Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	book_n	church_n	word_n	3,782	5	4.3994	4	true

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

Afterward the sixt vniversall Councell approueth and confirmeth all the contents of the Councell of Laodicea Hereto agreeth the Councell of Carthage wherein S. Augustine was preseÌ„t True it is that the Latine copies miserably falsified by our adversaries doe place these bookes among the Canonicall At Paris by Conrad Neobarius 1540. but in the Greek copies printed by themselues they are not once mentioned As for the ancieÌ„t Doctors Prologus Galeatus when shall we haue produced their depositions herevpon S. Hierome in his Prologue vpon the Bible Machab. lib. inter Scripturas Canonicas Ecclesia non recipit hath expresly handled this matter There hee admitteth no other bookes of the olde Testament to be Canonicall but such as be in the Hebrew Bible in number two and twentie himselfe in the preface vpon the bookes of Salomon speaking of Ecclesiasticus and the wisdome of Salomon saith thus As the Church indeed readeth the bookes of Iudith of Toby and of the Machabes but not among the Canonicall Scriptures even so also shee readeth these two volumes for the edification of the people but not to confirme the doctrine of the Church S. Hillary vpon the prologue to the Psalmes agreeth with S. Hierome and saith that in the old Testament there bee as many bookes as there be letters in the Hebrew Alphabet that is two and twentie Athanasius in his booke entituled Synopsis S. Scripturae nameth all the bookes of the olde Testament vnto two and twentie and saith That the rest of the bookes of the olde Testament are not Canonicall neither read to any but to the Catechumeni Manethon â—ishop of Sardis giueth vs a catologue of the bookes of the old Testament in the fourth booke of Eusebius cap. 25. Where in the Macchabees are not named Eusebius in his thirde booke and tenth Chapter speaking of the bookes of the old Testament saith We haue no infinite number of discordant bookes but only two and twenty And farther he saith that whatsoever is written since the time of Artaxerxes is not worthy like credit as the former and of this sort are the Macchabees Epiphanius in his booke of measures saith as much nameth all the bookes of the old Testament but speaketh not of the Macchabees Among the works of S. Ciprian we finde a treatise of the exposition of the Creed which seemeth rather to bee of Ruffinus Therein the autor nameth all the bookes both of the old and new testament then saith These are the books which the fathers haue encloased in the CaÌ„non and Rule from whence wee are to take the proofes of our faith yet are wee to vnderstand that there be other bookes not Canonicall but Ecclesiasticall among which are the bookes of Tobie Iudith the Macchabees c. What woulde wee haue more Among al the Bishops of Rome even Gregory the great in his morals vp on Iob. lib. 19. cap. 29. purposing to alleadge the Macchabees concerning the act of Eleazar excuseth himself in these words Qua in re non inordinatÃ¨ agimus si ex libris noÌ„ Canonicis c. Bell. lib. 1. de verbo Dei cap. 10. Wherein we speake not from the purpose albeit wee produce testimonies out of the bookes not Canonicall but written for the edification of the Church he wrot sixe hundred yeares after Jesus Christ Even Bellarmine doth confesse that Origen Athanasius Nazianzen Epiphanius Hierome received not the Macchabees among the Canonical Our adversaries make a buckler of S. Augustine set him in counterpoize against all antiquity in this point contemning all the auctority of the fathers and their own Popes And yet herein they doe him wrong for this good father never straied from the vniversall consent of the Church in his time August ad Gaudent li. 2. cap. 23. Vnto Gaudentium who vsed the auctority of the example of Razias that killed himselfe and is meÌ„tioned in the second of the Macchabees he answereth thus The Iewes hold not this booke in like degree as the law the Prophets and the Psalmes to whom Iesus Christ yeeldeth testimony as to those that heare witnesse of him but this booke is received by the Church not vnprofitably if it be read discreetly especially in regarde of the sufferings of certaine Martyrs Read the whole page and yee shal see that S. Augustines intent was to beate downe the obiection of Gaudentius who armed himselfe with the auctority of this booke also to proue that Iesus Christ deferred no auctority to any other but to the law to the Prophets and to the Psalmes Yet do our adversaries produce some passages out of S. Augustin to the contrary but manifestly falsified In his eighteenth booke of the cittie of God cap. 36. he saith thus QuoruÌ„ supputatio temporum non in Scrip sanctu quae Canonica appellant ur sed in aliis invenitur in quibê° sunt Machab libri quos non Iudaei sed Ecclesia pro Canonicis habet The supputation of this time from the new building of the temple is not found in the holy scriptures which are called Canonicall but in other bookes which are the Macchabees could hee more expresly raze the Macchabees out of the Canonical scriptures but at the ende hereof let vs see a taile most botcherly clapt on by some MoÌ„k Which booke not the Iewes but the Church holdeth for Canonicall O grosse Impostor After he hath saide that the Macchabees are not holy scripture nor Canonicall would he say that the Church receiveth them for Canonicall The frier saith that sundry fathers haue vsed these books and do cite passages out of them To what purpose is this Whosoever alleadgeth a book doth he therfore hold it to be Canonicall But we stand now vpoÌ„ much stronger tearms For this passage well wayed will bee found contrary to Purgatory He saith that Iudas offering sacrifice for sinne thought vpon the resurrection yea hee saith that otherwise it had beene a folly to pray for the dead whereby it appeareth that the auctor never imagined that Iudas praied to bring these soules out of Purgatory but that he praid that the sinne by theÌ„ committed might not hinder them from rising to glory and salvation for any man that is demanded wherefore he prayeth for the dead if he answer that it is for the resurrection he manifestly sheweth that he beleeveth no Purgatory Otherwise hee would not haue omitted that which is most vrgent but would haue craved to be released out of such long and horrible torments Aske all these our Masters wherefore they pray for the dead I am sure none of them will say for the resurrection Pag. 11. The Frier foreseeing a storme of passages of the fathers conspiring to overthrow the auctority of this book shrim king betimes and as it were forsaking the place saith That at the least it cannot not be denyed but that this is a historie which assureth vs that Iudas made praiers and sacrifices for his brethreÌ„ deceased there is

