full resolution they will fall vppon this sence Although that Iesus Christ be dead as touching his flesh body and humanitie yet neuerthelesse he is quickened by the spirite that is to say by his eternall vertue and diuine power by the which hee is not onely risen from death but also hath giuen vnto vs his quickening flesh and hath tourned death into lyfe quickening by the same all those which were dead thorow sinne And to the ende that none should dispise Iesus Christ bicause that he is dead and was crucified as a vyle and an abiect person he declared that he is so dead that there is no lyfe but in his death and that none can lyue but by him and that he is not onely to day but euerlasting and that by the same spirite and diuine and eternall vertue he is already an other time come vnto the worlde and hath iudged and condempned the rebells the proude and peruerse spirits oppressed with wicked spirites which were not vnder their kéeping but did sléepe not thinking on the iudgement of god vntil such time as the floud ouerwhelmed and drowned them as he doth yet at this present by that same spyrite by the which hée Iudgeth an condempneth the world and saueth and quickeneth his elect euen as he did in the time of Noe. Hillarius It seemeth that that exposition is also a little vyolated far fetched neuerthelesse it commeth not euill to purpose but séemeth to agrée well inough to the letter of the text of S. Peter Theophilus Bicause that the place is obscure hard I dare not to define pronounce of it rashly But I would gladly put forth these expositions to that ende you may iudge of theÌ„ for to awake the spirits for to finde out some better thing Neuertheles I thinke that this héere is the simplest that is to say that S. Peter willing to shew foorth the efficacie vertu of Iesus Christ of his death and passion witnesseth that it was so great that the lyuing haue not onely felt perceiued it but the dead also vnto whom it is come But in what manner or after what sort How is it communicated vnto vs and all his giftes and graces but by his spirite and diuine vertue Euen as then by his spirite he hath giuen vnto vs his quickening flesh which is vnto vs spirite and lyfe and hath communicated vnto vs his vertue so hath he manifested himselfe by the same spirite vnto the deade both during their lyse and after their death For it is sayde of Abraham that he did sée the day of the Lord and reioyced If he hath then already during this mortal lyfe felt the efficacie and vertue of Iesus Christ long time before that he didde offer his eternall sacrifice wée cannot doubt but that he and all the others which were in his bosome haue felte it more fully when he did manifest himselfe more fully By this we may well vnderstand whereto this place can serue to proue Purgatory For if the vertue of the death and passion of Iesus Christ be of such efficacie that it goeth vnto the dead what néede haue we then of Masses and Suffrages of the Priests for to comfort the dead and to apply vnto them the merits of Iesus Christ sith that none can do it but he himself by the vertue of his spirite which quickeneth the quicke and the dead Now hée calleth that manifestacion predication not that he hath preached verbally or by mouth towards the dead such as is among the lyuing but bicause that euen as by the preaching and Euangelycall ministring Iesus Christ is manifested vnto vs and doe feele the vertue and efficacie of his death and passion Also the spirits of the dead haue theirs but in their maner and such as apperteineth vnto them euen as we doe vnderstande that God gaue himselfe to his Angells to be knowen and to make them tast of his bountie and goodnesse but by an other meane then vnto vs bicause that their condition was contrary We must not then dreame out a Lymbe and a materiall prison and a locale descending of the spirite of Iesus Christ into hell and a preaching such as wée haue But wée must vnderstande all those things spiritually For as it is not néedfull that Iesus Christ should descend locally from heauen for to make vs feele his vertue so it is not necessary to descend into hell For the vertue of his spirite is such that it filleth heauen and earth and is spread abrode euery where Hillarius As I thinke our dreaming Theologians had very much leasure wheÌ„ they setled themselues to dispute whether the soule of Iesus Christ did suffer in the hell Amongest the which some of them are founde to bée of opinion that he did Theophilus If they had wel vnderstanded that which Iesus Christ sayd vnto the théefe This day shalt thou be with me in Paradise and how Iesus Christ descended into hell when his soule was sorrowfull and in anguish euen vnto the death and that he hath dronken vp the cup of the wrath and furor of God and hath borne his iudgement and our malediction and curse and the dampnation due vnto our sinnes insomuch that he was stroken beaten of God hath suffered death after which he descended into the sepulchre or graue they should not haue néeded againe to make the soule of Iesus Christ to descend from Paradise in which it was for to goe into hell For it is sufficiently giuen vnto the spirites of his elect to vnderstand which haue receiued consolation and vnto those of the reprobate declaringe vnto them from what goodnesse they were depriued without descending or assending Eusebius To what purpose then doth he speake of the prison and what other thing can hée vnderstand but the Lymbe of which it is also spoken in Zachery saying I haue let thy prisoners out of the pit where is no water Theophilus By the Words of Zachery the Lord giueth vs to vnderstand none other thing but that by the bleud of the alliance that he hath made with Syon he will deliuer his people that are captiue kept in the bottom of all miseries By the prisoners he vnderstandeh his people that bée in captiâ—itie by y euils he vnderstandeth a captinitie a goulse and bottome of all miserye from which it is not possible for them to come out by any meanes if God doe not delyuer them himselfe Therefore he calleth it Welles for to declare the depth yea yet without water in which one cannot swimme to the ende they may the better knowe their miserie and the grace and mercy of God towardes them When S. Peter did speake of the prison of the spirits he did it for to amplyfie the better the grace of the Gospell comparing those which wer vnder the seruitude bondage of the law vnder those shadows figures vnto those which shall be in a prison in
fall into hell Or if they vnderstand it not so wherefore do they sing in the offertory of the Masse for the dead Domine Iesu Christi c. That is to say O Lord Iesu Christ king of glory deliuer the soules of all the faithfull that dye from the paines of hell and from the déepe lake Deliuer theÌ„ from the Lions mouth least the in hell he deuour theÌ„ lest the they fal not in the obscure dark places but the S. Michel the standard bearer do represent theÌ„ into the holy light which of late thou diddest promise vnto Abraham and to his seed Thomas Mee thinkes that this is repugnant vnto that which Eusebius hath spoken before and to that which the Priests do sing saying that in hell there is no raunsome nor delyuerance And yet nenerthelesse they pray here in that oâ—fertory vnto Iesus Christ that he wil deliuer them from the paines of hell It must then needes follow that eyther their prayer is vaiue and that they demaunde a thing of God which they do very well knew to be impossible and contrary vnto his will or that there is aswel deliuerance in hell as in Purgatory and that they speake against themselues or els that hell Purgatory be al one thing Eusebius Thy disiunetiue is not good For not withstanding the commonly men take hell for the hell fire and the place of the dampned yet neuerthelesse it may bee vnderstanded more amply for that low places and cositries the estate condicion of the dead after this manner his signification shall comprehende contrine also the Purgatory as it doth in this place here Hillarius We muste then expounde it of the paines of hell that is to say of the paines of Purgatory Eusebius It cannot be vnderstanded otherwise Thomas And what shall we vnderstand by the deepe lake Eusebius The very same Thomas There is then also a lake in Purgatory Hillarius You do well Thomas to be affrayd Did you neuer here before how the priests did pay the seriage for to haue the dead passe ouer It is then necessarye the they haue their fery man Charon for to let passe repasse the soules aswel as the Panims Poets had Now if there be a Charon a fery man he caÌ„not carry ouer soules without the there is seas lakes or ryuers for to caryhis boats scyfes ships barkes gallies Thomas But I am greatly abashed wherfore wée do call those that dye in the french tongue trespasses Thinke that it was bicause that they were already passed from this life in the other But as farre as I can perceiue it is rather bicause that they haue passed ouer those infernall lakes and reuers Hillarius I doe beléeue that the Christians and true faithfull people haue called their dead trespasses signifiyng by that same that the death of the faithfull is no death but only a passage for to enter into life those which are dead in the faith of Iesus Christ according to his promises are passed from death to life And therfore they are rightly called trespasses bicause the they are already passed ouer are come vnto the port of health in which they rest in ioy and consolation w Iesus Christ their Lorde hauing escaped all the dauÌ„gers the great gculfes of the sea of this world of sinne death hell But sithence the the pope hath begun to reign in stéed of Iesus Christ the he hath take the office of Pluto the god of hel of Eacus Minos Rhadamantus and Neoptolemus the infernal iudges as a newe king hée would chauÌ„ge the laws estates habitations maÌ„ners of huing of his subiects the be dead aswel as of those y be aliue endeuoreth himselfe w all his power strength to abolish put out the laws ordinances institutions holy CanoÌ„s inuiolated decrées which Iesus Christ hath giuen aswel to the liuing as to the dead by his prophets apostles passed confirmed ratefied sealed by the arrest of the celestiall beauenly court by the great counsell wisedome of god of the holy trinitie of the father the sonne the holy ghost of all the angels archangels Saincts Sainctes patriarkes apostles Euangelists Martirs Confessors Mirgins to the end y the faithful without any other should haue place in heauen in earth in hell Theophilus He woulde do vnto Iesus Christ as the Romaine Emperors the Popes haue done many times the one against the other making frustrate boyd the which their predecessors haue made ordeined For in asmuch as they haue made Iesus Christ the first pope S. Peter the seconde I thinke the it seemeth good vnto theÌ„ the aswell they maye abrogate make boide their ordinances as they haue done those of other Popes their predecessors changing most ofceÌ„ times the that the first haue ordeyned making frustrate their counsels decrées especially sithence the time of pope Stephen who made boide al the which Formosus his predecessor had don But they do in that great wrong vnto Iesus Christ that sitheÌ„ce he is risen againe there are so many popes risen vp in his place For they wil not suffer that one should choose another whilst they are aliue or if that be done they call him antipope the is chosen in spite of their bearde and hold for scisinaticks aswel him as those that haue chosen him which are Ioyned w him They call him antipope who setteth himself against him wheÌ„ they estéeme to be the true pope eue as we set antichrist against Christ Sith theÌ„ the Iesus Christ is rise froÌ„ death he is immortal shall dye no more but shal abiee dwel eternally with his churche of which he is the only head according to y promise y hee hath made to his disciples saying beld I am with you vntill the ende of the world For asmuch also as that great heaâ—â—nly father of whom proceedeth all fatherly loue y is called y olde aged of whom Daniel speaketh off he hath giuen vnto him al iudgment power seigniory both in heauen in earth hath made him to be called by his prophet the father of the world to come Prince of peace willing y in y name of Iesus should euery knee how both of things in heauen things in earth and thinges vnder the earth I am greatly abashed froÌ„ whence this ouer boldnes rashnes should proceed to create those other popes then he sith y he is alwayes aliue y he is the Lord of y quick and of the dead and his kingdome hath nene ende Hillarius They cannot denie but that they are al Antipopes That is to say contrary and enemies to the true Hope so consequently heritickes and schismatickes For sith y Iesus Christ is the true Christ true Pope that is to say the father of y Christian Church it followeth that they are Antichrists
by those words that the body of man and all that which is in the fleshe and the vices therein is giuen for meate to the Serpent whom they do call Azazell lord of the fleshe and the bloud and Prince of that world saying that he is also called in Leuiticus the Prince of the deserts Sith then that our body is created and made of the slime and dust of the earth and that the earth is giuen for meat vnto the serpent they conclude thereby that our bodies are subiect vnto him and in his power vntill such time as they be sanctified and that the earthly fleshe bee transformed and changed into a spirituall nature And therfore say they that that body hath neede both in his buriall whilest that he is in this earth to be purified sanctified through prayers sacrifices encensements exorcismes coniurations and other ceremonies fit for the same Theophilus Durand in that booke wherein he yeldeth the reason of all the popish ceremonies speaking of the office and burying of the dead allegeth the same reasons and almost nothing differeth from the Iewes and Cabalistes Wherein we may well know that the supersticious christians followe more the Iewish and Cabalisticall doctrine then the Christian and Apostolicall doctrine For Durand himselfe is compelled to confesse that the bodies of the dead are encensed and sprinkled with holy water not to that end that they are purged and deliuered from their sinnes which could not then by such things be defaced put out But to the ende that the wicked spirites and theyr presence should be dryuen away And therefore saith hée that in some places they do put of the the holy water into the tombe or graue with the fire and encense and that the holy water is put there to the eâ—de that the diuell shoulde not come neere for he doth feare it very much Hillarius It hath bene well declared and proued by Fryer Gyles that holy Cordelier vnto whom the diuel appeared so terrible that he could not speake for feare And as the diuell came vppon him and greeued him muche Fryer Giles could not arise but did creepe as well as hee coulde vnto a vessell wherein was holy water wherewith hee sprinkled himselfe and was incontinently deliuered from that feare that the diuell did vnto him Theophilus Behold a good proofe the holy water hath then more vertue and power then Iesus Christe and the faith in him or els that Fryer Gyles had no faith which is the buckler and shield wherewith the Apostle teacheth vs to resist the diuell I do muche meruaile where God hathe commauÌ„ded to driue away the diuell by water and when the true seruants of God haue vsed such weapons aginste the diuell Hillarius At the leastwise they must prouide for him a boate if they would driue him awaye by water Theophilus When the witnes of the scripture faileth it must néedes