The encounter against M. Parsons, by a revievv of his last sober reckoning, and his exceptions vrged in the treatise of his mitigation. Wherein moreouer is inserted: 1. A confession of some Romanists, both concerning the particular falsifications of principall Romanists, as namely, Bellarmine, Suarez, and others: as also concerning the generall fraude of that curch, in corrupting of authors. 2. A confutation of slaunders, which Bellarmine vrged against Protestants. 3. A performance of the challenge, which Mr. Parsons made, for the examining of sixtie Fathers, cited by Coccius for proofe of Purgatorie ... 4. A censure of a late pamphlet, intituled, The patterne of a Protestant, by one once termed the moderate answerer. 5. An handling of his question of mentall equiuocation (after his boldnesse with the L. Cooke) vpon occasion of the most memorable, and feyned Yorkeshire case of equiuocating; and of his raging against D. Kings sermon. Published by authoritie

CHAP. XI.

The earnest challenge which M Parsons hath made, that I should disannull the allegations of the testimonies of those Fathers, whom Iodocus Coccius hath cyted for proofe of the Romish Purgatory.

SECT. 1.

Mr. PARSONS his Reckoning.

COccius produceth vpon the point of threescore Au∣thours, * 1.1 within the compasse of the first sixe hundred yeares, that confirme the common faith of that Church in those dayes, to haue held Purgatory, and 〈◊〉〈◊〉 for the dead, for Catholike doctrine, and for the practise also of praying for the soules departed. TO WHAT END DO YOU SAY THIS

M. PARSONS? * 1.2 To the end that T. M may haue somewhat to do, I doe earnestly challenge him herein, requiring at his handes, that of the first 60. mentioned by Coccius within the first 600. yeares, he doe re∣ally and sincerely 〈◊〉〈◊〉 31. at least, which is the major part, to bee so tortured, and so graunted by the iudgement of our Writers; or else he faileth wholly in his cause.

The Reueiwe.

2. There is none, I thinke, but will holde it a point of wisedome in M. Parsons, to set mee rather to combate with Coccius, then to suffer me to Encounter himselfe, by manife∣sting his owne singular falsifications; which notwithstan∣ding, by his leaue, I must performe, before we end our Recko∣ning. In the meane time, I willingly yeelde vnto his present challenge, wishing that I had him in a good Obligation by oath, that he will as willingly accord vnto the euidence of those things, which shall be reuealed. And now I enter the Lists.

That the testimonies of Fathers, and other Antiquities, alledged by a 1.3 Coccius, for defence of Romish Purgatorie, are, for the most part, eyther out of bookes falsly fathered, and vnwarran∣table; or else, out of true testimonies falsly applyed. The tryall of both which dependeth vpon certaine general Obseruations.

The two first.

3. For my more plaine and expedite discharge of this Challenge, I shall request the Reader to passe along with me, in reuiewing some confessed Obseruations, which will make * 1.4 clearely for the conuiction of Coccius, whereunto the parti∣cular testimonies must haue a necessary relation; which may be thus distinguished: The first Obseruation is, that the Au∣thors and testimonies which shall be confessed to bee eyther forged, or corrupted with heresies, or else Apocrypha, may not be thought to be of sufficient credite.

4. The second Obseruation may bee taken out of their Iesuite Suarez, where he saith, that b 1.5 They that thinke that the

soules of men are not iudged in death, nor that they receiue ey∣ther paine, or reward, but are reserued in secret receptacles vnto the vniuer salliudgement, they doe consequently acknowledge, non purgarj, i. e. That men are not purged before the generall resurrection and iudgement: whereupon it must follow, that they are to be purged in the day of the Conflagration, &c. but to say * 1.6 that some soules of the iust are not purged, vntill they be vnited with the body, and so receiue pur gation in the fire of conflagrati∣on, both in their bodies and soules; although it doe not contradict the principles of our Faith, yet is it vtterly false and erroneous. So Suarez. His Consequence is plaine: They that taught se∣cret receptacles of soules voyd of paine or of reward, vntil the day of the general resurrection, do denie the Romish doctrin of Purgatorie torment, before the last day; but diuers Fathers (by our Aduersaries confessions) taught such kinde of Recep∣tacles of soules of all the faithfull, as namely, c 1.7 Lactantius, so saith Suarez: And d 1.8 Senensis, where he relateth the sentences of diuers Fathers, who seeme to haue inclined to the same o∣pinion, after that he had excused some by name, he leaueth I∣renaeus, Iustine Martyr, Tertullian, Clemens Romanus, Origen, Lactantius, Theodoretus, Theophylact, Oecumenius, Euthymi∣us vnto the descretion of his Reader, thus farre to excuse them, if he cannot acquit them, because in their dayes the Church had not defined any thing, concerning that Article. Which is, by Suarez his consequence, to graunt that, in that auncient time, Romish Purgatory was no Catholicke doctrine of faith.

The third Obseruation is concerning the diuers signi∣fications of the word Fire.

5 We are furthermore necessarily to consider the con∣fessed * 1.9 differences of the word Fire, vsed in the testimonies of Fathers; as first by Fire vnderstanding the e 1.10 Holy Ghost, which purifieth and purgeth the soule from sinne: And of this Bellar∣mine confesseth, that it f 1.11 Doth not signifie that Purgatorie fire, which is now controuerted: Or secondly, signifying the g 1.12 Tribulations of this life, whereof he likewise confesseth, that

It maketh not for the now questioned Purgatory. Or, 〈◊〉〈◊〉 betokening The seuere iudgement of God (euen after death) by onely trying and examining the actions which men haue com∣mitted in this life: which (as our h 1.13 Aduersaries accordingly confesse) doth not concerne the question of Purgatory fire, which they hold to be not onely an Intellectuall fire of trying and examining, but also of tormenting and purging, because the Trying and examining iudgement is in regard of the workes, by iudging them vnprofitable, but the purging and tormenting fire doth seaze onely vpon the Workers. Or, Fourthly, noting fire of conflagèration in the day of Doome, when all the world shall be on a flame: which, as Bellarmine acknowledgeth, is not that Purgatory fire, which he in the name of their Church vn∣dertooke to defend, because, as some thinke, all mettals, as well Gold and Siluer, as Wood and Siubble, that is, as well the godly Saint, as the lesse sanctified, must passe thorow the fire of conflagration: Or, Lastly, specifying the fire of Hell of the damned, which is eternall, as it is onely a Tormenting fire, but not purging: for the purging fire (saith i 1.14 Bellarmine) is tempo∣rall, and not eternall.

6. If then Coccius shall bee found to abuse the testimo∣nies of Fathers so notoriously, as to mistake the fire of the Holy Ghost (which purgeth the soule by sanctification) in stead of the fire of vexation: or the fire of Tribulation (which is in this life) in stead of fire after death: or the fire of Gods iudgement (which is onely in the examination of workes) in stead of the fire of torment: or the fire of conflagration (which is onely in the last day) in stead of fire presently after death: or the fire of the damned in Hell (which is eternall) in stead of the fire which is temporall: then, I suppose, Mast. Parsons will be ashamed of his choyce, in making Coccius his Champion in this cause of Purgatory.

The fourth Obseruation, in remoouing our Aduersaries Obie∣ction, taken from Prayers, Sacrifice, and Oblations for the dead.

7. The generall and most popular Argument, wherwith

our Aduersaries vse to vnderproppe the ruinous structure of their Purgatory, is this, that k 1.15 The Fathers (saith Bellarmine) prayed for the dead, Ergo, they beleeued Purgatory: and from this he saith, that Purgatory is euidently collected; wherein M. Parsons is peremptory, saying, that l 1.16 To pray for the soules departed doth necessarily suppose Purgatorie: and this seemeth to be the scope of Occius in most of his allegations, wherein * 1.17 nothing will be found more frequent for the proofe of their Purgatory, then onely the offering prayers, Oblations, and Sa∣crifice for the dead.

8. For consutation of our Aduersaries Consequence, it wil be sufficient to appeale vnto our Aduersaries confessions, who doe readily graunt that Prayers, Sacrifices, Commemo∣rations and Oblations haue beene vsed for the dead, without all respect of their Purgatory torment: as first in regard of the soules of the Damned, whom m 1.18 Bellarmine denieth to be in Purgatory, and there is good reason thereof, because the fire of the hell of the damned is a fire of Satispassion onely, and not of Expiation. And yet not withstanding we read that some Ancients prayed for the damned ones (especially such as died in the profession of Christian faith) whether it were for their absolute deliuerance out of hell, which was the errour of n 1.19 O∣rigen, or else, as some * 1.20 others o 1.21 haue done for the mitigation of their torment, which, euen in the opinion of our * 1.22 Aduersa∣ries, is reiected as erroneous: so that from prayers made for the damned, to conclude that there is a Purgatory fire of them who are to be saued, is, by M. Parsons leaue, but a wide and wilde consequence, and an abuse of such testimonies, because in case of bearing witnesse, both a condemned opinion and a condemned person are equally incompetent.

9. The second state of soules departed is of the Saints in Blessednesse, who are not in Purgatory, and yet haue some Fa∣thers offered both Sacrifice and Prayers for them: for of Sa∣crifice Bellarmine confesse th: p 1.23 Sacrifice (saith he) was offered for Saints: but how? Not (saith he) that we may aske any thing for them, but that we may giue thanks to God for the glorie, which he confirred vpon them. And this prayer was found in their

Romish Missall, to wit, Grant O Lord, we beseech thee, that this Prayer may profit the Soule of blessed Leo. Bellarmine will haue vs to vnderstand that these kind of requests were q 1.24 Possibly for the glorifying of the bodies of the Saints (albeit the Prayer is said to be for his soule) in the day of Resurrection.