wheeles of this great frame of the Roman hierarchie For as a beast deadly wounded springeth forth with an extraordinarie force even so these Doctors doe excessiuely storme when you touch them in their best feeling that is in the belly in Avarice and in Idlenesse Of all the rest this Portugal Monk is the most ridiculously violent hee speaketh with a barbarous impetuositie with such a pride as hardly agreeth with his habit yet did I forbeare his honour and abstaine from all iniuries and bravadoes albeit I had a large field open before me and many proofes of his ignorance But I seeke not to dishonor any man only the glory of God do I aime at To these books thus stuffed with civilitie haue these reverend Doctors imposed Capriccious titles after the manner of those that hang out scurrilous tables over the forefronts of the houses where they act their enterludes or as such as carue Cyclops and Satyres vpon the frontispice of their buildings CAYER Marke then the title of Cayers booke The burning fornace or oven of reverberate c. And in his booke his speech runneth all vpon Limbecks firing evaporating recalcining c. All words of his art and of all this he maketh an Amalgame coÌ„taining more moon then sunne The other treadeth the same path and entituleth his booke The fire of Helie to drie vp the waters of Siloe VAL. Luke 9. You wot not by what spirit you be led The FRIER The Frier was loath to bee behind his fellowes or to vse a lesse ridiculous title then his writing is so to procure an vniformity wherein he proceeded with great discreation and this is his title The Torrent of fire proceeding from the face of God to drie vp the waters of Mara enclosed in the causey of the Mill of Ablon O frock garnished with elegaÌ„cie Who was able on this side the Pirinean mountaines to attaine to such gallant conceptions and so well polished This Frier minor entendeth to haue all his pollutions and vncleannes that he spueth out throughout his whole booke to come forth from the face of God that is to say to bee expelled out of Gods presence Which neverthelesse hee armeth with autoritie entituling himselfe The Reverend Father Iames Observantin Doctor Preacher c. And in his preface braggeth that he writeth succinctly and strongly yet had it beene good hee had expected other mens commendations but he had more desire to ease them of that labour At the first blush therefore seeing so fierie bookes such hot furnaces Torrents of fire I feared to come neere theÌ„ but plucking vp my spirits and being a little way entred into the reading of the same I grew into farre greater admiration considering that these three friers were as farre discordant among themselues as fire and water and that these Doctors did most fiercely bang each other and yet were all signed and approved by the Doctors of Sorbone Yea so hot was this contention among them that one of them namely Cayer after hee had beene well displaid and hardly entreated was finally disclaimed in all their Pulpits blasted with perpetuall infamie All which they could never haue compassed but they must likewise taxe those Doctors that subscribed and allowed his booke Well did I knowe that the opinions of the Romish doctors doe agree but badly Herein is the Councel of Basil contrary to the CouÌ„cel of Florence One saith that the pope cannot teach false doctrine another that hee can One that the Pope is aboue the Councell another that the Councell is aboue the Pope Misteria Mislae lib. 3. cap 9. Causa 15. CaÌ„ Alius Can. Nos sanctoruÌ„ quaest 7 Extravag vnaÌ„ sanctam de Maiorib Oleo One that Invocation of Saints is necessarie as Pope Innocent the 3. and Cayer in his conference advowed subscribed by the Doctors of Sorbone The others as the Lord of Eureux that it may wel enough be forborne and it is no matter of necessitie The Iesuits and such as in their hearts are more soundly nailed to the Papall sea doe advow that the Pope may giue and take away kingdomes that hee can absolue subiects from their oaths and fidelitie allegance to their Princes and this power haue the Popes of late assumed to themselues doe now put in practise Others that hold their iudgements somewhat more at liberty doe affirme all this to be meere vsurpation The most strictest orders of Friers and such soules as they haue brought into captivitie doe beleeue that the Church of Rome cannot erre in any point of doctrine and doe defend even the most grosse absurdities other more smooth tongued but withall more white livered doe say that there bee indeed grosse absurdities That they beleeue not any Purgatorie That the Iubile is but a kind of Marchandize That the fraternitie of the Corde is but superstition That the hallowed graines are but prophane trumperies That we might very well forbeare the portraying of God the taking of the cup in the Supper from the lay people the baptizing of bells the singing of Masses for horses corne hogges c. Yet for all this that wee must not separate our selues and the reason that vnder hand they giue out is this It is good for vs. All this passeth smoothly away so long as we speake not hardly of his holinesse and that the Church Profits be not deminished To be briefe these people are like twinnes whose heads being devided the bellies are neverthelesse knit together Surely this is the course whereby the vnitie of the Romish Church is vpholden Nether were wee vtterly ignorant of this discord yet should I never haue imagined that they would haue published their contradictions or produced these Doctors to the stage there to haue given them so rude a bastinado But drinke yee together Doctors agree among your selues for surely the same God that confounded the languages of the builders of Babylon doth still suffer divisioÌ„ to molest those that build it againe Now that which we speak of concerneth not Cayer alone for the Frier likewise gainesayeth his two coÌ„panions albeit he hath both seene their bookes out of them borrowed some part of his writings So as that which in the sixteenth of Genesis was spoken of Ismael His hand shall be against every maÌ„ and every mans hand against him doth very well agree with every of them whereof in this Treatise I will shewe you sundry examples These contradictions are somwhat hard of disgestioÌ„ but much more their slanders wherein they impose vpon vs most horrible and wicked opinioÌ„s infinitely estranged from our beliefe As thus that we beleeue fiue mansions for the soules that our drift is to deny the Immortalitie of the soule that wee make al sinnes alike equal that we hold that the soules doe sleep from the day of their decease to the day of iudgmeÌ„t that wee would haue I wot not what Synode that never was to passe for an article of faith

that baptisme was not necessarie for any but the children of vnbeleevers that out of our Kalenders we haue raised the Virgin Mary the Apostles and in their places haue inserted Luther and Calvin that our Ministers doe preach liberty of conscience without any apprehension of divine iudgemeÌ„t that we hold that it sufficeth vs that Iesus Christ suffered for vs and therefore that wee neede not doe any more that at the Funerals of the late Queene of England they sung Masse had their offertory and prayed for her soule that Luther and Calvin in liew of raising the dead to life did put the living to death and that they are our Masters Patriarkes and Apostles c. To bee briefe they set downe even all the slanders that hatred can devise or malice can suggest wherewith they seduce the people and abuse their simplicitie What shall I speak of their vprightnesse in alleaging the Scriptures All the passages that they produce are for the most part either falsified or wrested to a contrary sense or to no purpose With a Magisteriall license they force a number of passages quoined vpon the anvill of Avarice that are not to be found in the originals either Greeke or Hebrew yea and sometimes contrary to the Roman translations Of so much negligence or dulnesse of their reader do they presume assuring themselues that the people shall never perceaue any thing or can so much as coÌ„sult with the Scriptures which vnto them are as sealed letters and suspected bookes albeit in the meane time they are permitted to read the monstrous Legends the Psalters of the Virgin Mary ful fraught with blasphemy and the frivolous and and fabulous bookes of the life of Iesus Christ O yee soules that long for your salvation will you still liue in such grievous bondage What shall we yet be so vaine as to passe the seas to looke vpon the relickes of some Saints and will we not heare Iesus Christ when he offereth himselfe vnto vs in the holy Scriptures Shall we stoop more to curiositie theÌ„ to necessitie To the coÌ„tent of our eies then to the salvation of our soules Shall we still be so rashly negligent as in a matter of such importance to credit the first commer Contenting our selues with following in liew of knowing Placing pietie in the knoweledge of nothing thrusting our selues into the presse and shrowding vs amoÌ„g the multitude Againe when any man shall say vnto vs that Iesus Christ or any of his Apostles do in such a place or in such a place teach vs Purgatory or the Invocation of saints c. Shall wee be so cruelly cowards to our selues or so vnthankfull to God as not to take so much paines as to look whether the same be truely alleaged And indeed wherefore should these Doctors cite the places but that we might see them For what an absurditie is this to quote the places to the people and then to debarre them from seeing of them To referre them to the places and then to command them not to looke in the booke The people of Beroe practised this examination of the things that S. Paul taught Acts. 17.10 for albeit he preached with farre more auctoritie and certitude theÌ„ any man in our age yet did they examine his preaching by the reading of the Prophets farre more obscure then the new Testament Enter therefore in to this examination I say and yet I say vnto you especially if you haue recourse to the originals that you shall enter as it were into a shop where they sell vizards yea where they doe not only sell them but where they make theÌ„ so excessiue is their licentious liberty Of all this will wee in this Treatise produce sundry proofes according as occasion shall serue A Treatise whose principall drift is a defence of the only purging of our sinnes which is the bloud of our Saviour Iesus Christ against the fire of Purgatorie An argument that carrieth with it the confutation of the doctrine of the Limboes of Traditions of Prayer for the dead of mans satisfactions and of Popish Indulgences I plead the cause of Iesus Christ I confute the reasons and passages of these Doctors and their burning writings yet touch not their persons neither their furnitures full of Invectiues that concerne not the argument Two things there are neverthelesse which I cannot overpasse their folly in vanting and their false dealing in answering me Fire of Helic p. 4. First they paint forth many triumphs great conquests and an extreame shaking of our Church so many goodly soules such a multitude of notable personages namely forty at Diepe revolted to the Romish Church which now is in travel of them If they come to life they shal come forth These men doe packe them very grosly for enquiring of any such breach in the Church of Diepe I cannot learne of more long time revolted then two the one a maiden who allured by a carnall marriage hath violated her spirituall marriage with Christ the other an English Iesuit 2. Pet. 5.22 who vpon a fained conversion intruded himselfe into our company and is now returned to his vomit Howbeit let vs put the case that the reporte of these conversions were as true as they be forged at pleasure Is it any mervaile that some loue the world turn wing to that part that yeeldeth most quietnesse and worldly promotion Were it not rather a wonder if there were none such Ioh. 6.66 Iesus Christ was forsaken of his disciples how much more wee who haue nothing but by his bounty Men in these daies in matter of Religion do follow the course of the affaires and do fit their beliefe to their worldly commodities The belly hath no eares And as vsually such are deafe as dwell neere the downefall of great waters even so the word of God pierceth not into the eares that are deafned with the bruit of the world and stopped with the curraÌ„t of Covetize of voluptuousnesse and of ambition especially at Paris where meÌ„ are bought and sold where rewardes are propounded And God graunt that Idolatry possesse none but those whoÌ„ she hath deerely paid for herein are we to acknowledge the work of God that notwithstanding so many allurements and discommodities yet do the flocke of Iesus Christ grow and encrease yea even since these men made their vaunts that our Church was so sore shakeÌ„ But we boast not so much neither indeede are these victories ours but our Lorde Iesus Christs In their triumphs they paint mee forth make me a party in the proofs of their sufficiencie The auctor of Helies fire saith that in the disputation against the frier I was twise or thrice at a non plus and so made some of them merry but hee sheweth neither when nor whervpon It might peradventure be when the frier refused to enter into any orderly disputation or to propouÌ„d his reasons in forme saying that he was not permitted so to do either when he said