be that those maisters of ceremonies haue then recourse vnto fables But for to returne againe vnto the reasons of Durand he addeth moreouer that in what soeuer place the christians shal be buried out of the churchyarde they ought to set alwayes a crosse at his head For the diuell doth feare very much that signe dareth not to come nigh the place where he seeth the crosse Hillarius That is bicause that the earth which is out of the church yard is not coniured Wherby it hath not so much vertue And therfore in recoÌ„pence they do ad y crosse for to driue away the diuell Theophilus For y same cause do they also coniure y earth of y churchyard For as they do witnes affirme the diuels haue vsed to get theÌ„ vnto the dead bodies and to exercise their cruelty and vengeaunce against them and inforce themselues to do vnto them at the least wise after that they are dead that whiche they could not do whilest they were aliue Furthermore they say that at the day of iudgement our Lorde Iesus Christe will say vnto them that present themselues vnto him that whiche be aunswered vnto the disciples of the Herodians and Pharises when they asked of him the question of the tribute and that they had shewed vnto him the money and Image of Cesar Euen so will he say vnto those whose is this Image what money is this Then those which shal be marked with the crosse shal be knowen to bee good christian money And Iesus Christ will say that whiche is Cesars that is to say vnto the diuell giue it him that which is vnto God giue it to God. Hillarius I am abashed if the diuell dares carrye away those which haue made vppon them the signe of the materiall crosse especially the priestes and moonks whiche are all hyd and couered with them Are not these goodly reasons and most worthy of such diuines Eusebius Yea those are Godly reasons what will you say to the contrary do ye thinke that soe manye wise men which haue bene in the churche haue not well considered the causes wherefore they ought to do that And that it hath not ben ordeyned without good iust reason Theophilus Thou hast heard them and thou hast also the Iewes Cabalists and Panyms for to be the firste authors of them But those dreames are yet more tollerable and worhty of pardon then those here bycause that hauing the braine full of false opinions and inchauntments they feare least the enchauntors Magitians and especially the coniurers and the diuell with them should abuse their bodies thorow their enchauÌ„tments necromances witchcraft But what excuse or coloure can the christians haue who ought to be assured of their saluation in Iesus Christ as wel for the body as for the soule vsing such ceremonies which I may truly call charmes inchauntements magicall supersticions and purifications and not euangelical For although that the earth hath bene giuen for meate to the serpent and that our bodies are taken of the earth how will God permit and suffer that that olde serpent shall defile those bodyes whiche haue bene the Temple habit ation of his holy ghost And whiche haue bene consecrated vnto him thorow the bloud of his sonne Iesus Christ and sanctified thorow his spirite haue the water and the earth which are bewitched and charmed after the manner as the enchaunters charmers do their exorcisms coniurations and a corruptible and a materiall crosse more vertue then the consecration of our bodies and soules whiche Iesus Christ the great and soueraigne Byshoppe and eternall Priest hath done by his bloud and the liuely water of his holy spirit and the baptisme that we haue receyued in his name And if we as good christians haue borne the crosse with him that is to say the troubles and aduersities of this world in all patience and haue put all our hope and trust in the merite of his death passion reioysing our selues only in his crosse as the holy apostle saith
Ringing of belles 68 To ring for the time 75 Rule of the diuine seruice for the dead 63 Ruth and Booz 97 Ruth and Noeâ—â— 100. S. Diuers sacrafices the dead for diuers causes 10â— Sacrafice of Iesus Christ 48 Salt in the baptisute 35. Salt of wisedome â—5 Salt of the worde of God. 35. Salt of the Priests 35. Salting and seasoning of fooles 35 The salutation of the souldier vnto the holy fathers 39 Sampson and Dauid 94. The efficacie strength of Sathan 106 Satiffacion for sinnes 8â— Saturne and Rea. 59. All sauors are good so that money doe come 41. The sclpunder of the Pharises 18. Shepheards feeding themselues â—1 Scotlande and Irelande 27. Sellyng of offices 43. Sellying of the buriall 54. Senna therib 94. Sennacherib Romaine 94. Sepulcher of Iesus Christ 53. Sepulchers infatiable 52. White or paynted sepulchers 52. To sing after the dead 87. Singing of Masses 41. Signification and definition of an heritiche 60. Signification of belles 71. 74. Signification of hell 17. Signification of the deepe lake 89. Signe of the crosse 102 Sillogismus in Darif 51 Simonse and Simoniackes 53. Sinnes of Princes 30. Sinnes of the simple people 30. Sinnes of Princes and Cyronts 29. Siticines 66. Soppe in the throate 51. A soule drawenfrom hell 90 A soule taken in a net 89. To what serueth the washings of soules 36. The spertell of the priests 35. The spertell of Iesus Christ 34. To sprinkle the sepulchers with water 37. The spirite the author of purgatory 29. Stella Clericorum 48. Stephen the sixth 88. Stlgmates 103. Stile of the holy Ghost 18 Stix 9â— The Philosophicall stone 55. Stiffocations 36 Supper 42. T. Tanners of mens skinnes 65. Tannefat of the Priests 64. Temple of God. 49. The cause of the temptacions of y elect 1. Tempus 31 The Poeticall Theologie 24 Thuringie 26. Three differeÌ„ces of sinnes the diuersitie of the payues 31 Tibicines 66 Time of Gregory 96 Time of pestilence 36 The tyrant of tyrants and the pillers of the vsurers 30 Torches and candells at the burialls 33. Torches at the funeralls 70. Troianus delyuered from hell 9â— Tree of lyfe 90. The true science and cloquence 7. Tribute of the brine and of y stewes 41 Tribute of victualls of proces 42 Tribute of get pence and whores 42. Tribute of Moriages 42. Tribute of players 42 The papistical tribute of victualls 42 Tribute of whoores 43 Tributaries of Priests 54. Trophonius denne 27. V. Vealegon arder 51. Valut Canis é Nylo Prouerve 6 The vertue of the truth 30. The vertue of the habite of S. Fraunces 105. Vespiliones 65 Voyatge of Saint Patrickes wells 26. Vino rogum ne respargito 38. Vse holy water at burialls 101 Vow of Herode 81 W. To be in the way 35. Waters of Aegypt 95. Water of tribulation 94. Holy water 34. Holy water vnprofitable 88. To watch the dead 104. The olde woemen that doe keepe the children that be borne dead 44 Weeping of the Crocodile 64. Whoredome 81. Widow askng counsayle of the bells 72. Canon witnesse 24. Too wise or ouer wise 13. Holy woode 75. Idle worde 9. What good workes God requireth for the dead 100 Good works don to the dead by Booz 100 Workes of mercy towards the dead 97. What workes doe follow the dead 85. What workes God requireth of vs and to what ende 83 Workes of Angells and the elect 84. Workes done for vs after we be dead 85 Z. Zazel or Azazel a Diuell 101. FINIS TABVLAE ¶ THE SECOND PART of the Christian disputations By Maister Peter Viret Translated out of French into English by Iohn Brooke of Asshe next Sandwich MATHEVV XV. A. IX ¶ In vaine they worship me teaching doctrines which are nothing but mens precepts MIEVLX VAVLT MOVRIR EÌ„ VERTV QVE VIVRE EN HONCTE ¶ Imprinted at London by Thomas East THE SVMME OF THE third Dialogue IN this thirde Dialogue by reason that Eusebius mainteineth and vpholdeth that the Prayers and Sussrages for the dead are of Gods ordinaunce and of the institution of the auneient Church it is intreated off very amply by Theophilus and Hillarius and shewed out pointe by pointe of what originall and beginning that did first begin by whom it was begun and hath bene augmented as well amonge the Panims as the Iewes and Christians And what hath bene the customes and ceremonies of the one the other as well in their mourning and sorrowing for the dead as in their Anniuersaries Feastes Obsequies for the dead And bicause that there is great conformitie betweene the feastes dedicated vnto the dead as well among the Panims as the papisticall Christians we will declare euidently by conferring the one with the other not onely the agreeing that these feastes haue togother but also that which is amongest many other ceremonyes ioyned with them and depending vpon them The which haue bene borrowed of the Panims by the papisticall Christians or at the least wife the imitation is so cleere and euident that there is none but that he may easely iudge that they proceeded all from one spirite For to manifest and declare then thys same the better and for to make it the playnelyer to bee seene we will declare pointe by pointe the conformityes which are betweene the one and the other touching the diuerse feastes and dayes dedicated vnto the deade and touching the forbiddinge of marriage at certeine times Afterwardes the conformitie of some feastes and Idols of the Panims and Papistes and the feast of the candels and diuers purisications obserued of the one part and of the other And the consecrations of Torches Waxe Waxcandles Salt holy Water Fire Asshes and many other suche diuers matters by the which euory one may easely iudge who hath ben the authour of the popish Ceremonies and what difference there is betweene the auncient Panim Rome and the Romish Church such as it is at this present We doe call this Dialogue Anniuersaries or yeares mindes bicause that it maketh mention of many Ceremonies which yearelye haue bene obserued among the superstitious and Idolaters about the dead as of the straunge Gods. ¶ Now for to enter in the matter Theophilus beginneth after this manner THE THIRD DIALOGVE which is called Anniuersaries or yeares mindes THeophilus I am very glad bicause that you are all come in so good time chiefly of Eusebius For I greatly feared that he was offended with our talke and dysputations that we had yesterday But as farre as I can perceiue not with standing that he be very much rooted in his olde opinions superstitions yet neuer thelsse I know that he differeth much from a heape of obstinate and wilfull fooles which haue no reason at all to defende their cause nor know howe to take any other weapons then opinions and obstinations for to fight against the truth neither know how to finde any other meane to vanquish it and to reuenge themselues thereoff then to hurt and wrong those which do
sicke and that he had some hope of lyfe he watched fasted and prayed making request vnto God for the childe and dyd lye flat on the earth and during the space of seuen dayes all those of his house no not his auncients and counsellers could not make him to lye on a bed nor to aryse vp from the earth nor to eate nor drinke with them vntyll such tyme he vnderstoode that the childe was dead the which thing none of his seruaunts durst tell him off thinking that he would haue bene mernaylously sadde and pensise after that hée should bée aduertised of his deathe sith that all the time of his sickenesse whilest that there was yet some hope of lyfe he alwayes wepte and lamented But it happened cleane contrarye For as soone as hée knewe for a certeynetie that the childe was dead he arose from the earth and washed and anoynted himselfe and chaunged his apparell and went into the house of the Lord and prayed and after came to his own house and bad that they should set meate before him and he did eate And made greater cheere then before whereoff his seruaunts were much abashed and asked him what is this that thou hast done vnto whom he aunswered while the childe was a lyue I fasted and wepte For I thus thought who can tell whether God will haue mercy on me that the childe may lyue But now séeing it is dead wherefore should I fast Can I bring him agayne any more I shall goe to him but hée shall not come agayne to me Dauid teacheth vs a good lesson and learneth vs to praye the one for the other while wée bée in this lyfe and to make prayers vnto God and to lament and mourne for our bretheren and neighbours whilest they are alyue whether they be in health or sicke prosperitie or aduersitie and not after they be dead For whilst that they be sicke we ought to pray for them that it would please God to pardon their sinnes and ours to giue vnto them health and to suffer them a while to be with vs and comfort vs to serue moreouer vnto his church if he know that the same is most expedient for the glory of his name and our profite For whilest that man is sicke we know not certeynly what God meaneth to boe with him We know very well that his wil cannot be but good that he wil dispose all things to the best But we cannot know perticulerly wythout a singuler reuelation whether that it be better that the sick person doe lyue or dye both for him and for vs Wherefore we ought to pray and weepe for him whilest that we can ayde and helpe him and that he is yet alyue with vs in the which we haue place to repent to obteyn pardon for our sinnes and we ought chiesly to bewayle the poore sinners whom we see to goe to perdition as Samuel bewept Saul séeing him forsaken of God And Sainct Paule the Corinthians whom he law to be deteyned and kept in sinnes if it would please God to haue mercy vpon them But sith that God hath once declared vnto vs his will we must holde our selues vnto the same and to take no more care for those whome God hath called vnto himselfe from among vs but we ought onely to aduise and sludie how we should dispose and order our selues for to follow them after the example of Dauid Wherevnto agreeth very wel the doctrine of Daynct Iames who admonusheth the faithfull if any of them bee diseased to call vnto them the true Priests of the Gospell and Elders of the congregation for to comfort them with the worde of God and for to praye for them that they may haue the forgiuenes of their sinnes and to comfort and procure all that they can for the health of their bodyes and soules and for their health and thorow prayers and oyntments and other lyke things which God hath giuen vnto the primitiue Church the which hath receyued the gyfte to doe miracles and in the which the Apostles did miraculously heale the diseased Anoynting them with oyle not after the manner as the Papisticall Priestes doe which doe anoynt the diseased not thorow the hope that they haue to heale them For if they did thinke that they should heale them they would not anoynt them Hillarius They would not doe so For they should loose much nor they should haue so many fatte hydes Theophilus For that same cause they call that vnction extreme and the last sacrament And they giue it not for the health of the body nor for to heale the diseased as the Apostles did nor to that intent as Saint Iames hath written but did giue it for the health of the soule as thoughe their holy oyle could penetrate in the same and that the haly Ghost and forgiuenesse of sinnes wertied vnto the oyle I know not whereto the vnction can serue for the poore diseased such as the do vse sith that thei haue no promises of god that the gift of miracles is not giuen vnto thē as vnto the Apostles to that primitiue church they do none other thing but read the Psalter babble it in a strange language vnto the sicke person of which he receiueth no instruction nor any consolation at all Hillarius If thou know not wherto that vnction serueth I will tell thée First that is a witnesse for to proue that in that same they are the Apes of the Apostles for to counterfet their workes and myracles as they counterfetted those of Iesus Christ in the Baptisine of young children Afterward it serueth vnto the diseased for to make them hope to be healed as the comming of the hangman vnto the théeues when they doe sée him For they know right wel that he is the messenger of death So when the poore patients séeing the Priestes comming with their Creame bores Dyle and Drogues they may well thinke that men accompt them for deade and their time is come For such Phisitians haue not accustomed to come nor to bring their Triacle but at the very houre that the sicke person is abandoned and forsaken of other Phisitians They may iudge that their hangman is come who careth nor for the soule but requireth onely the body and the spoylyng thereoff Theophilus There is nothing truer Wherefore they cannot alledge Saint Iames for their defence nor also the auncient doctors whom they would take for bucklers for al their matters They make a great accompt of Denis who hath written the celestiall and ecclesiasticall Hierarchies saying that that is Saynct Denis of Athens who was conuerted by the preaching of Saynt Paul which is not lyke to be true For the stile of those bookes sinelleth not lyke vnto that of the Apostles nor of their tyme Furthermore Eusebius in his ecclesiasticall history maketh mention so dilygently of the bookes of Denis Bishoppe of Corinth and neuer maketh any mention of those of Denis