10. This confession likewise strangleth Bellarmines eui∣dence, and M. Parsons his Consequence, except they will iudge it no impietie to thinke, and that necessarily, that Pope Leo and other glorious Saints, are tormented in Purgatorie. Fur∣thermore, t 1.25 It was an vsuall custome (as saith Cassander) that oblations were made for Martyrs, when as thankesgiuing was vsed for them, and when the mysticall action, wherein Christ his body is presented, there was mention made of them, as it appea∣reth out of Cyprian and Augustine, and as it is expressed in the Greeke Liturgie, saying that the vnbloody * 1.26 worship is offered for the Virgine Mary, and for the Apostles, and Martyrs. And all the good, which their Suarez will acknowledge to accrew vnto the blessed Saints by our s 1.27 Oblations and Sacrifices (which are, saith he, our giuing of thankes for them) is not any degree of essentiall glory, but onely an extrinsecall, such as they knowing our Prayers doe retoyce thereat. By this also Master Parsons his necessarie consequence (concluding from offering of Prayers and Sacrifice for the dead, a Purgatorie torment of them) is found to bee a notable falshood, and delusion, by confounding Prayers of thankesgiuing, with Prayers of suppli∣cation; and the state of the Blessed with the condition of men tormented, and in effect heauen with hell.

11. The third respect of soules, mentioned by the Fa∣thers, is when the Soule entreth either into the Examination of Gods seuere iudgement, or else thorough the flame of the con∣flagration of fier in the last day, through which all Soules must passe with their bodies: In both which respects, wee heare some Fathers praying for the dead depàrted, albeit neither of these conditions doe imply the Romish Purgatorie, as Bellar∣mine t 1.28 hath confessed.

12. If therefore Coccius shall bee found to cite, for de∣fence of their imagined Purgatorie, Prayers made for the dam∣ned,

in stead of Prayers for the Godly; or made for the Blessed, to prooue that men are Tormented; or Sacrifices and Prayers of Commemoration and Thankesgiuing, in steade of Prayers of Deprecation; or Supplications for the perfect consummation of happinesse, in the eternall rest of both body and soule, in stead of Prayers for redemption out of an hellish Prison, and other such like incongruities and abuses; Then must M. Par∣sons wish that he had made some other challenge. And now I betake my selfe vnto the particular Examination of his. Al∣legations: First of Liturgies, and then of Fathers.

SECT. 11.

Coccius his Allegations of ancient Liturgies, for proofe of Romish Purgatorie, abused.

Mr. PARSONS his Reckoning.

COccius alleadgeth ten Liturgies, as that of Ierusalem, Rome, &c. All * 1.29 which were in vse in the Churches of the Christian Countries, a∣boue the space of a thousand yeeres agone, in all which there is Prayer for soules departed: All which doe necessarily infer Purgatorie.

The Reuiew.

13. This Consequence for Purgatorie we haue * 1.30 prooued to be so drousie, that it may seeme to neede a Purgatorie fier to purge it, which may be further confuted by the same Li∣turgies. But first seeing Cardinall Bellarmine, in answering vnto an obiection taken out of the Liturgie of Hierusalem, passing vnder the name of Saint Iames, (which Liturgie Coc∣cius rangeth in the forefront of his battell) could say that a 1.31 All things which are contained in the Liturgie of Saint Iames, and others, are not taken from the example and precept of Christ, for it is manifest (saith he) that many things haue beene added by others; They may bee as iustly excluded by vs, with an Eare∣marke of Apocrypha: Which were no hard matter to euince

by many reasons, if M. Parsons his Challenge would suffer me to vse that weapon, and not force me (as hee hath done) to insist vpon the Collections from the confessed principles of the Romanists.

14. Notwithstanding, to admit for the present these Li∣turgies alleadged by Coccius, I will begin at the last, the Li∣turgie of the Armenians, because it may best explaine the rest. In it we reade thus: Giue eternall peace, O Lord, vnto all that before vs haue departed in the Faith of Christ, the Holy Fa∣thers, Patriarkes, Apostles, Prophets, Martyrs, &c. Pray yee vnto the Lord for the Soules that rest in peace. Here is a Prayer wee see, for Peace vpon soules, euen Apostles, Martyrs, &c. whom it prooueth to bee in Peace: Which cannot signi∣fie any thing, but the desire of the consummation of blessed∣nesse in their bodies and soules, at the day of the generall Re∣surrection; And plainely demonstrateth, that M. Parsons his former consequence, which from the Prayer concluded a Purgatorie punishment, is marueilously false, because in this Liturgie we heare of Prayers for the peace of Apostles and Martyrs, whom no Christian heart can fancie to be in Purga∣torie Torment. The Liturgie of Alexandria, attributed to Saint Marke, and praying for Requiem, that is, Arest for the Soules of Fathers, and Brethren, who are a sleepe in Christ; being mindfull of our Ancestors, Fathers, Patriarkes, Prophets, Apostles, &c. may seeme to admit the former Ex∣position. So likewise the Liturgie of Constantinople, ascribed vnto Saint Chrysostome, carieth this tenour: Be mindfull, O Lord, of thy seruants, who haue sinned, and pardon them, for there is none but they haue sinned, excepting thee, O Lord, who canst giue rest to them that sleepe. The Liturgie of AEthiopia is for all that rest in a true faith: Of Cappadocia, for all that sleepe in the hope of the Resurrection vnto eternall life: Of Rome, Giue place of refreshing for all that rest in Christ; and so we may thinke of the rest. Yet may not any conclude vpon these Prayers, that All Soules, that are departed in the faith of Christ, were therefore in Purgatorie.

15. Will Coccius (trow we) bee more circumspect in cy∣ting

the Fathers? I must trie this; and because M. Parsons hath begunne to Recken vp ten Liturgies, I will bring in the Fathers also by Decades, or tens, and see, whether I can satis∣fie M. Parsons in his exacted number of thirtie and one.

SECT. 111.

The Greeke Fathers abused by Coccius, for proofe of Romish Purgatorie.

THE FIRST DECAD.

16. THe first Father, whom Coccius produceth, is Cle∣mens Epist. 1. Quotidiana, &c. a 1.32 Which Epistle Card. Turrecremata reiected, as being doubtfull, saith their Sixtus Se∣nensis, adding from himselfe, that It is not possible that Cle∣mens should haue written this Epistle vnto S. Iames, &c. And b 1.33 Bellarmine noting the same errour in the fift Epistle of this Clemens, calleth the Authour fictitius Clemens, that is, A for∣ged Clemens. Where was the braines of M. Parsons, when he set me a worke to prooue some of these witnesses to be, as I called them, Knights of the Poste, seeing that this Clemens, (as hee might haue well knowne) is dubbed such a Knight by their owne Doctors, and yet this Clemens happeneth to bee the chiefe of this Inquest.

17. The second witnesse is Clemens his Constitut. lib. 8. cap. 41. Oremus, &c. who may passe for an Author of the same Knighthood, for although their Iesuite Turrian, laboured to free these Bookes from exception: Yet doth the Iesuite c 1.34 Pos∣seuine, call his Reasons rather Coniectures then Arguments: And the d 1.35 Sixt Councell noted these eight Bookes to haue beene corrupted by Heretickes, as their owne Bishop testifieth: The same doeth Cardinall e 1.36 Baronius affirme, and in answering an obiection taken out of these Bookes, calleth his answere Ho∣nestum confugium.

18. The third Author is Dionysius Areopagita, Hierarch. cap. 7. part. 2. Posteà, &c. Which Bookes Cardinall Caietane,

and many others (saith f 1.37 Senensis) did make doubt of, whether they were the Bookes of Dionysius Areopagita. g 1.38 Neither durst S. Gregorie (saith Caietane himselfe) affirme these to be the same Dionysius his Bookes; Wherein there was one point of Doctrine, h 1.39 Which S. Gregorie would not allow (as witnesseth their Iesuite Ribera) lest that he might seeme to contradict the sacred Scriptures. In briefe, i 1.40 Guilielmus Grocinus, Diuinitie Reader in S. Paules, reading Lectures out of these Bookes, before the end of his Lectures, concluded that they were not the proper workes of that Dionysius. Therefore may we dismisse him as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Although, if we shall allowe him for a legiti∣mate Author, we shal not loose, but gaine by the Reckoning: for Dionysius sheweth that such Prayers (although made for the remission of the sinnes of the dead) were rather protesta∣tions, that their sinnes were now forgiuen, then Supplicati∣ons for their forgiuenesse: where he will haue euery Christian to hope confidently, that after his death, he shall not change this life for a worse k 1.41 estate.

19. The fourth is Hermes, Visione 3. De triumph, &c. who presseth in to beare witnesse, albeit their owne ancient Pope Gelasius, hath taken sufficient exception against him, l 1.42 Who calling these Bookes Apocryphall (saith Bellarmine) which were set foorth either by Hereticall Authors, or else by such as were suspected of Heresie, m 1.43 did reiect Hermes as Apocryphall: which Author also n 1.44 Prosper reiected and iudged to be of no authori∣tie. And is not this enough to deserue such a Knightship?

