Two Treatises Against the Papists, Book 1 · Chapter 12
An euident and most certaine demonstration of the trueth of Purgatory: and the greuousnesse of the paines thereof, vttered by the prayers and vvordes of the holy doctors, and by some extraordinary vvorkes of God beside. CAP. XII.
1 ANd we also, that by Gods grace and great mercy be Catholikes, must needs here conceiue singular feare of Gods terrible iudgments, which of iustice he must practise vponupon our wickednesse, that liue nowe in pleasure and worldely welth after such a carelesse sorte, that men may iudge we hauehave no respect of the dredfull day, nor care of Purgatory, which in wordes we so earnestly mainteine.For Christes sake, let all Catholikes here attende. The deepe and perpetuall feare whereof, caused our elders not only to leade their life in such perpetual paine, but further forced them to breake out in bitter teares, and vtter most godly prayers, that they might escape the iudgement of God, exercised by the paines of Purgatory at the ende of our shorte and vncertaine life. Some of them I will recite, that our hartes may melte in the necessary foresight of that terrible time, and the heretikes be ashamed to deny that, which so constantly in worde and worke they euer professed.
For feare of this fire to come, holy S. Bernarde maketh this meditation. O vtinam magis nunc daret aliquis capiti meo aquas, & oculis meis fontem lachrymarum, fortè enim non reperiret ignis exurēs, quod interim fluēs lachryma diluisset. Oh woulde to God some man woulde nowe before hande prouid for my heade abundaunce of waters, & to mine eyes a fountaine of teares: for so happely the burning fire shoulde take no hold, where ronning teares had cleansed before.Ser. 55. in Cantic. And thus againe the same blessed man debateth the matter with his owne conscience. I tremble and shake, for feare of fawling into Gods handes: I woulde present my selfe before his face already iudged and not then of him to be iudged. Therefore I will make a reckening whiles I am here, of my good deedes and of my badde: my euill shall be corrected with better works, shall be wattered with teares, shall be punished by fasting, and amended by sharp discipline. Prouision must be made that I bring not thether cockel in steade of corne, or chaffe together with Wheate. I shall rippe vp to the very bottome all my wayes, and my whole studie, that he may finde nothing vntried, or not fully discussed to his handes: Naum. 1.And then I hope in his mercy, that he will not iudge for the same faultes, the second time
In the like godly sense spake another, longe before his dayes: Beatus qui hic mala sua deflere, Emissaenus de poenitē tia Niniuit.qui hic debita sua festinat exoluere, & innocentiam quam iam non potest per baptismum reparare, recuperare studeat per summum poenitentiae fructum: ad tales merito ipse Dominus loquitur, non iudicabo bis in idipsum. Happy is he that euer he was borne, that with speede bewaileth his sinnes, and in time dischargeth his debtes: that he may so endeuour to recouer by the fructes of penaunce his innocency, which by baptisme he can neuer repaire againe: to such surely our Lorde sayth, that he will not call twise to accompte for one faulte.
CAP. XII.
AFter the exhortation to your fellow Papistes to stande in awe of purgatory, you bringe in the meditation of Bernard for feare of the fire thereof. If you meane thereby to terrifie your fellow Papistes, it is somewhat, for you know he is a very late writer, and therefore his authoritie with vsus is of small accompt in such cases, as he followeth the common errour of his time. I would both you & your fellowes not for feare of temporall paynes, but either for louelove of God, or feare of eternall damnation, would leaue your blasphemous heresies, contrary to God… word, your sclaundering, persecuting, and murthering of Gods Sainctes, and reforming your life after the rule of Gods Gospel, would take hold of Christ by faith, to your eternall health, and so sorrow for your sinnes, that you might reioyce alwayes, as the children of God doe. The saying of Emissenus proueth no feare of purgatory, but of Gods iudgement vntounto condemnation preuented by repentaunce.