this custome that in the prayers of the Priestes which they doe make vnto God at his aulter the recommendation of the soules hath also his place And did not Monica the Mother of Sainct Augustine require that they should make remembraunce of hir in the sacrament of the aulter For that cause hath Sainct Gregory written that the soules of the dead are deliuered in scure manners and sorts either by the oblations of the Priestes or by the prayers of the Sainctes or by the aimes of their friendes or by the fastinges of their parents I doe not thincke that these two learned men would haue written suche thinges wythout hauinge foundation of the holye Scriptures And it is not lyke that the Church hath kept that custome so longe time but that shée was well assured that it came from the Apostles and afterwardes was augmented and ordayned by Origene as witnesseth Isidore for from the tyme of Sainct Denis and Tertulian who were next vnto the Apostles they made prayers sacrifyces and oblations for the dead For Sainct Denis maketh expresse mention of the prayer which the Bishop made for the dead that God woulde pardon him all that that hée myght haue committed through mans infirmitie and that he woulde place him in lyght and in the region and countrey of the liuinge and in the bosome of Abraham 〈◊〉 and Iacob It is in lyke manner written in Tertulian wee doe make yéerely one daye â—â—oblation for the dead I haue declared vnto thée many witnesses and of great authoritie I haue alledged vnto thee the custome of the auncient Church which is a witnesse which is worth a thousande I haue alledged vnto thée the practise of the auncient Doctors They doe sufficiently declare both they haue vsed and chiefely Sainct Augustine who â—â—â—â—â—festly witnesseth that the same was ordeyned of the authors which the vniuersall Church kéepeth that is no say that for those which are dead in the communion of the body and bloud of Christ when one maketh remembraunce of them in their place in the sinne very socrifice that one ought to maye and make remembraunce that one doe also offer that sacrifice for them Wherefore he sayth that we must not omit the supplication the which the Church hath taken in charge to doo for the spirites and soules of all the dead which are departed in the Christian society and company Theophilus I thinke that thou hast very strongly dysplayed and set foorth the principall weapons that thou canst finde for to defende thy quarrell and that if I haue once satisfied those obiections I beleeue that the matter shall bée ended as soone as hée toucheth the witnesse and authoritie of the auncient fathers As touching Sainct Denis and the authour of that booke of the celestiall and ecclesiasticall Hieratchies I haue already ready tolde thée what it was For who knoweth not that that booke of the celestiall Hierarchia is more worthy to be some dreamer then of Sainct Denis the Disciple of Sainct Paul For it hée had written eyther of the Angels or of the order of the Church hée had woulde rather haue followed Sainct Paule his Master then the dreames of his owne head and hée woulde not haue spoken of such matters otherwise then hée in his Epistles If thou doe diligently reade that booke of Denis whatsoeuer it bée thou shalt there finde that the prayers which are made at the burials are made for those that bée aliue and not for the dead And doth confirme that which wée haue already spoken off of the manner whiche the auncientes had to prayse the dead Wherefore it shoulde not bée néedefull to reiterate that whiche alreadye hath bene opened before if thou wouldest vnderstande that which one telleth thée But wee are alwayes to beginne wyth thée I haue already sufficiently declared vnto thee from what originall and beginninge the commemoration which is done for the dead in the Church came firste and what hath bene the custome of the auncient fathers the which was altogether contrary from that whiche is nowe in the Popish Church Wherefore that whiche thouhast alledged of Denis and Tertulian doth confirme my matter as I wyll proue vnto thee by Cyprian that holy Martyr who hath read and well vnderderstanded Tertulian if euer man dyd vnderstand him For hee had him in such reputation that hee dyd call him no otherwyse but the Master thorowe his great excellentnesse Insomuch that when hée woulde reade in hys bookes he sayde alwayes bringe mée the master And the better to declare the pleasure that hée dyd take in readinge him and the fruite that one myght therein learne receiue they saye that hee laide it at nyght when hée went to bed vnder vys pillolue that hee nyght haue it alwayes ready at hande when hee woulde occupye and looke in it as the auncient historyes doe also wytnesse that Alexander the great dyd myth the bookes of Homere For hée giueth vs sufficiently to vnderstande that the commemoration and the oblations which are done for the dead in that auncient Churche were none other thinges then the prayses and giuinge of thankes which the faythfull did render vnto God for the mercy that he did vnto their bretheren whome hée hath called from this world with the other thinges whiche haue bene already spoken off which are yet done at this daye in some places in Almaigne after the auncienâ— manner But they doe call commonly the oblation and sacryfice the diuine seruice and that which they dyd in theire assembles in which they did obserue chiefly foure things The first was the prophecie and preaching of the worde of god After the prayers Afterwards the supper and last of all the gatherings and almos for the poore And they did call that oblation and sacrifice not that they dyd vnderstand and meane to offer and sacrifice Iesus Christe as the Priests say that they doe in their Masse But bicause that the Bishop and Pastor of the church and al the Christian people did come to offer present themselues vnto god did offer vnto hym their orisons giuing of thanks which are y true sacrifice of praise And their almes in like manner for to coÌ„fort y poore people of Iesus Christ They are those which the Apostle calleth offerings agreeable vnto god And they did make coÌ„memoration of the death passion of Iesus Christ in celebrating the holy supper Wherfore we must not thinke y they did make prayers offerings for the dead to the ende they should be deliuered frdiâ— the paines of Purgatory as hath bene done in our time But the praiers were the prayses and thanks that they rendered vnto God and exhortations and admonitions which they dyd make by his word vnto those that bée liuinge The offeringes were of the almes that the faythfull dyd bring for to succour helpe the poore which were liuing And therefore long time amonge the auncientes that diuine soâ—â—ke that they
fashion of mourning among the auncients 123 Manners and life of Pope Iohn 139 Manicheans 140 Man without meanes and howe he vseth the exteriour things 148 Mantell or cloake of Iuno 149 Marriage forbidden 139 Marriage forbidden among the Panims at certeine times 136 Saint Marie le Rounde 137 Saint Margarete 138 Mars 149 Masses for the deade first begun 180 Massalians and Romaines 123 Masse for the deade 1â—7 Masses priuate and particular 185 The Caster Masse of the whooremonger Priests 147 Masse what company it ought to haue 188 Maske of Sathan 138 Matter to make the Ashes 171 Meanes that we must keepe at the mournings and funeralls and the viees of the Panims 120 Memento of the quicke and deade 189 Meria 169 Metellus 160 Mondayes dedicated to the deade 129 Monica 176. 193 Mortie of the supper taken from the people 187 Montanus hereticke 169 Mourning vndecent for Christians 122 Mourning of Samuel and Paul. 125 Mourning of the auncient Israelits 125 Mourning for the liuing and those that be sicke 125 Mourning for the dead 117 Mute the Goodesse 168 Multitude of Masses forbidden 188 N. Names of the Popes chaunged 189 Natiuitie of Alexander 156 Nauclerus 116 Nensuains 127 Numa 129 Nymphes of the Priests and of the Panims 133 O. Obey for conscience 143 Obiection 117. 14â— Obsequies of the Greekes in September 130 Odilo the good Abbot 138 Office of Mercure 131. 131 Office of a wise man. 123 Olimpias 156 Onction with oyle and extreame onction 126 Opinion of Saint Augustine touching Purgatorie 191 Osiris and Serapis 150 Order of the Christian assembles 178 Ordinance and vse of mariage 144 Order vse of creatures turned vpside-downe 153 Order of Saint Benet 188 Order of the dead 181 Oracle of Apollo 132. 133 Originall of priuate Masses 183. Originall of Images 181 Orphens and Erridice 131 Our Lady 166 Ouid a Prophet of the Pope 135 P. Palladium 160 Palis a goddesse 168 saint Pansard 140 Pantheon and all saints 137 ' God pardoneth not the moytie 199 Pascall taper 158 Perfumes holy 171 Persians without Temple or Images 156 Philosophie Pitagorieall 119 Phocas 138 Place of the 1. Samuel 21. Chapter 144 Place of Ioel. 2. Chapter 144 Plaister for all sores 153 Pluto of the Christians 131 Pope Sergius 150 Pope Felix 191 Pope Pelagius 116 Pope Martyn 146. 190 Pope Eugenius 190 Pope out of the faith 198 Pope what God he is 142 To possede and keepe his vessell in honour 141 Power of the Pope 131. 198 Power of the fire vpon the Gods. 155 Prayer 169 Praise of Tertulian 177 Praxiâ—les 1â—8 Predecessors of the Papists 135 Preparation to the Lords table 14â— Priest stroken 153 Prose and sequence for the dead 166 Preparation to the Bacchanales 146 Prouerbe of the Moukes 145 Procession of Mars 136 Procession of the feait God and the holy fire 158 Prolerpina and Hecate Queene of Heauen and Hell. 166 Profite of sackcloth and Ashes 170 purgatorium sacrum quod vocant FebruÌ„ 130 Purgations of men and beasts 168 Purgatory and his beginning 180 Purgatorie reiected of the Greekes 190 Purgatorie is for all men or els it is not 169 Purgatory receiued by the Greekes 191 Purgatorie in this worlde 194 Purgatorie for the quicke deade 171 Of Purgatory a question 181 Purgatious 162 Punishment for dispising the soules 135 Purifications of women 149 Purification after the funeralles 120 Purification 149 Put on sackcloth and ashes 169 R. Raigne of Antichrist and the working of iniquitie 197 The honorable recantation of Berengarius 188 Recyting of the Psalter 126 Remembrance of the dead in the supper 182 Representation of the Euangelical light 151 Requeseant in Pace of the bawde 133 Robes of the Priests doing myracles 149 Rogations 140. 149 Rome old and newe 128. 135 Romulus and Remus Lemuria 129 Rudiments of Religion 170 S. Sacraments 134 Sacrifice of the Alter and of a Mediatour 182 Sacrifice of praise thanks giuing 182 Sacrifice to the infernall Gods. 149 Sacrifice in the auncient Church what it signifieth 178 Sacrifice of the Martyrs 179 Sacrifice of reconcilietion 182 Sacrum Purgatorium quod vocant Februm 130 The saying of the Turke touching the Popish Masse 186 Scismes and Antipopes 190 Scrip of Mercury 131 Selling of God. 143 Seperation of the husband and wife for a time 144 Septanarii 119 Septuagesima 140 Sergius 189 Seuerus 14â— Shrofe Sundaye 146 Shadowes hauing teeth and bellyes 133 Shadowes of the dead 133 Sigismonde 190 Signification of a Comet 139 Signification of Februarie 130 Signification of the fire of the perpetaal Holocauste 157 Sinne against the Pope 197 Sinne against the holy Ghost 197 Sunne against the Pope and against God. 142 Sinnes beniall deaced 163 Sinne mortall 163 Soules and wandering shadowes 135 Statutes for the communion 189 Suffrages of the dead 196 Superstition of Gregory 145 Supper what sacrifice it is 182 Supper deformed 183 Supper for the dead 172 Supper populer 187 Supper despised 189 Supper sacrifice of redemption 189 To take the Supper for the dead 183 T. Table set for the soules 133 Tacianus 141 Thanmus 150 Temeritie to affirme 196 Temples burned in Asia 155 Temple of Diana burned 156 Temple of Diana Ephesian 156 Temple of Fortune 152 Ternatii 119 Theologia Academica 162. 196 Thelogia Aquatica 162 Three Popish crownes 131 Theseus and Pyâ—othus 131 Time ordinarie for the mourning of the Israelites 118 Time prescribed for mourning 121 Times of sastings 140 Tytles of Christ 167 Tytles of Images 155 Tytles of the Goddesses of the Panims 166 Torches of the Christians 151 Translation of the bones of Ioseph 118 Translation of Iacob into the lande of Canaan 118 Transubstantiation 139. 187 V. Valentinian 152 The Uaile 172 Uertue of Iesus Christ â—anfferred to the creatures 153 Uictory of Canopus 157 Uicare at the tuble 187 Uicare of faith 187 Uigiles for the dead 149 Uisitacion of the sicke 126 Use of extreme vnction 126 W. Washings of the Turkes 164 Washings of the Phariles 146 The true washings 165 Two wayes onely 194 Water of seperation consecrated with the Ashes of an Heyfer 120 True holy water 165 The whippes of the Lupercalls 149 The kinde of wine 187 Witnesse of the faith of the Patriarks 118 Witnesse of saint Augustin against papisticall Purgasory 193 Witnesse of the most auncient doctours against Purgatory 194 Witnesse of Antichrist against his Purgatorst 199 X. Xerces 155 FINIS TABVLAE ¶ THE THIRD PART of the Christian disputations By Master Peter Viret Translated out of French into English by Iohn Brooke of Asshe next Sandwich 1. COR. CAPT. 1. XXX ¶ Iesus Christ is made vnto vs of God wisdome righteousnesse of sanctification and redemption MIEVLX VAVLT MOVRIR EÌ„ VERTV QVE VIVRE EN HONCTE ¶ Imprinted at London by Thomas East THE ARGVMENT AND SVMME of the fift Dialogue THomas declareth the causes for which he did enterprise and take in hande his vioage vnto Sainct Patricke And inasmuch as Eusebius could not mainteine his Purgatory by