20. Origen is the fift, who foloweth Hermes at the heeles, whose name 〈◊〉〈◊〉 it bee famous, yet o 1.45 His workes (saith Senensis) were corrupted with innumerable heresies, by the fraude of auncient Heretickes, who sought to broach their impi∣ous Doctrines, vnder the fauour and grace of the name of Ori∣gen: which writings, if in any thing they seeme to loose cre∣dit, then especially where he intreateth of the State of Soules departed: in which respect, p 1.46 Origen was (saith Driedo) repre∣hended of ancient Fathers; And in the same regard is hee reie∣cted by Bellarmine, euen for holding that, q 1.47 All (except Christ) whether good or euill, must bee purged; and that all the

wicked, yea the diuels shall in the end be saued, viz. after that for a long time, they haue suffered the extreame paines of Hell. Notwithstanding, if we should admit Origen for a com∣petent witnesse, yet his testimonies doe not reach home vn∣to the Romish Purgatorie. The first, Hom. 14. in Leuit. Some sinnes are so light, that they are compared to stubble, which can∣not continue long in the fire. The second, Hom. 25. in Num. Thou seest that euery one that passeth out of this life, needeth a purification (meaning by fire) for I dare say that none can bee cleane, as the Scripture speaketh. The third in Psal. 38. He tal∣keth of Caldrons of decoction. In the fourth, Hom. 12. in Hier. 12. God is a consuming fire, and will consume that which is mat∣ter for fire, as Wood, Hay, Stubble: &c. I answere, that the An∣swere, which their owne r 1.48 Senensis giueth vnto other places of Origen, may satisfie these which are now obiected (for the Tenure of all is alike) vide Origen in Ps. 36. All men (Christ onely excepted) must passe thorow the fire of conflagration. And againe, In Psal. 118. All men must be tried by fire, whether it be Iohn the Euangelist, or others. And yet againe, in Hier hom. 31. All that haue sinned after Baptisme must be purged by the fire of conflagration s 1.49 Wherein (saith Suarez) Origen seemeth to allude vnto his owne errour, &c. And t 1.50 Bellarmine lighting vp∣pon these wordes of Origen in Luc. 14. After the resurrecti∣on euery soule must suffer a purging fire, saith, that These words of Origen will not admit any commodious exposition. Still wee see that the fire which Origen speaketh of, being that fire of conflagration in the last day, is not the Romish Purgatory.

21. Eusebius * 1.51 Alexandrinus marcheth next after Origen whom Photius Patriarch of Constantinople, and their owne Authours Trithemius, Posseuinus, and others haue left out of their Catalogues. But that we may feigne a dumbe man to speake, what will he say for their Purgatory fire? He talketh of a song of a generall Requies pro defunctis, namely, that which hath beene giuen to blessed Saints; but these come not into that fire as * 1.52 hath beene confessed.

22. The Councell of Nice Can. 65. Arabico, is the seuenth witnesse. Who will not reuerence the name of so famous a

Councell? But in what Canon shall wee see any mention of the fire of Purgatory? In Can. 65. But what language? For it is not in the Greeke, or Latine Councels: In the Arabicke, saith Coccius. But when came these Arabicke Canons into the publicke light? Not (for ought that I can finde) vntill 1500. years after Christ, which afterwards their Iesuit Turrian pub∣lished to the world: But what credite are they of? u 1.53 Because our Elders (saith Baronius) seeme to haue beene ignorant of these Canons, at what time the authority of them had beene most necessary, as namely when the Controuersie of Affrica was on foot, (meaning that solemne reiecting of Appeals vnto Rome) I leaue these to be discussed rather by some others. This con∣fession of their Cardinall layeth a shrewd suspicion of forge∣rie vpon them: And their Bishop * 1.54 Tarraconensis, speaking to the same point, saith, that the Iesuite Turrian could not per∣swade him, that these are the true Canons of the Councell of Nice. We see the zeale that Coccius hath for this Article, who leauing the ordinary Canons of Nice, runneth into A∣rabia to seeke for some sparke to kindle a Purgatory fire: And yet, when all is done, there is nothing in that Canon but Fiat Oratio pro eo, which proueth no more the fire of Purgatorie, then that the * 1.55 Blessed soules are purged in that fire.

24. Eusebius Caesariensis, vitae Constant. l. 4. cap. 60. & cap. 71. [Prayers are made for the soule of the Emperor Constantine,] is the eight witnesse: This is the testimony which Coccius v∣seth for proofe of Romish Purgatorie; as though Eusebius and the faithfull of those times had thought, that the Soule of that godly Emperour could bee then deteyned in torment of Purgatorie fire, before it could ascend into blessednesse. But y 1.56 Coccius himselfe else-where doth both know and acknow∣ledge the confession of Eusebius, concerning the soule of Constantine, to wit, When as I thinke (saith Eusebius) how that his most blessed soule doth enioy life with God, and that he is ho∣norably inuested in immortality of the blessed world, I am surpri∣zed with an amazement, and cannot speake. And againe, Coccius in the same place addeth a second testimony of the same Eusebius, out of Lib. 3. de vita Constant. cap. 45. where

it is said of the same Constantine, that His soule being now dis∣solued from the bands of this slesh, is assumed vnto immortality, and an Angelicall nature, and vnto our Sauiour Christ Iesus. Which testimony of Eusebius Coccius bringeth in to prooue, that The soules of holy men, after their departure out of this life goe directly into heauen. Marke now, good Reader, the distor∣ted wit of this Coccius, who in one place instanceth in the Soule of Constantine, to shew that soules are deteined in a Purgatory torment, before they can ascend vnto blessednes: and yet in another place, singleth out the example of the Soule of the same Constantine, to proue by the testimony of the same Eusebius also, that the Soules of holy men are not kept in places of anguish and affliction after their death, but are pre∣sently Assumed into the kingdome of happinesse: I wish Mr. Parsons to looke vnto his Coccius, whom hee hath chosen to be the witnesse of all these witnesses, and let him tell vs whether such kinde of dealers, deserue not to be nayled to the post.

25. The ninth witnesse must bee Athanas. Quaest. 34. which, in the iudgement of their Sixtus a 1.57 Senensis, Seemeth not to be the booke of Athanasius, but is, as their Iesuite b 1.58 Posseuin confesseth, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Falsly inscribed Athana∣sius. Coccius, belike, was in doubt that this feigned witnesse would be in danger to loose his 〈◊〉〈◊〉 and therfore he sought to corroborate his sentence with another testimony of Atha∣nasius, cited by Damascen.

26. The tenth witnes is Damascen. Serm. De defunctis, citing Athanasius out of his bookes, De ys qui fide dormierunt: but this witnesse also is one of the Poste, concerning whom Bellarmine saith, that c 1.59 It may be easily prooued to be none of the bookes of Damascen. Here againe we see what little cre∣dite is to be giuen vnto Coccius in impannelling his Iurie, who will haue a forged booke of Damascen to confirme a forged booke of Athanasius, and all to defend a forged Pur∣gatory, which may well become both Coccius to doe, and M. Parsons to approue.

Greeke Fathers abused by Coccius, for defence of Romish Purgatory.

THE SECOND DECADE.

27. The first witnesse following after Athanasius, is Basil. cap. 4. in Esaiam, Qui abluit, &c. where he telleth vs of a Reser∣ued tryall and examination, which shall be made by fire in the life to come: whereinto Flagitia, that is, Criminall sinnes must enter, such as a man doth purposely commit, which must be pu∣nished with the fire of iudgement. And againe, In cap. 6. There is a purifying fire. And yet againe, In cap. 9. There is an expur∣gation, according to that of the Apostle [He shall be saued, yet as it were by fire.] Al these testimonies are of the same stampe, therefore that answere, which their owne a 1.60 Senensis giueth vnto two places, may satisfie for all three, viz. The speech of Basil in Esa. 4. vpon these wordes [He shall purge Hierusalem in the spirit of iudgement, and in the spirite of heate, &c.] where he saith, that this is referred vnto that triall and examination, which shall be in the world to come, &c. as also his speech vpon Esa. 9. saying, that the Prophet sheweth that earthly things must be deliuered igni punitiuo, that is, vnto the punishing fire for the good of the soule, &c. These speeches doe seeme (saith Senensis) to imply that which the former sentences did, (to b 1.61 wit, the senten∣ces of Lactanctius, and Origen) viz. the fire of conflagration, which shall be in the last day, which, by the confession of Bel∣larmine doth nor make for Romish Purgatory.

28. The second is, Ephraem Orat. aduersus superbiam. Doost thou consider the fire (saith hee) which we must passe thorow? What fire, trow we, is this he sheweth? in 1. Cor. 3. The day of the Lord will declare euery mans worke, which day shall be re∣uealed by fire. This fire is so plainely the fire of conflagration in the last day of iudgement (and consequently not the Romish Purgatory-fire) that c 1.62 Bellarmine discussing the meaning of that Scripture 1. Cor. 3. The day of the Lord shall be reuealed by fire] saith that Omnes veteres, &c. that is, All the auncient Wri∣ters

seeme to vnderstand by this the day of their last iudgment, and their opinion (saith he) herein seemeth vnto me most true. Then may we say that Coccius his inference from that fire of the last iudgement, to proue a fire of Purgatory, before that day of iudgement, is most false. The second place of Ephraem, Parae∣net. 49. is of the same stampe; onely, Transitus per ignem. The last testimony is out of Ephraem his Testament: but read Tri∣themius de Illust. Scriptoribus, and especially the Iesuite Pos∣seuin, * 1.63 who reckoning almost an hundred Tractats of Ephraem, did omit his Testament.

