Antipapes of the churche of Iesus Christ true lawful Popes of y of Antichrist y which hath not onely of trepasse but also passed repassed trepassed which neuer shall finde rest For they must firste passe into Purgatory after repasse for to put them out againe to passe all ouer for to put them in the Popes paradise But as slowly as they can when they can gette no more money Wherefore it must needes be y there are lakes ryuers at the least insomuch as y Poets doe declare it sith that we must so much passe and repasse Thomas But how can y fire water agrée together if there are so many riuers deepe waters it seemeth to me y it is great folly to cast y holy water vpoÌ„ y graues vpoÌ„ y dead sith that they haue such slore below with them If I were below in Durgatory within that fire which is so hot burning I would finde the meanes if it were possible to get me neere vnto those riuers would plunge my selfe therein as a Ducke and a Coote Hillarius I would not that the Priests should sing pray for mee that I might be deliuered from y deepe lake for I had rather to be a fish and to dwell therein alwaies Thomas Thou cause be no better at thine ease For thou shalt be alwayes in the fresh water and maist drinck when thon wilt Hillarius That should be a goodly pastime for y drunckardes if those slouds were of wine for those that dwell vpon the mountaines if it were of milke as in the time of Saturne and in the time of the golden Age if the witnesse of the Poets be true But I rather feare that those are not alwaies that as the Poets haue sayd and that one cannot alwaies attribute vnto them their auncient names Although that the Pope raigneth there in stéede of Pluto For the one is called Lethe y is to say obliuion An other Acheron that is to say without Ioy An other Stix that is to say sadnesse An other Cocytus that is to say mourning and lamentation An other Phlegeton that is to saye heate Now what other thing can there be in the Popes Purgatory if it be such as they haue described vnto vs I finde it in nothing to differ from the Poeticall hels Wherfore they doe no great wrong if they do sing Deliuer them from the déepe lake and from the Lyons mouth Syth that that roaring Lyon is there it must of force bée that it is hell But they fayle in this that they haue not directed their prayer vnto the Pope and hys which haue caste the soules therein and holde them there and not vnto Iesus Christ who handeleth not so cruelly those of his faythfull seruauntes But truely those which wyll not drincke of the fountaine ef life of our Sauiour Iesâ—s and of hys goodlye swéete riuers which are more sweeter then either wine or milke are well worthy to drincke of those bile and stincking papisticall Cesterns and to be plunged and drowned in those pits and infernall lakes and to lyue in the yron Age. Eusebius Thou blamest the Sophisters but I neuer sawe a greater Sophister nor greater slaunderer When the Priests doe pray that Iesus Christe woulde delyuer the soules from the déepe lake is it not easie to be vnderstanded that they speake not of a lake full of water but that woorde is taken by translation and comparison for to declare and shew foorth y depth of y miseries in which sinne leadeth the poore sinners Theophilus But hath not Iesus Christ thorow y bloud of his testament deliuered all the true Christians from those broken pits that wyll holde no water euen as he hath brought the children of Israell from the bottome of their captiuitie and misery accordinge to the prophesie of Zachary dost thou thincke that Zachary hath lyed Hillarius Thou doest call me sophister and slaunderer but if thou finde that that I do say so straunge I would gladly knowe of thée out of what floud came the soule which the fishermen of the Byshop Tibaud dyd take in a net in steede of a fish Thomas Truely I now perceiue that thou doest mocke men too plainely Hillarius If I mocke thou must then impute the fault to that great Doctour Barleta of the order of the preaching Fryers who hath written that goodly example in his Sermon that he made of the paines of Purgatorye and sayde moreouer that the fisher men dyd bring that net vnto the Byshop vnto whom the soule cryed Praye for me in thy masses to whom the Byshop demaunded what art thou the soule aunswered I am a soule that haue accomplished héere my penaunce And as soone as he had caused a trentall of Masses to be song for it it was deliuered from hir paines Now what doest thou thincke how was that soule brought thether I can coniecture none otherwise but that it did swim bpon the top of the water as the Troutes Salmons and Eles many otheâ— fishes doo which go against the swéet water and do depart from the sea and lakes for to enter into the riuers For I doubt not but that there is stinckinge mudde myre and durte in those papisticall lakes and that the water is verye muche corrupted salt and bytter wherefore I am not much estonished if that the soules haue such great desire to depart out of those stincking Cesterns for to refresh themselues and to drawe of the water in the sountaines of our sauiour Iesus Christ and in those plesaunt riuers and flouds of that delicious and pleasaunt garden wherein the golden age continueth for euer and of that goodly Paradyse the whiche God hathe planted and in the myddest of which hée hath sette the trée of life for to make vs pertakers of his immortalitie And as for mée whatsoeuer Sophister thou call mée yet I coulde not gyue better solucion to my question nor I knowe not whether in Sorbonne one myght finde a more fitter But leaste thou shouldest not thincke that I doe speake wythout authoritie I wyll alledge vnto thée the wytnesse of the Poets and the same of Cicero who alledgeth that he fauoureth greatly the history of Barleta and the exposition that I haue made vppon the same Marke then the horrible and sharpe verses that those soules which departed from hell did speake as some man hath translated it into our tongue From the infernall lake I came and grisly goulfe of hell Where soules in fire brimstone plungd in endlesse tromeÌ„ts dwell Thus hauing passed Acheron that foule and stincking sloud And eke escaped Gerberus the dog that is so woode Vpon the sharpe rockes creepe I must and doe by penaunce so Till time I haue sulfilde the same in pangs of paine and vvo Thou doest heare the language that the same soule did speake although that Cicero did mocke of those fictions and of such a
themselues yet they can neuer fill the sea These are the dikes of their castles Lordships wherin doth consist all their fortresse of which none can approch nigh vnto theÌ„ wythout béeing fore afraide in great daunger of killing drowning For those the wyll approch as enemyes for to assalt them shal finde those flouds altogether â—ull of sulfure fire more whotter burning then the internal floud PhlegetoÌ„ Those which do passe ouer theÌ„ for to yeelde themselues vnto theÌ„ shal finde theÌ„selues more miserable vnhappy For first of al they must passe the floud Lethe which signifieth obliuion bicause that it is necessarye that those which giue themselues vnto them for to drinike of the stincking water of their doctrin traditions forget God his word serue him in vayn Wherfore froÌ„ thece they must come vnto Acheron which causeth all those that passe ouer it to lose all their ioye and myrth For sith that the kingdome of God is righteousnesse peace and ioye in the holy Ghost what peace ioye can those haue who haue forgotten and forsaken God the fountaine of the water of life the sea of all goodnesse for to come drincke of those muddye and stincking welles that wyll holde no water Sith that then in that Acheron one shal lose all ioy mirth they must of necessitie come vnto the other flouddes to wyt Stix which signifteth sorrowfulnesse to Cocytus which signifieth mourning and vnto Phlegeton which signifieth heate and burning For sith that the holy Ghost is called the comforter ioye nor consolation cannot bée but there where hée is and where he hath shed abroade the waters and droppes of his grace And therefore who can haue his conscience which is depriued froÌ„ that