now Eusebius There is no doubt of it Theophilus Sith that it is so tell mée what soules went thether For eyther it must bée altogether emptie and voide or else it must be that some went thether eyther those of the elect faithfull or those of the Infidels and reprobate Now I do not thinke that thou wilt say that the Purgatory was for the Infidels and reprobate Eusebius One may so iudge by that which is written of the wicked rich man. Theophilus Sith then that hell was for the reprobate it followeth then necessarily that the soules of the elect shoulde goe into Purgatorye If it hée so to what ende serueth the Limbe For you doe saye that all the Patriarches Prophetes and true faythfull whiche are departed out of this worlde before the death and passion of Iesus Christe were there kepte and deteyned and they coulde not goe into Paradise vntyll such time as Iesus Christe had satysfied for them Wherefore I doe conclude accordinge to your doctrine eyther that the Limbe and Purgatorye were all one place and lodginge or else that the one of them two was voyde and supersâ—uous or that there was but one or for to speake the truth neyther the one nor the other For if the Limbe were for to receiue the faythfull that dyed in the fayth of the promyse made vnto Abraham what néede was there anye more of Purgatorye bad they not Purgatorye suffycient inough in the Limbes Were they not sufficientlye tormented to bée excluded from Paradise and depryued from the ioyes thereoff and from the fruytion of the glorye of GOD as you doe affirme For what more greater torment can a faythfull man haue then to bee depryued from suche a good thinge That is not onely a Purgatorye but a very hell Eusebius I do know that in hearing thée speake that thou which wouldest teache others art yet in greater ignoraunce and that thou vnderstandest verye euyll this matter The Limbe then was for those which were in such estate as those are nowe which haue finished their penaunce and haue made entire and whole satisfaction for their sinnes in this world which doe go strayght waye into Paradyse sauinge that those there cannot yet enter bicause that the doore was shutte vntyll that Iesus Christ came to open it and to breake the gates of Hell. Theophilus Wherefore was the Purgatorye Had it in it yet a certeyne other sorte of soules and of an other condytion then those which went into the Limbes Eusebius Yea. For thou mayst well vnderstande that all the faythfull which haue procéeded and bene before the comminge of our Lorde Iesus Christe haue not all of them bene so holy and so perfect as the Patriarches and Prophetes Wherefore it were no reason that incontinently after they are deade they shoulde receyue as much felicytie as they wythout they doe first accomplishe and ende their penaunce in Purgatorye and satysfie for their sinnes the which they haue not done in thys world as the holy Patriarches and Prophets haue done or otherwyse GOD shoulde not bée iuste For what reason is it that hée whiche hath lyued in all viees and sinnes all the time of this lyfe vntyll the laste tyme of hys death in whiche gée hath had repentaunce of hys sinnes and hath asked mercye of God shoulde haue no more gréeuous punishment but should receiue as great reward as he which al his life time hath serued God faithfully and hath alwayes lyued in holynesse righteousnesse and innocencie Theophilus Take héede thou doe not blaspheme God and doe imurye vnto his grace and mercye For I doe greatly feare but that thou wilt bée like vnto the brother of the prodigall childe who was enuious against his brother and murmured against his father béeing angrye at the gentle receiuing and of the grace and fauour that hee dyd vnto his sonne whome he had recoured béeing reduced and brought into the right way or least that thou be one of the companions of theÌ„ which were hired to work in the vineyard which did murmure against the good man of the house bicause y he did giue as much wages vnto those whom he called at the eleuenth houre a little before night for to work in his vineyard as vnto those whoÌ„ hée appointed from the morning which haue borne the burthen and heate of the day Wherfore dost thou not accuse our Lord Iesus Christ who hath aunswered vnto that poore theefe who dyd hange vppon the Crosse â—â—yth him This daye shalt thou bée with mée in Paradise What good déedes had hée done before Art thou enuious of the grace which God doth vnto the poore sinners Eusebius God forbid But we must vnderstand that as God is mercifull so is hée righteous And if the théefe which was crucified with Iesus Christ had had that priuiledge it followeth not therefore that all haue the lyke or that they ought to haue it For as the lawe makers doe say the priuiledges of a fewe are not common lawes to all men Theophilus If that théefe hath receiued so greate goodnesse by one singular priuiledge I doe aunswere vnto thée further that none is saued but by priuiledge For all wée haue meryted eternall dampnation of our nature Inasmuch then as wée be saued that is thorow a singular priuiledge which is giuen of God vnto the elect by Iesus Christ which is not common vnto the reprobate Eusebius There is yet an other reason wherefore that théese went straight into Paradise wythout passinge by the fire and the paines of Purgatorye that is bicause that he had alreadye done his penaunce in this world and hath satisfied for his sinnes Theophilus What penaunce or satisfaction coulde hée haue made For the theftes and murthers for which hée was hanged on the Gybet Eusebius But it was the paine that hée endured and suffered and the death that he hath receiued for his demerites Theophilus As much did his companion suffer which was hanged on the left hande but yet neuerthelesse his torments haue serued him nothing at all and hée dyd not heare such promise of Iesus Christ as the other Eusebius Bicause that hée dyd not take his death and torment quyetly and patientlye and hath not beléeued in Iesus Christe and demaunded pardon of hys sinnes as his companion did Theophilus Thou alwayes commest vnto my compt and thou shalt hée compelled to confesse that there is nothinge which was the cause of his saluation but the faith which he had in Iesus Christ and the mercy of God which hée hath obteyned by the same without that that God had regard neither to his dignitie or worthinesse nor vnto his workes but vnto Iesus Christe his sonne for whose loue he hath pardoned him not for the forment and death which the théese hath suffred and the satisfaction that he could doe vnto him but for the forment death and passion which Iesus Christ hath suffred the satisfaction that he hath made for him the which
adoption and of libertie as we haue receiued but y they were the sonnes of God as perfect in their estate condition altogether as wée But for to magnifie y vertue glory of Iesus Christ meaneth to shew vnto vs y the goodnesse y we haue receiued by him in his coÌ„ming are â—â—ut any coÌ„parison a great deale more excelleÌ„t insomuch y one may cal their light darknes in regarde of ours as he calleth that of Moses in comparison of that of Iesus Christ Touching the Purgatory I haue already sufficiently declared what I thincke of it And I do not sée that the place that is alledged of y booke of the Machabees is sufficient for to confirme it although that the booke be very auncient and worthy of credite and to be beléeued For although that Iudas Machabeus had done that which is there recited it followeth not therfore that we are bound to doe the lyke For the perticuler examples of some are no generall rules for all euen as I haue alredy touched speaking of y example of Zipphora Afterwardes that witnesse is all alone is there recyted more for to allowe the resurrection and for a publike witnesse of repentaunce then for to induce to praye for the dead as promisinge deliueraunce from Purgatory vnto those for whom it is offered Eusebius It is very true that the text sayth expressely that Iudas Machabeus dooinge the same had a holy and a deuoute thought of the resurrection but it is sayde immediatly afterwardes that the aduise and thought to praye for the dead to the ende they may bée deliuered from their sinnes is holy and well done Theophilus Yet the same concludeth nothing for the Purgatory For according to your doctrine the soules which are in Purgatorye are alreadye deliuered from their sinnes and there resteth no more but the paine And therefore wée should rather saye Vt à poems saluantur that is to saye that they maye bée deliuered from paines then Vt à peccatis saluantur that they may bée deliuered from sinnes Eusebius Thou doest not consider that sinne conteineth two things to wit the faulte and the paine I confesse that the true Christians thorow the faith in Iesus Christ are deliuered from the fault But it followeth not therefore but that they must yet beare the paine and satisfie in Purgatory Theophilus Whereto then serueth vs Iesus Christ And whereto profâ—teth us the forgiuenesse of our sinnes Eusebius Iesus Christ serueth vs to abolish the originall sâ—â—ne and the fault of our sinnes that they make vs not culpable of eternall damnation at the iudgement of God and to mitigate and make lesse the paine the which we haue merited and deserued Theophilus I can vnderstande none other thing by thy speaking but that God is as a prince who at the request of one of his very friendes or of the friende of the Malefactor sheweth grace vnto the Malefactor vpon such condition that if he haue deserued to bée burned or to bée put vppon the whéele that hée shoulde haue onely but his head cut off or if he had deserued to haue had his head cut off that hée should haue but one of his eares cutte off or that hée should bée but onely whipped or that he should be raunsomed with some peece of money the which he was bound to pay yet besides his grace and pardon Doest thou estéeme and thinke such grace and pardon to bée whole and perfect or whether thou wilt iudge that the Prince had wholy pardoned the Malefactor Hillarius Not I. Eusebius Is not that sufficient inough that Iesus Christ hath deliuered vs from eternall dampnation and that wée doe the rest if wée will or otherwise we should be saued to good cheape Hillarius Art thou afraide of that Eusebius or art thou angry and not well content with the goodnesse that God would doe vnto vs Theophilus Beholde Eusebius what Iesus Christ thou makest for vs and what credite thou giuest him towards God his Father If he cannot obteine for vs perfect grace and ful forgiuenesse from paine fault he is not a perfect Sauiour And God is not god For your owne Doctors do witnesse namely Raymond who as oftentimes as God pardoneth any thing vnto any one he pardoneth him wholy For otherwise God worketh not perfectly Whervpon they doe alledge the Verses which I haue already once spoken off Hillarius By that accompt Iesus Christ should not haue so much power credit as the Pope who by his Buls and pardons promiseth ful forgiuenesse of paine and fault Graunt at the least as much to the pardon of Iesus Christ as vnto the Buls and pardons of the Pope Thomas Take héede Eusebius thou make not God a Tyrant who béeing not content to chastice punish the revels and reprobate cannot pardon those which demaund grace and mercye whatsoeuer request one doe make vnto him but that he kéepeth still some roote of veâ—geaunce without forgetting the iniurye that hath bene done vnto him but that hée receiue satisfaction and recompence either on his body or his goods The heauenly Father béeing content with the raunsome of his sonne Iesus Christ for whose loue he hath defaced rent in péeces our bond that our debtes and sinnes doe come no more in remembraunce or otherwise he should not be true in hys promises which he hath made vnto vs by his Prophetes and seruauntes Eusebius To what purpose is it then written That it is a good thing to pray for the dead Theophilus Sith that the booke is not allowed nor receiued for autenticke in the true Church that shoulde bée great folly to stay vpon it any longer if I would not beare with thine infirmitie content thée more fully I do leaue off to alledge a coniecture very like vnto that which I haue spoken off Thomas Put it foorth Theophilus I haue somtimes thought that that proposition which is as a conclusion taken out of the history going before was not put by the author of the sayd booke but rather of some studiouâ— reader which hath noâ—ed the same in the margent and that it hath bene added to the text as it oftentimes happâ—neth in many good authors And I am not alone in that opinion but many wise and learned men besides mée And if one doe examine the thing well it is easy to sée y the continuation of the narration séemeth to be broken marred that y sentence hath ben put in y which was a curtein annotation consequence which some did make vpon y text as it oftentimes happeneth in reading the bookes noting the places y which we would haue to serue vs. Eusebius What reason hast thou for to proue the same Theophilus First this for that I sée oftentimes the examples and copyes of many bookes to varye the which varietie oftentimes is happened for such cause Furthermore I consider that in that time there was no mention made of
Purgatorye Wherefore if wée must praye for the dead it is most lykest that the prayer should haue bene ordeyned to that ende that they shoulde be deliuered from the Lymbes if there had bene any then from the paines of Purgatory or for the comming of Iesus Christ and the resurrection of the flesh But I doe not finde in all the holy Scripture as well of the olde as of the newe Testament that euer the Patriarches Prophetes and Apostles haue instituted or ordeyned that one shoulde make anye speciall or perticuler prayers for the dead neither for to drawe them from the Lymbes nor from Purgatorye nor for the resurrection of their bodyes I will not denye but that the holy Fathers haue greatly desired the comming of Iesus Christ and but that according to their desire they haue made earnest prayers and requestes vnto God euen as we doe praye dayly that Gods kingdome may come desiringe generally all that which apperteineth to the fulfilling of the same But it followeth not therefore that wée must especially ordeine perticuler prayers in y church for to demauÌ„d perticulerly all things apperteining vnto y kingdome depending of the same For in making such prayers wée regard not our selues nor our neighbour but onely the glory of God the which we desire to be eralted magnified without consideratioÌ„ of our persons nor of others but insomuch as our health saluation is ioyned together with y glory â—raltation of his kingdome But not in such sort y it is required or requisite to vse any other manner of praiers thoÌ„ those of which we haue the expresse worde of God and the examples of the true seruants of god And if it should haue bene otherwise it is impossible that God would haue omitted it without making expresse mentioÌ„ in his holy scriptures as I haue alredy sufficiently declared vn to thée by reasons so euident that none can gaine say them Eusebius Thou wilt then conclude for a full resolution that in the worde of God is no mention made of Purgatory nor of prayers for the deade and that we haue no néede to pray for them Theophilus I will abide firme and stedfast in that sentence vntill such time as I haue founde aucthoritie or example in the holy scripture worthy to be followed the which I am certeine that one shal not finde except peraduenture we woulde pray for the deade euen as Daniel and other good Prophets and princes of Iuda haue made confession and prayers for their sinnes and those of their fathers and predecessors not to that end that God shoulde pardon those which were already deade For they cannot put to more nor take away any thing from them sith that they were alreadie before their Iudge But they praied to that ende that God should not impute vnto them the sinnes of their fathers Eusebius Howe shoulde he impute them sith that he hath said by his Prophet The sonne shall not beare the fathers offences but the soule that sinneth shall dye Theophilus I doe agrée to thée that if the father hath béene wicked and the sonne do turne from his iniquitie not willing to followe