29. Cyrill of Hierusalem entreth in the second place of this scene, who in Cateches. 5. mystag. saith, that Prayer is offe∣red in the dreadfull Sacrifice for the helpe of Soules: which he illustrateth by a similitude of making Supplication for one that is cast into exile, by the displeasure of a King: which sheweth the State of soules in exile, not in a fierie Fornace; & in paenâ damni, and not Sensus; it is the not fruition of blessednesse, but yet not the sense of Torment, and therefore concerneth not the Romish Purgatory, as may appeare by the e 1.64 second confes∣sed Obseruation.

30. Greg. Nazianzene is the fourth of this ranke, who Orat. 10. in Laudem fratris defuncti, Prayeth God to receiue the soule of his brother Caesarius. This is the onely testimony, which Coccius produceth out of Nazianzen: vpon this kinde of prayer, by M. Parsons and Coccius his conclusion, we are to beleeue that Nazianzen thought, that the Soule of that Cae∣sarius might then haue beene in Purgatory torment, and not in heauenly blessednesse: But alas for the crookednesse of contentious spirits! for f 1.65 Coccius himselfe vseth the very same Orat. 10. of Nazian. in Laudem fratris Caesary defuncti, which is, in praise of his brother Caesarius then departed, to prooue a quite contrary conclusion, to wit, that the Soules of the faith∣full, after they be departed, doe goe immediately into heauen: Al∣beit the wordes of Nazianzen be in manner of prayer, thus: But thou, O diuine and sacred man, I wish thee to penetrate the beauens, and to rest in the bosome of Abraham, to beholde the Qxire of Angels, and the glory of the blessed Saints, &c. Not

that he doubted of his present blessednes, for in the same O∣rat. he saith thus: Credo, &c. I beleeue that euery generous soule is pretious in Gods sight, and, as soone as it departeth out of the body, goeth presently vnto the Lord, and receiueth blessednesse. Euen as he doth in his next Oration, which hee made in the commendation of his sister Gorgonia, then dead: Equidem non dubito, &c. I doubt not (faith he) but that thou now enioyest the Quire of Angels, and the contemplation of the blessed Trinity, &c. Which was the so vndoubted doctrine of Nazianzen, concerning the soules of all the godly, who depart in the faith of Christ, that Nilus the Greeke Bishop doth vse a sen∣tence of Nazianzen, for the confutation of Romish Purgato∣rie, viz, Nazian. Serm. de Pasch. speaking of the state after this life, saith (saith g 1.66 Nilus) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. c. That there is no Purgation.

31. The fift is, Gregory Nissen. in Orat. Quòdnon sit dolen∣dum ob eorum obitum, qui in fide decesserunt; And li. de animâ, & resurrect. he maketh mention of Purgatory fire after this life &c. This witnesse reacheth beyond the Romish Purgatory, and further then the Romanists themselues will allow: for if a Greeke Bishop may be thought fit to vnderstand what was the iudgement of Greg. Nissene, concerning the state of the dead, then let vs listen vnto Nilus, h 1.67 who telleth vs that Greg. Nissen seemed to fauour that opinion, which defended 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, a Redint egration, which sinners (meaning the dam∣ned) shall finde after the ende of their punishment, and calleth that punishment a Purgatory fornace: therefore wee answere (saith Nilus) that those were the pernitious Comments of cer∣taine Heretickes, who accorded vnto Orlgen, and did to that end abuse that singular light of the Church (viz. Greg. Nissene) to make him seeme to be a Patron of their opinion. Secondly we say (saith Nilus) that although that holy man (Greg. Nissene) did hold that opinion, which being questionable in his time, was af∣terward condemned by a Councell, yet he is not to be followed in his errour; which errour was condemned in i 1.68 Origen. And that his bookes are not free from such like corruptions, it is herein very credible, because that k 1.69 Nicephorus, speaking of

his Booke De anima, suspecteth that Certaine Heretickes had infused some Origenicall opinions into it. Seeing then that ei∣ther the witnesse Nissene himselfe was in the errour of Ori∣gen; or else his Bookes were infected therewith; An erroni∣ous witnesse, may not bee admitted for a competent Author of trueth. For if the blind leade the blind, beware the Ditch. That next place, which they take out of Damascene, wee l 1.70 haue seene already nayled vnto the poste for forged stuffe.

32. Timotheus Alexandrinus, commeth in for a sixt wit∣nesse, in his Resp. Interrog. 14. Oblatio non est facienda super eum, qui sibi mortem intulerit: But such sentences doe not in∣ferre Purgatorie, as m 1.71 hath beene proued. The Bookes them∣selues of Responsa, and Interrog. heere cited by Coccius; are not admitted by their Iesuite n 1.72 Posseuine, who bringeth in Gennadius to report, that this Timotheus was condemned by the Councell of Calcedon, and to haue beene exiled for an Here∣ticke; What dealing is this of our Aduersaries, to obiect him, whom they themselues doe reiect?

33. Epiphanius approacheth in seuenth place to yeelde his testimonie, who saith nothing but Prodesse orationes mortuis, which (as o 1.73 hath beene prooued) containe not in them any sparke of tormenting fire. Besides, it may con∣cerne our Aduersaries to examine this witnesse more strictly, least whilst they labour to draw from him their pretended trueth, they draw vpon themselues an errour condemned by the practise of the Church (which is to pray for the mitigati∣on of the paine of the damned, with whom we haue no com∣munion) because p 1.74 Epiphanius, albeit hee accounted Origen after his death an Hereticke, and an enemie of the Church, by whose doctrine some were made meate for the Diuell, yet did hee pray that q 1.75 God would pardon him.

34. Chrysostome, being the eight witnesse, is hayled in by the heeles to speake nothing to the purpose: For either his speeches may signifie onely Prayer for the dead, which doeth not necessarily inferre any Purgatorie torment; or Prayer for them who are in ioye, which confuteth Purgatorie; or else Prayer for them, who died in their sinnes, in the state of dam∣nation,

which is farre beyond Romish Purgatorie; and which kind of Prayer our Aduersaries themselues doe thinke to bee transgressions, rather then deuotions. These we shall shew by examining the seuerall particulars in order.

35. The first, Hom. 6. de Sacerdotio. cap. 4. He speaketh of Prayers, for the sinnes of all both quicke and dead. Whereas (according to our former Obseruations) Prayer for remission of sinnes may haue diuers respects, besides the deliuerance out of the torment of Purgatorie fire immediately after death, as namely, remission from Poena damni onely; or from the Iudgement of Examination, which is not of purgation; or if of sense, yet of that which is the Fire of conflagration in the body at the last day, and not presently and lingeringly after death.

36. The second, Hom. 32. Why dost thou intreate the Priests to pray for the dead? I know thou wilt answere, that thou dost so, that he may obtaine rest, and finde the Iudge mercifull vnto him. But if Coccius hadhad the leisure to haue stepped but one foot further to the words next following, hee should haue seene Chrysostome confute his Inserence, As thus: Dost thou therefore weepe and crie? Dost thou not see how contrarie thou art to thy selfe? For seeing thou thinkest that the Soule departed is gone in∣to flourishing and delightfull Meadowes, Why dost thou raise vp such tempests, meaning, of teares? Will M. Parsons iudge that this place can prooue a Purgatorie torment? Will he erect a fierie Fornace vpon flourishing meadowes?

37. In the rest of the testimonies wee may obserue that which Senensis obserued in Hom. 33. in Matth. r 1.76 Chrysostome (saith he) may seeme to haue fallen, after a sort, into the opinion of them, who thought that Prayer for the dead might profit the ve∣ry damned. We say more, that he doeth more then seeme to haue beene of that opinion, as the places themselues, which Coccius hath pointed at, doe easily bewray: For Hom. 16. in Ioh. The partie, whom Almes and Oblations are said to profit after death, is called a Sinner, and such a sinner, as Did often offend God; and such an offender as did transgresse in malice, therefore he saith: His malice is cut off by death, but the iust is

placed in safetie, and freed from future feare. And Hom. 21. in Act. Apost. Wishing to Diminish the punishment of the dead, he describeth such a dead partie, as spent the most part of his life vainely, seruing sinne and the diuell.

38. In Hom. 41. in 1. Cor. There is, we confesse, the appro∣bation of Prayer for soules, that they may receiue some comfort: But what kind of Soules they bee, the place doeth manifest, where Chrysostome diuideth them onely into two Orders, Them who liued well in this life, and them who liued ill: And the Sinner, for whom the Prayers are required, was such an one, Who had power (namely in his life) to expiate his sins, and would not; and who by death Was hindred, lest he should mul∣tiply sinnes. Like as is more plainely manifested in the next place, In Epist. ad Philipp. Serm. 3. Moral. Where he telleth vs, that much profit redoundeth vnto the dead by our Prayers for sinners departed: But will you know what colour these Sinners were of, verily as blacke as Murrians, for they were such, in Chrysostome his estimate, Who dying in the abundance of riches, which in their life time they neuer vsed for the comfort of their soules. And the last place, Hom. 69. ad Pop. Antioch. doeth not differ from the rest. I aske therefore, with what conscience doe our Aduersaries cite these testimonies, which (because they are erronious) they themselues will not iustifie and imbrace.

39. Palladius Hist. Lausiac. cap. 40. Possesseth the ninth place, but (as if Pallidus were his name) being afraid to bee knowne; and no maruell, seeing that their Iesuite Posseuine doubteth not to say of him, that he was s 1.77 spotted with Orige∣nicall impieties. The same Palladius (who writ the Historia Lausiaca) their Cardinall Baronius t 1.78 prooueth, both out of S. Hierom, and Epiphanius, to haue rotted in the contagious he∣resie of Origen, &c. which Baronius further u 1.79 collecteth out of that Historia Lausiaca, which are the Bookes of Palladi∣us, which Coccius here produceth for proofe of their Purga∣torie. Which may disable the credit of Coccius, who in impan∣nelling the Iurie, could make no better choise.