comforter but sorrowfull ful of perpetual mourning What greater heat burning can ther be in hel then is in the consciences of those which haue abaÌ„doned Christ for to serue Antechrist for to follow his doctrine traditions For that is a very hell vnto the conscyence and it is not possible that those which are addicted and giuen vnto his seruice can euer be refeshed filled For that Aegypt is not watred nor sprinkled with the dewes flouds of heauen no more then the other Aegypt w the water from heauen in sommer hath nothing in it but these filthinesse puddels the which it doth estéeme more then the goodly faire cleere water it preferreth it selfe vnto the lande of Canaan the whiche yet neuerthelesse Moses estéemed more then that of Aegypt sayinge vnto the Israelites The lande whether thou goest to possesse it is not as the lande of Aegypt whence thou camest out where thou sowedst thy seede And wateredst it with thy féete as a garden of hearbes But the lande whether ye goe ouer to possesse it is a lande of hyls and valleys and drincketh water of the raine of heauen They had rather wyth great trauaile torment themselues after and aboute those marysses and lowe groundes then to attend and receyue the blessing from heauen And therefore they can neuer finde rest nor consolation in their consciences but abide alwayes in doubt perpleritie trouble and anguish Theophilus That is the very same that they desire For Antechriste hath his fishers altogether differinge and contrary vnto those of Iesus Christ who desire not but troubled waters bicause that then their fishing is a great deale better Iesus Christ said vnto his Apostles and Disciples I will make you fishers of men Bicause that hée woulde sende them for to drawe men by the nets and cordes of the preaching of the Gospel out and from the sea of this world and from the goulfes of sinne death and hell for to leade them vnto the port of health safetie and vnto Iesus Christ their Sauiour The other fisher men take fishes for to kill and eat them But these are sent for to retire pluck back men from death vnto life and from the perils and dauÌ„gers of the sea and goulfes of hell for to lead present and bring them all aliue vnto Iesus Christ On the contrarye Antechrist hath his Apostles and fishers not of men but of golde and of siluer or if they do catch men that is after the manner and sorte as the fishers catch the fishes for to kill eate sell them Hillarius If they be not fishers of men they are fishers of soules Wherfore I would couÌ„saile them sith that they know to take them in their nets as fishes that in sléede of their masses vigilles and suffrages they woulde buy fishe lepes nettes and hookes for to catche and fish for soules Theophilus They haue no néede of thy counsaile For they haue bene prouided of such instrumentes longe agone that if it be possible there shal not one soule escape but that it shal be intrapped and caught in their nettes which they haue layd forth on euery side What other thing are all their prayers for the dead their Idoles and ceremonies but bytings Hookes Nettes and engyns for to catche and take men as the Fisshers take the Fisshes or the Spiders the little Flyes with their copwebbes Hillarius Therfore it is very necessarie for them to haue a great many of Nilomitres seruants for to take good héede to their riuers sith the there are so many Fishers whiche haue so many nets engyns For it is to be feared greatly the if their Nile and their bloudy waters of Aegypt should ouerflowe arise and swell to much that it woulde quenche and put out the fire that they kéepe yet in their Purgatory aswell as the ouer great fire that they made there hath burned the walles and chambers that were there and least the same should hinder and let their sowings and reapings in haruest On the contrary if those fluddes decrease and dry vp it is greatly to be feared but that they will bringe dearth and famine for many causes and reasons For merchants nor merchandise cannot come no more vnto them Afterwardes it is to be feared least the Israelites whome they hold in captiuitie in Aegypt shall escape them if God dryeth vp the red Sea for to giue issue and passage vnto his people or least their Babilon should be taken as Cirus and Darius tooke the of the Chaldeans after that they had founde the meanes to turne the riuer Euphrates which entred into the same for to giue free passage vnto their souldiers hoste of men the which they placed within Babilon there where the course of the water was and did take it in the night whilest that the king Balthazer with his Princes curtisans and concubines did banquet make good chere and celebrated the feast of his gods Theophilus They may well repayre theyr dykes and forteaÌ„e themselues asmuch as they can But yet neuerthelesse they shall take them neuer the sooner For it is necessary that
that are aliue And the first thing that we must haue when one dyeth are the torches to leade hym to hye graue And all the yeare after wée must haue Candels lighted vpon his Sepulcher and after to offer them vnto the Priestes Hillarius It is bicause they sée not Thomas Whom do you meane the Priests or those that bée dead Hillarius Both the one the other We cannot deny but that the dead bodyes haue lost their sight that they are in darkenesse as touching their body But neuerthelesse the shining and brightnesse of the torches serueth them to no pourpose I thincke also that the soule hath no neede of them For if it goe into Paradise it hath the Angels to carry it thether as the soule of Lazarus was carryed by the Angels into Abrahams bosome For that hath light inough and the Angels also wyth the brightnesse of god Wherefore they haue not to doe wyth our light that cannot serue for the soule but for the body onely If the soule goe into hell there are guides inough for to bring it thether and it is not nowe necessary that we do giue light to it It hath the Angels of Sathan altogether contrarie to the other Angels to carry it thether Thomas But if it go into Purgatory for that it is so déep hath it no néede of light for to conduct them through those darke places Hillarius If that which they saye bée true there is fire inough without putting any more vnto it And if that fire bée not sufficient for them I thincke that the light of our torches cannot giue light there For if the Sunne beames and his brightnesse cannot enter and pearce through what may wée hope of our fire You may then vnderstande by these reasons that all these lights serue nothinge at all for the dead nor profite them neither for the body nor yet the soule It must be then that they doe profite the Priestes or els it is a lost labour But wherein can they serue for them For if they bee blinde and that the Sunne light helpeth them not no more shall they see by the illumination of the torches and candels If they doe see cléere inough they haue no néede for the cléerenesse of the Sunne ought to suffice them except they buryed them in the nyght as the Panims dyd bury the poore that had not money to pay for their funerall pompe Thomas It must then bée that they are eyther madde out of their wyt or els that they would shew by the same that those that do such things are fooles and depriued of all vnderstanding Hillarius I thincke that they would do as Diogenes did who at noone dayes lighted a candle and did séeke for men in the middle of the Market wyth a lanterne Thomas To what pourpose dyd hée the same Hillarius For to make men to vnderstande that they were beastes wythout reason and vnderstanding and that hée had much a doe to finde men that is to saye wyse men both of wit and iudgement although hée sought them with a lanterns Should hée not haue more occasion to doe the same nowe at this present time For to what ende do all those lights serue but for to declare that we are the successours of the Panims who after the same sort vsed torches and candels at the burials and funerals of their dead For we haue not read in all the holy Scriptures that euer the true seruauntes of God haue lighted candels for the dead Nor that they were euer in such superstition