in any other place shall wee find any word thereof Thus is this place now emptie if we cannot find any to lodge in it And because it is likely that the Franciscans according to their rule doe not goe into Purgatory single but by two and by two This Limbo lying in the way to Purgatory seemeth a very convenient place to lodge him who being departed hence alone must attend his companion Besides these foure places Bellarmine who lately writ at Rome The flowred meddow and as it were in the Popes bosome with the approbation and commendation of all the Church of Rome but particularly of al our Doctors in the 7. Chap. of his second booke of Purgatory hath found out a fifth place that is to say a bright and cleere meddow all diapred with sweet smelling flowers which hee maketh to be a dependance of Purgatory and as it were a withdrawing chamber wherein those doe take their rest who are most kindly entreated most gently dealt withall and groundeth himself vpon the auctoritie of venerable Beda and Dionise a Charterhouse Monk an auctor of great credit whoe is full fraught with fantasticall revelations he should haue added how these flowers doe spring without sun or raine froÌ„ whence that goodly brightnesse could pierce into those deepe partes of the earth Out of this meddow do the souls immediately passe into Paradice but before the comming of Iesus Christ they went thence into Limbo a matter of great compassion that passing out of a bright meddow full of recreation they should come to bee shut vp in a darke prison Such therfore is the building which our Masters haue erected vnder grouÌ„d making by an order contrary to nature the lowest chambers to be the hottest digging without any autoritie of the Gospell sundry compartiments vnder the earth like to mouldwarpes blinded with the sunshine of Gods word In this place I would entreat the reader throughout all this mysterie to take note of a certaine kinde of soules which should haue more agilitie experience then their fellowes so many walkes and turnings are they put vnto These are those soules who departing from their bodies vnder the old Testament were first presented before the Iudge and thence sent into Purgatory but escaping thence after a scalding fire entered into a bright meddow ful of recreation Afterwards from this medow they passed into Limbo thence came forth with Iesus Christ then did they follow him 40 daies vpon the earth finally entered into Paradice Let vs therefore finde no farther fault with Plato or his Metempsychosis for his revolutions and passages of soules are nothing so prodigious indeed our Masters doe carry away the bell for invention from all Poets These matters thus dispatched and set out as it were in a table it resteth that wee now examine this Purgatory and the abuses therevpon depending and proue that the word of God is a spring more then sufficient to quench this the Popes so profitable a fire Here may our Reader if it please him note that Purgatory is by our adversaries placed among the Articles of our beleefe so as vnlesse wee beleeue therein Bellarm. de Purgat lib. 2 cap. 12. Haec sunt we cannot bee saved that the importance of the matter may tie him to attention So shall we breake one of the legges of this Colossus one of the principall pillers of Babylon CAP. 2. That the holy scripture is a sufficient iudge for this question as also for all other coÌ„troversies concerning faith and that therein is no mention of Purgatory or of any Indulgence whereby to release soules out of the torment thereof to a iudge that beareth them so smal favour they many times giue it some gird Thus saith the Auctor of the fire of Helie Pag. 61. Albeit there bee no mention of Purgatory in the Scripture yet cannot Du Moulins conclusion bee but bad in saying there is no Purgatory And here he raketh togither a number of things which saith he are not in the holy Scripture Yea so presumptuous is our Franciscans ignorance as to say that throughout the old Testament there is not one expresse word of the immortalitie of the soule Pag. 16. In this regard it is requisite that before we proceed any farther we trie these Doctors in this case to the quicke and defend the perfection of the holy Scripture Amid the corruptions of the world wee haue yet this honor that we be the advocates of Gods cause and of the worthinesse of his word Which as S. Paul 2. Tim. 3. saith is able to instruct vs and to make vs wise to salvatioÌ„ Initio lib. 2. adversus Gentes which also saith Athanasius abundantly suffiseth to instruct vs in all truth Wherein as saith Chrysostome vpon the second Chapter of the 2. to the Thessalonians is cleerly coÌ„tained al that is necessary For was it possible that aforetime the fiue books of Moses were sufficient to instruct the Church to salvation that now the same fiue bookes together with the Prophets Evangelists and Apostles cannot suffice hath God forbiddeÌ„ to adde or diminish to the bookes of Moses Deut. 4.1 and nowe that both in the old and new Testament we haue much larger instruction shal it be tollerable to adde an vnwritten word Other Canonicall bookes Other articles of faith Jf the Gospell be sufficient to saue vs who shal be so bold as to say that the new Testament doth containe but part of the Gospel To alleadge either the tiranny of custome or the antiquity of a traditioÌ„ without the word of God what is it but to alleadge the antiquitie of Error and to arme both Iewes Gentils with the like reasons coÌ„sidering that vntruth is very ancient yea it hath beene even from the beginning also that against the truth no prescription of time may take place To ioine therfore to the holy scriptures an vnwritten word and to make the traditions of the Romish Church equal with the bookes of the olde and new TestameÌ„t is a great disparagemeÌ„t to the Maiestie of the holy Scripture It is as much as to do that which expresly is forbiddeÌ„ in the law of Moses that is to plow with an oxe and an asse to yoake togither things very vnequall to make man equall with God and the lead of the Popes Buls with the pure steele of the spiritual sword of the Gospel True it is that they tearme these Traditions the word of God and traditions of the Apostles but they shewe not when or to whom God did first inspire them They deliver vnto vs the Canon of the Masse for an Apostolical tradition wherein neverthelesse they name some persons that lived three huÌ„dred yeares after the Apostles time Thus the Indulgences the forgiunesse of all sins at the end of every 25. yeares The communion vnder one kinde The fetching of souls out of Purgatory by Popish Indulgences The prohibiting of the lay people from reading of the holy

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

confound it selfe But what need so many by waies when they might cut it cleane of franckly say that God doth not acquit vs freely As indeed the Frier in many places saith as much in his 99 page in these words God pardoneth the sinne howbeit for the satisfaction of his iustice he appointeth the chastisement The â—ing pardoneth a gentleman for some murâ—er committed yet coÌ„demneth him in great â—ines Sith then the pardon wherby the capitall paine is converted into pecuniâ—ry and so is no full pardon but a diminution of pain it manifestly appeareth that our adversaries doe hold that the pardon which God graunteth vs is no full or free pardon Hereto come their words That God doth freely remit the fault but not the pain the eternal pain but not the temporal for he that freely forgiveth his debtour the one part of his debt but not all cannot be said freely to giue or acquite the whole debt Neither can the pardon be said to be ful when there is a necessity imposed vpon the debtor to pay or suffer punishment for the sinne be it in the whole or in a part 11 Herein also appeareth the folly of their distinctioÌ„ between the fault and the paine The Frier saith Pag. 75. that the sin bringeth with it two things A faulâ— and a paine Had this good man beene perfect in his natural language the absurdity of his principle had been apparant for the word Culpa or fault in his language signifieth sinne witnesse the Priests words wheÌ„ in his Masse lie beateth his brest and saith Mea culpa it is my sin also Iacobs wordes to Laban for what sinne of mine Gen. 13.36 What fault haue I committed And the like throughout all the holy scripture Now let the reader iudgâ— whether the fryer had dined when hee writ or no when he saith that sin bringeth with it the fault that is to say sin The examination of the distinction between pain and fault Vpon this worthy distinction betweene the paine and the fault is Purgatory grounded and this pinne once pluckt out the whole frame falleth out of ioint They say then that God doth indeed acquit vs of all the fault but not of al the paine A saying not only vniust but even incompatible 1 The vniustnesse hereof is evideÌ„t for no man is iustly punished but for his fault and the fault taken away the offender is no longer guilty and being no longer guilty he cannot iustly bee punished These Doctors therefore do blemish dry vp the righteousnesse of God 2 The Incompatibility hereof is likewise manifest In that they say God doth forgiue vs all our offences yet punisheth them in a burning fire both to pardon and yet to punish one selfe offence are matters incompatible And when we forgiue our neighbour all his offences against vs we vse not to say I forgiue thee the fault yet wil I punish thee or I acquit thee of thy debt yet shalt thou pay me But as saith Tertullian in his fifth booke of baptisme Exemp to reatu eximitur poena 3 Againe sith our sinnes be debtes to the Iustice of God as Iesus Christ witnesseth where he teacheth vs to say Forgiue vs our debts of which debts the payment was paine satisfaction shal we not sin even against common sense if we affirme that God forgiveth al the debt but not all the payment Thus doâ— our Masters shadow vs forth Chimeraes and monsters in the aire 4 Let vs proceed How is it possible that by the death of Iesus Christ we should be purged quit and delivered from all our trespasses but not from the punishment due to our trespasses Considering that he did not otherwise beare our sins and offences but by bearing the paine due to them if he did beare the paine did he not beare it to the end to discharge vs from it Si tulit abstulit He hath borne our infirmities carryed our sorrowes saith Esay 53.4 To what end Even to discharge vs from them And this is it that S. Austin saith in his 37 sermon vpon the words of the Lord. Iesus Christ taking vpon him the punishment but not the sinne hath abolished both the sinne and the punishment 5 Throughout all this discourse this is to be noted that all our speech concerneth such paines as are paimeÌ„ts redemptions and satisfactions to the iustice of God for these our Doctours do tearme Purgatory a paymeÌ„t satisfaction to the Iustice of God These be the punishments which we say to be in compatible with a full pardon There is an other kinde of punishment which is tearmed castigatory and this is inflicted for amendment of the sinner and hath great affinity with the full pardon for God doth chastise his children even after he hath pardoned them Such chastisements are not payments and satisfactions to content the Iustice of God but fatherly corrections to bring the sinner to amendment They are not executions of his iustice but testimonies of his fatherly loue care not wouÌ„ds but salues and these can in no wise concurre with the tormenrs of Purgatory wherein it is said that the soules are already iust and can amend no more As therefore we vse to strike a man fallen into an Apoplexy not to get any satisfactioÌ„ at his hands but to awaken him so God smiteth his children when they sleep in their sinnes to make them feel their negligence He that otherwise interpreteth the afflictions that God sendeth and taketh them not for corrections health some to his soule but for satisfactions necessary to the iustice of God he maketh his afflictions bitter dippeth their edges in gall taking from them the spirituall consolations glory and ioy that supporteth the children of God in this combat Necessitie is a miserable consolation It hardneth the sore but healeth it not It raiseth the courage against the paine but asswageth it not For what mitigation is it to the afflicted to tell him that his sore is past cure and that of necessitie hee must satisfie the iustice of God Or how could S. Paule haue so boasted of his tribulations had hee beleeued they had beene payments which God did exact of him for his sinnes This doctrine being so healthfull so full of consolation and so evidently laid downe in the holy Scripture namely that God chastiseth vs for our amendment yet this frier Minor with a desperate presumptioÌ„ dareth avouch it to be a reason forged in our owne braine without the word of God without autoritie Pag. 78. and without reason Herevpon therefore let vs heare the word of God herein The Apostle to the Hebrews cap. 12. saith God chastneth vs for our profit to the end we may be partakers of his holinesse Againe Discipline bringeth the quiet fruit of righteousnesse to those that are exercised therein How often doth God say that he chastneth those whom he loveth Apoc. 3.19 Heb. 12.6 Iob 5.17 Prov. 3.11 David in the 119. Psalme confesseth that before he was