it that the iniquitie of the father cannot hurt hym no more then his righteousnesse can profite him if the father hath béene a good man the sonne wicked But when the sonne is a folower of his fathers iniquitie sith that by hys doings he alloweth it he yeldeth himselfe culpable not onely of his owne but of hys fathers also to the which he subscriveth augmenteth it And of those the Lord speaketh when he saith that he wil visite the sinne of the fathers vpon the children vnto the thirde and fourth generation of them that hate him Therfore when the Lordo did threaten to punish hys people and that he yeldeth the causes of his yre and wrath he checketh them not onely for the sinnes of the liuing but heapeth together rehearseth also al those of their auncestors and predecessors And our Lord Iesus Christ menaced threatned the Scribes Pharises that al the innoceÌ„t bloud which was shedde from Abell shall be required at their hands Wherefore we must not finde it straunge if the Prophetes and true seruants of God in their confessions prayers haue prayed for the sinnes of their fathers and predecessors that they should not be called to accompt for to kindle and prouoke the wrath of God any more vppon them the which thing in like manner hath Iudas Machabeus done as the historye witnesseth in the which it is written y they found vnder the cotes of those that were slaiue iewels that they had taken out of the temple from the Idolles of the Iamnites which thing is forâ—idden the Iewes by the lawe Then euery man saw that this was the cause wherefore they were slaine And so euery man gaue thanks vnto the Lorde for hys righteous iudgement which had opened the thing that was hyd They fel downe also vnto their prayers and besought God that the fault which was made might be put out of remembrance For we cannot denye but that sometime for the sinne of one man alone God punisheth all the people As it appeareth in Acham Which defiled his hands at the distruction of Iericho But how oftentimes hath God punished the cruelty of the fathers and predecessors vpon their successors and their children as doe witnesse as well the historyes as the Prophecies of y Amelechites Moabites Amonites Madianites Idumeans Babylonians and of the Israelytes themselues Eusebyus That which thou saiest should haue some shew if that place did not make expresse mention of prayer to the end that those that were deade shoulde be deliuered from their sinnes as though they themselues had béene yet bound and kept in them Theophilus Although that the dead in asmuch as they haue alreadie ended their course haue no more place of repentance nor of remedy of whom we haue certeine witnes in the word of God yet neuertheles bicause of the coniosiction felowship which they haue had with their families or with their people there is no doubt but that their sinnes which do redound vpon others in part bicause of them and for which it must be that others do suffer and that their sinnes be vnto them aggrauated cannot rightly be called theirs For notwithstaÌ„ding y for their part they haue receiued already punishment neuertheles they kindred and familyes as it happened vnto Achab and to all his house And we must not thinke that punishment little sith that oftentymes the fathers and parents do feare more the dishonour and domage vnto their children and lynage then their owne as we do sée sometime by experience in those which are brought to the gallowes who although they cause theÌ„ to dye without shewing mercie yet they thinke it a greate grace and fauour if one graunt them that they wil not let their bodyes to hange on the Gibet for feare of dishonour
infamy the which yet neuertheles redoundeth more vnto their pareÌ„ts friends then vnto them But they forget themselues or rather they think that they do yet foele shal féele that dishonour infamye and publike shame which shall continue to their infants and lynage And although that they bée sufficiently tormented with their euill yet neuerthelesse they féele a great ease and refreshing if they vnderstande that their children haue none euill their torment is aggrauated and increased if they vnderstande the contrarie For that cause the Prophetes doe threaten not onely the wicked sort of their owne ruine and distruction but doe foreshewe vnto them that of their children and the euilles whiche shall happen vnto them as it appeareth in the prophecy of Esaie against Babylon and others like But for to stoppe all those euills and for to appaise the wrath of God kindled vpon vs as well for our sinnes as those of our fathers there is no better prayers nor offrings then to runne with true repentance amendemeÌ„t of life to implore his mercy Behold the good prayers for y deade to that ende that their sinnes be not counted wish ours Although that it be after whatsoeuer manner 〈◊〉 wilt take that place it sufficeth móe at this present to haue shewed vnto thée that thou canst not by the same proue thy purgatory although that the booke shoulde bée of the holy scripture And if thou wilt giue vnto it any credit it may better serue thée for to proue the Lymbe if there be one then the Purgatory But sith that Iesus Christ is come and that you confesse that he hath drawen the â—athers from the Lymbes the example of Iudas Machabeus can haue no more place among you sith that according to your doctrine the cause is ceased Eusebius Put case that there were no more neither Lymbe nor Purgatory can we not at the least pray for the resurrection of the deade And for the seconde comming of Iesus Christ the which we doe looke for as well as the auncyent fathers haue prayed for the first and haue desired and sighed after it Theophilus We may well pray as I haue alreadye saide and aske of God all that which apperteyneth to the perfection of his kingdome But to make prayers which are called prayers for the deade and to pray in perticuler that God woulde raise vp againe the bodyes of those which are deade and that Iesus Christ would soone come to iudgement I haue no commaundement of God nor example in all the holy scripture but rather to the contrary For when the Lorde aunswered vnto the soules of the saints which complayned of their persecutors that they shoulde â—arry vntill the number of their bretheren were fulfilled he doth sufficiently shewe by the same that he hath prefered the tyme the which cannot be plucked nor driuen backe And sith that the thing is altogether certeine and that we are alreadie all assured what néede is it then to make perticuler praiers Eusebius We are asmuch assured that all thinges which ought to come are passed by the counsell of God and that he will giue vs all that which shal be requisite to our helth and saluation that all the haires of our heade are numbred and none shall fall to the grounde without his wyll and his kingdome shall shall come and shall be exalted aboue all creatures but we may not leaue off therefore to pray continually â— to demaunde those thinges of God. Theophilus It is an other thing of vs which are yet in our voiage earthly peregrination â— of those which haue alreadie ended their course vnto whome we can no more add too nor dimynish For all the while that we are yet in the battaile we may empaire or amende and we haue alwayes néede to inuocate and call for the aide of God both for vs and for our bretheren which are yet in combate fight with vs And which is more God commaundeth vs so to do not that he knoweth not better then we what we do lacke before we do aske and that hee is not willing to giue it vs but hee doth it for to hold and kéepe vs in his feare to learne vs to sanctifie his name to exercise our faith towards him and our loue towardes our neighboure whilest that wée may serue him in this mortall peregrination But after that the voctorie is gotten or lost and that one is once come and arriued to the hauen and port to which he must go the cause and the occasion is no more such Eusebius Thou hast saide before that the soules of the blessed and the verye Angels were not yet in their full glorie Also wee cannot denye but that the bodies of the faithfull that are deade are yet kept in death sith that they are in corruption from the which they shal not be deliuered vntill their resurrection that death shal be altogether abolished What euill is it then to pray for the deade that their bodie may be deliuered from corruption and that they may haue their perfect consummation in bodie and soule Theophilus I haue alreadie satisfied thée in that if thou vnderstandest what difference there is betwéene the lyuing and the deade And although we had none other thing but that the scripture maketh no expresse commasidement that ought to suffice thée For if it were a question to worke subtilly and sophistically in the worde of god I shoulde well haue asmuch reason to put forth that wée must make prayers in perticuler for the virgin Marye for all the Prophets Apostles Saints and Saintes of Paradise Yea for the Angells and for Iesus Christ himselfe Hillaâ—ius It shoulde be requisite then by that accompt to make out of hand a newe Letany In stéede where the Prâ—estes do sing saint Michael pray for vs saint Mary mother of God pray for vs saint Peter pray for vs and so consequently of others we must say O Lorde we pray and beseech thée for saint Michael saint Gabriel saint Mary saint Peter saint Paul â—nd â—or all the saints and saintes of Paradise that thou do put them in full â—oye and perfect â—elicitie and that thâ—u â—aise vp their bodyes to eternall glorie Theophilus If our dâ—e examine well the greatest part of the prayers which the priestes make for the deade euen as they are written in their Messell and Breuiaries one shal be constrained â—o confesse that such prayers cannot be made in the name of others then of those whome they do inuocate and call vpon in their Letanyes and that they be of like condition Hillarius I haue heard the Cordeliers mocke at Frier Christofer which was one of their order and couent bâ—cause that he did sing the Masse of Requiem for the Saints and Saintes of Paradise But if he had knowen howe to defende his cause it had not béene without reasâ—n For he might haue verie wel alledged for his warrant the Memento of the
that he was not worthy to be taken for a good souldier For a good champion must know to doo all thinges and that he must bée found amongest the blowes and in the skirmishes and alaromes not onely at the retraict and to receiue wages He dispised the simplicitie of the holy Scripture and calleth the Theology inferiour and base and would forge and inuent for vs a metaphisicall Theology Hillarius Also peraduenture he would by the same as wel extract the fifth essence of the holy Scriptures as the Alcumists do of mettals At the least I doubt not but that it will happen of his metaphisicall Theology as of the Alcumy which hath a faire shew to be of great value but it consumeth away into smoke He speaketh neuertheles against the Purgatory of Priestes Wherefore I am abashed of that which I haue heard spoken that at this present he endeuoureth himselfe to set it vpp againe in that poore towne of Metz y which he is gone to trouble when he vnderstood that Iesus Christ would raigne there But I greatly doubt that the kitchin constraineth him to the same For otherwise the harâ—th woulde be colde But hée may as well doe that as to be angry pleased againe and so many times to chaunge and rechaunge his coate Theophilus We may well make him such a monster as Eusebius Cesariensis did make of the Philosopher Archesilaus in his bookes of the preparation of the Gospell and to compare it to him of whom he writeth in these words They sayd of him that as touchinge his fore partes hée was Plato and as to the hinder partes Pyrro the middle Diodorus For he hath troubled and marred the eloquence of Plato thorow the subtilties and sophistries of the Philosopher Diodorus and by the subtile disputations of Pyrrho and now saying this by and by that he was easily rolled and lead now héere and now there as a man not knowing any thing and hauinge no rest And yet neuerthelesse he séemeth thorow the shadow of eloquence that he knoweth much he was neuer in that minde y he would say twice one thing and that hee woulde abide firme and steedfast in one opinion For hée estéemed not a man to be ingenious and wittie which preserued continued in one matter and doctrine And therefore he was called a cauiller sophister and troubler which knew nothing and would not y others should perceiue any thing He troubled euery one thorow his sophistries was as the serpent called Hydra which hath seauen heads But he cutteth them off with his owne swoord speaking agaynst gainsaying his owne Doctrine denying that whiche hee hath affirmed and destroyinge that whiche hee before hath buylded Hillarius It is impossible to painte him out better For he is as a Gerion with thrée bodies He is a Papist an Euangelist and a Lutherian He is a Sophister and a Sorbonist and yet he would be accompted for a faithfull and a Christian and holdeth himselfe neither to the one nor yet to the other Hydra had neuer so many heads as hée hath of opinions contrary the one to the other and hée néeded none other Hercules for to cut them off then himselfe For the truth which GOD hath compelled him to speake as vnto the wicked spiriâ—es is a Hercules sufficient inough for to vanquish the false doctrine that he now mainteineth Theophilus By the same thou maist know the studye of Sathan and how many wayes he transfigureth himselfe into an Angell of light and what is the nature of the false Prophets God by all his Prophets Apostles hath commended to vs the faith in him and the loue towardes the liuing without making any mention y we shuld haue care of the dead The Diuell to the contrarye by his false Prophetes and Apostles endeuoureth himselfe with all his power to drawe vs from the fayth vnto vayne Ceremonies and from the care that wée ought to haue of the liuinge and of the poore members of IESUS CHRIST which with vs doe suffer want and indigence for to make vs staye after the deade They bring them meat and drinke and suffer the poore Christian bretheren which are round about them to dye for hunger This miserable Doctor perceiuing that he could not ther where he was maintein the Purgatory of y Priests and their broiling of soules be would set vp a new Purgatory for the body But when he perceiued that he could not bring it about he is retourned to cary a coale to the same of the Priests for to heate it againe Wherein he manifestly declareth what faith and conscience he hath how much one ought to trust to his doctrine Hillarius Mée thinketh that he should haue no lesse appearance to build a Purgatory for the body then the Priestes to haue builded one for the soules For if there be any reason wherefore the soules ought to suffer for their sinnes after that man is dead me thinketh that the body ought not to bée quit and frée but that he hath more merited it bicause that he was the occasion thorow his flesh and the instrument for to make the soulé to sinne Wherefore if you thincke Eusebius that God should be vniust as thou hast alledged if he doe not punish the soules of the sinners in Purgatory he should be no lesse if he doe not punish the bodyes in lyke manner which haue ben alwayes companions instruments to the soules in all the sinnes that they haue committed And therefore God wil not onely punish the soules of the reprobate in hel fire but the bodies also euen as be will glorifie the elect in body and soule in the resurrection of the Iustes Theophilus Also this good Doctor would giue vs to vnderstand sithence y he hath entred into that dreaming that all the prayers which the Church made in the name of the dead were for the bodyes and for their resurrection and not for the soules and condempneth the Priestes and their Purgatory and be made no doubt to saye that we must pray for the Saintes for Saint Peter S. Paul and the others in such sence as he vnderstandeth euen as it hath bene touched Thomas I doe vnderstand well of whom you speake I remember that at the disputation which was holden at Lausanne he spake cléerely not onely against the Purgatory of Priestes but also against the transubstanciacion and corporall presence of Iesus Christ in the hoast Theophilus It is true but in the meane time thou takest no héede of the subtiltie of Sathan and by what means he would be serued of that Sorbonist doctors Bicause y Sathan did sée those errors to be already too much vncouered and opened that hée had no more hope to vphold them chiefely in those Churches héere aboutes hée hath chosen this instrument for to set foorth that opinion the which could not serue to any edification but for to trouble the Church chiefly in this time