Also we néed not to doubt but that the holy Water wherewith wée sprinkle the graues of the dead is also taken of the immitation of the Panims Theophilus I doubt it not It is very true that the auncient people of God had certeine washings certeine baptismes for their purifications not that they did thinck that the filthinesse and vncleanenesse of the soule conscience could be washed made cleane by the water corruptible Elements For sith that the soule is a spirit it must haue a spirituall purgation agreeing to his nature and not corporall Thomas What profit then do they receiue of such ceremonies Theophilus They did the same for to testifie witnesse that they were sinners polluted vncleane and that they had need of a purgation the which they could not finde in themselues but muste séeke it of others Forasmuch then as they acknowledge themselues sinners and in makinge open confession by those exteriour and outwarde washings and do witnesse that the bloude of Iesus Christ was necessarie for them for the washinge awaye of their sins they pleased by that obedience and confession God and by the faith that they had in Iesus Christ â—figured by those ceremonies and sacramentes whom they did looke for to bée their Sauiour They did truely communicate the bloud of Iesus which for them ought to haue bene shed as wée doe by the baptisme sauing but that wée had all things more excellent then they But wée doe not finde that they euer baptized the dead nor sprinkled their Sepulchres with coniured Water Hillarius Wée reade that the heathen Priestes vsed in their purgations the water of the sea with which they sprinckled that which they would purge Of which Proclus that noble Philosopher the Platonist yeldeth the reason saying that such water hath the propertie to purge bicause it is salt and that the salt hath in it some portion of the fire and holdeth somewhat of his Nature That same maketh mée to thincke that our Priestes for that same cause dyd put salte in their holy Water For before they dyd coniure the Water they dyd first coniure the salte and after dyd put it into the Water Thomas They dyd it after the example of Eliseus Theophilus But Eliseus dyd not cast the salt into the water for to coniure the Diuels there wyth but hath done it for to purge and make it cleane bicause that it was infected and poisoned so much y none could drincke of it And notwithstanding that Eliseus dyd put salte in it yet neuerthelesse the salt of his nature had not the propertie to correct and amend the corruption of the Water if the vertue of God had not wrought and done it nuraculously As it is declared by the applications of the thinges which Iesus Christ vsed as in putting the spittle vpon the tongues of those that were dumme for to make them speake or vpon the eyes of the blinde for to make them see or wythin the eares of those that were deafe for to make them heare not bicause that hée coulde not dooe that wythout suche applications as hée hath very well declared in a great many other of his woorkes For howe oftentimes hath hée healed them in touching them onely either by the hand as the leapers or by y gowne as y woman which was diseased with the issue of bloude and others without either séeing
or touching them as the son of y Centurion But euen as thereby hée woulde declare that al procéeded from his vertue and power not of the creatures Also sometime hée vsed them for to let vs to vnderstande that when hée woulde they shoulde serue hée gaue them such vertue and propertie as it pleaseth him for to learne vs that wée ought not to despise the meanes that hée hath gyuen vnto vs how vile soeuer our reason iudgeth them to bée For whatsoeuer they may bée so that hee hath ordeined them and that wée haue hys promise wée muste not doubt but by them hée doth that which hée hath promysed Therefore hée hath taken thinges which had not of their owne nature the vertue to bringe to passe those effectes to whiche they haue bene applyed that all men might knowe that from hym onely procéeded the vertue and not of any ordinary or naturall cause But these miraculous woorkes are nothinge at all lyke vnto those which our Priestes doe and theire ceremonies haue not such promises If by that they could remedy she corrupt waters as Eliseus did we will acknowledge the gyft to woorke myracles to bée in them which was in Eliseus But to what ende serueth the salt in the water Hillarius To what ende serueth it to bée put into the mouthes of the little children when they baptize them Theophilus As much as their spittle profited the infants béeing put into their mouthes vppon the tongue and vppon the eares Hillarius Mée thinckes that I doe see Apes which would counterfet al y woorkes of Iesus Christ At the least wise all their dooings are as those of the Apes which doth but little and yet euill If they could by their spittle make the little children and those that are dumme speake or make the blinde sée and the deafe heare I would counsaile them to vse it often But if I had a little childe I would not haue that such swinish pockie Merchaunts as are among them should breath ouer his face nor put their spittle in his mouth They doe call their salt y salt of wisdome And in stéed to season vs to make vs wise through the salt of the woord of God They salt vs in the throat at the baptisme I thincke that they feared y the wine would not abide drincking that we should not be good bibbers Wherefore they would season vs in good time I beléeue that they greatly feared least we should become Turkes and least we should cast vp the wine if they salted not wel the throate as men doe vnto their shéepe If they coulde with their salt make the fooles to become wise I woulde thinck it good to salt al the foolish people as men do salt the fat larde throughout all the body not onely in the throat Thomas I would not giue y counsaile For then the salt would ware very déere if Saloman hath said true wryting that the number of the fooles are infinit Hlilarius Thy reason is good For y inconuenience which thou speakest off would follow and an other more greater To wéet that S. Maturyn who healed the fooles should loose his occupation Besios that I beléeue that the salt although there be great quantitie store of it wil not much profit y soules when the Priestes doe mingle them with the Water For the disease is very incurable But for to retourne to our Priests I doo beléeue that of that salt Water they would make such potage for the soules as my Mother did once make for hir selfe for me my little brother which were not much aboue twelue or xiij yeares of age without putting into it eitheir Oile or Butter bicause that she would haue vs to fast with hir with bread water For if ther had bene any fatnesse in the broth or potage it had not bene a perfect fast If it bée so our Priests on this side the sea which dwell farre from it should haue better coulour cause to salt season the water then those y dwell hard by it For if they would make potage for the soules they shall finde inough of such sodden Water in the sea they shall not néede to seeke after the example of Eliseus for to make him their Authour For he was neuer such a Cooke But they must giue the honour of that inuētion vnto Pope Alexander the first of that name For if they will purge the dead through water I woulde gyue them counsaile rather to wash them altogether with hotte Water as the Panims dyd theirs and call that washing the last bath or washing euen as our Priests doo call their last an cling or vnction the latter Sacrament In which they doe héerein differ from the Panims that they anoynted men a lyttle before they dye the Panims anointed them afterwardes Wherefore their vnction was a little more latter But least you should thincke that I speake wythout authoritie as many Diuines and Preachers doe when they doo preache their owne fables and dreames I will bring out first for mine Authours that auncient Poet Ennius saying When death vvith dreadfull dart bereft king Tarquin of his life His body vvasht and nointed vvas by handes of his ovvne vvife And Virgile speakinge of the burninge of Misenus