2 S. Ambrose sheweth his feare also of Purgatory by this prayer.Precat praeparatoria 2. ad mis. Quod si etiam in illo adhuc saeculo aliquid in me vindicandum reseruas, peto ne me pot…stati daemonum tradas, dum scelus meum Purgatoria poena detergis. O Lorde (sayth he) if thou reserue any whit in me to be reuenged in the next life, yet I humbly aske of thee, that thou geue me not vp to the power of wicked spirites, whiles thou wipes away my sinnes by the paine of Purgatory. Lo good reader the feare and fayth of our fathers: lo how olde this doctrine is, how auncient the worde is. But in an other place the same author expresseth his care and continuall cogitation of this iudgement to be practised in Purgatory, comparing thus S. Peter his state with his owne. Ille (sayth he of S. Peter) examinabitur vt argentum, ego examinabor vt plumbum, In Psal 118. Serm. 20.donec plumbum tabescat ard…bo: si nihil argenti in me inuentum fuerit, heu me in vltima inferni detrudar, aut vt stipula …otus exurar: si quid in me inuentum fuerit auti vel argenti non per meos actus, sed per gratiam & misericordiam Christi, per ministerium sacerdotij, dicam fortasse ego: Etenim qui sperant in te, non cō fundentur. In English. He shall be tryed as siluer, but I must be searched and examined as leade: till the leade melt awaye, must I continually burne. And if then there be no siluer matter founde, wo is me, I shall be throust downe to the neither partes of the deepe hell, or wholy waste away as strowe in fire. But if any golde or siluer be founde in me, not through my workes, but by grace and Christes mercy, and for my ministery and priesthood sake, I shall also once say: those that put their trust in thee, shall neuer be confounded. Alasse Ambrose was thou so carefull f…r wasting away in thy purgation? what shall become of vsus, where all is drosse, and no fine substance: so continuall sinning, and so litle sauluing: where the dignity of priesthood, whereby thou conceiued such comfort is almost worne away? his feare was so harty, and his meditation of purgatory paines was so earnest, that he conceiueth a doubt in respect of his desertes, of wasting away, and further casting into damnation: though he knew right well, that man admitted to the temporall iudgement of the next world, could not euerlastingly perish, but because the paines of the one is so like the other, the griefe of thē both lightly occupieth mans minde at once: especially where mans case is doubtfull, and often deserueth the worse of the twayne.
2 That Ambrose that writ the preparatory to masse, might be afferd of purgatory, & of tormēting by deuils also, as his words are. But Ambrose of Millayne wrate no such booke. It is sufficient for Papists, that eueryevery vnlearned asse may intitle his fantasies to some auncient writer, and then they must be authenticall. But draffe is good enough for swine. As for that Ambrose that wrote vponupon the 118. psalme, sheweth a feare of hell, if God should deale with him according to his iustice, but by the grace and mercy of God, which is dispensed by his ministers, he recouereth him self being assured that all they that trust in him, shal not be confounded. M. Allen translateth per ministerium sacerdotij, for my ministery and priesthood sake, as though he ioyned his priesthood with the grace of Christ. I had rather referre it to the priesthood of Christ, but that I hauehave geuen the true meaning of his wordes before.
3 So S. Augustine likewise, after that he had vttered his feare of hell in the Prophet Dauids person, as I sayd once before, streight he adioyneth his request vntounto God, to saue him from Purgatory paynes, by the Prophets wordes also. I will recite his minde in English:In Psal. 37. O Lord amend me not in thy anger, but pourge me in this life, that I may escape the amending fire, which is prepared for such as shall be saued through fire. And why? but because they build vppon the foundation woode, hay, and strawe. men might build gold, siluer, and precious stones, and so escape both the fires, thone of eternall punishment for the wicked, and the other, which shall correct them that must be saued through fire. But now because we reade that he surely shall be saued, Note here Christian reder, vvhether. S. Augustine douted of purgatory, as the lying & vnlearned aduersaries vvould make the simple people beleue. De vera & falsa poeniten. Cap. 18.therefore that fire is not much regarded. And yet let them be boulde of this, that though they be saued by fire, it shall yet be more fearse and greeuous, then any thing that man may susteine in this life, though both Martyrs and malefactours hauehave suffered straunge torments. Againe in an other place the same holy doctour vttereth the like saying: VVhichWhich I will repeate also, that the world may behold the vniust dealing of the contrary part, that in the booke of their excuse why they departed out of the Church (they call it their Apologie) be not ashamed to auouch, that S. Augustine sometimes denyed, and sometimes douted of Purgatory. Thus