40. Synesius, Epist. 44. is the last of this Decade, in whom

there is no mention of Prayer for the dead, nor yet of any paine after death, excepting that which is paena immortalis; That is, eternall: But our Aduersaries dreame not of any o∣ther Purgatorie paine, but that which is x 1.80 Temporall: And thus much of these ten witnesses. I referre vnto the iudge∣ment of my Reader, to discerne, whether they bee not either counterfeit, or Apocryphall, or corrupt, or else violently vr∣ged beyond their proper aime.

Witnesses among the Greeke Fathers, abused by Cocci∣us, for defence of Romish Purgatorie.

THE LAST DECADE.

41. Atticus Patriarcha Constantinop. Epist. ad Cyrillum Alexand. Here is a solemne Preface, what will this first wit∣nesse say? There is mention to be made of Bishops departed, &c. at the time of the Communion, on the mysticall Table. But we a 1.81 haue obserued from our Aduersaries, that Commemoration doeth not inferre any Supplication, nor yet Supplication any tormenting purgation.

42. Iohannes Cassianus, Collat. 2. cap. 5. is called vpon by Coccius to speake for Purgatorie: But he may not bee admit∣ted into the number of witnesses, because he hath long since beene impeached of falshood by Pope Gelasius, who reck∣neth this Booke among the b 1.82 Apocrypha writings, which is a thing that their Card. Baronius will haue vs obserue: c 1.83 See (saith he) the censure of Gelasius, wherein the same workes of Cassianus (speaking of the Collations here mentioned by Coc∣cius) are reiected, as being no way Catholicke. Yet are not Coccius, and his assistant M. Parsons, ashamed to shake this Knight by the hand, and to make him one of their choyse witnesses.

43. In the third place, Socrates steppeth forward, in his Lib. 7. Hist. cap. 25. to tell vs how * 1.84 that In solemne Prayers there was mention made of Bishops after their departure. But I demand of M. Parsons, how often hee hath heard mention made of the names of Holy men and women departed out of

this life at S. Paules Crosse, and els-where by our Preachers of England, in their Prayers of thankesgiuing for their former grace, and present ioy; and not as of requests to free them from any Purgatory torment? Yet so it is, Socrates must serue their turne to fill vp a number.

44. But what shall we say to Theodoret? Hee first (Lib. 5. Hist. cap. 36.) recordeth the Act of Theodosius, who prayeth to God to pardon the iniuries, which his Parents had committed of ignorance. Wee reade that Isaacke said vnto Abraham, * 1.85 Father, behold the fier and the wood, but where is the Lambe for the burnt offering? I may inuert the speech and say, here is the Sacrifice of Prayer, but where is the fire, for we haue al∣ready d 1.86 prooued, that Prayer for remission doth not necessa∣rily inferre any Purgatorie torment. The second place alead∣ged out of Theodoret is Hist. Sanct. Patrum de Iacobo Nisi∣bita: But this is not found in their e 1.87 Posseuine, among the workes of Theodoret. The third place is noted to be in 1. Cor. 3. Quiequid interuenit, &c. Which words (as f 1.88 Coccius himselfe confesseth) being cited by Aquinas (for Purgatorie) are not now found either in the Greeke or Latine Copies of Theo∣doret. May we not then iudge them worthy the post? No doubtlesse saith Coccius; for Marke (for he will giue vs a rea∣son) the words were rased out (saith he) by some Greekishenes, who misliked Purgatorie. If this were sensible, then the Latines likewise misliked Purgatorie, for the Sentence (saith Coccius) is not now found in the Latine Translations of Theodoret: So that M. Parsons is to make his choise, whether hee will con∣fesse that one sentence of Theodoret to bee forged, for proofe of Purgatorie, or else both the Greeke and Latine Churches, to haue beene false Registers of the Bookes of Theodoret.

45. The fift Authour is Basilius Seleucius, Conc. de Exsus∣cit. Lazari, speaking of Sacrifice offered for those, who offen∣ded God in many things; vsing the same straine of speech as Chrysostome g 1.89 had done, by extending Prayer vnto the soules of grieuous and mortall offenders. Which doctrine the sto∣macke of the Purgatorians will in no wise disgest.

46. What will become of the testimonie of their sixt wit∣nesse,

whom Coccius nameth Diadochus, de perfectione Spirit. cap. 100? All that he will say, is that Men fearing death a lit∣tle, enter, as it were, into iudgement to be Examined by the fire of iudgement, &c. But their Cardinall Bellarmine h 1.90 hath told vs already that this fire doeth differ from the fire of Purgato∣rie: For the fier of Iudgement is but a Trying and examining fire; and that fire of Purgatorie is a purging and tormenting fire.

47. But now let euery man giue roome, for two Emperors doe approach, and seeme to offer their testimonies for Pur∣gatorie: The first is, Iustinus Imp. Epist. ad Hormisdam, who saith; That we may not contemne all the memories of the dead, That is: The Commemorations of their names, as their Cardinall i 1.91 Baronius teacheth, shewing that heereby was meant the tollerating of the mention of the names of some in the Catalogue of orthodoxall Bishops, who died in the schisme of Acatius. Now if Commemorations of Bi∣shops and Saints departed, doe necessarily conclude them to be in Purgatorie fire, then k 1.92 how shall wee celebrate the names of Patriarkes, Prophets, Apostles, Martyrs, yea and of the glorious vessell of Grace, the Virgine Marie, to praise God that they are in rest and blessednesse? What iniurie will not these Purgatorians doe vnto other Authors, who dare offer such violence vnto the sentence of so great an Em∣perour?

48. The nex Emperour is Iustinianus, Nouella de Mona∣chis. Hee is also without due reuerence thrust in, and vrged to speake nothing to the purpose, saying onely that There are Funerals performed for the dead, which are called their Me∣morials. To what end is this? Let M. Parsons stretch this out with his teeth as farre as he can, yet shall hee not possibly make Memorials of the dead, reach so farre as the Purgatorie fire, for the afflicting of their soules as hath beene shewen, and will be * 1.93 hereafter more apparant.

49. Procopius Gazeus, Ad cap. 6. Esaiae is the ninth Au∣thor, vpon whom M. Parsons must serue a Latitat, before he will appeare: For their Sixtus Senensis, speaking of these

Commentaries, saith that l 1.94 They haue not as yet beene turned into Latine, but are kept in the Venetian Librarie. And when he is suffered to speake the best that he can, it is no more but this, that There is a celestiall place of Purgation of mens soules, euen by the Seraphins. This celestiall and heauenly Purgato∣rie must needes be spirituall, by the force of the Holy Ghost, and not by any hellish torment; but differeth as much from the reall fire, which is our Aduersaries fornace, as doth Hea∣uen from Hell.

50. The tenth and last man of their Greeke witnesses is Iohannes Climachus, (who liued about the yeere 580.) Gra∣du. 4. de Insomnijs. All that the testimonie hath, is but the Celebration of seruice for the sleeping of ones soule: which doth make no more for Purgatorie, then to pray that the soule of him that sleepeth may, in the end, be ioyned with the body, and made partaker of the consummation of blisse.

51. Because M. Parsons in his Challenge hath allotted vn∣to me but the compasse of sixe hundred yeares, I will not transgresse, to proccede in discouering many base counter∣feits and corrupt Authours, whom Coccius hath brought to serue his stage. I now desire the Christian Reader to pon∣der and apply the Obseruations and Grants of our Romish Aduersaries, noted m 1.95 aboue in the first Section, & to apply the allegations of Coccius vnto them, and (seeing that M. Par∣sons did earnestly desire that I should demonstrate the abuse of one and thirtie Fathers, whether Greeke or Latine, within the compasse of sixe hundred yeeres after Christ) to trie whether I haue not satisfied him already, euen in the Greeke Authors, for besides the ten Greeke Liturgies, we haue found Greeke Authors (if we shall admit Damascen for one, who fell in o∣biter into Coccius his Catalogue) thrice Ten, which by being examined, according to the confessed principles, conclusi∣ons, animaduersions, and obseruations of our Aduersaries themselues, appeare to be either foysted, or corrupted, or dis∣credited, or wrested, to prooue that which cannot bee euin∣ced from them, which wee may so much the rather suspect, because that their owne Bishop n 1.96 Roffensis went so farre in his

time, as to confesse that There was none or very rare mention of Purgatory in the Greeke Fathers; and that the doctrine ther∣of was hardly knowne in those times: and more absolutely their o 1.97 Polydore Virgil graunting that It was not acknowledg∣ed by the Grecians vnto this day. Which sheweth that their Salmeron and Coccius, in alleaging more then all the Greeke Fathers, for proofe of that doctrine, haue done this with a Greekish (according to the Prouerb) with a deceiueable faith. Thus much of the Greeke Fathers.

SECT. IIII.

The testimonies deliuered in the name of the Latine Fa∣thers, abused by Coccius, for proofe of Purgatory.

52. THis booke groweth bigge and corpulent; if I should deale as particularly in the Latine, as I haue done in the Greeke Testimonies, I might complaine of an — Am∣phora exit: therefore will I insist onely vpon those allegati∣ons, which may be best satisfied from the principles of our Aduersaries, and leaue the rest, remitting my Reader to the Confutations which other Protestants haue yeelded vnto them.