sayth Some brought the Water vvarme in Caudrōs hot they set in flowre The body colde they vvash a precious ointment on they powre If the water could any thing profite the deade it were better to make for them a great bath to plunge all their body in a great tub of Water and to wash them well for a good space then to sprinckle them so little For me séemeth that that manner of dooing is more proper for to kindle the fire of Purgatory if the Water doth descend thether then for to quench it And the same I wyll proue by authoritie and by examdle I wyll first proue it by the authoritie of many good Phisitions which say that when a man is very drie for want of drincke it is better for him to drincke a good draught at once then to sippe often For that same doth not quenche the heate that is in the body but kindleth it the more And to the ende that it doe not séeme that they speake that wythout reason they doe also alleadge the example of the Smythes the which I will bring foorth for my seconde argument which is infallible inasmuch as it is alwayes confirmed by experience For wée sée that when they woulde haue their coales burne well and to giue great heat they sprinckle thē with water which they haue alwayes ready wyth a little sprinckle or besome as the Priestes haue them in their holy water stocke There is yet an other reason for which I doe finde the manner of the Panims better and more lowable bicause that at the leastwise that shall serue for the dead for to proue whether
hée receyued afterwarde asked hym whether hée dyd smell the vryne When Titus had aunswered hym that no hée sayde vnto him then All sauour is good so that money doe come The sauour of the gaine is good which way soeuer it doe come and of what thing soeuer it bée Our Priestes haue kepte well that prouerbe and knowe very well to practise it For notwithstanding that the dead carrens of whom they take money doe stincke it sufficeth them so that the money doth not stincke The Romaine Princes haue bene in the olde time much despised for that they haue digged vp the monuments of the Corinthians and haue carryed awaye their Images and pictures of brasse But what shall men say of these héere They are not content with the dismes prebendes benefices rentes and reuenewes that they haue continually but wée must gyue them newe money dayly after that wée bée conceyued in our Mothers belly vntill an hundreth yeares after wée bée deade and more If our Mother that beareth vs doe take any hurt bicause of hir childe shée shall make incontinently a vowe vnto some Sainct and shall cause Masses to bée sayde and shall bringe money vnto the Priest and shall binde hir sonne to kéepe the vowe and to doe the like when he commeth to age Are wée not already appointed to paye a raunsome in our Mothers belly Doe wée not begin to pay tribute before wée bée borne Afterwardes if the childe bée borne hée shall not bée baptized nor can be a Christian excepte you dooe paye money Beholde the happy houre that wée haue immedeatly at the enteringe into the Churche Muste the childe bée anealed and confirmed hée must paye for they will not laye onely their handes vppon hym nor hée shal not haue the holy Oyle Creame except that he haue ready money Will hée bée confessed hée must paye Will he haue Masses prayers said for him he must pay Will hée receiue the Lordes supper he must buye Iesus Christ with ready money Theophilus Yet their money were but a small tryfle and a thing of nothing if that that they did were accordinge to Gods ordinaunce But it is altogether contrary Hillarius Will hée marrie hée cannot bée wedded but that hée must paye Will hée bée a Priest GOD knoweth howo oft hée must put his hande into his pourse before y he hath passed thorow all their orders But after hée wyll make the poore people paye for it Doth hée fall sicke and will hée bée anealed and haue his last Sacrament hée must paye I dooe not knowe howe but that wée maye bée all good Arithmeticians althoughe wée haue neuer séene Arithmaticke nor yet castinge of accomptes For wée doe practise all our lyfe tyme no other science with them Wée néede not to sende our children vnto Schoolemaisters for to learne them to accompte cifre and number For they maye learne verye well with them They will neither consecrate nor coniure not so much as a stone chalice candle or a droppe of water they will not so much as lifte vp their hande for to make a crosse and blesse but with two fingers wythoute putting out all their hande without some hope of gaine They will not so muche as to blesse a roote a graine of salte or of wheate an egge or a morsell of chéefe or a roote when one woulde séeth it or the scrippe or hooked staffe of a Pilgrime when hée woulde goe on his voiage or the ringe or the bed of one that is wedded but that they must haue some thing Thomas They do meddle with a great many of things if they doe all that Hillarius Their Missels Portesses and Manuels may beare wytnesse if you will not beléeue mée But you may well perceiue and knowe that they haue not innented all those manner of dooinges but thereby the better to get money euery where the which they gette verye easely and without any great trauaile but onely in making of crosses and mumblinge some wordes after the manner of inchaunters But into what daunger I doe caste my selfe I had rather to drawe out all the water of the sea then to declare all the manner of the pillings that they dooe vnto vs The Historiographers dooe accompte as detestable crymes the tributes and vnhoneste gaynes the rapines and extorcions that the Tyrantes and Romaine Emperours haue exercised chiefly Caligula Nero But these héere wyll iustifie them and accompt them for good men in respect of them if that time shoulde continue a little longer It is written of Caligula who was so bolde that he would be worshipped as God hath builded a temple in his honour during his lyfe that hée spared neither man nor any thing whatsoeuer it bée to the which hée hath not laide some tribute Hée receiued certeine tribute of all manner of vittaile that are solde in the Citie There was neither plaint proces cause nor iudgement of which he toke not the fortie part of the summe for which the controuersy was insomuch that if the plaint had bene fortie thousande crownes he would take a thousaÌ„d for his part He receiueth the eight part of the gaine that the poore get pence iangellers log carriers and other like did dayly gette Also the common harlots and whoores must not onely pay vnto him when as often as they did commit whoredome but did also compell those y before time vsed that occupation which had bene whooremongers and bawdes and not content with that did receiue tribute of those that are married The plaiers also of cardes and dice were not exempted But which is more he caused to be builded set vp houses for whoores for to make his reuenewes the greater Thomas Beholde most vile excecrable and most vnworthy things I say not of an Emperour but of the most wickedst man in the whole worlde That is much worse then to recouer tribute of vrine and pisse Hillarius If you thincke that to be vnworthy for a heathen Emperour what maye you iudge of the Pope and his officers if they doe the lyke yea or rather worse You haue already hearde howe that there is neither poore man nor rich of whom they haue not gotten money euery way and dayly And if you will knowe what tribute they receyue of the victualles they sell you must aske the Italiâ—ns who can tell by experience I doe beléeue that Caligula neuer vsed suche crueltie as Pope Clement vsed altogether contrary to his name who in the time of dearth and famine séeing that the poore people had not any other thing to eat then hearbes of which they made sallets for to nourish and féede them the better to shew foorth his clemencie pittie compassion that he had of the poore people of Italy béeing much oppressed with hunger caused to make their salt deerer and set a talent vpon it to the end that they could not eate a