he writeth then against such deceiuers, and for the defence of him selfe and the Churches faith. Sed si etiam sic conuersus euadat, vitam viuat & non moriatur, non tamē promittimus quod euadet omnem poenam. Nam prius purgandus est igne purgationis, qui in aliud saeculum distulit fructum conuersionis. Hic autem ignis etsi aeternus non sit, miro tamen modo est grauis, excellit enim omnem poenam quam vnquam passus est aliquis in hac vita. Nunquam enim in carne inuenta est tanta poena, licet mirabilia passi sunt Martyres, & multi nequiter iniqui tanta sustinuerunt supplicia. Studeat ergo quilibet sic delicta corrigere, vt post mortem non oporteat talem poenam tolerare. If a sinner (sayth he) by his conuersion escape death, and obtayne life, yet for all that I can not promise him, that he shall escape all paine or punishment. For he that differred the fruites of repentaunce till the next life, must be perfited in purgatory fire. And this fire, I tell you, though it be not euerlasting, yet it is passing greeuous: for it doth fare exceede all payne, that man may suffer in this life. Neuer griefe in this flesh could be so great as it, though Martyrs hauehave abiden straunge torments, and the worst sort of wicked men, exceeding great punishments. Therefore, let eueryevery man so correct his owne faults, that after his death he may escape that pitifull payne. So farre S. Augustine: By whom we see not onelyonly the truth of our Catholike doctrine liuely and vehemently set forth, but to the great feare of vsus all, the weight of Gods sentence, and the payne of that vntolerable punishment, a… the Church of his time taught and beleued, to passe all mortall & transitory woe in the world.
3 Concerning Augustine we hauehave answered before, that as that errour of purgatory, was somewhat risely budded vp in his time, so he seemeth not alwaies to be cleare of it, although in some places he is not so certaine of it, but that he affirmeth it may be enquired of, and peraduenture shall be found to be so, peraduenture it shall still remayne hidde or vnknowen.
4 VVhereof, it hath pleased almighty God sometimes,The paynes of purgatory hath ben reueiled to many holy persons. to geue man a tast, by calling some one or other aboue the common rase of nature out of this mortall life, and speedy restoring him from the state of the departed, to the company of the liuing againe. VVhichWhich worke though it be straunge in nature, thought vnlikely to misbeleuers, and contemned of such as would extinguish the spirite of God, yet it hath bene the vsuall practise,1 Thes. 5. since the beginning of our faith and religion, of the holy Ghost, so to trade mans frailey in faith & feare of Gods Iudgements. Sometymes, the liuing … in traunce or sudden chaunge by Gods omnipotency taken vp to the vewe as it were, of the vnspeakeable treasures of the prepared ioyes, or extreame calamities of the world to come, So was the Apostle S. Paule, 2. Cor. 12.he could not tell howe him selfe, called to the beholding of Gods maiesty and mysteries vnspeakeable: So was S. Iohn in spirite caused often to behold,Apocal. 20. and presently in a maner to see, not onelyonly the affayres of Gods Church till the worldes ende, but also the happy Seate of the Lambe, the eternall ioy of the elect, and the euerlasting lake of the damned, with the infinite sorowe of all the forsaken sorte. And so hauehave many one sith that time, in the same spirite, had a present taste of all those iudgements, which by any meanes through the vnsercheable ordinaunce of God, be prepared for sinners.
Sometimes also, by the same force of the Spirite, the departed hauehave appeared amongest the liue:Ecclesi. 4 6. 1. Reg. 28. as Samuel the prophet to king Saul, vttering thinges to come. Or if that were not Samuel him selfe, because that practise of vnlawefull artes may be thought not conuenient for the procuring of the Prophets owne persons apparition:Matth. 17. yet Moyses was in deede personnaly present with Christ in the Mounte, at his transfiguration. And as he at Christes cal came from the dead out of the bousom of Abraham, so did Elias at the same time come from Paradise (as S. Augustine affirmeth) and were both conuersaunt and in talke with Christ,Intercourse betvvixt the liue and dead, though it be not ordinary, yet it is not impossible. De cura pro mor. cap. 16 & in the sight of the Apostles at once: from whense they departed at Christes appointement, to their seuerall abode and rest againe. VVhereupon, the same holy doctour confesseth, that these rare & meruelous workes of God though they follow not the common order of nature, yet they be neither impossible, nor vnpractised in Christes Church. Alij sunt (sayth he) limites humanarum rerum, alia diuinarum signa virtutum: alia sunt quae naturaliter, alia quae mirabiliter fiunt. The common course and limites of mans matters, be of one sorte: and the wonderous signes of Gods power and vertue, of an other: the workes that naturally be wrought, are nothing like such thinges, as meruailously and miraculously be done.