according to the rules of their Logicke one cannot draw a consequence whatsoeuer it be of propositions altogether negatiues If then of negatiues a consequence negatiue is nothing worth how shall the affirmatiue be good such as you woulde héere conclude Why one you not conclude rather This sinne is not pardoned in this world nor in the worlde to come It shall be then neuer pardoned For if there be a pardon it cannot be but in this worlde or in the other The consequence after this manner should be good For the Antecedent hath comprehended al the times and places to whome the sinne may be pardoned And after that sorte doth Saint Marke expounde it of whome the glose is more certeine then yours For in steede of that that Saint Mathew hath sayd neyther in this world nor in the other he hath said neuer Wherein it appeareth that those two propositions are equiualent and of equalytie That sinne is not pardoned neyther in this worlde nor in the other and that sinne is neuer pardoned Furthermore you doe contesse that it must bée that the fault of sinne the which maketh man subiect to dampnation be alredy pardoned in this world that ther remayneth but the payne the which he must beare and suffer in Purgatory For you doe putte none other difference betwéene the soules of the blessed which are already at rest and those of Purgatory and the dampned but that the Saints which are already in Paradise are pardoned of payne and fault Those which are in Purgatory are not pardoned but of the fault but they must heare and suffer the payne due to sinne vntill such time as they haue satisfied for it and that they be perfectly purged But yet neuerthelesse bicause that the faulte is pardoned them their payne is not to them eternall as the same of the dampned bicause that the fault of dampnation is ta ken away from them the which abideth and continueth vpon the reprobate Now Iesus Christ speaketh héere of sinne which dampneth the which agreeth not but to the reprobate Wherefore he speaketh of the faulte of sinne the which is not pardoned in Purgatory according to your doctrine for in the same one can but release the payne It followeth then that although that we doe agrée and graunt vnto you that ther is some forgiuensse of sinne in the other worlde euen as you woulde conclude of the words of Iesus Christ that the same should nothing at all relieue and helpe vp your Purgatory Wée must then consider the manner of speaking by the which Iesus Christ woulde declare how greate and detestable that sinne is and to take away all the hope of pardon vnto those which in that poynt will resist the truth knowen and will goe about to quenche and putte out the lyght of the holy Ghost which is offered vnto them And therefore hée was not contented to say that sinne shall neuer be forgiuen and pardoned But the better for to augment and amplyfie the thing hée woulde vse that manner of speaking which comprehendeth the iudgement of God the which already euery man féeleth in his conscience in this lyfe and that latter iudgement which shall be manifested in the resurrection Wherefore hee sayth briefely that in this same lyfe in the which God hath giuen to man time and space to conuert and tourne himselfe vnto him that sinne shall neuer be pardoned and yet lesse in that latter iudgement in which God will giue his latter sentence except peraduenture there were some which in him had some hope But it followeth not thererefore that he hath forgiuenesse of any sinne in the worlde to come which shall not bée héere pardoned But to the ende that thou mayst yet better knowe that Iesus Christ hath not spoken in that sorte without iust reason we must consider that he furnisheth vs héere with a good witnesse against the Originists and Anabaptiâ—â—s which doe promise forgiuenesse of sins vnto the Diuells and reprobate in the other worlde Although I doe not beleeue that Origines was of such an opinion For his bookes doe witnesse vnto vs the contrary But for to retourne vnto the words of Iesus Christ sith that Iesus Christ sayth so cléerely that that sinne which is proper vnto them shall not haue forgiuenesse in this world nor in the other it followeth then that it shall neuer haue or els it must be that they finde out an other thirde worlde euen as they haue founde out a temporall eternitie to the which they doe giue an ende and an eternall fire which is temporall not perdurable But although it should be so that there should be in the world to come some forgiuenesse of sinnes it followeth not therefore that it is necessary to haue there a Purgatory Now first of all there is no certeine witnesse that there is any remission and forgiuenesse after this lyfe but a certeine humayne coniecture and presumption Then if that proposition be buylded vppon humayne coniecture and presumption yet that which affirmeth the Purgatory is best sith that the same is none other thing but a coniecture and presumption buylded vpon other coniectures and presumptions For put the case that there should be forgiuenesse in the other lyfe coulde it not be in any other place rather then in Purgatory or at an other time then you do there limit Could it not haue bene giuen either by and by after that one is dead or delayed vntill the latter iudgement But which of the auncientest doctors of the church is there that euer hath expounded that place in such sence as thou takest it Chrisostome expeundeth it after this manner Sith that that sinne is not veniall vnto you you shall be grieuously punished both in this lyfe and in the other He meaneth none other thing by those words but that the Iewes which resisted the holy Ghost shall not be only punished in this world for to be chastised and corrected as the Corinthians were or onely in the other world as the rich man was but they shall be héere and there as those of Sodome and Gomorra For they were destroyed by the Romaines and haue not escaped eternall dampnation There is nothing in this exposition which can serue you Those which are of an opinion y the sâ—â—les doe abide vncertein of their saluation or dampnation and that they may yet profit or empaire betwéene this and the great iudgement In like manner those which doe esteme and thinke that the gospel shal be preached vnto the soules of the dead to which it hath not bene heere declared shall they not haue more colour héere to build their reasons and arguments then you for your Purgatory For at the leastwise those latter héere shal haue more appearaunce aâ—cording to the scripture bicause that they may or can alledge some places which doe séeme expresly inough to fauour that opinion And yet they haue other reasons very apparant where you haue not but certeine
any more ayde and succour But they shal not be dead for to hurt vs and to eate consume our goods and substaunce It is said in a common prouerb That the dead do not bite But there are none liuing more biting then such dead men except the Priests and Monks which do become vnto vs so biting for to bite vs vnder the name and title of them Theophilus The Pope aduaunceth himselfe to be the liuetenant of S. Peter But wherefore doth he attribute vnto himselfe the office of S. Peter Eusebius Bicause that S. Peter can no more execute it Theophilus Wherefore can he no more exercise execute it Eusebius Bicause y he is no more conuersant among the liuing and bicause he hath ended finished his course and hath ended his ministry among men Theophilus Thou commest nowe to the matter If then Saint Peter hath not belowe the Heauen power to absolue vs nor they of the other worlde those which are in this heere how shall the Pope haue more power for so absolue belowe the earth and they of this world those which are in the other Sith that he attributeth vnto himselfe the office of saint Peter for that that Saint Peter is absent from those that are liuinge wherefore 〈◊〉 〈◊〉 not content himselfe with the liuinge What hath he to doe with the dead If in the other world there be an premission of sinnes and the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take place wherefore doth he not leaue 〈◊〉 of the same vnto Saint Peter and to the Prophets Apostles Martyrs and confessors which are there For if it bée néedfull to pardon sinnes to the dead in the other world those which are there present and know their 〈◊〉 〈◊〉 they not better doe it then the Pope 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 â—â—â—sent and altogether ignoraunt 〈◊〉 〈◊〉 estate and condition They say that they cannot pardon sinnes to those that be aliue nor absolue them except they confesse themselues vnto them â—â—â— to know and iudge of thâ—m how can they 〈◊〉 〈◊〉 and giue 〈◊〉 vnto the soules of the dead 〈◊〉 〈◊〉 〈◊〉 not and 〈◊〉 〈◊〉 confession nor know whether they be 〈◊〉 〈◊〉 or not whether they be deâ—eined â— hell 〈◊〉 Purgatorye or already passed and arriued into 〈◊〉 I 〈◊〉 thincke that a liuetenant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of an other which cannot 〈◊〉 〈◊〉 propâ—â— person Then if the Pope be the 〈◊〉 of Saint Peter in this world bicause that S. Peter is no more héere howe can he be his liuetenaunt in the other world in which Saint Peter is and he is not Beholde a sort of liuetenauntes the most straungest that euer was in the world For in stéed to holde and kepe the place in which they ought to be prâ—sent in the name of those that are absent they béeing absent would holde the place in which they cannot be in the name of those which are there present Wherefore I would counsayle the Pope and his to let the dead alone from hencesoorth and to meddle no more with them and that they doe leaue the charge vnto Sainâ—t Peter and to the other Apostles and Saintes which are with them Hillarius If Iesus Christ hath sayd vnto one of his Disciples let the dead bury theâ— dead we may well say vnto those héere let y dead absolue y dead be you careful but for those that be tiâ—ing For I doe assure them that they shall haue inough to doe to gouerne the liuing they shal â—nde themselues more â—indled letted then they thinke and more then they would Wherefore I beléeue that they shall be forced to let the deade alâ—ne and to leaue all the charge vnto Saint Peter and vnto his compaignions or for to speake better 〈◊〉 God which hath both the quick and the dead in his 〈◊〉 Wherefore wée haue no néede to â—â—menâ— neither the quicke nor the â—end vnto y Saints nor Saintes â—ut 〈◊〉 vnto the Lord Iesus who is the Iudge and Sauiour 〈◊〉 〈◊〉 〈◊〉 the Pope sayth also that he is 〈◊〉 I know not what shall be his Church For if the Pope be liuetenaunt of Iesus Christ and the office of a 〈◊〉 is â—o holde the place of him that is absent it followâ—â—â— then that Iâ—suâ— Christ iâ— not in the Popish Church but h◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 And so by that meanes the Popish Church shal be without Iesus Christ 〈◊〉 without god Then of necessitie it must be that the Diuell 〈◊〉 and that be is the â—ead and the God as be is the God of this wâ—â—ld For in the Christian Church Iesus Christ hath no néede of a â—â—â—ar neither liuetenant sith that he 〈◊〉 alwayes present and that he hath promised to be in the middest of his Disciples and with them vntill the â—nde of the world Except we will call his â—uly spirit his â—ear after the imitation of Tertulian bicause that it râ—igneth in vs by him and qiutheneth vs â—husebius Mee thinketh that no reason can perswade â—â—â— For the aunswere 〈◊〉 I haue alledged vnto you of Alexander of Ales hath already satisfied all your obiections and replyings 〈◊〉 although that S. Peter and the Apostles are in the other world they are not therefore in Purgatory Wherefore their ministrie their power of their â—eyes cannot be stretched pulled out the â—her but are in heauâ— in which ther is no more néede Theophilus Also â—â— more is the Pope neither the priests I know not whether that their key be longer then that of Saint Peter or whether that there were more space from the heauen vnto Purgatory then from y earth Hillarius But how knowest thou whether that Sainâ— Peter hath caryed his key with him or 〈◊〉 For if the Pope haue it Saint Peter hath it no more Theophilus Saint Peter had two names and was called before Symon Now I beléeue in déede that the Pope may haue the keyes of Symon not of Simon Peter but of Simon Magus the which argée not with the true â—oore which is Iesus Christ nor with the true locke which is the word of God the which is â—â—â—o the true key of knowledge for to open vnto vs the kingdome of heauen Thomas He hath then chaunged the key Theophilus There is nothing truer Thomas And his to what doore doth it agrée Hillarius Vnto that of the cofers â— scrips for to stuffe and fill them Thomas Then Purgatory is in our purses Hillarius We haue sufficiently preâ—ed it For they haue so well purged vs that thou wilâ— say that they are made of the 〈◊〉 of the Dâ—â—ell For any one crosse may not â—ary in it where that Purgatory is Thomas It must be called then from hencefoorth Pagâ—tory or purge purse Now if the Purgatory be so â—â—e it is not now néedfall that the key be too long for to open it But whatsoeuer it be the Popes haue ben y subtilest lockyers the