heape of fooles who demaunded a forme shape of the soules and did thincke that they did retourne Upon which he saith From thence by his accompt the lake of Auernus is not farre off from whence some do saye that the soules doe come in a blacke shadow after that the gate of Acheron is opened and that from thence came foorth the Images and figures of the dead men with false bloude Notwythstandinge the same they woulde that those Images and visions shoulde speake the which they cannot doe without a tongue mouth and throate or wythout strength figure of lyuer ribs And although they sée nothing by apprehension of vnderstāding they would y those figures of the dead should be represented before their eies Although y Cicero rebuked y opiniō of those yet neuerthelesse they do not accord very euil with y theology of your Doctours Wherefore thou oughtest to coutent thy selfe with my solution or if thou wilt haue a better propound the question in Sorbonne and if the Doctors cannot absolue it let them condemne the bookes of Barleta and of other lyke dreamers forbid the Moonkes to reade their Sermons full of blasphemy rather then the holy Scriptures and the bookes that they iudge to be full of heresies onely bycause that they doo contayne truth and which condemne their abuse Theophilus They will not doe so For the other do cause the water to come better to their mil. Moses witnesseth that Pyson the one of the foure flouds of the terrestryall Paradise bringeth golde with his waues But those will haue nothing to doe with the flouds of Paradise nor of the golde that they bringe which is a great deale more precious then that which they drawe from their internal flouds the which they preferre before those bicause of the greate riches and treasures that they drawe there out Hillarius There is no Prince vpon the earth whiche getteth or draweth so much out of the flouds nor mines as they haue That is none of the golde which Tagus the floud of Portingale bringeth with his sandes Or Pactolus of Lydia Or Ganges of India Or Hebrus of Thracia Or Padus of Italy Or Orcus whiche is in the country of Taurine in Piedmont All the golde that those flouds haue is nothing in comparisō of that that they catch in their internall floudes which cause the whéeles of their Mill to turne about very well In very déede they haue an Orcus which is more fertile in golde then that of Piedmont And the name agréeth with it very well For Orcus signifieth hell from whence those flouds arise whiche cannot ioyne themselues with those flouds of the terrestryall Paradise no more then Eurotos with Peneus that goodly floude of Thessaly which cannot abide nor suffer that the execrable waters of that stincking floud engendred wyth paines and torments should be mingled wyth his siluer flouds But they must swimme aboue him as Oyle and after the he hath carryed him a little he driueth him farre from him Theophilus Those héere would as well mingle the waters of their stincking Cesterns with the water of life But it agréeth not together For Iesus Christe cannot abide nor suffer that but casteth it farre from him Wherfore I doubt verye much that as he hath already kindled his fire which hath burned Purgatory that he will also repulse those riuers and lakes and that he will cause them that they shall not swell ouer as a flud doth his waters for to quench and put out that little fire which shall be there left Hillarius they ought a great deale more to feare that flud then the drowning and ouerflowing of Tiber whiche was like to haue drowned Rome For when it runneth ouer it will carry away both the castle of Sainct Ange the Pope and his Popedome and all the Romish Babilon Wherefore it is no meruaile though they feare those euangelicall waters and endeuour themselues to keepe their filthy internall puddles and infectious and stincking welles For that is all the force and riches of their kingdome The flud Nilus which ouerfloweth the land of Aegypt which maketh their fields fruitful and fat and bringeth vnto them great aboundance and increase of wheate and other corne by the mudde filth fat ground dunge and fatnesse that it bringeth with it is not so fertile nor profitable vnto the Aegyptians which inhabit in the land of Aegypt as vnto vs new Aegyptians Wherefore if the Aegyptians take such paine about their flud Nilus and haue their Nilometres that is to say the mesurers of the flud Nilus which haue the charge to measure it for to know whether it encrease much or little we must not be estonished if those heere doe so trauayle after theirs Thomas Wherefore doe they that Hillarius Bicause that if that Nilus do not encrease but twelue cubytes then they haue the famine in Aegypt bycause that if all their groundes are not watred and moysted through the ouerflowinge of the same those whiche are not couered are as the sande and wyll brynge foorth no fruite For it rayneth not in Summer and all their felicitie and riches dependeth vpon Nilus As Moses declared vnto the Israelites comparinge Aegypt vnto the lande of Canaan If the floud Nilus arise vppe xiif cubites yet there shall be tamishment in Aegypt If it encrease xiiif cubites it bringeth ioye if xv it bringeth assurednesse if it encrease xvf. cubites it bringeth delightes and pleasures For they haue such store and aboundaunce of corue and other goodes that all is plentifull On the contrarye if it encrease aboue measure they cannot sowe bicause that the water tarryeth so longe that the earth wyll not bée drye to bée tylled But when it encreaseth by measure they make greate chéere takynge care for nothinge and therefore they haue those Nilometres whiche measure the hyght and depth of those waters and if they knowe that it aryseth not hygh ynoughe for to water all the earthe they make it to be knowen through out all the Townes and Cyties afterwardes euery one maketh dykes and trenches for to make it the easier to runne all abrode If they knowe to the contrary that it wyll swell and ryse vp to hye and that throughe hys greate aboundaunce of hys waters it wyll let and hynder to sowe and tyll the earth they make greate rampers and walles rounde aboute it for to kéepe it in and to cause it to runne more slowelye Nowe therefore doubte not but that our Aegyptians are as wyse in their generations and that they knowe as well that practise for to prouide and foresee to theire Niles and flouddes whiche cause the water to come to theire Milles from which all their fertilities and ryches do procéede and wyth which they fishe and catche the goulde of which yet neuerthelesse they can neuer be satisfied For they are as a goulfe of the sea in which these ryuers dooe emptie
the prophecie which Esay prophecyed against the Aegyptians be accomplyshed vppon them and vppon all their Fishers and vppon those which lyue about their riuers and which make the instruments of Idolatry supersticion Hillarius What is that Prophecie Theophilus Giue eare and you shall see whether it agréeth not well to our matter The water of the Sea sayth hée shall bée drawne out Nilus shall sinke away and be dronken vp The riuers also shall be drawen out and the wells shal decreace and dry away Réede and Rush shall fayle the grasse by the waters side or vppon the riuers banke yea and whatsoeuer is sowen by the waters shall be wythered destroyed and brought to nought The fisshers shall mourne all such as cast angels in the water shall complayn and they that spred their nettes in the water shal be faynt hearted Such as labour vpon Flare and Silke shal come to pouertie and they also that weaue fine workes And all those which doe make pondes and stewes for the lyuing soules shall be sorrowfull for their nettes Hillarius It is not possible to finde out a prophecie which better agreeth with them For this heere maketh mention of waters of Fisshers of Flare workers of makers of nettes of makers of pondes and stewes in which they doe keepe and holde fast the lyuing soules as the fisshers doe keepe their fishes in their stewes and fish pents It maketh also mention of their instruments of the workemen that make them the they feare nothing lesse least that the preaching of the Gospell should drye vp those riuers as Demetrius those of his sect greatly feared the thorow the preaching