And as Christ in his owne person, made many extraordinary workes to beare testimony of his diuinity, so he woulde that the glory of God and faith in him, should take deepe roote and large encrease through out all nations, not onelyonly by preaching and worde, but by workes also. which the same holy Ghost for the saluation of the beloued flocke, disposeth by the eternall wisedome, where, when, with whome, and as he listeth.
Mary as these be the most secret wayes and vnknowen steppes of Gods spirite, and therefore most humbly to be reuerenced of the faithfull: so because they are so farre from the rase of naturall affaires, and much ouerreach flesh and bloude, they are often of fooles contemned, and of the vnwise wisdome of worldlinges, as extreme madnesse improued. The expresse signes of Gods spirite, wrought by the Sauiour of the worlde in his owne person,Matth. 12. were with singular blasphemy, of the prowde Iewes referred to Beelzebub, The tokens and wonders wrought by his Apostles, were attributed to vnlawfull artes,VVicked men hauehave euer resisted the holy Ghost. and misconstrued of most miscreants to false intentes. It was euer a speciall note of incredulity, to blaspheme these peculiar steppes of the spirite.
S. Cyprian complaineth of such misbeleuers in his time: that woulde not agree to the trueth after especiall reuelations had of the same: VVhichWhich kinde of men, he noteth in the latter ende of an epistle, by these wordes. Quanquam sciam, omnia ridicula, & visiones ineptas quibusdam videri, sed vtique illis, Lib. 4. epist. 9.qui malunt contra sacerdotes credere, quam sacerdoti: Sed nihil mirum, quando de Ioseph fratres sui dixerunt, ecce somniator ille venit. Although (sayth he) I know right well howe litle accompte they make of visions, which they esteeme as mere trieftes: But yet it is such onelyonly, that had rather beleeue against, then with Gods priestes. And no meruaill that is, seeing good Iosephs owne brethern saide by him in mockage. Lo yender comes the dreamer. So did they scoffe at him,Genes. 37. because he had more familiarity with the spirite of God, then the other had.
4 Now followeth a large and needelesse apologie of visions and reuelations, the doctrine of which is briefely and plainely set forth in the worde of God, what so euer is consonant to the word of God is to be receiued, that which is not agreable therewith, is to be detested, although not a man from purgatory, but an angell from heauen were the bringer of it. Then seeing the doctrine of purgatory is blasphemous against the merites of Christes death, though all those fables of visions that are fayned to defende it were true stories, yet are we nothing moued with them. I passe ouer the impudency of this man, which is not ashamed to compare so many thousand fables, or illusions of Sathan, as are reported to the maintaining of purgatory: to the reuelation of S. Paule and the Apocalypse of S. Iohn, or the appering of Moses and Elias with Christ. They may be in deede a great nombre of them not vnlike to that spirite of Samuell which was raised by the witche, which as Augustine affirmeth, and M. Allen dare not simply deny, was the spirite of the Deuill him selfe.
5 Now as the ioyes of heauen & Paradise, with the tormēt of sinners and other secrets of the next life, hauehave bin straungly represented to some one or other in all ages, by sundry meanes most expedient to our saluation, and most seemely to the wisedom and will of the worker, so certainely, no article was euer with more force of spirite, or more graue authority set forth sence the beginning of Christian religion, then this one of Purgatory. Neuer nation was conuerted to the faith, but it had this trueth not only taught by worde, but by miracle also confirmed. And namely in that aboundant floode of faith, when it pleased God, almost at once to spreade his name amongest all these contryes, it was thought most necessary to his diuine wisedome, together with the true worship of his name, to plant in all faithfull mens heartes, the awe and necessary feare of that greeuous torment, for the reuenge and iust iudgement of wicked life. This greeuous payne was vttered by the very sufferers them selues. as we may see in the notable histories of Paschasius and Iustus, Cap. 24. l. 4. dialogorumreported by S. Gregories owne mouth. This greeuous punishment was agayne declared by Furseus: who, as the reuerent Bede reporteth, had the beholding of the eternall blesse the euerlasting mi…ery,Cap. 13. li. 3. and the temporall payne of the next life. Drichelmus also, by the ordinaunce of God taken from amongst mortall men into the state of the next world,Lib. 5. ca. 13. after he had seene likewise, the terrible iudgement of God practised euen vponupon the elect, was restored to life againe in our owne nation, and was a witnesse worthy of all credit, of this same truth, not only by his word (wherof he was so sparing all his life time after, that he would not vtter this same mistery but with singular care and respect of the persons intent, that asked him thereof) but namely by passing great penaunce, and incredible chastising of his body, which proceded of the sensible knowledge that he had of the paynes prepared. And being asked sometime (as holy Bede sayth) why he so tormented him selfe, in the willing toleration of extreme heate, or contrary cold, both of frost and snow, he made aunswere simply and shortly, Frigidiora ora ego vidi: austeriora ego vidi: Ah maisters I hauehave seene colder: I hauehave seene sharper. Meaning by the vnspeakeable paines of Purgatory. The whole history of his visions, with many the like,P. Beda. may be reade in the Ecclesiasticall history of our owne nation, written by as faithfull a witnesse, as euer was borne in our lande: of such vertue, that he woulde begile no man willingly, of so great wisedome, that he woulde report no tale nor triefle rashly: of such grace and learning, that he was well able to dis…erne a false fable and superstitious illusion, from a true and diuine reuelation.