53. Tertullian is made the Captaine of this band, whom a 1.98 some of our Aduersaries haue noted to haue held, that the soules are in sequestred receptacles, wherein they neyther re∣ceiue paine, nor their reward of blessednesse; which doctrine (in the iudgement of their Iesuite Suarez) doth consequently gainesay the doctrine of Purgatory fire. And this answere in generall, might satisfie their particular obiections out of Ter∣tullian; notwithstanding we shall examine these.

54. The first is, De testimonie animae, aduersus Gentes, cap. 4. Thou prayest for the bones and ashes of the dead, that they may haue refreshing, and wishest that he (the departed) may rest well with them, who are apud inferos. The party whom Tertullian bringeth in praying thus, is not a Christian, but a Pagan, and

the purpose which Tert. hath to alleadge that, and other opi∣nions of the Heathen, was not to approue them, but to proue out of them that there is an Immortality of the soule, euen as he doth from another absurd opinion of theirs, in calling wic∣ked men diuels, and thereby confessing that there is a Diuell, and consequently a Tormenter, and therefore also a Day of iudgement. Concerning the truth of this answere, my Reader may consult with their owne Renatus Laurentius in his Ar∣gument, and Annotations vpon this booke.

55. The second, Tert. de corona militis, ca. 3. We make Ob∣lations for the dead; and (this parte Coccius hath cut off) for their birth-dayes. Must Oblations for the dead once a yeare ne∣cessarily imply a Purgatory torment? or wil our aduersaries al∣low the whole testimony of Tertullian? Neither of both: for their b 1.99 Renatus answering vnto places of S. Cyprian, l. 3. cap. 6. & l. 4. cap. 5. That saying of Cyprian (saith he) that Oblations are offered for Martyrs, if I be not deceiued, signifieth the comme∣morations, and remembrance of them according to the custome of those times, which was, after the repeating of the Creede, to giue vp the names of godly men departed, in a scrowle, to lay it on the Altar there, to be recyted not without some praise and com∣mendations of their vertues, which shined in them, whilst they were aliue. What can be more plaine to infringe the necessity of this consequence, which is, from Oblations for them to in∣fer a Purgatory punishment and torment of them? That which Tertullian addeth concerning the yearely celebrations of their Birth-dates, Was (as both c 1.100 Rhenanus and d 1.101 Rhenatus ac∣knowledged) an Heathenish custome, and for a time onely by in∣dulgence tollerated in the Church, but afterwards condemned by the Councell of Nice.

56. The third, De anima, cap. vlt. speaking of a little offence, which (as the vttermost farthing) must be paid in that morà resurrectionis, That is, in the time of the delay of the Resurrecti∣on: Coccius should haue considered that Tertullian is recko∣ned by their e 1.102 owne Doctors among the erroneous Chiliasts, who held that the Saints should liue a Thousand yeares in this world in all spirituall delights, at what time men should rise (as

Ribera expoundeth them) according to their merits, some soo∣ner then others. Therefore if we take [Mora resurrectionis,] in the last day, for lingring and delay in the time of their re∣surrection, this, we see, is twelue score wide of Romish Purga∣torie.

57. The fourth, De Monogamia, cap. 11. & De caestitate cap. 11. are bookes which both f 1.103 Pammelius and g 1.104 Posseuine con∣fesse to haue beene written when he was a Montanist, euen against the Church. And the testimonies themselues talking but of Prayers and Oblations, and refreshing, will not carry leuell to the scope that Coccius aymeth at, as by many exam∣ples we haue proued.

58. The next Authour, concerning whom I may haue some direction from our Aduersaties, is Zeno Veronensis, in whose testimony, In Serm. de Resurrect. there is no mention eyther of Fire or of Purgatory. And the booke it selfe is of so small credite, that their Notaries of auncient writings, viz. Trithemius, Senensis, Posseuine, Baronius, and others, doe not so much as vouchsafe this Author the naming.

59. The third is Lactantius, lib. 7. Instit. cap. 21. Perstringen∣tur, &c. That is, God wil examine the iust wtth fire, and the sinnes of men shal be burned. Which testimony also Bellarmine vrgeth to prooue their Purgatory fire after death, not considering that Lactantius speaketh (as their Iesuite h 1.105 Suarez confesseth) of the fire in the day of the resurrection; Which is (saith their i 1.106 Senensis) the fire of conflagration in the last day; Which is not (saith * 1.107 Bellarmine) that Purgatory, now controuerted. And k 1.108 Su∣arez doth furthermore call this a false erroneous opinion, to thinke that there shall be some iust men in the day of the resurre∣ction, who being not perfectly purged of their sinnes, must bee ioyned to their bodies, and so purged with fire in their bodies and soules, before that they can be blessed.

60. Hilarius Pictauiensis in Psal. 59. where he speaketh of purging of sinnes with fire, alluding vnto that of 1. Cor. 3. of many That shall be saued, as it were by fire, according as else∣where, In Psal. 118. vpon those wordes [My soule hath desired thy iudgements] We (saith he) must passe thorow that indefatiga∣ble

fire, wherin we must vndergoe those grieuous punishments, for the expiation of the sinnes of our soules, and is obiected by l 1.109 Bel∣larmine for confirmation of Romish Purgatorie: notwith∣standing the same Bellarmine repeating the same place of Hilary in Psal. 118. vpon the same text, [My soule hath desired thy iudgements, &c. where Hilary saith, that All (except Christ) yea, the Virgine Mary must passe thorow the fire, m 1.110 she∣weth that Hilary seemeth not to meane the Purgatory fire, but the fire of Gods iudgement, thorow which indeede all Saints must passe. And their n 1.111 Senensis will haue vs vnderstand that herein Hilarius followed the opinion of Origen, who taught that all, ex∣cept Christ, must passe thorow the fire of conflagration at the last day: which opinion o 1.112 Bellarmine condemneth for a manifest errour.

61. S. Ambrose his worthinesse mooued Coccius to be plentifull in alleadging diuers testimonies out of him: but (if I be not much deceiued) very vnfortunately. The first place is his Orat. de exitu vitae Theodosy, praying thus: Thou Lorde giue perfect rest vnto thy seruant Theodosius, let his soule come where it may not feele the sense of death. What then? did Am∣brose thinke that the soule of this godly Emperour was now in a Purgatory fire? This is indeede, Coccius his ayme, and M. Parsons his consequence, but behold (good Reader) the vertigo of these men, for in the beginning of that Oration Ambrose professeth publiquely of Theodosius, that He hath not lost his Kingdome, but changed it, being assumed into the Tabernacles of Christ: which testimony destroyeth Purgatorie. What then meant Ambrose (will some say) by this Prayer for Theodosius after his death? surely nothing, but as he meant in praying for other Emperors Gratian and Valentinian, which was (as their p 1.113 Iesuite Salmeron confesseth) To pray for their speedie resur∣ection.

62. A second place is Epist. 8. ad Faustinum, wherin there is onely Prayer for the soule departed: which breth (as wee haue heard) is not stronge enough to kindle a Purgatorie fire.

63. We descend vnto a third testimonie, which is Orat. 1.

praeparans ad Missam: q 1.114 which I iudge (saith Erasmus) to be none of the Writings of Ambrose: and therefore we may dis∣misse it for a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neuerthelesse the testimony it selfe cannot euince the Romish Purgatory, as may appeare by comparing it with the * 1.115 third obseruation.

64. The last place is the Authour of the Comments vpon S. Pauls Epistles, which passe vnder the name of Ambrose, teach∣ing that A man must suffer a purging fire, lest that hee be tor∣mented in the fire eternall: but hee telleth not what purging fire he meaneth, whether the fire of the spirite, or the fire of tribulation in this life, or the fire of examination, or the fire of conflagration (as he meaneth in Psal. 118. by the confession of r 1.116 Senensis) by all which the Romish Purgatorie is excluded. And although Coccius could fashion his owne meaning out of that place, yet may it be as lawfull for vs to answere in this case, according vnto the iudgement of their Iesuite Salmeron, who proueth those Comments by many Arguments to bee none of S. Ambroses: s 1.117 Which (as he censureth) are infected with the errours of the Pelagians.

65. Prudentius in Hamert. in his verses prayeth that A light kinde of fire may burne him, and not the eternal: which he might do, vnderstanding other fire, besides the Romish Pur∣gatorie. But the same Prudentius in his verses saith, that the damned Ghosts haue sometimes paenarum sub styge ferias, That is, Play-dayes and remissions from the paines of hell: ther∣fore could Bellarmine say no lesse, but that t 1.118 Prudentius did herein play the Poët. And so say we, Termes of Poësie do not alwaies besit the Virgine Theologie.

66. Hierome cap. 66. in Esa. As we beleeue all torments of them, that denie God to be eternall, so doe wee thinke that the sentence of the Iudge, will be moderate and mixed with clemen∣cie against the vngodly Christians, whose workes must be purged with fire. And againe, In Cap. 7. Micheae: The soule, after that it hath indured torments, and is deliuered out of darkenesse, vp∣pon the payment of the last farthing, I shall see the iustice of the Lord. S. Hierome vpon those wordes of the Prophet Amos, cap. 3. [Behold he will call fire vnto iudgement, and will deuoure

the depth, and also eate vp a part,] Saith thus (saith t 1.119 Senensis:) The fire doth deuoure all kinde of sinnes, as wood Stubble, Hay, and afterward doth eate vp part] that is, it seazeth vpon the Saints, who are the peculiar people of God, for it is time that iudgement begin at Gods house: if any mans worke burne, hee shall haue a losse, but he himselfe shall bee safe, yet so as by fire: when as we shall all be in sinne, and stand before the truth of iudg∣ment, God will haue mercie vpon vs, and raise vs in the time of resurrection. Which Sentence Senensis expoundeth of the fire of Conflagration: and other purgation of fire, then this, wee finde not in S. Hierome.