of Paul the honour of Diana the great goddesse of the Ephesians should be diminished their gayne with hir Therefore they are not to be blamed although they loke to it so diligently It in more then time that the vertue of God doth shew foorth it self for to deliuer his poore people from the handes of so many fishers which plunge drown so many poore soules through their lakes puddles Those are terimen marrincrs which do drowne all those which enter into their boates ships For they haue not Iesus Christe with them which causeth the windes tempests to be calme to cease which causeth alwaies a safe landing and port Theophilus And therefore it shoulde be more reasonable that we should cry after him as the Apostles did saying Lord saue vs that we should make our prayer vnto God that he would deliuer vs from that déepe take al those that be aliue then to sing for the dead For if Dauid the other seruauntes of God did complaine themselues to haue bene drowned in the lakes of tribulation and mysery that the waters haue enuironed couered them ouer the head wée haue no lesse occasson to complayne Esay desiring to signifie the misery tribulation which should come vnto Hierusalem and to all the lande of Iuda by the army of Sennacherib sayth that she shall be enuironed wyth waters vp to the throate And vseth such comparison for to let them to vnderstand that the same army shal destroy and couer all the land euen as Euphrates did couer and destroy that lande of Assyria when it ouerflowed making comparison by the souldiers host vnto the riuer bicause that both the one and the other doe passe through one lande But Hierusalem was neuer so afflicted nor oppressed by the vyolent waues of the armye of the Assyrians as the poore Church is troden downe and oppressed by that great Romish Sennacherib and his army whiche is innumerable throughout all the whole worlde as the sande of the sea But we haue spoken inough of the Lake It resteth now to absolue the doubte which I haue alreadye begun Forasmuch friende Eusebius as you say that that hell and déepe lake of which mencion is made of it in the affertory for the dead is taken for purgatory what doth y signifie which is spoken off afterwards Deliuer thē from the lyons mouth least that hell do not deuour them I beleeue the they vnderstand by the Lyon none other but the Dyuel who as S. Peter witnesseth is our enemy walketh about séeking whom he may deuour But sith the the soule is separated from the body how can it be deliuered frō the mouth of y roring denouring lyon if the soule be of a reprobate which dieth out of y saith of Christ who shal deliuer it from his throte when God hath giuen it him And if it be of a faithfull man Iesus Christe who is the strong and inuincible Lion of the tribe of Iuda who hath had the victory ouer that Lion which is aduersary and enemy vnto God hath he not already deliuered it hath not he killed and prohibited the mouth of that hungry Lion as a true Sampson and Dauid in such sorte that he hath no more teeth nor fanges for to deuoure the childen of God whom the Lord Iesus holdeth as the Lyon his pray to whome none dareth to come nigh as Esay hath written that the Lord kéepeth Hierusalem and his elect people Also I thinke it not much vnméete if we make such prayer for those that be a liue the which Iesus Christ hath taught vs to pray and say And lead vs not into temptation but deliuer vs from euill And hee him selfe hath made the prayer vnto God his Father for his discyples as witnesseth Sainct Iohn He saith not I pray thee that thou wouldest deliuer them from euill after this life nor saith I pray not that thou wouldest take them out of the world but that thou wouldest kéepe them from all euill Also S. Peter doeth not exhort vs to abstaine from meates to bée sober watche and pray and to arme vs with faith againste that roaring Lion for those that be dead but for our selues whilest that we be a liue to the ende we may auoyd his mouth for to come vnto that holy light which he hath promised vnto Abraham and vnto his seede For according to your doctrine sith that the soule is seperated from the body if man hath not had here remission of his sinnes before his death he cannot haue it after And if he haue it in this life he goeth either into Paradise or into Purgatory If he be in Paradise it is no more to bee feared that hell can swallow him vp If he bée in Purgatory although that according to your opinion he be in paynes yet neuerthelesse you confesse that he is past the danger of damnation and that he is sure of his saluation Wherefore I vnderstand not howe that prayer can agrée with the worde of God and the doctrine of the auncient doctors your owne For you speake against your selfe If that prayer doth profit the soules of the dead in the other life it must then bée that ther is yet great
confirme the Idolatrie euen so is it at this day amonge the Papists In steede that that Romaines ought to acknowledge confelse that God punished theÌ„ bicause of their abhominable Idolatrie msatlable auarice stelthes violences murthers sheading of mans bloud which was shed by them thorow out the universall worlde they haue rather presumed thought that those euils happened unto theÌ„e bicause that they had not wei done their duety towards that soules of that dead that is to save bicause that they had not wel serued honored that diuell as he woulde bee unto whoÌ„ they did make those sacrifices not unto God sith that of him they had not receiued coÌ„mauÌ„dement nor such lawes ordinaunces Hillarius At that least friende Eusebius you can not deny but that your religion hath greate confirnutie with that which you haue already heard But I wil yet declare shewe unto thee more without swaruing from the feast of that dead For there were other lawes statutes customes that you kéepe at this daye sauing that there is a little difference in that moneths dayes But els all is one They had certaine monethes in the yeare in which it was not lawefull to mary nor to celebrate mariage not that it was forbioden al that moneth thorow out but only certaine daies in euery one of theÌ„ of which february had elcuen which we dedicated unto that dead as Ouid withnesseth saying Now all that time of sacrifice no wedding might they see Nor bride to bridegroume might be knowne by vow to lynked bee Nor virgins fayre in Mothers sight that marygeable were By tricking might sett out and dresse their yellow bush of haire The mariage mocions now were gonne and loue was layd a side And dueties due to bodies dead in place gan creepe and glide This feast endured and abode so many dayes they say As is the month aboue eleuen this do they not denay That forbidding also tooke place in that moneth of Marche but it coÌ„tinued but three dayes during that which they made the feaste and procession of Mars the God of battell whom the Goddesse Minerua banquished in the combat and battail that they had together of mariage â—f whom Minerua obtayning hir Uirginitye was called Neruie in the honour of whom the maydens suoemen did abstaine from marriage these three dayes together There remaineth yet almost as many dayes for Vay bicause of the feast of the dead instituted in suche time by Romulus as already hath bene declared and Ouid also witnesseth it saying Nor were those dayes for mariage apt for wydow nor for mayd And they that maried in those tymes with losse of life were payd And for that cause as prouerbe olde doth both affirme and say That for to wed hath bene forbid euen in the monthe of May. I know not whether there be any other time in whiche mariage was prohtbited except one part of the first dayes of Iune vntill such time as the filthinesse which men tooke from the temple of Vesta after that it was purged and made cleane were cast into the kyuer as it appeareth by the verses of the poet before allcvged who bringeth in Sanctus Fidius speaking of his daughter in these wordes A time of marriage then I sought that so by law might beare That ioyne I might him whom I lyckt hyr whom I held full deare Then found I that the Ides of lune to my desire did gree That daughter to a sonne