principle least our people shoulde overlabour them selues to defend it for as wel it maketh against Purgatory It were better say they that the soules should do but in Purgatorie they suffer they are miserably roasted certaine hundreds of yeares Admit that to roast were to do yet were it better to doe in heaven and so to haue the action of Angels As for the Contribution that we shal bring to the attaining of salvation the holy scripture prescribeth vs other meanes to attaine thereto It willeth vs to beleeue in Iesus Christ to carry his Crosse leaving al worldly cogitations to tend to the aime of supernatural vocation and to make perfect our salvation with trembling and with feare Thus is there a meanes to labour for our salvation yet such as our labour shal not be accounted a payment or satisfaction neither our soules be roasted in a fire Now albeit I haue spokeÌ„ and inculcated these things the more expresly to cut of sclanders and that I haue said do yet say that the faithful ought to coÌ„tribute and to bring whatsoever their care labor toward the work of their salvation yet is bad dealing so turned into nature with our frier minor that he dare sclander impute to me a coÌ„trary speech to that which indeede I spake That for our parts we ought to coÌ„tribute nothing Slander and that the holy scripture teacheth vs to go to Iesus Christ c. And withall he exclaimeth saying Why do you thus abuse the people A prodigious shaÌ„elesnes Thus is the cause of Jesus Christ handled as some oration over a box of triakle or a game at gobelets The auctor of the fire of Helie doth likewise wrest my words He maketh as he were abashed saith he because wee saie that the soules in Purgatory doe satisfie by their paines because they doe not but only they suffer But I never spake it 25 Vpon this fire already quenched we poore as a surplussage this aspersion taken out of a booke indeed Apocriphal yet such a one as our adversaries do hold for Canonical Thus speaketh the booke of Wisdome cap. 3. v. 1. of the soules of the faithful The soules of the righteous are in the hands of God no torment shall touch them then shall they not go into Purgatory He addeth At their departure they enter into peace then not into a fire CAP. 4. Against mans satisfactions in generall PVrgatory thus razed which is the forest and most scortching satisfaction let vs go forward and search it even to the roote reversing in generall all the satisfactory paines that our adversaries do impose vpon the sinner And now that we are coÌ„e to the word satisfie you are to vnderstand that there are two sorts of satisfying ExpositioÌ„ of the word Satisfie the one for debt the other for offence Debt wee satisfy by paying offence by confessing the fault and craving pardon this in true speech is to make satisfactioÌ„ Now in this questioÌ„ we deale with the means how to satisfie God for our offences which is not by paying or redemption but by humbling of our selues with amendment and asking forgiuenesse As therefore we doe admit this kind of satisfaction which signifieth the confessing of our faults and humiliation before God so on the other side we reiect such satisfactions as are holden for redemptions and payments to Gods iustice Pag 80. The Monke beareth himselfe after his ordinary manner in a ridiculous insolent ignorance These be his wordes In this place I coniure the reader without passion to consider the grossnesse of the minister for hauing brought him into such tearmes that he could not vnsay himselfe he bethought him of the most notable cavill in the world namely that where the ancients doe vse this word Satisfie they vse it in this signification to haue faulted as who would say Nolim factum A slander yea hee hath presumed to set this downe in writing these last words he addeth that himself might giue vent to the slaunder for Throughout my writing is there any mention that Satisfie should signifie to haue done amisse But I say that to Satisfie signifieth to confesse to haue don amisse and to aske forgiuenesse Now let vs see whether his coniuratioÌ„s without holy water be not frivolous and how hee discovereth my grossenesse What Calepine saith he did ever deliver such an interpretation Hee vnderhand confesseth that he is well seene in Calepine but we need no Calepine in words that little boies are skilfull enough in Suetonius in Iulius Caesar cap. 73. ValeriuÌ„ Catullum Ã quo sibi vesiculis de Mamurra perpetua stigmata imposita non dissimulaverat satisfacientem eadem die admisit cenae And in Tiberius cap. 27. Consularem satisfacientem sibi ac per genua orare conantem ita suffugit vt caderet supinus And in Claudius cap. 38. Ostiensibus graviter correptis cuque cum invidia vt in ordinem se coactum scriberet repente tantuÌ„ non satisfacientis modo veniam dedit And read Torrentius vpon the first passage where he saith Solebant qui verbis aliquem laeserant Niâ— in te scripsi Bithinice credere non vis iurare iube Malo satisfacere iurare nolle se ea dicta esse atque ita satisfacere This is the sense of the worde in Martial lib. 12. Epigram 79. In Plautus Amphitruo Alemena iniuried by her husband saith thus Aut satisfaciat mihi atque adiuret insuper se nolle esse dicta quae in me insontem protulit Tertullian in his booke de poenitentia saith Satisfactio confessione disponitur Confession And that which hee calleth satisfaction in the same booke he calleth Exomologesis Gehennam exomologesis extinguit But peradventure our Monke wil thinke these latin auctors to bee tainted with heresie or to be incompetent iudges of smal skil in his latin toÌ„gue which now we must learne out of Scot Holcot Bricot or the rule of S. Frances where it is elegantly said Fratres possunt vestimenta repeciare de saccis alijs pecijs cum benedictione Dei It is now therfore meere simplicity in our younger schollers to offer to speake latin in the presence of the Franciscans for that which is said in the teÌ„th chapter of the same rule That friers vnlearned must not care to learne is spokeÌ„ for that time when ignorance was meritory But because these witnesses be but of smal auctority let vs here Bellarmine in his fourth booke De poenitentia cap. 16. vpoÌ„ these words of S. Ambrose Ambros Nomine satisfactionis excusationem siue defensionem apertissime designavit lachrimas Petri lego satisfactionem non lego saith that S. Ambrose by this word satisfaction meaneth excuse or defeÌ„ce no paymeÌ„t or redemption then as our frier woulde haue it who to mainetaine his speech produceth such passages of the Scripture as make against him wherein to satisfie signifieth not to pay or redeem He saith that Pilat meaning to satisfie the Iewes delivred