greatest â—othsmiths y euer was in the world For ther was neuer none as farre as I can see which hath made and counterfaited more keyes nor which hath made them to agrée better to all locks Hillarius The experience doth witnesse it Theophilus I do think yet vpon an other reason against y of Eusebius If thou wilt limit y ministry of Saint Peter and of the Apostles within the compasse of heauen and wilt not suffer their power to bée stretched foorth euen to the confins and ende of Purgatorye at the least thou shalt not denye mée but that there be some Popes Cardinalls Bishoppes Priestes and Monkes in Purgatory 〈◊〉 thou wilt say y theâ— do â—o all straight way into paradise or into 〈◊〉 Now if they be in Purgatory wherefore â—â—e ye not suffer them to haue that office in the places where they are present Eusebius Bicause for that they are sinners as others are and subiect vnto one iudgement they are of the same condition as the others and they cannot giue them that whereoff they themselues haue néede and cannot haue it for them Furthermore as soone as they are dead they are depriued from that office Hillarius I haue two reasons for to beate downe thy aunswere The first is that I am abashed that the Pope and his doe attribute vnto themselues the power to pardon all sinnes how great and wicked soeuer they bée yea all Sodomy and if néede hée the sinne against the holy Ghost notwithstanding that it bée irrâ—missible and doe giue bulâ— and pardons for all so that one doe bring them money and that they haue also power to pardon the veâ—â—all sinnes in Purgatory For according to your own doctrine none are there deteined and kept but for the veniall sinnes For the mortall sinnes haue no purgation in the other world but they must bee punished in hell And as to that that thou sayest that they are sinners and subiect to the same paines in Purgatory so are they in this worlde and leaue not off therefore to absolue themselues the one to the other although they shoulde haue killed Father and Mother and so make themselues as white as the Collyers Furthermore you doe call the impression of your Creame and holy Oile with whiche you doe anointe the Pristes when they doe take their orders Charector indelibilis that is to saye a marke and a signe which cannot be put out nor defaced If it be so the Pâ—iestes dooe abide and remaine alwayes Pristes although they be dead For you will not confesse that that impression and marke is onely done vnto the bodye But you doe affirme that it penitrateth and pearceth euen to the soule of which it can neuer be defaced nor abolyshed yet neuerthelesse thou knowest better then I. Theophilus They doe attribute vnto it such vertue that they doe affirme for certâ—ine that a prâ—est notwithstanding that he be an heriticke or an apostate or desgraded yet neuerthelesse be shall haue power alwayes to consecrate the body of God as well as others if he doe pronounce the sacramentall wordes vppon the hoast with the intencion to consecrate Hillarius Beholde yet to confirme better my purpose I do not doubt for my parte but that that Character is the marke wherewith is marked the conscience of those which shall giue héede vnto spirits of errour and deuilish doctrine and which are Apostates of the faith according to the prophecie of saint Paul. That is the marke of the great whore of Babylon without which one cannot sell nor buy nor haue any place in the Popish Church That is a marke cleane contrary vnto that which the Angell printed in the foreheads of the elect of god Nowe sith that the Apostles of Iesus Christ and the true bishoppes and priests which by them were ordayned haue not had that Cautor that is to say Marke I had thought to haue said Charecter I am not abashed if they haue not such power in the other worlde as the Pope hath in the same and in this But it is an other thing of him and of his which do departe out of this worlde with this Cauter I doe beguile my selfe alwayes I doe say with that Charâ—â—ter which they do beare alwayes with them Wherfore they ought to haue no lesser power there then here And y same I wil proue by y example of Frier Rogers a Câ—rdelier which is recyted in the booke of the conformities of saint Fraunces It is there written that after that he was deade he appeared vnto a certeine woman who confessed vnto him all hir sinnes hée gaue hir obsolution If hâ— being deade had the power to come to heare the confession of the lyuing and to absolue them wherefore shall not his other compagnions béeinge deade haue and chiefely the Popes and Byshoppes who haue ordained them and confirmed them as much power among the dead Furthermore if according to the witnesse of your Doctors others may satisfie for vs not onely during our lyfe but also after that we be dead wherfore cannot we after that we be dead satisfie for our selues and to cause Masses to be song in Purgatory sith that there are so many Priest's Popes and Bishops for to doe it What thinkest thou Thomas Thomas Thou sayest well But I thinke that they cannot haue their hoasts and singing cakes Hillarius Yet they had neuerthelesse fire inough for to séethe or bake their gods Thomas If it be so as they say there is too much And therefore I thinke that they cannot haue hoasts chalyces aulters nor vestements For the fire will schorch and consume it all Hillarius Thou makest a good reason But by that compt how can the bulls and pardons of the Pope be kept and preserued from the fire which are sent thether by hole cart loades which some do cause to be buried with them for to cary them thether sith that they are but paper and parchment Asmuch may we say of the rule and habite of Saint Fraunces What sayest thou Theophilus Theophilus There is yet an other poynt If they will say that those which are in Purgatory can no more merite neyther for themselues nor for others they cannot say the lyke without speaking agaynst the doctrine which they haue giuen vs of the saints which are in Paradise For they doe affirme that they pray vnto God for vs that they are our intercessors aduocates towards him and that in séeing God which séeth all things they doe see all as in a Mirrour or looking glasse If they doe pray for vs which are yet in this lyfe bicause of the great loue and charitie that they haue towards vs wherefore do they not also willyngly pray for their bretheren deteyned and kept in the fire of Purgatory For they shoulde haue a greate deale more reason to doe that if they had anye care or charge of menne And that for manye causes First that the estate and condition of
to their nature for to render vnto God the honour which apperteyneth vnto him Euen so ought we to vnderstand of al other creatures which are all the liuely Images of God which declare vnto vs those meruailes and doe speake better hauing no mouth then the Images which haue mouthes and speake not and which crye not thorow their throate And therefore how many creatures may there be vnder the earth which do praise God in that manner And notwithstanding that the dampned and reprobate doe not praise him in that sort as he is praised of the elect yet they are neuerthelesse constrained to praise glorifâ—e him against their wills and they cannot doe nor speake any thing which serueth not vnto his honour and glory Eusebius Sith that by thy expositions thou hast already pulled out of my handes all the argumentes that I haue against thee I will display at once that which remaineth behinde What wilt thou say vpon that other place taken from the same booke in which is spoken of the holy citie of the celestial Hierusalem after this maÌ„ner ther shal enter into it no vncleane thing To which agreeth that which is written in Esay This shal be called the holy way no vncleane person shall goe thorow it Theophilus What wilt thou that I should aunswere thée vppon the same There is none that will deny but that he must be purged from all his sinnes before he can come vnto the eternall lyfe For flesh and bloud cannot inherite the kingdome of god But the purgation is not done by the fire of Purgatory but by the bloude of Iesus Christ by the which we are washed purified when thorow the word of god thorow faith our hearts are sprinkled Therefore sayd Iesus Christ vnto his disciples you are cleane bicause of the words which you haue heard We are purged when we obteine remission of our sinnes and that the Lorde forgetteth them not imputing them vnto vs and remembring them according to that which is written Blessed are those whose iniquities are forgiuen whose sins are couered Blessed is the man vnto whom the Lord imputeth no sinne Thomas I doe greatly feare Eusebius sith that thou art already come vnto the Apocalips but that thou wilt be by and by at the ende of thy knowledge For that is the ende of the new Testament and of all the canonicall Scripture Hillarius I beléeue that he hath conducted and lead vs euen vnto the Apocalips for to bury his Purgatory to the ende we may helpe him to sing his Requiescant in pace For I beleeue that he will dye héere and that hée shall passe no further Your Doctors doe write that after the Iudgement Purgatory and hell shal be all one But I beléeue that that Purgatory which thou wouldest haue proued in the Apocalips to be none other thing then those pondes of fire and brimstone in which the beast which hath engendered Purgatory is cast with hir false Prophets into the eternall bottomlesse pitte Theophilus What sayst thou Eusebius to the same Hast thou no more refuge Or whether thy arriere woorde bee altogether disconfited Eusebius I haue no more wherewith to reuenge me except I shew foorth that place of Saint Peter which witnesseth that the spirite of Iesus Christ preached vnto the spirites which were in prisen By the which prison I cannot vnderstand but Purgatory or the Lymbe At the leastwise it must bee that thou doest allowe the one or the other Theophilus That obiection commeth well to purpose for to aunswere also to the question of Thomas and to those which would haue a preaching of the Gospell in the other world Thomas I am very gladde that thou hast not forgotten it and that the occasion serueth so well Theophilus But before I will enter into it I will agayne admonish thee that I wil not define nor determine any thing of the estate of the dead besides that which the holy Scripture hath expressely reuealed vnto me Wherefore I do conclude that although it should be so that those estéeme it to be true yet neuertheles I shall not be of that opinion that any person should trust vnto it and that hée should leaue off to doe his endeauour in this worlde to seeke Iesus Christ sith that the Scripture doth not promise vnto vs cleerely any ether remedie nor any other preaching and reuelation for our saluation after this lyfe Therfore I would gladly allow in this matter that which Gregory writeth touching Purgatory For notwithstanding that he did beleeue that in the same one might be purged from his sinnes yet neuerthelesse he sayth that it is most sure to gouerne himselfe so in this worlde that one néedeth not of that remedie in the other but to haue there his recourse and hope Thomas I am of thy opinion But expound vnto vs at the least the places that one may alleadge them to that purpose for to haue the intellygence thereoff Theophilus That which hath most shew is that which Eusebius hath touched in which is written that Christ hath once suffered for the sinnes the iust for the vniust for to bring vs to God and was killed as perteining to the flesh But was quickened in the spirite In which spirit he also went and preached vnto the spirites that were in prison which were in time passed disobedient when the long suffering abode exceeding patiently in the dayes of Noâ— c The other is by and by after where he saith that the wicked shall giue accompt vnto him that is ready to Iudge quicke and dead For vnto this purpose verely was the Gospell preached vnto the dead that they should be iudged lyke other men in the flesh but should lyue before god in the spirite Behold two places after which many learned men haue much trauayled and haue expounded them many wayes Yet neuerthelesse it hath bene most commonly taken for the Lymbe after that it was forged and inuented bicause that he speaketh of the spirits which were in prison or in the lower partes to whome Iesus Christ hath preached Those there haue vnderstanded by those spirits the soules of the auncient Fathers By the prison the Helles and the Lymbes in which they were deteined The others which are so affectioned after the Purgatory that there is not a place in all the Scripture which they endeauour not to wrest draw either wrongfully or ouerthwartly and haue taken that prison for Purgatory the spirits for the soules that are there But these héere haue lesse shew and doe put themselues more out of reason then the others Chiefely sith that there is none of the Auncients that I know not of those which haue beleeued the Purgatory that haue vnderstanded it after that manner and which haue alleadged it to that purpose Wherefore it is not needeful to aunswere them any further But for to come to the exposition of those places I will first aduertise you that there are
diuers interpretacions the which I will recyâ—â— some to the ende that thou shouldest not thinke that I doe condempne all the others which haue expounded it Or that I am more arrogant then all men and that I doe attribute more to my sence and iudgdement then to any other If I define rashlye of a thinge the which all the Expositours haue founde it so obscure and harde that many among them haue bene constrayned to confesse that they cannot vnderstande it Then I will touch the diuers expositions which are more sufferable Afterwardes I will signifie vnto you that which I thinke to be most proper There are some which doe not vnderstand that Saint Peter speaketh héere but of the lyuing vnto whom Iesus Christ hath preached the gospell aswell in his owne proper person as by his Prophets and Apostles which haue all spoken by his spirite Wherefore one may well say that Iesus Christ hath preached vnto theÌ„ sith that it was not they that did speake but Iesus Christ who by his holy spirite did speake in them Those heere do take the words of Saint Peter by a Metaphore and by an Allegorie and doe vnderstande by the spirits which were in prison the dead vnto whom it is sayd in the chapter following that the Gospell was preached saying that saint Peter by that seconde place expoundeth the first Now by these dead vnto whom hath bene preached they vnderstand not the dead but doe take that word by a Metaphore vnderstanding by the dead the sinners which are dead thorâ—w sinne the which he hath called before the spirits which were in prison bicause that the soule which is dead thorow sinne is holden by the same as a prisoner which is in bondes and fetters in the stockes and in prison Those which doe expounde it after that manner notwithstanding that they doe accorde as touching the interpretation of the words yet neuerthelesse they doe a lytâ—le differ touching that spirite by the which Iesus Christ went and preached vnto the spirits which were in prison For some doe expound it for the manifestation of Iesus Christ which hath bene before his comming Others for that which hath followed his comming These heere doe vnderstand by the spirite the holy Ghost which Iesus Christ sent and gaue vnto his â—posâ—les by the which he hath preached the Gospel to the Iewes and â—entiles which before were rebellious and disobedient vnto the worde of God. Wherefore hee calleth them rebellyng and disobedient spirits deteined in the captiuitie of errour and of sinne For although that Iesus Christ ascended into heauen and hath taken his body from vs yet neuerthelesse he is alwaies among vs by the vertue of his spirite by the which he speaketh in his Apostles Ministers and Euangelycall Pastors and preacheth and admonisheth alwayes the sinners and toucheth their heart and conducteth and leadeth their spirits by his for to make them enter into his Church for to saue the elect in the same as those which were saued in the Arke of Noe. There is nothing in this exposition contrary to the Analogie of the faith and the sence of the Scriptures But yet neuerthelesse it séemeth to some to be a lyttle allegorised and vyolated and to stray a lyttle too far front the Apostolycal simplycitie Although that it be tollerable and Christian lyke Others doe vnderstande by the spirite of Christ his eternall vertue by the which he hath bene long time agone the Sauiour and Iudge of the worlde as he is at this present the Sauiour by the water as he doth now by the baptisme And therefore they doe vnderstand that he is gone by his spirit by his diuine vertue by his word thorow out the world as he passed thorow out Aegipt declaring his power among the Aegyptians sauing the Israelites Asmuch hath hée done in the time of the floude and doth yet at this day For he declareth his Iudgement vnto the wicked hath