for the dead This book of sacred cerem sect 5. c. 1. libera domine Ã morte aeterna in die illo tremendo Saue them O Lorde from Eternall death in that terrible day when the heaveÌ„s and the earth shall bee moved when thou shalt come to iudge the world by fire I treÌ„ble and feare when the triall shall come and the wrath to come that day of wrath of calamity of misery that great and mervailous bitter day They pray that the souls of the dead may be saved from eternall death and the last iudgement which is more Throughout all the publicke praiers of the Church of Rome for the dead we finde not one word of Purgatory which proveth that it was not yet established in the Church at that time when they praied onlie for the refreshing of souls in their hidden receptacles or for the last iudgement or to eschew Eternall death 14. Finally is it not a matter mervailous notable that among such a multitude of the passages of the fathers by our adversaries quoted for praier for the dead there is not one that saith that these praiers were made to redeeme soules out of Purgatory This theÌ„ is the fourth degree of the deceipts and fraudulent allegations that our adversaries do make wheÌ„ at every speech they still inculcate praier for the dead for proofe of

Selected quad for the lemma: death_n

Text snippets containing the quad