from eternall life To the ende also that our adversaries should not make cursing a mortall sinne by their glosses and consequences their owne decree distinct 25. maketh a long list of veniall sinnes among which cursing hath his place saying Si cum omni facilitate vel temeritate maledicimus quoniam scriptuÌ„ est nec Maledici possidebunt regnum Dei By the iudgement therefore of their own CanoÌ„s cursing is of two natures The one that it is veniall the other that it is excluded out of the kingdome of heauen and consequently deserveth eternall death Whereas our frier doth coniecture granteth that the calling of a mans brother foole draweth with it the sinne of wrath consummate hee shall hold vs excused although we admit not his coniectures for rules besids I will returne him to Cayer Caier p. 20 who will haue Gehenna here to signifie Purgatory not hel as the Frier would haue it Ioh. 8.11 6 Our Saviour Christ said to the woman taken in adultery Goe and sinne no more Dismissing her hee did not impose vpon her any satisfactory paines no more then S. Paul when hee pardoned the incestuous man That which particularly maketh against Purgatory is this That if neither Iesus Christ not S. Paul imposed any satisfactory paines vpon the sinners even when in apparance they might haue beene profitable for amendment howe much lesse will God impose satisfactory paines vp on his children in a burning fire when there is no farther place for ameÌ„dmeÌ„t Here doth our Monk come forth with such an answer as hitteth himselfe and his fellowes on the knuckles saying The griefe may ly so heauie on the sinner that it may satisfie for the whole obligation of the paine For besides that hee doth thus coniecture of the womaÌ„s cogitation he also evideÌ„tly accuseth the Popes and Priests of manifest iniustice rashnesse in that they impose satisfactory paines vpon the sinner that protesteth sorrow and repentance For what know they whether the sinner bee so oppressed with sorrow as that heauinesse may serue for satisfaction Or what knowe they whether she hath sufficiently satisfied sith they wot not how grievous her sorrow was 7 Againe who hath giveÌ„ the Pope or his Priests auctority to impose corporal or pecuniary punishments vpon sinners Let them shew vs any coÌ„mandemeÌ„t from God or his Apostles The Primitiue Church indeed reproved sin by excluding men for a time from the communion of the faithful and that after the example of S. Paule who for a time cut of the incestuous person from the Church of Corinth but after absolution to impose Corporal or pecuniary punishment or to enioine men to pilgrimages or scourgings we find no example The old Testament doth indeed furnish vs of some examples of such as haue fasted and wept for their sins because weeping proceedeth from sorrow and fasting is a helpe to devotion and freedome of minde but as I said after forgiuenes to impose punishments vpon the sinner whereby to redeeme the paines of Purgatory and so to satisfie the Iustice of God I finde no example 8 And it seemeth that these our masters haue compounded with God that they are assured that God wil be content with any summe of mony or any pilgrimage and so wil bee appeased toward the sinner But if this seem hard to be beleeved how can mens consciences be at quiet How shal they be assured that God wil be coÌ„tent with such satisfactions imposed by the Priest Whosoever vndertaketh to pay his debts must first inquire what he oweth as also consider of the valew of coines that he giveth to his creditor but the sinner knoweth not howe much temporal paine he oweth to God neither the value of every of his satisfactions How shal he then know when he hath sufficiently satisfied What knoweth he how neere every fast bringeth him to Paradice every pilgrimage every scourging and indeed we see how these consciences whom they haue captivated are in perpetual disquiet and so haue recourse to the satisfactions of others to buy Masses for after their decease to depart hence in marveilous feare anguish A iust punishment for choosing for the foundation of their hope other props and stayes then the only satisfaction of Iesus Christ 9 Againe in as much as some condemned to corporal pennances can exchange them into pecuniary how shall we be assured that God in liew of corporal punishments will be coÌ„tent with money Penitent Ro. Tit. 9. c. 29. The Romane penitentiall telleth vs that A rich man may redeeme one fasting day for two shillings but an extreame poore maÌ„ must giue at the lest foure pence Thus may the poore man when he hath paid his money fast for more 10 If in absolution they pretende to loosen the sinner how doe they in loosing his bonds entangle him farther and by pardoning him condemne him to greater paines 11 I would farther demand whether the satisfactions that they impose be good works or no. If they bee not good why do they enioine theÌ„ If they bee good why doeth the Pope release them and by his Indulgences dispense with them Can we without horrour read that which Bellarmine hath writteÌ„ in his booke De poenitentia Bellar. de Penit l. 4. c. 13. Indulg faciunt vt pro iis poenis quae nobis per Indul condonantur non teneamur praecepto illo de faci endis dignis paenitentiae fructibus Bellar. de paenit l. 1. c. 4. That Indulgences do dispense with obedience to this coÌ„mandement in the third of Matthew Bring forth fruits worthy repentaÌ„ce for sith they will needes haue it so that this saying Bring forth fruits worthy repentance to signifie to chastise a mans owne selfe and the Pope doth dispense with this chastisement it plainly appeareth that the Pope dispenseth with Gods Commandements 12 And here I beseech you consideratly to way howe farre superstition hath encroached vpon the auctority of the Gospel Our enemies do make a ceremony and a sacrament of Penance which indeed is of it selfe a vertue Being demaunded whether Penance were a sacrament before the comming of Christ they say no Cons Trid. Sess 4. c. 1. Even the prelates assembled in the Councell of Trent doe acknowledge that the pennaÌ„ce which Iesus Christ before his passion and resurrection and Iohn the Baptist preached was no sacrameÌ„t for they wil haue it to be made a sacrameÌ„t since the resolution of Jesus Christ and that without any other proofe then their owne authority for they wil be beleeved vpon their owne words But wee haue one passage in the Revelation written since the ascention of Jesus Christ that expouÌ„deth vnto vs the signification of Agere poenitentiam to doe penance or to repent In the second of the Revelation God complaining of the Ephesians who were fallen from their first loue commandeth them to Repent and to do their first works therby shewing that Repentance consisteth in amendment of life At the least thus much we