in law might mstly linked bee And that the first part of the month therto doth not agree As Sacrificers wise of late full ofte hath said to me But till that quiet Tiber doth the silth from Vesta reare By trickling flowing water moue and so to sea them beare I thinke it lawfull not for me my rugged haire to combe Nor yet for me to pare my nailes vntill dew time doth come Now I pray thée consider friend Eusebius whether in your religion that order be much chaunged whether you haue kept those ceremonies I could héere declare vnto thée the conformitie the which your feast of Saint George hath with that of Mars For you haue S. George for the God of battaile patron of the soldiers in stéede as the Panims had Mars As touching his feast there is difference of the time sauing that the one is kept in the moncth of April and that of Mars in the moneth of March in whose honour it kéepeth his name Although that Saint George shewed not himselfe to be any valiant knight when he suffered his Image to be cast into the ryuer of Seine of those of the new citie of S. George nigh vnto Paris bicause that the vines were frosen vpon his feast day I might also bring in the conformitie which you make betwéene the virgin Mary and Minerua For you haue consecrated for them feastes all in one moneth but I will not nowe so much dilate and enlarge the matter Yet neuerthelesse bycause of the affinitie and coniunction that the one of the superstitions hathe wyth the other in declaringe the feastes of the deade I wyll myngle in the deduction of the matter some other Ceremonyes bycause of the kyndred and neyghbourhoode I demaunde then of thée firste of all friende Eusebius whether there bée any great dyfference betwéene the feaste of the deade which is celebrated at Rome in the moneth of February and yours of Nouember the whiche you dooe celebrate the daye after all Saindes Eusebius As thou hast accustomed to dooe thou wylte finde alwayes by thy slaunders suche agréeinge as thou wilt Hillarius Héere néedeth no slaunder Wee muste followe but the simple veritie If thou dooe thincke that it agréeth not to thy fantasie bicause of the distaunce that it hathe from the moneth of Nouember vnto Februarye at the leastwise thou canst not denye but that it agréeth with the time betwéene yours and that whiche the Romaines celebrated for the Gaulois and Greekes that were buryed in the Bullocke market There is no difference as concerninge the time but onely in thys that yours is at the beginning of the moneth and theirs in the ende Furthermore thou canst not deny but that ther is conformitie betwéene the Pantheon of the Panims and your feast of all Saintes And euen as they had the feast of all the celestiall Gods and that of the infernall Gods and for the soules of the dead haue not you also the lyke celebrating after the feaste of all the Sainctes whiche are in heauen that of the dead which are yet detayned and kept in Purgatorye They doe call Pantheon an auncient Temple which was dedicated vnto Cyble the great Goddesse mother of the Gods and consequentlye vnto all the other Gods of whome hée beareth the name For Pantheon signifieth as muche as if wée shoulde saye all Gods euen as wée saye all Saintes For they had those Gods in such reputation as you haue the Sainctes in the
time what fault can be in the child and what consolation doth your doctrine bring vnto the poore mother being alreadie sufficiently scourged and afflicted of the hand of God to make hir beleeue that hir childe is condempned vnto perpetuall exile and banished from Paradise for euer And that hee is detayned in the Limbe in the which without ceasing hee curseth Father and mother At the least wyse the Carhards haue preached and perswaded them so Thomas Yea I haue heard them preach more ouer that is to say that it were better that a Towne a Ceuntry or a kingdome were drowned then an Infaunt shoulde dye without baptisme Theophilus If the Infant did come vnto the age of discretion and that hee despisoth the baptisme I would not excuse his infidelitie and rebellion Or if the father mother thorough their negligence dispising infidelitie haue made none accompt to baptise their child I would not also excuse them but that they should yeld them selues greatly culpable before God worthy of greeuous punishment But I will not yet neuerthelesse therefore iudge rashely of the saluation of the childe For GOD knoweth those that are his And man hath not power to danipue him whome God woulde haue saued And if it hath not pleased God to shewe that grace and fauour vnto the Father and Mother that they cannot sée their childe aliue for to offer and present him vnto him and to his Churche by the baptisme wherefore shall hée vse such furor towards that poore Infant and the Parents which are already ynough desolate and without comfort What iniury doe you vnto Iesus Christe These Infants borne dead shoulde not haue great occasion to blesse his comming nor to sing with those which haue receiued him when he entred into Hierusalem Blessed be the sonne of Dauid which commeth in the name of the lord They should haue hadde more iust occasion to cursse and detest him sith that in steede to amende their condition hée hath put them in worfe estate then the Iewes were before his comming You cannot denye that absurditie and inconuenience if you will mainteine your doctrine truely the which declareth it selfe altogether contrary to the doctrine of the gospell full of all consolation in stéede of which your doctrine bringeth but desolation and despaire Hillarius I can speake by experience For I haue knowen holy woâ—men walking in true simplicitie of heart and great feare of God which were so troubled in their conscience bicause that such inconueniences happened vnto them and that they were so perswaded that with much a doe one could sinde any meanes to comfort them and set their conscyence at rest and in quiet what soeuer things 〈◊〉 say vnto them Although that one tolde and affirmed vnto them that our Lady of Lausanne shewed grace vnto the Infant and that those which were present did witnesse vnto them of the goodly myracle that she had done in rayaÌ„ng to life the Infant for to baptise it being dead afterwardes did put him in the graue yet neuerthelesse all that coulde not assure them and they coulde not be at rest in their conscience vntill such time as thorough the preaching of the Gospell they were deliuered from those false oppinions of Caphards and deuillishe doctrines Theophilus That is that which sathan and the false prophets do desire the consciences shoulde be troubled desolate for then gaine they most They haue of meÌ„ that they desire their fishing is best in troubled water Eusebius Thou hast concluded that according to our doctrine it should followe that Iesus Christ shoulde haue impaired the estate of the Christians But wherein For those of the Iewes shal no more enter into Paradise then those here Theophilus If they went into Abrahams bosome by the which thou vnderstandest the Lymbe there was no more greater punishment for them then for the others which were circumcysed sith that all doe goe thither indifferently as I haue sufficiently shewed vnto thee Afterwards those which then were in the Lymbe hoped to be deliuered the which is denied vnto the poore children of the Christians Wherefore it should followe that Iesus Christ shoulde rather come for to showe and bring vnto them the wrath and iudgement of God then his grace and mercy Furthermore those which were in Abrahams bosome were not without hauing some taste and perticipation of the Ioyes of Paradyse as it appeareth plainely by the wordes of Abraham answering vnto the rich man after this manner Thou hast had pleasure in this worlde Wherefore thou must howe suffer and that the chaunce be tourned And contrariwise Lazarus hath suffered greate tribulations and iniseryes Wherefore nowe it is meete that hée bee at rest and ioy Thou canst not denye but that these wordes are true If they bée true thou art constrayned to confesse that in Abrahames bosome is consolation rest and ioy And howe can these thinges be out of the