For as it were foly and mere vanity, to geue credit to eueryevery spirite, so to condemne a spirite, or reuelation, or any worke of Gods finger approued by the Church of God,1. Cor. 12. in which there hath euer bene the gifte of discerning spirites, it is properly a sinne against the holy Ghost. And because eueryevery man hath not that gifte, as I woulde not counsell any man, ouer lightely to geue credit to eueryevery priuat spirite and peculiar vision, because they may come of wicked intentes and sinister motions, so I thinke it were good, in feare, reuerence and humility, to commit the discerning of such thinges, to the spirite and iudgement of Gods Church.
VVith the belefe of eueryevery peculiar mans phantasie, we are not charged: with humble submission of our whole life and belefe, to the Church of Christ, there are we especially charged. And because there is nothing reported either in the workes of S. Gregory, or in Bede, or in Damascen, or in any other the like, concerning the paines either of the elect or the damned in the next life, but as much hath bene vttered before, by all the holy and learned fathers, in great agony of minde and feare of the saide iudgement, we may be the more bolde to thinke the best, or rather we are bounde to thinke the best of that spirite, which so conformably agreeth with the doctrine of the Church, and faith of all the fathers.
There can no man say more of Purgatory nor more plainely,Damascenus vo…at purgatoriū baptisma ignis. then S. Ambrose, being in a maner a frade him selfe, of wasting away in that horrible tormēt: none more effectually then S. Augustine, that confesseth there is no earthely paine comparable vntounto it,Lib. 4. Cap. 10. de ortho fid. Ad Amandū epist. 1. none more fearefully then Eusebius Emissenus, who termeth it skaulding waues of fire: none more pithely then Paulinus, that calleth those places of iudgements, Ardentes tenebras burning darknesse. More peculiarly may the circumstances and condicion of that state by God be reueled, but the trueth thereof can not be more plainely declared, nor better proued. These babes feared no bugges I warraunt you: neither picked they Purgatory out of Scipio his dreame, but they had it out of Gods holy worde, and tradition of the holy Apostles, and by the very suggestion of the spirite of trueth. All which if it can not moue the misbeleuer, and stay the rashenesse of the simple deceiued sort, it shall be but lost labour to bring in any more, for the confirmation of that trueth, which all the holy doctours hauehave so fully both proued and declared to my hande.
5 The tales that you tell out of Gregory and Bede, may be hearde as they are tolde, and beleeued as they deserue, but that you make the opinion of purgatory such an article of faith, that no article with more force of the spirite, nor with more graue authority was set forth sence the beginning of Christian religion (and yet neuer taught in the scripture) that is by no meanes to be borne with all. If Sathan hath labored to plante that error, which is most blasphemous against Christ, and occasion of most licentious wickednesse in all them that professe Christ and beleue it, if Sathan (I saye) hath bent all his force to plante such an error, by which his kingdome is so much aduaunsed, no wise man can maruell. Of like leuen it is that you affirme. That neuer nation was conuerted to the fayth but it had purgatory taught by worde and confirmed by miracle. O impudent affirmer. Of so many nations as S. Luke recordeth in the Actes of the Apostles to hauehave bene conuerted to the fayth name one, vntounto which you can proue that purgatory was taught eyther by worde or miracle. But to be sure, you name all euen of the primitiue Church, when that aboundant floude of faith was spred ouer all countries. But when the proofe commeth, you leape but 600. yeares from Christ, to Gregories dialogues, from which time I will not deny but you may hauehave great store of such stuffe, as you hauehave miracles now in Flaunders of the honest woman of the olde Baylye in London, and such like.