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

books how many things doe weaken their autority In the second of the Machabes 1.19 it is said that the Iewes were led captiue into Persia where hee should haue said Babylon or Chaldea for in the time of Nabuchadnezar who transported theÌ„ Persia was not yet vnited into one kingdome with Chaldea Cyrus some seventy yeares after vpon his taking of Babylon vnited these two kingdomes an errour that made Chrysostome to stumble in his sixt homely vpon Matthew where hee saith that the Iewes were delivered out of the Persian captivity 1. Maccab. 1.7 he saith that Alexander devided his kingdome among his friends before he dyed which is contrary to the general coÌ„sent of all historiographers who all do testifie that he dyed in Babilon without disposing of any thing which also the warres succeeding betweene his princes and domesticall servants about the division of his conquests do sufficiently shew Read Iustin Curtius Arrian Plutarch in the beginning of the life of Eumenes and toward the end of the life of Alexander In the eighth chapter of the same booke he speaketh like a Clarke at Armes and saith that by great battailes the Romans had conquered the Galatians yet in those daies they had set no foot in Gaule to conquer it Neither can he by the Galatians vnderstand the Galatians or Gallo-greekes of Asia who were coÌ„quered without resistaÌ„ce besides in that place he also speaketh of the conquest of Spaine as neere to the Gaules In the said place it is also said that they had taken Antiochus the great on liue Livy lib. 3â— 36. Eutrop lib. 4 Florus lib. 2 cap. 8. contrary to the testimonie of al historiographers Read Livy Florus Eutropius and others Well doe they confesse that Antiochus lost three notable battailes one in Achaia against Accilius Glabrio another vpon the seaes vnder the conduct of Anniball the third neere to Magnesia a town in Asia against Cornelius Scipio but was never prisoner or captiue to the Romans In the same Chapter it is said that the Romans gaue the Indies to Eumenes to whome were giuen only certaine townes to Natolia before wonne from Antiochus For as for the Indies the Romans never sawe them and when their Empire was at the highest they neverwent far beyond Euphrates But the most notable of all is that in the 16. verse it is said that the Romans yearely committed their estat to one man considering it is manifest that yearely they created two Consuls whereof the proofe were superfluous In the 2. Chap. of the 2. of Machabes it is said that Ieremy hid the Arke in a chest of the mountaine Nebo that it might be found after the captivitie and that this place should be vnknowne vntill that God had gathered againe the congregation of the people which is contrary to the 10. Chap. v. 22. of the 4 of Esdras by our adversaries accounted Canonicall which saith that the Arke was defaced by the enimie also in the sermon of Onction attributed to S. Cyprian it is said Arca ab Allophilis capta est The Arke was taken by strangers Experience saith as much for after the returne out of captivitie we find no mention of the Arke neither was there any in the Temple as all the Rabbins do testifie who complained that in the second house they wanted fiue things which the first house had 1. Vrim and Thumim 2. The holy fire 3. The Arke Rabbi Schelomo Iarchi Initio Proph. Aggei v. 8. 4. The presence of the divinitie 5. The spirit or Inspiration which so tortureth Bellarmine that he proceedeth so far as to say that this Arke is yet hidden and shall bee found the next day before the iudgement hitting the counterfeiters and forgers of rellicks a shreud knocke over the knuckles for the booke of Roman Indulgences printed at Rome saith that the Arke is reserved at Rome among the rellicks of the Church of Lateran In the 2. of Machabes cap. 14. the act of Razias is commended who slew himselfe neither can we say that his valeancy only is commended for it is there expresly delivered that hee died vertuously And I see that this opinion beginneth to get ground among some of our adversaries For Carron the Divine at Burdeaux otherwise a man of a good spirit doth stiffe and stoutly maintaine this opinion in his second booke of wisdome cap. 12. especially in the 450 page of the impression of Burdeaux where he shutteth vp his discourse with this resolution That we must try all meanes before we come to this extremitie also that it is a point of wisdome to knowe the time and take it And withal he scorneth the cowardlinesse of many that haue outlived their glory He also saith page 405. that the world hath long lived vnder vniust vngodly and extravagant lawes which if any man should endeavour to reforme he should shew himselfe an enimie to the Common-wealth withall that turbulent stirrers vnder pretence of reforming do marre all What shall we say of the strange coÌ„tradictions in these bookes Wee finde that Antiochus the noble died three times In the first booke cap. 6. hee died at Babylon in his bed In the secoÌ„d cap. 1 he dieth in the Temple of Nannea in Persia where hee and his being entrapped and enclosed in the Temple he was slaine with stones Afterward in the 9. Chapter following falling from his chariot in his returne from Persia the wormes issued out of his body and hee died a stranger among the mountaines See the 12. book of Ioseph Antiquities where wee shall finde the trace of the saÌ„e contradiction How a stranger if hee died at Babylon the capitall citty of his dominions How in the mountains sith Babylon standeth in a plaine and is scituated vpon the river Euphrates How with a fall from his chariot if hee were stoned in the Temple Neither caÌ„ it be said that they were sundry Antiochus for all this is reported in the time of Iudas in whose daies there was but one Antiochus Yea in the first booke cap. 1. and in the second cap. 9. he is surnamed the Noble or Epiphanes in either place What more these bookes doe reckon the yeares froÌ„ the beginning of the raigne of the Grecians in Asia In the first of the Machabes the 9. it is said that Iudas was slaine in the yeare 152. but in the 4. of the secoÌ„d booke Iudas writ letters bearing date 188. that is to say six and thirtie yeares after his death Now let vs see in what accouÌ„t these bookes were holden in the primitiue Church The Councell of Laodicea of like antiquitie as the Councell of Nice placeth not these bookes in ranck with the Canonicall That the primitiue Church never acknowledged the Machabes be Canonicall The falsehood of the Frier wherein I admire the little faith of our Frier minor who in the 22. page of his booke dare report that this Councell placeth the Machabes among the Canonicals for they are not so much as there named

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

sonnes of Hynnon to burne their sonnes and daughters Againe They haue built the high places of Baal to burne their sons with fire for burnt offerings vnto Baal It is in the Hebrew Baar which signifieth to burne And this word Holocaust signifieth a sacrifice which they burnt and wholy consumed But because of late they begin to preferre the Roman translation before the Hebrew text that is to say a corrupt translation before the originall a troubled ditch before the cleere spring Let vs produce the same text of the commoÌ„ translation Aedificaverunt excelsa Baalim ad comburendos filios suos igni in Holocaustum Ierem. 19.5 ImmolaueruÌ„t filios filias suas daemonijs Likewise in the second of Kings 3. Accipiensque Rex primogenitum suum obtulit holocaustum It is therefore contrary both to the history and to the language to say that the selfe same translation in sundry places turneth lustrare filios for cremare purge for burne Here the Frier hath bethought him of a notable fable fetched out of the bottome of his budget Hee saith that my selfe being reduced to a shamefull silence An Englishman whome I had brought for my Gossip whispered me in the eare and told mee that lustare signified to burne This is a double vntruth for on the one part he maketh as if all the assistants holp him and that I was in a maner alone on the other part there was never an Englishman in the company indeed there was a young Flemming whom I never saw before when the Frier said that Excogitatum commentum signified a Commentary confirmed this explication by the autoritie of Rabelais who said waight of larde with a Comment As for this word lustrare I maintained that it ought to haue beene Cremare to burne also that the translation was false and I suppose I needed not make many protestations vpon a matter so vnworthy the meanest scholler In vaine therefore did hee borrow out of Calepin and from the Iesuits of Tournom those passages where lustrare signifieth to purge Wherein neverthelesse he spitteth nothing but barbarisme and blockishnesse Demost contra Aristocratem ait cum qui aliquem accusavit tactis sacris suovetaurisibus iurare solitum I will therefore read him a lesson therein doing him good for evill Hee alleageth a passage out of the third of Livy Ibi instructum exercitum ove siue tauris tribus lustrauit and then he doth expound it He purified his army by the sacrifice of one sheep or three bulls But had hee had but a cast of antiquitie he might haue heard of a kind of sacrifice frequent among the heathen named Suouetaurilia and he would not haue put Oue siue tauris insteed of Ouesuet auris but this passed the Monks learning and capacitie 11 They also make vse of the first of Samuell cap. 2. in the song of Hannah in these words The Lord killeth and maketh aliue bringeth downe to the graue raiseth vp Now in liew of graue they put hel and this hell if we beleeue the signifieth Purgatory In Hebrew it is Shelo which signifieth the state and condition of the dead the pit the Sepulcher The Roman translation still translateth it hell As in the 140. Psalme Our bones lie scattered along the hell In the Hebrew it is the 141.7 also in the 30 Psalme Thou hast brought my soule out of Hell Iacob also in Genesis saith You shall bring my white haires into hell Againe Psalme 49. They shall be laid in hell or in the sepulcher like sheepe In these such like places who seeth not that the word hell is evill put insteed of death or the graue As for the passage in the song of Hannah the Frier confesseth that the same is meant of tribulatitions but he saith If it be by comparison who euer heard of things don that are not He saith true and therefore this comparison must not bee taken of Purgatory which is not as also the chiefe interpreters of the Romish Church Caietan Lyra and the ordinary Glosse doe not by this passage mean Purgatory S. Augustine in his 17. booke and 17. Chapter of the Cittie of God expoundeth this Canticle at large yet speaketh not one word of Purgatory The Frier speaketh as if it had bin himselfe that produced this Rabbin Read Aug. de Civit. Dei lib. 21 cap. 13. One of the Assistants vpon this passage meaning to helpe the Frier produced a Rabbin Isaac Alfeci the Arabian who speaketh of two hels whervnto albeit I could haue answered and proved that that had no communitie with Purgatory yet I thought it better to say That Gods enimies were not to bee iudges in the cause of God That the truth borrowed no weapons of her adversaries that Virgil and Plato had also spoken of Purgatory 12 The Frier saith he hath a whol sea of witnesses hee might haue said a forrest for that would haue serued to kindle Purgatory he thus therefore entereth into this sea the sixt Psalme O Lord rebuke me not in thy rage neither chasten me in thy wrath This rage is hell this wrath Purgatory with a law saith he of satisfaction and chastisement of the faithfull deceased but most severe S. Augustine vpon the sixt Psalme and these words Rage and Wrath saith thus Ego puto vnam rem duobus verbis significatam I think that one thing is signified by these two words As for the purging pains whereof in some places he speaketh in my next Chapter I will shewe that my adversaries do corrupt and wrong him The like we say of S. Hierom. 13 Then followeth an other out of the fourth of Esay The Lord shall wash the filthinesse of the daughters of Sion and purge the blood of HierusaleÌ„ out of the middest thereof by the spirit of iudgement and in the spirit of heate This purging and this spirit of iudgement and of heate is Purgatory But note that this purging is made in the midst of HierusaleÌ„ There then is Purgatory not vnder the earth not in the rivers not in the yce for it is too hot in Iudea 14 Here coÌ„meth a braue one out of Malachie the 3. Who may abide the day of his comming and who shall endure when he appeareth For he is like a blowing fire and the fullers sope This blowing fire is Purgatory for in his bible he hath Ignis conflans that is by the explicatioÌ„ of this poore doctor a blowing fire What Regent is there that would not whip his scholler for such a grosse fault Learne doctor that Conflare signifieth to forge or bake in the furnace Et curuae rigidum falces conflantur in ensem Surely it is a shame to overcome a man so impertinent 15 In the 7. of Daniel Pag. 37. A fiery streame ran before him This streame is Purgatory why did he forget Gedeons bottels or Sampsons Iaw bone of an Asse for in these things cold he by the subteltie of his brain haue fouÌ„d out Purgatory But to let