67. The other place is out of Hierom in cap. 1. Nahum. He indeede compareth Temporall punishment with eternall, but they are the temporall in this life, such as the punishment of the man who gathered stickes (for this is one example) and not of the Romish Temporall punishment in Purgatory.

68. Ruffinus Ad Psal. 37. who liued Anno 390. and is alleadged out of a Comment vpon the Psalmes, which (for ought that doth appeare in their owne u 1.120 Sonnius, or by their Iesuite x 1.121 Posseuine) came not into publique Print, before the yeare 1570. which may serue for a note of an Apocrypha booke.

69. The next Allegation of Coccius, which may be control∣led by our aduersaries confessions, is out of Paulinus Nola∣nus his Epist. 18. & Epist. 19. We demaund some euidence for the antiquity of these Epistles, Card. y 1.122 Baronius aunswereth, that They were preserued by the industry of S. Amandus a Bishop: But what apparance haue they for this? The Epistle (saith he) of Paulinus written vnto Amandus: But how shall we know this? This (saith he) is in the Vatican Index, and hath not as yet beene put in Print: That is, as wee may lawfully interpret it, these Epistles ascribed vnto Paulinus, are but Apocryphal. That which is further drawne out of the Paraphrasis of Pau∣linus, in Psal. 1. speaketh of The fire which tryeth the worke, which Bellarmine hath distinguished from his Purgatory fire, because this Trieth the worker.

70. Pope Sixtus De malis doctoribus & operibus fidei (which

Coccius calleth Sixtus tertius: but Posseuine sheweth to haue beene Sixtus secundus) Our apparitor Coccius calleth into the Court to beare witnesse for Purgatory: but hee no sooner appeareth: but their Iesuite z 1.123 Posseuine dooth pull off his Vi∣zard, and findeth him to be a counterfeit, lurking vnder the name of that holy Pope. There were (saith Posseuine) three vo∣lumes of Pelagians, written in the name of Pope Sixtus, the se∣cond of them was De malis Doctoribus & operib{us} fidei, which Baronius obserueth to be fraught with Pelagianisme, whereof Lindane hath complained. And thus we see also Coccius vn∣masked in his allegation of Pope Sixtus, for still hee abuseth his Reader with the Aequiuocating names of false Authours. But what else may we expect from Aequiuocators?

71. Seduli{us} vpon 1. Cor. 3. saith that S. Paul did compare the ex∣amination of iudgement vnto fire, because it shal be proued in the Purgatory fire of iudgement. But if we aske their Suarez how we may call Examination a fire, a 1.124 he will informe vs that it is so to be vnderstood as is that of Dan. 7. [A stood of fire went out at his mouth] which was the iudgement of God, and fignifieth nothing but that sentence which Christ shall pronounce, which like a fercible fire shall separate and discerne the wicked from the good. If then this signifie nothing but the sentence, how can it argue any Purgatory punishment?

72. Caesarius Arelatensis, vpon 1. Cor. 3. viz. He shall be safe, yet as it were by fire, distinguisheth betweene the b 1.125 perpetua pae∣na, and paena Purgatoria. And although he talke of Purgato∣ry punishments, by tribulations in this life, yet that which is here mentioned, is a Purgatory-fire after death; but when? not vntill the last day of Resurrection; which as it doth not dis∣proue, so it doth not prooue the Romish Purgatory fire, as hath been confessed. That he meant the Fire of the day of the Last Resurrection, it is not denied by c 1.126 Suarez, by whom he is reprehended as Erroneous for holding, that Some soules, which are not sufficiently purged before the resurrection, shall in that day be purged with that fire. Not to stand-vpon the disabling of this witnesse, to proue him Apocryphall.

73. It were but expence of time to prosecute other Alle∣gations,

which Coccius hath pyled vp as Billits, to vse for the making their pretended Romish Purgatory fire to burne more bright, wherein there is onely eyther praying for their peace, as in Arnobius lib. 4. contrà Gentes, or only Oblations or Prayers for the dead, as that of Bacchiarius, De recip. Lapsis; and Victor Vticens. de persecutione Vandalica; and Martin{us} Bracarensis, de Graecorum Synodis, cap. 69. and Conc. Carthag. cap. 79. or the publicke remembrances, commemorations, and Memorials of some in their publicke prayers, in testimony of the faith of those seruants of God, and thankefulnesse vnto God, as Conc. Carthag. 3. cap. 29. and Conc. Vasens. cap. 2. and Conc Valentinum Hispaniae, cap. 4. All which in an orthodoxal sense haue bin applied (as we haue seene) vnto Martyrs and other Saints of blessednesse, who are many thousand miles se∣parated from all breath and sent of that fierie fornace of their Purgatory: which their Coccius, according to his common errour aymeth at, who will not be found excusable in his last two witnesses.

74. The second Councell of Arles, cap. 15. decreeing that The Oblations of the dead should be receiued, except they were knowne to haue murthered themselues. Concerning these kinde of Oblations, we read in more auncient Canons, as Can. 3. & 4. of the Apostles, wherein it was ordained, as d 1.127 Binius ex∣poundeth them, that No Oblations should bee receiued of the Church from any departed, except they had in their life-time pro∣fessed the Catholicke faith, and liued a godly life. And in the Councell e 1.128 Vasatense, 1. cap. 1. it was decreede, that Whosoeuer did withdraw from the Church the oblations of the dead, they should be separated from the Church as Infidels. In these we see Oblations of the dead, which they by their Willes and Te∣staments left to the Church, to bee bestowed in charitable vses, which Coccius alleadgeth for proofe of Oblations for the dead, to inferre that loose and dissolute Consequence for the state of such soules in a fierie Purgatory. And are not the ho∣ly and glorious Saints much beholden vnto Coccius, who from their Oblations of Charity must likewise conclude, that they are in affliction and torment?

75. Primasius is the last witnesse, whom I finde within the precincts of the first sixe hundred yeares, and he lib. 5. in Apoc. 19. speaking of Martyrs, saith of them (as of others) that The soules of the godly, who are departed, are not now sepa∣rated from the Church, which is the Kingdome of Christ: other∣wise (saith Primasius) we should not at the Altar haue a remem∣brance of them in the communion of the Lords Bodie. Now all the Romanists doe, together with vs, professe to the glorie of Gods grace, that Martyrs and holy Saints are in the Taber∣nacles of rest and blessednesse, where there is no Teares, but all ioyfull songs of Alleluiah: whom notwithstanding wee beleeue to be ioyned with vs by a spirituall Communion, we praysing God for their holines in their life-time, and for their happinesse after death, as they likewise in generall doe pray and praise God for the Elect. Therefore it cannot be, but M. Parsons himselfe wil be offended with his Apparitor Coccius, who vseth no other sentence out of Primasius, to prooue that some soules are in the fire of Purgatorie, sauing that whereby it must necessarily follow, that Martyrs and the In∣habitants of Paradise are in miserie.

76. Thus haue I (as I hope) abundantly performed my Taske, offering vnto Mr. Parsons, our fierce Challenger, his choise of aboue fiftie Testimonies in all, to take out one and thirty Instances of abuses of Fathers, vsed for the proofe of their Purgatory: To the satisfying of his Earnest Appetite from the confessed Obseruations, Principles, and Conclusions of our aduersaries themselues: and yet I did not examine all the sixtie. This Combat being ended, I returne to my Encountor with M. Parsons.

Notes

• * 1.1

  Reckon. p. 218.
• * 1.2

  Reckon. p. 212
• a 1.3

  Coccius The∣saur. Tom. 2. l. 7. Art. 5.
• * 1.4

  Counterfeit, Apocrypha, corrupted, wrested.
• b 1.5

  Suarez 〈◊〉〈◊〉 Tom. 2. in Thom. q. 59. art. 6. sect. 1. disp. 57 §. Veruntamen.
• * 1.6

  The opinion of receptacles ofsoules: without both heauen and hell.
• c 1.7

  Lactant. l. 7. Inst. cap. 1. as Suarez noteth, ibid. q. 54. art. 4. sect 3. §. Quarto loco.
• d 1.8

  Scnens. bibl. 1. 6. Annol. 345. & Renatius Laurentius Annot. in Tcrt. de Testimonio anima pa. 519. saith, Omnes fere antiqui in ea ferè sententia erant, vt puta∣rent animos iusiorum non esse omnino beatos ante resurrecti∣onem.
• * 1.9

  Diuers accep∣tions of the word Fire.
• e 1.10

  Ribera Ies. in Mala. 3. nu. 18.
• f 1.11

  Bellar. l. 1. de Purg.
• g 1.12

  Idem l. 1. de Purg c. 1. §. Quarta.
• h 1.13

  Bellar ibid. c. 4 §. Superest.
• i 1.14

  Bellar. l. 2. de Purg. c 6 §. Oc∣taua est.
• k 1.15

  Bellar. L. 1. de Purg. c. 11. § De quarto.
• l 1.16

  Reckon. 218.
• * 1.17

  Sacrifice, Pray∣er & Oblation
• m 1.18

  Bellar. l. 2. de Purg. c. 6
• n 1.19

  See hereafter Sixtus Senens. bibl. l. 6 Annot. 47. § In his
• * 1.20

  Ibidem, citeth some Doctors who thus thought.
• o 1.21

  Suarez. Jes. Tom. 4 in Them. disp. 47. §. 1.
• * 1.22

  Senensis quo suprà.
• p 1.23

  Bellar. 12. de Purg. c 18. §. Ad primum.
• q 1.24

  Jbidem, §. PraetereaSccun∣do & deinceps, § Adde tertio.
• t 1.25

  Cassander con. sull. Art. 24. See more fully confessed hereafter. n. 55.
• * 1.26