drowned them in the floude euen as now he declareth it vnto all to the ende that his seruaunts may be saued in the Arke of the Churche and the others drowned by the Iudgement of god Therefore is Noe called the herauld of righteousnesse for to declare that by the same the spirite of Iesus Christ declareth vnto men the righteousnes and Iudgement of God as a king declareth the warre by an herauld of armes vnto those which doe rebell agaynst him and refuse peace And the word which Saint Peter vsed when he sayd y Iesus Christ hath preached vnto the spirits doth not signifie onely to preach but also to publish a commaundement and an ordinaunce as an Herauld And that worde herauld the which Saint Peter vsed speaking of Noe is taken of the very same of which he vseth saying that Iesus Christ hath preached vnto the spirites And as to that that Saint Peter calleth them spirits they thinke that he did it hauing regarde to their thoughtes and affections beeing possessed with euill spirits And doe buylde their interpretation vppon that which is written God did sée y all the thoughts of mans heart was giuen vnto euill And vppon that which Saint Paul speaking of the power which is giuen vnto him by the ministring of the Gospell sayth that it is for to beat downe euery high thing which exalteth it selfe agaynst God and for to bring into captiuitie the thoughts and spirites of men to the obedtence of Christ delyuering them from the subiection of the wicked spirites which doe holde captiâ—e the spirites and vnderstanding of the reprobate They doe vnderstand then by the spirites which were in prison those which were in the spirituall prison or whose spirits were deteyned in captiuitie and prison by the wicked spirits They haue yet regard vnto that that the scripture calleth those which perished by the floude the sonnes of God which did see the daughters of men and to that which is there written that the Lord did strike and destroy euery soule and taketh from the middes of them euery spirite and that he hath sayd in threatning them that he will take from them his spirite For that cause they thinke that Saint Peter was induced to call such men spirits bicause that whilest that their spirits did sleepe and were detemed by the wicked spirits they were ouercome and drowned by the waters of the sloude and the spirit was taken from them as to him which was strangled and câ—oked in the water They also haue regarde to that that that worde which Saint Peter hath vsed which we doe interprete prison doth also signifie the watche and warde which is kept in the night Insomuch that they thinke that Saynt Peter had regard vnto the parable of Iesus Christ which admonisheth euery one to watch as the faithfull seruant looking for his master who knoweth not what houre hée will come whether it be in the seconde thirde or fourth watch of the night and for a
c. 35. Coll. 4. a 6 The language of the Christians Ephe. 4. f. 29. Ephe. 5. 2 3 To shevv forth lying vvithout the truth Disentations of 〈◊〉 Lusian and Lustanistes The nature of the truth The â—ems and gloses of the lavves and of the truth The manner to mocke to Gods glorie Delicate eares The louers of mans honour are traitours of Gods honour The honour of Iesus trodden dovvne Cuer vvise The priuiledge of Fooles 1. Cor. 4. c. 10. To preach Iesus Christ couertly hid 1. Cor. 1. c. 9. The counsell of Demades Vale. Max. lib. 7 c. 2. The ambitioÌ„ of Alexander Diogenes Bacchus Sâ—rapâ—s August de ciuita Dei. lib. 18. c. 5. Matrob li. 3. c. 9 Varro de linguâ—â—at lib. 3. Augerona Hars pocrates Sylence Outd Meta. 9. Sanctaque Bâ—â—a â—is varâ—sqâ—â—â—o loribus Apis. Qulqus premit voâ—â—â— digâ—toque silentia suadet pers digiro composeâ— labellum The office of a Prophet Iere. 1. b. Esa. 58. a. 1 10. The manner to speke merely in the holy Scrip. Iudges 6. f. 31. Iudges 6. f. 31 3. Reg 18. e. 15. Esa. 44. b. 13. Sapien. 13. 14. 15. 36. Licence and libertie of Dialogues The persons of the Dialogues Humaine letters mâ—ngled vvith the diuine Act. 17. f. 28. 1. 〈◊〉 15. b. 12. Titus 1. d. 12. The forbidding of Iulian the Apostate Histo trip lib. 9. cap. 17. 1. Lib. de patieÌ„ c. 23 A buses are not yet inough vncouered made knovvne Esa. 30. c. 22. The profit to vncouer abuses Esa. 46. c. 8 Epâ—â—â—es Hypocrytes Maâ— 15 a. 1. The offence of the Pharises Mat. 15. b. 14. Malo nodo Malus tuntus The stile of the holy Ghost The forehed of hypocrytes and prophets Ezech. 3 b. 9 Ezech. 3 b. 7 Mat 11. b. 16 Pro. 19. The fable of y Dogge and of the Asse Apes required in the courte of Babilon Ladyes Doggs Bsa 56. c. 10 The mastyes grayhounds of Iesus Christ Horat. Hae nâ—â—gae seria ducunt ridentem diccrâ— Verum Quid vetant Democritus To laugh at the popes cost Heraclitus Histories of our time Hell hell fire Mat 5 c. 25. Mat. 18. 18 Maâ—câ—â— 41. â—sâ—â—6 g â—4 â—ob 10. d. 12 The bounds of hell The opinioÌ„s of the Theologians Thom. in 4. dist 42 art 2. D. 1. Richard. 4. dist 42. Plato in Phaedone The opinion of Isydore Io. maio 4. Sent dist 44. quest 1. The discription of hell Purgatory and lus reuenues The inferuall mappes The descending into hell in Sicily Homer iodss 1. 11. Virg. Aeneld 6. Ouid Meta. li. 14. The Poeticall diuinitie The common vvitnesse Odilus Abbot of Cluny Durant ie Rat. dan oâ—fi lib. 7. Rub. de offi â—or Polid. Virg. de inuent reli lib. 6. c. 9. Aetna called Gibello mount in â—icily The feast of the dead Supple Chron. lib. 2. Feralia Satra Parentaliâ— Hell in Sicile Plini li. 3. c. 2 Anniuersaries Quid. Fast li. 2 Liui. li. 1. dec 1. Luâ—r li. 1. Hic Aetnea minantur Murmura flamâ— marum rursum se colligere iras 〈◊〉 â—uâ—ibus crapâ—es terum vt vis cuomatignes Ad caelum quâ— ferant flamai sulgurâ— rursum Clau. de rapt proserpi li. 1. Sil. li. 14. Diodo li. 6. 16 Polib li. 1 â—elli puniâ—â— Sâ—rabo li. 6 Ouid Meta. li. 15 The discription of the hill Aetna The poeticall fable of Enceladus and of the other Gyrantes Vir. anâ—d li 3 Fama est Eâ—â—â—ladi sâ—mustum flumine corpus Vigeri mole haâ— ingentemque insuper Aetnam impositam râ—ptis flammam exâ— pirare caminiâ— Et sessum quoti â—s mutat lâ—â—us intremere omneÌ„ Murmure Trinacriam 〈◊〉 〈…〉 The mountains of Island and Norvvay Hechelbergo The crying of the damned Rauens and hel crovves Fountaines of excessiue coldenesse and heate Nadhegrin visible dâ—uels The doâ—eful hil in Scotland Thuringia The voyage of sainct Patrickes purgatory Scotland and Ireland Erasmuâ—â—â—n â—hiliad va 〈…〉 in Commentae super pomp mel To loose the laughter Throphonius denne Lebadia philosâ—r â—â—as chil 1. ceâ—t 7. Homer odissi 〈◊〉 Virg. anaed 6. plutar in comment de dam. Socra Timarchus The Shepheards Callender Dante 's Iohn 12. b. 9 A sained fable vpon the historie of Lazarus after the imitation of the poets Ouid Meâ— 15 The diuision of the insernal Cosmographie Iâ— sufficeth to knovv of Hell. Transmigration of pythagoraâ— The â—yre begun in purgatory The children borne dead The prisoners of Pâ—rgatory Plato in gorgia phaedone plâ—tâ—r in comde dam. The spirite the Authour of pgatory The Limbe vvher the children are Virg. Aâ—â—t 6 Hell. Aâ—â—c li 6 In Gorgia the sins of y princâ—s and tyrants The verâ—â—e of the truâ—â— The riches of Purgatory Plato and Virgle The tyrants of tyrants and the pillers of the vsarers The Purgatory of Plato In Gorgia plutar desera muni vind The synnes of the simple people The synnes of princes The differences of synnes and the diuersitie of the estates of those that be dead Cnnonizacion of the Saints Extra de cele miss 13. q. 2. Tempus The differences of synnes and the diuerlitie of the paynes The diuersitie of purgations The Phisicions of the soule Virg. Aene. 6. Purgatory The fields â—liseas The phisitions and paticaries of hell Mercury The purging drougs of the panims Ouid. Cuperent lustrari si qua darentur Sulphura cum tâ— diâ— a uâ— si sores humida laurus The holy fannings of Baccus The torches lights at the burials Virg. Cassum lumine lugent Luc. 16. 2. 〈◊〉 The burying of the poore in the night In Apotheg Diogenes The imitacion of the Panims The holy vvater The baptismes and vvashinges of the â—hvish people Leuit. 16. c. Nomb. 19. a. 4 Heb. 9. d. 13. Proclus de sacrif mag Salt vvater The propertie of Salt. The exemple of Eliseus 4. Reg. 2. d. 21 De consecr dast 3. cap. Aquam The spittle of Iesus Christ Mar. 7. d. 3â— Iohn 9. a 6 The applicatioÌ„s of Iesus Christ â—at 6. a 3 Mat. 9 〈…〉 Mar. 5. c. 29 Mat. 8. a. 5 The meanes of God. Infants salted The salt in the Baptisme Apes that couÌ„terfet Iesus Christ The spittle of the Priestes The salt of vvisdome Accipe sal sapientiae The salt of gods vvord The salt of the priestes The seasoning of fooles Eccle. 1. Sainct Maâ—â—in potage for the soules Alexander 1 the first inuentour of holy vvater platine in vit Alex. 1. de consecra dist 3 cap. aquam The bathes of the dead Ennius Virg. Aene. 6 The examples of the Smithes To vvhat ende serueth y vvashing of the deade bodies Those that are aliue reputed to be dead Suffocations The time of pestilence The Dormouse Plini Nat hist li. 7. cap. 52. Val. Max. li. 1. cap. 8 A. Auiola L. Lamâ—a Singing after the dead To offer vvine for the dead To sprinkle the sepulchers with vvater The purifications at the funeralls To beutifie the sepulchers with flovvers The custome of the Bigordains Bagâ—teres Ratio diui off de offi mor. li. 7. Reiserspeeg
the supper taken avvay from the people The Councel of Constance of Basile Transubstantiition The honourable recantation of Berengarius De con dist 2 Lgo Berengarius Mat 26. c. 27. Marc. 14. c. 22. Luc. 22. b. 19 The Conuent of Monkes Multitude of Masses for hidde De con dist 1. ca. sufficit What company ought to haue the Masse De con dist 1. ca. Hoc quoque Mat. 16. c. 27 Marc 14. c. â—2 Luc. 22. b. 19 The breaking of the hoast De con dist 2. ca. â—riform Sergius 2. Oâ— porci Plat. The names of the Popes changed Bonauent li. 4. dist 12. Hilbert in eleg de Euchaâ—istiu The memento of the quicke of the dead The sâ—pper a 〈◊〉 of reâ—â—â—tion The dispising contemning of the supper King Levves Statutes for the communion Ausegisus li. 2. Ca 38 Fabtan De con dist 2. hâ— Concilium Aga thâ—se â—libâ—â—t De cen dist 2. 〈…〉 Concil Latera The councell of Pope Innocent De pen. remiss omnis v◠〈◊〉 Albert. li. de missae myst The conslareie of the Greekes Purgatory retested of the Greekes The Counsell of Florence Scismes Antipopes Plat. in vita Eng. li. concil The Counsell of Busle Pope Martin Sigismond Emperour The Counsell of Ferrora Plague Pope Engenius A yme Duke of Sanoy Ripailles Pope Felix Purgotory receyned by the Greekes Rutenus Nicenus Beisation Rossensis The VVitnesse VVhich Saint Hâ—ereme ytueth cllus time 〈◊〉 lanua 1. 9. Aertus Hierom against Vigtlantius The opinion that Styne August in had of Pingarory Collo 2. 3. 3. Li. desâ—â—â— oper ca. 16. Addulâ—â— q. 1 in Enchir. ca 68. 69 De ciui deili 21. ca. 26. Tho. in 4. dist 21. Autho. 1. Par. 〈…〉 10. Cap 2. The doctrine of the Apostles perfect Raâ— diui off li. 7. 3. q. 7. in grauib 24. q. 1. odâ— 1. de ponderet extra de renun Nisi 5. 1. Monica Li. confess 9 câ— 11. The affection of the women that follovved Iesus Luc. 24. a. 5. Mat. 18. 2. 1. Marc. 16. b. 6. Iolus 10. â— 11. The vvitnes of Saint Augusture against purgatory of the Pope De ciui det li. 10 â— 1. 24. The true Pargatory De câ—â— Dei. li 10. ca. 22. 1. Timo. 2. â— 5. lieb 1. 2. 3. De eiui Dei. li. 13. ca. 9 De trinita li. 4 ca. 13. De ciuis Dei. li 21. ca. 13 Purgatory in this worlde Enchi â— 67. The fire dinturnall eternall Contra Pelag Hypogu li. 5 Two vvayes onely Other vvitnesses of the most auncion doctors agaynst Purgatory Ter aduer Marl. li. 4. The sieldes Ehâ—eus Abrahams bosome To affirme vncerteyne things Irene aduer ha res Valentma Recogn li. 1. The booke of Clement Purgatory is either far all or els ther is none Psa 32. The diuersltie of opinions touching the suffrages for the dead Theologia Ac. â— demâ—a 1. Timo. 1. b. 7. The certeyntie in the doctrine of the faith required The disputacioÌ„s of the babblers of diuinitie Temerine to affirme Tho. m. 4. dist 21. 〈…〉 Sinne 〈◊〉 holy Ghost Dist 19. ca. 51. Romanorum To sinne against the Pope The couâ—cell of Saint Augustin in Genes 11. 10 Mat. 24. b 24. The elect in daÅ„ger to b. seduced The reigne of 〈…〉 and he vvorking of 〈…〉 â—â—â— 59. a. 5. 2. thess. 2. b. 5 Rash determinations â—â—â—â—nations vvhat thing vve may safely he ignorant off and vvhat not Luc. â—3 s 43. Vnâ—o vvhom do â—â—perreyne the extreme appeâ—â—â—vions in causes of â—d ygloa Ordinary iudge Diuine humayne councells Mat. 18. Act. 15. b. 8. The power of the Pope Dist 34. c. ioctor Glos dist 82. ca. Hrestyter Glo. Apostolorum 17. q. 4. ca. 51. siquis dist 40. c St Papa Dist 96. c. Satis c. simplices inscriptis Dist 40. ca. Si Papa The â—oye out â—f th 〈◊〉 The vvitnesse of Antechrist agaynst his Purgatory De bapt ofsee cap. Maiores causat God pardoneth not the moyâ—ie Versus Magistrales ex glosa Larga Dâ—i pietas veniam non dimidial it Nam nil aut totum te lacrymante dabat Deut. 32. â— 4 Mar. 8. d. 29 Marc. â— c. 25 Pro. 17. d. 28 Iudgement by the vvorld Apothegma CoÌ„mon proâ—erb The incredulity of Thomas Iohn 20. â—â—â— S. Patricks wels The vvorde of God iudge and guide Aene. 6. Psa 119. c. 05. The gates of dreames The gate of Iuory horne The dreames of the Saints of the erring Theologisters The spirite of Bacchus 〈…〉 The vvorde of God iudge and guide Aene. 6. Psa 119. c. 105. The gates of dreames The gate of Iuory herne The dreames of the Saints of the eâ—ring Theologisters The spirite of Bacchus 2. Mach. 12. g. 43. The value of the thousand Dragmas The authoritie of the bookes of the Machabces Books canonical Apocripha The iudgement of saint Hierom touching the bookes of the Machabeeâ— Hiero. Pauli Ioseph y anthor of the bookes of the Machabees The bookes of Ioseph De ciui Dei. li 18. ca. 36 Martirs bescre the comming of Iesus Christ The Machabees 2. Mac. 7. a. 1 Antiochus The legends of Saints Dist 15. ca. sancta Luc. 24. g. 44. The Canons the Apostles Dsti 16. casex againta can canoner propter Dist 16. ca. â—none Glos atâ— The eâ—onicall bookes Apocrypha Vnto whom the iudgement of the scriptures do appertcine Legitimation The authoritie of the Church The authoritie of the scripture Psa 19 c 9 The seconde bookes of the Machabees The sangnage of the Prophets The last Prophets The authoritie of the Prophets and Apostles Gal. 1 b. 8 The vvstnesse of God. Ad Chroma dist 5. ca. saÌ„cta The place of the Machabees serueth nothing at all for Purgâ—â—ory Purgatory before the comming of Christ Luc. 16. c. 19. The Limbe The reason vppon which Purgatory is builded Hipocrites enuious of the grace of God Luc. 15. g. 28. Examples of the mercy of God. Luâ— 23. l. 4â— Priuiledge Saluation by priuiledge Rom. 3. 9. Payne for satisfaction The only death of Iesus Christ doth satisfie Cypr. lib. 4. de bapismo lâ— sent 4. dist 4. sunt The greatnes of the paynes of Purgatory Dist 25. ca. Apostolus Tho. 4. dist 21. aâ— 1. Ric. 4. dist 20. arg 2. Aâ—ber 7. li. com theo ca. 2. Bona. 4. dist 18 Plutar. lâ— de sera numi vind Fable of Gregory Bart. fer 4. heb 4. quadrag Ser de poen purg Fable of Theseus and Pyrothus Verg. Aene. 6. Difference bevveene the fire of purgatory of hell Ric. 4. dist 20. arg 2. Bonauâ—n 4. dist 18. Albet 7. li. com pe tha ca. 2. Thom. 4. dist 21. arg 1. 3 er q. 46. ar 6. Barl. serm de pâ—na Purg. example Anto. â— par suÌ„ Mans reason the foundacion of Purgatory The Iustice and mercy of God. Esa. 9. b. 6 Iohn 3. d. 34. Rom. 3. 24. Gala. 3. d. 2â— Punishment for sinnes Rom. 12. 1. Cor. 12 Iohn 15. Gala. 3. â—â— Iohn 3. d. 36 The revvard