passe these toies let vs see whether in the newe Testament they can find any proofes more apparant 16 The first passage in the new Testament is in Matthew the 5.22 Whosoever is angry with his brother vnadvisedly shall be punishable by iudgement and whosoever saith to his brother Racha shall bee punishable by a Counsell who so shall say foole shall be punishable by hell fire Here see I never a word of Purgatory Likewise the principall Interpreters of the Romish Church as Lyra Caietan Maldonat and the ordinary Glosse haue otherwise expounded this passage as also S. Hierome S. Chrysostome S. Hillary Theophilact who writ expresse Commentaries vpon Matthew but against all these doth the Frier oppose S. Augustine and saith that in this place he hath found Purgatory in the first booke of the words of our Lord vpon the mouÌ„taine and then he exclaimeth S. Augustine found it Falshood Du Moulin denieth it I had rather finde it with this holy doctour then so much as heare the blasphemy of the deniall from this tiercelet of an hereticke Herevpon I beseech the reader to see the place of S. Augustin wherin in truth this good doctor expoundeth this passage but he speaketh not of Purgatory neither of the torment or purgation of soules separate from the bodies Falshood This Monke alleadgeth also his 31. sermon vpon the words of the Lord wherein this passage is not so much as quoted so farre is it froÌ„ being expounded Nay more all the fourth sermon is vpoÌ„ this passage wherein neverthelesse there is not any speech of Purgatory O frocke how many vntruthes dost thou cover how deerely wilt thou buy this licentious abusing of the people vnlesse God be mercifull vnto thee But the weakenesse of this argument doth appeare in that our doctours do contradict them selues in the expounding thereof Pag. 33. The Monke by hell vnderstandeth Eternall paine Cayer affirmeth that this Gehenna is Purgatory Pag. 21. A cup of theologicall wine to reconcile our doctors The autor of the fire of Helie saith that these three different punishmentes are after this life If Iudgement signifie Purgatory and Gehenna hell what shall become of the punishment by Counsell Vndoubtedly that is our flowred medow or some other part of Purgatory 17 This that followeth is pleasant and proceedeth from the same Evangelist and the same chapter and from S. Luke cap. 12. v. 58. who saith When thou goest with thy adversary to the ruler as thou art on the way labour to bee delivered from him least hee bring thee before the Iudge and the Iudge deliver thee to the Iaylor and the Iaylor cast thee into prison I tell thee thou shalt not depart thence vntill thou hast paid the last penny S. Matthew saith Agree quickly with thy adversary Insteed of these words labor to be soone delivered from him The allegory pleaseth them to say the adversary is the divell the way is the life the Magistrate is God the prison is Purgatory 1. would they haue vs to agree with the Divell or if the divell shall be the executioner who shall be the adverse party Some weening to speake skilfully do say that the adverse party is the lawe but it is worse 2. For S. Luke saith that we must labour to be delivered from this adverse party whiles wee bee on the way with him Are we on the way with the law Or do we go to the Magistrate with it 3. Where shall wee labour to deliver our selues to shake of this yoake Rather should shee alwaies rule and guide vs in this pilgrimage 4. But if the Divel be the Iaylor would they haue the Divell to lead the soules into Purgatorie 5. How dare they say that Purgatory is a prison from whence none shall depart before they haue paid the last penny considering that the Pope fetcheth forth the soules before the tearme of the full satisfaction expired The sense of this passage is cleere Iesus Christ exhortet vs to peace atonement with our neighbors that trouble and molest vs so do all the ancients take it S. Ambrose vppon this place saith that Iesus Christ speaketh De reconcilianda pace dissidentium fratrum of knitting againe of peace betweene disagreeing brethren Maldonat the Iesuit the same S. Hillarie in his comment vpoÌ„ this place is more expresse Tertul de Anima c. 35 Tertullian in his booke of the soule of the same Theophilact reiecting the allegories expoundeth it thus Etiamsi iniuria affectus fueris ne abeas ad tribunal ne ob potentiam adversarij graviora patiaris Albeit thou hast wrong yet goe not to the Iudiciall seat least it fal out worse with thee through the power of thy adversary S. Hierome S. Chrysostome say the same Tertul. de Anima c. vlt To all this our men be dumbe champe on the bit Only the Frier alleadgeth an heresie of TertulliaÌ„ wherin he saith that the last penny implieth the least sinnes which are paid by the delaying of the resurrection And is it our Master friers will that this resurrection be the issue of Purgatory But he malitiously doeth dissemble the wordes of Tertullian ensuing Falshood Hoc etiam paracletus frequentissime commendavit For he vpholdeth this doctrine vnder the auctority of Montanus an Arch-hereticke who nameth himselfe the paraclete holy Ghost The same Frier committeth a notable falshoode in that to defend the explication of this passage he bringeth the auctority of S. CypriaÌ„ who throughout all his workes hath not expounded this place besids those words of S. Cyprian which hee hath alleadged he hath wrested and taken in a contrarie sense to kindle Purgatory as in our last Chapter we will proue After all this the frier as writing the Cock to the Asse in liew of answering accuseth vs that we do beleeue that the soules shall not enioy the glory vntill the day of iudgement Falshood which is false most sclanderous for we al do beleeue that the soules of the faithfull departed out of the bodies do enter into the heavenly glory It may be that in some places in the writings of our men some of them may say that they doubt whether the soules in the day of iudgement shal receiue any increase of glory or drawe neerer to the contemplatioÌ„ of the face of God not in place but in degree of glory but this is nothing to salvation neither toucheth the purity of faith withall it was the opinion of many of the ancients namely of S. Augustin who vpon Genesis in his twelfth booke cap. 35. saith They see not God as the Angels do see him because they haue still a natural desire to moue their bodies which withhold them c. A reason whereto we wil not subscribe howbeit we see that hee did thinke that after the resurrection the Saints shall haue an encrease of glorie Finally hee accuseth vs of sclandering Pope Iohn the 22. Note the Monk saith Ioh. 22. for 23.