kingdome of GOD which is righteousuesse peace and ioye in the holye Ghost Eusebius I haue not agréed to thée that the children of the Iewes being deade without Circumsition should go vnto the Lymbe of the fathers but into another Theophilus It behoueth then to forge Lymbes But where is the witnesse of the Scripture for to prooue the same And do the children of the Christians go straight way vnto the Lymbe of the auncient fathers Eusebius No. Hillarius Then there is presently a chamber to heyre Theophilus Doest thou not knowe into what dreams and foolishnesse that doctrine doth leade you Truely I am ashamed Wherefore I pray thée that thou do holde thy selfe content with that that I haue aunswered vnto thée and that nowe thou do come vnto the question which I haue propounded vnto thee to wit what difference thou puttest betwéene the bosome of Abraham and Paradise Eusebius I do not meane to passe thy question without aunswering vnto it But thou lettest slippe the principall obiection which I haue made vnto thee without hauing satisfyed mee therein Wherefore I would haue the resolution before thou doest escape mée Howe may wée then vnderstande that which Iesus Christ hath said Except that a man be borne a newe of water and of the Spirite he cannot enter into the kingdome of god Doth he not by those wordes openly declare that the baptisme of the water is necessarie vnto saluation And that he which shall not be baptised with water cannot enter into she kingdome of heauen For he hath not onely sayde hee that shal be borne a newe of the Spirite but he hath also added the water for to declare that the one and the other are requisit I confessâ— that the water without the spirit suffiseth net and that the visâ—â—l◠〈◊〉 without faith cannot saue For it is first saydâ—â—â—â— thâ—◠〈◊〉 afterwards there is added and is baptised shall bee saued But I cannot vnderstand but that the baptisme of the water is in like manner necessarie vnto saluation Or I know not to what
Canous of Lesus Christ The Emperors Pope do abolish the statutes of their predecessours Iesus Christ the eternall Plipe Plat. in vita Stepha 6. Formosus 1. Stephan 6. For mosus 1. Antibopes Schismatickes Christ Antechrist Rom. 6. a. 4 1. Cor. 15. b. 12 Ephe. 1. d. 28 2. b. 6 Coloss t. c. 18. Mat. 28. d. 20 Ephe. 3. c. 15 Daniel 7. 1 22 Esa. 9 b 6 Phll. 2. b. 10 Apo. â— d. 13 All Popes Antipopes Anticurists The Papisticall â—irges The lakes and internall finds Fire vvater Holy vvater vn profitable Fluds of vvyne of milke Ouid. Meta. 1 Flumina Iam lactis Iam flumina nectaris ibant The infernall fluddes their names interpretations Lethe AcheroÌ„ Styx Cocytus Phlogeton Psa 12. a. 3 55. â— 1. Iere. 2. c. 13. The significatios the deepe lake The lake without vvater Zach. 9. c. 11 A soule taken in a net Barleta feri 4 hebd 4. quadr de pe purg The Bishop Tibaud The papisticall lakes and â—ondes The â—luds of Paradise Esa. 11. a. 3 Geneâ— 2. b. 10 The tree of life Cicâ—ro Tuse q. li. 1 A soule drawen from hell Aueruus The forbidding of bookes The fluds of paradise Pyson Genes 2. b 10 Fluds bringeth golde Tagus Pactolus Ganges Hebrus Padus Eridanus Orcus Eurotos Peneus 4. ca. 8 Plin. li. 4 ca. 8 Pâ—neus accipii amnem EurotoÌ„ nec recipit sed olei modâ— super natatem breui spaicio portatuÌ„ abdicat penales aquas dirisque genitas argenteis suis miscere recusans The floude of Christ The ouerflowing of Tyber The floud Nylus and the fertility of Aegipt Strab. Geor. li. vlti Solin ca. 45. Seneca li. 4. natu quae Luc. Phar. 10 Plin. in panegy ad Traia Plin. natu hist li. 5. ca. 9 Nilometres Diodo sicu li. 1 Tibul. li. 1. ad Nilum Te propter nul los tellus tua postulat imbres Arida nec pluuio supplicat herba loui Claudia in con su Theo. Lene sluit Nilus sed cuÌ„ctis amnsbus extat vtilior Deutat bae Palaemon ex Diony Non alius tantum fluutorum ditat arenas Atque trahens limum complec titur vbere caÌ„pos The floud Nilus of the Pope Charibdis The dykes of the fortresses of the Papists To passe the floude Lethe To forget God. Esa 29. d. 13. Mat. 15. a. 8 A cl cron The kingdome of god Rom. 14 c. 17. Iere. 2. c. 13. Styx Cocytus Phlegeton Ihon. 14. d. 16 The holy ghost is called the comforter Claudiut Foelix qui phaitas prescindit vomere terras Nubila non spe rat tenebris coÌ„dentia coelum Nec grauiter slantes pluuiali frigore Coros Inuocat aut arcum varlota luce rubentem Aegyptus siue aube ferax inbresque serenos Sola tenet so cu ra poli non indiga venti Gaudet aquis quas ipsae vehit Niloque redundat Deu. 11. b. 10 To fish in the troubled water The fishers of Iesus Christ of Antechrist Mat. 4. d. 19. Luc. 5. c. 10. Fishers of gold and siluer Sub anulo pisca torto Fishers of soules The nets of the Priestes The vvaters of Aegypt To go out of Aegypt Exo. 14. c. 21 The taking of Babilon Cirus Darius Euphrates Pli. li. 3 ca. 14. Solin ca. 50. Xenoph. in Cir. hist li. 1. in cho Daniel 5. s 23 Ioseph lib. 10 ca. 13 The Prophecie against the Aegyptians Esa. 19 2. 5. The fisshers for saken Demetrius Act. 19 s 14 Diana the goddesse of the Ephesians Daungerous Martâ—ers Mat. 8. c. 2 â— Mar. 14. d. 32 Iohn 3. b. 19 Prayer for the lyuing The vvater of tribulation Psa 2â— c. 21 Psaâ— 6. e. 23 Esa. 8. h 8 Sennacharib Euphrates Strab. li. 16 Proc. li. 1. Pers bel Esa. 36. cap. 4. Reg. 18. and 19. cap. The Romish Sennacherib The deuouring Lyon. 1. Pet. 5. b. e The Lyon of the tribe of Iuda Apoc. 5. b. 5 Sampson and Dauid Iudg. 14. a. 5. 1. Sam. 17 c. 35 Esa. 31. b. 4 Mat. 6. b. 13 Luc. 11. a. 2 Iohn 17 b. 9 1. Pet. 5. b. 8 Repugnaunce of doctrine The Papisticall doctrine is vncertaine Deleyueraunce from hell Traianus delyuered from hell Saint Ignatius lo. Maio. 4. sent dist 45. quae Saint Machayr Saint Brandun Alrus in fine sui 4. Iudas out of hell Diuers opinioÌ„s of the deliuerance of Traianus Tho. in 4. dist 1. 3. Argu. 2 10. Maio. 4. sent dist 45. qua 1. Barl. ser 3. Hab. 4. sermo de pen. inser Priuiledges Extra derog sur li. 6 Virg. Aenci. 6. Our master Iohn Maioris 4. sent dist 45 q. 1. The Author of the history of Traianus Damascenus Supple chro Bergons li. 9. â—latin in vit Celest 1 The time of Gregory Bergo li. 10 Maio. 4. sent dist 45. q. 1. Berl sermo de pen. inse Ne absorbeat eas Tartarus ne cadant in obsura The place of the Papisticall soules The fall of the soules Paradise The fall of Angels of man Genes 3. d. 24. 2. Pet. 2. a. 4. The Limbe Purgatory Three kinds of righteousnesse after Plato Ruth and Booz Ruth 2. d. 20 Works of mercy towardes the dead August de ciui dei li. 1. ca. 12. 13. que 2. c ani ma. 4. sent dist 45 c. de pompit The profite of the buriall Virgil. Facilis iactura sepulera Comparison of the rich and of Lazarus Luc. 16. c. 19 Luca. li. 9. phras aternus animaÌ„ colligit in orbes Non illue auro positi nec thure sepults perueniunt Psa 79. a. 2 Luca. li. 6 phars Nihil agis hac tra tales ne cadauera saluat An rogus haud resert Placido natura receptat Cuncta suni post capit omnia tellus 〈◊〉 Quae genuit coelo igitur qui non habet vinaÌ„ August in psal 94. cone 1. The benquettee for the dead To do good during our lyfe Preparation for the departure out of this lyfe Mat. 25. d. 40. Hierome in Esa of Forgiuenesse in this vvorld Daies dedicated to the dead Neeysia Lunata Euagismata Ceterismata Terchismata Triacas Parentationes Nouendialia Demealia Ratio diui off de off pro mort Rub. 7. The seuenth dayes and the yere mindes Dist 44. ex coÌ„cilio NauenteÌ„si Nullus A lesson for the Priests Quaffing for bidden Gluttony Maskes and Morrishes God hath not instituted feasts nor sacrafices for the dead VVherein the Priests doe folovv y Ievves Panims Ruth 1. b. 8 Ruth 2. d. 20 What good deedes God requireth for the dead Ruth Noemi The good deedes done vnto the dead by Booz Ruth 4. c. 10 Mat. 1. 3. 3 The Authours institutors of the funâ—ralls Pluto Diedo Aeneal Virg. Aene. 5 Ouid. Fast 2. 5 Romulus Plutar. in Romulo Plato de repub li. 12. After death the parents and friends can doe uothuig Diuers sacriliâ—ces for the dead for diuers causes Virg. Aene. 5 The opinion of the Rabius and Doctors of â—ae levvs touching the body The dwell Aâ—izel Geâ— of 3.