6 But nowe for vsus, that through Gods greate mercy be Catholikes, let vsus, for Christes sake, so vse the benefit of this our approued faith, to the amendement of our owne liues, that where no argument will serue, nor authority of Scripture or doctour can conuerte the deceiued, yet the fructe of this doctrine shewed by good life and vertuous conuersatiō, may by Christes mercy moue them. Let the priest consider that this heuy iudgement must beginne at the house of God, as S. Peter affirmeth, and so doth S. Ambrose proue it must do. In whome,Epist. 1. cap. 4. for the dignity of his honorable ministery, as much more holynesse is requisite,Ambros. vbi supra. so a more straite reckening must be required. Let the Lay man learne, for the auoyding of greater daunger in the presence of the highe Iudge, willingly to submit him selfe to Gods holy ministers: VVho hauehave in most ample maner, a commission of executing Christes office in earth, both for pardoning and punishment of sinne: that suffering here in his Church, sentence and iuste iudgement for his offensies, he may the rather escape our fathers greuous chastisement, in the life to come.
Therefore I woulde exhorte earnestly the minister of God, that in geuing penaunce, he would measure the medecine by the maladie: aptly discerning the limitation of the punishment, by the quantity of the faulte: not vsing like lenity in closing vp of eueryevery wounde. For they shall not be blamelesse surely, that do the worke of Gods iudgement committed to their discretion, negligently: nor the simple soule that lookes to be set free from further paine, can, by the acceptation of such vn…quall remedies, auoide the scourge of iudgement prepared: except he him selfe voluntaryly receiue (as I woulde wishe all men shoulde) some further satisfaction, by the fructes of penaunce: that of his owne accorde he may helpe the enioyned penalty, and so by Gods grace turne away the great greefe to come.
Excellently well,Epist. 2. and to our purpose saide S. Cyprian in the fourth booke of his epistles, talking of such offenders as were not charged with penaunce sufficiently, or otherwise negligently fulfilled the same, by these wordes. We shall not herein any thing be preiudiciall to Gods iudgement that is to come, that he may not allow and ratifie our sentence, if he finde the perfect penaunce of the party so require. But if the offender hauehave deluded vsus by fayned accomplishing of his penaunce, then God who will not be deluded because he beholdeth the hearte of man, shall geue iudgement of such thinges as were hidde from vsus. And so our Lorde will amende the sentence of his seruauntes. VVhere this doctour seemeth to allude to the accustomed name of Purgatory, which S. Augustine and other do often call the amending fire. Though it may well be, that he here calleth the contrary sentence of iudgement to eternall damnation vponupon the impenitent sinner, whome the priest, because he coulde not discerne the fayned hypocrasy of his externall dealing, from the inward sorow of hearte, pronounced to be absolued of his sinnes, it may stande (I say) that he termeth that contrary sentence of God, the correction or the amendement of the priestes iudgement. How so euer that be, it is a worke of singular grace and discretion, so to deale with the spirituall patient, that he hauehave no nede of the amending fire.
6 Here is an exhortation vntounto Papistes, first to the priestes that they will shew the fructe of this doctrine in their conuersation. For my parte, … am perswaded if feare of eternall torments in Hell, that God threatneth by his scriptures, will not terrify them, the fayned paines of purgatory which they can by their owne Masses and other like merits auoide, will not restraine them. The laye men are exhorted to submitte them selues to the priestes, who hauehave such an ample commission, that they may both pardon and punish sinne, euen as Christ him selfe did vponupon earth. But what auayleth this submission? when the ignorant or negligent priest, that weigheth not the penaunce, in euen ballance with the offence, doth not by his absolution or pardonning take awaye one houres torments of purgatory as both M. Allen him selfe in effect confesseth, and the Maister of the sentence also teacheth: vntounto whome M. Allen hath bene so good a scholler, that he hath borowed of him not onelyonly his iudgement, but in diuerse places his very wordes also he hath translated.