in this life must bee purged by fire They resemble foxes who being hunted doe saue themselues in some thick bush for they seeke only thorny and darke places 2. It is here spoken of a fire that trieth the worke but tormeÌ„teth not the persons 3. Also even in Purgatory the soules are not tried but punished for God needeth not their triall to knowe them 4. Againe here it is spoken of a fire wherein every mans worke shall be manifest In Purgatorie nothing is manifest to vs. 5. Againe of a fire wherein every mans works are tried Pag. 17.18 then also the worke of the Virgin Mary and of the Apostles which moved the autor of the fire of Helie to make them also to passe through Purgatory But he saith this fire shall bee to them as the fiery furnace was to the three children which seemed a moist wind Thus doth this doctor imagin or mock but his companions say nothing 6. It is here spoken of a fire that burneth the worke but not the soules and vpoÌ„ this place it was that the Frier being demanded whether was whipped the thiefe or the theft answered with the mirth of all the assistants that it was the theft that was whipped 7. Hereto adioine that it is said if it burne the workeman shall haue losse but in Purgatory nothing is lost besides although the sins were burned yet in such burning there should be no losse 8. This examen and triall by fire is called Day but Purgatory if we list to beleeue them is vnder earth The fire of Helie denieth that this fire is called Day but note these words of the Apostle Every mans worke shal be made manifest for the day shall declare it because it shall be revealed by fire For hee setteth this proofe in the day in sight and therefore the fire of Helie hath omitted these words The day shall declare it It is in Greeke ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ And the Frier hath changed them saith The day of the Lord shal declare them This day of the Lord say they is the day of death so large is their liberty to falsifie and to wrest For whoe did ever heare death called the day of the Lord Yea and admit this explication were receaueable how is every mans worke then revealed and manifested But the sense of this word day must bee taken from the same Apostle in the 13. verse of the next Chapter where this worde ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ signifieth triall and iudgement 9. Againe S. Paul saith as by fire it is not then by fire and to no purpose do they bring vs in the words of S. Iohn Vidimus gloriam quasi vnigeniti for the barbarisme and incongruities of the vulgar translation must not be admitted for a rule The autor of the fire of Helie produceth yet another passage out of the 125 Psalme where this word Quasi importeth no similitude but the truth it selfe When Syon returned out of captivity we were as comforted but according to the Hebrew originall Wee were as they that dreame and so hath Pagnine and Arias and all good translations 10. Also throughout all this passage there is not one word whereby it may appeare that this tryall is made after this life I confesse that the rewarde of the faithfull is after this life and the fire of Helie neede not to admonish vs with such exclamations for the question concerneth not the time of the reward but the time of the triall 11. Neither is there any word that speaketh of the torment of the soules for the saide fire of Helie endevouring to proue that here it speaketh of tormeÌ„ts is deceived in his Logicke For these be his words Doth not S. Paule say Pag. 16. If any mans works burne he shall incurre damages Is not hee that is tormented endamaged An argument in the second figure composed all of affirmatiues He that is tormented endureth damage He whose works burne endures damage TheÌ„ he whose work burneth is tormeÌ„ted Besides the first proposition is manie times false and particularly in this matter considering that the torment of the soules in Purgatory is if wee beleeue these men without losse to the good of the soules Now herein I must fraÌ„kly confesse that the auctor of the fire of Helie hath yet some dexterity in sophistry Du Val. but the Frier speaketh like an Ideot and a man of a crased braine for all his discourse is spent in laying of maximes and principles whereby hee will haue this case decided as if it were in him to impose lawes and principles in this businesse And indeed if you looke narrowly into the matter you shall finde these principles to bee the case it selfe for they set downe as a plaine case and confessed that in this fire the people are tormented and do feele the trial of this fire Now this is the point of the controversie and that which wee doe stiffe and stedfastly deny that S. Paule speaketh no such thing Howbeit in the end he must haue the grace of it admireth my slacknesse as being incapable to comprehend his so childish principles As for the explication of this passage it must be gathered out of that that goeth before S. Paule in the 5. verse of this chapter speaketh of doctors and pastours and of the preaching of the Gospell And particularly of Doctors who holding a good foundatioÌ„ which is Jesus Christ do neverthelesse adde of their inventions and slight doctrines which he calleth wood hay and stubble in regard of the pure and solide doctrine which he tearmeth Gold silver and pretious stones This wood therefore this stubble being examined by the word of God as mettals in fire can not subsist but must needs be consumed But as coÌ„cerning the parson of the pastor he shal be saved in regard of the good foundation that he hath holden yet after triall made as it were by fire This explicatioÌ„ is naturall and springeth of it selfe and every one that knoweth that S. Paule here speaketh of shepheards whom he nameth Builders Hieron coÌ„tra Iovinian lib. 2. will easily admit this explication And hereto do agree Saint Ambrose S. Hierome Sedulius Tertullian in his first book against Marcion cap. 6. yea even the chiefe doctours of the Romish Church Lyra Thomas Caietan and Bellarmine in his first booke of Purgatory cap. 4. They all hold I say that these builders are the pastours and the preachers Â§ Vtraque Hormildas Pope in the Tomes of the couÌ„sels saith that the builders are the doctors and the fire the Synode Dial. 4. c. 39. and the building the preaching of the Gospell yet doth the Fryer make a scorne of all this and saith that they be meere fopperies This also is the reason that in the front of his book hee armeth himselfe with these titles The reverent father Frier Iames an Observantin Portugall Doctor of Divinity and preacher ordinary to the King that so hee may with the greater auctority fight

saepe negemâ—â— or beetles or Cham who discovered his fathers shame But the greatest inconvenience is that the copies are divers discordant mangled and falsified yea so farre as to haue some tracts of other men suggested and inserted into them wherevpon I remember that I propouÌ„ded to the frier the preface to the last edition of S. Augustine wherin our masters the correctors doe confesse that they haue changed some things and taken forth the errours intruded by the malice of hereticks that is to say al that mislike them and in plaine tearms they say that The bookes of the ancient fathers must bee purged according to the decree of the tridentine Councell and to the same purpose I alleadged the Confession of the doctors of Doway in their Expurgatory Index in the letter The Index is printed at Antw. by Plantin 1571. by autority of K. Phil. the D Alua. B. where speaking of the purging of the book of Bertram they say thus Considering that in all other Catholick autors we beare with many errors which we do extenuat shake of and often times excogitato commento deny by some faigned Invention and do insert into them some commodious sense wee see no reason wherefore Bertram deserveth not the like equity and the same diligent review And this was the place where the Monke said that Excogitatum Commentum signified a Commentary But in this booke page 1. Hee saith that it is an explication devised contrary to the text Thus doth he confesse that it is his occupation to bring in such explications vnlesse hee should shrinke from the vnion of those purgers auctorised by his holinesse Here might I alleadge a great heape of falsifications brought in by these correctors albeit we know not the huÌ„dred part Yet are we greatly to praise God who hath not suffered them to compasse their intents but among the fathers hath yet left vs sufficient weapoÌ„s to fight with the Church of Rome And that is it that in this chapter wee are to produce yet with this protestation that I alleadge not the doctors fathers as meaning vpon their auctorities to hang the truth of my cause but to shew how our adversaries doe abuse them and make them to speake manie things contrary to their owne opinioÌ„s I take them not to bee advocates in my cause but am my selfe their advocate For Iesus Christ Iohn 5.14 telleth vs that he craveth not the testimonies of men neither doth his word neede their witnesse The truth that those good men haue spoken we do beleeue not because they spake it but because wee finde it in the word of God And this is the reason that I reserved this tract to the end least I shoulde mixe divine auctority with humane This is a chapter rather not superfluous then necessarie which we giue not to the necessity of the matter but to the stiffneckednesse of the age wherein the holy scripture is growne into suspition and men opeÌ„ their cares when wee speake of Origen Ambrose Tertullian c. But stop them when we speake of the Prophets or Apostles Bellarm. de verbo Dei lib. 4. cap. 12 The holy Bible say they is a booke for hereticks a sword for all hands a pecce of a rule a forrest of forraging yea saith the autor of the three truths It will make a man become an Atheist Passages of the ancient Doctors against Purgatory Iustin Martyr in his 75 question After the departure of the soule out of the body there is immediatly made a distinction betweene the good and the bad for by the Angels they are brought into the places worthy for them the soules of the good into Paradice where is the haunt and viewe of the Angels the soules of the bad into hell Himselfe in his 60. question saith that men cannot after the soule is departed from the body by any provision care or study get help and succour Cum anima Ã corpore evellitur statim aut in Paradiso promeritis bonis collocatur aut certÃ¨ pro peccatis in in ferni tartara praecipitatur S. Augustine in his book of the vanitie of the world tom 9. c. 1. Knowe yee that when the soule parteth from the body shee is for her good workes instantly placed in Paradice or for her sinnes cast headlong into the pit of hell And our masters the Expurgators in their last edition at Paris found themselues so puzled with this saying that they set down in the margent Vbi nunc Purgatorium Where now Purgatory is Himselfe in his first Chapter of his second sermon of Consolation over the dead saith Recedens anima ab Angelis suscipitur collocatur aut in sinu Abrahae c. Tertium penitus ignoramus immo nec necesse esse in Scripturis sanctis venimus The soule at her departure if shee bee faithfull is by the Angels taken and carried into Abrahams bosome if a sinner into the charter of the infernall prison Himselfe in the fifth book of his Hypognostique saith The Catholick faith grounded vpon diuine autority beleeueth the first place which is the kingdome of heaven from whence all that are baptised are excluded also the second which is hell where every Apostata such as are estranged from the faith of Christ shall endure eternall punishments For any third place we knowe none neither doe we finde any such place throughout the holy Scriptures Yea and which is more In this place S. Augustine maintaineth that Children not baptised are excluded out of the kingdome of heaven therevpon gathereth this consequence Sâ—th they are not in Paradice they must of necessitie be in hell and in eternal torment because there is no third place Surely hee would never haue beene so rigorous towards these children had he knowne of any place of punishment more gentle and easie as Limbo or Purgatory The fire of Helie pag. 37. saith that S. Augustine denieth any such place as Pelagius doth paint forth A matter that this Doctor very presumptuously hath invented for hee there doth simply deny and saith that there is no third place at all neither doth hee there speake of any delights as hee would make vs beleeue In his 14. sermon vpon the words of the Apostle hee tearmeth the right hand the kingdome of heaven and the left damnation with the Divell and then addeth There is no middle place where thou maist put the children And soone after Nullum medium locum in Evangelio novimus We find not any middle place in the Gospell In his 18. Sermon he reproueth those who taking liberty to doe evill haue nevertheles some hope Duo enim sunt loci nec tertius est vllus He saith he that is such a man let him chuse where hee will dwell whiles yet bee hath time to change for there are but two habitations the one in the eternall kingdome the other in everlasting fire In his 232. sermon which is against drunkennesse Deere brethren let no man

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