  Cultus incru∣entus.
• s 1.27

  Suarez Tom. 4. in Thom. disp 48 § 4 nu. 10.
• t 1.28

  See aboue num. 5.
• * 1.29

  Reckon. pa. 218.
• * 1.30

  See aboue, num. 7.
• a 1.31

  Bellarm lib. 4. de. 〈◊〉〈◊〉 cap. 13. 〈◊〉〈◊〉 obstat.
• a 1.32

  Senens. Bibl. li. 2. Tit. Clemens
• b 1.33

  Bellar. l. 3. de bonis operib. c. 11 § Caeterum non.
• c 1.34

  Posseuin Jes. Apparat. Tit. Clemens.
• d 1.35

  Episc August. de 〈◊〉〈◊〉 Gratiani Dialog. 6. pag. 47.
• e 1.36

  Baron. Anno 102 num. 9. & An. 32. num. 18. & 19.
• f 1.37

  Senensis Biblie. l. 6. 〈◊〉〈◊〉 229.
• g 1.38

  Cardin. Caiet. in Act. 17.
• h 1.39

  Ribera Jes. in Heb 1. num. 99.
• i 1.40

  Erasmus Annot. in Act. 17.
• k 1.41

  Hierarch. Ec∣cles. § Haec qui∣dem.
• l 1.42

  Bellar. l. 1. de verbe Dei. c. 20. §. Vox igitur.
• m 1.43

  Ibid. §. Nec minus.
• n 1.44

  Baron. 〈◊〉〈◊〉 159. num. 56.
• o 1.45

  Senens. Bibl. li. 6. Tit. Origenes §. Caeterum.
• p 1.46

  Driedo lib. 4. de varijs dog∣mat. c. 1. fol. 109.
• q 1.47

  Bellar. l. 2. de Purg. cap. 1. §. Primus, & §. Secundus.
• r 1.48

  Senens. bibl. l. 5. Annot. 171 & Annot. 230.
• s 1.49

  Suarez Ies. Tom 2. in Thom qu. 59. Art 6 〈◊〉〈◊〉 1. §. Tertia sen∣tentia.
• t 1.50

  Bellar. l. 2. de Purg. c. 1.
• * 1.51

  Coccius cal∣leth him Alex∣andrin{us} Pres∣biter, Turrian, Episcopus: but Baronius num∣bring vp the 〈◊〉〈◊〉 of that See, neuermen tions any such B. The truth is, they know not what to make him.
• * 1.52

  See aboue, sect. 1. n. 4.
• u 1.53

  Card. Baron. Anno 325. n. 180
• * 1.54

  Augustinus E∣piscopus Tarra∣conensis de E∣mend. Grat. Dial. 20.
• * 1.55

  See aboue, sect. 1. n. 7.
• y 1.56

  Coccius Tom. 1. l. 5. Art. 2. cyting Euseb. Caesor. out of his lib. 1. cap. 1. de vita Con. stant.
• a 1.57

  Senens. Biblioth l 4. Tit. Athana∣sius.
• b 1.58

  Posseuin Ap∣par. Tit. Atha∣nasius.
• c 1.59

  Bellar l. 2. de Purg. c. 8. §. Contra hoc, & §. Prima quia.
• a 1.60

  Senens. Bibliot: l. 5. Annot. 171. Suarez Tom. 2. in Thom. q. 59. art 6. disp. 57. sect. 1. §. Ex hac. doth expound these places, De diuine igne, and not of Purgatory-fire
• b 1.61

  See aboue, sect 1. num. 4.
• c 1.62

  Bellar. l. 1. de Purg. c. 4 §. Tertiò quia Grecus.
• * 1.63

  Posseuin. Ies. Apparat. Tit. Ephraem.
• e 1.64

  See aboue, sect. 1. n. 4.
• f 1.65

  Coccius The∣saur. Tom. 1. l. 5. Art. 2.
• g 1.66

  Nilus Episcopus Thessal. de purg. igne.
• h 1.67

  Nilus quo suprà.
• i 1.68

  See Origen re∣iected by the Romanists a∣boue § 3. n. 21
• k 1.69

  Niceph. Calix∣tus l. 11. c. 19.
• l 1.70

  See aboue num. 26.
• m 1.71

  See aboue, sect. 1. num. 7.
• n 1.72

  Apparat. Tit. Timo. Alexan.
• o 1.73

  See aboue, sect. 1. num. 7.
• p 1.74

  Epiph. Epist. ad Joh. Hieros.
• q 1.75

  Epiphan. lib. Anchorat. p. 347
• r 1.76

  Senensis Biblio. lib. 6. Annot. 47.
• s 1.77

  Posseuin. Appa∣rat. Tit. Palladi∣us.
• t 1.78

  Baron. An. 388. num. 103. & 107
• u 1.79

  Anno 400. num. 61.
• x 1.80

  See aboue. sect. 1. num. 5.
• a 1.81

  See aboue, sect. 1. num. 7. and more fully hereafter, nu. 47. and 48.
• b 1.82

  Gratian. Dist. 15.
• c 1.83

  Baron. Anno. 433 num. 30.
• * 1.84

  See this larg∣ly consuted hereafter by their owne confessions. num. 47. and num 48.
• * 1.85

  Gene. 32. 7.
• d 1.86

  See aboue, sect 1. num. 7.
• e 1.87

  Posseuin. Ies. Apparat. Tit. Theodoretus.
• f 1.88

  Coccius, in the place obiected
• g 1.89

  See aboue, §. 3. num. 37.
• h 1.90

  See aboue, sect. 1. num. 5.
• i 1.91

  Baronius Anno 520. num. 53. & 54. making the subiect of the Letters of Justi∣nus, and of Ju∣stinianus the same: Nowe num. 34. hee sheweth the cause, as I haue related.
• k 1.92

  See aboue sect. 1. num. 4. and sect. 2. num. 13.
• * 1.93

  See in the Section fol∣lowing.
• l 1.94

  Sixtus Senens. Biblioth. lib. 4.
• m 1.95

  See aboue, fect. 1. num. 4.
• n 1.96

  Roffensis, Art. 〈◊〉〈◊〉 S. Cor. 〈◊〉〈◊〉
• o 1.97

  Inuent. l. 8. c. 1.
• a 1.98

  See aboue, 〈◊〉〈◊〉 7.
• b 1.99

  Renatus Lau∣rent. Annot. in Tert. l. ad Mar∣tyres. Oblations and Commemora∣tions.
• c 1.100

  Rhenanus Arg. in Tert. de corona.
• d 1.101

  Renatus vpon the place it selfe.
• e 1.102

  Senens. bibl. l. 6 Annot. vlt. &. l. 5 Annot. 233. & Ribera. Ies. in A∣poc. 20. ver. 4.
• f 1.103

  Pammelius & Rhenanus in Tert.
• g 1.104

  Posseuin Ies. Apparat.
• h 1.105

  Suar. Ies. Tom. 2. in Thom. q. 59. Disp. 57. sect. 1. §. Tertia sententia.
• i 1.106

  Senens bibl. l. 5. Annot. 171.
• * 1.107

  Bellar. see a∣boue.
• k 1.108

  Suarez. Tom. 2 in Thom. disp. 57 sect. 1. § Verun∣tamen.
• l 1.109

  Bellar. l. 1. de Purg. c. 6. ad finem.
• m 1.110

  Bellar. l. 2. de Purg. c. 1. §. Adde.
• n 1.111

  Senens. bibl. l. 5 Annot. 171. §. Hilarius vnà.
• o 1.112

  Bellar. quo. sup. §. Hec sen¦tentia.
• p 1.113

  Salmeron lib. 1 in part. 3. Cōment Epist. Pauli, disp. 6 §. Est ergo.
• q 1.114

  Epist Erasmi ad Lectorē, initio Tom. 4 operum Ambrosij. And albeit he seeme com∣mendable vn∣to Erasmus, yet not knowing what age he was off, he can challenge no place here.
• * 1.115

  See aboue, num. 5.
• r 1.116

  Senens. bibl. l. 5. Annot. 171.
• s 1.117

  Salmeron Ies. Comment in Epi. Pauli in genere disp. 19. p. 61, 62. &c.
• t 1.118

  Bellarm. lib. 2. de Purg cap. 18. § Ad quintum.
• t 1.119

  Senens. bibl. l. 5 Annot. 171.
• u 1.120

  Somti' Epist. before Ruffinus vpon the Psalmes.
• x 1.121

  Posseuin Jes. Apparat.
• y 1.122

  Baron. Ano. 431. num. 198.
• z 1.123

  Posseuin Ies. Apparat. Tit. Sixtus secund.
• a 1.124

  Suarez Jes. Tom. 2. in Thom. disp. 57. sect. 1. §. Circa pri∣mum.
• b 1.125

  Which word is in Caesarius, in the Edition set forth by Bigne in biblioth S. Patrum, Tom. 7.
• c 1.126

  Suarez Iesuita Tom. 2 disp 57. sect 1. §. Tertia sententia, & §. Veruntamen
• d 1.127

  Binius Annot. in eos Canones.
• e 1.128

  Apud Binium part. 1. col. 〈◊〉〈◊〉 60.